[...]r />

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='lgc'>[Paul ="ppl">Shepard='lgc'>]

="large lg2" stl="font-size:110%"> 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.”

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='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)

="large lg1" stl="font-size:139%"> 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'>:)

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

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


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'>==> 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.


='thdf'>the idea of a divine ="trms">presence in ='strcls'>*heikal='strcls'>* هیکل

="trms">according to ="ppl">Socrates='lgc'>: bodies are frames and tools of the selves (nofus نفوس)
="trms">according to ="ppl">Plato, what the self (nafs نفس) does not had essentially that it had to descend into the ="trms">material ="trms">world='qstn'>? what the senses told the self that itself could not say='qstn'>?


an islamic-="nms">iranian ="trms">cosmology='lgc'>:
 ="prgrph prgrph2">-jabarut جبروت (alame oghule karubi عالم اقول کروبی) (Nous)
 ="prgrph prgrph2">-malakut ملکوت (alame nofus عالم نفوس) (Psyche) ='lgc'>--organ='lgc'>='lgc'>--> khiale fa'al خیال فعال (= jesme latife nafs جسم لطیف نفس. niruye khial نیروی خیال is trainded still in middle east. this ="trms">inter-monde is where mater ='lgc'>='lgc'>--> im="trms">material ='and'>& immater ='lgc'>='lgc'>--> ="trms">material; jesm ruhani جسم روحانی‌ ='and'>& ruh jesmani روح جسمانی ='lgc'>==> constant happenings of ="trms">historic ="trms">nature ='lgc'>==> Ma'ad معاد) ='lgc'>='lgc'>--> amre mesali امر مثالی
 ="prgrph prgrph2">-molk ملک (omure mshhud امور مشهود) (Sarx)


='lgc'>[="ppl">Ashtiani, 2nd vol, p44, footnote='lgc'>]
ensane okhravie daraye badan (انسان اخروی دارای بدن) ='lgc'>='lgc'>--> nash'eye jesmanie alame akherat (نشئه جسمانی عالم آخرت)
(baghaye) badane okhravie alame made (بقای بدن اخروی عالم ماده) ='lgc'>='lgc'>--> hades zamanie (حادث زمانی)


لطیف latif ='lgc'>~= im="trms">material

="large lg3" stl="font-size:112%"> actual/real ='lgc'>~= a dream between earth and sky


asemanhaye napeydaye nojumi آسمانهای ناپیدای نجومی (celectial skies invisible)
dadehaye vahyi داده‌های وحی (="trms">data of revelation)


="large lg4" stl="font-size:110%"> ="ppl">Avicenna (selselemaratebe ebn-sinaie oghul سلسله‌ مراتب ابن سینایی عقول)='lgc'>:
='lgc'>[each aghl عقل or angle with its own sky and nafs نفس ='lgc'>==> a whole universe for itself='lgc'>]
sending from one aghl to the other, till the 10th aghl='lgc'> = unlimited human nafs
10th aghl ='lgc'>~= philosopher's active aghl ='lgc'>~= ruh al ghodos روح القدس

(سهروردی) in ="ppl">Sohrevardi='lgc'>: angle and nafs are in the same trip

aghle ="nms">hayulayi عقل هیولایی


='lgc'>[="ppl">Averroesian/ابن رشدی ='lgc'>=/= Avicennian/ishraghi/اشراقی='lgc'>] ='lgc'>==> destruction of the ="trms">intermediate ="trms">world of angles ='lgc'>==> secularization ='lgc'>:
="trms">sociology ='lgc'><='lgc'>-- theology ='lgc'><='lgc'>-- angelology
(divine ="trms">materiliazation ='lgc'>='lgc'>--> ="trms">social ="trms">materialization)
totalitarianism ='lgc'><== ideology ='lgc'><='lgc'>-- spirituality (='lgc'>~=='qstn'>? intellectual im="trms">materialism)

="large lg5" stl="font-size:136%"> (='qstn'>?signing in ="nms">iran='lgc'>:)
ghodsi shodane nahadha='lgc'> = orfi shodane maba'adotabi
قدسی‌ شدن نهادها='lgc'> = عرفی شدن مابعدالطبیعه
sacredization of institutions='lgc'> = secularization of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics


the tragedy is not the affirmation of individualism, it is rather the forgetting of the in="trms">finite entity ='lgc'>:
non-mystic monotheism ='lgc'>==> a personalized (incarnation of) God (='lgc'>='lgc'>--> everything ‘personal’ is subject to de[...]