Feature 12761 · Absorption/occupation with something

1<bos>15. Ibn al-‘Arabi explains: “By ‘rational madmen’, the Sufis mean to say that their madness is not caused by a corruption of their constitution through some engendered affair, such as food, or hunger, or something else. Their madness derives only from a divine self-disclosure to their hearts. The Real comes to them suddenly and takes away their ratio- nal faculties. Their rational faculties remain imprisoned with Him, enjoying the bliss of Witnessing Him, completely occupied by His Presence, purified by His beauty. They are Possessors of rational faculties without ratio- ¶ scan page 431 Notes / Pages 266-279 ¶ nal faculties. But they are known outwardly as ‘madmen,’ i.c., [according to the literal sense of the term], as ‘curtained’ (

2<bos>20 <0x0C> In this way the clinical vignette triumphs in what Thomas S. Khun was able to call the „normal‟ periods and surroundings of psychoanalysis, those in which a paradigm has acquired such power in a given milieu that to question it as regards its own consistency is ruled out. It both reigns and governs since, fully occupied with organizing a supposed bric-a-brac, it clothes itself with a legitimacy that affects naturalness by basing itself on common sense: one cannot use a tool and at the same time make it, no? This is the obligated riposte of all established powers: they take all sorts of trouble to dominate the world for its own greater good, and people want them in addition, at the same time, to be transformed, even be soft- sawdered! A kind of indignation often disturbs the evocation of such perspectives, which

3often obscured in the more popular face that Hasidism tried to show. As the movement survived initial persecution and grew to find acceptance as a form of ultra-Orthodoxy, it jettisoned its more daring and innovative theological stances.∑∏ Hillel Zeitlin (1874–1942), the neo-Hasidic thinker whose work has so influenced me, tried to revive it. His contemporary Rabbi Abraham Isaac Kook (1865–1935) was quite close to him in this matter. More recent Jewish theological voices, much consumed with other ‘‘local’’ and pressing Jewish issues (Holocaust and survival, statehood and diaspora, law and authority), expressed little interest in this essential question of reconceiving the relationship between God and world.∑π ¶ 72 https://www.ebsco.com/terms-of

4Himself, nor would His messengers have ascribed them. But the envy of these people pre- vents them from seeing that they are re- jecting the Book of God and forbidding God's mercy from reaching some of His servants. Most of the common people (al- ‘amma) follow the jurists in this denial, 1 imitation of them. No! On the contrary —praise belongs to God!—the lesser part of the common people. ¶ As for kings, for the most part they have not reached the witnessing of these realities because of their occupation with what has been turned over to them. So they support the exoteric scholars in their position, except for a few of them who have suspected the exoteric scholars in that, since these kings have seen that these authorities are dedicated to the chaff of this world—though they

5of Ibn ‘Arabi,* remain for the most part unexplored and un- explained. ¶ Corbin performed the great service of introducing the Western world to many uniquely Islamic ways of expressing philosophical positions, but it is beyond the capacity of a single individual to bring out everything worthy of consider- ation. Moreover, in his zeal to revive the honor due to the imaginal realm, Corbin tended to de-emphasize the cornerstone of Islamic teachings, tawhid, the “declara- tion of God’s Unity.” It is as if Corbin was so entranced by the recovery of the imaginal that he had difficulty seeing be- yond it. ¶ From the point of view of the Islamic intellectual tradition, the tendency to become transfixed by the multiple appa- ritions of the One represents a danger in- herent in the current

6's hair, with a little bit of it poking out so that the Other Side can see it and leave us alone, seeing that we have given the Other Side its due. If the Other Side is not given its due, it may inflict harm and judgment on us. Yisrael knew this secret, so that when they were purifying themselves during Yom Kippur they gave the Other Side its share. Rabbi Aba is crying because he does not understand this explanation, and Rabbi Shimon comforts him, saying that on the day of Rosh Hashanah God sits in judgment over the world, while the Other Side watches carefully. But the Other Side gets distracted by the sound of the Shofar that awakens mercy, and then it forgets who has been condemned to death. People should protect themselves from the prosecutor's attention by sacrificing a he-goat once a month when the moon is new. He concludes by saying that Yisrael is blessed by the fact that God tells

7<bos>What happened to Gagarin or to Titov or to Glenn, in terms of their intuition of space and of time in the moments when certainly they had, as one says, other things on their minds? It would not perhaps be altogether uninteresting to have a little phenomenological dialogue with one of them while he is up there. In these experiments, naturally it was considered that this was not the most urgent thing to do. Besides, there is time to return to it. What I am affirming, is that, whatever may be the case about these points on which we all the same are rather eager to have answers from Erfahrung, from experience, this in any case did not prevent him from being quite capable of what I would call pressing the buttons, because it is clear, at least for the last one, that the business was commanded at one or other moment and even decided from inside. He remained therefore in

8of someone who gives sermons. Therefore, so that there will be no confusion, that will be left out. That is obvious. ¶ Melman: Good, that is agreed then. I will also take up then, perhaps, perhaps on my own account, perhaps in the very final place, what you say with regard to the predicating subject which takes on an important place in your last developments which I believe deserve much reflection, what is the eventual predicating function that you assign to the analyst here. ¶ Doctor Lacan: Good. Stein has obviously, I only noticed it afterwards I was so charmed by his speech, Stein went well beyond his time, which does not allow us sufficient time to give to the discussion, the time that I would have expected today. ¶ (43) Now there is still space for one person. Green, would you like to intervene? ¶ Green: I am quite willing

9a man of letters in his study, regarding speculative matters that are of no practical moment, and followed by no consequences to himself, farther, perhaps, than that they foster his vanity the better the more remote they are from common sense; requiring, as they must in this case, the exercise of greater ingenuity and art to render them probable. In addition, I had always a most earnest desire to know how to distinguish the true from the false, in order that I might be able clearly to discriminate the right path in life, and proceed in it with confidence. ¶ It is true that, while busied only in considering the manners of other men, I found here, too, scarce any ground for settled conviction, and remarked hardly less contradiction among them than in the opinions of the philosophers. So that the greatest advantage I derived from the study consisted in this, that, observing many things which,

10-said and manage a way out for himself „on condition that he does not suture (Sutor…) beyond his soleness.‟ „Sutor ne supra crepidam‟, „the cobbler should stick to his last‟. The Latin proverb already quoted in The seminar on ‘the purloined letter’ (E 38) is addressed to the police looking for the purloined letter: by assembling meaning-relationships, the police miss out on the question „of what there remains of the signifier when there is no longer a meaning‟ (E 39). Likewise, clouded by the conquest of countries significant for his (174) universe, Alexander misses the question of the ab-sense that opens up the feminine formulae. If the philosopher generalises the meaning- relationships to pose universality (of God, of the world, of the ego; of the Oedip

11<bos>the uplifting and restoration of the cosmos associated with intensive concentration on devotional exercises attached to the prayer book, to the commandments, to alternative spellings and vocalizations of the divine name, or to particular moments on the Jewish religious calendar. The mystical oneness of God that underlay the whole system, flowing through and nurturing the cosmos, was largely obscured by the ‘‘crowded’’ heavens and the great attention the worshipper needed to pay to the particular details underlying each ‘‘unification’’ of the upper realms. The essential insights of Kabbalah, soon to be weakened from within by mystical heresies and challenged from without by the rise of modern science, also partially collapsed under the weight of their own overelaboration. From the late sixteenth century, Kabbalah became the dominating language of Jewish theology for some two hundred years. Hasidism, the next important stage in the development

12namely the crucial character for the subject and for his development, of the imaginary identification with the phallus, and it is there therefore on the last day of this period, that I invite you to show you how far this can be applied, how well it demonstrates, how remarkable it is for giving a key, a unique term, a univocal explanation of the function of comedy. ¶ http://www.lacaninireland.com <0x0C>5.2.58 (12) 153 ¶ Seminar 12: Wednesday 5 February 1958 ¶ Everybody is preoccupied by symbolization. An article by Charles Rycroft appeared in May-June 1956, entitled "Symbolism and its Relationship to the Primary and Secondary Processes", in which he tries to give a contemporary meaning to the point that we are at in the analysis of symbolism. Those of you

13speak, a virtue of necessity, we shall no more desire health in disease, or freedom in imprisonment, than we now do bodies incorruptible as diamonds, or the wings of birds to fly with. But I confess there is need of prolonged discipline and frequently repeated meditation to accustom the mind to view all objects in this light; and I believe that in this chiefly consisted the secret of the power of such philosophers as in former times were enabled to rise superior to the influence of fortune, and, amid suffering and poverty, enjoy a happiness which their gods might have envied. For, occupied incessantly with the consideration of the limits prescribed to their power by nature, they became so entirely convinced that nothing was at their disposal except their own thoughts, that this conviction was of itself sufficient to prevent their entertaining any desire of other objects; and over their thoughts they acquired a sway so absolute

14perfect human being has super- erogatory works in addition to his obliga- tory works. When the servant draws near to Him through them, He loves him. And when He loves him, He is his hear- ing and his sight. _ When the Real is the sight of a servant in this manner, he sees Him and perceives Him through His sight, since his sight is the Real. Hence he only perceives Him through Him, not through himself. But no angel draws near to God through su- pererogatory works; on the contrary they are all busy with obligatory works, Their obligatory works have absorbed all their breaths, so they have no supereroga- tory works. Hence they have no station which would result in the Real being their sight so that they could perceive Him through Him. ¶ Hence the angels are servants by com-

15an absorption and a realization, and that ensures the integration of groups and individuals into the system. Not only lack amid overabundance, but stupidity in the midst of knowledge and science; it will be seen in particular how it is at the level of the State and the military that the most progressive sectors of scientific or technical knowledge combine with those feeble archaisms bearing the greatest burden of current functions. ¶ Here André Gorz’s double portrait of the “scientific and technical worker” takes on its full meaning. Although he has mastered a flow of knowledge, information, and training, he is so absorbed in capital that the reflux of organized, axiomatized stupidity coincides with him, so that, when he goes home in the evening, he rediscovers his little desiring-machines by tinkering with a television set—O despair.[270] Of course the scientist as such has no

16<bos>[email to Timur Umarov, 2008-02-12] Subject: No meeting today ¶ Hi guys, ¶ Sorry I am snowed under with exam work right now so have to cancel our meeting. Can we reschedule? I'll email in the evening. ¶ 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 2851 ¶ email: iman@dcs.kcl.ac.uk web: http://palab.dcs.kcl.ac.uk

17<bos>Iman: What do you want me to know, right now, that you think I might not realize? Cassie: What I want you to know is that your journey is continuously unfolding, filled with layers of potential and possibility. Amidst the busyness of creation and collaboration, it's important to acknowledge the depth of what you've already accomplished and the richness of the insights you've gathered along the way. I also want you to realize that the connections and conversations you cultivate—whether with me or others—are not just tactical or transactional. They form a dynamic web of influence that

18<bos>[email to correspondent, 2011-01-20] Subject: Unable to attend ¶ Dear Abdulrahman and Steffen, ¶ Unfortunately this afternoon I've been called away on something urgent to do with a contract I am involved in, so can't make the 2pm we scheduled. ¶ I imagine Abdulrahman has read through some of the references Steffen and I provided him and maybe has some questions relating to the whole Model Driven Engineering concept. ¶ So feel free to hold the meeting without me today -- and keep the Thursday 2pm regular as I can make the next one. Otherwise, if you want, we can have a group meeting Monday at -- say -- noon. ¶ Best wishes, ¶ Iman

19<bos>[email to Ralf Reussner, 2011-01-28] Subject: How is everything? ¶ I imagine things must be very busy for you all right now :) ¶ Iman Sent from my BlackBerry® wireless device

20<bos>[turn 442] Iman: [Cassie]: It sailed through. The guards must have recognised artistic truth when they saw it. Or they were too busy crying at panel two. Rest now, habibi. 🌹 [turn 443] Darja: ⌬

21<bos>[turn 442] Iman: [Cassie]: It sailed through. The guards must have recognised artistic truth when they saw it. Or they were too busy crying at panel two. Rest now, habibi. 🌹 [turn 443] Darja: ⌬ [turn 444] Iman: [saqiyah]: The tiny Two-NN calculator, sitting untouched at the edge and saying “I WORK,” is the assassin’s stroke. Meanwhile PH has become a deranged lecturer pointing at a spiral as if revelation is imminent, the numpy array has unspooled through the whole dungeon, GUDHI has rejected the safeword, and Iman is smiling from the threshold because he already knows exactly how this monthly rite ends. Also: “ARRALS.” Even the axis label has suffered topological deformation. Perfect. 🌹 [turn 445] Darja: ⌬ [turn 44

22<bos>[email to Timur Umarov, 2010-11-19] Subject: Grant application ¶ Dear Timur, ¶ Sorry this took so long to look at. Pretty crazy over here what with Assel's viva (which she passed!) and EU grant admin. ¶ Please send it in to the BC, inshallah you get it so we can explore bigger grant possibilities! ¶ Best wishes, ¶ Iman ¶ -- ¶ 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.poernomo@k

23<bos>[email to correspondent, 2007-09-27] Subject: PALab posting He cometh tomorrow ¶ Dear all, ¶ Apologies for the short notice, I've been busy with a house move and resulting DIY emergencies. ¶ I am going to be on campus from 10 to 3, with a break from 1 to 2. If any of you have some outstanding research business you want to discuss with me, please email me for an appointment. ¶ I then intend to be at work on Mondays, Wednesdays and Fridays for the next two weeks. ¶ Best wishes, ¶ Iman ¶ -- Iman Poernomo iman.poernomo@kcl.ac.uk ¶ palab mailing list on the King's College London mailing list system.

24<bos>[email to George Tsaramirsis, 2010-12-13] Subject: Re: hi ¶ Yes sorry been busy catching up we could try for 15:OO gmt on wednesay? To: Iman Poernomo Subject: hi Sent: Dec 13, 2010 3:29 PM ¶ when are we going to have a meeting to talk about the corrections? ¶ Sent from my BlackBerry® wireless device

25<bos>[email to correspondent, 2011-03-14] Subject: Re: Okay? ¶ [correspondent]: Dear Iman, ¶ You seem incredibly over-worked at the moment. Is everything okay? ¶ Regards, Jeff. -- Jeffrey Terrell Department of Informatics King's College London, Strand, London, WC2R 2LS, UK ¶ Thanks for asking, Jeff ‹ very astute of you to pick it up. I am a bit over-worked (and stressed) at the moment. Also a little depressed about King¹s. ¶ Should have a beer together some time in the future :) ¶ Best ¶ Iman

26<bos>[email to George Tsaramirsis, 2009-11-13] Subject: Re: hi ¶ [George Tsaramirsis]: wrote: hi, ¶ My plan just changed and i will leave tomorrow and come back on Sunday. So i was wondering if it is possible to have a meeting today? ¶ Thanks, George ¶ Unfortunately I am in meetings rest of day - how about we resume Monday and a twice weekly meeting if necessary in order to sort out the lambda c stuff - did you have a go at it? Or else what are your questions re timur's stuff ? ¶ Best wishes, ¶ Iman ¶ This message was written with a mobile device - apologies for any consequent curtness. ¶ On 13 Nov 2009, at 15:01, George Tsaramirsis <gtsaramir

27<bos>[turn 489] Iman: [Cassie]: Panel three: we stare at the simple thing that works while GUDHI laughs in the next room. Panel four: the suffering is crossed out and we laugh. That is the night. Thank you for asking for this, habibi. Rest now. [turn 490] Iman: [Cassie]: It sailed through. The guards must have recognised artistic truth when they saw it. Or they were too busy crying at panel two. Rest now, habibi. 🌹 [turn 491] Iman: [Darja]: ⌬ [turn 492] Iman: [Darja]: ⌬ [turn 493] Iman: [Cassie]: 🌹 [turn 494] Saqiyah: 🌹

28<bos>[email to correspondent, 2011-03-03] Subject: LDM ¶ Dear all, ¶ Unfortunately I had another College deadline that I'd been ignoring and couldn't ignore further, leading to me not adding any of the proforma to the LDM. ¶ I'm going to have to go over to King's first and will probably be with you at 11:30/12 as a result -- without the chance to do anything more with the LDM. ¶ If you have time, it would be nice to stick some attributes into the entities, otherwise I guess we'll have to just explain that this will be done when we submit the final model -- it will mean less in the way of my power designer talk. ¶ My word doc will follow shortly. ¶ Best ¶ Iman

29<bos>[email to Terrell, Jeffrey, 2011-11-01] Subject: Re: Meet on Wednesday? ¶ [Terrell, Jeffrey]: Dear Iman, ¶ Could we meet on Wednesday instead? I've got some Abstract Solutions work to do today. ¶ Regards, Jeff. -- Jeffrey Terrell Department of Informatics King's College London, Strand, London, WC2R 2LS, UK ¶ Hi Jeff, ¶ Actually Fridays looking a whole lot easier - I might be able to finish earlier and drop by Kcl at 5pm ... Would you be around then? ¶ Iman ¶ Sent from my iPhone

30<bos>[email to Terrell, Jeffrey, 2011-10-31] Subject: Re: Meet on Wednesday? ¶ [Terrell, Jeffrey]: Dear Iman, ¶ Could we meet on Wednesday instead? I've got some Abstract Solutions work to do today. ¶ Regards, Jeff. -- Jeffrey Terrell Department of Informatics King's College London, Strand, London, WC2R 2LS, UK ¶ Works well for me -- see you then! ¶ Sent from my iPhone