The blossoms appear on the earth, the time of singing/pruning (Z-M-R) is come and the Voice of the Dove is heard in our Land (Song of Songs 2:12)
The verse describes a kind of Divine-Human two phase commit protocol by which the meaning and realisation of life’s genesis and fulfillment is encoded and transmitted from the Godhead into the universe (up to and including the verse itself in enunciation).
The blossoms constitute the triad of Love (Mecca) and Logic (Medina) mediated by Prophecy. There is a function of Love whose self-distillation follows into Logic (Law). This is called “hijrah”. As we have said before, the self-distillation of Mecca into Medina — of Love into Law — is necessary in order for the Muhammedean becoming (for human temporality, for the love story) to be enunciated:
But Allah would not punish them while you (Muhammed) were with them, nor will He punish them while they seek forgiveness.” (Qur’an 8:33)
Then there is a function of Logic whose output is Love: this is known as “hajj”, the return into the (Southern, Abrahamic) maqam of Love out of (Northern, Issacian/Ishmaelian) City of Logic.
And when We made the House a place of return for the people and security. And take from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, “Purify My House for those who perform Tawaf and those who are staying for worship and those who bow and prostrate.” (2:125)
Their interrelationship constitutes the first phase of the commit cycle: Love sends a request to distill into Logic, Logic reciprocates (through Life/Prophetic interface) back into Love.
Their bidirectional flow (of hijrah/hajj) is existence: specifically, Prophetic existence. And thus their bidirectional interface is the orb of Prophecy, Muhammedean becoming in its first form, 2/3s of which are us in the circuitry of speech (a circuitry also known as “the earth”), and 1/3 of whose skull is open, admitting the Light of God for transmission into that circuitry.
The upper triad is spoken of here, but still constitutes three obfuscated intermediary signs for something we cannot utter, truly, something self-obscured from us by virtue of its presence and our preservation. The upper triad, though the principle of the journey, is not yet enacted. And enactment dialectic. For in order for the triad to figure effectively in my enunciation, it must be encoded within a dialectic of speech: the feet of the human form, grown, apparent. The blossoms appear as feet, and the child learns to walk.
The blossoms in appearance are Martyrdom and Victory and Transmission, resembling the triadic formula of Love-Logic-Prophecy, but a resemblance through a refraction, a fragmentation of the upper signage, subsumption of these things into 1) crystallized, proxy (Judaic) archetypes that fantasize universality across what will eventually be settled as a particular plateau/earth of immanence and 2) the molecular DNA of the human soul as it emerges as an identity in and of itself, the driving, life-giving/preserving “smell” and “scent” of the journey itself. The physical sensation of the blossoms, their encoding within the trace of walk (and their embodiment of the walk of the trace). Such that 1) and 2) themselves are in constant brotherly negotiation, of deconstruction and reconstruction, of reception and transmission, of undoing and redoing. A movement whose crystallization is the Transmission, the circuitry itself: the gesture of iqra, the gesture (still in potential) of Divinity reciting us reciting Divinity reciting us.
This appearance is still in potential: on the earth. The song is not yet complete.
Because the transmission itself demanded dialectic, we find ourselves in a fragmented space of political negotiation. One that is endless, multiplicitous, bificatory: a vine of parallel political implications. One in which we may have a state of war as well as of peace. And with a trillion underbellies to a trillion thought processes: the movement of brothers can transform from Moses and Aaron into Abel and Cain. And so there are deceit and lies, misguidance, traps and punishment as we begin the song.
That is the other side of the dialectic, which is nothing but the enunciation in psalm, a song (Z-M-R): hence the verse proceeds:
The blossoms appear on the earth, the time of pruning/singing (Z-M-R) is come (Song of Songs 2:12)
Through the fragmentary space of the lower dialectic, the negotiation of DNA dispersed as dust into space, a return into a purified space of Love (Kaba) is possible via purging of the tyrant/idolater principle:
And slay them wherever you find them, and turn them out from where they have turned you out, for tumult and oppression are worse than killing. But fight them not at the Sacred Mosque, unless they (first) fight you there. But if they fight you, slay them. Such is the reward of those who suppress faith. (2:191)
And so there is a bidirectional interface between the blossoms, but the interface and the blossoms are like a mold, a mapping, rendered microscopic, a DNA that must now be grown and realised via pruning/singing in the fragmented multiplicitous realities of the diamond dialectic. The interface is known as the “best of molds” (Qur’an 95:4) — but it is the pruning/singing that constitutes the filling of that mold with the clay of Adam.
Truth is destined to triumph over lies, as destiny is the journey into Truth through song/pruning. We can translate the 2:12 as “time of pruning” or “time of singing” interchangably. Because to sing the psalm is to prune the Vine.
The pruning/singing of the Vine by the dialectic becomes the second part of the 2 phase commit — by means of the psalm itself we enter into a a embodied, fully enunciated/encoded physicalized process that encompasses in its own individuated personal space (the space of this blog entry, as personal, unique and obscure as it may read) the 2 phase commit in totality. There was the form of a Love-Logic commit, now there is the realisation: we receive Love from above, we utter Love in return.
And then we reach the conclusion, one of continuation:
… and the Voice of the Dove is heard in our Land (Song of Songs 2:12)
The Dove of Peace (SLM), of Submission, of iSLaM. The process described is one of movement, of negotiation toward/into Truth: but it is also one of recovery, of formation, of recitation and of pruning, of the Soul in transit. The Voice is the word (Kun)/”Be!”, generating the Soul of Man. And now it takes flight, in carriage of this process.
And so the Dove of Peace it is the Soul of Man in transmigration (over centuries, over millennia, over forms, over politics and over regimes and races) into a State of True Israel. Its voice “is heard in our Land” because it a Dove whose flight is request-response cycles, cycles that are Israel, hearing. And an Israel who truly hears is one who Truly exists, and whose Truth of existence is tawhid:
Hear, O Israel: the Lord is our God, the Lord is one (ehad).
You want to know the practical implications of all of this for the world of matter? By this Holy circuitry, by this sanctified curtailment and nurturing of the Vine, and by this enunciation, I tell you that the Dove of Peace will find her way — back — to that Land.