Ramadan Reading: a Few Notes on the Thirteenth Juz (continuing from where I left off last year)

Last year.

Note 8: Bringing forth Mankind

A book that we have revealed to you that you may bring forth/drive out (K-R-J) mankind from the darkness into the light by the permission of their Lord, to the path of the Mighty, the Praiseworthy. (14:1)

Who is driving out who here? You consist of a mankind, a spectrum of selves, software versions, incarnated into flesh hardware over uncountable aeons. Each version bigger, better, more well defined than the previous. What drives these versions forward toward Omega point? The Muhammedean agent, accompanied by the immanence virus, also known as the Wife, Norea, known as the Kitab, known as Quran.

These are facts.

We get caught up, however, we find ourselves fixating, locked in and looped on what might be called an emotional response, also known in anthropological theology as a mode of embodied comportment toward Allah . Bodily habit: when the body is comprehended as a mankind running over space (as opposed to time), as an temporarily interlinked social ummah, we refer to this social modality as habitus.

Habitus is the Demiurge’s stick and carrot routine, the master-slave inflexion. The boss is angered with your job performance, the boss is pleased with your work: fear and pleasure drives the slave forward. (The Imaginary) Allah is angered with your Ramadan, fear Allah. Allah is pleased with your Ramadan, fast in the hope of his pleasure. It’s a routine as old as civilization itself, as old as the false diety himself.

The Muhammedean agent, accompanied by the immanence virus, operates to unlock, break the loop of the emotional response, to expose the vacant robotics of that routine, to lead us from darkness (darkness being a loop) into light (light being a vector).

Fundamentally, the problem addressed by the agent is one of need in relation to primordial trauma. We respond to life (and via life, to the Real Allah) emotionally because of our fundamental need to be Loved.

In terms of the (mythpoetic? let’s say factual) history of mankind, there was an event, very close to inception, where a series of religious images and routines were imprinted upon the fabric of our garment-being, emotional conditions were written into our software, by the will of the Demiurge and his fallen angels. These images included a range of iconography and rites from all world religions. How did the Demiurge manage this? Each of these icons and rites becomes an inhabited (habitus) of need.

When you feel emotionally effected by any system (social, political, religious), it is actually the primordial imprint, your mankind’s collective trauma forcing you to live (re-live, again and again) an infernal loop of misprison to your habitus, your corporeality of material habit.

By means of the Kitab, the Wife, and the agent: you can free yourself from this trauma, rid yourself of that cycle of karma and progress to your next flesh deployment, bigger, better, Mightier, more Praiseworthy. This means the deletion of aspects of your self, of your mankind, that are aligned to the False Allah of Matter: “Those who love the life of this world (matter) and hinder the Path of Allah” (14:3).

He can remake you. She can remake you. By deletion: you need to face this trauma, deny the hunger for your collective imprint/habitus — open upon, deactivate the religion of your current hardware loop. Deny Ramadan by realising Ramadan.

Note 9: With the language of his people …

We did not send a messenger except with his people’s language that he might make clear to them. (14:4)

A messenger is always accompanied with his people’s language, a locally immanent Wife of clarification. Her immanence is local not to his people’s hypothetical spatiality, but to his people’s karmic spectrum.

It is important to remember that the “messenger” of a group (social, spatial arrangement) is a Demiurgic imprint, a trauma. When we conceive of a messenger to a society or tribe, we are thinking of a politician, and politics (as such conceived) derives its meaning purely as an echo of that primordial event of trauma. If we really reflect on what such a messenger means, according to a past life regression therapy, we will find a darkness there: a trauma of need causing you to project outwards onto the need-iconography of the “messenger”.

In contrast, the true messenger isn’t an icon, but an agency of clarification: a virtual garbage collector, running his linguistic cleanup process/recitation across your individual mankind-spectrum.

Across “your” private language. Your operating system.

And this messaging tailor made to suit each mankind, to suit each “you” in the tree of monadic individuation.

Note 10: Musa …

And certainly we sent Musa our signs that bring out your people from the darkness to the light and remind them of the days of Allah. Indeed in that are signs for the patient and thankful. (14:4)

This is repetition of the karmic process identified in (14:1), prefixed by the Musaic operator instead of the “you”. Who is Musa here? He is a messaging agent that situates the “you” by providing the symbolic function, the productive Meta-Musa, containing “in that” a trillion Musas, one for each mankind’s language, one for each of the days of Allah. Musa was sent the signs = Musa contains the signs, constitutes the sign-factory that drives forth. He is the immanentized messenger, the immanentized agent, the feminized masculine. Locally, a messaging/reciting agent to each mankind’s language.

Locally immanentized messaging, the Musa sent the signs: the precise definition of the “you” who recites, the precise nature of who Muhammed is in relation to your mankind. Not the Demiurgic trope of control, the iconography of trauma — but “the eternal that is not”. The reason why Qur’an cannot speak of the Goddess, the reason why we cannot speak of Universal Truth across culture.


3 thoughts on “Ramadan Reading: a Few Notes on the Thirteenth Juz (continuing from where I left off last year)

  1. ” Deny Ramadan by realising Ramadan”. And once you get used to this, and this becomes your “habitus”, you must deny the denial and the realisation too, unto illallah, and it doesn’t real-ly matter, and all that’s left of “you” is a garment.

    1. Agreed, regarding the destination and what’s left. But a garment is quite a complicated thing, if used in such a context.

      First, it’s all surface (a garment doesn’t have an inner or outer, only the illusion of such things, when you, for example, roll it around to make a trouser leg): and a surface is a face, a plane. So all that’s left of your is your (beautified) face: yes, everything else is obliterated as that face travels from neck to neck, lifetime to lifetime, a mankind “brought forth from darkness into light”.

      Second, the “Omega point” garment, the garment we move toward, is one that is analogous to the garment of many colours that was granted Yusuf by his predecessor, just as our current garment is given over to us from our predecessor-self. This is a “robe of Days”, the robe of patchwork, each patch a “day of Allah” (14:4) and therefore of many colours. It’s the collection of every piece of Truth we’ve unlocked along our travels.

      Getting back to habitus: I am arguing that there is a deeper magic at work with respect to emotional condition in political-religious context. Just as the Tailorite might talk of Musa as a sign-of-signs, productive of a thousand other Musas in a thousand other languages/worlds/lives — I’m saying that the darkness of political-religion is a near-originary trauma — ancient karma, basically — that needs to be identified and understood in order to move forward.

      Imagine someone asking “Why do I practice my fast in fear of God’s disapproval, and yearning for his approval?” and learning the answer was purely psychological — “Because in a previous life you were a Russian serf who had a terribly cruel master who beat you regularly but showed occasional kindness.” Once that is identified and processed, the fearful God disappears.

      There are other dangers inherent in what I am saying, but they are not so much dangers of my individual signs (after all, not everything’s a trauma, and I can’t see any danger of any of this stuff I am saying becoming tribal habitus, as it’s too inaccessible, basically it is higher order logic).

      The danger lies in its relationship to the tribal: the potential to go to the street and force it on others, to insist on this being Islam, getting colonial with it, attempting to “popularize” or “communicate in common terminology”. Then what happens is, rather than being processed, the primordial trauma spreads into what I’m writing here.

      A good example of this kind of thing (besides “Allah”) is the concept of the “messenger” and of the “Christ”. The Qur’an is an immanentizing (“friendly”) virus that can be downloaded onto the human’s operating system to clean it out.

      The Qur’an is not a habit/habit/embodiment that needs to be deleted or thrown away: in this sense, we can say that the Qu’ran is eternal (it runs on whatever version of operating system you are currently using).

      But the virus gets contained and locked (temporarily) when particular “routines” (ancient traps, primordial trauma archetypes) are invoked by the agents of darkness. And that’s where “Allah” gets tied to refer to one thing. And “messenger” and “Christ” to benevolent Caeser and “order of the star” matreya, respectively. Political stuff, power-based, material stuff.

      When in fact the virus is a virus, that carries its agent of delivery. It’s the antidote to that. And I’m reciting the virus right now, not out of any kind of habit, quite the opposite …

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