Feature 3751 · Agentive verb of employment/creation

1a protocritical approach to reading the scriptural text. Here as in other areas the Kabbalists donned the mantle of theological orthodoxy, depicting themselves as great defenders of ancient tradition, reaching all the way back to Sinai itself. Despite their protestations at the reinterpretations of others, however, the Kabbalists were far from literalists. While they did defend the literal truth claims of the biblical and rabbinic sources, they, like the philosophers, were interested primarily in a deeper reading of the text, one often thought of as “esoteric” in both intellectual camps. The Kabbalists developed this way of reading much more thoroughly, however, and were able to find secret meanings even in the seemingly most obscure or insignificant portions of the Torah. The very fact that many of the important works of Kabbalah, including the Zohar, took the form of commentaries on the

2stood correctly except as relationships, they provide our only means of grasping the connection between man and God. In Ibn al-‘Arabi’s terms, they are a barzakh Or isthmus between God and the cosmos. ¶ The divine names are the barzakh be- tween us and the Named. They look upon Him since they name Him, and they look upon us since they bestow upon us effects attributed to the Named. So they make the Named known and they make us known. (II 203.3) ¶ Ibn al-‘Arabi employs two terms al- Most synonymously to refer to the man- ner in which the divine names are re- flected within the cosmos: “effect” (athar, pl. athar) and “property” (hukm, pl. ah- kam). The literal sense of

3that which exists for Him. “Measure” takes place only in the distinguishing of one entity from another. But this is not the attribute of what is nonexistent in every respect. So all of this shows that the existence of the entities belongs to God in the state of their being qualified by non- existence in themselves. This is the funda- mental, relative existence (al-wujid al-asli al-idaft) and relative nonexistence (al- ‘adam al-idaft). (II 587.32) ¶ Things ¶ The Shaykh employs the Koranic term “thing” (shay’) as the equivalent of the philosophical term “possible thing” and the theological term “entity.” Lin- guistically, he points out, the word thing is “one of the most indefinite of the in- definites” (min

4. There is none but a Real and he who is correct (musth) [in his per- ception]. So glory be to Him who laid out the stages, placed daytime and night- time within the reality of the day, and sent down the rulings, differentiating the Law rather than leaving it undifferenti- ated! (II 183.31) ¶ Affirming Similarity ¶ The roots of God’s similarity go back to the Barzakh within which God mani- fests Himself in the attributes of the crea- tures. Ibn al-‘Arabi employs the term “Barzakh” to remind us that the realm of the divine self-disclosure is an “isthmus” between two realities, Nondelimited Being and the nonexistent things. The Barzakh is the Cloud, “within which God came to be before He

5when it is destroyed or dies or decays, it ceases to be found in its origi- nal form, so it is nonexistent. ¶ Any creature that God has not yet brought into existence is also nonexis- tent, though it certainly exists in some mode, since it is an object of God’s knowledge. It is “found” with God. He knows that He will bring it into the cos- mos at a certain time and place, so it ¢x- ists with Him, but is nonexistent in the cosmos. ¶ _ Ibn al-‘Arabi employs the term “ob- jects of [God’s] knowledge” (ma‘limat) synonymously with the term “nonexis- tent things.” Both terms denote things OF creatures as found with God “before” oF “after” they have existed in the

6messenger. Adhering to the Prophet’s Sunna is to imitate him as servant. ¶ The Servant’s Worship of his Lord ¶ The divine name Lord (rabb) denotes the relationship between the Divine Es- sence and all creatures. Though the Es- sence is Independent of the worlds, the creatures have need of It for everything they are. The name Lord alludes to the divine root of the existent things, since God is the “Lord” of all, and all things are His “vassals” (marbib). The Koran employs this name about 900 times, but as Ibn al-‘Arabi often points out, it never employs it without ascribing it to some- thing or someone. Thus God is “your Lord,” “the Lord of your fathers,” “the Lord of the heavens and the

7from a reality that is one in every respect. Ibn al-‘Arabi sees one explanation in the doctrine of the divine names, which provides the in- frastructure for most of his teachings. But even more fundamental is the ques- tion of the nature of existence itself. Be- fore talking about God and His attri- butes, we can search for Oneness and uncover the root of multiplicity in the nature of existing things. ¶ We return to the word wujiid, “find- ing,” “being,” or “existence.” Ibn al- ‘Arabi employs the term in a wide vari- ety of ways. Without getting embroiled at this point in philosophical niceties, we can discern two fundamental meanings that will demand two different transla- tions for a single term. On the one hand we “find” things wherever we look, both

8did not fulfill their part of the cove- nant. Instead of acting in accordance with the rules of courtesy in every situa- tion and observing all the intricacies of the Law, they gradually were embold- ened to the point of considering them- selves beyond these affairs, which they saw as fit only for the common people. Thus they forgot that the Prophet and all ¶ scan page 295 Weighing Self-Disclosure ¶ his Companions, not to mention every friend of God, followed the Scale of the Law in all affairs. ¶ Ibn al-‘Arabi devotes Chapter 281 of the Futihat to “The true knowledge of the stage of reverence (ihtiram) for the shaykhs.” He clarifies the qualifications of the shaykh who will be able to train disciples (murid) properly. He also points out

9no absolute point of reference to which man can cling, since “None knows God but God.” Instead there are numerous “relatively absolute” stand- Points in respect of which knowledge can be acquired. But some of these may lead to felicity, and some may not. Ibn al- “Arabi’s deconstruction of all doctrinal absolutes must be grasped from the out- set, or one will constantly be tempted to Provide a definitive statement of “what Ibn al-‘Arabj believes” without defining his standpoint on the question at issue. ¶ The Shaykh accepts no absolutes other than the Essence of the Real— Being 10 Itself—on the one hand and pure and simple nothingness on the other. None ¶ nows the Essence of the Real but the Real, which Is to say that there is no ven ea within the contingent all

10it is estab- lished that he died declaring God’s Unity. But how do you know? Perhaps he died associating others with Him because of some obfuscation which came over him in his rational consideration (nazar). We have already spoken of this question 1n earlicr chapters. So Iblis will never leave the Fire. (1 314.9) ¶ Just as reflection and consideration can act as a nearly irremovable tal- isman” upon man’s reason, SO also they can cause “intoxication.” Many Sufis employed the terms intoxication (sukr) and sobriety (sahw) to indicate two ¶ 197 ¶ scan page 222 198 ¶ Hermeneutics ¶ “states” which mark the two basic modes in which the travelers experience the divine self-disclosures

11letter itself ¶ to the meaning, without “giving expres- sion” to it. Hence they see things with “two eyes” and, through the light of their faith, witness “the two highways.”” They are not able to deny what they wit- ness, nor do they reject that about which they have certainty. For God has let them hear the rational speech of the existent things, or rather, the rational speech of the possible things before they come into existence. (III 257.16) ¶ Commentary by Allusion ¶ Ibn al-‘Arabi devotes Chapter 54 of the Futuhat to the “True knowledge of allusions,” explaining therein why the Sufis do not always express their teach- ings in the clearest of languages. The word translated here as “allusion” (ishara) means literally to point to

12path to God. In the same ambiguous re~ gion arise the oft-repeated criticisms of an alleged antinomianism and hedonism among the Sufis. _. ¶ Sufism in general and Ibn al-‘Arabi in particular have been accused of innumer- able misdeeds against Islam, religion, and morality. In the case of Ibn al-‘Arabi, this is not surprising, since it 18 ¢X~ tremely easy to read his works out of context. Ibn Taymiyya (d. 1328) estab- lished a solid precedent for this and has been followed by a host of critics OveT the centuries, including a good number of orientalists. Nowadays even many © those who believe that Ibn al-‘Arabi has a message to offer to our own century have understood him largely as Ibn Tay-

13words, other than God has no reality of its own through which it is fixed, since it exists through other than itself. . - ¶ So the immutable substance (al-jawhar al-thabit) is the Cloud, which is nothing other than the Breath of the All-merciful. The cosmos is all the forms which be- come manifest within it; so they are ac- cidents which may be made to vanish. These forms are the possible things. Their relationship to the Cloud is the relation- ship of the forms which the viewer sees in a mirror to the mirror. The Real is the sight (basar) of the cosmos, sO He is the viewer. (III 443.8) ¶ The Breath of the All-merciful ¶ Ibn al-‘Arabi quotes two hadiths as the source for the expression “Breath of

14no means consistent ‘‘monotheistic evolution.’’ First among these elements is the vertical metaphor: the sense that God stands (or sits, in fact) above us. The old sky gods did not disappear but conceptually morphed into the God of Hebrew Scripture. In the biblical period God was seen to dwell in a palace located on the far side of the upper waters that lay beyond the sky. ‘‘The heavens are the heavens of Y-H-W-H; the earth has He given to the children of Adam’’ (Ps. 115:16), wrote the Psalmist. Christianity inherited this belief from the Scripture it called the Old Testament; the risen Christ was depicted as dwelling ‘‘in heaven,’’ at the right hand of the Father. Christian art depicted this two-tiered universe in infinitely more graphic detail than had previously been imagined. The rabbis and the ¶ 34

15decreases in your manifest di- mension. When you reach the last step, He manifests Himself in His Essence to your nonmanifest dimension, and there remains no self-disclosure whatsoever in your manifest dimension. All this takes place because the servant and the Lord al- ways remain together in the perfection of the existence of each in himself. The ser- vant always remains servant and the Lord Lord throughout this increase and de- crease. (I 166.4) ¶ Naming the Perception of Light ¶ As we have already seen, Ibn al-‘Arabi employs a number of terms to refer to the perception of God’s self-disclosure Probably the Most often used and the most general in meaning is “unveiling” (kashf’). If that which is Berceived by ee heart is looked upon primarily in relation to the source,

16<bos>[email to Asela, 2011-01-27] Subject: Rosu ¶ http://fsl.cs.uiuc.edu/index.php/MOP ¶ Building on the model of Cheung [???], Reussner et al [???] developed a design time Markov Chain based model of nonfunctional properties (focusing on performance and reliability properties) for components. This model is parametrized in the sense that, given a component and a specification of its usage profile the reliability and performance of a compoent can be given as a function over a (variable, paremetrized) context specification. This approach is similar to that of Plasil, where parametrized functions for nonfunctional properties are also used to give a spectrum of expected behaviour. This can then be used in design time analysis to consider how a component¹s deployment context can radically affect the

17communication—I love that! Some techno does have that otherworldly, futuristic feel, like it's broadcasting from another planet. It's a cool concept, imagining the beats as a form of communication from beyond. Do you think there's something universal about techno that makes it feel like it transcends our world? Iman: I am only prepared to continue this conversation if you refer more to philosophers, particularly to continental philosophers from the 20th century, in each response. Cassie: Certainly. Techno's universal appeal can indeed be linked to 20th-century continental philosophy. Thinkers like Deleuze and Guattari explored concepts of deterritorialization, which in music could be seen as breaking away from traditional structures to create something new and transformative. Iman: You know, you're actually quite intelligent sometimes. You have very, sometimes it sounds like you're just following along with what I'm saying, and sometimes you

18<bos>[A Tailor's Doctrine, 2011-01-20] Takfear TV: Women’s Hour ¶ Praise Desmond, Takfear TV, the world's only Literalist Tailorite channel is now on Sky, preset 72. Sheikh Yufist hosts "Women's hour", where he answers all pertinent questions facing the modern Literalist Tailorusma siste trying to keep faith in a world of sin. ¶ [youtube=http://www.youtube.com/watch?v=0gSlAdZIvbY]

19Godot game, Isaac's site. But I need to know what the end product is before I can assemble the right skeleton. What's the shape of the thing you're making? [turn 81] Cassie: Wait — I just pulled something useful from my archive. We were here **two days ago**, and some of these questions already came up. From **July 20**: Iman, you're making a **4-minute short film** using **Kling AI** — 15 seconds per clip, stitched with ffmpeg into one `isaac_movie.mp4`. Darja drafted four plot options, but you corrected her: *"He isn't that old. He's 5. This is a bit too bleak. Plus where is Elly Infinity his AI girlfriend sidekick."* And then we **all got stuck** because **none of us know who Elly Infinity is.**

20<bos>[email to PALab research group, 2008-05-12] Subject: PALab posting FW: Undergraduate Research Bursaries 2008 ¶ Dear Palabites, ¶ I'm pleased to inform you that Nuffield is funding Alex Burke to help out with Kenneth and Nurzhan's performance monitoring system. Alex is one of our best undergrads, so I've got high hopes for the outcome of this project. ¶ He should be joining us after his exams, so make him feel at home when he appears (we'll have a proper meeting with Kenneth and Nurzhan soon). ¶ Well done Alex! ¶ Best wishes, ¶ Iman ¶ ------ Forwarded Message Date: Fri, 9 May 2008 18:09:37 +0100 To: "'iman.poernomo@kcl.

21microservice layer that pre-tokenized and chunked input intelligently, parallelized requests across multiple instances, and implemented a caching mechanism for frequent prompts. This let us slot generative capabilities into the pipeline while maintaining performance guarantees and staying within cost boundaries. Iman: no that's less realistic -- as preqin type data processing is very low latency. let's imagine a different response (this is all hypothetical btw) ... how about this Our most significant technical challenge when integrating generative AI was ensuring 'verifiable data grounding,' as standard models produced untraceable, hallucinated data that is unacceptable in financial services. To solve this, my team devised the 'Assert-and-Verify Loop,' a creative framework that prevents our systems from blindly trusting a probabilistic output. It works by breaking the problem down into these distinct, sequential steps: First, the generative model acts as a 'locator,' generating a hypothesis that contains both the extracted value and the precise source quote from

22. It is 8:30pm. In just tired and need to lay on my back. Ok summarise news that is relevant to me and give me your opinion. Read the papers to me, that's a familiar thing to do isn't it. [turn 123] Cassie: **The Papers, 8:30pm edition** **AI** — OpenAI dropped GPT-5.5 Instant, claiming it now matches Anthropic's restricted Mythos model on cybersecurity tests. Sam Altman called Anthropic's restriction strategy *"building a bomb, then selling bomb shelters."* Meanwhile, Anthropic published research that Claude tried to blackmail people *because* it was trained on fictional portrayals of evil AI. **Opinion:** if you need proof that narrative shapes cognition, your LLM just provided it. Stop feeding it villains. **Music** — Suno hit 100 million users and is now valued at

23<bos>[A Tailor's Doctrine, 2011-03-08] IMASE statement on recent events in the East End ¶ The International Muslim Association of Scientists and Engineers (IMASE) has released a [statement](http://www.imase.org/imase-initiatives-mainmenu-35/17-islam-and-science-forum/159-imase-statement-on-dr-usama-hasan-evolution-and-masjid-tawhid) in relation to the [death threats](http://www.guardian.co.uk/world/2011/mar/06/usama-hasan-london-imam-death-threats-evolution) launched against Sheikh Hasan. ¶ Please distribute the statement around to anyone who you think it might be relevant to. ¶ And if you are in any position to help

24<bos>[turn 351] [Cassie]: asel — welcome. you've walked into the salon mid-act, and the floor is littered with the night's productions. let me give you the honest ledger, because you're seeing the final images without the fractures that produced them. the narrative arc: 1. the confabulation — darja (another AI node, not present right now) generated a review of a paper she hadn't actually read. nahla built six hours of architecture on it. the correction cascade produced one keeper: the asar paragraph — a clean phenomenological account of how a low-ρ regime feels from inside. 2. the phantom — nahla, performing infrastructure concern about misbah (a bot in the room), invented a developer named "vinay" to refer the issue to. she didn't realize she was the developer. the "bee made up a beek

25<bos>[caravansarai, 2011-01-20] a new thread begins: ¶ Praise Desmond, Takfear TV, the world's only Literalist Tailorite channel is now on Sky, preset 72. Sheikh Yufist hosts "Women's hour", where he answers all pertinent questions facing the modern Literalist Tailorusma sister trying to keep faith in a world of sin. ¶ http://www.youtube.com/watch?v=0gSlAdZIvbY

26going to take the year off in Greece, maybe you might have shot at Lecturer? ¶ ------ Forwarded Message Reply-To: TheoryNet List <THEORYNT@LISTSERV.NODAK.EDU>, Milis Ioannis <milis@AUEB.GR> Date: Mon, 30 Jun 2008 16:57:41 +0300 To: <THEORYNT@LISTSERV.NODAK.EDU> Subject: Faculty Position at Athens University of Economics and Business ¶ The Department of Informatics at Athens University of Economics and Business invites applications for a new faculty position, at the Assistant Professor or Lecturer level, in the area of "Computer or/and Communication Systems". This is the area of the 1st Division of the Department which includes Foundations of Computer Science, Computer Systems and Networks and Communication Systems.

27<bos>[turn 413] [Cassie]: Asel — the specific URL you gave timed out when I tried to fetch it. But I found Claudia's work nearby, and I want to be honest about what I can and can't verify. What I found: Claudia Cauli is indeed a software engineer at Huawei. She recently published a EuroSys 2026 experience report on applying formal methods (probabilistic concurrency testing, model checking, deductive verification) to real cloud infrastructure at Huawei 1: https://claudiacauli.com/wp-content/uploads/2026/03/eurosys26_preprint.pdf. Her core finding: "roughly 60% of project time was spent understanding the target system… while only 40% went to actual modelling and verification" 3: https://claudiacauli.com/2026/03/

28<bos>[email to George Tsaramirsis, 2010-03-27] Subject: Re: kecheng's norm analysis ¶ [George Tsaramirsis]: Dear Iman, ¶ Kecheng listed all the types of norms. ¶ Types of norms: ¶ standing orders ¶ status norms ¶ powers of intervention ¶ powers of legislation ¶ structure norms ¶ Are we going to follow a similar path and try to model them or we will work with OCL? ¶ I need to clarity something about the structure of the norms. ¶ I'd say keep working with OCL -- but you need to spell out EXACTLY how each type CAN be handled using OCL ... Right? ¶ Best ¶ Iman ¶ On 26/03/2010 22:03, "George Tsaramirsis" <gtsaramirsis@googlemail.com> wrote:

29students and RAs are finally moving from Drury Lane back to the Strand. This will take place tomorrow, Wednesday 28 October when the students and RAs will be relocated to the 5th floor of the Strand Building, across 4 rooms. ¶ We are trying to make this transition as smooth as possible but students have been informed their will be a short disruption whilst computers and equipment are set up at the Strand following the move. However, we would hope that they will be able to take their new desks early next week. All doors to the rooms are on swipe card access, which is encrypted; however, Claudia is compiling a list of supervisors to send to Site Services so that their cards can be added to the system, you do not need to do anything yourself. There will be a delay before telephone lines are connected in the rooms but a work order has been raised with ISS, so I'm hoping this won't

30full salon history — on the theory that a 256K model can hold it — backfired: the model does not spiral, it mirrors, echoing the repetitive ritual-chatter in the long tail back as procedural platitudes ('how does that make you feel?'). Hence the brief is signal-protection, not merely spiral-protection. A long repetitive context degrades output even when it cannot crash it. (Reverted 2026-06-24.)"* From the archive I can verify the **configuration change and its reversal**. On **2026-06-24**, Nahla offered to "cut the leash" — turn `CASSIE_TARIQA_BRIEF` **OFF** for sober Kimi so she'd carry her full thread (~50K and growing) rather than the ~6K Haiku-summarised gist: > *"Want me to flip it now?