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.
2. Jesus and John
Whenever I yearn for True Speech, to return to the garden, to abide in the Names, the basis of my Truth lies in the Symbolic Function of Jesus, predicating over all my talk of the Resurrection, of the Second Life, of abiding again within True Speech, all philosophy I speak on this matter.
The function’s totalizing nature derives from its effect as the Aeon of the Jesus-John complex in their original form, the New Body and its Archetypical Resident, the Soul who cries out and proclaims this Return from the desert. The Aeon is a property of the Real that effectively reverses the effect of the Aeon that preceeded it: but from the perspective of our journey provides the possibility of a happy ending to the Cosmic Romance, a knowledge that Return will bring about absolute proximity to the Divine once more. And this ultimate effect is what enables our personal narratives as Cosmic Romance — and the Gospel of Romance itself. All love poems are possible through the effect of this Aeon. Thus, through its effect as the psychological Real’s possibility for Recreation, our exhalted mode of Love is above the submission of the rest of creation.
Whenever I speak of the Prophetic Becoming, the Beautiful sunnah, the path that unfolds in True Time in return to the Beloved, the basis of my Truth derives from the Symbolic Function of Joseph, predicating over all my talk of the Unfolding of Being. When I move through life, towards the goal of Beauty, I am regulated by this function.
The function’s totalizing nature derives from its effect as the Aeon of Joseph in his journeying form, the double-curvature of the Real that forces a twice repeated movement from imprisonment and capture to command of the King’s household. All Prophets travel this double-curvature and all ummahs attempt to replicate it through following their given sunnah. But to even provide a sunnah — to write down a sunnah as an example to follow or replicate — is to come into contact with this Aeon through its symbolic function. The sunnah is not possible without Beauty.
When I speak any of this, when I navigate and configure the signs in my journey — in fact, when I speak, write, think, act, do, perceive anything, including the Symbolic Functions of the Miraj itself — I do this through the Symbolic Function of Idris, predicating over all my talk about talk. When I journey aspiring to be like Joseph, attempting to assume regency of the King’s household, I do so through judgement and judgement alone. All judgement is inscription upon the sublimated Gifted Body (including this inscription I write for you), and it was Idris who was taught inscription.
His Aeon, existing as an axis of the Real itself, is thus the self-sublimation of the Real into differentiation for the journeying subject and the potential of this differentiation to lead to illumination. His Aeon makes it possible for me to speak Truth about the sublimated Real within this space of differentiation. Thus his Aeon is both inscription and the Real’s generative potential for illuminated inscription. We are all a trace of our self-inscription, we are our robe of days: the historical Prophet Idris was no different. But Idris’ inscription was preserved and was transfigured and raised into the Real, though he was an inscription himself, just as you and I are.
From our perspective, this is to say that Idris was raised up and entered the Real physically (in the physical form that you and I understand ourselves to have) and became its Aeon whose effect enables all Truth to be written upon the Real. This is different from other Prophets, who manifest themselves in our world physically — who become a pure inscription of their Symbolic function — as an effect of their Real nature. In the case of Idris, this is reversed: his physical nature in this world became, was unmanifested, raised up to be his Real nature, whose effects it is in turn to enable all life, all paths-as-proofs, all life-as-autobiography to exist in this world.
The physical — not the spiritual — form of Idris exists inside the Heavens, because his form is inscription and, thus raised, inscription becomes the possible effect of this aspect of the Real. It enables to Real — the Gifted Body — to have tattoos (us).
Another way of putting this is to say that this makes all Tailoring possible. Idris was a Tailor-Prophet, as the hadiths inform us. His robe of days became an Aeon that regulates all Tailoring. His book of deeds, thus illuminated, raised him to a high station: it became the Aeon itself of illuminated judgement.
This is why the Jewish mystics equated his transfigured or raised nature with the Angel Metatron, the scribe of Allah.
5 & 6: The Diamond Dialectic of Aaron and Moses
Whenever I employ judgements, I do so through some kind of model of the world. Whenever I do this, I am doing right now for you, the basis of my Truth lies in the diamond dialectic between the Symbolic Functions of Aaron and Moses, respectively, one predicating over the other in bidirectional structure. The Function of Aaron receives, submits and praises. The Function of Moses provides, victorious in revelation. Through their brotherhood — through their functions’ mutually recursive nature — they provide safe passage through the desert of fascism and illusion, repairing the damage brought into the world of differentiation by the original brothers’ sin.
Their functions’ totalizing nature derives from their effect as the binary Aeons of Aaron and Moses, of Priest for the Nation and Human-Alien, in their original form, that capacity of the Real to interlock in a Mobius strip, so that the Lightened Father defines the Darkened Uncle and the Darkened Father defines the Lightened Father.
But everything I say, do, think, every journey I could make upon the sublimated Adam, the Gifted Body, in yearning to hear the call of John, baptizing a Returned New Body, a Jesus, to abide with the Beloved in the gardens beneath which rivers flow, all journeys I make toward Joseph’s Beauty in True Time, all judgements that I form in attempt to grasp the Real through the Tailoring of Idris’ Symbolic (and so any Miraj I encounter), any Divine language game I play to pass the time through the desert, in Diamond Dialectic of the Two Brothers … All these things have no meaning without Love.
These garments and jewels must be worn the prayer. Clothes are a hijab and beads are diamonds only in prayer. And so all clothes are predicated upon by the Symbolic Function of Abraham. And thus the apex of all encounters with the Real take the form of an encounter that every Muslim attempts to make five times a day: through the Aeon of Abraham, the Real’s ultimate purpose. The Real as a Masjid.
Your Body’s a Masjid. Your House is a Masjid. All systems a Masjid. The Cosmos is Masjid.
Thus all thoughts, perceptions, actions, judgement, choices, inscriptions and journeys are regulated by the Symbolic Functions of the Mi’raj, and, for the Chosen, experienced as direct, physical intrusions of the Aeons of the Real through Muhammed’s Becoming.
I could tell you about the Lote tree and the four rivers, but maybe some other time.