[...]this endpoint is never achieved and inspires endless intellectual struggle (Sufi mystics, تفکر اسماعیلی Isma'ili thought) ='lgc'>='lgc'>--> engaging with the ='strcls'>*divine plane of immanence='strcls'>* ='lgc'>{perceptual and contemplative venture into the in="trms">finite='lgc'>}

mediation between the divine and the ="trms">world ='lgc'>='lgc'>='lgc'>~=> a certain manner of un="trms">folding (='lgc'>='lgc'>--> for ="ppl">Sohrevardi='lgc'>: emanation='lgc'>--in terms of a philosophy of light ='lgc'>='lgc'>--> universe is a cascade of un="trms">foldings ='lgc'>[="trms">veil='qstn'>?='lgc'>])
="prgrph">-="ppl">Farabi='lgc'>: God contained the forms or models of things ='lgc'>==> the spirits of the spheres, active reason, soul, form, and ="trms">matter
="prgrph">-="ppl">Avicenna='lgc'>: all existence is ="trms">contingent; God='lgc'> = 'the uncaused’
(="ppl">Avicenna's conception of) the nonentity (or anti="trms">matter) as the virtual double of every existent ='lgc'>='lgc'>~= (="ppl">Deleuze and ="ppl">Guattari's) concepts of the virtual and the actual
(="ppl">Avicenna='lgc'>:) God ='lgc'>==> existence/nonexistence
(="ppl">Deleuze='lgc'>:) existence ='lgc'><='lgc'>==> nonexistence; (mirror each other='qstn'>?)


virtual (حق hagh ='lgc'>~ truth) ='lgc'><='lgc'>='lgc'>--> actual (حقیقت haghighat ='lgc'>~ reality)

hierarchy of nonexistent things

="large lg2" stl="font-size:112%">
not everything is cognitive, sometimes it is ="trms">sensuous ="trms">material to be experienced
(='at'>@="frds scrmbld">Seba, flows of information that “="trms">demand” cognitive attention)


="prgrph">-what ="trms">interfaces Zaher ظاهر and Baten باطن='qstn'>?
='lgc'>{plane of immanence, plane of in="trms">finite information, (gender neutral) pregnancy, ventral='lgc'>} Baten ='lgc'><='lgc'>='lgc'>--> Zaher ='lgc'>{plane of image information, dorsal, hard and complete='lgc'>} ='lgc'>==> vulnerability of the virtual protected by a ="trms">fold

فنا fana='lgc'>: an stimulating awareness of the nonexistent side of every existent ='lgc'>='lgc'>~->='qstn'>? (="ppl">Deleuzian) creativity; ='lgc'>[...the ="trms">schizo/darvish/ درویش (creative processes)='lgc'>]
(="ppl">Rumi as a ="trms">child sees people in their house, grinding mill talking to him, his mill speaking with him; condition of ="trms">schizophrenogenic hearing ='lgc'>='lgc'>--> gheib غیب, alame gheib عالم غیب)

yes yes, in transcendentalism universe suffers in a state of nonreality (or illusion) ='lgc'>='lgc'>--> ="trms">sublimely inventive ="trms">cosmologies

the current information culture with its lame digital in="trms">finity (reiterating paths of vast ="trms">networks and archives with terrible, clicked, controlling sameness, and only quantitatively new) ='lgc'>==> “dividuals”

ابن عربی ="ppl">Ibn ="ppl">Arabi's locus of divine='lgc'>: pulsation='lgc'>: movement towards God and away from Him

='strcls'>*transcendence is a ="trms">symptom of immanence, and not the other way around (="ppl">="ppl">Marks)
(="ppl">El Khachhab='lgc'>:) transcendence is not in the ="trms">world nor out of it. It simply has no location. It functions as an energy, coextensive of ="trms">matter and does not belong to a separate stratum.


='lgc'>[logical death='lgc'>]


(='at'>@="frds scrmbld">Seba) “logical depth”='lgc'>: the amount of (useful) labor en="trms">folded in a message. (Charles Bennett) ='lgc'>='lgc'>--> forgotten but constitutive ="trms">history of ='strcls'>*contemporary information culture='strcls'>*
(='lgc'>[aspects of='lgc'>] ‘en="trms">foldment’ instead of ‘="trms">narrative’ ='at'>@="frds scrmbld">Seba)
(relying on the thoughts and calculations of many thinkers='lgc'>:) ‘deeply en="trms">folded’ instead of ‘complexity’ (='lgc'>='lgc'>~=='qstn'>? ‘the obscured ="trms">social ="trms">world’ ='at'>@="frds scrmbld">Seba)

.finding the direction of Mecca in a complex ="trms">network of signifiers ='lgc'>='lgc'>--> the local value of the work of ="trms">science or ="trms">narratology / Islamic culture of astrological experimentation ='lgc'>='lgc'>--='lgc'>='lgc'>--> logical depth and en="trms">foldedness index Baten باطن
="prgrph">-(living in a time of animosity,) is ="frds scrmbld">Seba wanting to democratize Baten='qstn'>?

descriptive encounters with objects
="trms">narrative encounters with objects
='lgc'>='lgc'>--> un="trms">fold what is en="trms">folded (and en="trms">fold what is un="trms">folded='qstn'>?)

="large lg1" stl="font-size:122%"> how to commit to (="trms">history's) complexity's ='strcls'>*dissipation='strcls'>*='qstn'>? and not to discover roots='qstn'>?

='mywrk'>my work (now i have the feeling that) a little bit in="trms"nttrm="cluster,club">cludes working on this bulldozed sites of ="trms">difference/similarity between Islamic and European cultures
="prgrph">-I behave as if there is (a ="trms">historical) continuity ='lgc'>=/= ='thdf'>the idea that things get lost tragically (="ppl">Benjaminian='qstn'>?)
="prgrph">-we do not know what is lost
='strcls'>**chaotic loss ='lgc'>='lgc'>--> to process through a host of errors and phantasms
what is the carrier bag theory of in="trms">finite='qstn'>?
عجایب ='lgc'>='lgc'>--> (="nms">ajayeb's) inexplicable ="trms">historical objects that suddenly turn up and refuse to be accounted for “fossils” (='lgc'>='lgc'>--> rupture ='lgc'>=/= ="trms">fold='lgc'>: ="trms">history is deeply en="trms">folded)
='lgc'>[which ="trms">histories objects of ="nms">ajayeb en="trms">fold and un="trms">fold='qstn'>?='lgc'>]

the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin is always complex

(how to) invert the judgment of value that informs us

piecemeal fabrication from alien forms ='lgc'>=/= essential secret in ="trms">history

="trms">positivism (esbat-gara اثبات گرا) ='lgc'>=/= speculation

trans="trms">historical claims about Islamic art='lgc'>--its a="trms">historical approach to Islam can contribute to Orientalism, (Nasr's spirituality) ='lgc'>=/= to ="trms">situate Islamic art within the ="trms">history of ideas of its period, portrayal of a cultural ="trms">worldview when they succeed (="ppl">="ppl">Marks)

="trms">Interpreting a cultural artifact for what it might have meant for the people of a ="trms">past time is always an im="trms">position='lgc'>--(to give preference to certain meanings at the expense of others)

(="ppl">="ppl">Marks’) existential ="trms">phenomenology ='lgc'>: one's own experience, sensory and mental, is used as a basis for analysis (to investigate), but does not assume this experience can be ="trms">generalized.


="trms">code='lgc'>: a ="trms">writing that is executable ='lgc'>: a ="trms">writing whose very ="trms">nature is to carry out an action

“We are at a point where the Islamic ="trms">heritage latent in Western ="trms">modernism can usefully inform efforts to make information culture meaningful and ="trms">responsive” -="ppl">="ppl">Marks


(="ppl">="ppl">Marks notion of) “Islamic art” ='lgc'>='lgc'>--> unity (tohid توحید) of ="trms">sorts ='lgc'>='lgc'>-->  unity of the ="trms">code ='lgc'>==> multiplicity or in="trms">finity ='lgc'>='lgc'>--> un="trms">folding='lgc'>: ='lgc'>{directional (vector) ='and'>& performative='lgc'>} ='lgc'>--='lgc'>[D='lgc'>+G='lgc'>]='lgc'>='lgc'>--> (="trms">aesthetics of aniconism='lgc'>:) ‘abstract line’ ='and'>& ‘haptic space’ ='lgc'>==> ="trms">embodied perception ='lgc'>='lgc'>='lgc'>~=>='qstn'>? permeable, ="trms">phenomenological, “nomadic,” contemplative subjectivity


“="trms">networks are the haptic space of our age”



qualities of latency

(in secular contexts) calligraphy, letters and words start to look like bodies
(Shii's favorite='lgc'>:) image latent in text ='lgc'>='lgc'>--> foliated Kufic, shekaste nasta'ligh (شکسته نستعلیق), etc.
='lgc'>='lgc'>--> ="trms">relationships are hidden, latent, and ="trms">interpretable ='lgc'>[='lgc'>='lgc'>--> ="trms">veil='lgc'>]
="lsts lst1">•figures arise from text-based, non="trms">figurative works
="lsts lst1">•textuality and figurality


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='strcls'>*relevance is hylo="trms">morphic, it imposes meaning from the outside
="lsts lst1">•to re="trms">present the nation / to critique the nation
="lsts lst1">•to self-orientalize / to critique orientalism
="lsts lst1">•to tell ="trms">stories that everyone can relate to
="lsts lst1">•to be expressive / to be conceptual
="lsts lst1">•

hylo="trms">morphic ="trms">nature
in which ‘="trms">matter’ and ‘form’ meld physically in myriad ways yet remain distinct ="trms">linguistic ="trms">categories


="large lg3" stl="font-size:111%"> ana="trms">morphic='lgc'>: pertaining to a kind of distorting optical ="trms">system, ana="trms">morphic lense, ana="trms">morphic gaze
(تغيير شکل دهنده) a notion of knowl="trms"nttrm="knowledge,Knowledge">edge inquiry

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="ppl">="ppl">Marks’ take on ="ppl">="ppl">Sadra's triadic ="trms">ontology of sensible, ="trms">imaginal عالم خیال, and intelligible realms
='lgc'>+cognitive trinity of='lgc'>:
="lsts lst1">•mental intuition
="lsts lst1">•bodily knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•spiritual knowl="trms"nttrm="knowledge,Knowledge">edge
='lgc'>='lgc'>--='lgc'>='lgc'>--='lgc'>='lgc'>--> ="trms">different human faculties perceive each real='lgc'>:
="lsts lst1">•sense perception ='lgc'>='lgc'>--> external particulars='lgc'>: the sensible ="trms">world of ="trms">matter
="lsts lst1">•="trms">imagination ='lgc'>='lgc'>--> ="trms">internal particulars='lgc'>: the ="trms">imaginal
="lsts lst1">•intellect ='lgc'>='lgc'>--> universals='lgc'>: the intelligible
='lgc'>}='lgc'>='lgc'>--> with ="ppl">Avital i am learning ="trms">technically (in ="trms">language) to stay in a state of contamination (and their rewiring) of these faculties ='lgc'>='lgc'>--> not to disavow the eching lines of my in="trms">herited tradition (“='lgc'>='lgc'>-->” ='lgc'>+ “='lgc'>='lgc'>~='lgc'>~>”)
="lsts lst2">◦sense perception ='lgc'>='lgc'>~='lgc'>~> universals
="lsts lst2">◦="trms">imagination ='lgc'>='lgc'>~='lgc'>~> external particulars
="lsts lst2">◦intellect ='lgc'>='lgc'>~='lgc'>~> ="trms">internal particulars
="lsts lst2">◦...

="large lg4" stl="font-size:110%">
='strcls'>*the islamic ="trms">imaginal realm is (an audiovisual intangible) supra-individual and more real than ="trms">matter='strcls'>*

="ppl">="ppl">Sadra argues that the ="trms">imaginal realm subsists in the soul, mediating between the senses and the intelligence; it explains how ex="trms">trapersonal, supra-sensory realities ="trms">present themselves to ="trms">imaginative perception ='lgc'>='lgc'>--> نجم‌الدین کبری Najmuddin Kubra expert on visual ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics
تجربه شهودی
خيال و شهود
مراتب تجلّی

='lgc'>[='strcls'>*='lgc'>]="trms">imaginal realm='lgc'>: a radically pro-image concept
='lgc'>=/= ="ppl">Platonic d="trms">enunciation of images (as misleading and false)
='lgc'>=/= Byzantine iconoclasm
='lgc'>=/= islamic aniconism
='lgc'>=/= 20th century culture of media critique
='lgc'>=/= iconoclasm of contemporary ="trms">religious fanatics
='lgc'>=/= fantasies
='lgc'>=/= surrealism


="large lg5" stl="font-size:117%"> suprasensory ="trms">imaginal realm of sufism


hi[...]