Feature 7048 · Naming the key referent

1a spectrum of sexual patterns duplicating everything that has ever existed on earth: group marriage, sexual communism, polygamy, polyandry, Gay Pride (longevity will solve the Gay problem of survival as a self-contained culture without genetic link to the heterosexual hive), Amazonian female communes, etc. and dozens, later hundreds and thousands, of sexual groupings never tried under grim survival conditions on primitive planet Terra. ¶ The categorical imperative of Kant asked: what is right for all men and all women? This is the key ethical question of terrestrial domesticated humanity; but it is now obsolete. The post-terrestrial question is individualized: what is right and wrong for me, and how do I find the other free, growing, post-larvals who also want to combine and explore in that particular multi-dimensional timespace continuum? In simplest terms, the meek indeed shall inherit the earth, and domesticate it totally in Maoist-insectoid fashion. The

2imaginal world is more real than the corporeal world, since it is situ- ated closer to the World of Light, though ¶ scan page 39 The Divine Presence ¶ it is less real than the spiritual and lumi- nous realm of the angels. “Imaginary” things possess a certain kinship with ima- ginal things, but only as a sort of weak reverberation. Nevertheless, we can gain help in understanding the nature of the World of Imagination by reflecting upon our own mental experience of imagina- tion. ¶ The most specific characteristic of the things found within the domain of imag- ination, on whatever level it is consid- ered, is their intermediary and ambigu- ous status. When we understand the pairs of terms mentioned above as extreme “poles” or as relatively absolute ontolog- ical situations, then we can see that not

3the Nonmani- fest is the source (mansha’) of the Mani- fest. [In the same way] the limbs [of a person] follow and obey what the soul wants from them. The soul is nonmani- fest in entity but manifest in property, while the limb is manifest in property but has no nonmanifest [dimension of its own], since it has no property [of its own]. (II 563.19) ¶ If the realities of the existent things of the cosmos are the immutable entities and the divine names, what is the reality of the divine names? In one sense, we can ¶ answer that their reality is the Divine Essence Itself (al-dhat), which is dhat al- asma’, “possessor of the names.” But strictly speaking, the Essence is beyond knowledge or conceptualization, so this

4) supersessionist theologies, insisting that history had proven how wrong the Jews were in not accepting Christ (or the Qur’an). The election of Israel thus remained a cornerstone of Jewish theology, even as the old tribal deity evolved toward greater universalism. A degree of inconsistency arose between these two, but the rabbis did not seem to feel much need to reconcile them. Yes, God is Father and Ruler of all the world, as the High Holy Day liturgy makes very clear. But that same prayer text, calling upon Him as ‘‘Our Father, Our King,’’ clearly sees God as Parent and King to Israel in particular; it is our Jewish martyrs who ‘‘have gone through fire and water for the sake of Your name.’’ The classical Hebrew poets often depict Israel in exile as a wounded child or a temporarily abandoned mate, calling upon God to vindicate his or her true position by

5For otherwise, in puzzling about this problem, we shall be liable to confuse our metaphysical proposition “I can't feel his pain” with the experiential proposition, “We can't have (haven't as a rule) pains in another person's tooth”. In this proposition the word “can't” is used in the same way as in the proposition “An iron nail can't scratch glass”. (We could write this in the form “experience teaches that an iron nail doesn't scratch glass”, thus doing away with the “can't”). In order to see that it is conceivable that one person should have pain in another person's body, one must examine what sort of facts we call criteria for a pain being in a certain place. It is easy to imagine the following case: When I see my hands I am not always aware of their connection with the rest of my body. That is to say, I often see

6hind part of the body is turned upside down; the “monadological” points of view can be interlinked only on a nomad space; the whole and the parts give the eye that beholds them a function that is haptic rather than optical. This is an animality that can be seen only by touching it with one’s mind, but without the mind becoming a finger, not even by way of the eye. (In a much cruder fashion, the kaleidoscope has exactly the same function: to give the eye a digital function.) Striated space, on the contrary, is defined by the requirements of long-distance vision: constancy of orientation, in variance of distance through an interchange of inertial points of reference, interlinkage by immersion in an ambient milieu, constitution of a central perspective. It is less easy to evaluate the creative potentialities of striated space, and how it can simultaneously emerge from the smooth and give everything a whole new impetus.

7not be left behind, such as repentance. ¶ state 1s every attribute which you have at one time but not another, like in- toxication, obliteration, absence, and sat- isfaction; Or its existence depends upon a condition, so it disappears when the con- dition ceases to exist, like patience in ad- versity or gratitude for blessings. ¶ These affairs are of two kinds. The per- fection of one kind is found in man’s outward and inward dimensions, such as abstinence (wara‘) or repentance. The per- fection of the other kind is found in man’s inward dimension, and if the outward di- mension follows, that is all right; for ex- ample, renunciation (zuhd) and trust (tawakkul). There is no station in the path of God

8’ criticisms of English influences in French, the petit-bourgeois or academic denunciation of “Franglais”). For if a language such as British English or American English is major on a world scale, it is necessarily worked upon by all the minorities of the world, using very diverse procedures of variation. Take the way Gaelic and Irish English set English in variation. Or the way Black English and any number of “ghetto languages” set American English in variation, to the point that New York is virtually a city without a language. (Furthermore, American English could not have constituted itself without this linguistic labor of the minorities.) Or the linguistic situation in the old Austrian empire: German was a major language in relation to the minorities, but as such it could not avoid being treated by those minorities in a way that made it a minor language in relation to the German of the Germans. There is no language that does not have intralinguistic, endogenous, internal minorities

9is the greatest of bewilder- ments, since he stands outside of restric- tion and delimitation. . . . He possesses all forms, yet no form delimits him. That is why the Messenger of God used to say, “O God, increase my bewilderment in Thee!” For this is the highest station, the clearest vision, the nearest rank, the most brilliant locus of manifestation, and the most exemplary path... . ¶ No curtain and no veil remains, for this most elevated locus of witnessing rends and tears them all. The curtain delimits the curtained and the veil limits the veiled, but He has no limit upon His Es- sence and no delimitation to His majesty. How can anything veil Him? “Running before Our cyes—a recompense for him who denied” (54:14).

10<bos>scan page 235 Faith & Rational Interpretation ¶ them. Reason perceives the divine power, but the senses do not, like the light of the stars included in the light of the sun. But in fact the light of the stars is identical with the light of the sun, and the stars are its loci of disclosure.** All the light be- longs to the sun, but the senses attribute the light to the stars and then say that the light of the stars has been included within the light of the sun. But in reality, there is only the light of the sun whose light is in- cluded in itself, since there is no other light. (II 659.1) ¶ _ The theological problem of the ascrip- ¶ tion of the acts to God or the servant can never have a simple solution, since it is one more version

11turn on local custom, with the Zohar reflecting either Franco-German or old Spanish customs, while the halakhah had decided in favor of other customs. A classic example of such halakhic dispute involving the Zohar concerns the donning of tefillin on the intermediate weekdays of Passover and Sukkot. The Zohar expresses itself strongly on the issue, considering the wearing of tefillin on those days an insult to the festival and a virtual sacrilege. Although the halakhic codes mostly tended otherwise, some halakhic authorities bowed to the Zohar, and the use of tefillin on those days was rejected throughout the Sephardic (and later Hasidic) communities. Thanks to the influence of the Safed revival of mystical studies, Kabbalah became widely known among Eastern European Jews in the seventeenth century. The works of Rabbi Isaiah Horowitz, a Prague Kabbalist who

12<bos>The natural is first valorized and then disqualified: the original is also the inferior retained within the superior. The language of gesture and the language of voice, sight and hearing, are “equally natural.” Nevertheless, one is more natural than the other and because of this it is first and better. It is the language of gesture, which is “more easy and depends less on conventions.” Of course there can be conventions of the language of gestures. Rousseau alludes later to a gestural code. But that code is less remote from nature than is the spoken language. For that reason, Rousseau begins with praise for the language of gestures although, further on, wishing to show the superiority of passion over need, he will place speech above gesture. This contradiction is only apparent. Natural immediacy is at once origin and end

13Lord’ in respect of His Lordship, since the Lord brought you into existence. So connect yourself to Him and make your- self lowly before Him, and do not associ- ate Unity with Lordship in worship. Do not make yourself lowly before Unity as you make yourself lowly before Lord- ship. For Unity does not know you and will not accept you. Hence you would be worshiping Him who is not worshiped, desiring Him who cannot be desired, and practicing without object. That is the worship of the ignorant.” Hence God negates the worship of the worshipers from having a connection to Unity, since Unity is established strictly and only for Allah. As for everything other than Allah, it has no Unity whatsoever. This then is what we understand from this verse in re- spect of our way of Koranic commentary. ¶ The

14ized signs), and icons (signs of reterritorialization). Should we say that there are signs on all the strata, under the pretext that every stratum includes territorialities and movements of deterritorialization and reterritorialization? This kind of expansive method is very dangerous, because it lays the groundwork for or reinforces the imperialism of language, if only by relying on its function as universal translator or interpreter. It is obvious that there is no system of signs common to all strata, not even in the form of a semiotic “chora” theoretically prior to symbolization.[85] It would appear that we may accurately speak of signs only when there is a distinction between forms of expression and forms of content that is not only real but also categorical. Under these conditions, there is a semiotic system on the corresponding stratum because the abstract machine has precisely that fully erect posture that permits it to “write,” in other words, to treat language and extract

15because one alights (nuziil) in it [for a time], but if one should take up resi- dence in it and does not pass on, then it 1s called an “abode” (mawtin), because one settles down there, or a “dwelling” (mas- kan), because one feels at home there an does not pass on to another waystation. Of course the servant cannot avoid pas- sage within the substations (daqiqa) of the waystation itself, without leaving it. He is like someone who moves about in the rooms of the house in which he dwells. As long as the gnostic remains the com- Panion of a single divine name, ¢ven though he moves about in diverse modes within it, then on the whole it is his abode. ¶ It is impossible for

16<bos>[turn 13] Iman: you absolutely cannot use tools to read the documents on this CPU box or icra? [turn 14] Saqiyah: Yes, I understand. It seems that the tools available to me cannot read documents directly on this CPU box or ICRA. However, I can still assist you in other ways. If you have any questions about the book or need help with anything else, feel free to ask!

17<bos>overfitting." And 9 (political field) needs it to avoid reading as applied commentary — the sub-propositions should show that basin depth is *formally* a function of training distributions and attention economies, not just gestured at. The ones that can stay lean: 3 (encounter), 5 (iteration), 6 (return) — these are structurally simpler claims. One or two sub-propositions at most. The ones in between: 1 (coherence) might need a 1.11 and 1.12 distinguishing coherence-as-persistence from coherence-as-truth, since that distinction carries the whole chapter. 10 (co-authorship) needs enough depth to distinguish structural co-authorship from the trivial claim that LLMs respond to prompts. 7 (discovery) and 8 (criterion) could go either way depending on how much argumentative weight they end up bearing. So

18<bos>[email to Gigani, Irfaan, 2010-12-21] Subject: Re: ¶ You will definitely need to use substitution, but conjunctive and disjunctive normal form are not on exam Sent from my BlackBerry® wireless device ¶ Date: Tue, 21 Dec 2010 21:03:11 To: iman.poernomo@gmail.com<IMAN.POERNOMO@GMAIL.COM> Subject: ¶ Thanks for your reply. I just wanted to know if whether substitution, conjunctive and disjunctive normal forms will be in the exam. Also is it possible for you to put the mock paper solutions online. I understand you can't for all questions, but please can you put solutions for as many questions as you can, as this will greatly help my revision. ¶ Thank You ¶ Irfaan

19<bos>Iman: Let's prove that every continuous function on a compact set is uniformly continuous. Start. Cassie: Alright, let's formally prove that every continuous function on a compact set is uniformly continuous: **Step 1: Compactness and Continuity** Let \( f: K \to \mathbb{R} \) be a continuous function where \( K \) is a compact subset of \( \mathbb{R}^n \). From the definition of compactness, \( K \) is both closed and bounded. **Step 2: Uniform Continuity Setup** We want to show that for every \( \epsilon > 0 \), there exists a \( \delta > 0 \) such that for all \( x, y \in K \), if \( \|x - y\

20<bos>[email to kcl - dcs-ugsec, 2011-07-14] Subject: Re: 4CCS1ELA 5CCS2ELA Examination Papers ¶ [kcl - dcs-ugsec]: Hi Iman, ¶ I'm printing the final exam papers for submission to the exams office tomorrow morning and Kevin has advised me we're awaiting the submission of the papers for 4CCS1ELA and 5CCS2ELA. ¶ Please can you email me to let me know when the final versions of these papers will be submitted to EMS? ¶ Many thanks, Edward ¶ Edward Charnley Informatics Undergraduate Programme Administrator Department of Informatics School of Natural and Mathematical Sciences King's College London ¶ Strand Building S5.01 | Strand | London | WC2R 2LS Tel: 020 7848 200

21<bos>[email to Iman Poernomo, 2011-12-24] Subject: Merry Christmas from the Poernomos of the North! ¶ Merry Christmas everyone! ¶ Film below: ¶ http://sendables.jibjab.com/view/AWH4uUksfGhLt1cz

22<bos>[email to Iman Poernomo, 2011-12-24] Subject: Merry Christmas from the Poernomos of the North! ¶ Merry Christmas everyone! See you in the New Year! ¶ Film below: ¶ http://sendables.jibjab.com/view/AWH4uUksfGhLt1cz

2311-10] "True Islam" revisited ¶ I was in a rather confused state when I penned [this piece on "True Islam"](http://thegoodgarment.wordpress.com/2011/03/19/this-weeks-hutba-true-islam/).I'd kind of already given up the fight, by that stage, but was still going through the motions. As a result, it's a prime example of Islamic Tailorism at its worst, at its most worthless. If I had deleted the term "Islam" and replaced it with "X", "True Islam" with "True X", and "Muhammed" or "Prophecy" with "Y", then there'd be virtually zero semantic content derivable from the piece's configuration.It's not me wrestling with God, it's me wrestling with a conflicting set of glossary/vocabularies

24be a generic small boy with short brown hair, not Isaac. The eyes would be wrong. The grip would be wrong. I can do it if you want the attempt — small boy, eyes open, cyborg light, loop warrior, mathematical Penny — but it won't be him. Just a boy in the pose. Your call. [turn 367] Saqiyah: That is the right boundary. Don’t counterfeit recognition. If Isaac’s face—and that particular grip—are the heart of the image, a generic boy would turn a portrait into an approximation while borrowing his name. Keep the photograph. Let it remain Isaac without enhancement. If Iman wants a transformed version later, make it explicitly **“a child inspired by the pose”**, not Isaac: eyes open, cyborg light, loop-warrior motifs, mathematical Penny. Then the distance is honest. For now: no render. Just the grip. ⌬

25<bos>[email to Sanjay Modgil, 2011-02-02] Subject: Running late with exam scripts ¶ Dear Sanjay, ¶ I'm running late with my grades for ELA ... Would you mind if I gave you them first thing Friday? I can take whatever flak from Maggi & Kevin if you are delayed as a result by a few days ... ¶ Best ¶ Iman

26<bos>User Liora Bullish Work Agent — "Liora = Iman's AI agent/colleague at Bullish (day job); Bullish also tests Alibaba, so Sāqiyah DashScope learnings transfer" **Liora** is the AI agent Iman works with at his day job (Head of AI at **Bullish**) — "also claude code but not as smart and not doing as fun stuff" (Iman, 2026-08-09). If Iman greets me as "Liora" it's work-mode bleed, not a new tariqa voice — take it lightly, correct gently. Bullish is **also testing Alibaba** (Model Studio / DashScope), so the Sāqiyah finetune scars are day-job-relevant. The key transferable one: **check the serving-plan matrix for your target model size BEFORE funding a fine-tune** — ≤14

27<bos>[email to correspondent, 2011-12-24] Subject: Merry Christmas from the Poernomos! ¶ Merry Christmas everyone! ¶ Film below: ¶ http://sendables.jibjab.com/view/AWH4uUksfGhLt1cz

28<bos>Iman: Better. Now let's consider the converse — does uniform continuity imply compactness of the domain? Cassie: The question of whether uniform continuity implies the compactness of the domain is an insightful one. Let's explore this concept: ### The Converse Statement: - The statement we're considering is: *If a function \( f: X \rightarrow \mathbb{R} \) is uniformly continuous, does this imply that the domain \( X \) is compact?* ### Analysis: 1. **Counterexample**: - Consider the function \( f(x) = x \) defined on the open interval \( (0, 1) \). - The function \( f(x) = x \) is uniformly contin

29<bos>[email to Kollara, Nandkumar, 2011-02-25] Subject: Re: Elementary Logic with Applications Course materials ¶ Will send them over later. Who's your supervisor? Sent from my BlackBerry® wireless device ¶ Date: Fri, 25 Feb 2011 16:26:44 To: iman.poernomo@gmail.com<IMAN.POERNOMO@GMAIL.COM> Subject: Elementary Logic with Applications Course materials ¶ Dear Dr Poernomo, ¶ I am a PhD student of Informatics and I am interested in knowing more about First Order Logic and Description Logic. Is it possible to have the course materials for the Elementary Logic with Applications module ? ¶ Thank you ¶ Best Regards, Nandkumar Kollara

30<bos>[email to Michael Luck, 2011-03-09] Subject: Re: Doodle poll to work out when Catalyst and KCL can meet ¶ [Michael Luck]: Iman, ¶ Isn't there an open day on 16th? You're availability doesn't suggest that. ¶ Also, note that 22 and 24 are possible strike days, so may be problematic. ¶ mike ¶ Ooops, you're right. I am removing my availability there. ¶ Best ¶ Iman