CONTINUED FROM PART 3.
By now, the Professor had appeared, in the eyes of the Muslims, simply and utterly strange. Nevertheless, he continued on:
As for the child, if the man’s discharge precedes the woman’s discharge, the child attracts the similarity to the man, and if the woman’s discharge precedes the man’s, then the child attracts the similarity to the woman.
Narrated Abu Salama: Um Salaim said, “O Allah’s Apostle! Allah does not refrain from saying the truth! Is it obligatory for a woman to take a bath after she gets nocturnal discharge?” He said, “Yes, if she notices the water.” Um Salama smiled and said, “Does a woman get discharge?” Allah’s Apostle said. “Then why does a child resemble (its mother)?” (Sahih Bukhari, The Book of Prophets, 55:545)
Our Real is the sublimated Logos. It is a continuous plane that sustains our journey of differentiation. God’s breath becomes sublimated to form the Real, at which point the journey of differentiation begins. It becomes a dialectic stemming from the tawhid of God’s unity of Love. From love, breathing. From breathing, withdrawal and presence. And from withdrawal and presence, the field of differentiation, the field of the Symbolic, the field of our journey back to Love.
And this is what this question of family resemblance deals with: the relationship between the Real and the Symbolic.
The mother and father possess a threefold resemblance, contained within their singular tawhid: 1) there is a Real mother and father, 2) there are two symbolic functions, and 3) there are two signs of something Real.
This Real mother and father are felt by us, regulate and intrude upon our symbolic journey necessarily in order for us to 1) be happy and free of pathologies and 2) to ascend into illuminated life and afterlife 3) realise these two things by recognizing how we are formed, the nature of our sexual components.
Let’s dim the lights and slow it down.