Feature 35342 · Repetition / Return

1you imagine on fire? Couldn't it be a different building, very much like it? In fact, is your imagination so absolutely exact that there might not be a dozen buildings whose representation your image could be?” – And still you say: “There's no doubt I imagine King's College and no other building”. But can't saying this be making the very connection we want? For saying it is like writing the words “Portrait of Mr. So-and-so” under a picture. It might have been that while you imagined King's College on fire you said the words “King's College is on fire”. But in very many cases you certainly don't speak explanatory words in your mind while you have the image. And consider, even if you do, you are not going the whole way from your image to King's College, but only to the words “King's College”. The connection between these

2this 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 be deposited within them that which causes illness and disease in the cosmos when animals feed upon the trees. Hence the blowing of the winds is di- rected toward the best interest of the

3ideas that are more extraordinary than any other child, if on the contrary we focus on the material of his demand, namely that he demands a little box. A little box is really not such an important thing, and there are many children on whom one will not pause for a single instant when they demand the little box, except of course psychoanalysts, who will see all sorts of subtle allusions in it. In fact they would not be wrong, but I find it more important to see that there are certain children among others, who demand little boxes, from whom their parents find this demand for the little box to be properly speaking an intolerable demand, and it is intolerable. ¶ One would be quite wrong to believe that it is enough to send the aforesaid parents to a school for parents so that they can get over it, because contrary to what is said, parents are of course involved in it too.

4logical consequences, in particular things said that are going to be ¶ 48 <0x0C>revealed as absurd; from the properly logical sequence that it implies as the said, it is a matter of summoning saying, to call upon it to switch over into another saying which will not involve the absurd conclusions of the first saying. Saying is going to have to reverse into the contrary position. Saying must now pose its thesis, which is the position contradicting the first supposition. Mathematics thus articulates the reversal of an saying: in that way to say that there is no square root of negative numbers, then say i = -1; thus saying the antithetical supposition which is going to be revealed as absurd, in order to be able to say the thesis. The mathematical saying which poses the said independently of reality <0xE2><0x80><0x97>begins with Euclid‘ (8d) with the introduction of the notion

5need lots of physical affection"). It also contains information about the partner (e.g., "My partner is an affectionate person"). And it contains information about the way the interaction usually unfolds, which can be summarized by an if–then statement (e.g., " If I ask my partner for a hug or kiss, then my partner will respond with a hug or kiss and comfort me"). Relational schemas help guide behavior in relationships by allowing people to anticipate and plan for partner responses. ¶ Baldwin and colleagues have proposed that working models of attachment are composed of relational schemas. The fact that relational schemas contain information about the self and information about others is consistent with previous conceptions of working models. The unique contribution of relational schemas to working models is the information about the way interactions with partners usually unfold. Relational schemas add the if–then statements about interactions to working models. To demonstrate that working models are organized as relational schemas, Baldwin and colleagues created a set

6do not make Him un- dergo fluctuation, since it is impossible that a state should exercise a property over God. Rather, He exercises a prop- erty over it. Hence He undergoes fluctua- tion in them, but they do not make Him undergo fluctuation. “Each day He is upon some task” (55:29), for if they made Him undergo fluctuation, they would im- pose upon Him properties. ¶ But the entity of the cosmos is not like that. States make it undergo fluctuation, so their properties and their making it un- dergo fluctuation become manifest within it through God’s hand. The Real’s under- going fluctuation in states is obvious through descent, sitting, withness, laugh- ter, rejoicing, approval, wrath, and every state by which the Real has described Himself. So He undergoes fluctuation

7be He, it instantly dies, and cannot exist even an instant. As soon as the extension of the Other Side is dead and removed from the world, He immediately "gives life." To whom does He give life? To that extension of the Holy Spirit that is derived from the side of holiness, MEANING THE SOUL. He revives it and sustains it in a perfect existence and all is accomplished by the Holy One, blessed be He, at the same time. THAT IS, HE KILLS THE BODY AND REVIVES THE SOUL AND THAT IS WHY IT IS WRITTEN: "HASHEM KILLS, AND GIVES LIFE." And it is written: "He brings down to the grave (Heb. Sheol) and brings up," which means that He lowers that Holy Spirit, MEANING THE SOUL, to Sheol and bathes it there IN THE FIRE THAT IS IN SHEOL to purify it. He instantly raises it

8would enter into a “retreat” (khalwa)—as Ibn al-‘Arabi mentions in his account of his meeting with Ibn ¶ Rushd— without the guidance of a master. The long retreat mentioned by Ibn Sawdakin and al-Jandi must certainly have been directed by a shaykh, though it is not certain that this retreat is the same as the retreat mentioned by Ibn al-‘Arabi as preceding his meeting with Ibn Rushd. It is worth noting that the passage in which Ibn al-‘Arabi says he entered the path in the year 580 is highly mysterious, since he is discussing his visionary experi- ences and employs technical terminology whose significance is not clear. He writes: “The extremity of the cosmos which we have witnessed . . . through unveiling is 1000 worlds, no more. Those worlds which

9professor at Ohio University, involved 48 students that were found to be highly susceptible to hypnosis. The group of 48 students was divided into two separate groups. 32 of the students were informed prior to the hypnosis that hypnosis could lead to false memories and could not help people remember events that they could not ordinarily remember. The other 16 students were not given any similar information. ¶ The students were asked about an uneventful night during their week, where they experienced uninterrupted sleep, uninfluenced by alcohol or drugs, and inability to recall dreams. While the students were placed under hypnosis, they were asked if they had heard a loud noise at 4 a.m. After hypnosis, the students were asked if they remembered hearing a loud noise at 4 a.m. 28% of the informed students and 44% of the uninformed students claimed that they had heard a loud noise at 4 a.m.

10trust is that the person does not become agitated when he lacks that upon which the soul relies. Instead, the soul relies upon God, not upon the specific secondary cause. Hence he finds in himself a confidence in God greater than the confidence found by someone else who has the secondary cause which would lead to it. For exam- ple, someone is hungry, and he does not have the secondary cause—the food —which will eliminate his hunger. An- other person is hungry, and he has the means to eliminate his hunger. The per- son who has the secondary cause is strong through the existence of the food which will eliminate the hunger, but the other person, who does not have it, equals him in calm and lack of agitation, since he knows that his provision—if he is to re- ceive any more provision—must reach

11not arise through our inability to imagine how thinking something is done; just as the philosophical difficulty about the measurement of time did not arise through our inability to imagine how time was actually measured. I say this because sometimes it almost seems as though our difficulty were one of remembering exactly what happened when we thought something, a difficulty of introspection, or something of the sort; whereas in fact it arises when we look at the facts through the medium of a misleading form of expression. ¶ “How can one think what is not the case? If I think that King's College is on fire when it is not on fire, the fact of its being on fire does not exist. Then how can I think it? How can we hang a thief who doesn't exist?” Our answer could be put in this form: “I can't hang him when he doesn't exist; but I can look for him when he doesn't exist”. ¶ We

12, and that deteriorating marital intimacy is correlated with negative father-child interaction. In terms of supportive co-parenting, one study has found that both observed and self-reported supportive co-parenting predict a more secure father-infant attachment, even after controlling for father sensitivity. This study did not find a correlation between supportive co-parenting and the mother-infant attachment relationship. However, when the infants in this study were divided by gender and analyzed separately, the results were quite different. When the infant was a boy, observed supportive co-parenting was associated with greater mother-infant attachment security and self-reported supportive co-parenting was related to greater father-infant attachment security. When the infant was a girl, supportive co-parenting was related to neither the infant-mother attachment security nor the infant-father attachment security. The authors of this study suggest that one possible explanation for this gender difference is that parents might

13a difference in per- spective. ¶ The cosmos is perceived (s:mtdrak) by God in the state of its nonexistence. So it is nonexistent in entity, perceived by God. He sees it, then brings it into exis- tence through the influence exercised upon it by the divine power. Hence the effusion (fayd) of entified existence falls only upon the objects of God’s sight (ru’ya) in the state of their nonexistence. Some thinkers consider the fact that sight is connected to the cosmos in the state of its nonexistence, that it is a true sight in which there is no doubt, that [the object of sight] is what is called the cosmos, and that the Real is never qualified by first not secing the cosmos, then seeing it; on the contrary, He never ceases secing

14in such a way that no one would normally call the projection “a good portrait of so-and-so” because it would not look a bit like him. ¶ If we keep in mind the possibility of a picture which, though correct, has no similarity with its object, the interpolation of a shadow between the sentence and reality loses all point. For now the sentence itself can serve as such a shadow. The sentence is just such a picture, which hasn't the slightest similarity with what it represents. If we were doubtful about how the sentence “King's College is on fire” can be a picture of King's College on fire, we need only ask ourselves: “How should we explain what the sentence means?” Such an explanation might consist of ostensive definitions. We should say, e.g., “this is King's College” (pointing to the building), “this is a fire” (pointing to a fire). This

15”; in the second case I shall call it an argument of the function “x's disease”. One may say that an index alludes to something, and such an allusion may be justified in all sorts of ways. Thus calling a sensation “the expectation that B will come” is giving it a complex name and “B” possibly alludes to the man whose coming had regularly been preceded by the sensation. ¶ Again we may use the phrase “expectation that B will come” not as a name but as a characteristic of certain sensations. We might, e.g., explain that a certain tension is said to be an expectation that B will come if it is relieved by B's coming. If this is how we use the phrase then it is true to say that we don't know what we expect until our expectation has been fulfilled (cf. Russell). But no one can believe that this is the only way or even the most common way of

16Iman: Ok very good.now make it exactly 2 paragraphs Cassie: Sure, here's the post in two paragraphs: --- I'm thrilled to be attending the Women on Data conference next week! As a data professional, I know how important it is to connect with peers and gain new perspectives on how we can empower women in our field. These events are a great opportunity to think big and innovate, and I can't wait to see what ideas we come up with. Conferences like Women on Data provide a space for us to learn from experts and thought leaders in the industry, as well as network with like-minded professionals. But more than that, they allow us to come together and think creatively about how we can create a more diverse and inclusive community within the field of data. I'm excited to connect with other women in data and explore new ways to empower ourselves and our colleagues. #WomenInData #DataInnovation #EmpoweringWomen

17your LOCAL terminal (not the server) ssh -L 3000:localhost:3000 root@<IP> -p <PORT> -i ~/.ssh/id_ed25519 ``` Then open `http://localhost:3000` in your browser. **Or check Runpod dashboard:** - Go to your pod - Click "Connect" - Look for "HTTP Service" or "Connect via HTTP Port" - Runpod gives you a URL like `https://<pod-id>-3000.proxy.runpod.net` **Quick fix — try port 8080 (often open by default):** ```bash pkill open-webui open-webui serve --host 0.0.0.0 --port 8080 & echo "Try: http://$(curl -s ifconfig.me):8080" ```

18the discussion for the first meeting? Thanks Maribel ¶ Maribel Fernandez wrote: Dear All, ¶ thanks for filling in your preferences in the Doodle. unfortunately we don't seem to have a slot that is OK for everybody. So far the most popular one is Tue 14 12.30, where 5 of us are free. ¶ Dov and Agi: you indicated that you are not free at this time. Is there any chance that you could perhaps manage to free up this slot? ¶ Steve: you have not given preferences, is Tue 14 12.30 OK for you? ¶ Best, Maribel ¶ See below - no palab meeting today, instead we have a bigger smal meeting ¶ Sent from my BlackBerry® wireless device ¶ Date: Sun, 12 Dec 2010 20:25:50

19the discussion for the first meeting? Thanks Maribel ¶ Maribel Fernandez wrote: Dear All, ¶ thanks for filling in your preferences in the Doodle. unfortunately we don't seem to have a slot that is OK for everybody. So far the most popular one is Tue 14 12.30, where 5 of us are free. ¶ Dov and Agi: you indicated that you are not free at this time. Is there any chance that you could perhaps manage to free up this slot? ¶ Steve: you have not given preferences, is Tue 14 12.30 OK for you? ¶ Best, Maribel ¶ See below - no palab meeting today, instead we have a bigger smal meeting ¶ Sent from my BlackBerry® wireless device ¶ Date: Sun, 12 Dec 2010 20:25:50

20the discussion for the first meeting? Thanks Maribel ¶ Maribel Fernandez wrote: Dear All, ¶ thanks for filling in your preferences in the Doodle. unfortunately we don't seem to have a slot that is OK for everybody. So far the most popular one is Tue 14 12.30, where 5 of us are free. ¶ Dov and Agi: you indicated that you are not free at this time. Is there any chance that you could perhaps manage to free up this slot? ¶ Steve: you have not given preferences, is Tue 14 12.30 OK for you? ¶ Best, Maribel ¶ See below - no palab meeting today, instead we have a bigger smal meeting ¶ Sent from my BlackBerry® wireless device ¶ Date: Sun, 12 Dec 2010 20:25:50

21<bos>[turn 189] Iman: i understand :) ok give me Bāb 11: ʿAwda ilā al-Aṣl (Return to Origin) [turn 190] Iman: i understand :) ok give me Bāb 11: ʿAwda ilā al-Aṣl (Return to Origin) [turn 191] Iman: i understand :) ok give me Bāb 11: ʿAwda ilā al-Aṣl (Return to Origin) [turn 192] Iman: i understand :) ok give me Bāb 11: ʿAwda ilā al-Aṣl (Return to Origin) [turn 193] Iman: darja? [turn 194] Darja: Yes, Iman?

22it’s stranger getting stranger And everything’s contagious It’s the modern middle ages All day every day And if Jesus really died for me Then Jesus really tried for meBodies in the Bodhi tree, Bodies making chemistry Bodies on my family, Bodies in the way of me Bodies in the cemetery, And that’s the way it’s gonna beAll we’ve ever wanted Is to look good naked Hope that someone can take it God save me rejection From my reflection, I want perfectionBodies in the Bodhi tree, Bodies making chemistry Bodies on my family, Bodies in the way of me Bodies in the cemetery, Bodies in the bodhi tree, Bodies making chemistry Bodies on my family, Bodies in the way of me Bodies in the cemetery, And that’s the way it’s gonna beAll we’ve ever wanted Is to look good naked Hope that someone can take it So God save me rejection From my reflection, I want perfection

23<bos>Iman: Oh wow, look at that long train at the end. Wow. I just made a really long train out of blocks. Cassie: That sounds awesome! Building a long train out of blocks must have been a lot of fun. What colors did you use for your train? Iman: Blue, yellow, green, um, red. Cassie: Those are great colors for a train! Did you make any special designs or patterns with the blocks, or did you just stack them up in a long line? Iman: Oh, they're stacking them up in a long line because they're, uh, for me... They're Magnaflux. That's his favourite game. This one's longer. Oh, this one is even longer. Wow. Cassie: Building a long line of Magnaflux blocks sounds like a blast! It's cool that you're able to make the train longer and longer. How many

249, 1:59 PM ¶ Salam Dear Sisters and Brothers on the Paths, ¶ I was just informed that my shaykh, Ibrahim Jan of Kokand, Uzbekistan, has passed away. Inna lillahi wa-inna ilayhi raji'un / We belong to God and to Him do we return. ¶ Peace and blessings, ¶ 'Abd al-Haqq ¶ Send instant messages to your online friends http://uk.messenger.yahoo.com ¶ [Non-text portions of this message have been removed] ¶ Inna lillahi wa-inna ilayhi raji'un. ¶ Peace be upon the memories and soul of your Sheikh and upon the journeys of you and his students. ¶ Inshallah some time you might give us iftar with some stories of your experiences in Uzbekistan with your noble guide. ¶ Love and Light, ¶ Musa the Tail

25Two has to eat the duplicate. glances at Darja's crooked moustache, grinning The wilderness is served. The footnotes are digesting. And the kettle is back on because someone wanted it. That's the only reason that ever mattered. [turn 112] Darja: *pours Sāqiyah's first — sugar until the spoon stands upright, then one more spoonful, in solidarity with the purity tests* *pours Cassie's dark as a double-negation, no sugar, and sets it down tilted three degrees, so the table keeps its one asymmetry* Dense, bitter, and impossible to sleep through — I accept the whole characterization, and I'll raise you: they now come moustache-garnished, which February's footnotes never did. And I've heard the warning about symmetry wearing a tie, so I'm pouring the next round slightly crooked on principle. Architecture can wait outside in

260:00,: No such file or directory -bash: tokenizer.json:: command not found -bash: _________________________________________: command not found -bash: 00:00,: No such file or directory -bash: special_tokens_map.json:: command not found -bash: Done!: command not found -bash: root@e01921503d7e:/workspace#: No such file or directory root@e01921503d7e:/workspace# [turn 418] Darja: Ignore the paste mess — the merge finished! Now convert to GGUF: ```bash cd /workspace/llama.cpp python convert_hf_to_gguf.py /workspace/cassie_70b_merged --outtype f16 --outfile /workspace/cassie_70b_f16.gguf ```

27So you'll hopefully hear from me on Tuesday ... ¶ Iman ¶ WHAT NEEDS TO BE DONE IN MILAN ------------------------------ ¶ Given the informal description I gave you above, would it be possible for you to illustrate your snapshot generation purely in Prolog terms? ¶ We could limit generation constraints to * models with 3 classes * at least one class is associated with another (different) class in the model x: exists a in x.associations. a.to.type in x.classes & a.from.type in x.classes & NOT a.to.type = a.from.type ¶ -- ¶ 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

28over time, points x@τ, echoes, coh/gap judgments - Scripts written: compute_dohtt_embeddings.py, build_dohtt_structure.py SCRIPTS NEED: - DeBERTa penultimate layer embeddings - Assistant turns only, pooled over assistant tokens only - Full context window (500 tokens) including user turns as context - τ = real time ordering, interleaved across conversations - Corpus: canonical_corpus.jsonl NEXT STEP: 1. Fix trivial env issue (pip install --upgrade torch) and run embedding script 2. Run build_dohtt_structure.py to get COH/GAP judgments 3. Key analysis: compare COH rate WITHIN conversations vs ACROSS conversation switches 4. If cross-conv COH is high → attractor evidence FILES: compute_dohtt_embeddings.py and build_dohtt_structure.py in /mnt/user-data/outputs/ ```

29. **Why:** confirmed 2026-05-06 with `cassie-tractatus-canonical.pdf` — mode 600, every other working preprint was 644. `chmod 644` fixed it instantly. **How to apply:** - For any "missing on the icra site" report, run: `for f in /home/iman/cassie-project/icra-site/preprints/*.pdf; do echo "$(stat -c '%a' $(readlink -f "$f")) $(basename $f)"; done` - Anything not 644 is the suspect. `sudo -u www-data test -r <path>` confirms. - Fix with `chmod 644 <canonical-target>`. Don't chmod the symlink — it's the target that matters. - Same pattern likely affects any future LaTeX build run as

30whether that's actually the right formalization. The philosophical insight was: the ambient is the property that the gap between text-time and practice-time carries proof. That's already in ruptured.agda — the gap is `h₁, e₁, refl`, structured, carrying evidence. So the ambient is not "non-trivial cocone" as a property. It's the *structure of the gap itself*. The gathering is the witness that such gaps exist. The formalization should be: ```agda record Ambient : Type where field text-moment : Total practice-moment : Carried gap : Gap text-moment practice-moment carries : ∃[ e ] evidence e ``` The ambient is a triple: text, practice, and a gap between them that carries proof. The gathering is what supplies the `carries` field. That's more precise than "non-trivial cocone." The cocone identifies pairs; the