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.
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.
The four-level reading of the Sefer Yetzirah -- the protokabbalistic letter-mystical text the Hekhal Targum engine's gematria layer was designed against. Kabbalah is the corpus most thinly-substrated in the engine's training data per TARGUM-BRAIN §5; further depth waits on scholarly-corpus seed expansion before the canonical Bahir and Zohar passes can ship at full apparatus quality.
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.
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.