In this essay in Triple Ampersand, "Occult Perso-Punkism of Cyclonopedia," Muhammad Sangesari is talking about the mystical heresy of Nuqtavism, in which someone achieves hulul (immanence, from the word for dissolving a solid into a liquid) and believes they are one with god.
More than a theological deviation, Nuqtavism posed a radical question: how does history move, and how is earthly history manipulated by forces that do not belong to historical time itself? At stake was not merely the end of Islam or the birth of a new god, but the relation between local, terrestrial history and what can be called suprahistory, the occult, cosmic strata that condition historical change.
This problem was inherited from Horufism. The Horufis conceived reality as an inscriptional order: the world was composed of letters (horuf), each letter a manifestation of divinity, each entity a glyph written by God. Reality, in this view, was not substance but script. Yet Horufism remained largely metaphysical and it was only nuqtavism that radicalized it.
In Asrar al-Nuqta (The Secrets of the Point), Mir Sayyid ĘżAli Hamadani explains that letters themselves are secondary. They emerge from the movement of the point (nuqta) within a supra-physical spatiality, the unseen (qayb). The nuqta is not a symbol but an operator. Its movement generates letters, forms, and ultimately worlds, much like talismans produced through occult crafts. What matters is not inscription but motion in the unseen.
One idea, from Mahmoud Pasikhani (Nuqtavi), is that time is manipulated, and each era (adwar, cosmic cycles) has its own god.
This is important for the new iteration of Ten Past Noon on which I am working.
