UFO
UFO is not a university in a traditional sense—or in any sense. It is a model, continuously revising what a university is or could be. Its goal is to act as a transformative vehicle, capable of moving through impossible spaces and concepts. It operates with complexity, computation, dynamics, ontology, and intelligence, which form the bedrock of the transformative formations that emerge through its behavior and characteristics.
We are living in a time when existing structures and organizations are being stripped down. Their true face is exposed: a lack of care for humanity at their core, built entirely on power and struggle. Our task begins with recognizing this, and understanding ourselves as a force capable of transforming struggle into a different kind of power.
We have, historically, given our power away to a small few. But that no longer makes sense—these figures no longer carry any real organizational value. What is emerging is the possibility for any character to rise into such positions. Not the same positions, but new configurations—new forms. This opens up a global scale of resistance, because the mediatory connections that once held power in place are dissolving through the mutation of existing structures. Not their total destruction, but a selective removal and addition—a mutation that turns them into something far more horrible.
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Soroush Seyyedi
Strategies in the Cosmotemporal Warfare: The Zurvanite War Machine and the Apocalypse
In this text I have tried to read contemporary Iranian thought, especially Corbin and Fardid, by relying on the concept of "repetition". Corbin and Fardid present a unique view of history by going back to Islamic thought, mainly Suhrawardi, to map a holy history that brings back the Cosmotemporal Warfare between Ahura and Ahriman as the main axis of this history, where the concept of returning to the isalmic-iranian self in 20th century is formulated on the basis of Suhrawardi's holy history of man, returning from the West to the East. This framework will serve as the basis of their concepts of politics. I propose that we can find in Zurvanism an alternative or, in Deleuzoguattarian sense, a war machine, to move against this luminous, Zoroastrian state apparatus.