[...]n terms, where an affective impulse is perceived but misconstructed, and which becomes attached to another idea. [can i say that my work in ajayeb, which i named it as ‘organizing my memory, and also, that which comes to mind’ is all about this reconstruction of cognizeds and percepts? is that why i am having less and less unconsciousness in my daily life?!])
-cognizant agah آگاه
-in Freud's model of unconsciousness, the affect itself is not repressed, rather, what is repressed is the idea to which the affect was attached --> displacement

(Lacan's) subject: proper scene of absence and loss*
a theory of the subject that the locus of the signifier settles --> constitution of the subject as “settlement”

([what is?] Eszter's right and will to keep looking for signs of difference. --when she was talking about idiosyncrasies of her countries)
*[with Eszter's “the nation has suffered enough!"] --Lezra--> politics in a sense is precisely concerned with what is or is not *enough*
“it's enough!” --> #demand something or before which I make a claim. it is practical (even technical) or is dealing with being practical
the haunting modifier of “enough”
the *amount* of something (-of suffering in this case) <-- “That's enough coffee”
-we are dealing with materiality and measure
{has that anything to do with the enough of Ekaterina's “good-enough mothers”?}--> true enough-ness for an effect to be achieved

model of emotion ==> materialization of bodies

(emotions construct) bodies as ‘enveloped’

in standard psychological model, fear ‘has’ an object
*(Ahmed's) fear: “passing by” (=/= arriving) of the object, impossibility of containment of object

anxiety is an approach to objects =/= fear is an object's approach

in Freud: self is made by the fear of father


Ahmed's model of ‘impact of fear'<br /> fear does not leat to containment but an expansion --> his/her embrace of the world
•being sealed into a body that takes up less space!
**fear works to restrict some bodies through the movement or expansion of others** (interesting for Mona's work)
[structural possibility:] proximity of fear-object --is--> possibility of future injury

impressions of coherence, “sticking together”
(that is perhaps why dictionaries and bestiaries are interesting: because their elements do not “stick together” in the sense of an affective economy [of inquiry and narrative] #lists)


ontology of insecurity --> (naratives of) crisis ==> “return” (to values) --> fetish
-production of crisis is crucial for insecurity
-declaration/announcement of *crisis* reads the fact/figure/event and transforms is into a fetish object that then acquires a life of its own
-it must be presumed that things are not secure, in and of the[...]

[...] around the body, and so on.)

...................................

[apass opening week 08.05.2017, (my response to) what is “artistic research”?] artistic research is a fancy way of transforming your “weird feelings” about the world into an “inquiry,” so to say, and at the same time resist to be faithful to standard accounts of what counts as a “serious knowledge claim.” So it includes a lot of messy thinking-feeling, embodied practices, affects, poeticity, semi-scientific work, magic, data collection, mutative interpretative reading, forgetting things, detours, rituals, dead-ends, writing under the influence of scarce foreign obscure philosophies, literary drugs, and boldly using metaphors from different disciplines of “study” that one can find. So, on the one hand, it is a term, invented to indicate a “fluid modern personality” within a turn in humanity studies that opens up to ‘what an artist already knows’ or ‘what an artist is allowed not to know’ within their specific historically situated set of tools. And, on the other hand, it indicates an important shift in the education of art, in which the attitude of the artist changes: instead of making things into a “resource” for artistic creation, rather making things into a “topic.” That means a whole new set of relationalities and new forms of attention need to be learned and cultivated, which were historically often absent in the education of art.


-i want to bring a circus inside {--> within}
-my business still with aesthetics (my own image) (narcissistic stuff...)
-to show up as a guy, castrated and very advanced (--> you can only come up castrated unless you are extremely advanced, #harem stuff)
-i am trying to come forward with all the rigor and rhetorics available to me

the death score

Leo correcting his proper name in my mouth. (signature: master of your name --> master of your house)
Leo named his future projection: “Empathoscene”
[sometimes your name is the first doorkeeper (as in Kafka'a Turhüter)]

Eszter's ‘what is there as an obstacle to the freedom of man (?)’ (question marked by me)
--> the spatial gesture of the ‘stop’ (#Selma)

Maarten's version of confusion (stated by himself) is due to that: the messianic horizon is essentially confusing (?)
his autopoiesis and cognitions

Nicolas's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable event? (the so-called moment when we show things to each other)
•his ‘climate of creativity'~~~_[what does ‘criticism’ mean for him?]
•when he says “gesture,” is he accessing ‘gesture’ having an uncalculable semiotic value =/= ‘performance’ that can be measured in economical terms? [but, what kind of consequential work is gesture doing?]
(Nicolas's orde[...]

[...]hat clear vision is always predicated on distorted, bent, and otherwise refracted (and diffracted) light, how might we reconsider theoretical investigations (filmic, philosophical, etc.) that *rely exclusively on untroubled reflectivity*. yes, “clear” vision is secured by corrective measures in the eye (and elsewhere) but conversely sight is always multiply altered and realtered by transmedium movement of light.

there is an embedded conceptual tension in refraction between *lucidity* and *degradation*

“as it is” --> the object is always troubled by obscuration

***things do not have fully determinate boundaries or properties. things happen ‘in’ and ‘by’ encounter--refraction is one critical mode of encounter

object is altered by *scale* and *encounter* (through refraction)
--> “empirical perspective” : the *altered scale* also allows the object to reveal its specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.

(Hayward > Barad:)
Phenomena do not merely mark the epistemological inseparability of “observer” and “observed”; rather, phenomena are the ontological inseparability of agentially intra-acting ‘components.’ That is, phenomena are ontologically primitive relations--relations without preexisting relata. [*relatum: one of the objects between which a relation is said to hold. *relata: would-be antecedent (tabar تبار) components of relations.]


reverie of reflectivity =/= refraction (--> makes explicit transforms the tendency of the image to orient representation, foregrounding the threaded visual space between the image and the spectator.)

***dynamic (re)configurings of the world, specific agential practices/intra-actions/performances through which specific exclusionary boundaries are enacted***
(Kaja Silverman, the subject of semiotics)

spectatorships =/=! representations =/=! referents
(ontological distinction: “=/=!”)

the surreal technoscientific look --?--> allowing wondrous but material extensions into the ajayeb domain

in creating a “look” for ajayeb: whether or not a used/user interaction can have ethical dimensions?


refraction is not framework, but a pathway. it engages patterns of interference and exchange



the xeno-sensual in the ajayeb
different differences that are sensed and mediated

...................................

poetic historiography
(historiography: the study of the writing of history and of written histories)

...................................

to begin writing about ajayeb with the citational, ‘avardeand ke...’ (...آورده‌اند که)
citation, an important characteristic of fables, is about relational histories.
absence of definitive source (in my old childhood [...]

[...], Flash, Foam, Focus, Fright, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inaccessible, Inferno, Injury, Insurance, Interfere, Investigation
J) Judgment, Jurisdiction
K) Kindle, Knowledge
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Losses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, Memory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, Origin
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
S) Safety, Scenario, Set, Shatter, Shelter, Siren fire truck, Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering, Smother, Sprinkler system, Statement, Stop, Strategy, Strength, Stressful, Stretcher, Suffering, Susceptible, Swath
T) Tactic, Target, Terror, Thick, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, Wilderness, Wind, Worse
X) X-ray
Y) Yelling
Z) Zone



(Ajayeb)
Know! That I saw in fire many benefits, insomuch benefits that ‘he’ set in fire, the intellects of India and Greece erred and prostrated this fire-thing and this betrayal stayed in magus [Zoroastrians] and they became fire-worshiper until it became certain that the God's guidance offers and just with reason alone work cannot be done fully and if they worship fire of its benefits then in mud there is more benefits than that and in water more benefits than there is in fire and if The Creator wants to make wanderers of a folk he infects them with a substance as he infected the Indians with worshiping cow and Christians with worshiping the hoof of Christ's donkey and the pagans with worshiping idol and matter
and we shall mention the attributes of fire and its properties:
Know! That fire has taken the whole world of universe and no stone and no wood is not uncharged with fire. If a fool takes a piece of wood and asks “where is fire?” I say the way of everything is in manifestation as when two woods strike together made of Margh and Afar,[1] fire will appear or hit stone to metal

[1] According to Jashn-e Sadeh recalls the importance of light, fire and energy; light which comes from God is found in the hearts of his creatures. --> Hushang and the origin of fire

...................................

we are too abstract, we are thinking yes there are things out there wild or whatever. then we must be surprise to see that the abstract far thing is made of flesh, quartz, or fire.

unlike camels and rats and sheep, other four legged or mammals, fire is not designed for something, the way organisms evolved to have meanings and representations to each[...]

[...]Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering, Smother, Sprinkler system, Statement, Stop, Strategy, Strength, Stressful, Stretcher, Suffering, Susceptible, Swath
T) Tactic, Target, Terror, Thick, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, Wilderness, Wind, Worse
X) X-ray
Y) Yelling
Z) Zone



(Ajayeb)
Know! That I saw in fire many benefits, insomuch benefits that ‘he’ set in fire, the intellects of India and Greece erred and prostrated this fire-thing and this betrayal stayed in magus [Zoroastrians] and they became fire-worshiper until it became certain that the God's guidance offers and just with reason alone work cannot be done fully and if they worship fire of its benefits then in mud there is more benefits than that and in water more benefits than there is in fire and if The Creator wants to make wanderers of a folk he infects them with a substance as he infected the Indians with worshiping cow and Christians with worshiping the hoof of Christ's donkey and the pagans with worshiping idol and matter
and we shall mention the attributes of fire and its properties:
Know! That fire has taken the whole world of universe and no stone and no wood is not uncharged with fire. If a fool takes a piece of wood and asks “where is fire?” I say the way of everything is in manifestation as when two woods strike together made of Margh and Afar,[1] fire will appear or hit stone to metal

[1] According to Jashn-e Sadeh recalls the importance of light, fire and energy; light which comes from God is found in the hearts of his creatures. --> Hushang and the origin of fire

...................................

we are too abstract, we are thinking yes there are things out there wild or whatever. then we must be surprise to see that the abstract far thing is made of flesh, quartz, or fire.

unlike camels and rats and sheep, other four legged or mammals, fire is not designed for something, the way organisms evolved to have meanings and representations to each other. fire embodies a vast place in our material and industrial and semiotic world but itself is not a creature of evolution. it knows nothing of symbiogensis nor of molecular compartmenship. fire is an elementary radical reaction to closeness. the third person. pure manifestation.

every mountain range have personalities. rock is arrange by evolution. it tells you about itself when you feel it firm in your hand pressing to your ear, asking thousands of questions, exploring with imagination. stone is not a social creature, maybe that's why we listen to them. fires are social beings, death sentences.
their society and ecology
reaching access to the literacy of fire-work

...................................

(...) --> the black-box --> ka'ba --> an inte[...]

[...][from kinfolk complexity and elderhood to medically sustained old age] -- i myself have turned to old folk to do storytelling, as necessity(!?)

one emerging in Pleistocene, is about perceiving one's place in the scheme of things (and not sending people down the pit into darknesses)

WE NOT ONLY LOOKED ‘AT’ ANIMALS, WE ALSO LOOKED ‘INSIDE’ THEM, realizing that they were more kin than indicated by our exteriors. (it wasn't Aristotle first who was performing such procedures)

attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)

inheritance (DNA, etc.) calls upon human society and imagination to invent its exact expressions.

human species’ “theme” is Paleolithic

(those who are “better” live in a natural environment and a cultural system that are closer to) meeting the “expectations” of the genes

Children at age six are typically anthropomorphic

trees structure space

**imagining the possibilities of something else being in there.
(how we were doing it? before fire)

“A meditative stillness that is good for the human soul, suggests poet Gary Snyder, was invented by motionless hunters. That moment of silent reverence comes also at the final death stroke when one succumbs to the cycle of life.” (Shepard)
[from predation to hunting (there is a huge epistemological shift) (matter of representation and interpretation)]

mammalian ecology

[(let's) risk everything (instead of risk-reducing) --- issues of representation and agency in thinking ‘with’ animals. textual, metaphor animal in Attar line of thinking]

a distant call in known terrain says it is the there, not the here, where attention should be paid. [far, origins of our tropes, metaphysics? abstraction? =/=? motionless hunters invented motionless meditative worship]
-(kinfolk in) swamps, brush, and forest (in terms of discerning the *relationships between clues*)
-(indirect) dealing with the escapable (=?=> tracking strategies + symbolic thought)

a central theme: (a banquet/feast at which) the participants--eater and eaten--risk the improvements of mind against the certainty of occasional poor decisions, (faulty memory, carelessness, errors of judgment, and the decrepitude of age and disease.)
-Those who fled had to understand [the limits of distance, the intentions of the others, and] (the ability to control) the abyssal terror that itself would engulf them if they submitted to panic. ==> mind
-“self” emerged as the consequence of “participation,” a calculative and organizational relatoin of the individual within the group? (and perceiving the so-called “inanimate” entities) --- shaped by the game -- a participant amidst other participants oriented by the action
(David Abraham: Perception is Participation,[...]

[...]of prayer or invocation[8] not simply to be read as a mere theoretical and discursive statement, and is intended to be a table of digital curses. To reopen the agency of curse in a cultural style that I have come to encounter, it might produce a different but not necessarily better speculative difficulty in discussing about the virtual. A curse[9] (according to Iranian-Islamic mixture of traditions in the milieus of promising and swearing,) is basically a networking function with both mechanical and interventionist properties that translate desire into performance—an intersubjective textual momentum that run virtually into the real world and it may (or may not) run down its target. Much like rumor, curse is contagious and reproductive but unlike the publicity of rumorous velocities, curse insists on secrecy at the same time harvesting its powers for revealing. The reality of the ‘curse’ is ‘assumed’ mostly and that is the virtual nature of this relation (with the materialities of the world that curse inscribes on) that I am interested in.


Curse systematically works with names, to be more accurate, with the notion of the “proper name”[10] invested in the idea of an automatic function that shifts ‘name’ to ‘agency’, virtual to concrete. That is if one knows the proper name, one could raise all actual agencies that act with real consequences—slogans in politics may rely on this typical power of cursing. In the Amazon I was not looking for the proper name of nature, neither theological nor analytical nor the supposed accidental. That means (looking for ways) critically not to be real.


An extended concept of cursing enters visuality in the gaze of the evil eye.[11] The malevolent glare who stamps upon by staring at an accidental moment of encounter in the evil eye, brings together the narrative of the random traveler who casts a gaze in another world of virtual and visual agency, and emphasises the randomness and hideousness of looking. The transaction between the eyes in the evil eye goes both ways to posses both the beholders. The target of the evil eye is always missed[ar] due to the internal conflict of perception and will. The intersection of visions is feared and programmed in the modalities of material talisman and culturally protective performances for the subject from meeting the other’s gaze. But the evil eye is precisely so powerful and real because of its ability to name the uncanny event of encounter. “Nothing is wholly obvious without becoming enigmatic.”[12]


[Serres]

does experimentation, in art science, excludes subjectivity? More the importance of experiment on self. Returning the aim back to knowledge, instead of the division of knowledge. Our subjectivity is not an illusion to be overcomed, but that is another part of reality.

Displacement on the space of myth. Myth informs science.<[...]

[...]ک لفظ =/= synonymy یک معنی‌)}  ~--> the awareness of any metabasis to another genre, “discrete” (--> 3D apps today)

(Greek) mathematic =/= illusionist
“if there is a separate field in which no one can keep cards up their sleeves without being resoundingly defeated, it is definitely mathematics.” (Serres)

Greeks theory of segments in the representation of distinct worlds *** (when one uses greek technologies today, which worlds are rendered distinct?)
mathematics, myth, medicine, theory of exchange, ...

Serres's field trip

(Lucretius and our answer to the) what is a living thing?
•! a thing in equilibrium and disequilibrium, a flow, a vortex, heat, etc
•atomist physics




what ‘abundance’ means for Juan?
For me? for Sa'di in golestan...?
abundance is when it seems the artist hasn't put limitations on the flow of signs and meanings.
#my basic methods(?): abundancies, adjacencies,
~-/?--> simplest complex, simplex (concern of comparative topology) ~= the stable network of compositions

my ajayeb hypertext, what is there the specific ‘law of putting together letters’ ([and atoms?] to produce a text)? That means the question of Greekness and syntax technology, and my reworking articulated
•alphabetical proto cloud (Serres) --?--> without law, random
•what are the laws of ‘good combination’ that i am reworking or resisting or acquiring or answering to, in my ajayeb hypertext? (how composition is reproduced?)
--> (the law enunciates [تلفظ کردن ,مژده دادن] the federated,) * the law repeats the fact =/= the ‘things’ of ajayeb are (still) in the process of being formed (--> the morality of reading that i am working on)
(in the facts of the law there is no space between things and language is reduced to zero)
-language and things are born together with the very same process (Serres - Hermes.) --> stable gathering of elements
•ajayeb's version of the network of primordial elements in communication with each other

my interest in the devil is in the details of my makings (and others)
--> to touch details that establishes a direct contact

...................................

“Venus states the foedus, the contract, as an ego contiugo vos, Venus assembles the atoms, like the compounds. She is not transcendental like the other gods, but immanent in this world, the being of relation. Venus is identical to relation.”

Aphrodite governs

guarantee of repetition

parallel paths

pseudo returns

“Time itself would be nothing without objects situated in space [...] the clock that Lucretius placed right in the middle of nature cannot mark Newtonian time; as the clock is the totality of things, between their birth and death, it marks a B[...]

[...].
****It soon turned out to be ‘devised.’
Authentic disciple of four hundred men, were regressed on a journey with him; Would go to the ends of the Ka'ba (کعبه).


Time, variable, filter -- they go from head to foot.
It turned out to be an awesome perspective—a girl sitting on the landscape. (This is Tarsaa - ترسا).
**christian girl and with spiritual attributes.**
In Ra hundred knowledge Allah spirit. The sphere of Jamal Hassan Tower. It was sunny but she envied sun-shots. Yellow coy lovers in him. Here, heart of the hair of a dead lover, around her hair gripping the imagination. Here, pomegranate lives on the beast that pees in Ra.
Saba (صبا) did her hair because he did Moshkin (مشکین). (He didn't have time to do the hair? --but the wind fucked up my hair.)
Leaving it wrinkled up a trait. Both eyes was intrigued lovers. Both eyebrows to arch, was good. Comments on Valentine's Day because he flocked. John, the coquetry, with his arch ‘flocked,’ was closed on May—eyebrow arched. Kurdish, she collected hundreds of human lives that would follow the twists of hair.
LOL, it was thirsty. Feed the hungry world!
“N has thousands of labels,” said he, because of the lack of his mouth. That said, if it was not any of her mouth.
Such eye needle-like mouth around the midst of package. Simin (سیمین) was well on his chin. (It was like Jesus in his speech.)
Joseph chewed hundreds of thousands of heart with blood. First in what he overthrew: Hair jewel in the sun.
Burqa (برقع) on the black poetry---Tarsaa took her Burqa off ==> Laden Sheikh's fire broke out, because of the Burqa and the following.
Then a hundred dead in their hair.
Although the Sheikh was far in advance, (Betty will love this:)
•Loss of the hands and feet
•Loss of fire, place, and left (=/= right)
All his heads were destroyed. He was melancholy because of the smoke from the fire. Love that girl! -looting her life.
**Hair on his faith (as disbelief.)
Sheikh's faith and christian purchase!? God bless scandal! Loving that christian girl is going to be difficult.


When the disciples saw this meadow--including the works of Kafdast (کفدست) that they knew--head-to-head were astonished at his job. *They were toppled and stranded*
Gave him very good advice, no treatment.
Love turbulent was keyboard command. Aroma therapy to treat pain?! It was still day to night long.
From eye view, his mouth remained open, because of dark night in black poetry, because it was hidden under the sin of unbelief.
Each LED erupted the night. Old moons came out of it. His love that night was one hundred more. The hearts of the world took their time together. The soil took over and broke mourning. Not a dream, not a trail. “Lord of the day!,” said he, “Do not burn candles or fairies. At night[...]

[...] is intelligence to alert my maker?!”
Wisdom and patience go go go, sweethearts! This is what love is, what pain does is this.


Companions---to console him---were gathered that night. He cried.
@The companions said to him: “Apply skip to this obsession!”
@Sheikh said to them, “Tonight is liver blood!” he continued, “I washed a hundred times while unaware of it.”
@Where the other one said, “Tasbih! (تسبیح) When was that you worked right without Tasbih!”
@Sheikh said, “I closed up on The Round of Tasbih.”
@The other one said, “If you go wrong, repent!”

@“I had repent of:
•the honor of Sheikhness
•the honor of present
•the honor of impossible.”
@Another one said, “Knower of secrets, jump and pull your selves together behind the prayer!”
@Told the journalists, “The altar, to be anything other than my prayer!”
@The other in a long saddle he said, “Reach in privacy and worshiped God now!”
@“If my idol were here, would be beautiful to bow down before him.” said Sheikh.
@Another one asked him, “Do you not penance Islamic is a breath of pain?!”
@Said, “One regret is that I was not previously so in love.”
@Another one said to him “That is the way of duty. The heart suddenly shots up.”
@“If she told that way--Tough-Talk--because of his chest and beautiful.” He answered.
@Another one said to him “Whom became aware of that old would says it was misled in this way.”
@“I said the very name of the pretender; Glass tooooo the Stone!!”
@Another one said to him that “old friends, you left half of the heart.”
@He said that “since Tarsaa was a good kid, heart suffered from this and not ignored it.”
@Another one said to him that “to make friends, tonight we open up towards the Ka'ba.”
(**If the Ka'ba was not told sooner.)
@“My Ka'ba in late sober drunk...”
@Said another one, “This time a determined way, in temples I sit and beg my pardon.”
@The journalist said on its doorstep, “it is Will's apologize that hurts me.”
@Another one said to him “that hell is intercepted. Man is hell!”
@“If Hell is the way,” I said it, “Seven of Hell, burn me a sigh!”
@Another one said to him “that the hope of heaven? Go back and repeat saddle evil!”
@Said the man, “Is a paradise on now?! (of course!) - it is paradise this dormitory.” (--> Naaaareh)
@Another said to him that “the shame of the right with God?!”
@Said, “The fire in my right.”
@“That is...” another one resident said to him “Go! Open a believe that is believing!”
@“But I wonder blasphemy!” replied Sheikh, “Faith disbelieves faith.”


Because he did not speak work, that was the end of treatment.
Woman wave the curtain hearts blood-glucose.
What comes to your meeting unfolds... Leave days, with golden shield. Hindu[...]

[...]y. The heart suddenly shots up.”
@“If she told that way--Tough-Talk--because of his chest and beautiful.” He answered.
@Another one said to him “Whom became aware of that old would says it was misled in this way.”
@“I said the very name of the pretender; Glass tooooo the Stone!!”
@Another one said to him that “old friends, you left half of the heart.”
@He said that “since Tarsaa was a good kid, heart suffered from this and not ignored it.”
@Another one said to him that “to make friends, tonight we open up towards the Ka'ba.”
(**If the Ka'ba was not told sooner.)
@“My Ka'ba in late sober drunk...”
@Said another one, “This time a determined way, in temples I sit and beg my pardon.”
@The journalist said on its doorstep, “it is Will's apologize that hurts me.”
@Another one said to him “that hell is intercepted. Man is hell!”
@“If Hell is the way,” I said it, “Seven of Hell, burn me a sigh!”
@Another one said to him “that the hope of heaven? Go back and repeat saddle evil!”
@Said the man, “Is a paradise on now?! (of course!) - it is paradise this dormitory.” (--> Naaaareh)
@Another said to him that “the shame of the right with God?!”
@Said, “The fire in my right.”
@“That is...” another one resident said to him “Go! Open a believe that is believing!”
@“But I wonder blasphemy!” replied Sheikh, “Faith disbelieves faith.”


Because he did not speak work, that was the end of treatment.
Woman wave the curtain hearts blood-glucose.
What comes to your meeting unfolds... Leave days, with golden shield. Hinduism night to cast the razor head. Proud the other day. It was like a sea of light absorbing Fountain Creek.
Sheikh quiet in alley of the building, working with street dogs. Stayed on the ground and sat released. Such was the-hair-in-the-mouth. Finished up closeness day and night in his dormitory.
He waited [...]

[...]ability from the head to the ground.
Sometimes when the cloud bloody tears, when John's sweet fire curtains burned the shit. The regret in his body burned blood.
Secrets of the Qur'an's wisdom, were washed from head to head, including throwing remember, of ignorance and misery.
To his own, wept in prostration. Also had goals for blood-stained eyes. Embarrassment was lost in sweat.


Left in grief and joy, before he went wandering all;
The following day, thanks to John reject all,
Sheikh said that, “Having a secret, may be open before the sun is out. Infidelity arose from the meeting of Ra and faith, Roman pagan God-worship, sea wave suddenly passed out.
You want to work the intercession of the Apostle? This time thanks to the world.”
What a sugar right now! God's grace in the sea, the sun shall obviously know he will turn black. Repentance knows that with several of sin, ignite the fire of his repentance.
Must also include his burns.


I make story short, its place: Sheikh will open robe.
•Went with his companions toward the Hejaz.

Saw it after, the christian girl, to sleep: in the sun beside him---the language: “Then walk with Sheikh's center after this time. That is his religion, her soil. Off Evil!
Cleared that is him.
He was in you---no tropes. In fact, I intercepted him open. The released body, to drive his way. Because it was the way you view the way.
That is, along being with his ‘interceptor,’ be more of these ‘intercepted.’”


Because the christian girl was sleeping, she felt the light of the sun.
What a pain in her heart arose!- and the pain of loving it. Fire.
Hands on his heart, the heart of hand, her restless soul did not know what was inside her eggs.
Failed and the absence of a tail, see herself in the wonders of the universe.
Where a world that way, one must be dumb, the way of no tongue. It took all cute -and cheerfulness, like of a rain, collapsed.
Bellowed garment gave run-out.
The soil over the blood ran.
With the painful and incapacitating person, followed the Sheikh and his disciples running.
Also ran bleeding cloud.
Following the footsteps of the running, him in the desert and plains, from which must be passed by.
Welcomed helpless and confused. Welcomed her rubbing face in the dirt.
Said, “O God, work! Private parts of any work left.
I ran man's way because of you. You on me, that I was never aware.
The boiling sea. I did not take my poor. Dean agreed, stuck my hands. Nobody does not help us.”

Sheikh was told from within of that girl christian, “Not familiar with our port, she fell this time on our way.
Go back before it pop idol! And tune up your paid companion.”
Sheikh while returning like wind, opened disciples’ salt---including the head of what[...]

[...]'two-dimensional’ space {of the necessary and the possible) of Avicenna's theory of the hierarchical Intelligences.

Intimated beyond the heaven of the Fixed Stars of Peripatetic or Ptolemaic astrology lie innumerable marvelous universes.
In opposition to what was to happen in the West, where the development of astronomy eliminated angelology, here it is angelology which takes astronomy beyond the classical schema within which it was confined.

...there proceeds eternally the universe of the Primordial Ruling Lights



... which marks the boundary between the celestial world and the material world of becoming. It is the Heaven of the Fixed Stars which now symbolizes the boundary between the angelic universe of Light and Spirit (Ruh-abad روح آباد) and the dark, material universe of the ‘barzakh’ (برزخ).

The characteristic term barzakh, when used in eschatology, means the intermediate, and when used in cosmology, it means the inter-world {the ‘mundus imaginalis’). In Sohrevardi's philosophy of the Ishraq it assumes a more general meaning: it designates in general everything that is body, everything that is a ‘screen’ and an ‘interval’, and which of itself is Night and Darkness.

That concept, therefore, that the word barzakh connotes is fundamental to Sohrevardi's system of physics. The barzakh is pure Darkness; it could exist as such even if the Light were to withdraw. Thus, it is not even a potential light, a virtuality in the Aristotlian sense; in relation to Light it is pure negativity, Ahrimanian (اهریمنی) negativity as Sohrevardi understood it. It would be a mistake, then, to attempt to base the causal explanation of a positive fact on this negativity. Every species is an ‘icon’ of its Angel, a theurgy effected by this Angel in the barzakh which in itself is death and absolute night.


the schema of Mazdean cosmology, in which the universe of being is divided into menuk {celestial, subtle) and getik {terrestrial, dense);


{سهروردی}--{*} In Sohrevardi, the perception of the world includes, in structural terms, a metaphysics of essences; existence is simply a way of regarding {e'tebar اعتبار) essence or quiddity--it does not add anything to it in concrete.

The schema of the universe, then, is arranged according to a fourfold plan:
... (4) There is the mundus imaginalis (alame mesal عالم مثال). This is the world which is intermediary between the intelligible world of the beings of pure Light and the sensible world; and the perceiving organ proper to it is the active Imagination. It is the world not of Platonic ideas (muthuli flatunlyah مثل افلاطونی?), but of Forms and Images ‘in suspension’ (muthul mu'allaqah مثل معلق). This term means that such forms are not imminent in a material sub-stratum, as the colour red, for example, is imminent[...]

[...] exotic signifiers may be referred” [Greenblatt]


topophilia


(i have been trying to reverse the movement of) transition from cosmography to topography

cartographic truth --> silent agenda (--> power structures)


motivation and demotivation of proper names and their implied referents

...................................

Allegories of the Continent

Persianisch, Persiae,

...................................

[Mary Louis Pratt]

“Our” Dr. Livingstone was a grand nephew of the “real” Dr. Livingstone in Africa. English Canada was still colonial in the 1950s: reality and history were somewhere else, embodied in British men.

The syllables wound through our lives, threading together by force of repetition things that were distant, discontinuous and unreal. Living stone. This is how empire makes the world meaningful to its subjects, how it weaves itself into the everyday.

...empire made us part of a history that was somewhere else made by people who were not us. At the same time, when it came to Africa, we knew who we were. Sunday school missionary stories built the color line into our imaginations. That was part of their job, to create us as subjects of empire, give us our place in the order.

The book aims to be both a study in genre and a critique of ideology. Its predominant theme is how travel books written by Europeans about non-European parts of the world created the imperial order for Europeans “at home” and gave them their place in it.  I ask how travel writing made imperial expansion meaningful and desirable to the citizenries of the imperial countries, even though the material benefits of empire accrued mainly to the few. Travel books, I argue, gave European reading publics a sense of ownership, entitlement and familiarity with respect to the distant parts of the world that were being explored, invaded, invested in, and colonized. Travel books were very popular. They created a sense of curiosity, excitement, adventure, and even moral fervor about European expansionism. They were, I argue, one of the key instruments that made people “at home” in Europe feel part of a planetary project; a key instrument, in other words, in creating the “domestic subject” of empire.

the rise of natural history

These case studies are shaped by a number of shared questions. With what codes has travel and exploration writing produced “the rest of the world” for European readerships at particular points in Europe’s expansionist process?

codifications of reality

the emanating glow of the civilizing mission
the cash flow of development

(it habitually blinds itself to) the reverse dynamic

obsessive need to present and re-present its peripheries

[...]