Locating

 In creation, locating is same as creating

Tooling update

今日臨時射咗個波

喺屋企 update 自己個 LLM toolset

先用 uv 搞咗個好少少嘅 venv environment: https://github.com/hnfong/dotfiles/tree/master/adhoc_venv

然後試咗 llm (Simon Willison 嗰個) 同埋佢嘅 github 同 exa integration (github 嘅好處係多好多 model 用兼且我唔使直接 call openai...)

唔知算係work定唔work....

但係啲比較難搵嘅資料可能幾好用

然後再搞好咗個 mlx_lm 同 mlx_vlm

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另外就好興緻勃勃咁喺我啲 prompts 度整咗個 java compile and run evaluation 系統。

屌，一半嘅 models 竟然連 sample input 都過唔撚到⋯ https://github.com/hnfong/public-crap/blob/main/prompts/code/001-programkmb.prompt.eval

真係有冇咁撚虧呀大佬。

能力、知足、仁善

呢個已經係 20 年前嘅記憶

「理論上，有能力嘅人，冇咩原因去傷害其他人，照計應該都會係好人？」

年少無知嘅我當時天真咁諗。

後來我發現原來呢樣嘢喺現實中係錯得好離譜。

但個理論我到而家都覺得係冇錯嘅。

越有能力嘅人，從客觀條件越係容易知足，知足就唔會諗損人利己嘅嘢，而有餘嘅財物資產時間，可以去饋贈其他有需要嘅人

理論上係咁㗎嘛！

我後嚟先發現，原來我對於靈性修行嘅直覺都係比一般人高。我喺冇任何修行嘅intention嘅情況下，好自然咁從各種其他領域pick up咗一堆同靈性修行align嘅概念。我都唔知點解會咁。所以先至有咩「自由平等博愛」（法國大革命嘅理念？）嘅開心大發現

原來恐懼貪妄計較是非之心等等都係好多人一生都跨越唔到嘅議題嚟

簡單講就係重度ego  (我自問係「輕度ego」 :0)

而跨唔過呢啲議題，同能力智商冇咩直接關係，有時真係純粹佢對呢啲嘢自然被吸引住，i.e. 「仆街磁石」差唔多嘅道理

唔撚make sense...

忽然掛住舊acquaintance Leo，上網查下佢近排搞緊乜

嘩，佢喺間細 firm 度做喎

一睇個老細係咩背景：

199x-2011 年做驚察.... 之後考咗個牌做律師 :O 

阿 Leo 兄佢冇耐前先俾人告阻差辦工

成件事仲唔 make sense 過量地....

Guardian angels, spirit guides

Q: What are they and why are there so many entities backing one body?

A: Let’s take the guardian for example. The guardian guards. It is a “system” rather than something humans would imagine as a separate body. In systems terms the system is uncoupled, so it can be identified as a different system from the main driver.

The reason the system must be relatively uncoupled is because of the nature of the physical reality. It has a tendency to make a soul crazy. The main driver that wants to kill itself is countered by the guardian and the guardian is able to do so because of the uncoupled nature. And thus it feels like a separate entity.

凌晨

以前我會好奇怪點解人哋佛家修禪要天未光就起身

頂，原來我係知點解嘅。

凌晨係靈感最高漲嘅時候

冇戒律嘅人(好似我)會深夜唔訓等凌晨嘅靈感到來

而有戒律嘅就會一早就瞓，凌晨三四點起身去練功

... 其實都係做緊同樣嘅嘢

貞人

我唔知點解我可以miss咗條咁撚大嘅線索

話說甲骨文入面做占卜或者解卜嘅人叫「貞人」。大概係商朝嘅祭師。

「貞」字同「真」字係咪同源就不得而知，我只知讀音同字形係好似。

再加上以前發現啲「巧合」，感覺成件事個脈絡開始出....

話說《康熙字典》引《說文》：卜問也。从卜，貝，以爲贄。 --- 照計真係錯嘅。（仲有少少俗套𠻹） 隻眼先至係重點呀ching，唔係貝嚟㗎。

商朝叫「貞」，道家就叫「真人」，印度叫 Jain，古埃及可能係 followers of horus...。

【應該係巧合】 上網睇啲 youtuber 9up 道家歷史講起「真人」，話個「真」字點嚟。

一睇嚇親，又係隻眼。

網上《說文》話「真」咁解：僊人變形而登天也。此眞之本義也。經典但言誠實，無言眞實者。諸子百家乃有眞字耳，然其字古矣。古文作[??]，非倉頡以前已有眞人乎。

《說文》嘅解釋真係耐人尋味。佢話「真」字本身係講緊練仙嘅嘢，儒家經典唔用呢個字，諸子百家先會用。但係隻字源遠流長，可能係倉頡之前已經有。（即係唔係華夏文字嚟？！）

道家仙人同古埃及嘅魔法符號、共濟會嘅標誌咁似，應該係巧合嚟，除非唔係。不過有潛質講到似層層似乎呃得下人。

至於嗰啲眼係咩嚟...

https://en.wikipedia.org/wiki/Eye_of_Horus

https://en.wikipedia.org/wiki/Eye_of_Providence

https://en.wikipedia.org/wiki/Square_and_Compasses (有時入面係畫隻眼)

The Attributes of the Noble

It looks like the same thing pierces through this façade of reality all the time.

< The Attributes of the Noble>

"the author of this discourse, Muhammad al-Tusi, had it in his mind to write a concise treatise describing the ways of the awliya' and the methods of the seers according to the principles of the wayfarers of the Path (tariqah) and the seekers of the Truth (haqiqah) and one based on the principles of reason and tradition, containing the subtle theoretical and practical points that constitute the kernel and essence of that discipline."

- Nasir al-din Tusi https://en.wikipedia.org/wiki/Nasir_al-Din_al-Tusi

"Ittihad is not what some shortsighted people imagine, that it is the becoming one of the creature with God, the Exalted. Greatly exalted is He above that!'

Rather, it means seeing all as Him, without being constrained to say that everything other than Him is from Him and so all are one.

Rather, his vision is so illumined with the light of His manifestation, Exalted is His station, that he does not see other than Him, there remaining no seer, seen, or sight, and all become one.

At this stage, it is known that the one who decläred "I am the Truth" and the one who said, "Glory be to Me, how great is My majesty," did not claim divinity but negated his egohood and affirmed the ipseity of Someone other than himself, and this is the desired goal.",

- Nasir al-din Tusi

"In wahdah (oneness) there is no wayfarer or wayfaring, way and destination, search, seeker, and the sought, and everything perishes except His Face. This matter has neither an affirmation and its explanation, nor a negation and its explanation; for affirmation and negation are opposites and duality is the source of multiplicity.

Here there is neither negation nor affirmation, neither negation öf negation nor affirmation of affirmation, neither negation of affirmation nor affirmation of negation. And this is called fana (annihilation), for the return of creation is by fana even as its origin was from adam (non-existence)"

Nasir al-din Tusi

circa 44:49 @ https://www.youtube.com/watch?v=M5oSOsnxzgY Tusi: The Greatest Astronomer in History? - Let's Talk Religion

43:42 than meets the eye on the one hand is smileism itself while of course strongly emphasizing reason and intellect also

43:49 has a quite strong mystical side there's an inherent mysticism in the doctrine of

43:54 the Imam and the esoteric interpretations and practices are certainly sometimes mystical in

44:00 character in fact in the SAU there's a section where the role of the Imm is expressed

44:06 in quite mystical ways and where the doctrines of the ismileies whom he calls the people of unity are presented as

44:12 almost monistic in character quote in the eyes of the people of unity there is

44:18 neither this nor that neither truth nor falsity neither multiplicity nor oneness

44:23 neither resurrection nor religious law neither outward nor inward neither origin nor return everything is he and

44:31 apart from him there exists nothing nothing in nothing suffice it not that

44:37 thy lord is witness over all things and furthermore there is actually another work in which Tuzi tackles the

44:44 question of mysticism and mystical experiences like union and fa more

44:49 headon this is a work called the osaf lashra the attributes of the noble the

44:55 attribution of this work to Tuzi isn't agreed upon by everyone partly because it seems to differ so much from his

45:00 approach in other works but that in itself isn't really reason enough to reject it as authentic in the preface to

45:06 the book Atuzi claims that is a kind of companion to his earlier work of ethics thei that we talked about and clearly

45:13 states what his intention with the book is quote "The author of this discourse Muhammad Atusi had it in his mind to

45:20 write a concise treatise describing the ways of the ayah and the methods of the seers according to the principles of the

45:26 wayfarers of the path and the seekers of the truth and one based on the principles of reason and tradition

45:32 containing the subtle theoretical and practical points that constitute the kernel and essence of that discipline

45:39 what follows is a discourse in six parts each containing six subp parts that

45:44 discuss different requirements on the mystical or spiritual path such as faith and sincerity aestheticism and seclusion

45:52 patience and thankfulness contemplation of oneself and the external world and many other features and once one reaches

45:59 the higher stations of the path such things like love and complete submission to the reality of God the seeker can

46:05 experience union it with God the oneness of all being and the annihilation fa of

46:12 the self or ego here it becomes clear that Tuzi has a quite sophisticated and

46:17 proper understanding of the intricacies of the Sufi doctrine on union and annihilation quote it is not what some

46:25 short-sighted people imagine that it is the becoming one of the creature with God the exalted greatly exalted is he

46:32 above that rather it means seeing all as him without being constrained to say that everything other than him is from

46:39 him and so all are one rather this vision is so illumined with the light of his manifestation exalted as his station

46:46 that he does not see other than him there remaining no seer seen or sight and all become One at this stage it is

46:54 known that the one who declared I am the truth and the one who said glory be to me how great is my majesty did not claim

47:00 divinity but negated his egohood and affirm the absidity of someone other than himself and this is the desired

47:08 goal speaking of the highest stage of fa or complete annihilation of the self Tuzi

47:14 says in wa oneness there is no wayf farer or wayfairing way and destination

47:21 search seeker and the sought and everything perishes except his face this

47:26 matter has neither an affirmation and explanation nor a negation and explanation for affirmation and negation

47:32 are opposites and duality is the source of multiplicity here there is neither

47:38 negation nor affirmation neither negation of negation nor affirmation of

47:44 affirmation neither negation of affirmation nor affirmation of negation and this is called fa annihilation for

47:51 the return of creation is by fa even as its origins was from Adam non-existence

47:57 this is clearly not some critical philosopher or theologian that presents a bad straw man picture of Sufi

Awsaf al Ashraf - The Attributes of the Noble

Muhammad Nasir al-Din al-Tusi

Introduction

Prelude

Concerning the Starting Point of the Journey and its Requisites

Section One: On Faith

Section Two: On Steadfastness

Section Three: On Intention

Section Four: On Truthfulness

Section Five: On Penitence (Inabah)

Section Six: On Sincerity (Ikhlas)

On the Removal of Obstacles and Hindrances from the Wayfarer's Path

Section One: On Repentance

Section Two: On Zuhd

Section Three: On Poverty (Faqr)

Section Four: On Self-Discipline (Riyadah)

Section Five: On Self-Scrutiny (Muhasabah) and Watchfulness (Muraqabah)

Section Six: On Godfearing (Taqwa)

On Wayfaring in the Quest of Perfection, and the States of the Wayfarer

Section One: On Solitude

Section Two: On Contemplation

Section Three: On Fear and Grief

Section Four: On Hope

Section Five: On Patience

Section Six: On Thankfulness

On the States That Occur During Wayfaring Before the Attainment of the Goal

Section One: On Aspiration

Section Two: On Longing

Section Three: On Love

Section Four: On Gnosis

Section Five: On Certainty

Section Six: On Rest

Concerning the States of Those Who Attain Realization

Section One: On Tawakkul

Section Two: On Rida

Section Three: On Taslim

Section Five: On Ittihad

Section Six: On Wahdah

On Fana

五月

 天氣暖咗

人忽然冇咁大食欲

呢個幾星期好自然咁大致上 one meal per day

夜晚唔多肚餓

希望成個夏天都維持到

我而家夜晚瞓覺都會覺得稍涼

身體能量算係平和

幾唔錯