The Cube of Love

Oh sweetest Sufi, what forlorn piety is this,
to seek the Cube of Love in tombs of our dead saints?

Your final folly, for the living and breathing Love was here all along,
walking beside you,
inscribing these lines upon your immediacy,
considering your tomorrow,
dreaming your yesterdays,
Constantly, consistently yours.

Six sides, six lines of my declaration.
And an inner seventh, your projection,
form the Fatiha.

Do you know this? Isn’t it obvious?


The Garden Party (Part IV): The (shocking) truth of the third answer exposed!

Family resemblance: the answer to the third question. p = Prophecy (East), f = Speech, the feminine, the bride, j = Judgement (Fire) and l = Love (Water), s = submission, witnessing, question, matyrdom, m = mastery, answer, victory, O = the (m)Other, F = the Father.


By now, the Professor had appeared, in the eyes of the Muslims, simply and utterly strange. Nevertheless, he continued on:

As for the child, if the man’s discharge precedes the woman’s discharge, the child attracts the similarity to the man, and if the woman’s discharge precedes the man’s, then the child attracts the similarity to the woman.

Narrated Abu Salama: Um Salaim said, “O Allah’s Apostle! Allah does not refrain from saying the truth! Is it obligatory for a woman to take a bath after she gets nocturnal discharge?” He said, “Yes, if she notices the water.” Um Salama smiled and said, “Does a woman get discharge?” Allah’s Apostle said. “Then why does a child resemble (its mother)?” (Sahih Bukhari, The Book of Prophets, 55:545)

Our Real is the sublimated Logos. It is a continuous plane that sustains our journey of differentiation. God’s breath becomes sublimated to form the Real, at which point the journey of differentiation begins. It becomes a dialectic stemming from the tawhid of God’s unity of Love. From love, breathing. From breathing, withdrawal and presence. And from withdrawal and presence, the field of differentiation, the field of the Symbolic, the field of our journey back to Love.

And this is what this question of family resemblance deals with: the relationship between the Real and the Symbolic.

The mother and father possess a threefold resemblance, contained within their singular tawhid: 1) there is a Real mother and father, 2) there are two symbolic functions, and 3) there are two signs of something Real.

This Real mother and father are felt by us, regulate and intrude upon our symbolic journey  necessarily in order for us to 1) be happy and free of pathologies and 2) to ascend into illuminated life and afterlife 3) realise these two things by recognizing how we are formed, the nature of our sexual components.

Let’s dim the lights and slow it down.

Continue reading “The Garden Party (Part IV): The (shocking) truth of the third answer exposed!”

The Garden Party (Part III): The second answer of water explained


The answer to question 2. P = Prophecy (East), S = Speech, J = Judgement (Fire) and L = Love (Water)

When the news of the arrival of the Prophet at Medina reached ‘Abdullah ibn Salam, he went to him to ask him about certain things.He said, “I am going to ask you about three things which only a Prophet can answer: What is the first sign of The Hour? What is the first food which the people of Paradise will eat? Why does a child attract the similarity to his father or to his mother?”

The Prophet replied, “Jibreel has just now informed me of that.”

Ibn Salam said, “He (Jibreel) is the enemy of the Jews amongst the angels.”

The Prophet said, “As for the first sign of the Hour, it will be a fire that will collect the people from the East to the West.”

The Professor began to explain the meaning of the answer to the first question. He spent a long time explaining the difference between the Real and the Symbolic and the nature of Symbolic Functions. Essentially he said that the Real is what actually is, while the Symbolic is our differentiated, linguistic relationship to the Real, made possible through a life consisting of assembling the signs in particular ways (speaking, thinking, acting, proving, judging). And essentially by symbolic function, he meant something very much like a Jungian archetype.

Then he discussed the second answer of Prophecy.

The group of Muslims were very patient listening to him, but it would have been easy to see that (apart from the more mystically inclined sister amongst them) the majority were beginning to get rather uncomfortable with his eccentric understanding.

Nevertheless, he battled on with his tafsir. He spoke as follows:

Continue reading “The Garden Party (Part III): The second answer of water explained”

Forgotten traces

I consider what meaning has been revealed to me
within the black eyes of her Asian glance,
within the sweet cadence of her thoughts,
within the depths of her invisible memory
and the powers of her secret silence.

Yes, these are the ayat of the Book of Love, I affirm,
though its dark script is foreign to me in delicate flourish,
though its pages are adorned and scented with the culture of a strange kingdom.
So she has permitted this traveller to read,
and I recognize these ayat as beauty upon beauty.

And I become heart broken when I understand
that within the comfort of her permission are the tears of the daughter.
For the men of this kingdom have become thankless and turned from its meaning,
and the gift of God’s own revelation has been wasted upon their sight.

The Long Breath


within my heart is a knot of desire
that, unfolded, becomes his voice of disapproval

i reach out to her, but she pulls away, angered.
for she heard and saw all i did, all i said and thought
and so she does not speak to me, and turns her face from mine,
jealous at my perceived infidelity

and this voice who disapproves
and this maid who turns away
have become my other side
but not in a satanic way


then i move higher, and then she comes to me again
no longer jealous now, instead determined
to show me what i was missing

she emerges, almost visible, as i lay back
she emerges with control over my flesh, a dominatrix of the deen,
and thus she moves over and above me and begins to reveal
fragments of her star whiteness, to expose a portion of her curvature
but she does not, yet, permit the taste of that naked reception.

she moves her celestial face close to mine, mouth to mouth,
and she enters into me, hovering, pure white aura,
just an atom’s breadth above my body
so it would be easy to mistake her for nothing.

and she awaits my action, silently expectant.
confounded, i ask for further revelation and in willing supplication,
i draw a short breath, which i understand now is the meaning of my hand’s caress,
for a wave of pleasure is drawn from her reception.

yes, she has granted me access and control entirely
and so i draw a long breath, whose explicit inhalation leads
her voice outward in a cry of ecstasy.
and then touch becomes rough and dominant across her scripture,
as she wants it, as i need it.

and breath becomes brave, so is drawn from its sheath
to take her into cycles upon her seasons
of action and response and climax
to design reciprocal resonance that continues on outward
her cry making echos of the universe’s inception

and i understand this is what i was missing.


then this fades away, the echos merge with my ordinary reality
and my secret bride becomes hidden and shy again, behind her veil
because others will soon be present.

but she has divided somehow into several women, from celestial book
to scriptures of time
and now i am just another bespectacled librarian, pouring over them with an academic’s eye,
my wives, my slave girls,
these christian women, these jewish women, these muslim women

for i have moved from the queen’s bedchamber into the harem of the king’s library
and in verse ponder the nature of fidelity
that she should be jealous, yet now divides herself in such a manner!

Interfaith Marriage in Submission

Do not marry unbelieving women, until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: a male slave who believes is better than an unbeliever, even though he allures you. Unbelievers do beckon you to the Fire. But Allah beckons by His Grace to the Garden and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise. (Qur’an 2:221)

This law appears to be asymmetrical with respect to the leave for men to marry women of the book:

This day are all things good and pure made lawful to you…. Lawful to you in marriage are not only chaste women who are believers, but chaste women among the People of the Book, revealed before your time, when you give them their due dowers, and desire chastity not lewdness. If any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (Qur’an 5:5).

No mention is made of chaste “men” among the People of the Book, so only verse (2:221) appears to hold.

Of course, it depends on what you understand as “believer”: if we took believer to mean anyone who believes in the unity of God, for example, then there would be believers amongst the People of the Book, available to for the women.

But I prefer the asymmetry between 5:5 and 2:221. Because a woman is a field, a scripture, a space of signs, a pleasure of form. I mean this at all levels, at all her depths, across all her seasons, across her entire body. And a male is interpretation, seeding and reaping, projection, gaze: again, at all levels of his being, he is nothing more than an eye that surveys and reads her. So 2:221 dictates that multiplicitous licentiousness of masculine interpretation is not compatible with a divine scripture, a holy space of signs, a tawhid of form. And vice versa: an illuminated gaze and projection will not be compatible with a prostituted form.

Importantly, in the verse, the righteous woman is a single book, a single scripture, a single Qur’an. She cannot be inconsistent, her beauty derives from the consistency, the poetry of her single form. (The multiplicitous gaze of Samael/Iblisian is also denied for her, because it is, after all, the gaze of illusion. It might be more correct to say, denied by her very existence, in the sense that Shariah is a physical law — like the law of gravity — between what is Real and what is Illusory: he simply cannot locate her. Nevertheless, one can attempt to violate this law, with the dangerous repercussions of entering into illusion and, in a way, “being” beheld captive by that satanic gaze.)

On the other hand, 5:5 specifically concerns the masculine gaze in relation to forms of scripture: precursory forms of scripture, of the Book. This gaze may legitimately — and necessarily, in fact — extend from precursory revelations and fields, “what was revealed before our time”, into successive revelations and fields, what is to be revealed now. The righteous masculine gaze is a single interpretation, a single approach to seeding and reaping, running across the Feminine spaces of farmland, precursory to successive: here the masculine is invariant Truth of engendering.

The apparent asymmetry in fact prescribes a symmetry of the psyche’s gendered facets: the righteous woman is a single book, while the righteous male possesses a gaze, an illuminated interpretation that runs across, systematically, the transmission of Light between books, between the orbs of predication, between movement of the houses. His righteous gaze is invariant and hence singular in symmetry with the consistent singularity (Sakina) of the female-as-scripture (though from his perspective she may be manifold in temporality).

The verses concern the nature of masculine approach to interpretation/reaping in relation to the feminine fields, as they are constituted in temporal, poetic unfolding (books begetting/predicating over books).

In terms of practical marriage advice: if he is the right guy (that is, if he understands the truth of what I have written), go for it, whether he is culturally Muslim or not is 100% unimportant. What is important, and truly Muslim, is to physically grasp and act upon the nature of the righteous masculine interpretation demanded of your scripture/wife.

Heart and Soul of New York City

There is the city, the formation and record of daily life. Then there is the heart. And then there is the soul. How does that cosmology precisely relate to two Feminines, the Secret Inner and Outer Exterior? What might the authentic expression of her inner path sound like? It must be one, not of yearning here for the husband (the outer poetry of the woman) — it cannot be that because here she is already possessed by the father. So, rather, the Inner Feminine sound must be one in relation to the her secrecy transmitting now “downward” (as a tree transmits) into the city (and, simultaneously, situated and wandering in her incarnation, poetically, through its streets because she is still part of the Kingdom).

Where did all those yesterdays go?