Here is a talk given in London by a couple of academics. It coincides with our understanding of the Mi’raj (in the post below) via pop culture, continuous mathematics, psychoanalysis and constructive logic.
The seven heavens are regulating meta-curvatures of the Real. The seven heavens regulate all journeys through the space of differentiation we call life.
At a molar level, they are experienced as symbolic functions that predicate over everything we say, think, act, perceive. While at the molecular level, they are indeed aspects of the Real that can be felt, just as much as I feel the pain of a stubbed toe or the delight of a lover’s kiss.
All of us experience the modalities of these heavens as regulating symbolic functions. We all experience them symbolically because they govern our journey through the Symbolic (our life as signification). Also, from time to time, we encounter their molecular aspect in a physical sensation of the Truth given by their Aeon in the Real. Prophecy of course maintained this pure physical engagement successfully during the event of Miraj itself.
Nothing I tailor has not been fashioned already by the Final Son of Seth. I merely weave according to fashion, need and style, these things determined by the game I was born into.
But here is a little addendum:
Whenever I talk about the Real, the basis of my Truth lies in the Symbolic Function of Adam, predicating over all my talk of the Real, all philosophy I speak.
The function’s totalizing nature derives from its effect as the Aeon of Adam in his original form, the Body that was Taught the Names and became sublimated so that our journey to return to his perfection in absolute proximity to the Divine might become our exhalted mode of Love above all other creation.
Sublimated, this Body becomes the psychological impossibility of the Real. The Real is known to us — and can be spoken about — only through a function of impossibility, within our state of loss at least. The Aeon of Adam is property of the Real whose effects are felt in our lives as its own impossibility. This property arose through consuming the Fruit of Knowledge. It thus generates space of difference and judgement that our Symbolic lives are played out upon and, at the same time, constitutes both the psychological, human Real and the human subject’s desire to be undifferentiated Real breath once more.
My use of molar here is borrowed from Chemistry.
I use it purely metaphorically and self-indulgently. In Chemistry, moles are used to measure something that is unmeasurable — or, more
correctly, something that is so small that it is molecular and hence beyond our ordinary sense of weight. So whenever I say “molar” (as I am sometimes wont to do), I mean a measure of the immeasurable/unmeasurable/molecular.
Let me tell you of the three orders of existence: the Imaginary, the Symbolic and the Real.
The Real is actual reality, whatever that might be, unfiltered by our perception, unfiltered by our language, our existence, our journey as a process of signification.
While our experience of reality is filtered through perception, filtered through linguistic conceptualization, the Real is pre-linguistic. The psychoanalyst Lacan believed that human neonates and animals experience something like this Real — whether this is true or not is conjecture of course — but if babies and animals do not relate to the word via signs and instead only through desires (desire to be fed or to kill, respectively) then is would be correct to say they exist purely through the space of the Real. The moment we relate to reality through a space of differentiated objects — be they an objectified mother’s breast, a toy, a flowers in the garden, whatever — then we have entered into a linguistic space and are separated from the Real. It is in this sense that it can be said that “the Real is impossible”, a wholeness from which we have been separated through entry into language, entry into differentiation.
The Professor and Builder had come for a barbeque, held at the house of their mutual friend, the Geography student (or rather, Geography doctorate, as he had recently passed his PhD in that subject at the Professor’s college).
The Geographer possessed an multiplicitous network of muslims of all backgrounds — from those who identified with the religion culturally but were ostensibly secular in outlook, to progressives, revivalists, adherents of Sufi tariqas and, of course, a majority who simply maintained the five pillars of the religion and neither deserved nor would desire another label. And this afternoon, presumably with the touchingly idealistic spirit of Islamic revival and common brotherhood and sisterhood in mind, the Geographer had devised this gathering as a sort of modern day Islamic salon, with beards and hijabs instead of wigs and port.
The Professor and Builder had agreed to meet and use the event as an excuse to continue their discussion of the Symbolic might be reconstrued to offer insight into the nature of our journey’s relationship to God and Prophecy and to, perhaps, gauge the potential response of their peers to the trajectory of their ideas. (The Symbolic here taken in both the senses of the Lacanian Symbolic and the Jungian notion of archetypical Symbolism within the collective unconscious.) They also agreed that it would be nice for their families to meet (this had not happened before): a particularly pleasant notion as both men were each recently blessed with the arrival of new baby daughters.
That sunny summer morning the two families made their separate ways out to the Geographer’s house. The Professor driving north, from his house in south London, the Builder driving westwards from his house in the East End.
What is Faith exactly? I will defer to others in their discussion of its innateness or revelation and instead attempt to present my view of Faith’s ontological status in relation to our journey.
I want to say that Iman — Faith — is intimately tied to Deen — to judgement — to comprehension of the light within the signs, to a state of gnosis. Faith is not blind: it is the descent of certainty into the heart of the believer upon the completion of a good judgement, the completion of a righteous action, the unfolding of a proof entailed by the composite signs.