Feature 5990 · Threshold/boundary markers

1’s most elementary cosmo- logical scheme. Note that there are two intermediary domains, existence as suc (= nondelimited imagination), which stands between Being and nothingness, and the imaginal world (= delimited imagination), which stands between the spiritual and the corporeal worlds. ¶ It needs to be kept in mind that the cosmos is “imagination” only in the spe- cific sense of the term as defined above. In no sense does this imply that things “out there” are imaginary, any more ¶ <<scan page 40>> 16 ¶ Overview ¶ Being ¶ The Corporeal World ¶ Nothingness ¶ Nondelimited Imagination. (Ibn al-‘Arabi de- scribes nondelimited imagination a made out of light” ter 7]) ¶ sa “horn [I 306, translated in Chap- ¶ than

2, but philosophy was not his concern. He wanted only to bask in the constant and ever-renewed finding of the Divine Be- ing and Consciousness. He, for one, had passed beyond the veils, though he was always ready to admit that the veils are infinite and that every instant in life, in this world and for all eternity, represents a continual lifting of the veils. ¶ To find God is to fall into bewilder- ment (hayra), not the bewilderment of being lost and unable to find one’s way, but the bewilderment of finding and knowing God and of not-finding and not-knowing Him at the same time. Every existent thing other than God dwells in a never-never land of affirma- tion and negation, finding and losing, ¶ <<scan page 28>> Overview

3Himself is epitomized by His names and attributes, the discussion of which delin- eates Ibn al-‘Arabi’s fundamental ap- proach to the exposition of the nature of things. The attributes are reflected in the acts, i.c., all things found in the cosmos. God’s “power” is reflected passively m everything He has made and actively in suns, volcanoes, seas, bees, human be- ings, and other creatures. His Hearing 1s found in every animal and perhaps in ¶ <<scan page 34>> Io ¶ Overview ¶ plants as well. His Speech is certainly re- flected in the cries, calls, and chirps of animals, but only in the same way that a glowing ember may be said to manifest the light of the sun. Only in the human being, the crown of that creation

4oven with existence. The dimmest light is neverthe- less light. And the dimmest light is more real than total darkness. Mercy — which is Being and Light— pervades everything that exists. In contrast, Wrath is like the repercussion of nothingness. [t is God’s answer to a nonexistent thing which has been given existence through &enerosity and compassion, and yet claims a right to exist. Incomparability affirms the reality of Being in the face of everything that is not-being, but similarity affirms the ul- ¶ names of maj- ¶ Overview ¶ timate identity of all existence with Be- ing. Incomparability says Not He, simi- larity says He. And He is more real than Not He. The attributes of similarity and beauty overcome those of incomparabil- ity and majesty in the same way that light

5words, 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

6His very Being. Allah, God as described by the all-comprehensive name, has an in- fluence upon everything in the cosmos. Everything that exists, by the fact of ¢x- isting, manifests something of the Divine Presence, which by definition embraces all that exists. But every name ot God has its own presence, which means that God makes Himself present to His crea- tures in various modalities. In each case it is God who reveals Himself, who is pres- ¶ <<scan page 30>> \ | { \ ¶ 6 ¶ Overview ¶ ent in the created thing, but God as the Abaser (al-mudhill) is not the same as God as the Exalter (al-mu‘izz). “Thou exaltest whom Thou wilt and Thou abasest whom Thou wilt” (Koran 3:2

7jismanz) unseen (ghayb) and visible (shahada), high (‘ulw7) and low (suffi). Each term designates a relative situation. What is subtle in rela- tion to one thing is dense in relation to another. When it is said that the angels are luminous, subtle, spiritual, unseen and high, a relationship is envisaged with all those things that are dark, dense cor- poreal, visible, and low. It is not for ot- ten that the angels are in fact dark ood dense in relationship to the infinite Light ¶ Viewed in the context of relative con- trast and conflict, each attribute is taken to be incompatible with its Opposite This means that the angels have no direct relationship with the things of the corpo- real world. Light does not perceive the darkness, nor does darkness comprehend the light

8<bos> 80, 83, 86n, 117, 124 ¶ Showing, 29, 42-43, 72 ¶ Signification, xxxiii—iv, 17, 30, 60, 69, 83, 85, 89, 138. See also Expression, Indication ¶ Signifier(s): and signified, xiv, xvii, xxiv, xxxili-iv, 17, 46, 52, 77, 139-40; system of, xxxviii, xl, 140

9and of the fact that we choose the route by which we return to God is the fact that God created man upon His own form. In its primordial nature (fitra) every human microcosm is the outward form (sara) of an inward meaning (ma‘na) that is named “Allah.” Allah, the all- comprehensive name, denotes not only the Essence of God but also the sum total of every attribute that the Essence as- sumes in relationship to the creatures. However, human beings do not enter the world as full-fledged divine forms. They Start out as a sort of infinite potentiality for actualizing the all-comprehensive name. At the beginning they are only empty shells, the dimmest of apparitions dancing on the farthest of walls. Between the apparition and Absolute Light stands a yawning chasm, an endless void. True

10Among metals— ¶ 1 Gold. ¶ 142 ¶ TABLE OF CORRESPONDENCES ¶ Col. XL — Aaron's breastplate is very doubtful, we advise reliance on columns Stones and Tribes, we having chosen Stones on bases of physical analogy to Signs, Colours, &c. ¶ Cols. XLIII. and XLIV. — And, generally, all drugs exciting the parts of the body corresponding. See Col. CLXXXI 1 . ¶ Col. XLI 1 . — The following table of sub-elemental perfumes is important ¶ © of © Ambergris. ¶ Col. XLVI.—Each Trigram combines with itself and the others to make 64 Hexagrams, which partake of the combined nature. This attribution is the true key to the Yi King. No sinologist has had any idea of

11<bos>). ¶ 83. “Die endliche und unendliche Analyse,” GW XVI: 59-99; SE XXIII: 209-53. ¶ 84. For a cogent discussion of the problems relating to these two words as used by Derrida, see “White Mythology” 5. ¶ 85. For a cogent discussion of translation and intertextuality, see Jeffrey Mehlman, “Portnoy in Paris,” Diacritics 2, iv (Winter 1972): 21. ¶ Preface

12ate your input, suggestions, and ideas about what you would like to see published. Please feel free to contact us, to request our latest book catalog, or to be added to our mailing list. ¶ Red Wheel/Weiser, llc 500 Third Street, Suite 230 San Francisco, CA 94107 www.redwheelweiser.com <0x0C><0x0C><0x0C><0x0C> “luria’s meaning and power james david will enlighten and change you.” dunn Bernie Siegel, M.D. ¶ Some 400 years before Albert Einstein proposed his theory of relativ- ity of the outer universe to the scientific community, a rabbi named Isaac Luria (1534 –1572) passed his theory of the inner universe and its evolution to his students. With vision given only to

13the masjid and recited the Qur’an with that heretical secret driving my externally normative prayer. I did not interpret the Qur’an, but I used it. And I hid in my father’s bunker on a mountain in West Virginia and performed Burroughs-inspired cut-up experiments with the Qur’an, but also kept a Qur’an untouched. Even when I activated a nuclear deconstruction, something of the Qur’an always remained, enabled me to reconstruct when needed. The Qur’an and my body preserved their connection, a line of flight but also an apparatus of capture. The scapegoat remains an agent of the center, embodying the atheist secretion as an ironic orthodoxy machine. ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 60 ¶ 11/23/22 2:12 PM

14<bos>. ¶ The Lamen or Rosy Cross.... ¶ 6 ¶ Digitalis, Co2cc ¶ Damiana .... ¶ Benzoin, Rose, Red Sandal . . . ¶ The Lamp and Girdle. ¶ 7 ¶ Anhalonium Lewinii. ¶ Storax . ¶ The Names and Versicles and Apron ¶ 8 ¶ Orchid Root . . . ¶ Jasmine, Jinseng, all Odoriferous ¶ The Perfumes and Sandals . . . ¶ 9 ¶ Corn. ¶ Roots ¶ Dittany of Crete . . ■ . . . . ¶ The Magical Circle and Triangle ¶ 10 ¶ Peppermint . . . ¶ Galbanura. ¶ The Dagger or Fan. ¶ 11 ¶ All cerebral excitants ¶ Mastic, White Sandal, Mace, Storax, ¶ The Wand or Caduceus .... ¶ 12 ¶ Juniper, Fennyroyal, ¶ all Fugitive Odours ¶ Menstrual

15<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

16<bos>[email to Asela, 2011-05-07] Subject: Attached: My Drawing Pad Artwork ¶ Created by Sakina with Drawing Pad for iPad: http://drawingpadapp.com

17<bos>[email to Monya, 2012-12-21] Subject: Attached: My Drawing Pad Artwork ¶ Created with Drawing Pad - http://drawingpadapp.com

18<bos>[email to Lushka Poernomo, 2011-04-04] Subject: Attached: My Drawing Pad Artwork ¶ Created with Drawing Pad for iPad: http://drawingpadapp.com

19<bos>[email to lushka_poernomo@gmail.com, 2011-07-24] Subject: Attached: My Drawing Pad Artwork ¶ Created with Drawing Pad for iPad: http://drawingpadapp.com

20<bos>[email to Lushka Poernomo, 2012-11-04] Subject: Attached: My Drawing Pad Artwork ¶ Created with Drawing Pad - http://drawingpadapp.com

21<bos>[email to correspondent, 2012-12-12] Subject: Attached: My Drawing Pad Artwork ¶ Created with Drawing Pad - http://drawingpadapp.com

22<bos>[email to Iman Poernomo, 2011-03-11] Subject: Extensibility ¶ The LDM has been developed to accomodate reuse of concepts to extend the data being covered. For example, we can reuse the logical definition of a general trade, refining and adding to it to define the concept of a TBA trade Sent from my BlackBerry® wireless device

23<bos>[email to Bencomo, Nelly, 2010-11-24] Subject: Delivered: Assel Akzhalova's Post Viva: Final Report ¶ Your message was delivered to the recipient.

24<bos>[email to Al-Homaimeedi, Abiar, 2011-01-07] Subject: Move meeting to 13:15 ¶ As I am delayed at other meetings over the river Sent from my BlackBerry® wireless device

25<bos>[email to PALab research group, 2008-11-21] Subject: PALab posting Interesting stuff from Microsoft ¶ Their approach to modelling and SOA: ¶ http://www.microsoft.com/soa/products/oslo.aspx ¶ palab mailing list on the King's College London mailing list system.

26<bos>[email to Sally, 2012-02-24] Subject: Avon house letter ¶ Dear Mrs [insert head teachers name here], ¶ I write to explain the context behind our application for our daughter Sakina's late application to Avon House. Our seven year old daughter has been admitted to Bancroft's School. ¶ Sent from my iPhone

27<bos>[email to PALab research group, 2010-01-29] Subject: PALab posting Palab films ¶ 13:00 - 16:00 9 February 2010 Location: Iman's office

28<bos>[email to PALab research group, 2011-01-31] Subject: PALab posting Palab meeting ¶ 11:00 AM - 12:00 PM February 1, 2011 ¶ Occurs every Tuesday effective 2/1/11

29<bos>[email to correspondent, 2010-07-15] Subject: This Ramadan: Fast not Feast ¶ Check out this video on YouTube: ¶ http://www.youtube.com/watch?v=jl7Nc9aY7As&feature=youtube_gdata ¶ Sent from my iPad

30<bos>[email to correspondent, 2009-05-11] Subject: Re: [Comparch09] Question about program and giveaways ¶ Comparch09 mailing list Comparch09@lists.ira.uni-karlsruhe.de https://lists.ira.uni-karlsruhe.de/mailman/listinfo/comparch09