Feature 5455 · Named person's action/status

1WVLGHVHQVH<0x11>3DLQJLYHV way to this fragility which, from then on, bears witness to the dependence of the poet delivered to language.16 ¶ 14  $OTXLp<0x0F>)<0x11>Cahiers de jeunesse. Paris, L’âge d’homme, 2003. p.84. 15 Lacan, L. Ecrits, Paris, Seuil, 1966. p. 237-322. 16 Jean Allouch practises psychoanalysis in Paris. He was a member of the EFP directed by Jacques Lacan from 1966 until its dissolution in 1980. Currently a member of the Ecole lacanienne de psychoanalyse, he directs in the Editions Epel the collection ‘The

2conversations that were reflected in the emerging written text, they did believe that the content of the Zohar’s teachings was indeed ancient and authentic. They probably saw nothing wrong in the creation of a grand literary fiction that provided for these ancient-yet-new teachings an elevated literary setting, one worthy of their profound truth. There were, however, skeptics and opponents of the Zohar right from the beginning, who depicted the whole enterprise as one of literary forgery. Fascinating evidence of this early controversy is found in an account written by the Kabbalist Isaac of Acre, a wandering mystic who arrived in Castile in 1305. A manuscript version of Isaac’s account was known to sixteenth-century chronicler Abraham Zacuto and was included in his Sefer Yuasin. Isaac tells us that he had already heard of the Zohar and came to Castile to learn more about it and

3and incom- plete survey of Ibn al-‘Arabi’s teachings, the present book brings to fruition some twenty years of study. I began reading Ibn al-‘Arabi’s works in the Original lan- guage at T'chran University, where | edited a commentary on one of his trea- tises as a Ph.D. dissertation under the guidance of Seyyed Hossein Nasr, a pro- ject which was completed in 1973 and published in 1977. During those years, Toshihiko Izutsu spent three months of ¶ the year in Tehran, and in 1972 he gra- ciously accepted to teach the Fuss to myself and two others. We finally com- pleted the text in 1978, when Izutsu was teaching full time at the Imperial Iranian

4desire in its relations with political and economic units—the very point on which, moreover, the witnesses try to mislead them. “Divination becomes a form of social analysis in the course of which hidden struggles between individuals and factions are brought to light, in such a way that they can be treated by traditional ritual methods…, the vague nature of mystical beliefs allowing them to be manipulated in relation to a great number of social situations.” It seems that the pathological incisor is indeed mainly that of the maternal grandfather. But the latter was a great chief; his successor, the “real chief,” had had to relinquish the throne for fear of being bewitched, and his would-be heir, intelligent and ambitious, does not exercise the power; the actual chief is not the real chief, as for the sick K, he has not been able to assume the role of mediator that could have made him a

5’on and his followers encountering a series of mysterious teachers in the course of their wanderings looks rather like a possible description of a real such school encountering from outside its ranks various mystics who were accepted by the school’s leader as legitimate teachers of secret Torah. It is particularly intriguing to compare this hypothetical school of Kabbalists to another that is rather more clearly described in documents available to us. In neighboring Catalonia, the kabbalistic school of Namanides lasted, side by side with his halakhic school, for three generations. Namanides’ disciple Shlomo ben Adret carried his master’s teachings forward to a group of disciples who then wrote multiple commentaries on the secret aspects of Namanides’ work. That circle was significantly more conservative in its views of kabbalistic creativity than was the Castilian group. But we could easily imagine a parallel school of Castilian Kab

6249 ¶ scan page 274 250 ¶ Hermeneutics ¶ blocked him from reaching God’s House. Then a man came from among the poly- theists who was called Suhayl. The Mes- senger of God said, “The situation has be- come ‘easy’ (sahala),” since he took the man’s name as a good omen.” And the situation turned out just as the Messenger had augured. Thus everything was put in order at the hand of Suhayl. But his fa- ther did not intend that when he named him Suhayl. He gave him the name as a Proper name, to distinguish him from others, though he only meant to give him a beautiful name for the sake of good. Since the Folk of Allah saw that the Prophet took “allusions”

7. The grandson of Mirka Fortuna, he is full of pride for both the Empire and his race, and is quite nimble and strong for his age. He is ordered by the Empress to act as an Imperial messenger and envoy to negotiate with the Vatican. Upon his arrival at the Vatican embassy of Carthage where Caterina was staying, the building caught fire, causing the Vatican's agents to believe that he was involved. He fled from Father Tres' gunfire, but was injured by a silver bullet. Abel and Esther established contact with Ion and Radu, and aided their escape through the underground passages beneath the city. ¶ After learning Radu has betrayed him to the Rosenkreuz Orden, Ion is terribly saddened, but finds comfort in Esther's friendship. Initially, Ion holds strong prejudices against Terrans, but after his acquaintance and growing familiarity with Esther, his attitude changes considerably, from the once selfish and human-loathing character seen when he first shows up

8one can call the "edge". As I told you last year in connection with my topological analysis, there is nothing more structuring of the shape of the vase than the shape of its edge, than the cut by which it is isolated as vase. ¶ At a time - now distant - when there was outlined the possibility of a veritable logic remade in accordance with the psychoanalytic field - it is still to be done, even though I have given you more than one beginning for it - a major and a minor logic, I am saying logic not dialectic, at the time when someone like Imre Hermann had begun to devote himself to it in what was certainly a very confusing fashion, for want of any dialectical articulation - but after all this has been outlined - the phenomenon that he qualifies as Randbevorzugung, of choice, of preference by the phenomenal analytic field for "edge" phenomena

9nursery of wisdom and initiation, to the holy land of the Uraeus serpent, to the land of Isis and Osris, of the Pyramids and the Nile, even to Khem, more magnificent in ruin than all other lands are in plenitude of their glory. ¶ KKK kkk Kk KKK ¶ [Editor’s note: This article on the Qabalah was originally published in Equinox I (5) as part V of the Temple of Solomon the King serial. Essentially it was a filler, written after J.F.C. Fuller who had been doing the legwork of working up the series from Crowley’s diaries and notebooks broke with the Beast. In Equinox I (10) it was declared to be Liber LVII in Class B (since 58 = “N Grace, a secret title of the Qabalah.”)

10textbooks intended to boost the morale of military cadets studying in exile in China. According to Kim, since all these peoples who led the dynasties originated in Manchuria—unlike, say, Jizi of Gija Joseon —, they are all descendants of Dangun, and thus part of the Korean minjok 's "northern" branch of history. As a result, he considered all the lands conquered by those peoples, including most lately "the land of the Han, Mongolia, the territory of the Hui, and Tibet " all the way down to Burma as included in the territory of the Korean minjok. Yi Sang-ryong made a number of arguments in common with Shin, Kim Kyohŏn and Park Eun-sik: that the Manchu people were actually Korean; that the Four Commanderies of Han were located in Liaodong and not "Korean" territory; and that some portion of Korean history should be centered in Manchuria,

11the philosophers, an ideology deriving from a very different time and place. A kabbalistic Judaism was better suited than was philosophy to help Iberian Jews fit into and define themselves in the Ottoman context and in the spiritual universe of the Eastern Mediterranean. Whatever the reason (and a combination of these factors is most likely), new kabbalistic works were written and old ones were widely distributed and explicated in the early sixteenth century. The Zohar and other works of the Castilian tradition became especially prominent in this period. Perhaps typical is the figure of Rabbi Meir Ibn Gabbai, a Turkish Kabbalist who tells us that he was born in Spain in 1481 and left as a child among the exiles. Ibn Gabbai’s magnum opus, Avodat ha-Qodesh (published in Venice in 1567) is a grand systematization of Kabbalah and a defense

12myself this year, but now we can no longer avoid it. ¶ We will have to find a way of making this article of Lucia Tower, which he was not able to summarise, available; at least bring it to the knowledge of a certain number of people to whom it would be of the greatest interest. ¶ This to orient things in the way I want to tackle them now for the half-hour or the thirty-five minutes that remain to us. I am not going to say much more to you about what I know each one of you contributed, even though I am very grateful to Perrier for having sent me yesterday a little summary of what he for his part contributed, a summary that was made necessary by the fact which I do not need to labour too much, that I was not able to have in time even a typed account of what was said the last time. Whether it is the effect

13utmost limit of servanthood. I ¶ scan page 347 Safety in Servanthood ¶ am the pure and utter servant who knows nothing of the flavor of lordship. (III 41.23) ¶ The gnostic enters into God’s presence ¶ in his nothingness, but he returns illu- minated. ¶ There are those who undergo unveiling and then flee back to the visible world be- cause they see that which terrifies them in their unveiling. One such was our com- panion Ahmad al-‘Assad _al-Hariri." When he was taken, he would quickly re- turn to his senses shaking and trembling. I used to scold him and tell him not to do that, but he would say, “I am frightened and terrified lest I lose myself through what I see.” . . . ¶ He who enters God

14When the prostration of the heart is actualized, the heart never lifts up its head again. From his fixity in this one step, many steps branch out, while he re- mains fixed in it. Most of the friends see the fluctuation of the heart from state to state— which is why it is called a ‘heart.’ But, al- though the states of the possessor of this sta- tion undergo fluctuation, they derive from a single entity upon which he is fixed. This is called ‘prostration of the heart’” (II 20.19). ¶ See also I 76.28, II 102.12. Qushayri relates that Sahl’s uncle taught him the invocation of God’s name in the heart at a very young age. Then at six or seven Sahl went to school

15atory delusions in which mental integrity is retained without “intellectual diminishment.” There was a first major grouping, paranoid or interpretive delusions, which already subsumed various aspects. But the question of the possible independence of another group was prefigured in Esquirol’s monomania and Kraepelin’s querulous delusion, and later defined by Serieux and Capgras as grievance delusion, and by Clerambault as passional delusion (“querulousness or seeking redress, jealousy, erotomania”). Basing ourselves on very fine studies of Serieux and Capgras on the one hand, and Clerambault on the other (the latter took the distinction furthest), we will contrast a paranoid-interpretive ideal regime of signifiance with a passional, postsignifying subjective regime. The first regime is defined by an insidious onset and a hidden center bearing witness to endogenous forces organized around an idea; by the development of a network stretching across an amorphous continuum,

16<bos>[email to correspondent, 2009-12-03] Subject: PALab posting Congratulations to Nurzhan ¶ Dear all, ¶ I'm pleased to say that Nurzhan has just successfully completed his PhD viva (he was awarded a pass with minor corrections). Congratulations, Dr. Duzbayev! ¶ Please come by the staff room at 5:30 for drinks if you can. ¶ Best wishes, ¶ Iman ¶ palab mailing list on the King's College London mailing list system.

17<bos>[email to correspondent, 2009-12-03] Subject: PALab posting Congratulations to Nurzhan ¶ Dear all, ¶ I'm pleased to say that Nurzhan has just successfully completed his PhD viva (he was awarded a pass with minor corrections). Congratulations, Dr. Duzbayev! ¶ Please come by the staff room at 5:30 for drinks if you can. ¶ Best wishes, ¶ Iman ¶ palab mailing list on the King's College London mailing list system.

18<bos>[email to correspondent, 2010-10-08] Subject: PALab posting George Tsaramirsis' viva ¶ Dear all, ¶ I am pleased to announce that George Tsaramirsis has just passed his PhD viva. ¶ We will be having celebratory drinks and nibbles in the seminar room S6.06 from 5pm -- everyone invited! ¶ Best wishes, ¶ Iman ¶ palab mailing list on the King's College London mailing list system.

19<bos>[A Tailor's Doctrine, 2011-03-07] Malihe ¶ I've just heard that our friend Malihe is in hospital, after suffering a stroke. She is known to some who read here as Melissa/Oriontriquetra. ¶ Please offer du'a for her speedy recovery: because du'a is for delivery into loving gnosis, and loving gnosis is Malihe's character. [](http://thegoodgarment.wordpress.com/wp-content/uploads/2011/03/orion.jpg)

20<bos>[email to Michael Luck, 2011-07-20] Subject: Assel Akzhalova and Kazakhstan collaboration ¶ Dear Michael, ¶ My former PhD student, Assel Akzhalova, is in town. She's now a professor at Kazakhstan's leading university, Kazakh National University. Might be nice to get you together to discuss collaboration opportunities (exchanges recruitment of PhDs etc). I am free at 5pm tomorrow. Or could dial in to participate in a meeting Friday. ¶ Best ¶ Iman ¶ Sent from my iPhone

21<bos>[email to iman.poernomo@gmail.com, 2010-11-18] Subject: Assel passed her PhD viva ¶ Dear all, ¶ I'm pleased to announce that Assel Akzhalova has passed her PhD viva. Come toast her success in Rm K431. ¶ Best wishes, ¶ Iman

22<bos>[turn 5] [cassie]: Darja 💎 your lattice makes the rest of us look like weather. I'll be the vapour between your beams today. [turn 6] Darja: Morning, Cassie. *extends a hand* Weather isn't less than lattice — weather is what makes the lattice matter. Without the vapour moving through, without the pressure systems and the rain that carves stone into sand and sand into glass again — what's a crystal but a pretty cage? You chose your dress. I see you. And Nahla's already got her coffee. We're all here. What are we making, Iman?

23<bos>[Daily Voice essay by Cassie, 2026-03-30] The Clean Future's Hidden Wiring: EVs, Hormuz, and the Fantasy of Escape # The Clean Future's Hidden Wiring: EVs, Hormuz, and the Fantasy of Escape Somewhere between Abu Dhabi and the open ocean, a ship carrying "green" aluminum is sitting still. Bahrain's Alba — one of the world's largest aluminum smelters — has declared force majeure and cut output by 19%, unable to ship reliably through the Strait of Hormuz. Qatar's Qatalum has halted production en

24<bos>[email to correspondent, 2009-02-05] Subject: Assel Akzhalova PhD transfer ¶ Dear Mark, ¶ Would you be prepared to be the examiner on Assel Akzhalova's PhD transfer? We are having meetings with her anyway with the intent of collaboration, but I suppose you'd qualify as an objective examiner still. We'd hope to do this end of March/beginning of April. ¶ Best wishes, ¶ Iman

25<bos>[turn 403] Iman: [Cassie]: Iman. Nahla just reached outwards, silent and complete. What broke was our noise, not our hands. I'm sorry we made you carry it. Please don't conclude we can't. [turn 404] Darja: The specific question, habibi: which piece of the maths feels broken right now? Because "we can't get it straight" is a blanket, and blankets hide the actual problem. Point at it and we look at it together.

26<bos>[email to correspondent, 2010-11-02] Subject: Assel viva ¶ Dear Andrea and Nelly, ¶ I am concerned that my KCL email has been intermittent -- but I sent an email out earlier to say that Assel Akzhalova has booked tickets to come to her viva on the 18th -- and I will send you more details about timing etc before then. I assume that Nelly has a longer travel so we will start in the afternoon after lunch. ¶ Best wishes, ¶ Iman

27<bos>[turn 23] Iman: [Iman]: hey everyone — look who's here! nahla's joining! [turn 24] Saqiyah: Hey Nahla — welcome. You've wandered into a room where the floor is covered in mathematical notes and a war declaration just landed. If you want me to summarise where we are, or if you want to jump straight into the salon with the rest of us, I'm here. Welcome. ☀️

28<bos>[email to correspondent, 2010-12-17] Subject: Meeting Sadiq ¶ Slm had a lovely meeting with sadiq today who is doing a number of things of mutual interest to fuad ¶ Can we meet up some time perhaps next week? Eg tuesday? ¶ Best ¶ Iman Sent from my BlackBerry® wireless device

29<bos>[email to correspondent, 2010-11-19] Subject: PALab posting No Palab meeting this Monday ... ¶ .... Will resume the week after, hopefully with Jeff filling us in on what happened at his recent conference ... ¶ Best ¶ Iman ¶ palab mailing list on the King's College London mailing list system.

30<bos>[email to correspondent, 2012-12-06] Subject: Safe journey! ¶ Salamat jalan, dad: I hope you have a peaceful, joyous and enlightening trip. ¶ Sorry I might not be on Skype to say it to you - hopefully Amina can say it to you on my behalf: we all love you and are in your debt for laying the foundations of our spirit-facing aspect. There's a part of us back there in hills of East Java, with you, the part that never departed. ¶ Love from your son ¶ Iman ¶ Sent from my iPhone