(From narration of Abu Huraira in Sahih Bukhari) The Prophet said. None spoke in cradle but three.
(The first was) Jesus.
(The second was), a man from Bani Israel called Juraij. While he was offering his prayers, his mother came and called him. He said (to himself), ‘Shall I answer her or keep on praying?” (He went on praying) and did not answer her, his mother said, “O Allah! Do not let him die till he sees the faces of prostitutes.” So while he was in his hermitage, a lady came and sought to seduce him, but he refused. So she went to a shepherd and presented herself to him to commit illegal sexual intercourse with her and then later she gave birth to a child and claimed that it belonged to Juraij. The people, therefore, came to him and dismantled his hermitage and expelled him out of it and abused him. Juraij performed the ablution and offered prayer, and then came to the child and said, ‘O child! Who is your father?’ The child replied, ‘The shepherd.’ (After hearing this) the people said, ‘We shall rebuild your hermitage of gold,’ but he said, ‘No, of nothing but mud.’
A talking baby is gnosis-transmission’s birth, in passage through the birth canal of the ayat complex. The baby Jesus is its archetype: when comprehended, a talking baby speaking its own birth.
But preceeding that baby (the hadith works backward in precedence). Preceding Jesus is a fantasy Jesus, the pseudo-baby of Juraij, the baby of Gnostic misprison, of Love’s Truth encoded within an ayat complex that is Satanic (disrutive), when viewed from a religious perspective (a perspective of the group, of the worshippers in revolutionary assembly).
The signs are of Divine origin but, as physicalized, scattered Truth, possess a temporary Satanic mode of illusion that presents obstruction, tongue-tiedness, mis-communication, birth pains/danger through false attribution: the Satanic underbelly of the canal (the danger of birth), the shells of religious dogma, containing the residue of Truth locked in the walls of their temporary stasis.
The Satanic illusion has the character of psychosis/chaos/confusion, but a crystallization that necessarily mirrors/mimics (in blasphemy) the crystallization of the ayat complex itself.
In particular, there is a Satanic Mother to the Divine Mother (an Imaginary Mother of Psychosis to mirror the Divine Mother of Knowledge). The mother of this hadith is not his Real Mother — but, rather, the Illusory byproduct of the Real womb through which the hadith passes into Christian birth — she is psychosis, a mara that mocks Motherhood. (Lilith as death to infants.)
She calls to the subject (Juraij), wishing to move him from the Temple of his Dhikr into the fields of differentiation (that he might become unfaithful to his wife who is the Torah/Qur’an itself, that entity known also as the Shekhina). This is the meaning of “seeing the faces of prostitutes”: it is their faces which are the point, the cultural, social, religious, evolving surfaces, plateaus, planes (faces) that constitute the valuation schemata, the sign regimes that we are all obliged to engage with — before we die.
Juraij never leaves the fort of his Temple, he does not gaze upon the faces of prostitutes. Instead, (in Satanic subversion of the case of Jesus) there is a kind of immaculately substituted conception, the child of gnosis is born, not through Juraij’s dhkir but somehow through the Shepherd and the prostitute.
The shepherd is an aspect of the subject, a priest form, in orbit of Juraij. Juraij never leaves the fort, but the shepherd is the substituted projection of Juraij, inasmuch as it is a misprisoned Prophetic/Imamic image of the subject within a particular religious regime (at any point in any particular lifetime). The shepherd has a relationship to Juraij as a proxy for the actual Prophetic conduit — a sign-for-sign substitution (the sign of sign shift) for the conduit. The shepherd is the subject’s religious leadership, the subject’s inceptive capacity to engage with the cultural, social, sign regime of the war-religion(s) that surround it. And it is this shadow self, this religious identity that mates with the face of our throwness (our essentially random/prostitutional/cultural/localized throwness).
Because this act begins with substitution, the regime becomes enraged with Juraij: that is to say, the act of substitution is transformed into an act of expulsion and death from/to the regime, at the moment of imaginary (misprisoned) generation between the priestly function and the prostitutional. And there is a morality/shariah in this (objectively) unjust move: for the act of sign-for-sign (Juraij-for-shepherd) substitution constitutes the regime/logic’s only relationship relationship to Juraij — their relationship is purely fantasy. A fantasy of misjudgement. Therefore the shariah behind the mob’s judgement is logical with respect to its localized, tribal substitutional fabric: “The shepherd committed zina, so we will burn down the Temple as a scapegoat.”
Another way to put it is: this hadith is a nightmare of Divine signs turned upside down, through which Juraij is invariant. The regime overpowers him (and also itself dies) by means of its surplus of valuation: just as existence is surplus of Love, sign regimes exceed themselves in their valuative capacity, in the sense that a valuative logic pre-empts its own demise by virtue of its supremum/infimum lattice structure (every logic is defined by virtue of its structural implosion, at the points of tautology and contradiction, at the fantasy shephardic/Qutubic polar coordinates of that regime’s globe).
And from this religious regime’s implosion, whose anger is raised as the over-valuation (credit crisis) of its own shariah (its zina taboos lead it to this), from the implosion we find the pseudo-baby of Juraij, speaking the higher truth at the end. The Truth is born out, even through the fantasy of this second story.
Truth (from the higher realm) feeds the components of the broken engine (the mob/collective within) — anger subsides and gives way to regret: and the request to reassemble a new Temple/body (of mud) is made. The request was originally for one of Gold — the shattered collective request a pure transcendence from life (religion as a valuative regime is transcendental in whatever form it takes) — another golden calf. That is their innate voice, tending towards reassembly in a heaven of their own conception. But the reassembly is of mud — a new body/temple is constructed, into which is placed Juraij, to live on and die (similarly, but constructively) another day.
And in this way, a teacher is impossible, communication is impossible (it’s a fantasy shepherd and a mob), but still there is gnosis.