Feature 1567 · Structural whitespace/branch marks

1<bos>Forgive us all our sins. For the sins that require: ¶ 1. a burnt offering; 2. a sin offering; 3. varying offerings; 4. guilt offerings; 5. corporeal punishment; 6. forty lashes; 7. premature death; 8. requiring excision and childlessness. ¶ Forgive us the sins for which the early courts would inflict death penalties by stoning, burning, beheading or strangling; forgive us the breach of positive commands and the breach of negative commands, whether or not they involve an act, whether or not they are known to us. The sins already known to us we have already acknowl- edged to thee; and those that are not known to us are indeed well known to thee, as it is said: What is hidden

2<bos> והקב"ה אומר לה‬,‫ ואז עולה התפילה לכתר על ראש הקב"ה‬...,‫במרום והיתה עולה ויושבת בחיקו כבתו‬ .‫ובשבילה נברא העולם‬. The passage and its parallel have been discussed several times in scholarship. See Joseph Dan, The Esoteric Theology of Ashkenazi Hasidism, 120; Farber-Ginnat, The Concept of the Merkavah, 241–242, 609, Green, Keter, 94–96, Wolfson, Along the Path, pp. 41–43, and my Kabbalah & Eros, 39–40, 262, n. 86. ¶ 52 ¶ 5 The Father, the Head, and

3<bos>Abba: God the Father; intuitive insight; fully articulated form. ¶ Ima: God the Mother; intellectual powers; emotions; Creation. ¶ Ze’ir Anpin: Light of grace. Individual leadership of divine attributes. Coexists with, yet is independent of that which is part of him self—the Nukva. The Impatient One, the small face. Male counterpart of Nukva. ¶ Nukva: True and direct root of created beings. Not connected in existence, yet indivisible ¶ 63 <0x0C> window of the soul ¶ in life and spiritual growth with Ze’ir Anpin. Female counterpart of Ze’ir Anpin. Develops from the sefira malkhut, the kingdom, the active divine presence within. ¶ 64 <0x0C> Indwelling Worlds ¶ Adam Kadmon: Infinite and

4CHOCHMAH ¶ Understanding Wisdom Palace Point Womb Beginning ¶ GEVURAH HESED Judgment Love Power Grace TIF’ERET Beauty Compassion Heaven, Sun, Harmony ¶ HOD YESOD NETSAH Splendor Foundation Eternity Prophecy Righteousness Prophecy ¶ SHEKHINAH ¶ Divine Presence Kingdom ¶ 61 <0x0C>The Sacred Name: The Tetragrammaton ¶ The four-letter Ineffable Name of God (YHVH), signifying the eternal and transcendent revelation of God. ¶ 62 <0x0C> The Sacred Faces ¶ Arikh Anpin: Wills existence through all worlds. The Patient One, large face.

5<bos>[171] Ibid. Section 3. ¶ [172] E. R. Leach, Rethinking Anthropology (London: Athlone Press, 1966), pp.<0xC2><0xA0>122–23. ¶ [173] Louis Berthe, “Ainés et cadets, l’alliance et la hiérarchie chez les Baduj,” L’Homme, July 1965. See Luc de Heusch’s statement, in “Lévi-Strauss,” L‘Arc, no. 26: “A kinship system is also and first of all a praxis” (p.<0xC2><0xA0>11). ¶ [174] L. G. Löffier, “L’alliance asymétrique chez les Mru,” L’Homme, July 1966, pp.<0xC2><0xA0>

6aun (Pharaoh) and his chiefs with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). ¶ But they behaved arrogantly and were Mujrimun (disbelievers, sinners, polytheists, criminals, etc.) folk. ¶ So when came to them the truth from Us, they said: "This is indeed clear magic." Musa (Moses) said: "Say you (this) about the truth when it has come to you? ¶ Is this magic? ¶ But the magicians will never be successful." They said: "Have you come to us to turn us away from that (Faith) we found our fathers following, - and that you two may have greatness in the land? ¶ We are not going to believe you two!" And Fir'aun (Pharaoh) said: "Bring to me every well-versed sorcerer." And when the sorcerers came,

7is Ludovicus, Ludovic, Lodovic, Clodovic of the Merovingians and it is nothing other - when it is written one sees it better - than Clovis with the C removed, which makes of Clovis the first Louis. One could ask oneself if everything would not have been changed if Louis XIV had known that he was Louis XV! Perhaps his reign would have changed style, and indefinitely.... anyway, with this little amusing story which is meant to cheer you up, let us pass on. ¶ Louis de Coufontaine is still, at least people believe, on Algerian soil, and the woman who comes back to the house of Toussaint, his father, comes to reclaim from him some money that had been lent by her. It is this story which gave such great entertainment to two authors of books of celebrated parodies; parodying Claud

8and areas where the copyright term is the author's life plus 70 years or fewer. Additionally, both the original-language text and the translation are in the public domain in the United States, because they were published before 1 January 1931._ ¶ Tractatus Logico-Philosophicus (English) ¶ Dedication ¶ Dedicated to the memory of my friend DAVID H. PINSENT ¶ Motto ¶ > > > . . . und alles, was man weiss, nicht bloss rauschen und brausen gehört hat, lässt sich in drei Worten sagen. > > Kürnberger. > > ¶ Preface ¶ This book will perhaps only be understood by those who have themselves already thought the thoughts which are expressed in it—or similar thoughts. It is therefore not a text-book. Its object would be attained if there were one person who read it with understanding and

9virtue of the states of desire. Rarely have psychiatrists and psychoanalysts been able to establish a really inspired direct relationship with either child or adult schizophrenics; Gisela Pankow and Bruno Bettelheim break new ground in this area by the force of their theory and the efficacy of their therapy. It is not by chance that both of them call into question the notion of regression. Taking the example of the bodily cares administered to a schizophrenic—massages, baths, swathings—Gisela Pankow asks if it is a matter of reaching the invalid at the point of his regression, in order to give him indirect symbolic satisfactions that would allow him to resume a progression, to take up a progressive pace. It is not at all a question, she says, “of administering care that the schizophrenic presumably did not receive when he was a baby. It is a

10<bos>968), p.<0xC2><0xA0>422. ¶ [141] Friedrich Engels, The Origin of the Family (New York: International Publishers, 1942), preface, p.<0xC2><0xA0>10. ¶ [142] Friedrich Nietzsche, Joyful Wisdom, V, § 346. See also Marx, Economic and Philosophic Manuscripts of 1844, pp.<0xC2><0xA0>144–46. ¶ [143] Hochmann, Pour une psychiatrie communautaire, p.<0xC2><0xA0>38. ¶ [144] Selected Letters of Malcolm Lowry, ed.<0xC2><0xA0>Harvey Breit and Margerie Bonner Lowry (Philadelphia and New York: J. B. Lippincott, 1965), p.<0xC2><0xA0>66. ¶ [145] “Letter to Michael Fraenkel

11<bos>7. On the history of Bataille’s reading of Hegel, from the first articles of the Documents (1929) to L’expérience intérieure (1943), and on the experience of the instruction of Koyré, and above all, Kojéve, whose mark dominates visibly, cf. R. Queneau, “Premiéres confrontations avec Hegel,” Critique, 195-96. Let us note here and now that at least for Bataille there was no fundamental rupture between Kojéve’s read- ing of Hegel, to which he openly subscribed almost totally, and the true instruction of Marxism. In a bibliography which was to accom- pany an unpublished Théorie de Ia religion, one can read this in particu- lar: “This work (Introduction to the Reading of Hegel by Kojé

12<bos>[347] D.H. Lawrence, “Psychoanalysis and the Unconscious,” in Psychoanalysis and the Unconscious and Fantasia of the Unconscious (New York: Viking Press, 1969), p.<0xC2><0xA0>30. ¶ [348] Serge Leclaire, “La réalité du désir,” in Sexualité humaine (Paris: Aubier, 1970), p.<0xC2><0xA0>245. And Séminaire Vincennes, 1969, pp.<0xC2><0xA0>31–34 (the opposition between the “erogenous body” and the organism). ¶ [349] From a letter by Mozart cited by Marcel Moré, Le Dieu Mozart et le monde des oiseaux (Paris: Gallimard, 1971) P 124:

13essels” all have their positive determinations, and enter into aberrant communication following a transversal that runs through the whole work; an immense flow that each partial object produces and cuts again, reproduces and cuts at the same time. More than vice, says Proust, it is madness and its innocence that disturb us. If schizophrenia is the universal, the great artist is indeed the one who scales the schizophrenic wall and reaches the land of the unknown, where he no longer belongs to any time, any milieu, any school. ¶ Such is the case in an illustrative passage, the first kiss given Albertine. Albertine’s face is at first a nebula, barely extracted from the collective of girls. Then her person disengages itself, through a series of views that are like distinct personalities, with Albertine’s face jumping from one plane to another as the narrator’s lips draw

14<bos>So then, if this is what is in question, we would have according to Plato a sort of recording of it. Since there was no tape recorder, we will say that it is a brain recording. Brain recording is an extremely old practice, which sustained - I would even say - the way of listening for long centuries of people who participated in serious matters, as long as writing had not taken on this function of a dominant factor in the culture which is the one it has in our day. Since things can be written down, the things that must be remembered are for us in what I have called kilograms of language namely, piles of books and heaps of papers. But when paper was rarer, and books much more difficult to fabricate and to diffuse, it was an extremely important thing to have a good memory, and - as I might say - to experience everything

15you, that I may feel you, my son, whether you are really my son Esau or not" (Beresheet 27:21). Then was Jacob in great distress, for he feared that his father will recognize and know him. Then it is written, "and he recognized him not, because his hands were hairy, as his brother Esau's hands, so he blessed him" (Beresheet 27: 23). So he said, "In my distress I cried to Hashem, and He heard me." ¶ "Deliver my soul, Hashem, from lying lips, from a deceitful tongue" (Tehilim 120:2). This is the portion where Esau isTHE SERPENT, who has lying lips. What are the lying lips OF HIS GRADE? When the serpent brought curses upon the world, BY INCITING ADAM TO EAT OF THE TREE OF

16can access many stores, and a store can be accessed by many processes. A flow (F) names the data that passes into or out of a store. For example, in the following DFD, P1 accesses S1 (flow a) and P2 accesses S1 and S2 (flows b and c). ¶ P1 P2 | / \ a b c | / \ ---- ---- S1 S2 ---- ---- ¶ The metamodel for SA is: ¶ DFD / \ /* \* P *-+-* S | F ¶ A HOOD diagram (HD) contains many classes (C), and a class may have many operations (O) defined on it. ¶ The metamodel for HOOD is: ¶ HD | |*

17A process can access many stores, and a store can be accessed by many processes. A flow (F) names the data that passes into or out of a store. For example, in the following DFD, P1 accesses S1 (flow a) and P2 accesses S1 and S2 (flows b and c). ¶ P1 P2 | / \ a b c | / \ ---- ---- S1 S2 ---- ---- ¶ The metamodel for SA is: ¶ DFD / \ /* \* P *-+-* S | F ¶ A HOOD diagram (HD) contains many classes (C), and a class may have many operations (O) defined on it. ¶ The metamodel for HOOD is: ¶ HD | |*

18<bos> of Temples - and Caesar's coinage certainly won't afford them.<0xC2><0xA0> ¶ I would gently suggest it can be of value to sometimes cast aside theological and historical discussion of potential corruption/value of unadulterated texts (very interesting though it is for me, professionally). And grasp instead the fact that these texts can be purchased and recovered, in their pure form, by the very act of reading. ¶ Mu ¶ Sent from my BlackBerry® wireless device ¶ Sender: Sufis_Without_Borders@yahoogroups.com Date: Sat, 4 Dec 2010 11:20:38 To: <Sufis_Without_Borders@yahoogroups.com> Reply-To: Sufis_Without_Borders@yahoogroups.com Subject: Re: [Sufis_Without_Borders]

19<bos>So, one of the topics some of us have touched on has been why do some retain their religion and others not.<0xC2><0xA0> It seems that what we read of the great Islamic teachers is<0xC2><0xA0>that they do retain their religion, and the only reason I can thus far land on has to do with subtle forms, or those manifestations of the Divine Presence of which we are constructed, or share dimensional localities with. The Mysteries, the Secrets of which the scriptures point toward seem to be delicately established within our phsychological and lower intellectual makeup, too, and I don't know that we ever become separated from this no matter what kind of decisions we make, or what we name an action. ¶ If within a particular religion a tranformation or evolution has not taken place, while conditioning the intellect, emotions, body<0xC2><0xA0>with doctrine and<0xC2><0xA0>practices, I don't know that it matters.<0xC2><0xA0> If there is a interconnectedness

20startup" in the terminal. Give it 1-2 minutes to finish downloading models. Then refresh the browser. The 502 error is because Open WebUI wasn't fully ready yet. If still failing after 2 minutes, check in terminal: ```bash curl http://localhost:3000 ``` [turn 642] Iman: ok back at my computer. basically the GPU config isn't available so it copied SOME of our stuff over, didn't set directs for environments etc. and no start up. it looks like our convo data is preserved : ______ ______ _ (_____ \ (_____ \ | | _____) ) _ _ ____ _____) )___ __| | | __ / | | | || _ \ | ____// _ \ / _ | | | \ \ | |_| || | | || | | |_| |( (_| | |_| |_||____/ |_| |_||_|

21<bos>Gossip is generally unhelpful -- but I find this image of Schuon fascinating. I'm just about to (self) publish a novella on cults and mind control. I think that probably expresses my ambivalence best of all -- will spam the lists (though not SWB, as it is not appropriate) shortly.<0xC2><0xA0> ¶ Why fascinating? When I look at Schuon doing this, I kind of feel like Luke Skywalker (at least I hope Luke, not Anakin) confronting Darth Vader as his father ... It seems important to reflect on how he took things, given that I think his experiential basis for embodying this was not simple fakery.<0xC2><0xA0> ¶ Mu ¶ Dear Musa, ¶ Kirk pretty much summed it up. ¶ At SWB, years and years ago, I merely alluded to Schuon mess, didn't really say anything at all of substance, totally -- and I mean totally -- unaware of the reaction it

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24final rm -f /workspace/cassie_ready.jsonl /workspace/cassie_fully_cleaned.jsonl /workspace/cassie_v2_cleaned.jsonl # Check space df -h /workspace # If >280GB free, run merge export HF_HOME=/workspace/.cache/huggingface python merge_and_convert.py ``` Want me to write a single startup script you can paste when you spin them up? [turn 394] Iman: let's focus on instance 1 -- this is what i have: ______ ______ _ (_____ \ (_____ \ | | _____) ) _ _ ____ _____) )___ __| | | __ / | | | || _ \ | ____// _ \ / _ | | | \ \ | |_| || | | || | | |_| |( (_| | |_| |_||____/ |_| |_||_|

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26<bos>Mu I learnt in my youth that there are only so many fires you can put out.<0xC2><0xA0> ¶ Do your thing Mu, take on board<0xC2><0xA0>constructive<0xC2><0xA0>criticism<0xC2><0xA0>by all means. I myself am not overly keen on some of your offerings,<0xC2><0xA0>especially some of<0xC2><0xA0>the<0xC2><0xA0>surreal<0xC2><0xA0>intellectual stuff, but I have made myself clear on this in the past. But I do like a lot of your material ... really! ¶ But hey! that's just me. I'm sure that some of the greatest innovators of the past faced<0xC2><0xA0>opposition, and I'm sure that your material, even in its most<0xC2><0xA0>abstract<0xC2><0xA0>form, will appeal to some. So why not? ¶ As for the<0xC2><0xA0>noble<0xC2><0xA0>tradition and the Sufi Gestapo, what a joke. I just this minute did a Google search on the word Sufi, it

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29Allah swt opens a new door for you and bring up other circumstances to learn. If, however, you experience your teacher in a negative way personally then that is an entirely different matter. ¶ I would have answered you differently a few years ago but having made some more experiences this the way I tend to see things now. ¶ Good luck to you and many blessings, Hind. ¶ [Non-text portions of this message have been removed] ¶ [Kalimah Nm]: Salaam Kay, ¶ It occured to me that the Imam's wife might have encouraged a marriage in order to have help in the household.<0xC2><0xA0> In these times, is not easy to have four children so young.<0xC2><0xA0> However, about the only way I can see getting some satisfaction out of all of this is to have a meeting with the Imam and discuss these things openly.<0xC2><0xA0> There seems to be opportunity here. ¶ very best

30umed at generativity first nonzero I entry 61 (driver outage) entry 61 II never resumed entry 3 III entry 101 (final analysis pass) never IV entry 35 (driver crash) entry 35 ¶ So the shape of those two curves is a property of when a run was interrupted, not of when a mind stopped generating. Anchored novelty is validly computed for 206 of the 400 entries: all 100 of life II, which was never resumed, 66 of life IV, 40 of life I, and none of life III. The one complete curve settles what the broken ones were taken to show. Life II’s generativity by decile runs 0.181, 0.097, 0.