Feature 12156 · Self-referential doubling of names

1name, “He who sends forth” (al-ba‘ith). It is He who sends forth to their inward selves (batin) mes- sengers— the reflective thoughts in accor- dance with which they speak and believe in God. In the same way He sends to their outward selves the messengers known as prophets, prophecy, and messengerhood. The intelligent person is he who abandons what he has in himself concerning God for what the messengers have brought from God concerning God. If what God’s messengers have brought conforms to what the messengers of reflective powers have brought to their inward selves, so be it—and they should thank God for the agreement. But if disagreement appears, it is incumbent upon you to follow the messenger of the outward dimension. Be- ware of the calamity of the messengers of the inward dimension!

2the aristocrats can under these conditions become petty despots but not private landowners”). Even the slaves belong to the community or the public function. The question then becomes, Are there people who are constituted in the overcoding empire, but constituted as necessarily excluded and decoded? Tokei’s answer is the freed slaves. It is they who have no place. It is their lamentations that are heard the length and breadth of the Chinese Empire: the plaint (elegy) has always been a political factor. But it is also they who form the first seeds of private property, who develop trade, and with metallurgy invent a kind of private slavery in which they will be the new master.[589] We saw previously the role played by freed slaves in the war machine, in the formation of the special body. It is in a different form, and following entirely different principles, that they play an important role in the State apparatus and in the evolution of

3—will be adorned. The shaykhs are like the hairdresser who beautifies the bride. The shaykhs are the Courteous with God, the knowers of the rules of courtesy (adab) of the Presence and the reverence which is due to It. ¶ The description which brings together everything in the station of the shaykh is this: He combines in himself everything of which the wayfaring disciple has need in the state of his training, his wayfaring (suluk), and his unveiling until he be- comes worthy of becoming a shaykh. He possesses everything the disciple needs when his mind or his heart becomes ill through some obfuscation into which he falls and whose soundness or disorder he cannot discern. Such a thing happened to Sahl ibn ‘Abdallah over the “prostration of the heart.” It also happened

4Third World surely does not undertake to integrate the whole poverty-stricken population into the domestic market; what it does, rather, is to effect the class rupture that will select the integratable elements. And the States of the center deal not only with the Third World, each of them has not only an external Third World, but there are internal Third Worlds that rise up within them and work them from the inside. It could even be said in certain respects that the periphery and the center exchange determinations: a deterritorialization of the center, a decoding of the center in relation to national and territorial aggregates, cause the peripheral formations to become true centers of investment, while the central formations peripheralize. This simultaneously strengthens and relativizes Samir Amin’s theses. The more the worldwide axiomatic installs high industry and highly industrialized agriculture at the periphery, provisionally reserving for the center so-called postindustrial activities (automation, electronics, information technologies, the conquest of space,

5machine and turn the child into a regressive phantasy for little old people. ¶ This can be seen clearly in the case of Kafka, a privileged example, the Oedipal terrain par excellence. The Oedipal pole that he (Kafka) waves and brandishes under the reader’s nose masks a more subterranean undertaking: the nonhuman establishment of a totally new literary machine. Strictly speaking, it is a machine for literary practice and for de-Oedipalizing all too-human love. Kafka’s machine plugs desire into the premonition of a perverse bureaucratic and technocratic machine, a machine that is already fascist, in which the names of the family lose their consistency in order to open onto the motley Austrian Empire of the machine-castle, onto the condition of Jews without identity, onto Russia, America, China, continents situated well beyond the persons and the names of

6that when this scene is mimed as a prologue before the players begin their speeches, well then, this does not seem to disturb the king much, even though nevertheless the presumed gestures of his crime are there pantomimed before him. On the contrary there is something very strange, it is the real overwhelming, the crisis of agitation which seizes Hamlet from a certain moment when there comes on the stage after a few speeches, when there comes the crucial moment, the one at which the character named Lucianus or Luciano carries out, carries out his crime, on the one of the two characters who represents the king, the sham king (le roi de comédie), even though he had in his speech affirmed himself, assured himself as being the king in a certain dimension, as well as the one who represents his wife, his spouse; after the situation had been well established, all the authors who have paused at

7from the strata. The assemblage is between two layers, between two strata; on one side it faces the strata (in this direction, the assemblage is an interstratum), but the other side faces something else, the body without organs or plane of consistency (here, it is a metastratum). In effect, the body without organs is itself the plane of consistency, which becomes compact or thickens at the level of the strata. ¶ God is a Lobster, or a double pincer, a double bind. Not only do strata come at least in pairs, but in a different way each stratum is double (it itself has several layers). Each stratum exhibits phenomena constitutive of double articulation. Articulate twice, B-A, BA. This is not at all to say that the strata speak or are language based. Double articulation is so extremely variable that we cannot begin with a general model, only a relatively simple case. The first articulation chooses or deduct

8we employ in referring to them. (2) The names are relationships, not entities or existing things. (3) Each name denotes both the Essence and a specific meaning pecu- liar to itself. (4) The specific meaning of a name can be called its “reality” or “root.” (5) The reality of the name deter- ¶ mines the “effects” or “properties” of the name within the cosmos. ¶ (1) The Names of the Names ¶ The words which w names are not, strictly speaking, the names themselves, but the “names of the names” (asma’ al-asm@) which have been ¶ revealed by God to His Servants through the Koran and other Scriptures, ¶ € call divine ¶ You should know that the divine names which we have are the Names of the divine names. God named Himself

9is not necessarily the same as the royal way, and is not the least harsh.[126] The scientific enterprise of extracting constants and constant relations is always coupled with the political enterprise of imposing them on speakers and transmitting order-words. ¶ Speak white and loud yes what a wonderful language for hiring giving orders appointing the hour of death in the works and of the break that refreshes … ¶ Must a distinction then be made between two kinds of languages, “high” and “low,” major and minor? The first would be defined precisely by the power (pouvoir) of constants, the second by the power (puissance) of variation. We do not simply wish to make an opposition between the unity of a major language and the multiplicity of dialects. Rather, each dialect has a zone of transition and variation; or better, each minor language has a properly dialectical zone of variation. According to Malmberg, it is

10<bos>In the rest of the discourse, the Rebbe explains the relationship of Hasidus, the Yechida of Torah, to the Messiah, the general Yechida soul of the community of Israel, and to the Messianic era he inaugurates, the Yechida of Creation. He also describes the relationship of Hasidus to Halachah (Jewish ritual and ethical law), which comprises the vehicle in Judaism by which man approaches God in his daily life. The Rebbe takes an example from Jewish law to illustrate this (the Rabbinic law of temporary acquisition of property in a person's vicinity). The "revealed", legal part of Judaism has its own methodollogy and logic from first principles to final rulings, independent of additional philosophical, ethical, or mystical meanings of the law. Nonetheless, the mystical tradition in Judaism sees itself as united, inseparable, and complimentary to the revealed tradition. Some great figures in Jewish history who expounded

11the Other who loves him; he poses therefore a beloved and a lover. There is therefore a passage, in this transference love, ¶ 36 <0x0C>from the beloved to the lover. What I have told you there, in any case is not correct, because the second moment cannot be articulated as such, it is synchronically articulated with a third moment which exists, I would say, synchronically with it in the following way: the subject, this time, if you wish, being himself a musician, being therefore a producer of the music, addresses himself to a new other, which I called the subject supposed to hear who is no longer altogether the Other at the starting point, it is a new other. This new other, precisely, is no longer the ‘vel’ it is no longer ‘either one or the other’. To this new other, he is also going to identify himself, namely

12it has singularities; and there a customary or molar line with segments; and between the two (?), there is a molecular line with quanta that cause it to tip to one side or the other. ¶ As Deligny says, it should be borne in mind that these lines mean nothing. It is an affair of cartography. They compose us, as they compose our map. They transform themselves and may even cross over into one another. Rhizome. It is certain that they have nothing to do with language; it is, on the contrary, language that must follow them, it is writing that must take sustenance from them, between its own lines. It is certain that they have nothing to do with a signifier, the determination of a subject by the signifier; instead, the signifier arises at the most rigidified level of one of the lines, and the subject is spawned at the lowest level. It is certain that they have nothing to do with

13hu- man beings to the nature of existence, which is “everything other than God,” is our own imagination, especially dreams. The more deeply we delve into our own imagination, the more clearly we see that its characteristics coincide with those of existence itself. Just as our imagination is the barzakh between our spirits and bod- ics, so also existence is the barzakh be- tween Being and nothingness. Every- thing that we observe in imagination on a microcosmic scale takes place on a macrocosmic scale in the Nondelimited World of Imagination, which is exis- tence. Just as the world we observe in dreams is spiritual and corporeal, intelli- gible and sensory, meaning and form, so also the world that God observes in His “dream” is built of Being and nothing- ness. When

14commentary on the particular type of tawhid or declaration of God’s Unity that is expressed in a Koranic verse where the divine name Real is mentioned: “Then high exalted be God, the King, the Real! There is no god but He, the Lord of the noble Throne” (23:116). ¶ This is the tawhid of the Real, which is the tawhid of the He-ness. God says, “We created not the heavens and the earth and all that between them is, in play” (21:116, 44:38). This is the same in meaning as His words, “What, do you think that We cre- ated you only for sport?” (23:115). Hence, “There is no god but He” [in the above Koranic

15<bos>You may object and say: “How can a divine name call and the engendered thing refuse to respond, given that it is weak and must accept the divine power?” We will answer: It does not refuse to respond in respect of itself and its own reality, since it is constantly overpowered. But since it is under the overpowering sway of a divine name, that name does not let it respond to the name which calls to it. Hence there is conflict among the divine names. However, the names are equals, so the ruling property belongs to the actual possessor, which is the name in whose hand the thing is when the second name calls to it. The possessor is stronger through the situation. ¶ You may object: “Then why is a per- son taken to task for his refusal?” We an- swer: Because he claims the refusal

16<bos>[email to George Tsaramirsis, 2008-06-09] Subject: Change of meeting time ¶ [George Tsaramirsis]: Can we have a meeting some time today? Let me know what time is good for you? ¶ Hi George, ¶ Sorry, I just realised I have another meeting over the river on this afternoon. Can we meet TOMORROW at 11am or 12noon? ¶ Best wishes, ¶ Iman ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 285

17<bos>[email to George Tsaramirsis, 2010-02-15] Subject: Re: hi ¶ [George Tsaramirsis]: just to confirm our meeting is tomorrow at 3:00 right? ¶ Thanks, George ¶ Correct, Tuesday 3pm ¶ On 15/02/2010 10:06, "George Tsaramirsis" <gtsaramirsis@googlemail.com> wrote: ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 2

18<bos>[email to George Tsaramirsis, 2009-07-10] Subject: Re: external examiner ¶ [George Tsaramirsis]: wrote: Iman, ¶ Good news,George Halkias has agreed to be my external examiner. He is still a reader at city university and he has an exalent research record so we shouldn'nt have any problems. ¶ http://www.city.ac.uk/sems/our%20staff/eeie/halikias.html ¶ Both George and Manos are looking for internal examiner so lets wait unitl monday and we see how it goes. ¶ Thanks, George ¶ Cool! That makes my life just a little bit easier . Please fill out as much of the rd forms as possible ¶ Best wishes, ¶ Iman ¶ This message was written with a mobile device - apologies for any con

19, 2010-11-06] Subject: Re: Meeting on Monday? ¶ Dear Jeff, ¶ Sure let's talk at 3pm - I am not teaching as it is reading week. ¶ Best wishes, ¶ Iman To: Iman Poernomo ReplyTo: jeff@kc.com Subject: Meeting on Monday? Sent: Nov 5, 2010 11:51 AM ¶ Dear Iman, ¶ Could we have a chat about the ICFEM presentation on Monday? ¶ By the way, I leave for Shanghai on 15th (Monday week) and won't be back until a couple of days after Assel's viva. ¶ Regards, Jeff. -- Jeffrey Terrell Department of Informatics King's College London, Strand, London, WC2R 2LS, UK ¶ Sent from my

20<bos>[email to wajid poernomo, 2009-04-07] Subject: Re: Link ¶ [wajid poernomo]: Hey Iman, ¶ Did mums money come in yet? I don't have any money to get to airport. ¶ Cheers, ¶ Wajid ¶ Yes, it just came in. I am sending it off now. I guess I should send an URGENT transfer, to reach you by Friday? It will cost you 60AUD off though. ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20

21<bos>[email to George Tsaramirsis, 2010-10-22] Subject: Re: QoS conference ¶ [George Tsaramirsis]: hi, ¶ One of mu friend is looking to send a QoS paper to your IEEE conference. Can you please give me the details? ¶ Thanks, George ¶ It won't be for ages now ... http://qosa.ipd.kit.edu/qosa_2011/ ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Informatics King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 2851 ¶ email

22<bos>[email to Lushka Poernomo, 2012-10-28] Subject: Fwd: Part 1 and 2 the Chronicles of the Black Ghost ¶ [Lushka Poernomo]: From: Iman Poernomo <iman.poernomo@gmail.com> Date: 28 October 2012 10:08:28 PM GMT To: Lushka Poernomo <lushka.poernomo@gmail.com> Subject: Part 1 and 2 the Chronicles of the Black Ghost Reply-To: iman.poernomo@kcl.ac.uk ¶ New stories from acclaimed fantasy author, A. R. Poernomo. ¶ Sent from my iPhone ¶ Begin forwarded message:

23<bos>[email to correspondent, 2009-03-06] Subject: Re: My philosophical-mystical notes ¶ [correspondent]: Salaam Mystic Saint, ¶ I see that you also follow Dara Shayda's notes. My blog might also be your cup of mystical tea then -- if you haven't checked it out, I invite you to at <0xC2><0xA0> http://thegoodgarment.wordpress.com/ ¶ Any comments for discussion (on the blog or via email) are most welcome! ¶ The Tailor ¶ Actually, I think your blog is truly marvelous, containing real pearls for the seeker. So I've added a link to it on my blog! http://thegoodgarment.wordpress.com/ Stay in touch! ¶ The Tailor

24<bos>[email to Kevin Lano, 2007-06-18] Subject: Re: CS1SEN ¶ [Kevin Lano]: Hi Kevin, ¶ Clare and I checked it yesterday -- it seemed to be okay. I gave grades out of 100 for both exam and coursework, and the system converted everything back to being out of 80 and out of 20, respectively. ¶ Best wishes, ¶ Iman ¶ On 16/06/07, Kevin Lano <klano@hotmail.com> wrote: Clare, Iman, the data for this still looks incorrect on SITS (exam mark scaled down to 80% and coursework to 20%), or is this ok? ¶ Thanks, Kevin ¶ Dear all, ¶ Is everything okay with CS1SEN? Kevin, note that the grades on the DCS exam

25<bos>[email to Al-Homaimeedi, Abiar, 2011-01-07] Subject: Move meeting to 13:15 ¶ As I am delayed at other meetings over the river Sent from my BlackBerry® wireless device

26<bos>[email to Lushka Poernomo, 2011-05-02] Subject: Re: Money for commonwealth bank card? ¶ [Lushka Poernomo]: salaams ¶ I forgot to tell you that I asked Ananda to put 320 AUD into your master card. Done :) ¶ Like your comment on the kiling of Gaddafis grandchildren on facebook. So sad. ¶ love and Light mum ¶ Thanks! ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Informatics King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 2851 ¶ email: iman.po

27<bos>[email to George Tsaramirsis, 2010-07-15] Subject: Re: tomorrow ¶ [George Tsaramirsis]: hi, ¶ What time are we meeting tomorrow? ¶ Thanks, George ¶ 13:00? ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 2851 ¶ email: iman@dcs.kcl.ac.uk web: http://palab.dcs.kcl.ac.uk

28<bos>[email to wajid poernomo, 2010-01-23] Subject: 4 great iPhotos ¶ DSC00172 ¶ DSC00173 ¶ DSC00176 ¶ DSC00177 ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 2851 ¶ email: iman@dcs.kcl.ac.uk web: http://palab.dcs.kcl.ac.uk

29to George Tsaramirsis, 2010-07-01] Subject: Re: ticket change ¶ [George Tsaramirsis]: hi, ¶ If i change my ticket for Tuesday, can we work together this Saturday to fix chapter 4. I will make sure that the rest of the PhD is on the spot and i will have a go to correct chapter 4 as well. If we spend few hours together on Saturday we will finish it and i will understand what is going on, so you will not have to explain me anything for the viva. ¶ Thanks, George ¶ Ok - but I can't do Saturday. I CAN do from Friday morning as I had to change my ticket too. Any good? ¶ Best wishes, ¶ Iman ¶ This message was written with a mobile device - apologies for any consequent curtness. ¶ On 1

30<bos>[email to Lushka Poernomo, 2010-01-20] Subject: Sakina's first walk ¶ Walked for the first time last night! Here is video (Asel's usual youtube account will work for it): http://www.youtube.com/watch?v=vaCu4iS8D9s ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 2851 ¶ email: iman@dcs.kcl.ac.uk web: http://palab.dcs