[...]he ="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

="large lg2" stl="font-size:112%"> (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;">...................................

="large lg1" stl="font-size:135%"> 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

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)


="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)

(='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 death and negation) ='lgc'>==> entrance of God in collectivism


="large lg3" stl="font-size:110%"> تغییر ماهیت عالم taghyire mahiate alam (change in the essence of the universe) is the subject of study for ="nms">iranian ancient philosophies and ="trms">cosmologies

contemplation (moshahede nazari مشاهده نظری) ='lgc'>~= action
knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>~= creating (that insensible speculative ="trms">world) (the ="trms">world of ="nms">ajayeb and its siblings is created and stated in my inner vision)
='lgc'>[hush-e nazari هوش نظری, ability to abstract, is the ability to look from above='lgc'>]
='lgc'>[(jaleb budan-e) heja-e bimani هجای بیمعنی, ="trms">interest for meaningless ="trms">morpheme='lgc'>]

(human's function='lgc'>:) the trans="trms">figurative function of the transcendental machine (karkhaneye mojarad-sazi کارخانه مجرد‌سازی, by Sheikh Muhammad Tabatabayi)


="large lg4" stl="font-size:111%">
='strcls'>*ta'vil bayad dar jahate axe harkate jami va moshtarek bashad تأویل باید در جهت عکس حرکت جمعی و مشترک باشد
(="trms">interpretation/hermeneutics ='lgc'>=/= commons/collectivism)
(="trms">according to ="ppl">Sohrevardi='lgc'>:) haghighate lafzi حقیقت لفظی (="trms">verbal/="trms">literal truth) ='lgc'>='lgc'>--> the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical entity
face/surate/صورت/apparition/majaz/مجاز/="trms">trope ='lgc'>='lgc'>--> truth/reality



(سهروردی ="ppl">Sohrevardi's ="trms">accord='lgc'>:) up in the highest point in the hierarchy of existence there is nur-al-anvar نور‌الانوار (light of lights) which its ="trms">material-removing (de="trms">materialising='qstn'>?) abstraction (tajarode made-zoda تجرد ماده‌زدا) constantly transcends, beyond any other abstraction. ='lgc'>==> first light is o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated from it='lgc'>: anvare ghahere انوار قاهره (='lgc'>~= anvare fereshtegani انوار فرشتگانی) ='lgc'>~= first maleke mogharab ملک مقرب (or Bahman بهمن, Vahumane وهومنه, first of Zoroastrian Amshaspandan امشاسپندان) ='lgc'>==> (due to their ="trms">interactions='lgc'>:) second light, second maleke mogharab is created ='lgc'>==> eshragh اشراق ='lgc'>==> eshragh ='lgc'>==> eshragh ='lgc'>==> ...

="large lg5" stl="font-size:144%"> جسمیت‌شناسی‌ jesmiat-shenasi='qstn'>?

رب النوع rab-ol-no ='lgc'>~=='qstn'>? God of type, of abstract examples, (="ppl">Plato's universals='qstn'>? type, general concept ='lgc'>='lgc'>--> is always beyond the horizon, the reality of the type lies beyond a related one that it sustains (‘token’) ='lgc'>["Beyond the horizon there lies a Lion, a Lion more Lion than any more lion. And beyond saying ‘lion,’ which calls forth that Lion, lies yet another, who might just look back. And beyond this eyeing one, lies an undying one, one[...]