Feature 879 · Signature/attribution handoff

1Later editions include the ones printed in Constantinople in 5479 and 5500 (1719 and 1740 CE). After the latter Constantinople edition, pages referred to in Tikunei haZohar are usually according to that edition. ¶ == Language and Authorship == ¶ Tikunei haZohar is almost entirely in Aramaic, except for quotations from Tanakh that are used in building the lessons. The Aramaic of Tikunei haZohar differs somewhat from the Aramaic of the Talmud, and from the Aramaic of the rest of the Zohar. ¶ By Tikunei haZohar's own account, the book was composed by Rabbi Shimon bar Yochai and his son Rabbi Elazar (see the story of their hiding in the cave, below), with contribution from the soul of Ra`aya Meheimna (The Faithful Shepherd, i.e

2consequently one of the elements that make up the narrative. Barthes was able to use these distinctions to evaluate how certain key ‘functions’ work in forming characters. For example key words like ‘dark’, ‘mysterious’ and ‘odd’, when integrated together, formulate a specific kind of character or ‘action’. By breaking down the work into such fundamental distinctions Barthes was able to judge the degree of realism given functions have in forming their actions and consequently with what authenticity a narrative can be said to reflect on reality. Thus, his structuralist theorizing became another exercise in his ongoing attempts to dissect and expose the misleading mechanisms of bourgeois culture. ¶ While Barthes found structuralism to be a useful tool and believed that discourse of literature could be formalized, he did not believe it could become a strict scientific endeavour. In the late 1960s, radical movements were taking place in literary criticism. The post-structuralist movement and the deconstructionism

3. The other approach is the path of Gnosticism, differing sharply from Neoplatonism in this area. Evil is here depicted as real and frightening. Some compromise with dualism is needed to explain its origin and continued existence. Yes, God is the one source of all that is. But somehow in the transmission of that divine presence into its this-worldly garb there has been a tragic fault or flaw, a rebellion within the lesser cosmic forces, or perhaps an unwillingness of the lower worlds to receive God’s light, allowing the forces of evil to exist, and even to achieve awesome power. Both of these approaches are to be found in the Zohar. The former view, largely that of the earlier Gerona Kabbalists, is manifest in depictions of evil as a pale imitation of the sefirotic realm. Indeed, it bears the same tenfold structure as the world of divinity, but

4in this period embarked on a six-volume project The History of Sexuality, which he never completed. Its first volume was published in French as La Volonté de Savoir (1976), then in English as The History of Sexuality: An Introduction (1978). The second and third volumes did not appear for another eight years, and they surprised readers by their subject matter (classical Greek and Latin texts), approach and style, particularly Foucault's focus on the human subject, a concept that some believed he had previously neglected. ¶ Foucault began to spend more time in the United States, at the University at Buffalo (where he had lectured on his first ever visit to the United States in 1970) and especially at UC Berkeley. In 1975, he took LSD at Zabriskie Point in Death Valley National Park, later calling it the best experience of his life. ¶ == Iranian Revolution ==

5the heart to the infusion of knowledge. The word “opening” suggests that this type of knowledge comes to the aspirant sud- denly after he had been waiting patiently at the door. It involves neither “self- exertion, raising up the gaze, nor seek- ing” (II 505.17), that is, seeking after that ¶ particular knowledge, since man must always seck after God Himself. Opening is the type of knowledge given to the prophets (though it is not equivalent to scripture): They receive it directly from God without rational inquiry or reflect- ive consideration. ¶ The prophets and the friends among the Folk of Allah have no knowledge of God derived from reflection. God has purified them from that. Rather, they possess the “opening of unveiling” through the Real. (III 116.23)

6not distract him, as he entered the inner chamber, where he delighted in beholding the King himself. ¶ Likewise a story is told of how in moments of mystical rapture, Schneur Zalman of Liadi would be seen rolling on the floor, exclaiming "God, I don't want your Garden of Eden (Heavenly World), I don't want your World-to-Come (Messianic days), I just want You!". ¶ == The psychological experience of devekut == ¶ The teachers of Hasidism point out that fear of God is different from natural forms of worldly fear, which are uncomfortable experiences, and when experienced, at the time remove other emotions. The awe and trepidation felt when perceiving the mystical greatness of God carries its own delight and bittul -nullification, and can be felt together with longing and delight of mystical love. ¶ == The natural experience of Nature, and the mystical experience of Nature ==

7the angels, since they have been made out of clay. These things cannot be pure and utter darkness, since they exist. Their light or existence is obscured by their distance from the Absolute Light which is the source of cosmic light, but it is real light. These creatures created out of relative darkness—that is, extremely dim light— inhabit the earth, which itself is basically “clay” (earth and water), though the more luminous elements, air and fire, also play important roles (the four elements are known as the “pillars” [arkan] of terrestrial existence). ¶ The slightest meditation on the rela- tionship between light and darkness shows that they are relative things. In a dark room, a candle is a bright light, but in the desert at noon it is virtually nonex- istent. Fireflies fill the nights of June with radiance,

8Erica Willheim have shown a relationship between maternal violence-related posttraumatic stress disorder and secure base distortion (see above) which is characterized by child recklessness, separation anxiety, hypervigilance, and role-reversal. ¶ == Problems of attachment style == ¶ The majority of 12-month-old children can tolerate brief separations from familiar caregivers and are quickly comforted when the caregivers return. These children also use familiar people as a "secure base" and return to them periodically when exploring a new situation. Such children are said to have a secure attachment style, and characteristically continue to develop well both cognitively and emotionally. ¶ Smaller numbers of children show less positive development at age 12 months. Their less desirable attachment styles may be predictors of poor later social development. Although these children's behavior at 12 months is not a serious problem, they appear to be on developmental trajectories that will end in poor social skills and relationships.

9it through the universe. Philosophers in both schools struggled mightily with the question of willful Creation. Does existence flow naturally out the cosmic Source into all of being? Did God choose to create the world, or does it simply exist by dint of God’s own nature? There is a great and unresolved distance between these Hellenically rooted philosophical speculations and the God of Israel, the supreme Person of the biblical-rabbinic tradition, Who creates by an act of supreme and absolute will, for the sake of Israel, Torah, or the righteous who are to inhabit His earth and bring Him pleasure. The philosophers, especially Maimonides, had found ways to dismiss this earlier and more personified view of God, seeing it (since they continued to view Torah as divine revelation and thus had to account for the Torah’s depiction of God) as some combination of a concession to the 54

10represents a distortion of the Zohar's intended teachings. However, the specific issues identified by the Dor Daim remain in all current and older editions of the Zohar. ¶ == Reincarnation and Invocation of Saints == ¶ Another matter of dispute between Dor Daim and the Kabbalists concerns the Dor Daim's rejection of reincarnation. They support their rejection with writings of Saadia Gaon (892-942) who dismissed reincarnation as an unauthentic Jewish belief. This perspective is shared not only by non-Dor Dai disciples of Rambam ( Maimonides) but also by many in mainstream Orthodox Judaism. ¶ Dor Daim also disapprove of requesting from any unseen force other than the Almighty. They are against soliciting angels or Jewish leaders who have died. They disapprove of such practices regardless of one's location, and even if the individual desires that the angel or saint intercede with God. Dor Daim, indeed all Me

11further developed in the subsequent books, lectures and lessons given by the author at the time (1910s) in the United States. ¶ == Main themes == ¶ The Rosicrucian Cosmo-Conception is divided in three parts: Part I: the Visible and the Invisible Worlds, Man and the Method of Evolution, Rebirth and the Law of Cause and Effect; Part II: the scheme of Evolution in general and the Evolution of the Solar System and the Earth in particular; Part III: Christ and His Mission, Future Development of Man and Initiation, Esoteric Training and a Safe Method of Acquiring Firsthand Knowledge. ¶ == The Rosicrucian conception of God and the scheme of evolution == ¶ According to the Western Wisdom Teachings, in the beginning of a Day of Manifestation a certain collective Great Being, God, limits Himself to a certain portion of space, in which He elects to create a Solar System for the evolution of

12compared the Zohar’s unique (and sometimes mistaken) use of Aramaic linguistic forms to characteristic patterns of language found (uniquely, he claimed) in De Leon’s Hebrew works. Here he believed he had found something of a literary fingerprint, making it finally clear that De Leon was the author. As to the magnitude of the work and its attribution to a single individual, Scholem was consoled by historical parallels, particularly that of Jakob Boehme, a seventeenth-century German shoemaker, who had composed a vast corpus of writings under the force of mystical inspiration. But the matter is by no means ended here. The fact that Scholem agreed with Graetz on the question of single authorship did not at all mean that he shared in his lowly opinion of the Zohar or its author. The parallel to Boehme in fact sounds rather like the writing “through the power

13'flattened' representation of a signifying chain as it crosses a pathway Lacan called a vector of desire. It appears as two curved lines which cross one another at two separate points. Each line has a symbolic meaning. ¶ == Elements of the graph == ¶ The signifying chain begins in a linguistic sign (S) and progresses to a signification (S'), or a linguistic meaning. It can be expressed sententially and has a duration. ¶ The vector of desire is a representation of the volition and will of the split or barred subject ( $). Unlike the signifying chain, the vector of desire is expressed metaphorically, and has no duration. ¶ It is necessary to bear in mind the special conception of the subject Lacan means by the ( $) symbol. The barred subject is the internally conflicted result of the processes of individuation that begin in infancy. In Lacan's account of individuation, the infant must respond to the loss of symbiosis with the

14son a rabbi, and the finest thing you could say to a person was ‘‘Your father is a great man!’’ In an age like ours, however, where adolescent rebellion is taken for granted (and my own story was the case in point), God as projected father will have to be deposed (‘‘kicked in the shins,’’ I used to say, and ‘‘shins’’ was a euphemism), just as parental authority is questioned and rejected almost as a rite of passage in each generation. God as projected father, as Freud so rightly understood, was bound for a fall. All this was quite convincing to me until, at the age of thirty-five, I suddenly found myself the father of a newborn infant. As I looked down at my daughter for the first time, the bonding was so complete (and this was a case of adoption, not biology,

15cosmos. ¶ What are God’s names? Several points need clarifying: (1) The names are differ- ent from the words which we employ in referring to them. (2) The names are relationships, not entities or existing things. (3) Each name denotes both the Essence and a specific meaning pecu- liar to itself. (4) The specific meaning of a name can be called its “reality” or “root.” (5) The reality of the name deter- ¶ mines the “effects” or “properties” of the name within the cosmos. ¶ (1) The Names of the Names ¶ The words which w names are not, strictly speaking, the names themselves, but the “names of the names” (asma’ al-asm@) which have been ¶ revealed by God to His Servants through the Koran and other Scriptures,

16<bos>[email to PALab research group, 2011-01-28] Subject: PALab posting Group meeting resumes -- 11am Tuesdays? ¶ Dear all, ¶ Is 11am Tuesday universally good for future Palab group meetings? ¶ Best ¶ Iman ¶ palab mailing list on the King's College London mailing list system.

17<bos>[email to Andrew Jones, 2008-01-23] Subject: <no subject> ¶ Dear Andrew and Maggi, ¶ I would like to put Alexander Burke up for a Nuffield science bursary: http://www.nuffieldfoundation.org/go/grants/nsbur/page_412.html The bursary provides a stipend for undergraduates to work on a small research project over the summer holidays. ¶ I want Alexander to do this because he is arguably our best undergraduate, and would potentially make a great PhD candidate. ¶ Before proceeding, I need Andrew's approval. A form will need to be signed before February 12 -- I can put this in Andrew's pigeon hole, along with the grant proposal. ¶ I am also writing to check with Maggi that a desk at Drury Lane would be available for Alexander during

18<bos>[email to a.e.jarrett@lse.ac.uk, 2010-07-16] Subject: My blog (Tailors doctrine) ¶ Hi Alison, ¶ You wrote to me regarding your study of Muslim blogs. I am unsure if I qualify as a subject, as I am 33, have only recently got my permanent visa in the UK (born and raised in Australia). I am a Muslim though. ¶ If you still need me, I am happy to answer questions by email, phone or in person (I work at Kings College). ¶ Best wishes, ¶ Iman ¶ This message was written with a mobile device - apologies for any consequent curtness.

19<bos>[email to shekoufeh rahimi, 2012-11-08] Subject: Re: Examiner ¶ [shekoufeh rahimi]: Hi Iman, ¶ Hope every thing goes well with you, Assel and the kids :) ¶ I am in the process of choosing the examiners for the viva, We have emailed Tony Simons and Behzad Bordbar and they agreed to do that. ¶ I would like to ask your idea about them as an examiner before processing RD1 form, or if you know any other potentials as an examiner? ¶ Many thanks, Shekoufeh ¶ Hi Shekoufeh, ¶ Things are good, thanks. ¶ It's funny - I saw your email title and thought of Tony and Behzad before reading the mail. I think they are very good choices. ¶ Send me a PDF? ¶ Iman ¶ Sent from my iPhone

20, 2009-01-25] Subject: PALab posting Crossley's talk tomorrow ¶ Dear all, ¶ Please consider coming to see John Crossley's talk tomorrow. John was my PhD supervisor, and is therefore your "grand-supervisor": <http://genealogy.math.ndsu.nodak.edu/id.php?id=35022> As you can see from the maths genealogy page, you get quite a good pedigree from John, with supervisor-ancestors including G. H. Hardy, Georg Frobenius, Karl Weierstrass and Carl Gauss! He's also the reason why those of you who have papers with me get reasonably high Erdos and Nerode numbers :) ¶ Best wishes, ¶ Iman ¶ palab mailing list on the King's College London mailing list system.

21<bos>[email to PALab research group, 2010-01-12] Subject: PALab posting Antonio's visit ¶ Dear all, ¶ Prof. Antonio Vallecillo and Dr. Javier Castilla from the University of Malaga are going to be guest researchers with the Palab from next week. Antonio will be staying a few days, Javier for longer collaboration. ¶ Ostensibly Javier is here to work with Assel and me, but Antonio is a real jack of all trades (as you can see from his publication list) http://www.lcc.uma.es/~av/ So I hope you all get a chance to talk about your research with him. ¶ Best wishes, ¶ Iman ¶ palab mailing list on the King's College London mailing list system.

22<bos>[email to PALab research group, 2009-01-25] Subject: PALab posting Crossley's talk tomorrow ¶ Dear all, ¶ Please consider coming to see John Crossley's talk tomorrow. John was my PhD supervisor, and is therefore your "grand-supervisor": http://genealogy.math.ndsu.nodak.edu/id.php?id=35022 As you can see from the maths genealogy page, you get quite a good pedigree from John, with supervisor-ancestors including G. H. Hardy, Georg Frobenius, Karl Weierstrass and Carl Gauss! He's also the reason why those of you who have papers with me get reasonably high Erdos and Nerode numbers :) ¶ Best wishes, ¶ Iman ¶ palab mailing list on the King's College London mailing list system.

23<bos>[email to PALab research group, 2009-05-31] Subject: PALab posting Not in Monday and Tuesday ¶ Dear all, ¶ I won't be in tomorrow or Tuesday. If you had a meeting with me scheduled during those days, let me know. ¶ I now have a laptop finally, so am back into the work. If you are waiting for thesis/paper drafts to be reviewed/correct, please hang on while I get back to doing this. ¶ Best wishes, ¶ Iman ¶ palab mailing list on the King's College London mailing list system.

24<bos>[email to correspondent, 2007-06-14] Subject: Third year subjects and best project meeting ¶ Dear Kevin, ¶ I presume I should now enter all the third year grades into the system, asking you for help on the problematic entries? I will try to get this done by today, as I am away next week until Thursday. ¶ When and where is the best project meeting with Steve? ¶ Best wishes, ¶ Iman ¶ ------- ¶ Iman Poernomo Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 2851 ¶ email: iman@dcs.kcl.ac.uk web: www.dcs.kcl

25<bos>Salaam all, Agreed: a clinical psychologist is necessary. So consulting with Sister Rabia would be the best step, but, as Sister Hind points out, this will require some tact and probably a friend/family member to assist. ¶ My neighbour actually does jinn extractions (which are sometimes really loud!) and there are a lot of people offering this in East London. Sometimes it also helps -- but I'd prefer her to see Rabia if possible, who is very good and is ready to help. ¶ Mu

26<bos>[email to correspondent, 2011-02-28] Subject: Re: offering a patch of cloth ¶ A Lovely thought :) thanks charles, it might well be useful in a piece I'm considering right now! ¶ Mu Sent from my BlackBerry® wireless device ¶ Date: Sun, 27 Feb 2011 21:14:43 To: <musa.of.london@gmail.com> Reply-To: hipbone@earthlink.net Subject: offering a patch of cloth ¶ Salutations, Tailor! ¶ I thought the attached "DoubleQuote" graphic might be something you would like to comment on for your readers, dealing as it does with symmetries and paradoxes in an Islamic context... ¶ With prayers for peace, ¶ Charles

27<bos>[email to PALab research group, 2011-05-03] Subject: PALab posting No meeting today or next week ¶ Dear all, ¶ Apologies for the late note -- but there will be no Palab meeting this week or the next, due to BSc, MSc projects and exam vigillation duties. I'd like to hold the next meeting on the 24th at 11am. ¶ Best ¶ Iman ¶ palab mailing list on the King's College London mailing list system.

28<bos>[email to correspondent, 2007-04-16] Subject: Translation ¶ Dear Zarina, ¶ The translation is still not finished -- I have no idea why it is taking so long! ¶ I can do two things: 1) send you a sort of executive summary in Russian, with the rest in English -- this can be done now. 2) wait another 2 hours and possibly get the full Russian version. ¶ Your choice? ¶ Best wishes, ¶ Iman ¶ ------- ¶ Iman Poernomo Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 2851 ¶ email: iman@dcs.kcl.

29<bos>[email to PALab research group, 2008-02-04] Subject: PALab posting New papers ¶ Dear all, ¶ Two new papers from George and Timur, who seem to have become the Signs and Semiotics (or applied Logic) wing of Palab. Interesting reading for anyone who things ontologies might help in their work. ¶ Best wishes, ¶ Iman ¶ -- ¶ 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 7848 2694 fax: +44 20 7848 2851 ¶ email: iman@dcs.kcl.ac.uk web: http

30<bos>[email to Susanna McFeely, 2008-07-04] Subject: Prizes ¶ Hi Susanna, ¶ Sorry I didn't send this earlier. I am traveling and it seems a whole bunch of messages never left my computer (this is why I am sending this to you via gmail). ¶ I send the xlt file compressed via zip. Let me know if you have trouble opening it. ¶ Best wishes, ¶ Iman