The Catalog
Every Targum output on Hekhal, hand-curated by tradition. Apparatus-bearing public-domain English of esoteric primary sources, controlled-vocabulary translation with drift / registry / citation audit, frame-controller-conditioned reception, and per-entry source attestation back to printed editions on disk where the discipline contract allows.
al-Insān al-Kāmil
The catalog above is apparatus-bearing passages. This is the single largest Targum output: the first known complete Arabic and English parallel edition of al-Jīlī's masterwork, every chapter and every segment, produced through the same controlled-vocabulary engine, two-witness collated, with every Qurʾānic locus verified verbatim against the muṣḥaf. Provisional (v0.9), AI-assisted, openly licensed, and awaiting a credentialed Arabic reviewer.
enter the edition →The interpretive grammar of Ibn al-ʿArabī and his school: outer and inner readings as coupled aspects of the same passage. The Akbarian corpus is the engine's heaviest-scaffolded tradition, with the deepest controlled-vocabulary apparatus and a glossary that resolves the doctrinally-live distinctions Edwardian-era translators routinely collapsed.
Fuṣūṣ al-Ḥikam I (Fass Adam) -- the apophatic priority
The cosmological prologue read through the aḥadiyya / wāḥidiyya distinction: oneness-as-prior-condition vs. relational oneness, surfaced as the doctrinally non-negotiable contrastive pair Austin 1980 reduces to a single English "Oneness."
Fuṣūṣ al-Ḥikam II (Fass Shith) -- the typology of essential bestowal
The bestowal-typology chapter: ʿaṭāyā dhātiyya (essential bestowals mediated by istiʿdād alone) vs. ʿaṭāyā asmāʾiyya (name-mediated bestowals through specific divine Names). Range cards on istiʿdād as receptive-ontological preparedness -- forbidden renderings: "readiness," "capacity," "potential."
Tarjumān al-Ashwāq, Ode I -- the Divine Ideas perplex the heart
Four lines of nasīb-lament read through al-manāẓir al-ʿulā: the Ideas cannot know what heart they possess, because they belong to its essence. The qalb / fuʾād substitution between lines 1 and 2 -- the Tirmidhīan stratification Nicholson 1911 collapses to undifferentiated "heart" -- is surfaced as the canonical engine-discipline wedge.
Tarjumān al-Ashwāq, Poem XI -- the religion of Love
The most-cited Sufi passage in Akbarian Studies. The d-y-n root-play (dīn / dayn / yawm al-dīn) preserved as live ambiguity rather than smoothed into "religion"; Qurʾanic substrate Q 2:115 surfaced as the doctrinal frame for love's mounts.
Risāla al-Aḥadiyya -- the treatise of pure unity
The apophatic-priority treatise: aḥadiyya as oneness-prior-to-determination, never relational oneness (wāḥidiyya). Cross-tradition analogue surfaced as Ein-Sof and shared apophatic frame with Pseudo-Dionysius.
Hadith Kuntu Kanzan -- the hidden treasure
The doctrinal foundation Ibn ʿArabī cites for the entire metaphysics of tajallī. The engine surfaces what Ibn Taymiyya already surfaced in the 14th c.: contested isnād, no canonical chain. Apparatus integrates the philological problem rather than smoothing over it.
Mishkāt al-Anwār -- the niche of lights
The pre-Akbarian apophatic substrate: the light-verse exegesis that anticipates Ibn ʿArabī's tajallī metaphysics by a century. Engine treats Ghazālī as the Sunni-orthodox terminus the Akbarian register develops from.
Al-Khamriyya (Wine Ode), opening verses (1)-(6) -- the pre-eternal wine of divine love
The most-celebrated Wine Ode in the Sufi tradition. Range cards on dhikr / mudāma / sukr / maḥabba / insān al-kāmil / asmāʾ / ḥaqīqa preserve the Akbarian-Konyan technical scaffolding (badr = Perfect Human, ḥān = Divine Names, fī al-ḥaqīqa = essential ontological Reality) that Nicholson 1921 handled in footnotes only. Four ambiguities preserved (the Beloved as al-Ḥaqq vs. al-Muṣṭafā; the karm as cosmos vs. Adamic; the badr as Perfect Human vs. boon-companion; fī al-ḥaqīqa as adverbial vs. ontological). First-pass first-try-clean run.
The negative-theological lineage from Pseudo-Dionysius through the Cappadocians to Maximus the Confessor. The Greek vocabulary of unknowing-knowing, the gnophos (luminous darkness), epektasis (endless ascent), praktikē and theōria -- each term a doctrinal switch the engine's glossary forces into consistency across translations.
Mystical Theology I.1 -- the opening prayer (v2 scaffolded)
The framework opener for the entire apophatic tradition: ascent to the divine darkness through unknowing. v2 is the scaffolded rerun -- kataphatic-apophatic frame controller activated, 15-entry christian-apophatic glossary v1, registry-clean. v1 (no scaffolding) is preserved alongside as the discipline-contract proof.
Mystical Theology I.3 -- into the gnophos
The Moses-on-Sinai ascent into the luminous darkness. The gnophos / skotos distinction (luminous-darkness vs. mere-darkness) treated as the engine's canonical example of how a single Greek term carries an entire doctrinal apparatus that English routinely smooths to "darkness."
De Vita Moysis II §162-163 -- the entry into darkness
The Cappadocian darkness-ascent that Pseudo-Dionysius inherits. Epektasis (endless ascent into the divine) entered the glossary in this pass; range card distinguishes from anabasis (ascent-as-completion). Drift loop on dianoia / nous cross-term collision documented (ENGINE-ISSUES #1).
Centuries on Charity I.1-3 -- the definition of love and the chain of virtues
Maximus's opening definition of agapē as diathesis (settled disposition) rather than pathos (affective movement); the Evagrian chain of virtues with τίκτει preserved as "begets" rather than the flatter "leads to." First catalog entry to ship drift-and-registry clean on first finalize -- the engine cycle is muscle memory.
From the four-level reading of the Sefer Yetzirah to the Zohar's Idra stratum. The 2026-05-29 pass shipped the engine's first Zoharic-theosophy work: a new idra-theosophy frame controller, an 18-term glossary expansion (the partzuf vocabulary -- Atika Kadisha, Arikh Anpin, Ze'ir Anpin, the gulgalta and the dew, the contested botzina di-kardinuta), 17 new lexicon pages, and five Idra scholarly-corpus seeds -- the seed-expansion that the canonical Zohar pass had been waiting on. The three Idra passages below are the first fresh-from-Aramaic controlled-vocabulary English of these texts; the only prior public-domain English (Mathers 1887) was made from Knorr von Rosenroth's Latin, and the from-Latin / from-Aramaic divergence is itself the contribution.
Sefer Yetzirah -- the opening incipit
The 32 paths of wisdom -- sefirot belīmah (the ineffable enumerations) -- opened through the gematria layer's letter-mystical detection. Engine treats the long-disputed dating as itself part of the doctrinal apparatus rather than collapsing to a single century.
Sefer Yetzirah 1.1-2 -- the 32 paths (v2 scaffolded)
Cross-translator memory exercise par excellence: five PD English renderings (Westcott / Kalisch / Stenring / Targum / Hayman 2004 referenced) at the same passage, Jaccard similarity badges per term. The engine's Layer 4.5 deterministic scorer fires here at full strength.
Sefer Yetzirah 1.7 -- the end is fastened to the beginning
The recursive cosmological aphorism: na'utz sofan be-techilatan. Engine surfaces the apophatic-priority frame as the connection point with Pseudo-Dionysius and the Akbarian aḥadiyya -- three traditions, one structural homology, no shared causal lineage.
Sifra di-Tzeniuta (the prologue) -- the five chambers and the parable of the wheat
The hermeneutic doorway to the Idra literature: the man of the mountains who ate only raw wheat and never knew the bread, cakes, and royal pastries made from it -- the bare principle (klala) versus the delights that issue from it. Frames the Sifra-to-Idra relation (concealed kernel, dramatic exposition). The "enters and exits" line is read against the four who entered the pardes (b. Hagigah 14b).
Idra Rabba (the convocation) -- the ingress of the Greater Assembly and the oath
The dramatic frame of the Idra Rabba: "how long shall we sit by a single pillar," the "time to act for the Lord" (Ps 119:126) that licenses disclosure, R. Shimon's weeping, the counting and naming of the companions, the oath (Deut 27:15). The assembly-frame mode (Liebes-mythic-dramatic / Hellner-Eshed-experiential) dominant. PD-comparison against Mathers' "Arcanum of the Tetragrammaton" for sod YHWH.
Idra Rabba (the skull and the dew) -- the white skull of Atika and the derivation of the configuration-names
The configurative-anatomy showcase: the white skull (gulgalta), the dew (talla di-bedolcha) that fills the brain and will revive the dead (Song 5:2 / Isa 26:19 / Exod 16:14 / Num 11:7), and the derivation of the configuration-names Erekh Apayim / Arikh Anpin / Atika de-Atikin / Ze'ir Anpin. The central discipline in full force -- concrete corporeal image in the body, configurative-not-corporeal frame (Wolfson-imaginal + anti-corporealist) in apparatus. Fully drift+registry clean.
Sifra di-Tzeniuta -- the balance and the kings who died
The Sifra's most consequential cosmogonic statement and the balance-measure mode of the frame: the Book of Concealment "weighed in the balance" (matkela); "until there was a balance they did not gaze face to face, and the primordial kings died" -- the kings-of-Edom kernel (Gen 36) that Luria would develop into shevirat ha-kelim, here rendered tersely with the Lurianic reading flagged as later reception. The balance "hangs in a place that was not," ungrasped and unseen.
Idra Zuta -- the death of R. Shimon (the close of the Lesser Assembly)
The dramatic climax of the Idra literature and the Zohar's most celebrated passage: R. Abba's narration of R. Shimon's death -- the Holy Lamp (botzina kadisha) does not finish saying "life" before his words are stilled; fire surrounds the house; his face is found smiling; R. Elazar cries "Abba, Abba"; the bier rises in the air; the hillula (wedding-feast) of R. Shimon. The botzina-kadisha (R. Shimon) / botzina-di-kardinuta disambiguation in force; the death as sacrificial-redemptive consummation (Liebes) on the experiential register (Hellner-Eshed).
Idra Rabba -- the precious beard and its conformations (the tikkunei dikna)
R. Shimon's awe before the precious supernal beard of the Holy Elder ("woe to one who reaches out his hand to the precious beard"), the beard "in which thirteen springs flow, fountains of the oil of good anointing, ordered in thirteen conformations," and the first three of the thirteen. The conformations are read as the thirteen attributes of mercy (Exod 34:6-7 / Micah 7:18-20); tikkun rendered "conformations" (the ordered parts of the beard), deliberately not the Lurianic "rectification." The configurative-not-corporeal frame (a configuration of mercy, not a literal beard) in force.
The earliest stratum of post-biblical Jewish mystical writing: visionary-theurgic ascent through seven heavenly palaces toward the throne-chariot Ezekiel saw. Heikhalot is the project's namesake corpus (Hekhal ← heikhal, the inner sanctuary). The Heikhalot Rabbati ascent-arc translations are the first canonical-Heikhalot PD English ever shipped at apparatus density; the merkavah-ascent frame controller is the first Targum frame for pre-classical Jewish mysticism and surfaces the Scholem-continuity / Halperin-literary / Idel-indigenist / Davila-sociological / Boustan-martyrological / Wolfson-visionary scholarly debate honestly in apparatus rather than collapsing to one reading.
Heikhalot Rabbati 1 -- the programmatic prologue
R. Ishmael's catalogue of what the merkavah-vision practice grants: entry to the chambers of the firmament-palace, foreknowledge of providential fates, recognition of every cardinal sin, the priestly-Levitical juridical protections (tzaraat, bahereth) and the bet-din-shel-maalah enforcement clause. The yored merkavah descender-paradox preserved with the Scholem-Halperin-Wolfson debate surfaced in apparatus. The "gedolah mikulam" discourse-marker preserved verbatim across all five occurrences.
Heikhalot Rabbati 19 -- the seal-passage instructions
The operational core of Heikhalot praxis: two chotamot (seals) presented at each of the seven palace gates -- one of the throne-King theonym (TWTRWSY'Y / ADRYHRWN / TZWRTQ), one of the sar-ha-panim (Suria / Awhazya / Dhabhyurun). Transliterated theonyms preserved verbatim per the merkavah-ascent rendering rule against substituting "God" or "the Lord" for the theurgic-recitative names. The sixth-palace destruction-warning (HR 19:6) included as the dramatic counterweight to the protection-clauses of HR 1.
Heikhalot Rabbati 24 -- the throne-approach climax
The structural climax of the ascent: Anafiel the prince opens the seventh-palace doors; the 512 eyes of the four chayyot bear upon the descender; the practitioner's sevenfold terror-catalogue (ziah / mizdazel / mirtia / mitbahel / nivhal / mitalef / nofel l-acharav) is met by the angelic stabilization-formula "do not fear, beloved son of the seed." The alphabetical King-of-praise cascade (HR 24:4) preserved in full -- ~65 epithets in alef-tav order, the hymnic-ecstatic mode's structurally-generative move. Explicit Ezek 1:25 citation as the angelic-silencing trigger that lets the descender stand before the throne of glory.
b. Hagigah 14b -- the pardes account & the "water, water" warning
The Talmudic locus classicus of the merkavah optical-illusion danger and the kernel the Hekhalot palace-ascent elaborates into the sixth-palace water test. R. Akiva's warning at the stones of pure marble preserved with the doubled cry "water, water" intact (the misnaming is the forbidden speech-act, Ps 101:7). pardes rendered "orchard," with the millennium-later Kabbalistic PaRDeS acronym disambiguated in apparatus, never imported into the body, per the merkavah-ascent frame. The central ambiguity preserved both ways: the Scholem-experiential / Hai-Gaon optical reading vs. the Halperin cosmic-upper-waters exegesis. Registry-check ran clean -- the proof the merkavah-corpus lexicon gap is closed.
Tosefta Chagigah 2 -- the four who entered the pardes (no "water, water")
The tannaitic witness in the four-entered-pardes synopsis -- and the synoptic crux is what it LACKS: no marble / "water, water" warning (that is a Bavli development). Where the Tosefta invokes water it is cosmological (Ben Zoma's upper and lower waters of creation, Gen 1), the very substrate Halperin reads behind the later optical warning. Adds the two parables of safe gazing, names Elisha (vs the Bavli's "Aher"), and gives Akiva a proof-text (Song 1:4) the Bavli lacks. Citations inherit the Bavli sibling's verified manifest -- 6/6 verified at finalize, the compounding-wisdom loop in action.
Yerushalmi Chagigah 2:1 -- the four who entered the pardes (Palestinian; fates swapped)
The Palestinian witness, carrying the synopsis's sharpest divergences: (1) like the Tosefta, NO marble / "water, water" warning (the warning is a Bavli development) -- two pre-Babylonian witnesses now lack it; (2) the fates of Ben Azzai and Ben Zoma are SWAPPED vs the Bavli/Tosefta (here Ben Azzai stricken / Prov 25:16, Ben Zoma died / Ps 116:15), the proof-texts traveling with the fate, not the sage. Water appears cosmologically (the upper/lower waters a handsbreadth apart, via the rachaf gezerah shavah). Citations 6/6 verified (inherited from the cluster).
Heikhalot Rabbati 26 -- the sixth-palace water-illusion
The fourth witness in the synopsis -- the Hekhalot elaboration, and the one the cluster had flagged as source-blocked (it proved to be in the PD Wertheimer recension after all; the earlier "no source" verdict had searched Bavli-form terms). Here the danger takes a DISTINCT form: the guardians cast an illusion of "thousands of waves of water, yet not a single drop," and the descender is destroyed for QUESTIONING it ("these waters, what are they?") -- not for mis-naming marble as in the Bavli. Opens with the chashmal (Ezek 1:27) as the sorting-power and the worthiness-test (the worthy descender hesitates; the unworthy barges in). Citations 6/6 verified (inherited from the cluster).
Plotinus Enneads VI.9.11 -- the foundational mystical passage of late-antique philosophy -- translated three times by the engine with three different frame controllers (Akbarian zāhir-bāṭin, Christian kataphatic-apophatic, Kabbalistic PaRDeS), one of them deliberately anachronistic. Demonstrates that frame is itself a citable parameter: same Greek, different reception lens, structurally distinct apparatus.
Enneads VI.9.11 -- Christian apophatic reception
Plotinus read forward into the Christian apophatic reception: the One via Pseudo-Dionysian unknowing, the henōsis surfaced through Maximian theōria-vocabulary. Frame controller kataphatic-apophatic active with relation = preparation.
Enneads VI.9.11 -- Akbarian Sufi reception
The same Greek read through the Theologia Aristotelis transmission and Akbarian wujūdī reception: the One as al-Ḥaqq, henōsis as fanāʾ-in-baqāʾ, the journey-to-the-One as wuṣūl. Frame controller zāhir-bāṭin active with relation = aspect.
Enneads VI.9.11 -- PaRDeS anachronism control
The deliberate anachronism control: Plotinus forced through the medieval-Jewish PaRDeS frame. The engine surfaces what should not be there -- sod-level claims about archetypal correspondences foreign to the Neoplatonic source -- and tags them explicitly as anachronism. The discipline mechanism doing its job.
The eighteenth slot closed
The threshold is met. The eighteenth output is Ibn al-Fāriḍ's al-Khamriyya, verses (1)-(6) -- the most-celebrated Wine Ode in the Sufi tradition, anchored on a Wikisource canonical Arabic text cross-verified against Nicholson's verse-1 transliteration and six on-disk page images of Nicholson's 1921 English. The engine ran first-pass first-try-clean on drift and registry; the apparatus surfaces what Nicholson handled in footnotes only (badr = Perfect Human, ḥān = Divine Names, fī al-ḥaqīqa = essential ontological Reality) and preserves four doctrinally-live ambiguities the Edwardian prose silently resolved.
The slot closed when its source attestation was complete, not when a round number pressed. The pre-attestation pass (locating the 1921 Cambridge edition on archive.org, the 1875 Persian lithograph as cross-witness, the Wikisource canonical text, the leaf-to-page math against the djvu.xml) consumed roughly an hour before a line of translation was attempted; the engine cycle, MDX publish, and tandem log followed cleanly behind. This is what the discipline contract looks like at the operator level -- the publish/no-publish distinction sits exactly here, and what it produces is an eighteenth catalog entry that strengthens rather than dilutes the median apparatus quality the outreach materials lead with.
Next: deepening passes per the §14 buildout playbook -- Plotinus VI.9.10, Pseudo-Macarius, Ghazālī Mishkāt Veils, and the Hesychast register. The catalog will reach twenty-five before the broader outreach fires.