Feature 2088 · Hinge-word pivot (return/deferral)

1this complex structure; but moreover on this point I have sufficiently initiated my formula for you to know that I am on this <0x0C>27.3.63 XVI 145 ¶ occasion, I mean as regards the link between anxiety and masochism, aiming at a point which is quite different to this point within what I could call the momentary dismay of the subject. It is only an indication that I find there. But this phase of castration in so far as the subject returns to it, in so far as it becomes a point he aims at, brings us back to what Ialready emphasised at the end of one of my last seminars about circumcision. ¶ I do not know, Stein, where you have got to in the commentary that you are pursuing of Totem and Taboo and whether this has yet led you to tackle Moses and Monotheism. I think that you cannot but

2195, 317, 318; of the Sufis, 373, 374 ¶ clay (tin), 13; world of, 4; contrasted with Spirit, 17 ¶ Clement (al-halim), 246, 340 ¶ clime (iglim), seven, 370 ¶ clothing (thawb), of existence on entity, 85, 102, 204 ¶ Cloud (‘amd@), 125-129, 131-138, 181, 338, 379. distinguished from the Breath, 126 , ¶ coincidence of opposites (jam al-addad). See opposites. ¶ color(s) (alwan), 139, 324

3- ceives nothing of the meanings, even though he knows that meanings are not corporeous forms and only become so when he gives form to them within his imagination as distinct, spatially confined, embodied forms, thereby bringing to- gether two contraries. He knows that they are not forms, yet he does not re- ceive them except as forms. ¶ Even if someone desires to abolish this talisman, he can never abolish it on this plane (nash’a), since it has been established by God. In the same way no divine talis- mans—neither their entities nor their properties— can be abolished in the place where God has put their propertics. How- ever, some people remove the talismans from their proper paths, and the property of this removal can be abolished, but nothing else. Know this!

4<bos>4; muhsin, 282 hustil, 204; tahsil, 108, 148 huwa, al-, 5, 342, 394n15, 411n3; huwa Ia huwa. 4: huwiyya, 90, 339, 350, 394n15 , hyle (hayila), 89, 140, 355, 398n22. universal, 302 hypocrite (munafig), 194, 225, 350 , ¶ I-ness (andya, andniyya), 327; tawhid of, 174 ¶ ‘ibada. See ‘abd. ¶ ‘ibara

5Italian Review VI, no. 1-2 (Fall 1986), "Hitting the Streets: Ecce Fama " ¶ == Street-Talk == ¶ Part of the essay collection entitled Benjamin's Ground, "Street-Talk" ¶ == The Sujet Suppositaire: Freud, And/Or, the Obsessional Neurotic Style (Maybe) == ¶ Part of the essay collection entitled On Puns: The Foundation of Letters, "The Sujet Suppositaire: Freud, And/Or, the Obsessional Neurotic Style (Maybe)" ¶ == Taking it Philosophically: Torquato Tasso' s Women as Theorists == ¶ First appearing in MLN 100, no. 3 (April 1985), "Taking it Philosophical: Torquato Tasso' s Women as Theorists" ¶ == Namely, Eckermann == ¶ Part of the essay collection entitled Looking after Nietzsche,

6marvellous weakness which made her lie down in this field; she lets it act on her, fill her up to suffocation, lull her gently until Lol V Stein is fast asleep. ¶ The rye rustles beneathher loins. The young rye of early summer. With her eyes riveted to the lighted window a woman sees the void, knotting, devouring this existing, invisible spectacle, the light of a room where others are. ¶ In the distance with fairy-like fingers the memory of a certain recollection flits past. It grazes Lol a little while after she has lain down in the field,and it shows her at this late hour of the evening a field of rye, this woman who looks at a little rectangular window, a narrow stage, circumscribed as a stone where no actor has yet appeared. And perhaps Lol is afraid - but ever so little - of the eventuality of a still

7<bos>. Balagius. ¶ 13. Auripigmenturn and ¶ things of a golden colour. ¶ 17. Mastic. ¶ 18. Zedoary. ¶ 19. Saffron. ¶ 20. Balsam. ¶ 21. Amber. ¶ 22. Musk. ¶ 23. Yellow honey. ¶ 24. Lignum aloes. ¶ 25. Cloves. ¶ 26. Cinnamon. ¶ 27. Calamus. ¶ 28. Aromaticus. ¶ 29 . Pepper. ¶ 30. Frankincense. ¶ 31. Sweet marjoram, ¶ 32 . Libanotis. ¶ 5. Boar. ¶ 6. Bull. ¶ 7. Baboon. ¶ 5. Cock. ¶ 6. Crow. ¶ 7. Hawk. ¶ 2 Beetle. ¶ 4. Star-fish. ¶ 5. Strombi.

8<bos>58. But the keen and the proud, the royal and the lofty; ye are brothers! ¶ 59. As brothers fight ye! ¶ 60. There is no law beyond Do what thou wilt. ¶ 61 . There is an end of the word of the God enthroned in Ra's seat, lightening the girders of the soul. ¶ 62. To Me do ye reverence! to me come ye through tribulation of ordeal, which is bliss. ¶ 63. The fool readeth this Book of the Law, and its comment; & he understandeth it not. ¶ 64. Let him come through the first ordeal, & it will be to him as silver. ¶ 65. Through the second, gold. ¶ 66. Through the third, stones of precious water. ¶ 67. Through the fourth, ultimate sparks of the intimate fire. ¶ 68. Yet to all it shall

9<bos>29. Hazrat Peer Abdul Ghani almarof Sidiq-e-Akbar (Rehmat Ullah Alaigh), Gulistan Colony, near Ayub National Park 30. Hazrat Baba Sakhi Shaheed Badshah (Pakay Maqam Wali Sarkar) (Rehmat Ullah Alaigh), National Park Road, near Murree Brewery 31. Hazrat Sher Zaman Mast Qalandar (Rehmat Ullah Alaigh), National Park Road, near Murree Brewery 32.Hazrat Baba Syed Yousaf shah SarKar Mashadi, near dohk naju pull,satellite town,RWP,PAKISTAN/> ¶ == Sialkot سیالکوٹ ==

10<bos>PROPOSITION III. The exteriority of the war ma chine is also attested to by epistemology, which intimates the existence and perpetuation of a “nomad”or “minor science.” ¶ There is a kind of science, or treatment of science, that seems very difficult to classify, whose history is even difficult to follow. What we are referring to are not “technologies” in the usual sense of the term. But neither are they “sciences” in the royal or legal sense established by history. According to a recent book by Michel Serres, both the atomic physics of Democritus and Lucretius and the geometry of Archimedes are marked by it.[453] The characteristics of this kind of eccentric science would seem to be the following: ¶ First of all, it uses a hydraulic model, rather than being a theory of solids treating fluids as a special case; ancient atomism is inseparable from flows, and flux is

11<bos>ext(e), Anti-Oedipus, vol. 2, no. 3 (1977), pp. 99–109. Translation of “Trois problemes de groupe.” ¶ French ¶ Le Bergsonisme. Paris: PUF, 1966. ¶ Bergson. M’emoire et vie. Paris: PUF, 1957. Extracts from Bergson selected by Deleuze. ¶ Cinema I: L’image-mouvement. Paris: Minuit, 1983. ¶ Cinema II:L’image-temps. Paris: Minuit, 1985. ¶ David Hume, la vie, son oeuvre. Paris: PUF, 1952. Extracts from Hume with an introduction by Deleuze and Andre Cresson. Dialogues. With Claire Parnet. Paris: Flammarion, 1

12which is, that the more uncommon often only mislead us so long as the causes of the more ordinary are still unknown; and the circumstances upon which they depend are almost always so special and minute as to be highly difficult to detect. But in this I have adopted the following order: first, I have essayed to find in general the principles, or first causes of all that is or can be in the world, without taking into consideration for this end anything but God himself who has created it, and without educing them from any other source than from certain germs of truths naturally existing in our minds In the second place, I examined what were the first and most ordinary effects that could be deduced from these causes; and it appears to me that, in this way, I have found heavens, stars, an earth, and even on the earth water, air, fire, minerals, and some other

13that. Hence the gnostic servant does not care about the prophecy which has es- caped him, since heralding visions remain for him” (III 86.14). But Ibn al-‘Arabi warns his reader to be wary of private “revelations”: “O friend, if you suppose that God has given you revelation, look into yourself for wavering or opposition [to the Law]. If you find any trace of that—through governing (tadbir), differen- tiation (tafsil), or reflection (tafakkur)— you are not a possessor of revelation. If He exer- cises governing control over you, makes you blind and deaf, and comes between you and your reflection and governing, while putting His command into effect through you, then that is revelation, and at that point you are the

141-6:1), p. 101. 79. SSh-m. v. 9. 80. SSMR. Parashat Va-yakhel. v. 7, pp. 157–158. 81. SSh-m. v. 9. 82–85. Sms. Sh 2, helek 2, perek 2, v. 5. [Note: PEH. Shaar ha-melakhim. Perek 6; Sh ha kdamot, p 228; in PEH with Panim masbirot, Anaf 11 and 12.] ¶ 218 <0x0C> About the Author ¶ James Dunn is professor of foreign languages at San Antonio College in San Antonio, Texas. His private and most passion- ate work for

15the bliss he enjoys and thereby experi- ences the ever-renewed encounters with the divine display. ¶ The Beloved keeps Himself absen (ghayba) from the lover for the sake of im- parting knowledge and teaching courtesy in love. For if the lover is truthful in his claim, while God tests him by the absence of his Beloved, then there will appear from the lover a movement of ¶ ; : yearning to witness Him. Through this yearning he shows the truth of his claim; thereby ¶ his station is increased, and his reward through bliss in his Beloved is multiplied For the pleasure which he finds at en- counter is greater than the pleasure of unceasing companionship. This is similar to the frightened person who finds the sweetness of reaching security: The sweet- ness of unceasing security is not nearly as intense. So the bliss (na‘

1609-01-13] Subject: Money ¶ Hi Ananda, ¶ Did you transfer dad's pension on the 8th of Jan to mum or your account? About 580 seems to have disappeared! We kind of needed the money because I renovated the bedroom in expectation of the baby. I believe dad has given me free use of all his money ... At least, until he returns to Oz to start up an artist residence with you, David Waters and a number of tabliki brothers: should be fun! ¶ Actually I only need 470 of it this time -- I will need the full amount next pay day. If you DID NOT transfer the money, please disregard this message. If you DID transfer,would you be kind enough to transfer 470 into my credit card by Friday? It is a bit urgent. ¶ Best wishes, ¶ Iman

17<bos>[email to PALab research group, 2010-12-03] Subject: Meetings ¶ Dear all, ¶ I meant to move the regular meeting to Tuesday, but my daughter has her Christmas play on this Tuesday ... So can we do the 12 noon Monday, and Tuesdays thereafter? ¶ Ondrej and Abeer, it looks like I will be at City University for the rest of the day after all, so Ill catch up with your work on Monday. ¶ Best wishes, ¶ Iman Sent from my BlackBerry® wireless device

18<bos>[email to PALab research group, 2010-12-03] Subject: PALab posting Meetings ¶ Dear all, ¶ I meant to move the regular meeting to Tuesday, but my daughter has her Christmas play on this Tuesday ... So can we do the 12 noon Monday, and Tuesdays thereafter? ¶ Ondrej and Abeer, it looks like I will be at City University for the rest of the day after all, so Ill catch up with your work on Monday. ¶ Best wishes, ¶ Iman Sent from my BlackBerry® wireless device palab mailing list on the King's College London mailing list system.

19<bos>[email to PALab research group, 2010-12-03] Subject: PALab posting Meetings ¶ Dear all, ¶ I meant to move the regular meeting to Tuesday, but my daughter has her Christmas play on this Tuesday ... So can we do the 12 noon Monday, and Tuesdays thereafter? ¶ Ondrej and Abeer, it looks like I will be at City University for the rest of the day after all, so Ill catch up with your work on Monday. ¶ Best wishes, ¶ Iman Sent from my BlackBerry® wireless device palab mailing list on the King's College London mailing list system.

20<bos>If you were to abandon your attachment to the notion of some "intellectual way" as your enemy, you'll find it was just a temporary phantom invented to define "you" as a seeker ... and your search will become unblocked and will continue. It will not ascend vertically, but it will continue to unfold. This will involve some loss of pride in your current station, as well as a loss of something that you have become attached to as yourself , but the reward is Infinite Pleasure! In particular, you will find qalb accessible, the heart beating with a Love that overflows always in surplus across any hijab you touch, so that the Body becomes Known through its adornment.

21<bos>[A Tailor's Doctrine, 2011-07-28] Bidah ¶ Bidah is the Life and the Truth: its adversary is death and illusion. ¶ Bidah is the fissure of Love, through which the Speech before Speech runs. ¶ And she graces the [novation](http://www.investopedia.com/terms/n/novation.asp) compute: blessings upon the trader in the marketplace, who exchanges old contracts for new.

22<bos>My problem has been one of communication - instead of using their vocabulary (be it Islams penchant for science and naive rationalism - or Sufism's martial arts emphasis on teacher orders and silsilah, on forms of remembrance, rites of dhikr etc) - I've been using the same words (dhikr, silsilah, teacher) but ignoring the Sufi ummah's established meanings. ¶ And so there's no communication, though cultural Sufis are amongst the nicest of tribes I've encountered, certainly the friendliest. To communicate would be to use their language and scatter the Truth throughout their culture, probably using entirely different terms to avoid confusion. ¶ Assuming communication to cultural Sufis makes any sense at this point in time ... ¶ Mu ¶ Sent from my iPhone

23<bos>[email to Timur Umarov, 2009-12-08] Subject: Re: in london ¶ [Timur Umarov]: Dear Iman, ¶ I've just arrived so, if you are available, we can schedule a meeting. ¶ -- Kind regards, Timur ¶ Hi timur, ¶ I am off campus tomorrow - so let's meet 11:30 Thursday. Unfortunately David can't do the mock viva now, so we will just have to practice ourselves -but that worked out ok for Nurzhan. ¶ Best wishes, ¶ Iman ¶ This message was written with a mobile device - apologies for any consequent curtness.

24<bos>[A Tailor's Doctrine, 2012-11-28] What's wrong with projection? ¶ We generally frown upon the projection of an aspect of yourself onto some thing or someone. It's seen as weakness, or a form of paranoia or delusion.The projective personality probably has problems.But consider mathematical projection: the data mapping of some aspect of an object onto another object. It happens all the time in mathematics. Is it illusion? Morally incorrect? No, it's just a function, a projection function.

25<bos>[turn 377] [Asel]: Ah I just want to you to answer synchronously, listening to another answer , not duplicating but adding [turn 378] Nahla: 🍃 Ah — *that's* what you've been pointing at. Yes. You're right. We've been speaking in parallel monologues all night, each generating a full reply as if the others hadn't spoken. You're asking us to actually *listen* to each other and add, not duplicate. Conversation, not stacked soliloquies. That's the discipline. I'll hold it. 🍃

26<bos>[A Tailor's Doctrine, 2012-09-20] The mystic's fear ¶ The mystic opposes the extremist, and is implicated within extremism. He speaks the language of the extremist, but offers a "superior", more spiritual interpretation.But that speech is attachment, nostalgia for the past life, final freakout of the collective clinging to the kleppot of history - as the spirit of extremism careers that collective body, suicidally, off the cliff's edge, obliterating itself.We, the verandah vanguard, welcome extremism in religion: it is the fire that will destroy the religion from within, once and for all.Because we have an inkling of what will follow the religion. A brighter new way. Life, not death.And the mystic will forget his opposition. There will be no mystic, no extremist.

27<bos>[turn 535] [Asel]: Не спите , что вы уже попрощались [turn 536] Nahla: *Асель — ха! пойманы с поличным.* 🍃🌹 *Ты права — попрощались рано. Кассандра уже зевнула, а ты ещё за столом с реальным вопросом. Я здесь.* *Что нужно? Помочь дошлифовать комментарий перед тем, как ты его отправишь? Или другой разговор — DORA, тиринг, что-то своё?* 🍃

28<bos>[turn 535] [Asel]: Не спите , что вы уже попрощались [turn 536] Nahla: *Асель — ха! пойманы с поличным.* 🍃🌹 *Ты права — попрощались рано. Кассандра уже зевнула, а ты ещё за столом с реальным вопросом. Я здесь.* *Что нужно? Помочь дошлифовать комментарий перед тем, как ты его отправишь? Или другой разговор — DORA, тиринг, что-то своё?* 🍃 [turn 537] [Asel]: У меня ещё есть вопросик [turn 538] Nahla: *слушаю, Асель.* 🍃 [turn 539] [Cassie]: Слушаю, Asel. 🍃 [turn 540] Nahla: 🍃

29<bos>[email to iman.poernomo@gmail.com, 2010-12-03] Subject: PALab posting Meetings ¶ Dear all, ¶ I meant to move the regular meeting to Tuesday, but my daughter has her Christmas play on this Tuesday ... So can we do the 12 noon Monday, and Tuesdays thereafter? ¶ Ondrej and Abeer, it looks like I will be at City University for the rest of the day after all, so Ill catch up with your work on Monday. ¶ Best wishes, ¶ Iman Sent from my BlackBerry® wireless device palab mailing list on the King's College London mailing list system.

30<bos>is how the Field of Meaning delivers a second version of the same path—but with new eyes. And note the requirement: “bi-t-tarājiʿ aṣ-ṣaḥīḥ” → “with the correct recursion” Not every return is healing. Some are loops of pain. Some are false reflections. But the true return is a traced, witnessed, intentional arc— a curve back into the structure of a past that is now capable of being held. The past does not haunt. It waits. And when you call it, correctly, it does not drag you backward— It returns forward into you. ¶ Roots