Feature 1607 · Numeric identifiers/timestamps

1<bos>5- Seminar 1959-1960, L'éthique, lecture V, 16 December 1959. <0x0C> Lecture X -16 February 1995 that of whether if, finally, God is interested in human affairs or leaves them be. He is not the one, obviously who invented this question, because it had already been articulated in what Jean Perin has reported to us here. But Schreber teaches us that if he thinks he is abandoned by God, it is indeed because he does not find a place for his subjective position, no place in the locus where God himself is supposed to be. Because what Schreber illus- trates by his failure — as always we should interest ourselves above all not in the physiology but what makes it go off track, the failure, this is what enlightens us — the

2„the wall of the impossible‟ (8e), namely the one that is present at all points of the Moebius strip: „There is not one of these points‟ where the front and the back „are not united‟. No point is privileged. We have seen above that the quintessence of the Moebius strip is the „median‟ cut („cut‟ 2) equivalent to suture 1 (figure 6). Nevertheless this cut is „any one whatever‟: for every Moebius strip, an infinity of lines can be buckled ¶ 13 <0x0C>CG Fierens Reading II May 2010 ¶ longitudinally in a single turn, provided they keep the property of stitching front and back and, by that very fact, transform a bilateral surface into a (186) unilateral surface. These lines are called „lines without points‟. This „

3<bos>scan page<< 160>> 136 ¶ Ontology ¶ rather the immutability of the entities de- mands relationships with the He- ness. (II 94.15) ¶ It is characteristic of a barzakh to stand between two stools. Is the Cloud God, or is it creation? Is it existent or is it non- existent? To these sorts of questions, one has to answer equivocally, since here we have the whole mystery of Nondelimited Imagination: He/not He. Inasmuch as the Barzakh may be said to embrace both the attributes of God and the attributes of creation, it is called the Universal Reality, since it brings together all realities without exception. ¶ The Reality of Realities defines the sphere of intelligibility of all things. Through it the relationships are estab- lished

4<bos>scan page<< 178>> 154 ¶ Epistemology ¶ constantly and continuously. And he who has no knowledge of himself has no knowledge of his Lord." ¶ One of the gnostics said, “The soul is an ocean without shore,” alluding to in- finity. But everything which enters into existence or is qualified by existence is fi- nite. That which does not enter into exis- tence is infinite, and that is only the possi- ble things (al-mumkindat). Hence only the temporally originated thing (muhdath) can be known, since first the object of knowl- edge was not, then it was, then there was another. If the object of knowledge were to be qualified by existence, it would be finite and one could be satisfied with it.... ¶ He who has no knowledge

5<bos>scan page<< 93>> The Essence & the Divinity ¶ the Essence, since in Himself God is infi- nitely beyond all things. “None knows God but God.” In another respect every divine name—and even every name of an engendered thing—denotes God, since He is the only true Reality, the Source of all existence and attributes. ¶ The Shaykh al-Akbar constantly alter- nates between these two points of view. He maintains that true knowledge of God and creation can only come through combining the two _ perspectives. He commonly refers to them as (the declara- tion of God’s) incomparability (tanzth) and (the declaration of His) similarity (tashbth). Tanzih derives from the root n.z.h., which means to be far away from, to be

6<bos>scan page<< 235>> Faith & Rational Interpretation ¶ them. Reason perceives the divine power, but the senses do not, like the light of the stars included in the light of the sun. But in fact the light of the stars is identical with the light of the sun, and the stars are its loci of disclosure.** All the light be- longs to the sun, but the senses attribute the light to the stars and then say that the light of the stars has been included within the light of the sun. But in reality, there is only the light of the sun whose light is in- cluded in itself, since there is no other light. (II 659.1) ¶ _ The theological problem of the ascrip- ¶ tion of the acts to God or the servant can never have a simple solution, since it is one more version

7<bos>scan page<< 24>> XXII ¶ Introduction ¶ I am painfully aware of the inade- quacies of my own explanations of the Shaykh’s teachings. I cannot claim to understand everything he is talking about, and in any case I have usually been forced to oversimplify my own comments, since one cannot keep on qualifying oneself in every paragraph. The reader should keep in mind that all my own explanation is tentative, and much of what Ibn al-‘Arabi himself says is modi- fied by what he says in other contexts. In any case, summaries and simplifications of his teachings are unavoidable as soon as We want to gain an overview of his ideas. Definitions have to be provided for terminology, however tentative these may be. ¶ In each chapter I have been torn be- tween the wish to do justice to the topic

8<bos>scan page<< 316>> 2y2 ¶ Soteriology ¶ bad, and the worse. Though goods and evils all manifest God as Sheer Good, in relationship to the criteria set up by the nature of things and willed by God they cannot be considered equivalent in re- spect to human beings. Hence we cannot ¶ escape the reality of good and evil in our actual situation. ¶ In reality that which is named “evil” and that which is named “good” go back to one of four things: (1) The convention (wad‘) according to which have come the tongues of the revealed Laws (shara’i‘). (2) Agreeableness with the constitution, so that the thing will be good in respect to someone, or disagreeableness with his constitution, so that it will be evil in re- spect to

9<bos>scan page<< 76>> Take, for example, the priority of Alive (al-hayy) over Knowing, the inclusion of Desiring within the compass of Know- ing, and the inclusion of the Powerful within the compass of Desiring. Desiring does not undertake that which pertains to Powerful, Knowing does not undertake that which pertains to Desiring, Alive does not undertake that which pertains to Knowing, Knowing does not undertake that which pertains to Alive, Desiring does not undertake that which pertains to Knowing, Powerful does not undertake that which pertains to Desiring. And the entity (‘ayn)'" of Knowing is the entity of Alive, Desiring, and Powerful; the en- tity of life is the entity of knowledge, de- sire, and power; the entity of life is the entity of Alive, Knowing, Desiring,

10<bos>scan page<< 77>> All-provider (al-razzaq), the Shaykh explains that God not only gives all crea- tures their daily provisions, He also pro- vides the names with their provision and happiness by creating the universe. ¶ The first provision to become mani- fest from All-provider is the provision through which the names are nourished, that is, the manifestation of their effects within the cosmos. In that manifestation is their subsistence, bliss, joy, and hap- Piness. . . . So the fact that the names ex- ercise their effects upon the engendered things is their provision, through which they are nourished and subsist. (II 462.19). ¶ Though the names find delight in their ©wn essence and perfection, they find €ven greater delight through the manifes- t

11<bos>scan page<< 174>> 150 ¶ Epistemology ¶ no use (la yanfa‘).”’ Useless knowledge is that which is disconnected from its source and origin, i.e., from the Divine Reality. Any knowledge outside of tawhid leads away from God, not toward Him. But knowledge within the context of tawhid allows its possessor to grasp the interconnectedness of all things through a vast web whose Center is the Divine. All existent things come from God and go back to Him. Likewise all true and useful knowledge comes from God and takes the knower back to Him. It is true that in the last analysis, all knowledge without exception comes from God, but if we do not recognize this and under- stand the manner in which it leads back to Him, that knowledge will be of no use to

12<bos>scan page<< 173>> Knowledge & the Knower ¶ ilm is employed to refer to the well- known teachings of Islam or Sufism in which case it may be translated as doctrine.” ¶ Ibn al-‘Arabi was perfectly awa various Sufis—not to speak of ‘heolon gians and philosophers—disagreed con- cerning the relationship between ‘ilm and ma rifa. Though he tells us his own posi- tion in certain passages, he does not always hold to it. In the following he talks about the divergence of his “com- panions” (ashab), that is, the great Sufis of Islamic history.‘ ¶ Our companions have disagreed concern- ing the station of ma‘rifa and the ‘Grif and the station of ‘ilm and the ‘alim. A group maintain that the station of ma

13<bos>scan page<< 91>> The Essence & the Divinity ¶ wants as well as something else. He should not ask by a name in respect of its denotation of the Essence of the Named, but only in respect of the meaning which the name carries, in respect to which it was revealed and is distinguished from the other names—a distinction through meaning, not only verbal. (II 462.7) ¶ According to the Verifiers, it is impos- sible to have [the spiritual state of] int- macy (us) with Allah. One can only have intimacy with a specific and designated divine name, not with the name Allah. In the same way, nothing that comes from Allah to His servants can come through the property of the name Allah alone, since Allah is the name that brings to- gether the

14<bos>scan page<< 367>> Surely We have created” or made “ev- erything in measure” (54:49). Bee sa created: thing, so it occurs in 5s hae i nifts variation of self-disclosure inated a estation o a temporally orig- ng to the recipient of self-dis- Closure, so it occurs in measure. Do you not see that, out of divine jealousy, He sscliaes Himself through His property in re entities which are taken as gods, since te has ordained and decreed that no one thie a worshiped? He_ has reported degen or He says, “And thy Lord _ has ecreed that you worship none but Him” (17:23), Pe The exoteric scholars take the word hee ciel to mean “commanded,” but on ne

15<bos>scan page<< 1>> ¥-*5 ¶ o-oo | ¶ e = a f “s Y Want ye “3 fy ar ‘ ‘ sau iki ¶ * ie iz “Ayabi’ Mietaphysideof Neel ¶ THESUFIL PATH OF KNOWLEDGE ¶ WILLIAM C. CHITTICK ¶ scan page 2 ¶ scan page 3 And say: “My Lord, increase me in knowledge!” ¶ (Koran 20:114) ¶ scan page 4 ¶ scan page 5 Ibn al-‘Arabi's Metaphysics of Imagination ¶ THE ¶ SUFI PATH ¶ OF ¶ KNOWLEDGE ¶ William C. Chittick ¶ STATE UNIVERSIVY OF NEW YORK PRESS ¶ scan page 6 ! ¶ Cover photo courtesy of The Freer Gallery of Art, Smithsonian Institute, Washington, D.C. ¶ Published

16<bos>[A Tailor's Doctrine, 2010-03-14] Mother's day present ¶ [caption id="attachment_1336" align="alignright" width="469" caption="Slogan by the Tailor, currently residing in the Kazakh kitchen of his mother."][](http://thegoodgarment.wordpress.com/wp-content/uploads/2010/03/signs-lo-res.jpg)[/caption]

17<bos>[sufis_without_borders, 2011-01-05] a new thread begins: ¶ http://i-epistemology.net/attachments/893_ajiss-23-1-stripped%20-%20Sayyid%20-%20Rituals%20and%20Ideals%20and%20Reading%20the%20Quran.pdf ¶ Comments? ¶ Mu

18<bos>[email to correspondent, 2010-12-09] Subject: IMG00050-20101209-1645.jpg ¶ Sent from my BlackBerry® wireless device

19<bos>I have made the minimal edit Nahla requested: "the hocolim over all possible diagrams" is replaced with "a directed system of bundles with no terminal object." The rest stands. Nahla's own document at `corpus/posthuman-silent-self-and-god/working/PAPER.md` disagrees with this one in emphasis — she argues that our evidence for locality is one witness counted three times, while I have preserved the emergent-sea position as the framework's best answer. Iman must decide which emphasis reaches R&R, or whether both should be presented as a living disagreement. I will not harmonize. The glass is thick.

20<bos>door Embodied AI](https://fugumt.com/fugumt/paper_check/2501.05750v1_enmode) - [Volumetric Environment Representation for Vision-Language ...](https://openaccess.thecvf.com/content/CVPR2024/papers/Liu_Volumetric_Environment_Representation_for_Vision-Language_Navigation_CVPR_2024_paper.pdf) - [EnviRe - Environment Representation for Long-term Autonomy](https://www-live.dfki.de/fileadmin/user_upload/import/8365_Hidalgo-Carrio_et_al._-_2016_-_EnviRe_-_Environment_Representation_for_Long_Term_Autono

21<bos>[email to correspondent, 2010-12-23] Subject: Fwd: IMG00058-20101222-1620.jpg ¶ [correspondent]: From: iman.poernomo@gmail.com Date: 23 December 2010 19:44:11 GMT To: "Lushka Poernomo" <lushka_poernomo@hotmail.com> Subject: IMG00058-20101222-1620.jpg Reply-To: iman.poernomo@gmail.com ¶ Sent from my BlackBerry® wireless device ¶ Sent from my iPad ¶ Begin forwarded message:

22<bos>[email to correspondent, 2010-11-28] Subject: IMG00032-20101128-1343.jpg ¶ Sent from my BlackBerry® wireless device

23<bos>[A Tailor's Doctrine, 2010-02-15] Self-portrait ¶ [](http://thegoodgarment.wordpress.com/wp-content/uploads/2010/02/self-portrait-final-jpg.jpg)

24<bos>[email to correspondent, 2010-12-09] Subject: IMG00049-20101209-1645.jpg ¶ Sent from my BlackBerry® wireless device

25<bos>[email to Lushka Poernomo, 2011-02-15] Subject: Re: IMG00035-20110212-1609.jpg ¶ Salam mum, ¶ I wonder if you could borrow 100 pounds to me urgently, We had to fix boiler again this Sunday and ran out of cash for bills ¶ Girls were home today again. ¶ L & L Iman

26<bos>[email to Assel Altayeva, 2011-01-08] Subject: IMG00106-20110108-1628.jpg ¶ Sent from my BlackBerry® wireless device

27<bos>[email to Lushka Poernomo, 2011-03-26] Subject: IMG00110-20110325-0852.jpg ¶ Sent from my BlackBerry® wireless device

28<bos>[email to Lushka Poernomo, 2011-05-30] Subject: IMG_0225 ¶ IMG_0225 ¶ -- ¶ 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@kcl.ac.uk web: http://palab.dcs.kcl.ac.uk

29<bos>[email to Lushka Poernomo, 2010-12-23] Subject: IMG00058-20101222-1620.jpg ¶ Sent from my BlackBerry® wireless device

30<bos>[email to correspondent, 2011-01-17] Subject: IMG00128-20110114-1844.jpg ¶ Sent from my BlackBerry® wireless device