Ramadan Reading: a Few Notes on the Seventeenth Juz

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?
(21:9-10)

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.

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