[...]organisms towards the optimum by some predefined plans
='lgc'>}='lgc'>='lgc'>--> both are grounded in the ='strcls'>*ideology of making and mechanism='strcls'>* ='lgc'>='lgc'>==>
="lsts lst1">•organisms are erased as individual actors
="lsts lst1">•organisms are transformed into the carriers if indisputable necessities
='lgc'>='lgc'>--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching ="trms">narrative re="trms">cited by an other="trms">worldly divinity
(‘necessities’ are often imported)
(Assmans's) ='strcls'>*mosaic division='strcls'>*
(='lgc'>=/= a ="trms">sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, ="trms">translated into one another, piled on top of one another for additional safety ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*contesting the claims to existence of all divinities but one='strcls'>*
='lgc'>='lgc'>==> a connection between the ="trms">question (irrelevant until then) of worship and a ="trms">question of an absolute (='lgc'>=/= relative) ="trms">difference between true and false
='lgc'>[='strcls'>*='lgc'>]iconoclast='lgc'>: “if they are made, then they cannot be real”
monotheism ='lgc'>==allowed='lgc'>='lgc'>==> humans to escape from a too close adhesion چسبنده to the ="trms">natural ="trms">world
Moses's project ='lgc'>='lgc'>==> we have exctracted ourselves from the ="trms">world
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(Assmans='lgc'>:) without the transcendence of monotheism we would be left with the mere immanence of the ="trms">natural ="trms">world ='strcls'>*** ='lgc'>[='lgc'>='lgc'>--> the problem of transcendence/immanence as only options of relatedness='lgc'>]
(a bad ="trms">story='lgc'>:) secular ="trms">narratives that='lgc'>: the stark immanence of the ="trms">natural ="trms">world will save us from an escapist adherence to the transcendent ="trms">world of beyond ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> my Zolmat text is was about the problematization of that view (transcendent ="trms">world of beyond) in Islamicated ="trms">ecological consciousness in ="nms">ajayeb='lgc'>]
='strcls'>****to move from ideology to recognition='strcls'>**** (of the many ="trms">different contrasts we have lived by without granting them enough room)
the drab and entirly mythical drama of light overcoming darkness
="trms">religious traditio operates by its abilities of two transformation='lgc'>:
="lstsrd">1. a radical transformation of the far away into the close and the proximate ='lgc'>[='at'>#Zolmat='lgc'>] (dead is alive)
="lstsrd">2. a ="trms">positive view of all artificial transformations (='lgc'>=/= tendencyo conserve what it is)
='strcls'>**what happens if ="trms">religion is allowed to weave its highly ="trms">specific form of transcendence (salvation='qstn'>?) into the fabric of the other two modes of existence='lgc'>: reproduction and reference='qstn'>?
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="frds scrmbld"nttrm="Leonardo">Leo's dream (and also deep sin)='lgc'>: the urge radically to transform ='strcls'>*that which is given='strcls'>* into ='strcls'>*that which has to be fully renewed='strcls'>* ='lgc'>='lgc'>--> alternative, dream of a ="trms">different ="trms">world
='lgc'>[='lgc'>=/= to grasp this ="trms">world (and only this ="trms">world) otherwise='lgc'>]
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look at spec over the ="trms">spectacular
(in ="nms">ajayeb)
i can't give you a dialectical con="trms">="trms"nttrm="cluster,club">clusion
maybe a mouth-full
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='lgc'>[Paul ="ppl">Shepard='lgc'>]
our perception of ="trms">animals as the ="trms">language of ="trms">nature in Thinking ="trms">Animals and The Others; the “="trms">natural” way of ="trms">childrearing in ="trms">Nature and Madness; and the bear as a dominant sacred ="trms">animal connecting people ceremonially to the earth in The Sacred Paw.
Octavio Paz reminds us='lgc'>: “The ="trms">past reappears because it is a hidden ="trms">present. I am speaking of the real ="trms">past, which is not the same as ‘what took place.’ . . . What took place is indeed the ="trms">past, yet there is something that . . . takes place but does not wholly recede into the ="trms">past, a constantly returning ="trms">present.”
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='lgc'>[="ppl">Corbin='lgc'>]
it is so d="trms"nttrm="danger,stranger">angerous to say any thinker, ="trms">writer, artist, or phiosopher ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.
things occur in Malakut, not in the time of this ="trms">world.
it is a ="trms">matter of ="trms">interior ="trms">history, exoteric in the etymological sense of the word, subtle ="trms">history whose events do not take place in the exterior ="trms">world of objects, but in the subtle ="trms">world of lived states, events in the Malakut, in the ="trms">world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's ="trms">story’ is about. ‘let me change the rhythm of your ="trms">story. let me change your ="trms">history.’ ='lgc'>~= ="trms">storytelling)
this ="trms">history='lgc'>='lgc'>--='lgc'>--="trms">interior ="trms">wild facts='lgc'>='lgc'>--='lgc'>--="trms">intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ="nms">="nms">ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this ="trms">history (inspire parables='qstn'>? and) make up sacred ="trms">history (tarikh-e ghodsi تاریخ قدسی) ='lgc'>=/= ="trms">="trms">empirical ="trms">historicity
='strcls'>*the ="trms">question always remains='lgc'>:
="prgrph">-what ='strcls'>*is of this ="trms">world='qstn'>?
="prgrph">-what is the organ of perception='qstn'>?
="prgrph">-does oneself need to ‘belong’ to this sacred ="trms">history in order to come to pass (in the Malakut ملکوت)='qstn'>? (being born in it, etc.)
='lgc'>[what was your fetish again='qstn'>? what was your Qibla قبله='qstn'>? what would be...='lgc'>]
platonic ideals, periodization of sacred ="trms">history
ملا صدرا Mullah ="ppl">="ppl">Sadra revolutionized the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of being, in reversing the order of ="trms">priority of essence (mahiat ماهیت). he gives ="trms">priority to existence (vojud وجود) ='lgc'>: that means, it is the act and mode of existing that determine the ="trms">nature of essence. the act of existing is in effect capable of multitude of degrees of intensification or of degradation.
(عجایبِ ="nms">ajayeb-e) man='lgc'>: human-faced demon (ajene ensan-nama اجنه انساننما) / ... / ... / ="trms">sublime state of perfect Man
="prgrph">-and body passing through a multitude of states ='lgc'>: Hayula هیولا='qstn'>? / ... / jesm (جسم corruptible ="trms">worldly body) / ... / divine body (jesm-e elahi جسم الهی)
Mullah ="ppl">="ppl">Sadra is the philosopher of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses and ="trms">palingenesis (estehaleh-ha استحالهها ='and'>& rastakhiz-ha رستاخیزها)
='strcls'>*="trms">phenomenology of the act of existing='strcls'>*
there was a time (12th century='lgc'>--my favorite) when ="ppl">Avicenna ابن سینا was ="trms">translated into Latin (in Toledo,) a moment when our cultures in east and west cor="trms">responded to the same type, a moment when the concept of ="trms">science was inseparable from its spiritual context. ='lgc'>='lgc'>='lgc'>--='lgc'>--> think of the alchemists for whom the operation undertaken in the laboratory only attained its end if it was accompanied by an ="trms">interior transmutation of the man='lgc'>--that is to say only if it effected the ="trms">interior birth (of spiritual man)
Alchemist's chemistry
="ppl">="frds scrmbld">Nicolas ="ppl">="ppl">Oresme's ="trms">geometry
='lgc'>[out of ="trms">history='lgc'>]
="ppl">Descartes’ ="trms">geometry is also out of ="trms">history, discontinuous
(for ="ppl">Corbin) ="trms">Modern / Western venture='lgc'> = application of the intelligence to the ="trms">scientific investigation of a ="trms">nature that has been desacralised, which must be violated in order to find out its laws (and to subject its forces to the human will)
the dichotomies or dis="trms">sociation of thought/being, being/action
حیدر آملی ="ppl">Haydar ="ppl">Amuli's delinkings (destroying precisely certain dialectics or dichotomies='lgc'>:)
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Holul حلول, Sodur صدور, Tajasod تجسد
(immanence, transcendence, incarnation)
(the eidos reflected in the mirror='lgc'>--divine in the prophet='lgc'>--remains untouched by the mirror, because the real is not ‘incarnated’ in the eidos, the reflected image)
="prgrph">-alame khiali عالم خیالی='lgc'>: ="trms">imaginaire/Hollywood
="prgrph">-khiale khallagh خیال خلاق (='lgc'>='lgc'>--> alame mesal عالم مثال ='lgc'>=/= alame ajsad عالم اجساد) ='lgc'>:
1-khiale mottasel خیال متصل='lgc'>: ="trms">imagining inherent in human
2-khiale monfasel خیال منفصل='lgc'>: ="trms">imaginal apart from human
="prgrph">-alame hess عالم حسس='lgc'>: molk ملک ='lgc'>='lgc'>--> universe of forgetfulness
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Tonekaboni, is against='lgc'>: “mojudate moghayade vahmi faghede tagharor mibashand.” (موجودات مقید وهمی فاقد تقرر میباشند)
='lgc'>='lgc'>--> vahdate vojud وحدت وجود ='lgc'>=/= vahdate mojud وحدت موجود
='strcls'>*d="trms"nttrm="danger,stranger">anger='lgc'>: tarde amre mesali طرد امر مثالی ='lgc'>='lgc'>==> ma'ad dar amre khiali معاد در امر خیالی
death, life, ="trms">past, and future are not properties of objects, rather of subjects (anha sefate nafs hastand آنها صفات نفس هستند) ='lgc'>[="ppl">Corbin='lgc'>]
and you bestow them to objects that you think they are “dead,” “alive,” “from ="trms">past,” or “of future”
“khorre” or “khorne” ="trms">according to zaratustra='lgc'>: a light o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated from the essence of the divine being and because of that some apparitions have gained hierarchy, and each human capable of a certain ="trms">techne.
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the i[...]