And your Lord inspired the bee: take among the mountains homes in mountains and trees, and in they build for you. Then eat from all the fruits, following the paths of your Lord, precisely. From their bellies (B-T-N) comes a drink of different colors, wherein there is healing for the people. This is a surely a sign for people who reflect. (16:68-9)
The paths of the Lord here consists of meta-meta-illocutionary acts, the bee’s language, simultaneously a speech, a dance and a collection and consumption of fruit. Both a kind of active higher-order dance that maps out all dances and a language of languages from which derive the lower levels of reality, languages (metamodels) and forms (models) and speech (lived life). The body of the bees form a predicative shell at the highest realm of Lahut, of honey, standing as an overarching meta-metamodel over all language, all representation, all forms of life, all paradigms of seeing how things stand and, finally, all actual lived lives, all actual traces of signification.
The “belly” of the bee is an interior, like a womb, something concealed. As we have said, not an inner meaning, but a sexual tension with respect to its outer and a anticipation with respect to that which derives from it, in becoming, being unfolding. Bees have an interior from which honey emanates, emanation being an active becoming, a multiplicitous, many coloured becoming of differentiation, deriving its active paths in tension with both the outer shell of predication, in tension with the self-referential, exterior exoskeletal sign of this honey-production machine that is constituted exactly by this description you have before, and with those differentiated signs of healing (differential leads inevitably to healing, to resolution of the Romance) that are preempted and anticipated by this machine.