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Nietzsche's On the Genealogy of Morality warns that revenge's reactiveness can jeopardize salutary change in shared values. I identify an overlooked revenge-mitigating praxis in the spatial movements of Nietzsche's fictional prophet Zarathustra, who seeks collaborators to overcome Christian morality and create new world-affirming values. Zarathustra's well-known response to revenge, specifically the revenge against time undergirding interpersonal revenge, is willing the eternal return of the same. But he also exemplifies a more available response. "Passing by" is a coming close to, followed by a veering away from, the most insistent embodiments of reigning values. Although Nietzsche inspires agonistic political theory, Zarathustra avoids direct contest in the usual late modern milieux, which he finds constitutively vulnerable to revenge. When revenge floods the communal passional reservoir, it forestalls recovery—essential to new-values creation—of passions effaced by reigning values. Zarathustra still approaches the usual milieux to know the present-past as the raw material of the future. But by then veering away he practices relaxing his value-creative will and not raging against the present-past. Repeated passing by helps him accept and thus better take up the raw material of the future and accept value change's slow temporality. Since passing by's concern is the value horizon, not the political sphere, and since it minimizes direct resistance, it may be less reactive to the political sphere than directly contestatory versions of "refusal." Analysis of Gandhi's value-praxis confirms passing by as a tactic for less reactive value-creation and as a lens on the reactiveness of different value-praxes. [ABSTRACT FROM AUTHOR]

The Thought of Eternal Recurrence: From Discourse to Doctrine. This article gives a new interpretation of eternal recurrence, based on the observation that the central debate about this idea in Nietzsche studies is quite unique in the history of philosophy. This debate is based on a rather radical conflict between Lehre and Rede, doctrine and discourse. Purely doctrinal interpretations tend to underestimate the significance of the discursive form chosen by Nietzsche to express his thought in favor of the Nachlass, whereas discursive readings are generally characterized by an anti-doctrinal, parodic and purely critical function. However, it is possible to reconcile the specificity of the discourse of the eternal recurrence in Nietzsche's published works with his attempt to establish a real philosophical doctrine. By considering the fictional structure of eternal recurrence in Nietzsche's published works, we can reinterpret the meaning of Nietzsche's philosophy of affirmation, which implies a new relationship with life, reality, and values, as well as a new kind of belief. Indeed, we find in fiction a paradigm for such an affirmation of life, which Nietzsche discusses in his analyses of appearance and Greek tragedy. [ABSTRACT FROM AUTHOR]

Though it is acknowledged that Nietzsche read Ludwig Feuerbach, little attention has been given to the significance of Feuerbach's anthropological re-imagination of religion for the trajectory of Nietzsche's own vision for liberated humanity, the Übermensch. For Feuerbach, the Christian religion represents a form of wish-fulfillment and subconscious worship of the human being as divine, where many of the presuppositions of orthodox Christianity (monotheism, human fallenness, other-worldliness, etc.) only impede human flourishing. The acknowledgement of the psychological damage wrought by the scheme and implications of Christian metaphysics is, for Feuerbach and Nietzsche alike, a necessary step in liberating humans from their own self-imposed shackles and enabling the human spirit to actualize its latent potentialities. This paper aims to identify Feuerbachian themes that Nietzsche appropriates for his own purposes in Thus Spake Zarathustra, attending to Nietzsche's early reading of Feuerbach's The Essence of Christianity (1841) during a key period of his intellectual development (1861–1863), and arguing that Feuerbach's impact on Nietzsche is far more subtle and profound than commonly recognized. [ABSTRACT FROM AUTHOR]

This review essay focuses on the recent two-volume Nietzsche-Kommentar which is devoted to Also Sprach Zarathustra but it utilizes the slightly earlier one on Die fröhliche Wissenschaft. This essay is centred upon four key Nietzschean themes: the death of God, the Übermensch, Zarathustra's animals, and the eternal return of the same. The works by Grätz and Kaufmann are detailed and massive commentaries on two of Nietzsche's greatest books and are recommended for all who are intent on understanding Nietzsche's philosophy. [ABSTRACT FROM AUTHOR]

This exploration addresses some aspects of Zoroastrianism, examining how the ancient Persian belief system aligns with the dynamic and indeterminate principles of Fuzzy, Neutrosophic, and MultiAlist systems. Zoroastrianism, rooted in the eternal struggle between good and evil, light and darkness, exhibits parallels with Neutrosophy's acknowledgment of indeterminacy, incompleteness, and the dynamic interplay of opposites. The prophet Zarathustra's vision of a neutrosophic God challenges conventional notions of divine attributes, emphasizing a dynamic and evolving universe. Before investigating these vague areas, the concept of unclear conceptual borders is explored, emphasizing the indeterminacy and imprecision inherent in defining opposites or partially opposite concepts. The law of included infinitely-many-middles suggests that between opposites, there exist infinitely many nuances or middle values. Sorites' paradoxes challenge traditional logic by exposing the difficulties in defining vague boundaries. Neutrosophic Interpretation suggests introducing a buffer zone between opposites, resulting in Neutrosophic Sorites Paradoxes. Moreover, this exploration highlights the need for a more flexible and nuanced understanding of conceptual boundaries, acknowledging the dynamic and indeterminate nature of many philosophical and logical constructs. Finally, we delve into the application of neutrosophy to various cultural and philosophical concepts. The legendary figure of Gilgamesh, described as two-thirds god and one-third human, is examined through both traditional and neutrosophic perspectives. Additionally, Hindu concepts of Dharma, Adharma, and Karma are reexamined within the context of neutrosophy. The logic of the Diamond Sutra in Mahayana Buddhism, characterized by paradoxical language and a focus on emptiness, aligns with neutrosophic principles in challenging fixed notions and embracing the interconnected and indeterminate aspects of reality. Despite diverse cultural origins, these examples share a common thread in questioning absolutes and embracing the dynamic nature of existence. [ABSTRACT FROM AUTHOR]

Abstrakt I denne artikkelen argumenterer jeg for at det finnes indre retningslinjer i Nietzsches verk – en ariadnetråd – som viser hvilke av hans ideer og hvilke av hans verk som har eksegetisk fortrinn. Ved å følge disse retningslinjene forklarer jeg hvorfor den «virkelige Nietzsche» er å finne i Zarathustras tale, istedenfor i verkene hvor han formidler med «egen munn». Avslutningsvis sier jeg litt om hva slags filosofi – eller med andre ord, «hvilken Nietzsche» – vi sitter igjen med hvis vi velger å gi Slik Talte Zarathustra eksegetisk fortinn.

The contents of his Red Book document experiences that C.G. Jung had during his confrontation with his unconscious. Jung's great imaginal work was possibly composed while he was in the midst of a pathological process. This paper identifies two works that foreshadowed The Red Book: Nietzsche's Thus spoke Zarathustra, and Hildegard's Scivias. Of interest is the fact that these two precursors of the red book were also great works of imaginal literature that were composed when their respective authors were in the throes of illness. The second part of this paper discusses the relationship between the imaginal and the pathological. [ABSTRACT FROM AUTHOR]

This article approaches the religious phenomenon from a perspective that combines the anthropology of the sacred and the science of religions and from which religion can be interpreted as an "architecture of value", that is, as a technique for constructing values and, at the same time, as a "technology of salvation", that is, as a mechanism for individual and group healing. On this theoretical basis, certain aspects of Nietzsche's Thus Spoke Zarathustra are analysed not as mere rhetorical or polemical devices but as the backbone of a work of a religious nature. The result is a religious interpretation of Nietzsche's great work and, at the same time, a reflection on religious life itself and the scope of post-metaphysical religiosity. [ABSTRACT FROM AUTHOR]

This article reconstructs Nietzsche’s reflections on the human condition developed in his main work, Also sprach Zarathustra. The starting point of the analysis is the speech at the market, in the prologue, in which Zarathustra proclaims for the first time the advent of the Übermensch. The reconstruction of his anthropological position requires the consideration of some especially relevant passages in which the author refers to the death of God, the last man, the Übermensch, the will to power, and the eternal return. As a conclusion, I argue that, notwithstanding the presence of the concepts of perspectivism or death of the subject, the text has no deconstructive purpose, but is a reflection on the plenitude and decadence of the human condition. [ABSTRACT FROM AUTHOR]

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Copyright of Interação em Psicologia is the property of Universidade Federal do Parana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Innovations and creations in fields such as religion, thought, art, literature, music, wisdom, gnosism and philosophy are the common products of the human civilization epic. Almost all these creations are the result of chained and cumulative efforts based on the common heritage of humanity throughout history. Again, every thinker has established and grounded his system of thought by interpreting, renewing, updating and adding to the legacy of previous thinkers. As a matter of fact, each successor set out with the power and inspiration he received from his predecessor, deepened and grounded the legacy of previous civilizations with his criticisms and contributions, or changed his route and qiblah. In this respect, it can be said that every wise humanity is a "sparrow on the back of an elephant", which consists of the huge accumulation of the civilization epic. The metaphysical fire of love, which never goes out in the depths of man, has led him to reach peaks, to produce superhuman mythologies, to create mythical characters, to assume divine qualities, to create perfect human or human-idols and prophetic characters who imitate God and it led him to attempt to establish a luminous realm, the city of the sun, the holy harem, the ideal place, the madina al-fazila or the city of God on this cold and dark earth. When the history of Iran is examined religiously and intellectually, it is seen that Iran has a deep-rooted and very ancient tradition formed thanks to this metaphysical love of people. It is understood that this deep-rooted tradition preserves its existence even under major crises and shocks, and does not lose the traditional Iranian theme despite all interruptions and disconnections. Traditional Iranian wisdom has accomplished this by changing shirts, renewing and updating in every change and transformation, but always nurturing the Iranian traditional spirit and preserving its main codes. As a matter of fact, Iran transferred the Greek philosophy spread by the world conqueror Alexander to Hellenism, the harsh Mongolian shahs to the Sufis, the God-centered strong Semitic tradition to the humancentered Arya tradition, the Semitic prophets to the mythical Iranian shahs, Zal to Ali, Husayn to Rostam, Turan wars to Karbala literature and in the final analysis, converted Islam to Shi'ism and turned it into an Islamic-i-Iranian based on its own existence. The subject of this article is Kayhosrow, an example of perfect human in the ancient Iranian mythical and religious tradition. The central position of Kayhosrow, who is considered to be the most important of the Iranian mythical prophet-kings who have hurrah, expressed as divine charisma, magnificent light and magical nature, has been traced throughout the study, especially in the texts of Zoroastrianism and Illuminationism (Ishraqiyyah). In this study, the phenomenological method was followed and the characteristic features of Kayhosrow, who constituted the ideal perfect human portrait of both religious and intellectual schools, were revealed. The aim of the study is to capture the timeless spirit of eternal wisdom (al-hikmah al-halidiyah), primordial yeast (al-hamirah al-ezeliyah), transcendent wisdom (al-hikmah al-mutaliyah) and unchanging truth by drawing attention to the qualities of Kayhosrow, who is considered the most important example of a perfect person in Zoroastrianism and Illuminationism. At the end of the study, it was concluded that Kayhosrow, thanks to his divine charisma (hurrah), was a prophet-king who combined both material world management and spiritual sovereignty, a perfect human being who carried the Nur-i Mumammedi, an ideal ruler who set an example for the rulers of all times. With this study, in addition to Kayhosrow's life full of adventures such as what he experienced before his birth, what happened to him after his birth, the way he was brought up, the way he came to the rulership, and the right-minded and successful world management, his chose to go into isolation, especially when he was at the peak of power and power, and ascended to the sky and disappeared from the eyes with ascension, have been shed light on the fact that Kayhosrow have become one of the most attractive and extraordinary characters in history, showing the mortal man the way to immortality. [ABSTRACT FROM AUTHOR]

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The subject of this study is the philosophy of fire, a central and significant theme, in Zoroastrianism as the backbone of ancient Iranian religions, and in Illumination (Ishraq), which is the philosophical-mystical school of Islamic thought. The subject is discussed through the fire on the earth, the light and heat emitted by the fire (nâr), and the light (noor), which is the archetype or metaphysical dimension of fire. The subject of fire phenomenon in Zoroastrianism and Illuminationism, which generally establishes the physical and metaphysical thought mechanism on fire and light, has been prepared based on the main sources of both ideas and the works of researchers who have worked in these two fields. In the study, the method of phenomenology of religion was preferred and an effort was made to interpret the fire phenomenon in an original way by reaching the world of meaning and the philosophy behind it in both systems of thought. The aim of the study is to draw attention to the unity of common truth in religions and thoughts by following the timeless universal footprint of eternal wisdom through the phenomenon of fire. In the study, first of all, religions and the fire phenomenon in religions are briefly discussed, then the fire phenomenon is examined separately, first in Zoroastrianism and then in Illuminationism. As a result of the research, it is seen that fire is exalted and blessed in almost all times and geographies. It has been concluded that fire has a very central importance especially in Zoroastrianism, one of the ancient Hinduirani traditions and Illuminationism, one of the traditions of Islam-i-Irani and that fire has a religious, philosophical and mystical dimension in both systems of thought, in short, the teachings of both ideas are based on a philosophy of fire and illumination. [ABSTRACT FROM AUTHOR]

This article approaches the religious phenomenon from a perspective that combines the anthropology of the sacred and the science of religions and from which religion can be interpreted as an “architecture of value”, that is, as a technique for constructing values and, at the same time, as a “technology of salvation”, that is, as a mechanism for individual and group healing. On this theoretical basis, certain aspects of Nietzsche’s Thus Spoke Zarathustra are analysed not as mere rhetorical or polemical devices but as the backbone of a work of a religious nature. The result is a religious interpretation of Nietzsche’s great work and, at the same time, a reflection on religious life itself and the scope of post-metaphysical religiosity.

Copyright of Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, I examine the linguistic features in Nietzsche's presentations that have led readers to assume that "the same" means numerical identity. I also evaluate the following argument about personal identity that has been used to support this assumption: if we are not numerically identical to our recurring counterparts, then we have no reason to be concerned about the prospect of reliving our lives and Nietzsche's theory cannot have any of the existential significance he ascribes to it. My conclusion is that Nietzsche actually has in mind a complete qualitative identity that includes all spatiotemporal properties. Thus, the supporting argument fails because the problem of persistence through change over time is not relevant to a theory in which persons are neither recurring at a later time nor undergoing any change when they recur. [ABSTRACT FROM AUTHOR]

The Quran is not only the book of wisdom, it is also the book of the science of religion (religionswissenchaft). Apart from delivering theological teachings, the Quran is a bona fide source of other religious traditions. Considered the speech of Allāh, it not only provides divine guidance to its audience but also dispenses references and information concerning religions, religious beliefs, norms, and basic principles, which are related to various aspects of life. Hence, it is based on Qur'ānic directives that the Muslims can devise their approach to understand other religious traditions. Zoroastrianism is portrayed in the Quran as a tradition worthy of further study. This paper attempts to examine Zoroastrianism from an Islamic perspective. [ABSTRACT FROM AUTHOR]

Religion had its peaks and valleys during the Sassanid period from its foundation to extinction; which lasted more than four centuries. The role of Ardeshir Babakan, the founder of the Sassanid dynasty is prominent. Through interaction with Zoroastrian clerics, Babakan used their fire temples and agents as a political tool and a key factor in consolidating the foundations of his government. After Ardeshir's death, his successors continued this method. During the reign of Bahram, I (271 AD), Carter, an influential Zoroastrian cleric, was able to make Zoroastrianism the official religion of the country. Also, the cultural view of the kings, according to which the legitimacy of the monarchy was justified, was of great importance as a strong religious concept for the Sassanid kings and Ardeshir himself. Meanwhile, Tensor's letter and Cartier's works played the most important role in the formalization of Zoroastrianism during the Sassanid period. Persepolis was also considered as a ritual center and as a symbol of the glory of the Achaemenid Empire, where the uprising of Iranian families, particularly the Sassanids, took place. The reflection of the religious policies of the Sassanid period in parts of Persepolis such as Tachara Palace, Naghsh-e Rostam, Naghsh-e Rajab and the Kaaba of Zoroaster in the form of embossed stone and inscription is clearly visible. The method used in this research is descriptive-analytical and the researcher has used library method to study the religious policies of the Sassanid period and its reflection in the Persepolis complex. Research objectives: 1. To study the process of formalization of Zoroastrian religion in the Sassanid period. 2. To study the reflection of the connection between political and religious factors in the Sassanid period in the relief stones of Persepolis. Research questions: 1. What are the contexts and grounds for the formalization of religion in the Sassanid period and the factors affecting it? 2 How are the religious policies of the Sassanid period reflected in the reliefs of Persepolis?

As the relationship between music and philosophy in Nietzsche's thought and life continues to fascinate, new approaches to the treatment of music in Nietzsche studies have emerged which take seriously the importance of music, not only in Nietzsche's life, but for his philosophical project as a whole. While Nietzsche's often-quoted claim that life without music would be a mistake was once treated as a quip, the quality and breadth of the works reviewed here demonstrate that this invaluable area of Nietzsche's thought is finally receiving the rigorous treatment it deserves. The works below each offer new and valuable insights on this exciting and growing area of Nietzsche studies which aid us in understanding where to place Nietzsche's most loved art form in the framework of his philosophy. [ABSTRACT FROM AUTHOR]

From the very beginning of Iranian disciplinary studies, the material concerning Zarathustra's biography has been analysed in depth, firstly to identify the homeland of the Prophet and then to discuss the historical reality of this authoritative figure. Despite the divergences of opinion, emphasis has always been placed on the reconstruction of the figure of Zarathustra and much less on the socio-cultural context in which the image of the Prophet was cultivated. The present paper represents the second part of a larger work (see Terribili 2020) that aims to reverse this perspective and emphasize those data, which link up narrative variations and extensions with local identities. In fact, variations in geographical setting reveal processes of acculturation through which social groups reinvented the influential image of the Prophet within a familiar horizon. In this respect, the Sasanian period proved pivotal in the formation of both Zoroastrian and Iranian communal identities. In the wake of the first work, this second paper approaches aspects connected to the North-West Iran and Ādurbādagān tradition. [ABSTRACT FROM AUTHOR]

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In this essay I consider the theme of individuation or self-becoming in Nietzsche's Ecce Homo (1888) and Hesse's Demian (1917) and Steppenwolf (1927). Although this task appears inter-disciplinary, Nietzsche's autobiography can be considered a Bildungsroman in which 'Nietzsche' plays the protagonist. After showing the correspondences between Nietzsche's and Hesse's diagnoses of contemporary Europe, which can be summed up with the notion of 'decadence' or nihilism, I suggest that they both point towards the process of self-becoming as the ultimate remedy for both the individual and society. Self-becoming is a painful yet necessary process that holds the repeated destruction of the individual's identity as the precondition for attaining the status of human being. It is a process implied by Nietzsche's 'formula for human greatness': amor fati. Resistance to individuation leads to a state of 'miserable ease', embodied by what Hesse calls the 'bourgeois' and what Nietzsche terms the 'last men'. [ABSTRACT FROM AUTHOR]

This article considers the significance of the Blessed Isles in Nietzsche’s Thus Spoke Zarathustra. They are the isolated locale to which Zarathustra and his fellow creators retreat in the Second Part of the book. I trace Zarathustra’s Blessed Isles back to the ancient Greek paradisiacal afterlife of the makarōn nēsoi and frame them against Nietzsche’s Platonic conception of philosophers as “commanders and legislators,” but I argue that they represent something more like a modern Epicurean Garden. Ultimately, I suggest that Zarathustra’s Epicurean impulse toward withdrawal (whether into a sequestered friendship community or mountain solitude) undermines his Platonic attempts at great politics. [ABSTRACT FROM AUTHOR]

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Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies & Art (08687692) is the property of Logos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The subject of this article is to compare the "Minuyi World" in Zoroastrianism and the "Misali World" in Illuminationism (Ishraqism). The study was prepared by using the sacred book of Zoroastrianism, Avesta, Pahlavi texts, the works of Zoroastrian experts and the works of Suhrawardi, the founder of Ishraqism. In this study, the subject is limited to the creation and existence stages of Zoroastrianism and especially to the Minuyi world and the Misali world of Ishraqi wisdom, despite many similarities between these two Iranian thought systems. The aim of this article is to compare the data of Minuyi world and the Misali World which play a key role in understanding metaphysical existence and its connections with physical existence both in Zoroastrianism and Ishraqism and thus to reveal similarities and differences. At the end of the article, has been seen that the Minuyi world is a purely abstract world devoid of material and material features, whereas the Misal world has three-dimensional forms between the purely abstract world and material word, but it is an immaterial world. In addition, has been determined that although the "Minuyi World" is not superior to the material world, the "Misali World" is superior to the material world. [ABSTRACT FROM AUTHOR]

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Scholars have long debated how best to understand Nietzsche's "great politics." But they have hitherto neglected Nietzsche's own suggestion that Thus Spoke Zarathustra (Z) provides a "formula" for it. This article thus provides a fresh interpretation of "great politics" based on a reading of Z. It argues that "great politics" is concerned above all with the question of how to overcome humankind in its present form. Such overcoming does not have a specific goal. Rather, Z suggests that a continuous overcoming of the present is required in order to remain attuned to the nature of life itself and allow for human flourishing. In the "new peoples" Nietzsche anticipates, politics would take on a form that radically revalues many foundational assumptions of political philosophy. In offering a new understanding of "great politics," this article therefore also suggests an answer to the question whether and in what sense Nietzsche is a political philosopher. [ABSTRACT FROM AUTHOR]

Friedrich Nietzsche (1844-1900) was a German philosopher and cultural critic who put forth criticisms of traditional European morality and religion, as well as of conventional philosophical ideas and social and political pieties associated with modernity. He exposed false consciousness of people-s received ideas. He along with Marx and Freud are grouped as propagating "hermeneutics of suspicion" against traditional values. Nietzsche was born in Röcken, where his father was a Lutheran minister. Nietzsche had a brilliant school and university career, culminating in May 1869 when he was called to a chair in classical philology at Basel at a young age of 24. He was writing poetry from his school days and this paper aims at studying the themes of Friedrich Nietzsche's poems and his Zarathustra. [ABSTRACT FROM AUTHOR]

From the very beginning of Iranian disciplinary studies, the material concerning Zarathustra's biography has been analysed in depth, firstly to identify the homeland of the Prophet and then to discuss the historical reality of this authoritative figure. Despite the divergences of opinion, emphasis has always been placed on the reconstruction of the figure of Zarathustra and much less on the socio-cultural context in which the image of the Prophet was cultivated. The present paper represents the first part of a larger work that aims to reverse this perspective and emphasise those data, which link up narrative variations and extensions with local identities. In fact, variations in geographical setting reveal processes of acculturation through which social groups reinvented the influential image of the Prophet within a familiar horizon. In this respect, the Sasanian period proved pivotal in the formation of both Zoroastrian and Iranian communal identities, while this first work will analyses aspects connected to East Iran and the Khorāsān tradition. [ABSTRACT FROM AUTHOR]

Assimilation-purification is an argument has permanently been considered by theologians. Purification is to purify God from all human characteristics and assimilation is to attach human adjectives to God. In order to purify God, Ferdowsi has called God as 'the God of name' of which the name is only remained and in place of assimilation has called him as 'the God of place' which is the place where creation forms and the signs of God's names and adjectives come into being and God turns to be explicable. As some Zarathustra texts show, God, before creation, was only a name, but after creation changes to the owner of place which makes him identifiable. Ferdowsi, also, in the line ' he is beyond name, signs, and guesses' has had purification in his mind, but in the other line: 'the writer of selected substance' points at assimilation and calls God as a painter. This is how he accompanies assimilation with purification.