[...]enic understanding of ="trms">language (and of anything)
='lgc'>[this is related to the ="trms">story of the fox and sound, accidental essencing of the index...='lgc'>]


“We are hypnotized things suffering from ="trms">positive and from negative ="trms">hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (="ppl">Avital)
(focus the lense on being)


="large lg2" stl="font-size:110%">
the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ="nms">ajayeb, the ‘="trms">wonders of...’ ="trms">translated from “="nms">ajayeb-e...” t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggering the ="trms">verb “ta'ajob” تعجب
(using ="ppl">Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the ='lgc'>[text='lgc'>]='lgc'>: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ="nms">ajayeb for an object, one created by an ="trms">author ='lgc'>[...='lgc'>] admire a product ='lgc'>[by God='lgc'>] and be pleased by a cultural achievement.='lgc'>='lgc'>--='lgc'>--Gazwini is making this mistake with God.
="prgrph">-how can we resist the “ta'ajob” or ="trms">wonderment in ="trms"nttrm="already,spread">reading ="nms">ajayeb='qstn'>?
="prgrph">-we would not have allowed ourselves to be ="trms">greeted by the en="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed creatures of ="nms">ajayeb, be met by its ="trms">poetic ="trms">Greeting.
="prgrph">-="trms"nttrm="already,spread">reading the promises of ="nms">ajayeb='lgc'>='lgc'>--='lgc'>--(and keep in mind that) everything in the ="trms">Greeting is offered to the ="trms">greeted as a ="trms">sort of promise

Ungleiche is a figure

by getting on top of the ="trms">material, we have not let it speak its word

(not to master or master over the ="trms">material of ="nms">ajayeb)
“If we allow ourselves to be ="trms">greeted by the ="trms">poem instead of overwhelming it with our knowl="trms"nttrm="knowledge,Knowledge">edge and facility for reformatting ="trms">poetry ="trms">according to cultural or philological ="trms">codes, then we are faced with the enigma from which the ="trms">poem cannot be wrested by our acquired habits of mastery.” (="ppl">Avital on ="ppl">Heidegger's ="ppl">Holderlin's Andenken)
='strcls'>***Mastery is not a content but a habit.='strcls'>***
dis="trms">position from knowing is required if we are to let the word of ="nms">ajayeb speak to us (in the form of ="trms">greeting)
='lgc'>[as ="ppl">Holderlin announces that the “remains” for which ="trms">poets are ="trms">responsible.='lgc'>]='lgc'>='lgc'>='lgc'>--='lgc'>--> ="trms">memory (don't let engineers build you archives! (making it about grounding and ="trms">historicity, instead='lgc'>:) let the ="trms">poet be ="trms">responsible for whatever has “remained.”) ='lgc'>[this would be ="ppl">Holderlinian advice='lgc'>]
="prgrph">-inappropriable remainder(s)

="trms">memory/re="trms">member is sojourn
="trms">memory and its (peculiar) temporal climate
="prgrph">-how can we not ="trms">situate re="trms">membrance as mourning='qstn'>? (as ="ppl">Holderlin teaches everyone)
re="trms">membrance ='lgc'>=/=='qstn'>? joyous festivity ='lgc'>[='lgc'>='lgc'>--='lgc'>--the issue and point in project Persische Abend PARS VIDEO 2014='lgc'>]

the minute you see in a text (='at'>@="frds scrmbld">Hoda, ="frds scrmbld">Sana, ="frds scrmbld"nttrm="Alice,Shariati">Ali having even) one ="trms">memory that is clear and guaranteed ='lgc'>='lgc'>--> your signals should go on='lgc'>: there is one unrevised (in an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal form), no secondary revision, ='strcls'>*pure ="trms">memory='strcls'>* ='lgc'><='lgc'>-- this is a ="trms">memory that is unnegotiable for them

='strcls'>*on Wind
wind, is a coming that arrives from the future
(compare “going” ='lgc'>[staying behind='lgc'>] in ="ppl">Attar, ="ppl">Hafez, and ="ppl">Holderlin) ='lgc'>[in San'an nobody is ="trms">greeting, there is no ="trms">greet-event. ="ppl">Attar misses='lgc'>: ="trms">Greeting as pure letting go='strcls'>**='lgc'>]
(="ppl">Avital on ="ppl">Holderlin='lgc'>:) “='lgc'>[...='lgc'>] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The ="trms">poet remains in the rustling wind. to the extent that he goes with its going. ='lgc'>[...='lgc'>] Nonetheless. the ="trms">poet stays with the wind. Accompaniment now shapes the ="trms">Greeting. As the gusting wind is alternately a coming and a going. so is the ="trms">Greeting a staying behind that nonetheless flutters away. becoming a going with. ='lgc'>[...='lgc'>] The ="trms">poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the ="trms">poetic act. ='lgc'>[...='lgc'>] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
="prgrph">-="trms">traveling to the impossible place of the other
="prgrph">-(wind) come and go without touching down or dropping anchor
="prgrph">-the ="trms">agency, ="trms">animacy and sentience of the wind is described by ="nms">ajayeb's ="trms">sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes ='lgc'>='lgc'>--> the ="trms">materially textured ="trms">poetics of description in the ="nms">ajayeb-e bad باد

the ="trms">poesy (='lgc'>~ ="trms">fictional ='lgc'>=/= truth, real) (Wahrheit und Dichtung) of ="nms">ajayeb (are no longer distinguished from each other)

(="trms">greeting is the ="trms">poet/artist's most essential mode of being)

a designed closure or reappropriation that locks the Other into a schema of subjectivity ='lgc'>='lgc'>--='lgc'>-- at once promoted and subjected
='strcls'>*(re)fastened to the ="trms">Greek o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin
promoting the ousider to insider (who now holds an Ursprung and o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin)

re-appropriation ='lgc'>='lgc'>~=='qstn'>?! an end to alienation ='lgc'>{='lgc'>='lgc'>~=='qstn'>?='lgc'>=> the condition of possibility for totalitarianism='lgc'>} ='lgc'>[="ppl">Fynsk='lgc'>]

the illusion (and comfort) of noncastration

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duty of deconstruction='lgc'>: the practice of non-avoidance
(duty ='lgc'>=/= your ="trms">nature)='lgc'>='lgc'>--> the duty of being unwelcomed

vomiting ='lgc'>='lgc'>~= healing



="large lg1" stl="font-size:112%"> ='strcls'>*after the 18th century (seems) all art (artists) wants to be='lgc'>:
="lsts lst1">•in the privileged place of nonre="trms">presentational work. trying its self with the ="trms">sublime, that which disturbs and devastates being
="lsts lst1">•performative='lgc'> = being ='lgc'>+ doing ='lgc'>='lgc'>~= becoming what it is

() parentheses='lgc'>:
="lsts lst1">•parental parenthetical remarks
="lsts lst1">•grammatically set to emphasize ='lgc'>='lgc'>--> belonging to the secondary
="lsts lst1">•whispering ='lgc'>~ “this isn't much, but let me insert, inject”
="lsts lst1">•disavowal of the text
="lsts lst1">•denial
="lsts lst1">•confession
="lsts lst1">•pumping the text to its op="trms">posite meaning
="lsts lst1">•turns everything around ='lgc'>='lgc'>--> a noble feeling
="lsts lst1">•

(="ppl">Avital > ="ppl">Nietzsche='lgc'>:) destruction='lgc'>: commitment to futurity
affirms life, clears out the nonsense
='lgc'>=/= devastation='lgc'>: destruction without future
="prgrph">-if you are stuck with monumental ="trms">history, and if you are burdened, carrying too much baggage (="trms">historically, ="trms">aesthetically) ='lgc'>=='lgc'>=> you are weighted down and cannot move forward




the image of hybrid being in ="nms">="nms">ajayebnameh, half ="trms">animal half human, is being both ="trms">wild and tamed, vahshi-ram وحشی رام

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(the word) ="trms">wonder, it ="trms">worlds.

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work in ="nms">ajayeb is about the ="trms">phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of ="trms">modern ="trms">scientific ="trms">method (='lgc'>--the experiences of art, of philosophy, and of ="trms">history itself.)

in the hermeneutic universe i am building, ="nms">Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...

="large lg4" stl="font-size:111%"> (can I say that ='mywrk'>my work has been all about ="nms">Iran-centrism='qstn'>?)

gaps in cultural space that ="trms">epistemology has not filled

hermeneutics ='lgc'>=/=='qstn'>? ="trms">epistemology

="trms">history of truth


="large lg5" stl="font-size:121%"> ='strcls'>*making an ="trms">ecological landscape of ="nms">ajayeb ="trms">cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman='lgc'>:
diamond ='lgc'><='lgc'>='lgc'>--> snake
fire ='lgc'><='lgc'>='lgc'>--> speech
fire ='lgc'><='lgc'>='lgc'>--> ="trms">animals
wind ='lgc'><='lgc'>='lgc'>--> future
cow ='lgc'><='lgc'>='lgc'>--> angel
water ='lgc'><='lgc'>='lgc'>--> light
darvishi درویشی ='lgc'><='lgc'>='lgc'>--> Div دیو
earth ='lgc'><='lgc'>='lgc'>--> Bahman بهمن
mars ='lgc'><='lgc'>='lgc'>--> wolf, pig
moon ='lgc'><='lgc'>='lgc'>--> effect of Gabriel's wings
earth ='lgc'><='lgc'>='lgc'>--> woman/enmity/illusio
mountain ='lgc'><='lgc'>='lgc'>--> ganj گنج
jinn جن ='lgc'><='lgc'>='lgc'>--> climate
Div ='lgc'><='lgc'>='lgc'>--> stone
climate ='lgc'><='lgc'>='lgc'>--> ghiamat قیامت
khidr خضر ='lgc'><='lgc'>='lgc'>--> life/death giving


(="nms">ajayeb-e chah) عجایب چاه
="trms">wonders of pits ='lgc'>='lgc'>--> ="trms">wonders of moon (="ppl">Moghana مقنع, bringing a moon out of a pit, mah-e nakhshab ماه نخشب) ='lgc'>[="ppl">Moghana's work on mirror='lgc'>], ='lgc'>[ne="nms">iranjat نیرنجات and telesmat طلسمات (of ="ppl">Moghana’) ='lgc'>='lgc'>~=='qstn'>? ruse, tech='lgc'>],
='lgc'>[signifier of ="trms">wonder:='lgc'>] mahi (ماهی‌ fish) ='lgc'>[reflection of the moon in water='lgc'>] ='lgc'>='lgc'>--> mah (ماه‌ moon) ='lgc'>='lgc'>--> pointing at helal-e mah (هلال ماه half-moon) ='lgc'>='lgc'>--> mouth of the be="trms">loved (یار yar) ='lgc'>[registered in ="trms">poetry of ="ppl">Sa'di سعدی='lgc'>] ='lgc'>='lgc'>--> ="trms">wonder finger on the open mouth
="prgrph">-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) and his ="trms">pervasive approach to the knowl="trms"nttrm="knowledge,Knowledge">edge milieu that he lived in, set the secular registers of truth
گفتم اگر از تو در خواهم شکافته شوی چه کنی؟ گفت شکافته شوم. بدو اشارت کرد و ماه به دو پاره شد

(="nms">ajayeb-e aab) عجایب آب
آشنا ashena (='lgc'>=/= str="trms"nttrm="danger,stranger">anger) in Far[...]