*exchange can only be achieved when there is “a continous reprisal of translations and betrayals of meaning”* ==> understanding itself is compromised
[*]bestiary (ajayeb al makhlughat): a non-stop betrayal of translations (of perspectives) and continuous redressal of meanings (of things)

(عجایب المخلوقات / عجایب نامه) [*]’ajayeb: a once percepted thing on the threshold of sense in the prisma of social poesis producing a cartography of what might be happening in a world as an object of composition

in ‘ajayeb bestiary:
—— what are the figures of finitude, destruction, astralized hearing, enactments of generation, the figures that take action, take heart?
—— what are the chthonic entities? {the finite complex material systems that can break down =/= stories that personify (Mother Earth) are *misplaced concreteness*. [(i am against) personified =/= figurative (which i love. figures can be tentacular, patterns, processes, stories.)]}
—— what are the gorgeous, luring, dangerous precarities (of the terra)?
—— what are (its specific) art science worldings?

workflow on ‘ajayeb bestiary:
1- tracing social connections (for which subjects is this useful? which ecology of practices?)
2- making equipment list (materials and methods, an expanded and complicated version of equipment-list, providing accounts of the material-discursive apparatuses that are materializing my empirical objects, =/= exercise in representation or audit hesab-rasi حساب رسی)
3- narrating the relation (re-materializing my found empirical objects, re-enacting the objects)

‘ajayeb bestiary:
—— archaeological anthropology of human-animal practices
—— a host of material-discursive forces
—— writing technologies of the 12th century Iran
[ajayeb: (part of the histories of)] systematic, empirical investigation of strange events, singularities, miracles, and other types of staple phenomena ~~——> scientific method and the forms of knowledge that emerged as the foundation of an ensemble of *sciences proper to humans* ——> yet has been unable to expel (the unprovable forces) considering the origins and forms of human diversity

[*]’ajayeb bestiary science (using Canguilhem’s words): the work of a humanity rooted in life before being enlightened by knowledge, (if) it is a fact in the world at the same time as *a vision of the world* ==> it sustains a permanent and necessary relation with perception [——> Barad] & “a living being is not reducible to a meeting point of influences” [——> Kenney]

it is so dangerous to say any thinker, writer, artist, or philosopher ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.

things occur in Malakut (ملکوت), not in the time of this world.
it is a matter of interior history" class="highlight">history, exoteric in the etymological sense of the word, subtle history" class="highlight">history whose events do not take place in the exterior world of objects, but in the subtle world of lived states, events in the Malakut, in the world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is “changing someone’s story” is about. “let me change the rhythm of your story ——> let me change your history" class="highlight">history.” ~= storytelling)
this history" class="highlight">history——interior wild facts——intermingles with his wills, and objectives itself in the web of exterior facts. these are events of 'ajayebnameh, Shahnameh, Qur'an, Grail Cycle and so on, the events of this history" class="highlight">history (inspire parables? and) make up sacred history" class="highlight">history (tarikh-e ghodsi [تاریخ قدسی]) =/= empirical historicity
*the question always remains:
-what *is of this world?
-what is the organ of perception?
-does oneself need to ‘belong’ to this sacred history" class="highlight">history in order to come to pass (in the Malakut)? (being born in it, etc.)

platonic ideals, periodisation of sacred history" class="highlight">history

[what was your fetish again? what was your Qibla (قبله)? what would be…]