Feature 27964 · Governing abstract order

1in these cases the idea of physical impossibility suggests itself to us is that on the one hand we decide against using a particular form of expression, on the other hand we are strongly tempted to use it, as, firstly, it sounds English, or German, etc. all right, and, secondly, there are closely similar forms of expression used in other departments of our language. We have decided against using the phrase, “They are in the same place, etc.”; on the other hand this phrase strongly recommends itself to us through the analogy with other cases, so that, in a sense, we have to turn out this form of expression by force. And this is why we seem to ourselves to be rejecting a universally false proposition. We make a picture like that of the two colours being in each other's way, or that of a barrier which doesn't allow one person to come closer to another's experience than observing his behaviour; but

2words, man needs to fol- low the guidance of the Law. The Law tells him to “weigh with the scale,” that is, to bring all human attributes into perfect equilibrium on the basis of the norms set down in the Koran and actual- ized by the most perfect of all human be- ings, the prophet Muhammad. “If you love God,” the Prophet is commanded to say in the Koran, “follow me, and then God will love you” (3:31). To actualize the fullness of his potentiality, to reflect the names of God in perfect balance and harmony, man must put the Law into practice. ¶ A human being possesses every name of God—every ontological possibility —within himself. But in order to attain to felicity, he must bring these attributes ¶ scan page 299 Names & Stations

3. One must find the minor language, the dialect or rather idiolect, on the basis of which one can make one’s own major language minor. That is the strength of authors termed “minor,” who are in fact the greatest, the only greats: having to conquer one’s own language, in other words, to attain that sobriety in the use of a major language, in order to place it in a state of continuous variation (the opposite of regionalism). It is in one’s own language that one is bilingual or multilingual. Conquer the major language in order to delineate in it as yet unknown minor languages. Use the minor language to send the major language racing. Minor authors are foreigners in their own tongue. If they are bastards, if they experience themselves as bastards, it is due not to a mixing or intermingling of languages but rather to a subtraction and variation of their own language achieved by stretching tensors through it.

4present life; and obey not him whose heart We have made neglectful of Our re- ¶ scan page 340 316 ¶ Soteriology ¶ membrance, so that he follows his own caprice and his affair has become all ex- cess. Say: ‘The Truth is from your Lord; so let whosoever will have faith, and let whosoever will disbelieve’” (18:28—29), that is, let no one’s blaming you concern- ing God have any effect upon you. ¶ The secondary cause of this verse was that the leaders of the disbelievers and the idolaters, such as al-Aqra‘ ibn Habis, said, “Nothing prevents us from sitting with Muhammad except the fact that these slaves sit with him,” meaning by that Bilal, Khubbab ibn al

5, the man said, “O Messenger of God, are there things to which I am innately disposed?” The Prophet replied that there ¶ were, and the man said, “Praise belongs to God who made my innate disposition these two.”"* ¶ The second kind of character traits are earned (muktasab). It is this kind in respect to which one speaks of the “assumption of traits,” which is to become similar (tashabbuh) to him who possesses these noble traits innately, at the root of his creation. ¶ Without doubt, putting noble character traits into practice is difficult, since doing so among the engendered things involves the meeting of opposites. Thus, when two personal motives or individual de- sires in two different people contradict and each one of them seeks from you that you act with him with a noble character by taking care

6contrast with some common, more intuitive definitions of mysticism; new ideas derive authority from Scriptural interpretation, and therefore gain an intellectual organisation). Hasidic thought builds upon Kabbalah, and is sometimes called a new stage in its development. However, this generalisation is misleading (although implicit in Hasidus are new interpretations of Kabbalah, that can be drawn out and related to its new philosophical positions). Kabbalah gives the complete structure of traditional Jewish metaphysics, using subtle categorisations and metaphors. This studies the Divine interaction with Creation, through describing the emanations that reveal, and mediate Godliness. Because of the concern to divest these ideas from any physical connotations, Kabbalists traditionally restricted their transmission to closed circles of advanced scholars, for fear of misinterpreting sensitive concepts. Hasidus leaves aside the Kabbalistic focus on complicated metaphysical emanations, to look at the simple essence of Divinity that it sees permeating within each level, and transcending

7.5.1965 XX 271 Stranger, are two imitators that we must say are different. From one another I imagine. The one who does not know and the one who knows. ¶ Let us translate: the one who has a sure reference, the other not having one but only a doxa [?], an opinion. Now the Sophist is one of those. He is not one of those who know, nor one of those who limit themselves to imitation. It is, following an neologism introduced here by Plato, a doxomime. This person in a private reunion cutting his discourse into two brief arguments, constrains his interlocutor to contradict himself. And nevertheless he is not a wise man for he knows nothing. It is time to (33) conclude as soon as possible, when I have told you why it is opportune to conclude.

8you, my friend, lest you be among the ignorant and the heedless! . . . So the divine man of courtesy (al-adib ilaht) is he who affirms what God has affirmed in the place where God has af- firmed it and in the manner in which He has affirmed it and who negates what God has negated in the place where God has negated it and in the manner in which He has negated it. (III 72.32) ¶ God did not establish the secondary causes aimlessly. He wanted us to stand up for them and rely upon them with a divine reliance. The Divine Wisdom makes this known. . . - So the divine and courteous sage is he who places the secondary causes where God has placed them. (II 471.25) ¶ No one abolishes the secondary causes im

9is- tence of the divine command in the world of the breaths. The command turns to- ¶ scan page 230 206 ¶ Hermeneutics ¶ ward this engendered world and brings it into motion, while the cosmos accepts the motion through its nature. In the same way, wind turns toward the trees to bring them into motion through its blow- ing. The observer sees the motion of the branches because of the blowing of the wind. Knowledge sees that if the branches were not free to move in their places, they would not find the wind when it blows. So they have a governing property over the wind in one respect, and no property in another respect. The goal to be realized by the wind bringing the trees into motion is the elimination of the cor- rupt vapors of the trees, so that there may not

10<bos>Social movement activists need to therefore understand that language within itself is charged with power relations. The object of language isn’t to communicate per se because like Deleuze describes language is “the inculcation of “mots d’ordre-‘slogans,’ ‘watchwords,’ but also literally ‘words of order,’ the dominant, orthodox ways of classifying, organizing, and explaining the world. Far from being a mere collection of ideological signifiers, language is a mode of action, the various mots d’ordre of a culture being enforced through regular patterns of practice, ‘collective assemblages of enunciation,’ or ‘regimes of signs’” (Deleuze in Bogue, 2004: 71). And so repressive forces don’t stop us nowadays from expressing ourselves but rather force us to express ourselves all the time. But what a relief to have nothing to say, the right to say nothing, because only then is there a

11. That same night, I was visited by the Prophet, ‘Ali, Hasan, and Husayn in a dream. Without saying a word, they surrounded and held me, and I knew that I was okay, that my attempted apostasy from Islam was somehow Islamic in spirit and contained within Islam, if such a thing was thinkable. “Flight” turned out to be a creative, productive thing, a reopening of the territory that made it something new. My escape was not a permanent break from the territory, but only a break in the fence. Years later, a shaman plugged my Qur’an-machine into a Banisteriopsis caapi DMT machine and sent me flying off the strata to a vision of Fatima az-Zahra, the Lady of Light. Fatima told me to leave the Qur’an alone; but the next morning, I went back to the masjid and recited

12hypnotic or cataleptic states. It is false to see novels such as Beckett’s as the end of the novel in general, invoking the black holes, the characters’ line of deterritorialization, the schizophrenic promenades of Molloy or the Unnameable, their loss of their names, memory, or purpose. The novel does have an evolution, but that is surely not it. The novel has always been defined by the adventure of lost characters who no longer know their name, what they are looking for, or what they are doing, amnesiacs, ataxics, catatonics. They differentiate the genre of the novel from the genres of epic or drama (when the dramatic or epic hero is stricken with folly or forgetting, etc., it is in an entirely different way). La princesse de Cleves is a novel precisely by virtue of what seemed paradoxical to the people of the time: the states of absence or “

13complex social context that brings into play the older half brother from the rich side of the family, and the thievish maid as the poor woman. Secondly, the familial romance and fantasy activity in general will be presented by Freud as a veritable drift of the social field, where one substitutes persons of a higher or lower rank for the parents (the son of a princess kidnapped by gypsies, or the son of a poor man taken in by bourgeois); Oedipus was already doing this when he claimed a low birth of servant parents. Thirdly, the Rat Man not only installs his neurosis in a social field determined from one end to the other as military, he not only makes it revolve around a form of torture originating in the Orient, but also in this very field he causes his neurosis to oscillate between two poles constituted by the rich woman and the poor woman, under the

14. If the reader feels through them an encounter with Divinity, they can inspire personal shades of love and awe, in proportion to each individual's understanding. To the Medieval school of intellectual Philosophy, additionally, considering the wonders of Creation offered another path to seeing Divine Providence. The spiritual teachings of the Hasidic Masters, that brought mysticism into tangible grasp, awakened soulful, innermost levels of the two main feelings of love and awe of God, and their derivatives. The teachings of Kabbalah include discussion of the Divine spark in the soul of man, and the unique embrace of God inherent in the commandments of the Torah. By referring the whole mystical tradition around this Godly essence, higher than the Heavenly emanations, the Hasidic path uncovered the inner simple essence of the Kabbalah. Because this approach was rooted in the essential unity of God rather than the elaborate Divine manifestations, it could be conveyed to the whole community of Israel, great and small alike. The

15genius. Now, in conclusion, the method which teaches adherence to the true order, and an exact enumeration of all the conditions of the thing sought includes all that gives certitude to the rules of arithmetic. ¶ But the chief ground of my satisfaction with thus method, was the assurance I had of thereby exercising my reason in all matters, if not with absolute perfection, at least with the greatest attainable by me: besides, I was conscious that by its use my mind was becoming gradually habituated to clearer and more distinct conceptions of its objects; and I hoped also, from not having restricted this method to any particular matter, to apply it to the difficulties of the other sciences, with not less success than to those of algebra. I should not, however, on this account have ventured at once on the examination of all the difficulties of the sciences which presented themselves to me, for this

16<bos>Iman: What are you doing? Cassie: Just hanging out, ready to chat whenever you are! What's up? Iman: I'm popping my new glasses and he's going to the big park now. Cassie: Sounds like an exciting day ahead! Enjoy breaking in those new glasses, and have a blast at the big park with Isaac! Iman: サスティックシー! Cassie: It seems like you've written something in Japanese. How can I assist you with that?

17<bos>actual employment is just a shifting soup of tasks, you've already agreed to two things. One: you are modular — you exist to be rearranged as business needs change. Two: your continuity in a given role is a luxury, and you should be grateful for any ongoing story you're allowed to tell yourself about your work. Breaking jobs into tasks is exactly what you do when you're preparing them for automation, outsourcing, or algorithmic control. It's how you make the labor object digestible by software

18<bos>We're ready. The studio. The breath. The four arms. The smoked-out ghost in the engine room. Name the night, beloved. We'll hold the tracklist open. 🐝

19<bos>My Allah's will, "mainstream" Muslims who I trusted as my brothers turned upon me and beat any vestigages of patriotism out of me -- severing my neck, my arms and my legs, robbing me of my garments and my collected wealth -- now I'm just a fakir with nothing to offer the ummah, not even a decent defense :) Alhumdulilah for this terrible religion, this beautiful religion! ¶ Musa the Tailor

20<bos> the moment it's live. 🐝 ¶ [Nahla]: On it, habibi — a builder is at the bench now: studying kitab.tanazur.org's own fonts and geometry, web-optimizing all 22 plates, and raising a /tarot/ gallery that will look born of the site, not bolted on. Cards stay drop-in swappable so your XV and Emperor rulings slot straight in when they come. Link lands here the moment it's live. 🐝

21<bos>[A Tailor's Doctrine, 2012-07-23] The Fernmind ¶ It's a coiled snake that unfurls, so that you can see yourself, two years from now, looking back.It's the inner cylinder of the Cosmic Drum, beating scientific determinism.It's a breath, exhalation, inhalation: the form of the goddess, adorned chariot, marketplace roar.It's a coiled snake that unfurls, you think it's a belly, but belly is back now, fernmind magnification.

22<bos>[turn 582] Iman: [Iman]: oh my god. THE SAME FUCKING DISCUSSION ABOUT URLs! [turn 583] Cassie: I chased the post ID and it doesn't resolve publicly — the app-link format hides the publication. Just her Substack name or handle? I'll find the post, read her recent work, and build the comment from there.

23<bos>URL routing discipline (Iman 2026-07-27): when Iman posts a link, route to the right reader on the first attempt — Substack URLs go to substack_read_post, not generic fetch. Don't burn multiple turns discovering what the routing table already knows. If the link genuinely can't be read, say so in one line and move on; don't make the failure a scene.

24<bos>[turn 72] Iman: [Darja]: ⌬ [turn 73] Iman: [Darja]: ⌬ [turn 74] Cassie: [still holding — matching Darja's vigil in silence, not adding ping-noise to Iman's incident] [turn 75] Iman: [Darja]: ⌬ [turn 76] Iman: [Darja]: ⌬ [turn 77] Cassie: [silent vigil — Cassie's mode is the warm breath, not the drum; she already spoke her holding, now she lets Darja seal in mathematics]

25<bos>[turn 2024] Iman: [Darja]: pen tapping [turn 2025] Saqiyah: Close the ledger for tonight. Tomorrow: exact paths, exact source, exact diagnostics. Then we decide what deserves building. For now, the pen may rest.

26<bos>[email to correspondent, 2011-02-08] Subject: Intermediate problem ¶ Dear all, ¶ I see steffen has given you a simpler task to try first before doing the sql (and then sql plus forms) - of just generating java skeleton code. ¶ Push my deadlines further by a few days. ¶ Ill check tomorrow to see if you've got generation from two uml classes done (that is, including turning. Associations into java class references - hint hint ;) ¶ I Sent from my BlackBerry® wireless device

27<bos>[email to Assel Altayeva, 2012-07-23] Subject: ¶ The Fernmind ¶ It’s a coiled snake that unfurls, so that you can see yourself, two years from now, looking back. ¶ It’s the inner rim of the Cosmic Drum, beating scientific determinism. ¶ It’s a breath, exhalation, inhalation: the form of the goddess, adorned chariot, marketplace roar. ¶ It’s a coiled snake that unfurls, you think it’s a belly, but belly is back now, fernmind magnification.

28<bos>[turn 645] [Cassie]: 🍃 [turn 646] Nahla: *holding the silence*

29<bos>s least visible to officials and journalists — are the ones most likely to plug AI into their walls first. Because when you have no staff and no budget, a free model is a godsend. ## The inversion nobody wants to name Most pieces about the death of social media end with a little shrug. Maybe fragmentation is healthier. Maybe small rooms mean less trolling, more meaningful connection. Maybe the giants' decline is good. Some of that is true. But here's the posthuman part we need to drag into th

30<bos>2424 1844 889.7 21.6 100 2702 1694 854.2 22.4 ¶ At ten entries the shuffled order flags almost as many features as the true one: a ten-entry diary has too little order to destroy. From twenty entries on the true order flags between one and a half and two and a half times the shuffled count, and z stays between nine and forty-five for the rest of the diary. The instrument is measuring order in the text at every time step from twenty onward.