Indeed, Pharaoh exalted himself in the land and made its people into factions, oppressing a group among them, slaughtering their sons and keeping their females alive. Indeed, he was of the corrupters. (28:4)
Pharoah is Samael, Iblis, the Satanic God of Fear, Confusion, Illusion, Law. But, like all of Creation, he is “of God”, he is formed from Love. What is his evil? It is to exalt himself, to recite the Pharonic shahada: “There is no God but Me”. In doing so, he identifies himself and divides the Love into sectors. What does it mean to slaughter the sons of the people? It means to halt (temporarily) the process of inheritance, from parent to son. What does it mean to retain the females? It is to keep only the fields of culture, but not to access these fields, not to tend them nor to render them generative. It is to halt the process of inheritance, from mother to child: by identifying the mother as “mother”, a static particle/entrapment rather than a waveform of resonance.
And We wanted to confer favor upon those who were weak in the land and make them Imams and make them inheritors (28:5)
Note 2: The mother of Moses
And We inspired to the mother of Moses, “Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him [one] of the messengers.” (28:7)
The mother of Moses, the Womb, the Kitab, nurses the Prophecy with her milk. But fear — the distancing function of the human mind — causes him to be born, and cast out into the river. But it is a fearless fear, there is no grief: because he will be returned to the womb. Because messaging is a bidirectional functor of Love.
And the heart of Moses’ mother became empty. She was about to disclose him had We not bound fast her heart that she would be of the believers. (28:8)
The source of the Womb becomes empty, so there is nothing left. Nothing. But belief is a binding of Love, around nothingness, a shell of nothingness, that encloses, protects, does not disclose: in its coherence with Love (while when rendered Pharonic priviledged signification, as the shell and nothing but shell, it becomes evil).
Note 3: Moses and murder
And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from among his enemy. And the one from his faction called for help to him against the one from his enemy, so Moses struck him and killed him. [Moses] said, “This is from the work of Satan. Indeed, he is a manifest, misleading enemy.” (28:15)
The city, Moses, the two men: they are all you. Moses enters the city, the multiplicity of you. Wherein are the factions, the divisions of Love established by Pharoah. And Moses engages with the multiplicity: taking a side, within himself. It is the primordial mistake, the Prophetic fall. It is an inevitable mistake, an event 3 seconds into the creation of the universe, the fracturing and the scattering of Light.
Prophecy stumbles, stutters (a cosmic stutter, doubling, factionalizing fractures) when Prophecy is written down within the signs of a material Qur’an, the pages you hold in your hand, the material that you perceive, eat, smell drink and breath. The broken, relativized signs of the system: power. Prophecy stumbles when he engages with power.
But his descent, his inscription into life: this is ordained by Love and so the stumbling, though Satanic, is a logical (fractured, fracturing) consequence of Love’s enunciation.
Note 4: Signs of the wise Book
These are signs of the wise Book … (31:2)
The signs are a flow of Life from the father (H-K-M) to the Womb/Book (K-T-B).
… as guidance and mercy for the doers of good who establish prayer and give zakah, and they, of the Hereafter, are certain. Those are on guidance from their Lord, and it is those who are the successful..
The signs flow forth from the Book, downward, through guidance (logic on the left side) and mercy (love on the right side), balanced by the foundational establishment of a diamond dialectic between prayer and victory. It runs, by a triad: prayer (martyrdom, slavery) and zakah (charity into immanence), into a state of certainty (the Bride of immanence). But then into success/victory on the right. The signs flow forth from the Book, downward, then in circularity of dialectic, to devise (and so pass through) a skeletal network of nodes, the skeleton of understanding, immanent reception/comprehension/living/reading.
Note 5: Luqman
And We had certainly given Luqman wisdom, “Be grateful to Allah.” And whoever is grateful is grateful for himself. And whoever denies – then indeed, Allah is free of need and Praiseworthy. (31:12)
Luqman is granted wisdom, H-K-M. He is granted life of the father.
There is a tension between Creator and created: be grateful to Allah — but gratitude is gratitude for the self. Gratitude is life, because life is wisdom flowing down into impossibility, reciprocated enunciation of Love (necessarily a flux, a fluctuation). Gratitude is existence, in fluctuating sparks across a field of impossibility: denial is non-existence — it’s the Truth, in that sense — “God alone”, free of the self’s existence.
Luqman’s wisdom is his immanent capture of wisdom’s flux, reproduced now into a soul-line, lineage as karmic gnosis:
And when Luqman said to his son while he was instructing him, “O my son, do not associate with Allah . Indeed, association is great injustice.” (31:13)
There is a tension (of high irony) here: because Luqman is almost God the Father here, the son is almost God the Son. And the mother is almost the mother Goddess, within which two years are required for the full skeletal frame to develop (1 leg for each year, a dialectic of slavery/messaging that enables the frame independence of walking, the externalization of the inner milk):
And We have enjoined upon man for his parents. His mother carried him, in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the destination. (31:14)
But these signs, Luqman, the son, the mother’s womb: these are still Life locked within signs, not gratitude flowing forth. They are a primordial fantasy: the circuitry is apparition.
But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in world with appropriate kindness and follow the way of those who turn back to Me . Then to Me will be your return, and I will inform you about what you used to do. (31:15)
The parental waveform, as signed, as captured, exists in tension of association. As captured, it is religious iconography, which is power, which is association. The symbolic womb (any symbolism of the womb laid out in this sentence, including the womb soon to be mentioned as object) is still subordinate to the “true” Real Womb of Knowledge.
Luqman is H-K-M signed (immanentized) in his symbolic embodiment of this tension, a continual rejection, deferral of attachment to the shell, a a continual deferral of meaning back through the transformative functor of his own situation, to the Mother, to the Father, to H-K-M. And so Love to the Ineffable Lover is expressed.
T. S. These are the verses of the Qur’an and a clear Book … (27:1)
The “T” is jubliation, Issacian birth, the laugh of Sara, the Cross, the Body, Christ. It is the Smile.
The “S” is creativity, the Bride, the Qur’an Read, perception. It is her speech.
The T.S. preempts the Surah’s central story of Solomon and the Ant:
So he smiled, laughing at her speech… (27:19)
For the Ant colony is another name for Sheba, Bilquees, the teaming matrix of the Mind’s feminine Valley:
Until, when they came upon the valley of the ants, an ant said, “O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not.”
Over which stands the giant of Prophecy: the Mind, extended across the four levels of the metamodel (and extension = the smile).
Note 2: Believing in the Hereafter
Indeed, for those who do not believe in the Hereafter, We have made pleasing to them their deeds, so they wander blindly. Those are the ones for whom there will be the worst of punishment, and in the Hereafter they are the greatest losers.
Why are they the losers if they don’t believe? Because belief is progression into the Hereafter. Disbelief is not carried across, but is the shell, the snakeskin, discarded by your Self-of-Light/Prophetic nature, as it migrates/believes from here (this sign) to the next life (the sign connected).
For this migration/belief is Prophetic transmission, receipt/recitation from the parental waveform (H-K-M/A-L-M, Wisdom/Knowledge):
And indeed, [O Muhammad], you receive the Qur’an from one Wise and Knowing. (27:6)
Note 3: Moses and the fire
… when Moses said to his family, “Indeed, I have perceived a fire. I will bring you from there information or will bring you a burning torch that you may warm yourselves.” But when he came to it, he was called, “Blessed is whoever is at the fire and whoever is around it. And exalted is Allah , Lord of the worlds. (27:7-8)
Moses here is the Musaic orb of Victory, descending/recited into our realm of fire/differentiation. That is to say, he is the fantasy of an unbroken Name of God, fantasized (from one perspective) as such within the broken reality of the worlds/ayat/samsara. This broken reality is the fire of differentiation. And so when Moses speaks to his “family”, he transmits to the other Names, to the other pure orbs of clarity: he is one unbroken orb in familial circuit of transmission.
So Moses, following from verse (27:6), is part of the Prophetic recitation, moving down from the Wisdom/Knowledge waveform, a live wire Qur’an from above, seeing the fire of the reader’s reality, the fire of our reality, descending into the broken realm as part of the pure circuity’s necessity. He necessarily breaks himself/his tablets … to move into fire.
Why necessary? Because he might receive information, that our Truth might be unlocked from the broken signs, and released upward to him.
Or, that his family might be warmed: that fire will nurture — that in breakage there will be immanence, a Divine living.
This is like God praising God: but the intermediate relational decomposition of the trope — because the unbroken retrieves that which God broke, to restore and reconstitute unbrokenness again by virtue of entrance into the fire. And then God speaks: God speaking to God, but at the perspective of the relational decomposition.
The blessing, then, is God’s transmission, in this relational mode, of God into circuit, into breakage, into fire, and back up again. The relation between circuitry and fire, the fantasy of this, fantasizing itself: this is the blessing encapsulated. The closest we can get to an “identity” in Truth: but rather, a functor of fire —
But when he came to it, he was called, “Blessed is whoever is at the fire and whoever is around it. And exalted is Allah , Lord of the worlds. (27:8)
Note 5: Birds
And Solomon inherited David. He said, “O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident bounty.” (27:16)
What are birds? They are the multiplicity, the diamond reflection of your soul Truth.
When Solomon considers killing a bird that does not appear, it is a consideration of curtailing this unknown aspect, his Khdirian surplus.
These are the fragmented, scattered signage of the womb/kitab/A-L-M of Clarity, encapsulating the Divine Light. The ayat necessarily obscure and obfuscate (either in play or in irony, always in Love), by virtue of their encapsulation of Light. The womb itself is pure Clarity. And the tie of kinship links back the signs to the mother book, a thousand (differentiated, scattered by virtue of my signing them) umbilical cords.
Perhaps you would kill yourself with grief that they will not be believers. (26:3)
“You” is the Real Self, killing its selfhood of illusion, in cycles of karmic replication. Karmic replication = samsara = chains of “them”, the forgotten former skins/shells/husks/qliphoth, each, when discarded, remnants of disbelief.
Another name for these chains of former husks of your selfhood are “necks” of disbelief, with the True Self being the “head” or Little Face.
If We willed, We could send down to them from the sky a sign for which their necks would remain humbled. (26:5)
The revelation is sent from the sky (from Prophecy): it is signs, scattered. The sign itself humbles the neck of disbelief. Or, more accurately, as an outer husk, the sign is a neck of disbelief. By virtue of its scattered, encapsulated form.
But at the same time, the sign has an its inner, inseminating Light, a seed planted within the fields of difference/shariah — this aspect of the sign provides the humbling.
Thus a humbled neck = signage from the sky.
The sign to be looked at is planted within the earth: it is the seed, scattered Light, within immanent (earthly) planes of an infinitude of cultures, times, places, loves, houses, lives, nobility:
Did they not look at the earth – how much We have produced therein from every noble kind? Indeed in that is a sign, but most of them were not to be believers. (26:7-8)
Surah 23 concerns the believers. The believers (H-M-N) are a soul-phalanx, stretching back generations, through which runs a line into security of belief (the prayer house).
Successful are the believers. The believers are submissive in prayer (23:1-2)
They have succeeded. Success runs through them: it is the line into security, it is the line brings about belief/security. How does success bring about security? Because it passes through prayer/submission.
Victory is success. Martyrdom is prayer/submission. These form the upper triad, the Musa-Harun complex, whose daughter of belief is security, Amina.
Her other names are truthful speech, pure signage, freed from all fascism, and charity (because her security is reception, it is Divine zakah):
And they who turn away from ill speech and they who are observant of charity. (23:3-4)
The lower triad of success/prayer/belief(security) is connected to the upper via divine marriage to Prophecy. The divine marriage is one of righteousness, or what we might call foundation or a mathematical basis, axiom system. This is the circumcised phallus of Prophecy’s speech:
And they who guard their private parts (23:5)
Which in turn is chaste to the wives (the four primary levels of the Journey) and what the right hands possess (excess of love, imitating God’s Love through temporary autonomous planes of immanence, karmic zones of Love’s release, realised across the phalanx of your previous incarnations):
Except from their wives or those their right hands possess, for indeed, they will not be blamed (23:6)
This is the cone of the universe unfolding: there is nothing beyond this:
But whoever seeks beyond that, then those are the transgressors (23:6)
To seek beyond this perfect circuit is not to leave it, because the wheel of generation is inescapable: to seek beyond the Love that runs across your lifetimes, that is to seek beyond generation itself. This is a sexual identity, fixed, one of the sexual fascist, back to back eternally. And that transgression, one of sexual identification, this means he turns his back upon her — and become disconnected from transmission, each orb takes an inverse and nothing connects. And “he”, the fascist, disappears: there is no generation, he never even existed, within that phalanx of souls. A beyond, a transgression, more: this is illusion alone.
He never existed. He is outside the generation process, which is prayer, which is maintenance of prayer across ages, ungenerative. He does not inherit, because he never existed, was never created (like a time paradox of the man who kills his own grandfather):
And they who carefully maintain their prayers – those are the inheritors, who will inherit al-Firdaus. They will abide therein eternally.
Note: Disbelievers, da’wah and destruction: the black trope of the teacher and crowd
Surah 21 (precursor to 22, which plays further upon related themes) opens with the Prophecy standing in relation to a people of disbelief.
Their account has approached for the people, while they are in heedlessness turning away. No mention comes to them anew from their Lord except that they listen to it while they are at play with their hearts distracted. And those who do wrong conceal their private conversation, [saying], “Is this except a human being like you? So would you approach magic while you are aware?” (21:1-3)
There is a Prophet, standing in the marketplace, reciting: and the people are there too, but they turn away, distracted. You are the Prophet, you are the marketplace, you are the people. “Is this except a human being like you?”: yes, this is a human being, like you — a likeness of you, or, deeper still, your template. He is you, reciting within you, to you, distracted.
The “distraction” of the hearts is the doubt within yourself, matter’s natural resistance to the entrance of light from above.
As we have said, this relationship of light/Love to matter is bidirectional, so we can consider it the other way, following this surah and surah 22: in immanent direction, entrapment of Love within the shell of the text, in escape, rather than the transcendental direction (Love within, released, rather than Love’s entrance into the text, immanentizing).
Therefore consider your frame/marketplace as manufactured (a site of valuative commerce) with the necessary tendency to doubt, doubt entailed by this embodiment, by the journey, by the road, by the poetry.
Your self is poetry in recitation, becoming: and verses/ayat of this poetry, inasmuch as the light is embedded and trapped within, constitutes a prison city of bars, whose warders employ doubt as their means to power. Your own doubt is their means to control.
But they say, “A mixture of false dreams; rather, he has invented it; rather, he is a poet. So let him bring us a sign just as the previous were sent.” (21:5)
But you are poetry — or, rather, you are poetry in recitation/Qur’an. They acknowledge this poetic aspect, but invoke the “Poet” as an image/anti-totem to block the poetry’s
recitation. Self deception, to make you believe that you are something separate from the poetry’s recitation.
Their literary (self) criticism is the means to regulate and contain the light within their city. To relegate your Prophecy-aspect by means of the trope of Poet/Writer/Demiurge: they are within you as you read this verse, thinking over its meaning, they are within you, these warders, moving towards him, taking the mask of Poet/Creator and attempting to lay it, like a crown of thorns, over the face of Prophecy. In this way, they attempt to render a transcendentally static image of the conduit of Prophecy — to imagine him now a man, separate from themselves, standing within a marketplace, speaking poetry. Teaching people. They turn Prophecy into an image, a commodity. Teaching as a system of values, a method — inter-personal, externalized communication. By applying the Poet-mask gambit to the actual source of the poetry, the poetry is externalized from the actual verses that constitute their two arms, their two legs, their head, their skull and brain, their chest, organs, blood.
This is obstruction: but necessary obstruction, a necessary aspect of the matter of poetry, a natural resistance that constitutes the underbelly of the signs’ ability to contain, maintain transmission (Divine, intra-circuit communication). That is, because the human form is a city, it contains a marketplace of differential capitalism. But the form is born of Love, and so Prophecy is encoded and emerges from within this marketplace of values, a Love misprisoned (rather than imprisoned) within shattered tropes of valuation (necks cut, wives beaten, teachers giving hutbas to students — all equally dark, negative tropes wherein Love is ironically enunciated).
Prophecy is encoded in the trope of “teacher”, the very worst, darkest of tropes, a trope of spiritual slavery to possession (of secrets). The opposite of God: the opposite of the journey, the opposite of Qur’an, the opposite of freedom. Power versus disbelief: the opposite of Love. The imam in hutba, the sheikh taking baya from the mureed. And an elite that follow and are saved, or crowds that are distracted and are destroyed. Abuse and darkness. And the Qur’an places Prophecy within this trope of abuse as a stark irony, establishing Prophecy within the capitalism of the marketplace of doubt/valuation.
Directly, blatantly, blameless, shameless, she lies. Naked material binding (as it does with other dark tropes): in order for the tension to become “too much” and to allow the waveform take consequent release through network of the city, blowing all fuses.
The tension of irony becomes a surplus of Love: a poetic tension that becomes an overload, admitting the entrance of the waveform, the text now fully transmuting into the Kali, the waveform running through the text/city/poetry now at its most destructive: to release the reading.
The tension becomes an Divine orgasmic release, and Kali smashes the marketplace as she writhes in ecstasy, arching her back, breathed into the reader from the ground, running through the reader’s skull from the outside, as she yells out with a passion fearful in its violence of Love, she breaks the trope of teacher/people/marketplace, irony/tension gives way to release, the waveform of Love resonates through this regime of signs, this resistance of manufacture, allowing poetry to be, allowing poetry to be recited.
The Kali aspect, the destructive surplus of Love’s waveform appears several times throughout the surah, each with an increasing intensity, each with time for her to catch her breath:
Not a city which We destroyed believed before them, so will they believe? And We sent not before you, except men to whom We revealed, so ask the people of the message if you do not know. And We did not make the prophets forms not eating food, nor were they immortal (21:6-8)
It moves from Kali/voice of destruction back to Muhammed, back to you, your Light aspect, to the conduit of Light, because ultimately the destruction here being recited is to realise this Light, to unblock this conduit. It moves from the Divine destructive capability to an acknowledgement of the necessity for matter, for blood, the necessity of poetry (and therefore of cities and entrapment) –in order for their to be Prophetic recitation. “We did not make the prophets forms not eating food”. Prophecy is tied to the capitalism that Kali is now reducing to rubble:
Then We fulfilled for them the promise, and We saved them and whom We willed and destroyed the transgressors.We have certainly sent down to you a Book in which is your mention. Then will you not reason?
But Kali is the “downward” cycle of the waveform, just as Shiva is the “upward”: and so the release of Prophecy follows the destruction. Cycles of destruction/creation are the nature of the parental waveform, they are the Command: and they run through Prophecy — that is the recitation, in essence. And so our city is destroyed, light is released, a newness is born, and everything coaleaces again to form a new city, a new lifetime, a next incarnation:
And how many a city which was unjust have We shattered and produced after it another people. (21:11)
After Kali is calmed: a new city is reformed and her husband’s aspect takes what Light was released, refashioned (in Karmic progression) a better people, a reformed city. And the cycle progresses. The cycle of reading.
Importantly: this cycle impacts your soul as a multiplicity. Your soul in a universe of past lives, as that universe expires, a multiplicity of lives, each in houses of your past. The cycle brings them back to return, as the waveform reconstructs the entire universe.
Your “inhabitants” escape, your micro-souls, fly out of the homes (individual identities of your universe), out of the city (you as cosmos) as Kali shatters everything, but then are returned, reformed. You are taken apart, Light is released, truth is realised, but your components return to their homes in the reformation:
And when its inhabitants perceived Our punishment, at once they fled from it. Do not flee but return to where you were given luxury and your homes — perhaps you will be questioned.
They said: O woe to us, indeed we were wrongdoers. (21:12-14)
When the city is reformed, Light enters again/Light is trapped again, Prophecy raises his voice from within the new marketplace, and further extraction occurs. The surah is re-read.
These cycles of birth and rebirth, the formation of the marketplace, the city of doubt, the emergence of Prophecy, the ceaseless resistence implicit to his encoding within doubt/tropes of teacherhood, Kali’s extinction, Shiva’s reconstitution: this is another way of saying “iqra”. It is another way of saying “Qur’an”. It is another way of saying “harvest”:
And that declaration of theirs did not cease until We made them a harvest, extinguished. (21:15)
Cities are destroyed by the Command, recited. The Command is the parental-waveform, resonating through their walls, igniting a rapid run back and forth through the self’s 7×4 circuit until Truth is released, a harvest is collected. The “Cry” that destroys a city is that of Kali, in ecstasy of Love. Then there is a “snap-back”, soul-fragments return to their houses within a recreated field, and the cycle of harvest continues anew.
Now we enter the darkest hour of our Reading: the point where we can see nothing any more, where the Qur’an has ceased to be a joy, where the Truth that we saw within her pages has departed from us. And we are left with document of history, social guidelines, religious dogma, the story of a past people.
At this point: doubt fills our mind regarding what we said, wrote and saw. It was our illusion, our private fantasy, projected upon the book, the culture, the tradition of Islam. We acknowledged the privacy of our God delusion, before, but held fast to it, because we were secure because the fantasy remained close.
But now comes the darkest hour of the Reading, the hour of Reading’s death: because the fantasy itself has departed from us, and all we are left with are these barren pages, a document of history, the story of a past people.
And so Surah 19 opens with a plea for inheritance from Zakariah, to inherit from the family of Jacob. Zakariah asks for a son, and inheritor of the house of Jacob.
… a mention of the mercy of your Lord to His servant Zechariah when he called to his Lord a private supplication. He said, “My Lord, my bones have weakened, and my head has surged white, and never have I been in my supplication to You, my Lord, unhappy. And I fear the successors after me, and my wife has been barren, so give me from Yourself an heir who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing. (19:2-6)
Who is Zakariah? He is our darkest hour, our weakest point. His Qur’an is barren pages. His bones are weak: the circuitry of Reading has run down. His Reading, its relays, its nodes, conduits, its network is exhausted, obsolete: what energy ran through is now almost spent, fading. So that his head/face has become white, a white face is of retreat into private blindness, as with Jacob, no longer split into the colours of the world: as the colours of the rainbow ran into each other, his understanding became exhausted. His head is undifferentiated, but his eyes/hair is blind: and it is as though there is no Truth in the matter now, because the hair does not feed colour upward or downward.
And so he fears his successors: what incarnation can his spirit — the mind of Jacob — embody across the Qur’an, now that the pages of the Qur’an are empty, now that the earth is barren, infertile? His successors-in-potential are fearful: an army of fascists, a religious army of death priests, of matter without colour, of Qur’an without the light-show projection.
Zakariah’s call is a request for more life, to continue to Read the Qur’an: to be lead from the darkness, his white blindness, back to his son, back to the light-show, back to success. The opening to this continuity, from the darkest moment to the possibility that we can continue as before, that God will grant Jacobian inheritance to us — that opening back to life is provided within the next line, where Allah replies:
O Zakariah, indeed We give you good news of a boy whose name will be John. We have not assigned to any before name. (19:7)
John is Zakariah’s incarnation: he’s the foretelling of the renewed, resurrected Reading. He’s the forethought, the pronoia, of the resurrected Reading, the Reading that follows the departure of Truth from Qur’an, of the new Life (Zoe) to come. The desert transformed into gardens with water, the threat of interpretive fascism dispersed by the Grace of God.
What are the characteristics of John? He is “dutiful to his parents, and he was not a disobedient tyrant.” (19:14). His purity (duty) is to the parental waveform, the mother-father (K-T-B/H-K-M) principle that exists beyond Zakariya the white-skulled subject in supplication but through Zakariya/Wife in generation. The principle that runs through the Orb of Zakariya, its Divine principle of manufacture: this is the duty.
Duty to his parents means: he is of the True lineage, a perfect resonating, reborn sounding of that parental waveform/Command. Transmission from one Orb to the next, through what it contains (Zakariya’s secret, private supplication) into the Child Orb. We’ve discussed transmission, from one sign/life to the next. But the focus here is on the space between the two Orbs: where one expires, passes away. A stellar death, into the darkness of white skull.
The Child Orb is “not a tyrant”: he is the forethought of a Reading that cleans, like water, a Reading free from deadlock of fascism descendants.
John is the new Qur’an of Life, not the remnant Qur’an of fascism and death: he is a Qur’an of the Waters of Zoe.
These waters, this Life/Zoe is Qur’an, it is the recitation: these waters flow down from the Father into the the Kitab (the womb/book), by the process of lineage/family resemblance, are now maintained by John’s Qur’an:
“O John, take the Kitab with strength.” And We gave him wisdom (H-K-M) a child (19:12)
John, as pronoia, upholds/recites the Kitab through Strength (the conduit of Judgement, Deen, Logic), which, in turn, is a gift of hidden Wisdom. Remembering the Kitab/Wisdom waveform constitutes his parents. Thus we find the ordering of the verse: via Kitab from Wisdom entails child.
Peace is upon him the day he is born and dies and is raised alive (19:15)
Peace — Zoe/Life — follows — as a Grace, not as a meaning — in the cycle of birth, death and rebirth.
And the darkness between death and rebirth: that is the Zakariyan darkness, the worst part of the Qu’ran. Her vacating the chamber of his text. And the lightness entailed by this Grace: it is the Father-Mother waveform, it is the Command of God, it is Love.
Qur’ans disappear from our hands each lifetime. There are breaks. Of darkness. And we are left with nothing: but that vacation yields the Son in whose hand is given the tie to the Celestial Kitab. A new Qur’an is thus forethought and the universe reboots itself, with new, rejuvenated circuitry, of whirls and streaming colour.
Note 2: Mary (Juz 16 continued)
Immediately following John as forethought is Christ as thought, and as afterthought.
Mary is the sister of Aaron: she is trans-temporal (19:28). That is, her story is concurrent with the time of Moses. The story narrated here happens directly after the events of Exodus. (Sexual mappings is therefore reversed here. Moses was wedded to Torah. And now his sister gives birth to the Gospel.) Or, rather, they correct and complete that journey. But, not only that, trans-temporality is her story: her story is understood atemporally because, as the sign of the womb, she is atemporal with respect to transmission, even in her immanenentization as a sign within her own (very temporal) Quran.
And remember (D-K-R) in the Book Mary, when she withdrew from her family to a place toward the east (19:16)
Mary is remembered in the Book because she is the Book, she is the Book in self-remembrance (D-K-R). But as such, she can be called Mary, not Book. As such, she can be identified as the Godhead’s exile of itself into us, as the energy of the Womb’s self-remembrace (the Command, the Warning), in passage out of unity through Divine self negation, Divine contraction, into the signs of the Qur’an, into the lives of the human, through the Orbs of the circuit.
What is the nature of her remembrance? It is the other direction – Mary attempting to leave the body, to escape the prison of her fragmentation and reunite, sign that she is, with her precursory, real aspect, to reunite with the withdrawal/womb of the Godhead.
That is, her remembrance is a withdrawal into the east.
What is her withdrawal into the east? It is a movement into the space of Prophecy, a retreat into the pure, transcendental Orb of Prophecy. She withdraws from the family: the family/orbic network, the human body. She — as womb energy (chi) — retreats and positions, hides herself at the entry point to the human body, the crown of the human head. This is where she hides.
Then she took from them a screen (hijab/veil) (19:17)
And she takes a screen, a hijab and places it there. Why? Because she is selfish in character, when embodied in the form of this young girl, she desires to cut herself off from matter, and remain in the upper realm of the crown. In other words, remembrance desires to return to that which is remembered.
But she is formed in our world of matter, as womb energy, she is trapped within the human body, and so resides within the crown, establishing a screen between it and the rest of the body, so that she may be concentrated within that Orb, so that she may take on mass there, and condense into Mary.
That is to say, transcendentally — womb/KTB energy entering the crown of man and becoming condensed because of the crown’s aperture differential in transmission: this is the same as — immanentizing — Mary as womb energy retreating into the crown and gaining mass through establishing a screen that results in aperture differential.
Both views are correct: they are referred to as Sophia and constitute the beginning of the birth process, whereby Mary (condensed mass of womb energy) gives birth to Christ from within the seclusion of the human being’s crown.
There is a comedy in her story, her engagement with the Angel:
Then we sent to her Our Angel, and he represented himself to her as a well-proportioned man. She said: “Indeed, I seek refuge in the Most Merciful from you, if you should be fearing of Allah. (19:17-18)
First, she knows who he is: he is an angel, and in her womb-essence, she exists at a higher level than him. But she has been crystallized and condensed as Mary within her own pages, and so she — like a Noble Queen now cast out of the Castle and into the marketplace — she recognizes the Angel’s lower station and becomes upset. He takes the form of a well-proportioned man: that is to say, the Angel assumes the body/marketplace that she has found herself thrown into.
Mary lifts turns her nose up at the Angel/body/man — because this complex is something she, as womb energy — should be distant from, has a natural aversion to. An aversion that derives, of course, from her true form as the Womb/Ar-Rahm that faces the Mercy of Wisdom/Ar-Rahman. An distaste shown to the Angel/body/man that she has found herself thrown into — a distaste which derives from her noble station as Queen of Heaven:
She said: “Indeed I seek refuge in the Most Merciful from you if you should be fearing of Allah.”
The Queen seeks refuge in her King, if the Angel should be obliterated with the Queen/King waveform, the Fearful Command of the Unknowable uknowing Love, Allah.
But the comedy here is: she is trapped inside the crown of the man, retreating east, to the crown of the well proportioned head — but as energy she cannot escape out, back to being Womb, she can only gain mass against the lower hijab she places to detain further transmission, diffusion into the lower Orbs of the well proportioned body.
The comedy was repeated in the hadith, where the Womb/Mary grasped at Allah’s waist, entreating him not to create Adam:
Abu Hurayra narrated that the Prophet said: Allah created mankind and when He had finished, the womb stood up and took hold of Allah’s waist. Allah: Stop! The womb said: I seek Thy refuge from being severed. Allah said: Would you not be happy if I do good to one who does good to you and sever links with one who severs links with you. The womb said: Yes my Lord. Allah said: And so shall it be. (Bukhari)
The Angel takes the form of the Body and, by this agency of formation (again, simultaneous with our Orbic description, all we say here is atemporal), establishes reception from Allah into crown. A “good news” reception node, the upper aperture of that Orb:
He said: I am only the messenger of your Lord to give you a pure boy.
The boy is Light, passing through through the aperture that is both the secluded location of Mary, the Orb of the human skull’s crown and the Angel itself as recepter/transmitter node — all at once.
By this process Mary conceives the Christ. (Remember we speak atemporally, so we could have described the process as the womb energy itself being transmitted downward into the skull via the angel. It is a bidirectional functor.)
And she conceived him, and she withdrew with him to a remote place. (19:22)
After conception, she withdraws further: because withdrawal is the nature of birth. From blackness of nothing, from Zakariya’s vacation of reading, from God’s absence, we have productivity and generation, as the equal and opposite.
Mary’s withdrawal is God inhaling, so that it seems as though no Love is left within the land.
The withdrawal is painful: for the body, it is painful. And for the womb energy, encoded like a virus of withdrawing (a Prophetess of withdrawal is Mary), the nihilism is uttered within the pages of the Qur’an, this surah, the darkest of surahs:
And the pains of childbirth drove her to the trunk of a palm tree. She said: “Oh, I wish I had died before this and was in oblivion, forgotten.”
Yes: because the Womb/Mother is oblivion, she is vacation, she is forgetting — to her husband’s remembrance, to her husband’s presence. He exhales words of Love and she receives, inhaling his kisses: the eternal face-to-face of Mother/Father.
But now, by the process of family resemblance, by the excess of Love, she finds herself encoded as a Prophetess/immanentizing virus within the human body, a virus of oblivion, of inhalation, of forgetting, of blackness: rendered immanent. And she exclaims: “I wish I had died before this” (before she had been thrown, the energy still wishing to return to face the husband) and was “in oblivion, forgotten” (her natural state, in the father/mother complex).
But by her full immanentization of her nature as womb-energy, contained within the human body, she provides (violently, humorously, miraculously, graciously) the Child that fills the body, the screen removed, her transmission/Child now fills the rest of the world/body/Qur’an with Truth:
But he called her from below her: “Do not grieve: your Lord has provided beneath you a stream. (19:24)
He called from “below her” — because he is born now, her transmission has descended to the lower orbs of the body, from crown to arms, torso, legs, feet. God’s Love has passage throughout the body.
Allah took the Womb and placed her within us so that her Son might fill our being with Truth: she doesn’t like it, this is below her, a kind of exile. But her Son comforts her.
And shake toward you the trunk of the plam tree: it will drop upon you ripe, fresh dates. So eat and drink and be contented. And if you see from among humanity anyone, say: “Indeed I have vowed to the Most Merciful abstention, so I will not speak today to man. (19:25-26)
She is still within the crown of the body, while the child has descended and filled the remainder of the body. There is a palm tree there. The tree is the body. The dates that fall down are the child descending, Truth of Love descending, falling down, so we may eat, drink and be content in that Truth, that Love. The child tells the mother-virus to this gesture because he is that gesture.
And so she abides with us, Mary, the immanentized, silent sign of the womb, the exiled queen: “I will not speak today to man”.
During May, when the days are long,
I admire the song of the birds from far away
and when I have gone away from there
I remember a love far away.
I go scowling, with my head down
so much that songs and hawthorn flowers
aren’t better, to me, than the frozen Winter.
Never shall I enjoy love
unless I enjoy this faraway love,
since I don’t know of a better and worthier one
anywhere, near or far away.
So abundant and sovereign her merits are
that down there, in the Saracen’s realm,
I wish I were held in thrall for her sake.
Sad and pained shall I depart
if I don’t see this faraway love.
I don’t know when ever I shall see her,
so far away our countries are.
So many are the crossings and the roads
that I can’t tell.
But be everything as she likes it.
It will certainly feel like joy when I ask her,
for the love of god, to be hosted;
and, if she likes it, I shall lodge
near her, although I come from far away.
Conversation is so pleasant
when the faraway lover is so close
that he would long to be welcome with kind intentions.
I trust the Lord’s fairness
in having formed this faraway love,
but for each consolation I achieve
I get two ills, because I am so far away.
Ah! Why didn’t I go there as a pilgrim,
so that my staff and hooded cloak
would be beheld by her beautiful eyes!
God, who created all that comes and goes
and shaped this faraway love,
give me strength, since I already have the intention,
so that I see this love far away
in reality and in a fitting place
so that rooms and gardens
shall seem to me to be new palaces.
He is true who calls me grasping
and longing for a faraway love
since no other merriment pleases me as much
as enjoying a faraway love.
But that which I want is denied to me
since my godfather made it so
that I love and am not loved.
But what I want is forbidden:
Cursed be my lord
Who has decreed that I be not loved!