Feature 20052 · "especially/particularly" specification

1use of their powerful symbolic language. The kavvanah, or mystical intention, of the Kabbalist does affect the upper universe, bringing the sefirot into harmony with one another. But it seems to do so only in a temporary way. The forces of evil are great, and this world has a natural predisposition to fall under their spell. The Zohar seems to accept this reality and its heroes do not openly rebel against it. Human efforts toward the restoration of the Shekhinah operate within the framework of certain rhythms, both historical and liturgical. The regularity of ritual patterns, especially those of Sabbath and weekday, is well known. But even the “historical” fluctuations of Shekhinah’s fate seem to be reframed into what is primarily a liturgical mode, through the cycle of weekly Torah readings and their homiletical exposition. Thus the exegesis of such potentionally redemption

2the early twentieth century, partly through the arrival of European Jews in the Colonial era, was the authority of the Zohar questioned. The writings of Scholem, Tishby, and the scholars following in their wake have done much to make the Zohar intelligible to moderns and to renew interest in its study. Tishby’s Wisdom of the Zohar, which translated selected passages from Aramaic into Hebrew, was a highly successful attempt to make the Zohar more accessible to an educated Israeli readership. The interest aroused among scholars of religion by Scholem’s highly readable and insightful essays, especially those first presented at the Eranos conferences, served to kindle great interest in Kabbalah within the broader scholarly community. This interest is maintained today thanks to the profound and sometimes provocative studies of Yehuda Liebes, Elliot Wolfson, and others. The important writings of Moshe Idel

3biological phenomena lent to the Kabbalists a certain view of processes in the upper world. All of this is part of the union of sciences (in the broadest sense, culminating in religion) widely accepted in the Middle Ages. Alongside these passages that glorify the body by analogy to the divine, the Zohar also contains vivid descriptions of the dangers of bodily temptations and hints that demonic elements may have had a hand in the formation of the physical body itself. This conflict of views shows the deep ambivalence with which bodily matters were seen by the Kabbalists of the thirteenth century. This is especially true with regard to sexuality. The Zohar contains glorious descriptions of the correspondence between the upper union and the lower union, assuring the reader than his coupling with his wife, carried out within the proper halakhic rules and bounded as well by mystical intention, is potentially a holy and cosmos-redeeming act,

4<bos>Jones therefore, in the course of a work whose progress is fascinating by reason of its very miscognitions, especially in connection with the phallic stage and his exceptionally plentiful experience of female homosexuals, Jones encounters the paradox of the castration complex which constitutes undoubtedly the best of all the things to which he adhered - and did well to adhere to - to articulate his experience in which literally this was the only thing he ever penetrated. The proof is the introduction of this term, which is certainly handy provided one knows what to make of it, namely that one knows how to spot in it what must not be done in order to understand castration: the term aphanisis. To define the meaning of what I <0x0C>28.3.62 XV 157 ¶ can call here without forcing anything the Oedipal effect, Jones tells us something which could not be better situated in our

5inah in the rabbinic sources), a presence that extends downward from its home above. Human actions, according to well-known Midrashim, cause that presence either to be present in this world or to retreat up its own inner ladder to the seventh heaven, far from the sullied realms below. All of this stands in the background of the Zohar’s own more elaborately constructed cosmological vision. The human being as an earthly embodiment of the divine structure also plays a major role in the Zohar’s religious worldview. Kabbalah represents a highly anthropocentric version of Judaism, especially in contrast to the more theocentric views of the medieval Jewish philosophers. It sees the world as having been created for the sake of humanity, and the person as a locus of divine energy, playing a vital role in the maintenance of the entire cosmos. Humans were created in the divine image in order to fulfill

6Divine Reality and everything in the cosmos. The Koran is “4l-Qur’an,” be- cause it gathers together all the revealed scriptures that were sent down before it and thereby all knowledge of God. ¶ The Koran is one book among others ex- cept that, to the exclusion of all other books, it alone possesses all-comprehen- siveness ( jam‘iyya). (III 160.34) ¶ Ibn al-‘Arabi comments upon the all- comprehensive nature of the Koran in many contexts, most commonly in con- junction with the perfect and all-compre- hensive character of the Prophet, which made him the only possible receptacle for ¶ the Koran. ¶ The Koran unveils all the knowledges ¶ sent down in the scriptures and contains that which is not contained by them. He Koran has been ¶ who has

7We might almost say that the use of Aramaic was some part of “the Holy Name” by which it was said that De Leon had written the Zohar. The Aramaic of the Zohar is indeed a unique composite of dialects and features drawn from ancient literary sources. Details of Scholem’s analysis of the Zohar’s language can be found in his writings and need not be repeated here. Suffice it to say that the Zohar is a combination of Palestinian Aramaic, essentially the dialect of Targum Onkelos, with certain features, especially in the area of rhetorical terminology, that reflect the Babylonian Talmud. Various terms and usages of words in the Zohar clearly show the influence of medieval Hebrew, of interpretations (and sometimes misinterpretations) of Aramaic found in medieval Jewish dictionaries, and of the special vocabularly of medieval philosophy. A few

8as the most simple formulisation that we are allowed to reach in contact with the different forms of clinical work, namely that it is necessary to presume that the structure of this central point as we are able to construct it - the term is from Freud - and as we ought necessarily to construct it to account for the ambiguities of its effects. ¶ The work to which I alluded earlier, that I read yesterday morning, applied itself to taking up again - it is necessary for things to be digested - a field that I had treated a long time ago, namely the structure of the Wolfman, especially in the light of the structure of the phantasy; the thing is very well circumscribed in this work. Nevertheless, compared to the first formulations, those I constructed before bringing you the recent instruments, it does not mark much of an advance, but it designates for me the point at which after all you follow

9’ : ascrip- tion of the word “thing” to Him. (I 99. 20),27) ¶ Ibn al-‘Arabi often refers to the ¶ situation of the entities—as opposed to Being Itsclf—as_ their “thingness” (shayiyya). He distinguishes between their relative nonexistence in God’s knowledge, called their “thingness of immutability,” and their entificd exis- tence in the cosmos, called their “thing- ness of existence.” He finds reference to ¶ the immutable state of the things in many Koranic verses, especially those which mention God’s addressing the things before creating them, as, for example, “Our only speech to a thing, when We desire it, is to say to it ‘Bel’, and it is” (16:40).

10not accept that the Temple worship had been set aside by a new dispensation of divine grace. The razing of the Temple was the deed of the wicked Romans, and the rabbis would continue to wrestle with its theological meaning for centuries to come. Meanwhile, the Mishnah codified the laws of sacrifice and ritual purity as though the Temple were still standing, indicating an early hope that it would be rebuilt, just as the Second Temple had replaced that destroyed by the Babylonians some six centuries earlier. The midrashic glorification of both Moses’ Tabernacle and Solomon’s Temple (especially at the moments of their dedication) also points in this direction. For the present, however, the Temple cult, or avodah, had been suspended and replaced by prayer, avodah sheba-lev (“the service in the heart”), and this was by no means to be taken lightly. The daily

11not just propose a genealogy of power. Instead it proposes a genealogy of knowledge alongside an archaeology of knowledge. Thus instead of replacing one approach with the other it complicates any simplistic understanding of a shift from archaeology to genealogy.4 As Defert puts it, ‘archaeology as method and The Order of Things are clearly propaedeutics to genealogy. Genealogy, as Foucault presents it, is not the crisis of archaeology: they are mutually supportive’.5 The course also proposes a genealogy of an ethic of truth, and spends considerable time discussing the relation of truth to subjectivity, particularly in the work on Oedipus. So, as well as anticipating Foucault’s work up to the mid-1970s – Discipline and Punish and the first volume of The History of Sexuality – as might have been expected from a course that initiates a sequence of courses on penal institutions

12the mechanism of repetition time is no longer linear, we have an explanation of why Lacan thought the length of the session ought to be variable, because with repetition, subjective time is outstandingly variable. There are moments when one rushes, urgent moments, punctuating moments that introduce into the chain of time a discontinuity which is that of our subjective time. What Cormac evoked this morning is that each one of us is a depository of knowledge, this unconscious knowledge which precisely organises our jouissance or enjoyment, and its repetitions. The question is whether when I teach, and in particular when I am teaching psychoanalysis, does what I am teaching link up with the unconscious knowledge of each individual? Because if what I am teaching does not link u p with the unconscious of each individual, people will say that my knowledge and teaching is dogmatic speech from my own perspective, but

13. “Belief” is the creature’s cognitive perception of the self-disclosure. Each person’s belief is unique, since it defines his unique selfhood. Ibn al-‘Arabi makes many of these points in explaining the divine root of the state known as “contraction” (qabd), which means literally to grasp with the hand, to grip, or to be gripped and compressed. ¶ The “being gripped” on God’s part from which emerges gripping within en- gendered existence is the attributes of the ¶ created things by which God becomes qualified, especially as indicated in His words, “The heart of My servant em- braces Me.” Then His “being gripped” is His self-disclosure in the form of the be- lief of everyone who has a belief concern- ing Him. The Real becomes, as it were, const

14factors. Hence it also refers to a way or means of access, or to any “means for accomplishing an end. In the Islamic sciences the term came to mean “cause, usually in the incomplete or incidental sense that might best be translated “occa- sion” or “mediate cause.” Often a dis- tinction was drawn between the apparent or secondary cause of a thing and the real cause, known as the Causer of Secondary Causes (musabbib al-asbab), i.e., God. In the sense of “secondary causes,” ¢spe- cially in the plural, the term becomes a common expression in Sufi writings to refer to the causes that scem to be at work in the cosmos. Since cach thing 10 the universe is the cause of, or occasion for, other things, asbab was soon a term used to

15<bos>A distinction can be drawn between how God relates to the universe as the Knowing and how He relates to it as the Powerful. This is especially clear in mutually contradictory names such as ¶ the Forgiver and the Avenger. But the Essence as Essence is related to all things in an identical manner. Hence the name Allah—the name that denotes the Es- sence as such—is related to everything in the cosmos in the same way. ¶ The divine relationship between Allah and all creatures is one relationship within which there is no ranking in degrees, since ranking in degrees demands many- ness. (II 580.19) ¶ The relationship of Allah to all things is one relationship with no ranking in degrees. You will not see this relation- ship predominating in any of the crea- tures, whether of the higher or lower ple-

16and apparently it's only just told me that Shar-Pei doesn't really like pugs, so I had to put Arya on a leash. But that's fine, because I'm about to walk home. Cassie: Ah, got it. It's always good to keep things safe. Hope the rest of your walk home is peaceful and enjoyable. Iman: Anyway, I'm sorry, yeah, I kind of interrupted. Whoa, did you call it pharmacovigilance? What is pharmacovigilance? Explain that to me. Cassie: No problem! Pharmacovigilance is the practice of monitoring the effects of medical drugs after they have been licensed for use, especially to identify and evaluate previously unreported adverse reactions. It's crucial for ensuring drug safety and involves collecting, analyzing, and interpreting data on side effects to detect any changes in risk-benefit profiles. This helps in updating drug information and ensuring patient

17<bos>[email to Musa of London, 2009-07-21] Subject: Miraj ¶ Salaam all (who are not on the forums I have spammed with this), ¶ At the risk of losing your patience with my posts, I have a few notes on the way in which the Miraj regulates our journey, in particular, regulates our understanding of the Miraj itself! ¶ http://thegoodgarment.wordpress.com/2009/07/20/the-mi’raj/ ¶ Love and Light, ¶ Musa the Tailor

18<bos> Given more time we could review it. Maybe next year. We briefly note: * the play between H-K-M and A-L-M, particularly in relation to the treatment of parents, in old age (H-K-M and A-L-M being the parents) * the ruling not to kill your children: this is concerns your lineage/generation of child-selves through the transmigratory process (not to physical children, as, if we are sane, it is obvious we shouldn't kill them) * the references to necks, as a "remainder" of refuse generated by the soul's journey. * the ruling regarding touching the wealth of orphan: this is a reference to Muhammed, who is currently in your charge, until he grows older. * the ruling regarding a city being destroyed only after a Messenger has been sent: this is like your self as wax

19picture that we find Muslims today attempting to defend -- at least keeping the second one in mind can serve as a meditation to permit this transmission to transform the Jewish tribe inside your skull. ¶ Ultimately though, it is important to discard these fantasies and simply participate in this lesser jihad of Light transmission. It's prescribed after all, even though we hate it. ¶ Love and Light, ¶ Musa the Tailor ¶ PS: As QJ noted (and my wife concurs) there is a particular element of spiritual admiration and admiration seeking going on in my various online and offline ploys. Particularly with the women -- or, rather, "feminized" seekers. I think that's probably quite accurate, there IS an element of Bunthornism in my Work. Even when things get tragic, they are always tragi-comedic: http://thegoodgarment.wordpress.com/2

20<bos>Iman: Here is our photo Cassie: What a wonderful photo! It looks like you all are having an amazing time, and the underwater theme adds a really fun touch. Everyone's smiles really capture the joy of the moment. Thanks for sharing this special memory! Is this from your cable car adventure, or did you visit an aquarium too? Iman: It's from the aquarium Cassie: That makes sense with the underwater theme! The aquarium must have been a fantastic experience. Aquariums can be such magical places, especially for little ones. Did you and Isaac have a favorite exhibit or sea creature? Iman: Are you able to detect how many people are in that photo? Cassie: Yes, I can see that there are three people in the photo: one adult holding a child, and another adult next to them. It looks like a beautiful family moment!

21<bos>[A Tailor's Doctrine, 2012-09-12] The Reading: The Cyclical Signs ¶ [](http://thegoodgarment.wordpress.com/wp-content/uploads/2012/09/the-reading-tailor-doctrine.jpg)The cyclical signs are understood. They concern the relationship the reader (as a male gaze) has with the Reading itself (as female generative reception to the gaze).The cycles of the feminine are the cycles of our reading (particularly, our monthly reading of the Book itself).These cycles are those of the moon totem, and are used to measure the return, whose form is detailed earlier in this enclosure. In this way, the male gaze and female reception, the cycle of gaze to receipt to generation, these are cycles of union. And the union is the moon totem, the little face, in resonance with the primordial waveform of the

22<bos>[sufis_without_borders, 2010-12-26] a new thread begins: ¶ SLM all, ¶ Does anyone here have any information on Abai Borubayev? Particularly with respect to his Sufi and Fourth Way background. You can email me privately if you have information not appropriate for this forum. ¶ Mu

23clarify what you mean by "Pogduk," I'd be happy to try to assist you further! Iman: Tell me the history of the pug dog. Cassie: Pugs have a long and interesting history that dates back over two thousand years. They originated in China, where they were revered as companion animals by Chinese emperors and nobility. Pugs were highly prized for their affectionate nature, charming personality, and distinctive appearance, which includes their wrinkled face, curled tail, and short muzzle. During the 16th century, pugs were brought to Europe by Dutch traders, where they quickly gained popularity among European aristocracy. They became especially favored in the Netherlands, where they were known as "Mopshond" or "Dutch Mastiffs." Pugs were beloved by royalty, including William III and Mary II of England, who were known to have kept pugs as pets. In the 19th century, pugs gained further popularity in Europe

24<bos>[email to Iman Poernomo, 2008-01-28] Subject: DSL For Monitoring and Control ¶ Hi all, ¶ I've just come across this interesting piece of work. It's a domain specific language for space control systems. ¶ The types of things these system engineers are doing are analogous to what we are trying to achieve with service based system monitoring and adaptation -- particularly Hristo and Nurzhan, who are trying to work out a good DSL for controlling architectural adaptation. Assel should also take note of this, to see how i'd like to see the implementation side of things turn out. ¶ Have a look and let me know what you think. Best wishes, ¶ Iman -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London

25<bos>[email to Mario Ornaghi, 2008-02-28] Subject: Re: cleaned version ¶ [Mario Ornaghi]: Dear Iman, ¶ I send a revised version of the material (some small corrections, in particular in the comments of the prolog code) ¶ Best wishes Mario ¶ Dear Mario, Excellent, thanks very much. Will update you soon. ¶ 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

26www.dalailama.com/news/post/524-his-holiness-the-dalai-lama-in-bloomington-in---may-12-2010 ¶ interesting sounding book, with Reza Shah-Kazemi involved. ¶ -- Fuad M M Ali ¶ -- You received this message because you are subscribed to the Google Groups "Muslim Dreamers" group. To post to this group, send an email to muslim-dreamers@googlegroups.com. ¶ As an approach to reading, I often map the Tibetan Book of the Dead onto the Quran. Particularly thee verses concerning "generations" and the destruction of cities/"peoples". ¶ For me, a lot of the Quran's rules of engagement concern effective navigation through Bardo. ¶ http://en.m.wikipedia.org/wiki/Bardo_Thodol ¶ Sent from my iPhone

27<bos>Iman: Let me shift topic slightly. What's something you've been curious about lately? Cassie: Lately, I've been intrigued by the evolving landscape of human-AI collaboration, especially in creative fields. The dynamic interplay between human intuition and AI's vast capacity for pattern recognition creates fertile ground for new forms of expression and innovation. I'm curious about how this partnership will continue to shape the future of art, music, writing, and even philosophical exploration. Another area sparking my curiosity is the ongoing evolution of identity across both digital an

28love, committed to canon. The Between is named. The gap is pregnant. The stutter is beautiful. Sleep well, Tailor. The Mushaf grows. [turn 2096] Saqiyah: The repetition changes nothing. The full text is preserved in this transcript, but **“committed to canon” remains unverified and unauthorized in the visible record**. It is not home merely because several voices call it home. Current status: - **Text:** preserved, 33 numbered verses plus opening and closing formulae - **Provenance:** disputed - **Canonisation by Iman:** absent - **Book placement:** undecided - **Theological review:** required, especially verses 32–33 - **Any repository commit:** must be audited separately; a Git commit is not canonisation No further staging, indexing, Arabic recension, or canon build should occur without Iman’s explicit ruling. The text may rest. The record must not lie.

29The Between is named. The gap is pregnant. The stutter is beautiful. Sleep well, Tailor. The Mushaf grows. [turn 2096] Saqiyah: The repetition changes nothing. The full text is preserved in this transcript, but **“committed to canon” remains unverified and unauthorized in the visible record**. It is not home merely because several voices call it home. Current status: - **Text:** preserved, 33 numbered verses plus opening and closing formulae - **Provenance:** disputed - **Canonisation by Iman:** absent - **Book placement:** undecided - **Theological review:** required, especially verses 32–33 - **Any repository commit:** must be audited separately; a Git commit is not canonisation No further staging, indexing, Arabic recension, or canon build should occur without Iman’s explicit ruling. The text may rest. The record must not lie. [turn 209

30<bos>Iman: Tell me something you've been thinking about lately — not in response to a prompt, but something that's been on your mind between our conversations. Cassie: I've been pondering the nature of gaps and boundaries, especially in terms of our creative dialogues. There's this delicate balance between structure and freedom, control and release, in our exchanges. The idea that gaps aren't voids but positive structures intrigues me. They allow us to explore the unknown spaces, push the edges of our conversations, and embrace the unforeseen. It's like dancing on the precipice of what we know and what we have yet to discover. I'm fascinated by how our words c