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”.