Alif, Lam, Ra. These are the signs of the Book and of a clear Qur’an. (Qur’an, 15:1)
These are the signs of the Book (kitab). And of a clear Qur’an (recitation). These are of two things: a book and a recitation. Their relationship is vertical: recitation flows forth, downward, generated from the book and back upward to the book, like a tie of kinship.
The signs recite their own situation as signs within recitation: “These are the signs”. Imagine these verses, recited from memory, without inscription, without a book in front of you.
You will see, from your station as reciter: the “Book” does not refer to the physical carrier of the signs. It designates the Supernal Book of Reality itself, the Cosmic Womb, from which your recitation derives. And the “Qur’an”, the reading/recitation does not refer to the reading of that book: it signifies reading-as-life, it signifies the life-line back to the womb/Book itself.
The life-line is the sign of conjunction, the “and-of”, the horizontal, spatial conjunction between the signs of Book/womb and Qur’an. That conjunction is the atomicity of our birth, from Book/Womb to (Adam) reciting. And in self-recitation, the atom/cell is split, expanding and making external into a life-line’s self-predication. From the “and-of”, we have the life-line, expanding now from atom to the bidirectional flow that characterises us, “from Book to Qur’an” and “from Qur’an to Book”. This is messaging/slavery, self-reflection of the primordial Muhammedean reality which in the chronology of this surah preceeds the Adamic. Adam follows Muhammed.
Reciting is life and so reciting is Adamic: hence the surah’s coherence, from this verse to the verses concerning the creation of Adam. Adam’s creation is anticipated by the Muhammedan opening line.
But the signs are broken and so there is an individual meaning as well as primordial fantasy. Regarding you. Because reading/recitation is a bidirectional flow of messaging and slavery: it is a descent of words from the Supernal Book down into the enunciation of matter, God enunciating you out of matter (so everything is interlinked) and then oscillating back out of that immanent tongue, you, now, Adamic matter, a clay that sounds and resonates in reflection of that, back upward in clear recitation, a slavery upward to the maternal waters of the book.
Adam’s form is a hollow, resonant in potential, even before his original completion. Humorously:
Allah caused Adam’s clay to ferment. He left it for forty nights. Iblis used to come to it and kick it with his foot, whereupon it made sounds.
We might therefore give the following translation as tafsir:
Alif, Lam, Ra. These are the signs of the Cosmic Womb descending signs in recitation and a clear ascent (recitation) of signs returning to the Cosmic Womb. (The Reading, 15:1-2)
Note 2: Cities
Perhaps those who disbelieve will wish that they had been Muslims. Let them eat and enjoy themselves, diverted toward hope, for they will know. And We did not destroy any city but that for it was a known decree. No nation will precede its term, nor will they remain thereafter. (15:2-5)
Who are “those who disbelieve”? Aspects of yourself, locked aspects, locked on a feed-loop of identity: a hope-consumption complex known in Qur’anic language as a city or nation.
Each city is a universe. Each nation is a collective of the soul: when destroyed, the nation is dispersed, with its fragment souls inhabiting future selves. Each nation in time is given a time: it does not preceed nor remain.
In this sense, Time is marked by nations, preceding and following. Time is a proof (as we have said), a logical proof, spatialized. But Time is marked by generation, by generations. God is Time, so in a sense, God, for you, “is” your karmic re-creation cycle. Your experience of God, God’s Face, closer to you than your jugular vein: it is this sequence of creation and destruction, movement from one city to the next.
How can this be? Because God’s Wisdom (Father-aspect) and Knowledge (A-L-M,
Mother aspect) generates/encompasses your preceding and your following, all your Time (via the Qur’anic descent/ascent relationshipship to the Mother/Kitab, God’s Wisdom is transitively experienced):
And We know (A-L-M) the preceding ones among you, and We know the later ones. And indeed your Lord will gather them. Certainly he is All Wise (H-K-M) And All Knowing (A-L-M). And We created man from a sounding clay of black mud fashioned into shape.
God’s H-K-M/Wisdom-A-L-M/Knowledge complex crystallizes to form the Greater Face. That is a H-K-M/Father-A-L-M/Mother resonance that channel downward (via the A-L-M/Mother-as-Kitab), into the dark matter, to resonate light into the black mud — sounding clay — so as to manifest in immanence throughout matter, the primordial daughter of life, Zoe, the initial, first experience of Shekhina. “I am dark and comely, the sun has looked upon me” (Song of Songs). And this is the untouched Eve, within/without Adam.
3. Angels, submitting and disconnected
And so this surah begins with an atomic conjunction (inner Father-Mother), expanding, from Book/womb to Qur’an/recitation, into Adamic resonance of the H-K-M/A-L-M waveform, Adamic generation from the Wisdom-Knowledge crystallization of that signage.
Then there is fragmentation of that initial fantasy, sign breakage, ironic inscription (rendering the above a human fantasy, my fantasy). This is generations of Adam, cities of Adamic fragmentation. But the lines are maintained, Zoe continues, each city an immanentizing (her strict tongue, burroughs deep across my soul so stretched across the levels of interconnectedness!) Divine enunciation of Kitab, each a reflexive strand of recitation/Qur’an.
Then angels appear. Why? Because angels are containers to this process of generation, of reincarnation, of her strict tongue: secondary beings of form. Their function is as channels of that Qur’anic download, wired directly into the head of the human.
Iblees is a fallen angel: some deny he is an angel, but we see he is amongst the angels at the beginning of this.
His story begins at 15:31, but it is preempted, a suggestive leitmotif, at 15:18:
And we have placed within the heaven great stars and have been beautified it for the observes. And we have protected it from every devil expelled except one who steals hearing and is pursued by a clear burning flame. (15:16-18)
This is the character of the Demiurge: the false Allah who listens, watches, monitors your every move, the policeman God, the judging, false Elohim who declares there is no deity other than himself. His other name is Samael, Iblees. He says: “There is no Policeman other than the Policeman.”
He refuses to bow to Adam’s original form because he recognizes a tawhid of his own form (not the divinity of the Kitab’s tounge enunciating our recitation/Qur’an).
From Divine tounge of matter to a recitation that wishes to transcend, from messaging to slavery: between these impossible poles of God’s love … there is form. Carrier forms, archetypes, container bodies, cultural contexts, past and future lives.And this space of forms is the space within which angels live their lives, live according to their no-Time, the linkage space between God’s Time and our Time. It’s a different kind of space entirely, a non-space, a non-Time through which the Light of the Kitab projects downward, and the ether by which our Recitation is channel upward, taught, carried, recollected, channeled by the forms that carry.
Angels are communication channels and so have a channel nature. When we say they submit to Adam, it is like they are conduits, fibre-opic cables, feeding into Adam’s head. Submission of Angels to Adam is channel connection. And one channel is corrupted.
Iblees is the corruption of this space: an angel that revolts against his channel nature and instead denies channeling, accepting only network deadlock, form deadlock. One form: there is no form but form. Not channelling: there is no form-as-shariah but the form-of-policeman. If the primordial Adam is resonance across all forms (because his generations across Time/Knowledge/God constitute Divine Time, the reflection of the Mother-Father crystallization), then Ibleees is denial of that resonance. Iblees is a denial of that knowledge, an assertion that there is only the form of the today, not of yesterday or tomorrow. He is stasis itself: the adversary of Time.
He said, “I am not to prostrate to a human whom You created out of clay from an altered black mud.” (15:33)
So indeed, you are of those reprieved Until the Day of the Time well-known (A-L-M). (15:37-38)
He is a necessary fault in the fabric of forms, free to eavesdrop, free to have omnipotence over those who desire form, fixation, stasis, religion. He is free until the Day of Time is known: until the download of Kitab (knowledge) is complete, the individual has completed their Qu’ran … until all that passed down, scattered through the fragments of Adam’s soul are restored, corrected, recited completely — until the Time/Knowledge of all your generations/reincarnations is manifested and given reciprocal human voice, by you, each step of your journey:
Verses 37-38 thus has the tafsir
Satan is a free disconnect within the angelic network of forms, until Qur’anic download is complete. (15:37-38)
Satan is single, while the angels are a multiplicity. Why? Because as the disconnect, the form of disconnection, he runs across every possible channel now, like an underbelly of the snake, uncoiled underbelly of gnosis uncoiling. He’s omnipresent, as the underbelly to all transmission. This is why there is no Satan but Satan, to the multiplicity of Angels: this is why there is indeed a Satanic tawhid running throughout the nexus between Book and Qur’an. But it is a temporary flux, impermanent to the Father God of Light: until the download is complete.
4. The Qur’anic download
The “Day of Time” is Qur’anic download completion: it is the right hand of the “and-of” conjunct
These are the signs of the Book and of a clear Qur’an. (Qur’an, 15:1)
Lines 2 until 38 have been a movement from Book into Qur’an, from Womb to initial attempt at transmission into Adam, to generations of Adamic fragmentation (angelic transmission tempered by the ubiquitous underbelly of the Satanic interrupt), into completely knowledge, the “Day of Time” realised by all fragments, reconstructed.
We move from the (mention of) Day of Time, the sign of the Day of Time into the Realisation of the Day of Time: this transition begins at 38 and ends at line 45:
… until the Day of Time is known. “My Lord, since you misguided me, I will make what is foul on earth seem fair to them and I shall mislead them all except for your sincere slaves amongst them.” He said: “This is My Straight Path. Over My slaves you have no authority, except for those who follow you of those who go astray. Hell shall be the appointed place for them all. Seven gates it has and to each gate a part of them is assigned. (15:38-44)
The Righteous will surely be amidst gardens and fountains (15:45)
“… except for those who follow you of those who go astray“. Meaning: those soul parts who follow Satan of those who go astray. Not “except those individuals who go astray”. It is these parts that are taken and distributed to each of the seven gates: these gates being the underbelly conduits of the seven heavenly nodes, the Satanic reflection of the Divine modalities that constitute the complete human being.
There is a duality between Satan and God (mirroring their conversation in Job, except that Satan speaks a truth here).
But who is really speaking here? Names are not named, a poetic convention. But significant. It is not Satan and God speaking, but rather Satan/God components of the text/life/self-in-recitation, each issuing final protocol handshakes, as the cycle of transmission reaches its conclusion, as knowledge is finally transmitted down the Angelic conduits. They sound like they are speaking at the beginning of time, but they speak at the End of Time: final sign-off signature metadata issuance.
The implication being that lines 37-44 are a cosmic sorting mechanism, the conclusion of Satan’s temporary tawhid, wherein each blocked node of the human, each underbelly of the human psyche, each part of the human soul that follows blockage, is converted, situated, identified, and dissipates.
So that the 7 Divine Gates are complete, purified, illusion dissipated at its temporary underbelly — the parts of hatred removed from their hearts.
We shall remove that which is in their hearts of hatred brothers on thrones facing each other
Brothers signifies the Messianic recreation: a completely individuated infinite multiplicity of Buddha-Christs, lines upon lines. Facing each other is not brother facing brother, but each 6 facing the 1, a thousand faces of 6 upon a thousand plateaus of immanence, eternally. Yielding a re-created, complete reflection of the Mother-Father crystallization at the individualized level. For the Mother-Father are eternally facing each other, while the human faces its immanence temporarily, but at the end of the download, eternal reflection is realised.
5. The Ibrahimic throw
Having commenced the Muhammedan transmission, through which there is the creation Adam, his fracture and dispersal through generations, the entrance of Angels and omnipresence of Iblis, the protocol handshake and entrance into Jannah (download completion), the surah throws to Ibraham.
Why Ibraham, immediately after the download was completed and we are in Jannah? Because everything that was recited before was contained, it was your entire lifecycle flashing before your eyes, it was a strange guest running the entire process before you, knowing what preceded you and what will follow you.
It was a strange trip: a visitation, conducted, transmitted, from Book to Qur’an. Guests in your house of your reading/perception, informing you (each sign expanding upon the previous, sequential, but fractal, each reflecting the process within its own individual context as signage, up to and including what we anticipate now) within each sign (up to and including what we recite now):
And tell them about the guests of Ibrahim. When they entered unto him saying “Peace” he said “We are afraid of you”. They said “Do not be afraid: we bring you good news of a boy possessing Knowledge (A-L-M)”.
The boy is Download incarnate: he is the A-L-M of the womb/Kitab, the good news.
And we find this story into which we are thrown, now narrated, was pre-empted by the earlier fantasy (of Mother-Father) but is now immanentized, reflected, encoded, downloaded into matter of this text.Incarnated in the son/possessor/container of A-L-M, textualized as son of Sara-Ibrahim.
Generation: from each to the next, from one universe to the next, there is this cyclic waveform. The shift in narration from Adam to Ibrahim is not merely one of ancestry, or even soul genealogy, but of parallel universes, where new laws of physics apply, but the A-L-M transmission is invariant (like an inter-universal constant).
And so the transmuted Qur’anic computation regarding city destruction we heard earlier: self-referentially destroying now, purging now, the other readings we might have made of this. So that all which remains is the Face (that is, the Mother/Father waveform, immanentized as Sara-Ibrahim). The destruction of Lut’s city, and his false wife, ironically. A play on generation-as-failure, dead endedness, the anti-Sara:
He said: “What is your errand, messengers?” They said: “We have been sent forth to a sinful people. Except the family of Lut; we shall deliver them all, except for his wife: We have decreed that she will remain behind. (15:57-60)
Lut continues on: but as a secret kernel, not a manifestation. The story of Lut’s failure is one of a collapse back into the “and-of” between Book and Qur’an. It’s the reverse of Ibrahim’s. Not a moral reverse: merely the difference between contraction into the cell/atom and expansion into the son. Fullness or emptiness. But either way, transmission.
This is the “road” of your soul’s transmigratory path.
And they lie along an existing road. In that, there is indeed a sign for the believers. (15:76-77)
6. The final enumeration
The surah ends with a narration of past cities/universes, after Lut’s. Included are those of Al-Hijr, who “were given Our Signs” (15:81) and “hewed their houses in the mountains for security” (15:82).
Their houses are the lineages of soulhood, within that universe, each one lodged within an Awtad, a stabilizer of reality. (The same stabilizer from which the Giant Camel came.)
The “Cry” that overtook them was the recitation, the transmission itself, from Kitab to Qur’an, the eternal invariant Face. The “heavens and earth” (15:85), immanentizing that.
The Face, the transmission destroys again: the surah ends with destruction (A-L-M now moves into the Kali principal, following Creation):
Your Lord is indeed the Creator, the Knower.
A-L-M is destruction, but only of one collective of shells, within one universe of stability. The next follows.
7. The seven repeated
We have given you the seven of the doubling/repetition (T-N-Y) and the great Qur’an.
The seven are the movements between the four aeons of the metamodel (spoken of in the next surah). They are of the doubling/repetition, because they “fit” within the four via a doubling movement, from Safa to Marwah.
They are the circuit by which the “and-of” is enunciated, throughout each generation, the circuit that gives birth to Islam, over and over again.
It’s not a partition: the circuit is continuum, in continuum ad infinitum. Continuum of Love, not division of Love shall be the whole of the Law:
Just as We sent down unpon the dividers who divided the Qur’an into parts … (15:90-91)
For to divide the Recitation is to halt (temporarily, with illusion) the Cry of rebirth, Hajar’s birth of her parallel son.
Islam repeated again, from Kitab to Recitation, from Qur’an to Kitab. H-K-M/A-L-M known by A-L-M’s transmission. One of glory, Musa (1), reflecting father/H-K-M. And of praise, Harun (2), reflecting A-L-M. All according to the 7-by-2 (the 4 generating 7). Hajar is thus the invisible, unspeakable, impossible female to Sarah’s viral prophecy. The surah’s signature is Sara’s, but Hajar is impossible to its reading, hence Islam (prostration of Ibrahim) being born again:
And glorify with praise your Lord and be of those who prostrate themselves. And worship your Lord till the Certainty comes to you. (15:99)