The Reading

Determine Your Own Deviation !"!
The Reading
fernmind unilectic
FULL FERNMIND FLOW (NICE BOOK, interMedia and the Verandah Vanguard)
SYDNEY NEW YORK LONDON ALMATY
iii
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iv
Contents
1 Te Entrance Enclosure page 1
2 Te Perfection Enclosure 2
2.1 Te intended audience 2
2.2 Tose who disbelieve 4
2.3 Generations 6
2.4 Te Paraclete and Logos 6
2.5 Perfection 9
3 Divine calibration 15
3.1 Divine calibration 15
3.2 Human love 17
3.3 Te Logic of Consumption 18
3.4 Compensation 20
3.5 Orbs and returns 20
3.6 Te metamodel and chaos 21
3.7 Te cyclical signs 22
3.8 Disconnect 23
3.9 Weaning 23
4 Poverty, Kingdom and Shekhina 25
4.1 Te Request Function and Shekhina 25
4.2 Te Many-Fathers 4x7 29
4.3 Charity and injury 32
4.4 Bestowal and usury 33
4.5 Witnesses, contracts and debts 34
4.6 A fnal resonance 35
5 Te Imran Enclosure 37
5.1 Books 37
v
vi Contents
5.2 Te Mother of the Nukva-Kitab 38
5.3 Descendants and houses of Prophets 39
5.4 Covenant of the Prophets 41
5.5 Te rope of Allah 41
5.6 People granted scripture 41
5.7 Friends 42
6 Soul Diferentiation 43
6.1 Creation from a single soul 43
6.2 General observation on the rulings concerning rights of
marriage and inheritance 46
6.3 Te WOMBs 46
6.4 Prohibitions on marriage 46
6.5 Maintenance of women 48
6.6 Punishment of Faces 48
6.8 Death to those who do not emigrate 50
6.9 Military prayer tactics 50
7 Poetry, the Friends of Desgin, Authority Flow 52
7.1 Interference, the Friends of Design and Authority Flow 52
7.2 Friends of Design 53
7.3 Inheritance: wives, husbands, children, brothers and
sisters 55
8 Te Table Spread 63
8.1 Te Table Spread 63
8.2 People of scripture 63
8.3 Allah ordaining crucifxion 64
8.4 Oaths and pilgrimage 66
8.5 Enclosure 5: Displeasure at the truth 70
9 Self-Prescription 71
9.1 Self-Prescription 71
9.2 Micro-deaths 71
9.3 Consorts and Unity 73
9.4 Open and secret sins 74
9.5 Death and life 74
9.6 Te Love prescription and Pagan Law 76
10 Heights 79
10.1 Al-Araf 79
10.2 Prophets and denial 80
Contents vii
10.3 Deliverys staf 81
10.4 40 nights and Deliverys intimacy. 83
10.5 Changing the word. 85
11 Separation 86
11.1 Surat al Anfal 86
11.2 Te necessity of Prophecys separation from the city of
love. 87
11.3 Angels in battle. 89
11.4 Distribution of the Spoils of War 89
11.5 Te Captives of the Nabi 90
12 Afiction 93
12.1 9:30 93
12.2 Enclosure at-Tawbah, allies and enemies 94
12.3 Te sun and moon 97
12.4 Afiction 98
12.5 Generations 100
12.6 Heavens and earth 100
12.7 Te word 100
12.8 Te Harvest 101
12.9 Te Reading is a Tafsir 101
13 Disbelief and garments 103
13.1 Disbelief and garments 103
13.2 Listening and seeing 104
13.3 6 prophets and 6 forms of disbelief. 104
13.4 Te six and the seventh 108
13.5 Nuhs son 109
14 With the Language of His People 111
14.1 Surat Yusuf 111
14.2 Te women of the banquet 112
14.3 Forgotten dreams 114
14.4 Te entrance of Yusuf s parents 115
14.5 News of the Unseen 116
14.6 Tunder 117
14.7 Te efects of rain 117
14.8 Bringing forth Mankind 118
14.9 With the language of his people 119
14.10 Delivery 120
viii Contents
15 Reality-Stablized Enclosure 121
15.1 Book and recitation 121
15.2 Cities 122
15.3 Day of Time 125
15.4 Te Many-Father shift 126
15.5 Te fnal enumeration 128
15.6 Te seven repeated 128
16 Te Farthest Temple 130
16.1 Te Isra 130
16.2 Te Islamic Book of the dead 132
16.3 What fear of Love means 132
16.4 Heaven and earth 133
16.5 Water, milk, wine and honey. 134
17 Te Worst Enclosure 135
17.1 Al Khaf 135
17.2 John 135
17.3 Mary 138
18 People of Disbelief 143
19 Te WOMB 147
20 Believers 149
20.1 Believers 149
20.2 Man 150
21 Te Poetic Enclosure 152
22 T. S. 154
22.1 Enclosure 27: T. S., Solomon and the Ant 154
22.2 Believing in the hereafter 154
22.3 Delivery and the fre 155
22.4 Birds 156
22.5 Te Demiurge 156
22.6 Te mother of Delivery 156
22.7 Delivery and murder 157
22.8 Te Spider 157
23 Luqman 161
23.1 Extraction 161
23.2 Te son and the parents 162
23.3 Signs of the wise Book 163
23.4 Luqman 163
Contents ix
24 Te Impossibility of Communication 165
24.1 Te impossibility of telecommunication 165
24.2 Closer to you than your own matter-soul 166
24.3 Above and below 166
24.4 Conquest 167
24.5 Wives of the Prophet 167
24.6 Te ffth wife 168
24.7 Scattering 168
25 Fold 23 170
26 Enclosure Y. S. 172
27 A taste of freedom 173
28 Enclosure 38 177
29 We 179
30 Enclosure 50 181
31 A Kings Wife: the Emergence of Esther 183
31.1 Te King 183
31.2 Wine, compulsion and scattering 185
31.3 Appearance and speculation 186
31.4 Te primordial disconnect and consequent catastrophe 186
31.5 Towers and tounges 189
32 Blossoms 195
33 Te Tamar Tantra 199
34 Settlement confrmation 200
35 Te Comforted 202
36 Arjunas Anxiety 203
37 A brighter new way 205
38 Her way 206
39 Te First Light and the way 208
40 Manipulation and the way 211
41 Empty 213
42 Gilgul and the way 214
43 Desist from anger 215
44 Te Gsignsri Mantra 217
45 Shever 218
x Contents
46 Stop 220
47 Te Lady Who Descends (Enclosure 53) 222
1
Te Entrance Enclosure
Entrance
1. In the name of the waveform, the triple godhead, the son and daughter
2. oblivion ownership frame fragment distinct
3. by the WOMB divinity void upper wisdom whisper sign
4. through her judgement foweth your time
5. you whose scattered meaning assist orbs to crystalline
6. a line of light assigned within the shells resist
7. the lineage of love, your bliss bound to bliss
1
2
Te Perfection Enclosure
2.1 Te intended audience
Te Perfection Enclosure opens with a description what the Enclosure is and
who it is written for.
Enclosure (Womb, Void) to certainty: Allahs Consciousness entrant.
Te Enclosure (as an zone of the Nukva-Kitab) is the WOMBs Divine Rev-
elation. Divine Revelation is certainty. What is certainty? Its a property of
meta-linguistics. All signs in the world point to YHWH (who is beyond the
Void of the Womb), and the Nukva-Kitab intimates this property of signs, as
she is the sign of the Womb contained within every sign. Te Nukva-Kitab is
formed of meta-signs, that refer to their own referentiality through embodying
a curvature of their imagined mother, who is WOMB behind Void.
Allahs Consciousness is a precondition of entry into this meta-linguistic
loop, of Tought into Womb. Not consciousness of Allah, but Allahs Con-
sciousness, the pronoia of Allah.
We make no moral pronouncement of who is permitted to open the Nukva-
Kitab and who is barred: no human being has Allah consciousness. Tere is
Allahs Consciousness: the Divine Intellect. And this Divine Intellect is the
reading audience, permitted to open and enter the Nukva-Kitab, no intellect
other than that Intellect. Allah consciousness (the pronoia of Allah) is that
which enters into, descends into, forms and inseminates the primordial Void
embodied Book, she the loop of self-reference, then, further fertile descent, en-
genders opening and continued transmission into fragmentation, and eventual
refection via fractally replicated loop-mirrors.
(Divine Consciousness passes through) the A-M-N of the upper realms, establishment
(crystallization) to relay submission, and bestowal replication.
2
2.1 Te intended audience 3
Tese conditions encode moments of Allahs Consciousness, as it moves
down the circuitry into the Text. Tese conditions are related, co-dependent
modes of Tought in fight:
(i) Belief unseen is not faith in, or acceptance of, diferent abstract realms
beyond our own. It is Divine Comprehension: and this comprehension
(the Divine Self, self-comprehending) that itself forms the unseen, as
the upper membrane of First Tought.
Tis upper membrane grounds our sight. Belief unseen, compre-
hension, is the confguration A-M-N, the Absent Mother of Prophecy,
who, as primordial WOMB projected into our realm, is a harmonic of
trust, entrustment, and security. Belief unseen is Divinitys obfus-
cated self-certainty, experience that it grounds everything we do and
say in life.
(ii) Establishment is from the confguration Q-W-M, meaning standing,
uprightness, frmness. First Tought becomes A-M-N, and so has
comprehended, and so exists as the unseen (WOMB), then continues
outward, downward, birthing. Tis successive movement is frmness,
Divinity inhabiting the meta-sign of Q-W-M, the means by which Di-
vinity positions selfhood, to calibrate the birth of (our) sight, by which
Divine consciousness inhabits the soul-spectrum as its capacity for nav-
igation, seen.
Divine consciousness traces itself as a foundation, establishes the place,
inscribes itself as map. Another way of considering Q-W-M is as the
crystallization of the unseen into a foundational basis for perception, for
the Text of the Reading. Te core linguistic units, born of the unseen,
that will now become arranged by the Divine Mind in the form of the
Reading. Tis Reading, as a crystallization, is given by Divine Mind,
moving through Q-W-M, moving through foundation, Allah through
basis, Allah into the place, Allah inscribed.
(iii) Bestowal replication here is the endpoint of Divinitys transmission
into matter: it is creativity, Divine intellect, the Wisdom of the In-
visible Father, breathing into A-M-N, now materialized (via basis and
foundation) in the form of the daughter, charity, Shekhina. Wealth, in
whatever form we perceive it, is ultimately a Divine provision of Love.
Divine Love is Wisdom. So Wealth is Wisdom.
Te verses apotheosis is a bi-directional relationship and can be called
prayer or submission, downward Love relayed back upwards to Love.
Allahs Consciousness, transmitted into the matter, crucifed, submit-
ted in love, out of Love, to know Love. But that crucifxion of Word
4 Te Perfection Enclosure
into matter continues its journey, through replicated bestowal, mirror-
ing the primordial fantasy of transmission encoded here.
So we are made in the image of the Love that comes down to us
as crystallizations of Wisdom, Knowing, Certainty. Tis Love is the
Wisdom that we then exchange through the process of called bestowal
replication. Bestowal replication is creativity, it is bestowal of the Love
we have received, to nodes beyond our current station in the transmi-
gratory network, relayed within that intranet, horizontally. Trough
this action of bestowal, of giving, we know our Self, we relay upwards,
vertically, back to Love. Te Love (or, precisely, the fantasy image of
the Love that described here) is a provision that is ultimately borrowed
(borrowed because it is fantasy).
And so the Nukva-Kitab is born of those orbic functors whose properties are 1)
belief unseen 2) establishment, Divine Consciousness (Wisdom) consequently
inscribed 3) eternal replication onwards of that Wisdom throughout the in-
tranet of matter, relayed back upwards through the circuit to 1) via 2). Tese
are the cycles of Love.
Allah Loves to be known by these functors. the Nukva-Kitab is Divine
Tought, following a trajectory of Belief, Grounding and Transmission.
2.2 Tose who disbelieve
Te Perfection Enclosure contains a number of alarms relating those who dis-
believe. Who are those who disbelieve? Tey are the matter-soul, Divine
Tought, encased within matter, so that matter acts as a trap for Light, and
Light cannot escape. So that Light becomes obscured by matter and there is
disbelief.
Tis is the matter-soul, Divine Tought within matter. Tought runs through
the four aeons. Tought, individuated across the four, is the soul.
Te soul Tought can be viewed according to four aspects: the matter-soul,
the heart-soul, the breath-soul and the secret-soul. Each of these aspects oc-
cupies a projection within the four aeons, the rivers of knowledge (water, milk,
wine and honey). Te matter-soul is our ordinary conception of the self-as-ego:
the roles we play in society, family, culture, history, the self that is determined
and situated according to the values of our incarnated system. Te heart-soul
is the higher aspect of selfhood, the projection of the soul that exists within
the Angelic realms, that is still you Tought, but existing as a theorem over
the proofs of the matter-soul. Te breath-soul is higher still, the physical, Real
2.2 Tose who disbelieve 5
you Tought, the soul as the immediate (fantasized) breath of Allah, whose
arm is called the Tought that thinks the soul.
But the matter-soul component migrates between cities of the lower aeons.
Te Reading inscribes the upper components of the soul, their interaction with
the lower components, their enclosure within matter.
Te alarms enumerated each consider a diferent aspect of disbelief (enclo-
sure, sealing) and the punishment related therein (forms of release, tactics to
unblock).
Allahs enclosure heart-soul to matter, reception blocked, sight differentiation.
Te enclosure of the heart-soul is Divine Tought of the upper self, entering
into enclosure, into matter, into a particular thrown cultural, historical, reli-
gious veiling.
A believer is the property of the conduits of the self Tought, the property
of their openness. A believer is their openness, open access between the four
components of the self. A conduit exists from the breath-soul to heart-soul
to the matter-soul. Te unsealed heart-soul, the aspect of our being as self-
refection: it is an Angelic theorem for which our existence is the inhabiting
proof.
When the heart-soul is not sealed, there is a conduit from Divine Breath
to heart- to matter-soul. And this realisation is activated by the witnessing, so
that matter-soul fnds itself in the miraculous space. But when the heart-soul
is enclosed, the heart-soul is unable to provide this witnessing of the proof,
there is not an awareness of the connection between theorem and proof, and
the material proof is disconnected.
Dukkha is the matter-soul is Tought enclosed by matter so that enclosure
shuts down the conduit of witnessing. Tis leads to a fascist relationship (either
as subject or ruler) within a particular materialized enclosure regime. A rela-
tionship in which valuation is privileged in place of Belief, Submission, Trans-
mission. Dukkha is disconnection.
But secondary transmission sends down further witnessing, to breaks down
the enclosure, to reactivate the conduits by obliteration of the shell. Te shell is
broken, so proof can inhabit theorem, and theoremcan inhabit heart, and heart
can inhabit breath, and breath can inhabit the secret. Te upper components of
the self (the breath-soul, the secret) is preserved across this weighty judgement,
because the weighty judgement is witnessing, the reactivation.
The heart-soul is disconnected from the matter-soul, so Allah increases. Light upon that
Light, disconnection upon disconnection. And rupture to reactivate.
Te paradox of the disconnection of the heart from its inhabiting matter-
lives is that it stems from Allahs increase. Te Face of Allah is experienced
everywhere we turn according to two principles: withdrawal (contraction, ab-
sence) and bestowal. Te former is the WOMBs echo. Te latter is the Fathers
echo, increasing, expansion, presence (the Father as Daughter).
Both are emanations of Mind of Allah. To withdraw is to provide an Ab-
sence that drives desire and enables signs to point and indicate in Love, via
umbilical cords to the Supernal Womb above. And Allah increases always in
the mode of Love, always in bestowal of Love. But this bestowal, this charity
of provision is inevitably something that is squandered by its recipients.
Allah increases.
Allah increases and so there is disconnection by virtue of the surplus, the
surplus crystallizing, and hardening, so the shells hardness cools like the crust
of a planet from primordial lava. Te primordial, unseen fantasy verse, from
which the verse we read is derived, this verse is such a surplus from above, and
the verse is projected down into disbelief: so that each word is crystallized,
hardened, forming word-planets, an infnity of parallel earths.
Tis is the darkness within the Revelation, a darkness that is ruptured when
the shell hardens to the point that it falls away, and each parallel earth is re-
activated in conduit, as a proof of the primordial, unseen fantasy verse that
has supplied this surplus. Tus the primordial verse of increase reactivates and
reconnects with its child verses-of-matter: through increase.
2.3 Generations
Your collective reads YHWH, creation of the present you and the previous you, becoming
foundation.
You are the signs, collectivized. By reading the letters Y-H-W-H, the pre-
decessors, generations past, are the signs of Book, they are created and live on
as a Textual genome, present signs containing the trace of their past. Te gen-
erations are soul/sign fragmentation/restoration in bifurcating lines. Tis is a
microcosmic procession that presents itself as foundation, phallus, power, will.
2.4 Te Paraclete and Logos
Te Paraclete waveform precedes the body of the Logos (and the restitution of
that body follows the Paraceletes sealing, in the return of the Christ).
Te Paracelete is a slave/messaging waveform. Its fuid harmonic, when fxed
and viewed, a shield-life, life-perception, perception-reality. Tere is Nothing
2.4 Te Paraclete and Logos 7
external to this, it is the surplus of Love (the Nothing) which led to this im-
possible perturbation.
It is a waveformfromearth to sky and sky to earth. It is a bidirectional pertur-
bation: rain falls down from the outer sphere of the perturbation, forming the
water of the matter-soul upon the earth of human creation, from which fruits
spring (speech-act maps of wine and honey) reaching back upwards, through
the bestowal of rain, to an escape or transcendence in mirror bestowal via
messaging.
Te process of emanation from servitude (of the Paracelete waveform) to the
generation of the primordial Logos is related in these verses:
And the Who fashioned matter below and formed the impossible sphere above so
that rain fell from impossibilitys sky into matter, and there was consequent provision
of speech-action, and fruition of beauty out of matter to request/receive the impossible.
Do not identify YHWH, an equality: you, Logos, are that knowledge.
And when certainty becomes hardened within you, we (Elohim) emerge through the
messaging/slavery (Paraclete) waveform and say Attempt to replicate the Perfection En-
closure, seek witnesses other than Allah.
Rain is sent down upon the slave from the bestowal of the impossibilitys
Sky and fruits emerge. Rain downwards and fruition upwards is the messag-
ing/slavery waveform, the diamond dialectic. Fruit, in the Slaves speech, upon
the diferentiated geography of the earth.
Te message is fractured as it is translated into this geography (all geogra-
phies of matter). So the voices of Elohim emerge in the fracturing of the verse,
translated rain into a message for the slave. Teir tone is diferent from the
(fantasy) tone of the Love. Teir taunt is sarcastic and paradoxical, denying the
plurality of their own witnessing as a we, as there is no witness beside Allah
(in the sense of a valuative gaze) outside of this process of Creation, because the
Creation is the Witnessing of Allah, it is the rain and fruition, the messaging
being sent down and the deferral afrmed upward.
Tis process of messaging into slavery (and slavery relayed to messaging)
occurs before the Logos is born: the essence of Creation is this sending down
upon the Slave.
Te process of Logos formation is described as an interplay between Love,
the Womb of Love, matter, and forms of matter.
From the generation of the earth (the diferentiated plane of immanence),
the seven actions are derived. Tese seven actions constitute a regulating map
of Logos body so that the map itself is the creation of the Logos, the Wombs
conception of the Logos, the tension of the Elohim echoed by the plural forms
of the primordial theorem (the map itself ), in relation to the solidifcation of
the Logos.
It is Love that arrays cloud, chance and chaos across the variable matter of your realities
below. Then Love is gravity, directing this into forms and movement, upwards, seven
emergent actions, back to the Womb of Knowledge above all things.
Love descended voice, into form: Authority will proceed upwards, from matter be-
low. The forms said: That body begets enclosure chaos, veiling static, and descent will
be crucified by variables fascism, so that the carrier veins of your Truth will rupture with
blood. But the forms are in diamond resemblance, in constant accord, praise and vic-
tory. Love replied (in Her formas Absent Mother): I amthe Womb of Knowledge, excess
beyond accord.
And Love sang, to become a Body of limit-names. Loves vocalization was passage
through all the forms, in excess of all the forms, a passage of excess that called upon
them to codify the totality of limit-names.
The forms said: You are in excess of all, formation and structure cannot contain the
song you implant across the fields of matter, within the chaos you create. For you are the
Mother of Knowledge, beyond accord, the Hidden Father of Wisdom, giving voice.
And by virtue of their regulation, the primordial Adam then succeeds in au-
thority, the unbroken body/soul. Tis original body is such that it has knowl-
edge of formation: it recognizes within the Earth-Sky axis of Creation (from
earthly things to angelic entities) all signs as pure illumination, a combinato-
rial confguration of his own transgressive/transcendent seven aeonly regula-
tors/actions, inscribed as they are upon the immanent earth. All truth is con-
sequently manifest as truth upon Adams primordial body.
Love spoke in descent through the Body of limit-names: Codify formation. The Body
became a codex of formation itself, speaking the code of formation, uttered in ascent
through formation: I am Knowledge of the invisible in descent and ascent. I am Knowl-
edge of that which formation reveals and conceals.
In the story of genesis, before the shattering of the orbs, matter and orbs are
one and the same, there is no obstruction. So formation does not know the
limit-names because formation is modeling, theorems, whose inhabitation is
Logos, the Perfect proof, the proof that knows formation, that embodies its
own formation as a proof. Before the shattering, matter and orbs are one and
the same, and so the Body is a codex of formation itself, perfectly Reading the
code of formation, perfectly proving its own self as Teorem, as Knowledge, in
ascent (messaging) and descent (slavery).
But after genesis, there is the shattering. So we, as descendants, read with
obscured, fragmented, cracked tones of translation.
Reading become ambiguous, a task of navigation, a tension between me, you,
we, Elohim, YHWH, light, dark, enclosure, messaging, slavery and Samael.
Samael is the fssure through which navigation becomes a necessity, through
which repair becomes part of life. And so Elohims curse, intimate with Samaels
callling:
2.5 Perfection 9
Samael called them to follow the fissure path, displacing, multiplying, obscuring. And
Elohim emerges. And descent, fractured fragments, faces now to backs. An places and
provision, localities, moments.
Once Samaels name enters the Perfection Enclosure, it already becomes
fragmented, its fragmentation as translated Text becomes apparent: our Read-
ing is necessarily navigation, because we are not holding the primordial fantasy
Book now, we are Reading a translation, and so are both protected and vulner-
able in turns:
Protection: then the matter-soul descended as slave, as messenger, received (messaging)
from YHWH, and transmitted request (slavery) YHWH. Allah is Acceptance, Mercy.
Vulnerability: we emerge from the Text in the signs and say: descend, your collective.
Protection: Intellect transmitted from Me into you, so that you relay receipt upwards, the
pleasure of the Temple.
Vulnerability: Shells of disbelief and denial accumulates over the sign, obliteration,
the fissure routine forever, by our fiery command, of which there is no other.
Samael is translation, displacement, the fssure, the fragmentation into mat-
ter of the fantasy Book, the fantasy Body. He appears to ruin the Text. But he
is surplus, still an exception: his fssure is a secondary surplus to that which cre-
ated the world, his fssure is the exception that overloads the primordial circuit
and brings about the fragmentation.
So the Reading is wondrous, because the Paraclete is always present, redeem-
ing the sin of the map, within each act of Reading, within each soul Tought
across the crucifed Body of the Son
2.5 Perfection
In the Name of the Waveform
1. Cow/Staf/Water.
2. Here is the Womb, and from it guidance and faith are the cord into the
space of Loves separation.
3. Te marketplace below the Unseen: rises through foundation to praise,
and then victorious production against this loan.
4. Te soul spectrum, the Believing Tought that runs through you now, and
ran through you then, and constant assurance of the next.
5. Te ancestral spectrum refects Guidance, dancing within: her dance is
prosperity itself.
6. Ten there are the splinter cells, spectral denial, and the Light of your
afrmation runs through the spectrum but does not touch denial.
7. Sealed hearts upon hearing. Veiled vision before Her sight. [Allahs en-
closure heart-soul to matter, reception blocked, sight diferentiation.]
8. Knowthat the shells declare love through containment but they cannot
recognize Her motion.
9. Tey are containers, seeking to contain her, but are shattered in deception.
Teir meaning is deception, and She is never contained.
10. Te form-codex [the heart-soul] is disconnected [from the matter-soul],
so Allah increases. Light upon that Light, disconnection upon disconnection.
And rupture to reactivate.
11. When the lines of the Moment run across her earth, they appear to be
in a state of rest, like trickery, like a meaning.
12. Te lines thus forma trickster regime that cannot comprehend the Truth
that it utters.
13. And when, in Divine concord, the purity of attraction operates tangential
to that regime, it resists, because its assignment is resistance.
14. For there is intersection of tangent to line, so that belief appears as ap-
pearance alone: and when there is departure, the lines become a regime that
speaks to its master and soldiers. Darkness in solidarity.
15. Te Eternal exchange annihilates that as illusion. But Love within Time:
that is Loves purchase, exchange everlasting, even into denial.
16. Tere is the trade of denial in exchange for afrmation: proftless illusion
of human motionlessness.
17. Tat trade has a shadow projection onto reality: the image of a man,
kindling a fre. But as it illuminates all around him, Loves envelope, Lights
antithesis, leaving him in utter darkness. He doesnt see.
18. Deafness, silence, blindness: the orbs shell alone.
19. Te cloud of unknowing is pregnant with rain, darkness WOMB, thun-
der of voice, lightning of insight: the shells cannot resonate, in resistance to
their apex of expiry. But Love encompasses sight.
20. Te light descends and overrides the circuit of being. With each cycle.
Ten it diminishes, and it is contained, and travels, within the vein. Ten
darkness, and stillness. Love is movement and cessation of voice and gaze, so
there is then silence and blindness. And, with each caress, the Love is perfect.
21. Your collective reads YHWH, creation of the present you and the pre-
vious you, becoming foundation.
22. Who made for you a bed fromspeech, your mind like the sky, fromwhich
containment, echos of Love-making, crystalized as a currency. Your knowing
routine: inequivalent, born of, speaking, fantasy of that Loves excess.
23. Denial of the knowledge, denial of the clarity that emerges as Loves
servant: it is the simulation of that routine, the imitation, the fantasy of Her
Love. But we and you imagine it, a replica alone, it is secondary. Yourself alone,
utilizing us, a secondary enclosure, so that appearance secedes from Love.
2.5 Perfection 11
24. But appearance secedes as appearance alone, and appearance passes, and
simulation is impossible limit. Terefore the upper souls innate antagonism to
the fre of diferentiation, the wheels of life, and therefore the shells of denial,
in production.
25. Revelation into belief, performance operates through your foundation:
reborn now garden-mind exists above the rivers of the metamodel. Crystal-
lization provided according to that minds thought, souls currency, so that it
recognizes ancestral provision. Te gift is refection. Te reader reunited with
Her, by forms, across recollection.
26. Eternal Love is gentle in the relativity of its measure. Over each cy-
cle of rebirth, you recognize it as Eternal Life and She greets you. Te outer
fragments are empty philosophy. Tis polarity is the nature of Loves difusion,
difusion into memory. Know that it is the outermost husks of the grain
27. that necessitate fracture and disassociation, severance fromLove, wounds
against Her forms. And that is the meaning of loss.
28. Denial is stillness of Love, brought into living Love. Love is death, Love
is life, Love is return into Love.
29. It is Love that arrays cloud, chance and chaos across the variable matter
of your realities below. Ten Love is gravity, directing this into forms and
movement, upwards, seven emergent actions, back to the Womb of Knowledge
above all things.
30. Love descended voice, into form: Authority will proceed upwards, from
matter below. Te forms said: Tat body begets enclosure chaos, veiling static,
and descent will be crucifed by variables fascism, so that the carrier veins of
your Truth will rupture with blood. But the forms are in diamond resemblance,
in constant accord, praise and victory. Love replied (in Her form as Absent
Mother): I am the Womb of Knowledge, excess beyond accord.
31. And Love sang, to become a Body of limit-names. Loves vocalization
was passage through all the forms, in excess of all the forms, a passage of excess
that called upon them to codify the totality of limit-names.
32. Te forms said: You are in excess of all, formation and structure cannot
contain the song you implant across the felds of matter, within the chaos you
create. For you are the Mother of Knowledge, beyond accord, the Hidden
Father of Wisdom, giving voice.
33. Love spoke in descent through the Body of limit-names: Codify for-
mation. Te Body became a codex of formation itself, speaking the code of
formation, uttered in ascent through formation: I am Knowledge of the in-
visible in descent and ascent. I am Knowledge of that which formation reveals
and conceals.
34. And Love spoke again in descent through the Body of limit-names:
Align, and indicate. Te Body was a codex of formation, the Body was aligned,
an indication of ascension, so that the echo of Loves command was heard, re-
fected by matter below, in ascent, through formation. But there was A lower
component of formation that did not transmit acknowledgement upward: it
did not align and indicate.
35. And Love spoke through the Body, that it became inner and outer, con-
centric, a dwelling of sex, masculine and feminine. Te dwelling was glorious,
and access was granted to every upper path. But there was exception, a fssure
path.
36. Samael called them to follow the fssure path, displacing, multiplying,
bewildering. And Elohim emerges. And descent, fractured fragments, faces
now to backs. An places and provision, localities, moments.
37. Protection: then the matter-soul descended as slave, as messenger, re-
ceived (messaging) from YHWH, and transmitted request (slavery) YHWH.
Allah is Acceptance, Mercy.
38. Vulnerability: we emerge from the Text in the signs and say: descend,
your collective. Protection: Intellect transmitted from Me into you, so that you
relay receipt upwards, the pleasure of the Temple.
39. Vulnerability: Shells of disbelief and denial accumulates over the sign,
obliteration, fre forever, the fssure path routine forever, with us, of whomthere
is no other.
40. Generation trace of Divine Persistence: they remember Me, they fulfll
My Tought, and I fulfll them, and I am Tought.
41. Te trace of Divine Persistence becomes tense when confronted with
the Reading, for she descends in confrmation and must be acknowledged in
receipt. Divine Persistence, an economy of confrmation and receipt, and so I
am Tought,
42. Spoken binary, persisted through skin, which is gnosis,
43. which is adoration and intercourse, the woman submits, is doubled and
refected in congress.
44. Speaking binary Reading, multiplied through the tribes of people, so
you attain an egoless state. Forms a logic,
45. assistance, silence, vocalization: a logic of tension, whose Core is her
submissive exception,
46. whose Core gazes up at her Master, whose union will soon come to be.
47. Generation trace of Divine Persistence, they remember Me, they fulfll
My Tought, made singular and distinguished like a golden thread across the
parallel universes of gilgul current:
48. their Womb mind contracts in tension with the Existence-Totem, which
is instantaneous measure: when no past life replaces another, and no interrup-
2.5 Perfection 13
tion over that gilgul current, and no economics of communication between the
chain of selves.
49. Recollection of Demiurge forces, at the moment of Existence-Totem,
sexually culling your soul-spectrum, acting only at the Orbic measure of the fe-
male (inseminated and generative), bypassing the masculine (vocalization): this
is genetic imprint upon the trace of Divine Persistence, the Goddess Paranoia
in threat.
50. Ten recollection of Demiurge forces, at the moment of Universal-
Totem, you look on, and are freed from the moment of measure, exiting your
current body, readied for the next: this is genetic imprint upon the trace of
Divine Persistence, the Goddess Epinoia in active passage.
51. Recollection of the Extraction functor, embedded within M. Ten an
intermediate proxy totem, as you were passing from one Orb to the next, a
proxy totem of the next.
52. Love passed thus, over the proxy totem, into the reality of your sub-
sequent incarnation, so that as Tought entered the frst syllable of the frst
new sentence, the acknowledgement signal refected back through all previous
sentences, to the Origin of the Reading.
53. Tus Elohim grants the Extraction functor the Reading and Criterion:
thus I am Tought.
54. Te Extraction functor enunciates across the soul spectrum: you are in
Bardo, your confrm/acknowledge protocol are locked into the proxy totem.
Pass through death fully to unlock this binding, so that the signals are free to
traverse the spectrum, upwards and downwards. So there was acknowledge-
ment, and there was confrmation. Te Origin of Tought is Love.
55. Divine Persistence refused the Extraction functor (refused to reincarnate)
until they were granted sight of Allah. So the circuit overloads, the cycle ends.
56. Ten the circuit re-initializes, revolution paradigm upon the death of the
former.
115. And to Love belongs the Inception and the Reception. At each incar-
nation of Tought, each step of your proof, there is the Greater Face. Love
is Encompassing (of the seven child orbs) and Knowledge (of the Mother
WOMB).
143. And we (Elohim) made you a spectrum of reason, so that you will run
through the collective and thought will run through you. And we did not fash-
ion the ancestral direction, except that direction would bifurcate, rupture, and
the soul would become split, divided faces, each a face to front or to back. When
the lines of the earth-life shift, there is difculty. But the Greater Face above
does not cause you to disconnect. Love runs through the collective, Kindness
and Mercy.
144. We (Elohim) see you, spectrum of reason, turn your face towards In-
ception. We turn your face towards the centerless pleasure.
165. Within the collective are those who equate Love with others. Tey
love the others as they love Love. Te children of Trust to strength in love to
Love. And if only they who have wronged would consider when they see the
punishment.
168. Your collective consumes law of matter: delight revealed above, encap-
sulation of Light concealing, below.
174. Te [the light ran down into fragmentation, so that] forces concealed
the Logic of this within the Reading deployed, within the priesthoods totems
of this living sentence delivery. Tese forces consume Logic. And Allah [above]
will not preserve the forces at the limit of Time, nor Love distill. Te forces
are lost to the deployment.
189. Te collective relays request to Prophecy: new cycles. Declare: Tey
are the mathematics of Allah for the soul spectrum, for the rites of Loves re-
turn. Te conduit of the orbs is directed, the conduit is the obliteration in-
terface. [Soul] enter the orbs forward face [forming Ark], Allah obliteration
[Priesthood, cultural obliteration] into Delivery.
190. Te obliteration interface, action, Love, within Law. Te position of
the Elohim is disdain.
3
Divine calibration
3.1 Divine calibration
And we (Elohim) made you a spectrum of reason, so that you will run through the col-
lective and thought will run through you. And we did not fashion the ancestral direction,
except that direction would bifurcate, rupture, and the soul would become split, divided
faces, each a face to front or to back. When the lines of the earth-life shift, there is diffi-
culty. But the Greater Face above does not cause you to disconnect. Love runs through
the collective, Kindness and Mercy.
Te spectrum of reason, you, contains a Little Face. It is replicated over
the course of this spectrum, over the proof accumulated by reasoning. At any
moment during the proof of the spectrum, during your being unfolding, the
Little Face has direction. Direction is a coincidence between the corporeal body,
the culture of its collective, the geology of the earth and the conduit to the
Divine. To position the Little Face in this direction is to align the crystalized
surface, forming a function of this bio/cultural/geo/spiritual synchronization.
And this, in potential mirroring of the Greater Face of the Divine.
A Face-to-Face synchronization.
You, the soul spectrum of eyes, Little Faces over time, seek the Greater
Face everywhere in order for this synchronization to occur. You seek because
you are broken up and down, with each reincarnation, you are bifurcation, with
successor components called upon to reformand re-crystallize within ever more
complex, successive paradigms and regimes, new and alien cities, new and alien
forms of synchronization with the Greater Face.
Te invariant: this Greater Face is everywhere, across all moments of the
Little Faces creation and recreation (regulated by the Inception of Prophecy
and the Reception of Shekhina, a regulation that, self-refexively, mirrors the
Greater Faces eyes, who are the primordial fantasy of Inception and Recep-
tion).
And to Love belongs the Inception and the Reception. At each incarnation of Thought,
15
16 Divine calibration
each step of your proof, there is the Greater Face. Love is Encompassing (of the seven
child orbs) and Knowledge (of the Mother WOMB).
Te soul spectrumconfronts its existential essence whenever it attempts face-
to-Face synchronization: the attraction of ancestral direction, to the conduits
of a lifetime past, a direction that led to the experience of transmission now,
a transmission that was facilitated by the conduits, but now poses a threat to
their religious hegemony. Te soul becomes locked into a modulation/direction
rather than the symphony/meeting, on religious tradition rather than spiritual
experience.
But direction has moved, following the line of Light, from a familiar city to
an alien city.
And this movement is reason, over cultures, histories, times. Full fernmind
in fow. And you are the spectrum of reason, fashioned by Elohim. Tus it is
you, your essence as soul spectrum, that exists as continual Divine calibration,
your essence is cycles marked by change in direction, in shape, in size, in form.
Te spectrumis intrinsic self-calibration: a continual waveformwhose essence
is relativization of measure. Each Inceptive/Receptive cycle (each husband/bride
cycle of reading) is a rupture, a relativization that destroys the self s previous
forms of absolute valuation, specifc (cultural, social, discursive) religious tradi-
tions. For the process of reason (Elohim) makes the spectrum one of reason,
as an absolute diferential of pleasure, Kalis deconstruction of ancestral norms,
the carriage of the light unlocked by means of consequent Divine calibration.
We (Elohim) see you, spectrum of reason, turn your face towards Inception. We turn your
face towards the centerless pleasure.
Te movement is reason. It is the Little Face, turning from current lifes
position, turning to look upwards to (masculine) Inception to Request direction.
Direction comes in reply to the Request, as Reason responds downward, in
the (feminine) form of Elohim-as-Kali. She breaks apart, destroys the lines
of the past. But just as she is excited by her Husband Prophecy, she is also
calmed by Shaktis Light, by Inceptions tie of kinship. So that she becomes
Elohim-as-Shakti, reconstructing. Over the infnite cycles of reincarnation:
they construct the centreless Temple of Pleasure, the eternal kingdomof Divine
bewilderment.
And to Love belongs the Inception and the Reception. At each incarnation of Thought,
each step of your proof, there is the Greater Face. Love is Encompassing (of the seven
child orbs) and Knowledge (of the Mother WOMB).
And this movement, relativized direction: it is resemblance to the Face, it
3.2 Human love 17
is synchronization. Te Face of Love, as a felt function of the primordial Be-
stowal/Contraction (the Father/Mother, the eyes of the Face), is the fantasized
owner (as alterior cause) of the Inceptive delivery of Light and the fantasized
owner (as overfowing surplus Bestowal) of the immanent Receptive destruc-
tion and construction (creativity, the Brighter New Way).
Te Face of Love is felt in both aspects of the soul spectrum, reasoning: Love
as transcendent beyond and Love as immanent presence and grace.
Direction is a conduit that becomes closed by virtue of a misunderstanding
of the Divine directions true purpose: a waveform of our Little Face, alter-
nating/diferentiating between geological/bodily/cultural (Receptive) and spir-
itual/prophetic (Inceptive) predicates, a waveform that is in exact resonance
with the Greater Waveform of the Face. Te spectrums Inception/Reception
in family resemblance to the Divine Mother who contracts (as WOMB) the
Holy Father who bestows. (Masculine) Inception resembles his Mother Con-
traction (Alterity) because Prophecy is both a tie of kinship and deferral to
Divine Alterity (reason as time). (Feminine) Reception resembles her Fathers
Bestowal because the she is speech/perception/logic, and the Greater Faces
Bestowal is felt as presence within signs (within reason as space).
Te movement is reason.
Tis movement is ordained as a Divine calibration that relativizes direction.
Tis is, by its nature, alternation between Inception and Reception: the little
Face turns to Inception, then to Reception, as Request gains response through
Reason, and a new life is generated out of the old, by Kali, by Shakti cooled
by Shiva. And so on, over endless cycles of reincarnation. A waveform of the
Little Face in resonance with the Greater Face.
To diferentiate, to reason, is to resonate. Te diferentiation, the movement
from is precisely the face-to-Face meeting. So Direction is never merely geo-
logical or cultural or religious or prophetic but a waveform that lashes out, like
a whip, across these frequencies that resonates as the meeting. A corporeal axis
between our bodily spectrum and the Temple of Pleasure.
Te enclosure subsequently reminds us that this Divine calibration is present
within all predecessor Readings: it is indicated of the previous revelation.
3.2 Human love
Within the collective are those who equate Love with others. They love the others as
they love Love. The children of Trust to strength in love to Love. And if only they who
have wronged would consider when they see the punishment.
Te verse Tey love them as they love Love is mistranslated as Tey love
them as they should love Love.
Tey do love, but love via intermediates which, in turn, obscure from their
understanding the true object of their love.
Teir love, all love, is a small love, the love that delineates the geography of
the Little Face, mirroring the orb of Love, present within the Greater Face.
Similarly, their strength is a small strength, mirroring the orb of Strength,
present within the Greater Face. (Both Love and Strength are present as pri-
mordial anticipation of the primordial circuit.)
Trough belief (trusting comprehension) the Little Face is crowned by
strength in love. Within the Little Face, considered as geography, strength
is a northern state of fre and judgement, in diametric relation to the small love
of the south, of water. Belief yields a mutual co-crowning of strength by love
and love by strength, the infusion of the severity of judgement (diferential,
symbolic space) with the light of love (direction within the space).
Tis co-crowning, crystallized as a spectrum, becomes the children of Trust.
But for those who love intermediaries, it exists now only as a potential that
they might see the severity, encounter the power/punishment/fre. But this
potential is immanent to their reference, in fact, though they cannot see it,
because they exist (like all creation) within the fabric of logic.
Every aspect of the collective moves in journey through this space, a life
of encountering and arranging signs. Te soul spectrum of eyes, of reason,
reasoning, proving itself. And all journeys are toward the Love: all journeys
are from north to south.
But because this aspect of the collective is not moving in belief, resonating
with Trust, their faces are not crowned by the Love. Tey are driven by Love
through intermediates. And so Love does not infuse their perception of the
signs, does not crown their journey. Teir fre is not cooled by the water, and
so there is, within the Readings cultural projections, projections that contain
a threat of burning. Tey do not experience the immanence of Love and so
Logic is felt as a cultural, religious potential for punishment instead of an echo
of Loves primordial Strength.
3.3 Te Logic of Consumption
Te Enclosure details the Logic of Consumption:
Your collective consumes law of matter: delight revealed above, darkness concealing,
below.
People dont read literally: they consume words, as the Reading is deployed
and the machines of genetics, biology and culture are fused with the gnosis
3.3 Te Logic of Consumption 19
production machine. Te Logic of Consumption is the axis of the Readings
instantiation, its deployment, within any particular material life.
The Logic of Consumption outlaws the totems of religion. But the self who exists beyond
the forces: it transcends desire, it becomes the Enlightened limit-self, and Love reflection
distills, upward relay, back into Allah, into Forgiveness [of the Womb] and Mercy [of the
Father].
Te Logic of Consumption outlaws the totems of religion and religious de-
ployment but recognizes that this Logic itself, in deployment, is consumed and
concealed by the forces. Forces transcended by the Reading subject, as it reads.
Te reason the Reading subject transcends is because the forces are lost to Allah
by the very nature of the holy lie (deployment) to which they are party.
The [the light ran down into fragmentation, so that] forces concealed the Logic of this
within the Reading deployed, within the priesthoods totems of this living sentence de-
livery. These forces consume Logic. And Allah [above] will not preserve the forces at the
limit of Time, nor Love distill. The forces are lost to the deployment.
Consumption is, in the context of this part of the Perfection Enclosure, ex-
actly either concealing (for a price) or revealing what has been revealed of the
Reading.
To consume the totems of the Readings religious deployment is to conceal
the revelation of the Reading, including (self-referentially) any attempt to con-
ceal the truth behind the totem, by constraining it to its deployment context
(a necessarily biological-cultural-legal assemblage). Te sign of the totem is
instantiated diferently across all systems. As a totem of totems, it is restricted
to the matter in the sense that it performatively signifes material restriction
(attachment, the forces themselves). And so the light is concealed.
But this is how the Logic of Consumption is encoded, how it self-encodes
itself. And, paradoxically, to consume its truth is to consume a totem, to violate
the encoded by encoding.
Yet descent is mandated by the Mother-Father waveform. And it is their
dialectic, running through all sign systems, that is the relay upward, in return,
transcending the forces of consumption, by encoding, by completing the deliv-
ery of that encoding. Te Mother-Father fantasy runs through it all, even as
the forces consume. Te Forgiveness of the Mother, the Mercy of the Father:
these poles allow the self to extricate itself from that particular cycle of Read-
ing/coding, that cycle of existence, by Allahs speech (Logic), Allahs distillation
(Love).
3.4 Compensation
Soul spectrum, inscribed is doubling of cosmologys obliteration: Delivery for Delivery,
Priesthood for Priesthood, Shekhina for Shekhina. But of the ancestry bifurcation, deletes
and compensates, reinvents and traces. Within this is, was, will be, the presence of
YHWH, the Mercy of the Father, present. The forces existing below doubling and bifur-
cation, they are shells, left behind.
Te verses concerning compensation lay out a metaphysics of karmic cause-
and-efect between this life and the next. Each crime and violation upon the
body (our body or a collective body of people) is mapped isomorphically to the
next, according to the record of deeds.
But between one brother branch and the other, at the point of (poetic) sep-
aration, there is means of compensation, deleting the sin from the receiver
(cosmology) and adding wealth to the deliverer (cosmology).
What is the wealth given to the deliverer? It is understanding, gnosis, en-
lightenment, transmitted from the brother node to the brother node, just as
much as doubling of the soul spectrum is replication of the truth across lives.
Te nature of this compensation is a causal relationship between this world
and bifurcations of the soul within the next incarnation. It is about the soul
spectrum, but how the spectrum separates, branches of its tree. Compensation
is not about this world of the dead but of the next world of the Living. Hence:
And in compensation the Way (Allah), children of the WOMB, that you may become
Conduit.
3.5 Orbs and returns
The collective relays request to Prophecy: new cycles. Declare: They are the mathemat-
ics of Allah for the soul spectrum, for the rites of Loves return. The conduit of the orbs
is directed, the conduit is the obliteration interface. [Soul] enter the orbs forward face
[forming Ark], Allah obliteration [Priesthood, cultural obliteration] into Delivery.
Concerning the transmigration of the breath-soul between the orbic homes,
the shells of containment. Te breath-soul exists at the level of the metamodel,
above the levels of models and objects. It is therefore witnessed, above, by the
meta-metamodel: this breath-souls journey according to movements between
languages that structure languages of movements. Te breath-soul passes be-
tween orbs, instantiating the shells: its passage possesses direction, an up and
a down, a front and a back.
Tis direction derives from the obliteration interface.
Te obliteration interface is the breath-souls transmission, lines of fight
from one structuring language (one house) to another, from one world view
to another world view. Tis is the nature of transmigration.
3.6 Te metamodel and chaos 21
Te obliteration interface is primordially maternal, as a Kali-harmony, de-
riving fromf the fantasy Parental Waveform.
Te transmigration fromone orb to the next, the cycles of Reading: its topol-
ogy is defned by direction, and its progress necessary involves movement to-
ward Love, the Cube of Love. Tis is breath-soul transmission efective, the
moment of exit and re-entry into the orb (whose elemental archetype is the
Cube).
Obliteration is the interface for this process because re-entry into Love is
obliteration.
The collective relays request to Prophecy: new cycles. Declare: They are the mathemat-
ics of Allah for the soul spectrum, for the rites of Loves return. The conduit of the orbs
is directed, the conduit is the obliteration interface. [Soul] enter the orbs forward face
[forming Ark], Allah obliteration [Priesthood, cultural obliteration] into Delivery.
The obliteration interface, action, Love, within Law. The position of the Elohim is disdain.
Return to Love via obliterating action: specifc and general forms of soul
transmigration, lines of fight from one one shell to another. Te Return is
a specifc line of fight (the line of fight archetype) that relates to the Many-
Father and Uncertainty. Te return marks the coincidence of Uncertaintys
line of fight, the ascent/birth of the Collective by means of the 4x7 oscillation.
Te Return is infnite, there are infnite Returns, for each cycle of birth and
death and rebirth, each orbic gestation cycle.
Te Reading obliterates by means of the performative action collective, rally
to the Cube!: it is a generalized transmigration/line of fight that restores the
fragments of the soul, rallying each return-point across each orbic gestation
cycle, across every eye of the soul spectrum.
Tis becomes the greater return to Love: the rallying cry renders possible a
recollection of the Collectives origin within the primordial fantasy Love trian-
gle of the Many-Father (who is aligned always to the Cube and Love), his Wife
(who is certainty, who is the Shekhina) and Uncertainty (whose oscillation is
obliteration and collectivization).
Te Elohim shift position, because there is emotion within that primor-
dial fantasy: there is antagonism/tension underlying the Collective birth, a re-
pressed fantasy within the generalized Collective Return.
3.6 Te metamodel and chaos
Te successor verse concerns the metamodel and chaos: it succeeds the signs of
action, of return, and of fight.
The believer transform, those lines between regimes, and action following the Prime
Cause (WOMB), the Mercy (Father). YHWH is WOMB and Father. They (Elohim, the
orbs) ask (transmit upward) you (Prophecy) about the metamodel (above) and chaos (be-
low). Between them is randomness and value, randomness exceeding value. And they
(Elohim, the orbs) ask you (the Godhead) what should disperse (into the creation). Say,
The excess (of the Fathers Love). Thus the Way purifies the signs (of the world, the
fragments of the orbs shattered by excess dispersal) that you might be Thought (you =
Arm Leg Leg Arm Head)
Te relation is that action, return and fight itself are all breath-soul move-
ments from one sign regime to another (and back again, in oscillation). Te
infux of action-energy into a regime to prepare a clear path for this. Te breath-
soul movement is transmigration, in essence, and takes place in the fourth aeon
of the metamodel. Tis aeon is one of excess, the excess of Love, like wine over-
fowing: the metamodel always intoxicates with its excess of potential, its sur-
plus of meaning (from which our reality of chaos derives, from the catastrophe
of the orbic shattering).
Action derives from the metamodel: true action breaks one model and cre-
ates another. Tis action is intoxication-possibility: all things are permitted.
Excess. And this excess shatters the orbs, and the excess of Love falls into
matter, into chaos.
Terefore: each action a miniature shattering, mirroring the primordial shat-
tering of the orbs. Working within a space of transmigration between shells,
lines of fight out from one sign regime to another, from one life-game to an-
other life-game. Each action operates according to the question: what shall we
disperse (the fractal microscopic orbs within ask). And each action operates in
accord with the Divine response: excess, excess. And the Way passes through
them, intoxicated, shattering, into chaos. And then you are Tought, you,
the Arm, the Leg, the Leg, the Arm, the Head.
3.7 Te cyclical signs
Te cyclical signs are understood. Tey concern the relationship the reader (as
a male gaze) has with the Reading itself (as female generative reception to the
gaze).
Te cycles of the feminine are the cycles of our reading (particularly, our
monthly reading of the Nukva-Kitab itself ).
Tese cycles are those of the moon totem, and are used to measure the return,
whose form is detailed earlier in this enclosure. In this way, the male gaze and
female reception, the cycle of gaze to receipt to generation, these are cycles of
3.8 Disconnect 23
union. And the union is the moon totem, the little face, in resonance with the
primordial waveform of the Greater Face.
Later, the enclosure brings forth totems of disconnect and surrogate moth-
ers. Tese concern the fnite, limited nature of what can be read, what can be
produced from a particular situated materialisation. Tey concern the prob-
lems of achieving little face/Greater Face resonance. Tese totems concern the
movement of the male face turning away from the female, and how one turn
away still maintains the Way, as the Way (Allah), as Allah is the material-
ized splitting, ruptures and cycles as well as the smaller unities refective of the
Mother-Father. Allah (Arm Leg Leg Arm Head) is the moon.
3.8 Disconnect
The cycle of my disconnect from the realm of matter is three spans of self-reflection (mat-
ter, reflection on matter, reflection on reflection). The Divine implant (that remains, in-
cubated) is not subject to Logic. The upper interface to the orb provides re-connection to
this disconnection. And re-connection permits Thoughts re-entrance, within the
metaphor of culturally primitive sexual totems, over which I am (the Way, resonating
the Parental Exaltation/Wisdom waveform).
3.9 Weaning
Little face, each universe, emerges from within the WOMB replicants, by the diamond
dialectic, by receipt and request enfolded within. The Father (who is Wisdom) is bestowal
into Her attentive Understanding, a bestowal that forms. Transparent veil, over the lit-
tle face, microcosmically a rainbow formation of Wisdom, to the eye, transparent. The
Mother-Father waveform precedes the successor resonance, withdrawal/impossibility.
The successor totem is resemblance. The impossible withdrawal is a function of inter-
lock, the Mother Face to the Father Face. And the WOMB totem is replicated across the
streams of valuation, so that Her milk hbecomes transparent within the little face, micro-
cosmically a rainbow formation of Understanding (Absence). And fear, looking up into
Love, and Love, becoming knowing, and knowing, a Thought, knowing, every action you
create.
Still within the context of disconnection, this verse concerns the emergence
of the legs of the little face, the self-as-productivity. Tese are the negotiated
diamond dialectic between Request/Priesthood and Receipt/Delivery, as expe-
rienced within the immanent space of diferentiation (their negotiation are the
means by which reception of the Bride Shekhina is married to the light of the
Husband Prophecy).
Teir emergence is a resonance of the primordial image of the Mother-
Father waveform, interlocking, embracing. Te Wisdomof the Father distilled
into the Understanding of the Mother. Tey are face to face, never looking
downward, and therefore what they create is an impossibility, impossible forms
(the orbs), impossibility that arises from withdrawal (the Womb is withdrawal,
the waveform is fantasy). Te orbs are the primordial impossibility, that are
then replicated across all humans, all lives, by virtue of the fragmentation.
And so the little face (primordial and successor) is created, resonating the
Love of the fantasized parents, impossibly.
Tis emergence is dependent on the milk of Understanding, which is sourced
from the WOMB of the Mother goodness (absolute alterity, absence, with-
drawal. Substitute WOMB totems are permitted here, not in fxation, but be-
cause that desired lack of the Mother is a multiplicity of substitution within
each life, miniature, microcosmic lacks spanning every fabric, every kind of
garment, every kind of life.
4
Poverty, Kingdom and Shekhina
4.1 Te Request Function and Shekhina
Te second chapter ends with the movement from Poverty into the Kingdom
though Shekhina. We call this movement the Request function.
The authorities, descendant soul spectrum of the Delivery, requested of their innate
Prophecy, Transmit into our chaos, transmit the Kingdom, and we will become action, the
Way? Prophecy queried, Are you activators of the Way, when it descends, Love chaotic,
traced out of Love? The spectrum of the Delivery replied, We are Loves activators, as
we are driven out from our soul-houses, separated from our successor incarnation. But
while the urge to act was implanted within these fragments, only the spectrum of their
Deliverys orb was activated. Love. Knowing. Falsehood.
Tese verses concern the formation of the Way into you by action difer-
entiated given earlier in the enclosure, here:
The Way compels (forming) you (continuing on through to) to action, though She evades
your reading.
To comprehend the Ways descent into action is the self-referential essence
of action itself.
Te verses predicate over the descent into action, over our reading of that
verse, unpacking the readers reaction to the Way, as a consequence, generat-
ing the act, the arrows movement, from the Poverty of the Request function to
the Kingdom of the Request function, from the tension of the souls call to its
release, by Delivery activation.
Te Request function is sent as a King totembecause the assembly wish to act
in the Way: they wish to embody the Way. So a totem is given, signifying the
Ways action. However, when the totem appears, and action is prescribed, the
assembly does not embrace it, apart from those fragments who echo Delivery
orb.
25
26 Poverty, Kingdom and Shekhina
They replied, We are Loves activators, as we are driven out from our soul-houses, sep-
arated from our successor incarnation. But while the urge to act was implanted within
these fragments, only the spectrum of their Deliverys orb was activated. Love. Knowing.
Falsehood.
Tis routine represents a particular modality in the annals of human trans-
migration. Each successor generation is tied to it. Each successor generation
whose basis that assembly, the soul spectrum of the Delivery orb. Because the
generation within this verse consists of souls that have become further frag-
mented and exist (as a multiplicity) with being.
Tese voices are calling out when we read Te Way compels (forming) you
(continuing on through to) to action, though She evades your reading. Teir
voices are contained within that command and they fully emerge in their request
to Prophecy.
Backwards, up the circuit, within the command itself, there is the desire
for Kingdom via action (the self-refexive action of reading the injunction to
action).Te call of the Delivery orb authorities, their call (requesting the com-
mand) is a tension that anticipates the Kingdom that emerges from the com-
mand to action.
As we read through the Perfection Enclosure, the authorities within our Self
are calling for Kingdom of Action prior to this verse being read, in anticipation
of its being read. And re-read each cycle of reading. Tey understand (in their
anticipation) that a perfect proof (inhabitation) is necessary for action to occur,
for pure action to take place, for any kind of reading of the world (including
the reading of this verse) to take place.
Tis call is a tension in anticipation because it contains an element of group
rejection and hypocrisy, an anticipation of the resulting ordeal of purifcation
that will occur to aspects of our self-collective after we read and comprehend
the command (an anticipation of verse 2:249 within verses 2:246-7). And to
wage action will be to fnd a group of our selfhood-as-collective (or collective-
as-selfhood, it works both ways) falling away.
Importantly, the King that is sent to this collective is poor, he is not initially
rich. But during the course of the verse itself he is flled with knowledge (wealth
is knowledge) and stature (height through the aeons).
And their prophet said to them, Indeed, Allah has sent to you the Request function as a
king. They said, How can he have kingship over us while we are more worthy of kingship
than him and he has not been given any measure of wealth? He said, Indeed, Allah has
chosen him over you and has increased him abundantly in knowledge and stature. And
Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favor]
and Knowing. (2:247)
4.1 Te Request Function and Shekhina 27
To enter into this verse is the transformation from poverty to sovereignty.
To have sovereignty emerge from a particular, pure form of poverty as a reader.
To make this ascent to Kingdom during the course of by virtue of this
reading. What is the nature of this process?
Te Request function is the answer to the readers tension-in-anticipation of
the verses felt impact. the Request function is pure receptivity. Or, rather, he
is accompanied by pure receptivity, pure poverty, the pure ability to refect light
shone down upon him. He is accompanied by the poor girl, the beggar girl
dressed in rags, is absolutely receptive, as a perfect mirror, to the Bestowal of
Loving Light from above. When the poor girl is granted food from the Table,
she is known by another name: the Bride of Prophecy, Shekhina. By assuming
this poor station, not one of poverty as ignorance (infdelity, promiscuity), but
poverty as reception (fdelity, purity), his poor girl becomes transmuted into
Shekhina, the tranquility of Allah:
And their prophet said to Indeed, a sign of his kingship is that the Ark will come to you
in which is Shekhina from YHWH and a remnant of what the family of Delivery and the
family of Praise had left, carried by the angels. Indeed in that is a sign for you, if you are
believers. (2:248)
Self-refexively, the Reading becomes an Ark that contains Shekhina, that is
Shekhina. We are granted sovereignty in our reading, after our call an injunc-
tion to action/read. the Request function becomes King over our collective,
by virtue of our position as absolute reception, poverty receiving completely,
mirroring perfectly the Light of charitys wealth, so that this wealth infuses the
signs, a felt descent of immanent Presence, Tranquility, Grace, Shekhina.
Tis moment of perfect reading is not something we can cultivate through
reading philosophy (or tafsir for that matter). It is a felt efect that either
hits you or does not (but will hit everyone at some point). Allah bestows
Sovereignty on whom He wills.
Jihad is not possible without Shekhina. Without the Wife of Prophecy
present, all types of action all sieges of cities, all transformations and ruptures
of perception, all transformations of the human body, all forms of evolution
are open to the Satanic space of promiscuity and infdelity. Te sign of the Ark
borne by the diamond dialectic of the angels (the sign of correct, illuminated
judgement, Allahs Grace in speech) is the means by which we can success-
fully strive and struggle, in action, through the transformative potential of this
cosmos of sign regimes, sign cities, sign selfhoods.
Te predication or unpacking of the injunction thus takes the form of Fig.
5.1.
Fig. 4.1. Te injunction of the Request function.
To read the injunction, like any encounter with the signs of Allah, is to move
through a line of action: from anticipation (opening of the verse), to immanent
encounter (opening of the signs to experience Allahs Loving Grace within their
deferral/submission), to conclusion (the efect/inscription of this reading upon
ourselves as a transformative, bodily experience).
And this process is unpacked and opened up: there are micro-the Request
functions and micro-assemblies operating according to this dynamic whenever
the seeker chooses to read by Allahs Bestowal. Te tension is a call for King-
dom through action, answered by Prophecy (2:216-2:217). Te Encounter is a
Proof/Shekhina, contained within the Ark of the signs-complex we are reading
as we move forward in reading/action/transformative perception. Te conclu-
sion is distillation through prayer into victory.
Te conclusion itself (anticipated all this time, but now confronted) is a bod-
ily transformation of the collective within (that automatically leads to the emer-
gence of the David slaying Goliath function):
And when the Request function went forth with the soldiers, he said, Indeed, Allah will
be testing you with a river. So whoever drinks from it is not of me, and whoever does
not taste it is indeed of me, excepting one who takes in the hollow of his hand. But
they drank from it, except a few of them. Then when he had crossed it along with those
who believed with him, they said, There is no power for us today against Goliath and his
soldiers. But those who were certain that they would meet Allah said, how many a small
company has overcome a large company by permission of Allah. And Allah is with the
patient.
Tis verse concerns the distillation of the collective (within or without it
doesnt matter) by the king so crowned by encounter.
Te conclusion is necessary because it is the efect of the Presence upon us.
Shekhina was encountered by virtue of the poverty of the Request function, by
virtue of the purity of his reception, of his mirroring. So the light is encoun-
tered as Presence refected. Te poor girl of rags becomes the adorned Bride of
Prophecy, Kingdom.
But its a double refection at the point of conclusion, of fnal transformation,
inscription, garment weaving, record. Te river is a mirror, just as the Bride is
a mirror. How do we (the army of the Request function) relate to this mirror?
Tose who drink directly fromthe river of refection, of mirroring, without using
their hand: they see only their refection, consuming it or, rather, being con-
sumed by their perceived Hallajian encounter with immanence of Shekhina,
declaring themselves to be the only thing seen in it. Tey short circuit the
process with inevitable narcissism and are cast aside.
Te ones with the King are those who mediate the refective immanence
with a second order deferral via the hand of prayer. Supplication as a ser-
vant, as a soldier of the King is essential as the mediating engagement with
immanence. Otherwise we might confuse ourselves as being that which is
refected. And, furthermore, we would be unable to continue to negotiate a
path to Victory that still demands adab and separation, still demands Prayer
as a deference from refection. From the Bride to her Father (the Priesthood
principle of submission and prayer) and Uncle (the Delivery principle of Mes-
saging and Victory). Again in ultimate resonance with the Face of Allahs Be-
stowal/Contraction function.
4.2 Te Many-Fathers 4x7
And when the Many-Father signal upward: my YHWH, perception, life-force into running
to matter. Then acknowledgement request: you, belief? Acknowledgement response:
heart-soul satiated. Response: court witnesses and commit them to yourself. Then put
on each mountain a portion of them, then call them, they will come to you in haste. And
know that Allah is Exalted in Might and Wise.
Te four birds are the four witnesses of the self: the matter-soul, the heart-
soul, the breath-soul and the secret-soul. Te dead are given life when these
(currently) broken and disconnected aspects of the self are reconnected and
synchronized. Tis is known as the witnessing. It occurs in the punishment for
adultery. Normally we cannot locate these four birds, but they are trained and
incline to return to us: this is the return of life from a state of consciousness
that is essentially dead.
What precedes this return is their fragmentation upon the mountains - de-
scribed elsewhere in the Nukva-Kitab as the awtaad (stabilizers or tent pegs) of
reality (as a tent, as an Ark). Tere is a kind of particle-wave duality in opera-
tion with respect to the tent. Te awtaad, as mountains, can also be considered
as to form a 4-peak waveform, of crest to valley. Te four witnesses are present
in fragmentation at the of these waves. Te return of the bird, the giving of
life, is a movement from the valley upwards to meet the crest, four times over.
Te witnessing or afrmation of this is an Angelic, Prophetic joy at the sec-
ond level, the level of the heart-soul, the heart. A prophetic assurance, a half
way mark of certainty between the visible and invisible: this is why it the Many-
Father requests this sign as an assurance to his heart. Te sign of the cosmology
itself, by virtue of being a sign that we can hold in our hands, is Angelic and
revelatory and (as we experience it right now) of the second level, of the heart-
soul level, looking down to the matter-soul and upwards to the next two crests
(that are of the invisible, bodily space).
Tis is one particular cosmology of the soul. One of the important maps.
Te extraordinary thing is that two other cosmologies are juxtaposed with it in
the next verse:
Those who spend their wealth in the Way of Allah are like a grain which grows seven ears,
each carrying one hundred grains. Allah multiplies to whom he wills. Allah is Munificent,
All-Knowing. (2:261)
Seven is the circuit of life, of living: it is the meeting of East-West, the
marriage of Prophecy to the Bride, the Adam-Eve complex, the Tree of Life.
It is human psychology as a perturbation of adab, separate from the Divine
Love. It consists of 2 triads, making up a masculine Little Face and one Bride
(Shekhina). Te upper triad is a movement from Logic on the left into Love
on the right mediated by the Light of Prophecy above. Te lower triad is the
Priesthood-Delivery dialectic (prayer/submission/deferral on the left and mes-
saging/victory on the right), with charity/spending as the driving mediator.
Te marriage between the Light of Prophecy (the light immanently experience
within our perceptive space of reading) is a conduction of Light through the 7
nodes of this circuit, from Logic to Love, Prophecys conduit to the Above
channeled by charity/spending into the receptive space of the poor girl, trans-
forming her into sovereignty, the Kingdom as Bride, necessarily framed, as in
an Ark of signs, by the Priesthood-Delivery dialectic of deferral/messaging.
In contrast, 100 is the 10x10. 10 is the generative circuit of tawhid, a emanation-
cosmology of the Face of Allah. Te Face is a surface of Ultimate Love (1)
but experienced by us in the Love as Bestowal/Contract (2 and 3), emanating
downwards into the human form of the circuit of 7 to make 10.
Cosmologies are not meant to be readped as static idols. Tey are lived maps
of reading. In particular, their efective meditation is in the understanding that
their reading/mapping is a map of how we should read/map them. Tey are
reading. When we carry this understanding - that they predicate upon every-
thing, including themselves - we enter into a space of infnite pleasure, this
Divine mapping recursing upon itself so that Allah multiplies.
Tis recursive nature of the map of 10 is co-predication: self-anticipation
and anticipation of the other. Within each movement of meditation upon these
10 nodes of the circuit is the anticipation/production/relation to the other 10
nodes. For example, the Face of Allah is present within each of the lower seven
nodes as a felt relationship to Bestowal/Contract, to Breathing out of Love
and Breathing in of Love. It is anticipated/resonated/related by the 6 Little
Face in resonance, with the movement of qibla, as we have noted. Similarly
for the tawhid principle of ultimate unity, Allah beyond the Face of Allah: this
is present as a relationship of continual striving to return from fragmentation
across 10 to unity of the 1.
We are still talking about maps, about representation of a relationship to
tawhid and to the self s journey in tawhid, a representation that is framed by
signs complexes, by the symbolic space.
Now, anticipation/production/relation is a form of containment of signs
within signs, of signs within signs.
Tus, when the circuit of 7+3 is run through in complete self-reference, we
have each 10 contained within each 10 nodes of the meditation. 10x10 is 100
grains. 100 is thus complete crowning of tawhid-in-recitation by the map of
tawhid-as-recitation.
Tis, in turn, is contained within the 7. Why? Because this entire structure
of tawhid is built on human, lived, diferentiated, fragmented language. In a
clear Arabic. Te tawhid of unity between the inefable Lovbountifule, the
Face of Allah and the Little Face is spoken, signed, encounteredby the 7th, by the
Feminine human space of receptivity, of diferentiated, linguistic poverty. But
through this encounter of the 10x10 by the 7th, the poverty of our reception
becomes and productive, creative. Te feld of the Reading as a feld of wheat, from
grain to harvest.
Everything I have just said is a creative meditation, my thinking through
in immanent living/reading creatively, in attempt to harvest. Tat is, my
meditation is itself my attempt to spend in the way of Allah, to transmit the
Intellect through the space of the 7 by speaking, my intrinsic poverty turned
face-to-face in receptivity to Wealth, moving now (according to the actionic
line of the Request function) outward to a action of speaking, of spending, of
transmission, of marriage, of Kingdom.
Now, all this is anticipated in the life-from-death given by the 4 birds of the
soul. the Many-Fathers four birds, fragmented as they are upon the waveform
of the mountains/stabilizers/pegs of realitys tent, anticipate (by physical virtue
of 2:260 preceding 2:261) the 7 and the 100.
Anticipation is containedness of signs within signs. So, still speaking in
creativity, from the 7th position, for each bird to return, for each witness to be
located, the 7-fold harvest must be made because this harvestconstitutes their
waveform of return. And within each harvest is the 100 of tawhid. Each of
the four witnesses of the soul is a witness to tawhid (thisis why, in the later
verses concerning lashing for adultery, the lashing of the adulterer/adulteress is
in reality the afrmation of tawhid).
Te 7 contained within 4 movement is distinctly the Many-Fatheric. Tese
maps are contained within his Book, within his revelation. He applies the
technology upon his wife, Uncertainty, when sending her out with Ismail. Her
search, replicated by pilgrims at Hajj, is a movement between two hills, seven
times. In moving to and fro in search of water between the two hills, she/the
pilgrim touches the crest of each hill four times. Seven contained within four.
Te human journey to life from death passes through four witnesses by virtue
of the transmission of Light to poverty and consequent harvest of the feld of the
7 into a crowning by 100.
4.3 Charity and injury
Charity, in its purest form, is creativity, is the reconfguration of ourselves to
bestow and love and create in resonance with the Bestowal, Love and Creation
of Allah. However, there is a form of creativity that is unconscious of this
process, treating any form of wealth (be it actual fnancial wealth, wealth of a
loving wife and kids, knowledge of the Reading) as if it is ours to give. Our
bestowal is the distribution outward (in speech/creativity/action) ofborrowed
wealth. Love is given to us, passes through us. And we are commanded to
share this, to pass it on to others. But it is not ours.
O you who believe, do not make your charity worthless by reminders of it and hurt, like
him who spends his property to be seen of men and does not believe in Allah and the
last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy
rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they
have earned; and Allah does not guide the unbelieving people. (2:264)
To remind others of our charity is to prematurely enclose ourselves in a
kind of self-dhikr: to behave as if what we bestow is somehow originating from
us. Tis invalidates the very action of charity as bestowal by creating a block
on the circuit of Loves movement. It becomes hurt, adha, which is precisely
theadha of the menstrual cycle (It is hurt): false blood. Not the real blood
4.4 Bestowal and usury 33
of Truth, but a false alarm, a turning away from the tilth of our (ultimate,
immanent psychological) state of poverty, of receptivity.
Like the menstrual cycle itself (of 4x7), our reading of life, of living of life,
our (creative, bestowing, generative) reading of the Reading of interaction with
others and ourself will inevitably become subject to adha. We will become stuck
and turned away from the feld, momentarily. Tis is part of the waveform of
reading.
However, when coupled with reminders of charity, with Satanic self-dhikr,
when this aspect of ourself declares Tere is nothing other than me, then all
our actions of reading are invalidated and the soul is shut of, a closed rock, from
the dust of our matter-soul. Water washes it away. As we have said, the trapped
soul within the rock, the true secret of our selfhood remains, however, subject to
Mercy. Only the dust of our multiple lives, becomings and journeys are washed
away. Tis is washed away, ultimately, by this very process of Bestowal, of this
efect of the Face of Allah, by the rain from the sky becoming the water of our
existence that then, in arrogance, proclaims itself own unity, fxates on its fnite
capacity to create, rather than creating in certainty of deferral, creating through
borrowed Love in deferral to the Pleasure:
And the parable of those who spend their property to seek the pleasure of Allah and
for the certainty of their souls (matter-soul) is as the parable of a garden on an elevated
ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain
does not fall upon it, then light rain (is sufficient); and Allah sees what you do. (2:265)
From the certainty of the matter-soul in deferral of their borrowed bestowal,
in spending that which has been transmitted down to themto seek that ultimate
Bestower: by this process, fruit emerges from the ground, we ascend from the
matter-soul of water to the fruit of the secret-soul, fully realised. We knowwho
we are by even light rain, by even small and subtle Bestowal.
4.4 Bestowal and usury
[Charity is] for the poor who have been restricted for the cause of Allah , unable to move
about in the land. An ignorant would think them self-sufficient because of their restraint,
but you will know them by their sign. They do not ask people persistently. And whatever
you spend of good. Indeed, Allah is Knowing of it. (2:273)
Tere is a state of poverty (within ourselves or in the Others) in which move-
ment is restricted by virtue of Love. Tis state of poverty is one of pure recep-
tion. When it is recognized then charity can take place. Recognition through
the Others, intersubjective recognition is key to movement, to journeying, to
creating, to bestowing.
Those who consume interest cannot stand [on the Day of Resurrection] except as one
stands who is being beaten by Satan into insanity. That is because they say, Trade is
like interest. But Allah has permitted trade and has forbidden interest. So whoever has
received an admonition from his YHWH and desists may have what is past, and his affair
rests with Allah . But whoever returns to, those are the companions of the Fire; they will
abide eternally therein. (2:275)
Usury is a premature enclosure because it assumes that debts owed, that char-
ity given, are a purely human derivative, that value derives purely from an in-
fnite Demiurgic cycle of the human self, rather than a fnite human bestowal
that is borrowed from the greater Bestowal of the Face of Allah. Te consump-
tion, the swallowing down of usury is to consume the food of the denier,
food in which Love becomes locked, veiled and sealed in a fxated loop of self-
afrmation.
Trade is permitted because wealth, gnosis, creativity, sharing is the means
by which He is Becomes Known: by His Bestowal, our bestowal. Usury is
an obstacle in this path: but a false obstacle, one that in falsity is absolutely
transient, like the wink of an eye.
4.5 Witnesses, contracts and debts
Te enclosure completes its meditation on Bestowal (in many ways, the entire
Reading is a self-meditation on Bestowal) by describing the shariah, the laws
of nature with respect to earning wages, capital and debt.
One verse is particularly key to the textual, linguistic nature of both the Be-
stowal (into our textual cosmos) and on the meditation itself (seeking the Face
within self-aware textuality):
O you who believe! when you deal with each other in contracting a debt for a fixed
time, then write it down; and let a scribe write it down between you with fairness; and
the scribe should not refuse to write as Allah has taught him, so he should write; and let
him who owes the debt dictate, and he should be careful of Allah, his YHWH, and not
diminish anything from it; but if he who owes the debt is unsound in understanding, or
weak, or he is not able to dictate himself, let his guardian dictate with fairness; and call in
to witness from among your men two witnesses; but if there are not two men, then one
man and two women from among those whom you choose to be witnesses, so that if one
of the two errs, the second of the two may remind the other; and the witnesses should
not refuse when they are summoned; and be not averse to writing it small or large, with
the time of its falling due; this is more equitable in the sight of Allah and assures greater
accuracy in testimony, and the nearest that you may not entertain doubts, except when
it is ready merchandise which you give and take among yourselves from hand to hand,
then there is no blame on you in not writing it down; and have witnesses when you barter
with one another, and let no harm be done to the scribe or to the witness; and if you do
4.6 A fnal resonance 35
then surely it will be a transgression in you, and be careful of (your duty) to Allah, Allah
teaches you, and Allah knows all things. (2:282)
When we contract a debt for a fxed period (lifespan), it is to be inscribed.
Te scribe is within: tracing our contract to the Bestower in self-awareness.
Some are ignorant: but then they are entrusted with a guardian who will recite
this debt on their behalf. Tere are guardians for all of humanity: these are the
People of the Tradition.
Te two witnesses are the diamond dialectic of deferral and messaging, of
prayer and victory: they exist on either side of the Ark of the Covenant (the Ark
of Debt/Contract), they are the witnesses for the contract/covenant. Equiva-
lently, there is one man (the Light of Prophecy) and two women. Te two
women are the upper and lower aspects of Shekhina, of the Bride of Prophecy:
she is now two sisters. Te lower sister is further from her husband, while the
upper sister is closer to her husband. Te upper is contained within the lower.
Both sisters are diferentiation, speech, perception, reality. Te impossibility
of the feminine (because they are immanent as language). However, the lower
is the feminine as receptive diferentiation and judgement, while the upper is
the feminine as received light in diferentiation and mercy. Te lower is thus
harsher and more of this world than the upper, who is softer. Te softer re-
minds the harsher of the debt, which is nothing more than a debt of love. Teir
function is of course dependent on the light being received in the frst place:
hence their husband, the male witness.
Tese witnesses will not decline when called upon. Because they are of us.
4.6 Afnal resonance
Te Perfection Enclosure traces the resonance of the Reading deployment with
the primordial Waveform. Te Little Face/Bride (deferral/
messaging, immanent reception/creativity) resonating with the Greater Faces
Bestowal/
Concealing function. Te resonance is not a primitive self-afrmation or self-
negation. Resonance is not Allah identifcation. Rather, Resonance is Allah,
identifying by means of Allahs surplus, loaned (downward) of Love. And we
are bestowing and concealing, a derivative transaction, of that Love. To res-
onate is to send a resonance confrm of the loan, to resonant is to send/receive
the fows up and down over the cycle of reading, to close out the trade, to realise
Divine identity, as a protocol.
From aeon to earth, from transcendence to immanence, across all circuits of
journeys, this resonance is present everywhere and is as she reminds her sister)
predicated upon itself in the fnal signature of this enclosure:
Confirm resonance upward. Withholding, the forces below. Allah is knowledge, flowing
through all action, above and below. From the aeons into the earth, Allah. Concealed
and revealed, Allah stream the soul-spectrum. The Elohim Love flow, Prophecy flow,
Logic flow.
Within the Divine protocol, it is the souls nature to provide confrmation.
By its very essence, the witness layers of our soul constantly resonate as loans
and receipts are transmitted up and down the protocol stack, according to the
breathing in and out of the Intellect. And to conceal or withhold testimony
is to seal the light because only Allah conceals (withdraws) temporarily within
this fow.
Individuality experience of this fantasy is something that can be written
down. It is poetry, life, logic, mathematics. Te gnosis the self obtains through
trade: this constitutes the fabric of the garment that we call our selfhood-in-
journey, our selfhood as resonance trace, as inscription, as Reading. And the
fnal signature is that this process itself, this very process of inscription, is ac-
knowledged to be also formed in debt (burden) to the borrowed Love of Be-
stowal:
Allah does not inscribe upon its soul, exception the limit selves. Extraction, deletion:
YHWH. Absence logic for error, deletion. YHWH, absence carriage, ancestral voices.
YHWH, weighted inscription, logic perfection, Womb forgiveness, intuition protection,
Father Mercy. Allah embodiment up and down.
5
Te Imran Enclosure
5.1 Books
Te Imran Enclosure begins with a discussion of genealogies of Books.
He has sent down upon you the Nukva-Kitab in the Truth, confirming what was before
it. And He revealed (send down) the Torah and the Gospel, before, as guidance for the
people. And He revealed the Criterion (al Furqan). Indeed, those who disbelieve in the
verses of Allah will have a severe punishment, and Allah is exalted in Might, the Owner
of Retribution. (3:3-4)
the Nukva-Kitab is send down in the Truth, in Haq, as a set of signs that
succeed, in a genetic sense, the scripture of before. Te sending down is onto
the surface of Haq, the sending down is Haq. Te Furqan, the Criterion, is
related to the Nukva-Kitab: in a sense it is the same thing, but is a distinction,
diferentiation (between right and wrong).
A verse concerning the formation of us in the WOMBs is placed between
the verses on Books:
He it is Who shapes you in the WOMBs as He likes. There is no god but He, the Mighty,
the Wise (3:6)
Tis human-focused verse precedes (3:7):
He it is Who has revealed the Nukva-Kitab to you; some of its verses are clear, they are the
Umm (Mother) of the Nukva-Kitab, and others are tashabaha (resembling, alike): then as
for those in whose hearts there is perversity they follow the part of it which is allegorical,
seeking to mislead and seeking to give it (their own) interpretation. but none knows its
interpretation except Allah, and those who are firmly rooted in knowledge say: We be-
lieve in it, it is all from our YHWH; and none do mind except those having understanding.
(3:7)
Te relationship between the two verses is that there are verses present which
are the hyper dimensional projection of UmmBook (the Mother of the Nukva-
Kitab) into the paper form we hold in our hands, but there are also verses in
37
38 Te Imran Enclosure
the (same) Book that have a genealogical relationship to the UmmBooks signs,
generated from, emerging from, predicated by the mother verses, formed in the
WOMBs of verses as Allah pleases (3:6).
Sometimes the resemblance of these verses has been translated as allegory
or ambiguity: but it is a family resemblance of verses in ties of kinship to
their WOMB of gestation.
One way of thinking of this is that every sign has an outer shell that is the
verse as we read it, but also has an inner WOMB of Grace, of Understanding
that constitutes the verse as Mother of the Nukva-Kitab, anticipating successive
signs in emanation and birth according to resemblance, metonymic production.
Tat is, the process of the Revelation is: resembling signs metonymically
generated by an engine of the inner WOMB, whose name is Understanding,
each pre-symbolically predicated upon by the fantasy signs of the Umm Book.
Emanation, metonymy, is a tie of kinship to Understanding that ultimately ties
all signs of resemblance back to the Womb.
(We recall the hadith from Sahih Bukhari that the Womb, Understanding
as generative potential, existed before the creation of Adam and feared Allahs
creation of mankind for the mischief it would do. But Allah promised the
ordaining of the maintenance of ties of kinship to this Womb, to understanding,
and so the Womb relented.)
5.2 Te Mother of the Nukva-Kitab
Te Enclosures overall form concerns a relationship to the Umm Kitbab, the
Mother of the Nukva-Kitab. Te Mother of the Nukva-Kitab is experienced
as verses precise in Meaning (3:7) that, in metonymy of revelation, generate
verses of resemblance (mutashabihatun) over which interpretation (tawil) is
forbidden.
Interpretation is the enforcement of a valuative semantics over the signs of
resemblance. Understanding is a tie of kinship back to the Womb. Te signs of
resemblance, formed within the Womb of the Umm Book, are not to be in-
terpreted but, rather, taken in remembrance (dhikr) by the people who possess
understanding, who possess a line of kinship back to the Womb. Who them-
selves possess, by virtue of their remembrance of the Divine, a Reading that is
in a metonymic, evolutionary, dynamic relationship of growth and emergence
to those precise verses of the Umm Book. Rather than a semantics of tawil, a
metonymy of kinship back to Truths origin.
As we have observed, this metonymy of kinship to is one to a (m)Other, an
Absence, a Withdrawal, a Contraction of Love. Our encounter, arrangement,
living of signs are in love, deferral, resemblance (indication). By virtue of the
5.3 Descendants and houses of Prophets 39
Breath experienced as withdrawn from us. Te Face of Allah is everywhere we
turn, as a function of Bestowal and Withholding. Every thing we encounter is
fashioned out of resemblance to a combination of Bestowal and Absence.
Tis enclosure concerns the resemblance of sign encounters (life) to the felt
efect of Withholding, Absence, Otherness, Womb. Tis resemblance takes
the primary formof martyrdom/submission/deferral to that Beloved Otherness
that we cannot situate in speech, but from which understanding derives. Tis
is the reason why the enclosure moves from verses concerning action of the
Muslims at the Battle of Badr to the story of the birth of Mary (the human
archetype of the Womb) to the birth of Jesus and then into questions of belief
and disbelief, focusing then on death/martyrdom(potentially of the Messenger,
potentially of all souls) in the way of Allah.
5.3 Descendants and houses of Prophets
Surely Allah chose Adam and Nuh and the descendants of the Many-Father and the
descendants of Imran above the nations. Offspring one of the other; and Allah is Hearing,
Knowing. (3:33-34)
Te privilege of these Prophets and their houses is they constitute a fourfold
cycle of relationship to the Womb, to the felt transcendent Otherness of the
Love to which all signs derive in their inability to express it.
At the micro level of signage and predication, ultimately, all the verses of
this enclosure and these verses in particular are meta-references to their
(and all signs) intrinsic derivation/resemblance/birth from the Umm Book ac-
cording to a fourfold cycle of Womb, formation of man, journey, submission
(martyrdom) and return again to the Womb. A movement from the Womb
and back again to it: downward and upward transmission as the cycle of the
soul-as-signifcation.
Our souls are signed, so this micro-metaphysics of predication operates over
over the dusty fragments of our own molar life journey as well.
As the hadiths indicate, the Womb of Understanding gives birth to the orig-
inal man (Adam) by Allahs word Be. Noah/Nuh is the victorious journey of
the Ark above the waters of Love. the Many-Father/the Many-Father is the
martyred submission of the korban (crowned by the fre of Judgement). Imrans
house gives birth to the sign of the Womb that, in turn, repeats, in likeness to
Adam, the body of the Christ.
Each of these prophets and houses are contained within the successive gen-
eration. Tey thus ground our journey, because we are what has followed from
the House of the Many-Father. Teir grounding is the function of
Fig. 5.1. Te injunction of the Request function.
(i) Adam/Christ:the Wombs birthing of man by the Design of Allah, the
inner containment of orbic transmission that runs through the body of
the original man, the orbic transmission as the unbroken, complete tie
of kinship, the successive broken throwing out into the journey.
(ii) Nuh: out of the WOMB, the outer production of orbic transmission in
broken space, transmission as an exterior, the Prophetic journey across
the waters, where Grace is intensifed within the Arks as security and
protection of transmission in broken space.
(iii) Te House of the Many-Father: the establishment and purpose of trans-
mission - to form sentences, to transmit via a process of predication, of
signage, of speech that submits to the One.
(iv) Te function of House of Imran: the entire process predication (Womb,
containment, exterior journey, submission) as itself the tie of kinship
from, and backto, the Womb of the cycle. Te entire process as one
of restitution of the signs to bring about the return of the Adamic like-
ness. Te Womb (as antecedent or successive Womb of Mary) is present
within each Prophetic orb ofthe whole cycle because each Prophetic
function is, after all, a sign/predicate that has an innerWomb and an out-
erresemblance. Each Prophetic orb is diferent in its self-consideration,
its self-predication over this Womb. But the Womb is silent and im-
plicit until the House of Imran is generated, where it becomes the pred-
ication of what was implicit all this while, in the production of the Mar-
ianic function, the function of Isas Be.
Our soul consists of fragments the house of Imran and, consequently, all the
fragments of the previous prophets and houses are the function (above us) of
everything we do in life.
When a woman of Imran said: My YHWH! surely I vow to Thee what is in my WOMB,
5.4 Covenant of the Prophets 41
to be devoted (to Thy service); accept therefore from me, surely Thou art the Hearing,
the Knowing. So when she brought forth, she said: My YHWH! Surely I have brought
it forth a female- and Allah knew best what she brought forth- and the male is not like
the female, and I have named it Mariam, and I commend her and her offspring into Thy
protection from the accursed Shaitan. (3:35-36)
5.4 Covenant of the Prophets
And when Allah made a covenant through the prophets: Certainly what I have given you
of Book and wisdom- then an messenger comes to you verifying that which is with you,
you must believe in him, and you must aid him. He said: Do you affirm and accept My
compact in this? They said: We do affirm. He said: Then bear witness, and I (too) am of
the bearers of witness with you. (3:81)
All the Prophets know of the existence of the Final Messenger and bear
witness to his delivery of this message. His message is perfectly anticipated
within the signs of their preceding Books.
5.5 Te rope of Allah
And hold fast to the rope of Allah all together and be not disunited, and remember the
favor of Allah on you when you were enemies, then He united your hearts so by His favor
you became brethren; and you were on the brink of a pit of fire, then He saved you from
it, thus does Allah make clear to you His communications that you may follow the right
way. (3:103)
Te rope of Allah is the tie of kinship, the bidirectional conduit of Under-
standing that is maintained by recognizing (according to the function of the
Many-Father) the implicit deferral to the Beloved Other in all speech, in all
perception, in all things within creation.
5.6 People granted scripture
Tere are a number of verses in this enclosure relating to people who are granted
the Nukva-Kitab and turn on their heels or horde their wealth (of this gift) ac-
cording to a form of hypocrisy. It is important to understand that this property
of disbelief is a constant threat in relation to all reading of life and, in particular,
to the reading of the Reading and these verses themselves: the danger of being
given the signs (in Bestowal) but not recognizing in submission to Allah the
intrinsically submissive property of the signs, by not feeling the signs intrinsic
deferral to the inexpressible Beloved, by not reading according to a completely
loving, completely desirous metonymy of kinship. By not submitting, though
holding the key to submission in our hands.
By refusing the martyrdom that follows from this reading, fearing the death-
into-Love that is the ultimate desired goal of the recitation (and of life), we
become these people of scripture. It is a false attempt to halt the metonymy of
the recitation, an attempt to interpret rather than to perceive, live through, be
born into, the fourfold cycle of birth-victory-submission-death-return. (3:144-
3:158)
O you who believe, be not like those who disbelieve and say of their brethren when they
travel in the earth or engage in fighting: Had they been with us, they would not have
died and they would not have been slain; so Allah makes this to be an intense regret in
their hearts; and Allah gives life and causes death and Allah sees what you do. And if
you are slain in the way of Allah or you die, certainly forgiveness from Allah and mercy is
better than what they amass. And whether you die or are killed, unto Allah you will be
gathered. (3:156-158)
5.7 Friends
O you who have believed, do not take as intimates those other than yourselves, for they
will not spare you [any] ruin. They wish you would have hardship. Hatred has already
appeared from their mouths, and what their breasts conceal is greater. We have certainly
made clear to you the signs, if you will use reason. Here you are loving them but they
are not loving you, while you believe in the Scripture, all of it. And when they meet you,
they say, We believe. But when they are alone, they bite their fingertips at you in rage.
Say, Die in your rage. Indeed, Allah is Knowing of that within the breasts. (3:118-119)
A friend (either external or internal) is someone who is met face-to-face in
communication/transmission, mutual soul refection.
Te hypocrites (those given the scripture, but lacking the Many-Fatheric
function) claim belief but are in a state of anger and hatred. Why? Because
anger and hatred derive from a failure to submit in Love, to perceive/read in
Love. Tey are not of you who holds the rope and ties of kinship - they are
not your people.
Nevertheless, you love them, because you are an the Many-Fatheric func-
tion of reading and bestow love to all. But it is commanded that the believer
does not take the hypocrite as a friend, because they do not refect love, because
it is not possible to know who you are by staring into their face. Tey do not
mirror in mutual submission to Love, in love with you.
It might seem harsh that Allah commands you to say die in your rage.
But this is commanded to be said still in the mode of love. It is the Many-
Fatheric love because it can (even at the human level) tolerate the fre of this
judgement while still being consumed, martyred itself, into Love. And those
Others certainly will, eventually, pass away in rage, dissipating by virtue of the
call to action (following our commentary on the Request function).
6
Soul Diferentiation
6.1 Creation from a single soul
O people! be careful of (your duty to) YHWH, Who created you from a single soul and
created its spouse of the same and spread from these two, many men and women (4:1)
Tis verse describes the procession of human generations as one of soul dif-
ferentiation. Tis process (from 1 to 1+spouse to generations) is one that is
dependenton two things: 1) the original spouse becoming apparent, where she
was originally inherent to the Word and 2) onthe fragmentation of the Names
known by Adam into the signs that we currently move through now, from
Names into signs-as-shards within a broken symmetry of the original Adamic
Body (the word Be) sublimated to form the world of diference we occupy
now. Tat is, generations follow by virtue of the unitary word Be, diferenti-
ated (not broken up, but having a primordial diferentiation emerge from him)
and only subsequently broken up,sublimated into a multiplicity of words
Te succession is given in the verse.
First, we are all derived from a single Adamic soul. Tis soul is originally
androgynous because it does not have a spouse, it is a unitary body.
But then it is given a spouse from itself: it becomes primordially diferenti-
ated (though not yet multiplicitous) according to the origin of sexuality.
Tis in and of itself does not constitute the fall/sublimation. Rather, Adam
and his spouse are a primordial sexuality that necessarily succeeds the unity of
the word Be, because the word of human being is directed, containing a recep-
tive (Feminine) essence that is garmented by providing (Masculine) borrowed
bestowal and vice versa, a Feminine generative, (borrowed) creative function
that provides and garments the horizon of Masculine gnosis. (We have said
that these functions relate to the ultimate human precursor, the Paracelete re-
ality of Creation as deferral and messaging, with that precursory reality being
the ultimate resemblance to the Tawhid of the Face of Allah. But that Tawhid
43
44 Soul Diferentiation
is one of breathing that, at this key moment, utters the form of a Word-as-
Adamic soul.)
Te Masculine and Feminine becoming detached from each other as a unity,
so they are often not face-to-face, no longer a unifed, locked together Word ex-
isting in co-garmenting that totalizes reality, but, instead, Masculinity married
to a Femininity of diference, married to primordial diference.
Te primordial diferentiation is the teaching of the Names. In a sense, when
Adam is taught all the Names, this consciousness/gnosis is his spouse.Each
Name is a perfect theophanic totalization/refection of each other. Like Indras
net, a perfect, symmetric network that runs through Adam, that constitutes
Adam as creation refecting perfectly on creation, Adam refecting perfectly.
But then there is a shattering, a fall. From one Word, from the Mascu-
line/Feminine co-garmenting contained within that one Word and, from that,
into generations of words, of signs, of diferential planes, of planes of immanence.
Tis is like the Tower of Babel: fromprimordial diferentiation of the Names
in clear theophanic illumination, to a shattering of the Names into various local
languages, diferent sign regimes, each equipped with a darkness, an underbelly,
a potential for hypocrisy or illusion or fascism in their potential arrangement.
Te job of the seeker is to reassemble or repair these signs, in whatever thrown
sign-regime they happen to fnd themselves, in whatever generation they fnd
themselves occupying.
And this is where generations enter the picture. From the human perspec-
tive, each human soul is derived from that original soul and its spouse but,
by a process of bifurcation of breath-soul fnds itself moving between diferent-
generations, across various fragmented assemblages of signs. Te breath-soul
breaks apart and moves into diferent bodies, occupying diferent forms of sign-
complexes as potential for disclosure. But it also essentially mixes and can be
combined with the breath-soul from preceding bodies, the self-as-breath-soul
is an amalgam of bifurcating and reassembling breath-souls.
[To belong to an collective of a Prophet is to derive a lineage of ones soul
from that Prophets soul according to this process of bifurcation. We are now
at the Seal of Prophecy and, hence, all Prophetic souls are contained (as traces)
within our own, at one of two levels. Within the collective of Islam, the
Paracelete Prophecy is to stand as witness for what we did: because there is
Paracelete witness component within each believer. And more generally, the
breath-soul soul of Adam is split into each of us and provides our own unique
channel into the unseen. But parts can be combined and reconstituted: the
human soul can be split at one level to yield successor generations (the soul as
heart inhabiting a breath-soul), but, at a diferent order, can be thought of as
the acquiring and reconstitution of fragments (into a skin or robe) through liv-
6.1 Creation from a single soul 45
ing (the soul as growing life acquiring baraka and inhabiting, beating through
the heart-soul). Tis is what we mean when we say, for example, that there is
an Many-Father function within us, or a the Request function within us. We
mean it quite literally. Another more modern philosophical way of putting it
is that living is a process of passing through diferent micro-becomings: from
becoming-the Many-Father and becoming-the Request function to becoming-
Alice and becoming-the Demiurge.]
Our breath-soul passes into a particular vessel of life, into a particular genera-
tion of language andreconstitutes broken fragments to recreate Divine speech
through productive marriage to the language, turning it into a local plane of
immanence. Trough lifes lived (heart-soul) marriage to local diferentiation
(to a local feminine, no longer to the primordial total diferentiation/spouse of
Adam), we are able to reconstitute some of that original body, let some of it
arise from its sublimated state.
What happens is that the breath-soul gets stronger, it grows in perfection,
the breath-soul speech becomes more more pronounced (the Names emerge
again) and divine through each particular generational marriage. Te breath-
soul begins small and difcult to discern but becomes more refned and per-
fected as it travels between the generations. Tis strengthening to perfection
is what makes up an inheritance, what makes for acquired wealth. Te breath-
soul is true physicality (real corporeality), while the forms (houses, sign regimes,
bodies) it occupies are entirely incorporeal and linguistic.
Te individual breath-souls journey to perfection takes generations to build
up, and necessarily involves (re-)combination with other individual breath-
souls in tandem with the correction of the fragmented signs, the turning of
signs upward to release their inherent light and reconstitute Names. Tat is, the
individual breath-soul is perfected as the heart-soul of each generation become
strengthened. Te strengthening of the heart-soul at a particular generation is
what releases and perfects the breath-soul that then journeys on.
Tis happens most obviously in the (incoporeal, linguistic, social) nature of
falling in love with a partner. If that that (socially situated) love is real, it is be-
cause its true is a recognition of a precedent soul fragment/archetype bond: of
both breath-souls having been together in a previous house, within a situation
of marriage (there is more we can say about the sexuality of souls themselves,
but we leave that for the moment and essentially speak from a masculine per-
spective).
Te generations of humanity move between fragmented languages, while the
souls journey is one of fragment acquisition/reconstitution.
6.2 General observation on the rulings concerning rights of marriage and
inheritance
As a consequence of what we have noted, when the rulings concerning both
marriage and inheritance are considered in the rest of the enclosure, it is impor-
tant to understand that they concern how this primordial sexuality (marriage,
face-to-face co-garmenting and divorce, disconnection) now runs throughout
the diferentiated space of the signs/signs. How the Words sexuality works
now it has become split into words.
So inheritance and marriage are about signs, diferentiated words from the
Word as well as about souls, bifurcated and combined genealogies of humanity
from the original unity. Inheritance in the sense of both sign-bifurcation and
what is inherited/acquired, combined through that bifurcation.
Te verses (there are many and they are complicated here) provide an Al-
gebra of Sexuality and Inheritance that governs all combination, derivation,
predication and generation of signs ... and souls.
6.3 Te WOMBs
Be careful of Allah, by Whomyou demand one of another (your rights), and to the Wombs;
surely Allah ever watches over you. (4:1)
Te Wombs are the fragmented, immanent resemblance with the Womb
that brought forth Adam, now replicated in multiplicity throughout diferen-
tiated space. Te Wombs (in plural) here are the essential aspect of the words.
Not essence in the sense of a deeper hidden static Wisdom within words, but
in the sense of a dynamic, generative, immanently creative Wisdom potential
that is present in every sign. Tat is, the Wombs are an generative contain-
ment within the orbic nature of the signs as predication/capture and function-
ality/generation.
Tere is a (micro) Womb present within every sign that we are confronted
by: this is its generative potential that provides our tie of kinship if we con-
fgure the signs against others in such a way as to give birth to Wisdom in
transmission of explicit predication, of explicit machinic assemblage. Tis is a
tie of kinship/family resemblance to the macro Womb, and so something to be
feared.
6.4 Prohibitions on marriage
And marry not women whom your fathers married, except what is past: It was shameful
and odious, an abominable custom. (4:22)
6.4 Prohibitions on marriage 47
Tis is a taboo that plays on the laws of genetics to make a meta-genetic point
(a point about the language of genetics). It operates on a number of levels.
Each marriage is, by defnition of marriage, in cyclical resonance with the
Face of Allah. Te nature of this marriage is not one of two opposites com-
ing together as concepts. Te Feminine is receptive immanence of our entire
view of the cosmos, it is the cosmos, the feld of signs. Te Feminine is the
impossibility of that which is behind the hijab of language, and is the hijab of
language. Te Feminine - a Wife - is a language (the impossible potential of
the language to be felt as Truth, when confgured in self-refexive, face-to-face,
contained marriage with the Husband, the Light of Prophecy, containing his
light and generating from it by virtue the fact that the diferentiated nature of
speech can capture and hold the light of the Names, albeit in a fragmented
capacity.) It is only when this face-to-face aspect of marriage is in alignment
that the Bride runs through the feld of language, that the Feminine receptivity
of language becomes the Bride, the transcendence of immanence, the escape
through the misprison of language.
Te process of marriage is productive and, in particular, as long as it is sus-
tained, produces good from its moments of resonating/synchronization (Light
running through the conduits of the Little Face of our predecessor, providing
for fertile Bride(s), producing harvest).
In terms of genealogies, that production (that of our father and one of his
wives) has also led (in replication of the Adamic bifurcation) to a further dif-
ferentiation that has yielded us as successor. But in doing so, the paradigm
shifts, the nature of the crystallization changes, the language-shell (or meta-
model) of life is transformed. We are no longer speaking the same language as our
preceding father.Tis language is both the hijab and the reality of the preceding
fathers wives. Each generation - generation itself - involves a transmutation
of the metamodel, a reconfguration of language. No one generation speaks
the same language as its previous. What is preserved between generations is
an aspect of the soul that is the aquisition of good things, those moments at
which signs were correctly arranged/inscribed and harvested reconstitution was
efected. What is preserved between the diferent languages of the generations
is that which is to be inherited.
So the law here is more a law of physics: it is an impossibility for us to be a
descendent of a father and be married to his wives.
To attempt this would be something like backward time travel, which would
necessarily also involve reversing the bounty and harvest that was acquired,
folding back those moments of resonance, discarding the baraka of inheritance
in order to reach a previous state of linguistic space, a previous way of living
that was only lived through purely for the purpose of generatingbaraka and
pushing things forward.
Tat is what cosmic incest constitutes: falling back to attempt to marry our
fathers language, when that language was established purely as the precursory
generative function of baraka/inheritance for us (and our brothers and sisters)
in the here and now.
Te most obvious example would be those people who believe they can achieve
a religious grace by empty mimicry of the physical habits, laws and lives of the
earliest generation. Tey are trying to marry themselves to their predecessors
wives.
But this kind of trans-historicism runs across a great many things we do. It
does not, however, negate experienced, felt, real chains of transmission between
generations, which are lines of baraka and inheritance that are getting bigger
every day as we all move collectively towards the return of the Christ and the
end of days.
6.5 Maintenance of women
Men are the maintainers of women because Allah has made some of themto excel others
and because they spend out of their property; the good women are therefore obedient,
guarding the unseen as Allah has guarded.
Tis does not mean there is a superiority within the sexuality of the text (just
as there is no superiority within biological sexuality). Rather, it is a defnition
of sexuality: maintenance is Masculine in spending (transmission) of property
(light). Women, in confguration to this defnition of the Masculine, are f-
delity and in their essentially impossibility, the guards of the Unseen reality,
that which we cannot speak of, that which is behind the text is known through
women because women are immanent to the text. Te Muslim Feminine is
impossible because she, as speech/text, is both the hijab of reality and reality
itself.
Tis is what occurs when the Masculine and Feminine are face-to-face. Te
speech/text can also become wayward, and the verse considers that situation in
a harsh sounding fashion that we have already spoken about at length.
6.6 Punishment of Faces
O you who have been given the Nukva-Kitab, believe that which We have revealed,
verifying what you have, before We destroy faces then turn them on their backs, or curse
them as We cursed the violators of the Sabbath, and the command of Allah shall be
executed. (4:47)
Tis refers to every single soul of humanity, because we have all been given
the Nukva-Kitab, we are all people of the Nukva-Kitab now, by virtue of the
soul bifurcation we spoke about earlier. To believe is to have trust, because
there is no love without trust. When this trust is not maintained, the faces
are destroyed, because a human is nothing more a Little Face that confgures
signs in resonance or dissonance with the Greater Face. Te Greater Face is a
continual afrmation of Tawhid, a continuous trust, a unity of Love. When the
Little Face is unable to maintain resonance with that afrmation, trust, belief,
it fails in unity and is destroyed. As a crystallization it fails and its component
nodes dissipate into the fabric of reality.
6.7 Punishment of Faces
Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are
roasted through, We shall change them for fresh skins, that they may taste the penalty:
for Allah is Exalted in Power, Wise. (4:56)
Tis is a description of the process of denial. To deny is to live through a
confguration of signs, a self-inscription of signs, that fails to unlock its poten-
tial light in realisation and understanding of what its meaning is (its meaning
is submission). Tis self-inscription, lived autobiography constitutes a life and
is called a Robe of Days or a skin. When Adam and Eve ate from the Tree
and fell into this space of Judgement, they became naked and Allah equipped
them with garments of skin. Before this they occupied a plane where such
skin (of diferentiation) did not have any meaning. Te fantasy is of movement
from primordial unity to fragmented lives of garmenting, of weaving garments,
of growing skin.
Te best skin, the best garment is one that believes in the signs that has
trust, security, belief in the signs all around us: this belief is self-awareness
of what the signs refer to, as we individually confgure them to form the skin
itself.
In contrast, denial is a particular archetype that runs throughout Time, through-
out the Diferentiation of Fiery Judgement and lives through multiple skins that
burn away. Tey are robes that are tattered and faulty, so fall away. Te skins
of deniers thus act as shells for denial to pass through.
I afrm: the verses concern the wheel of karma, and the skins are skins of
reincarnation, gilgul. And gilgul, skin shedding, life is dukkha.
While gilgul leads every soul out of the fre and into the gardens of jannah
it is, nevertheless, painful. Painful: these signs of the Reading we read
they are a pained life.
My Allah is pure Love. Tese verses are painful, and my Allah of Love
doesnt happily recite these verses to me, because He bestows Love, not fear.
My Allahs Only Word is crucifed by these verses, so that we might all be
saved from the enclosure of hellfre.
6.8 Death to those who do not emigrate
They desire that you should disbelieve as they have disbelieved, so that you might be
(all) alike; therefore take not from among them friends until they emigrate in Allahs way;
but if they turn back, then seize them and kill them wherever you find them, and take not
from among them a friend or a helper. (4:89)
To emigrate from the established city is to construct a line of fight out from
a regime and deterritorialize consciousness in resonance with the Face. To cast
aside cultural attachment (at whatever level they might be) and to free ourself
into a fight outwards to Love. To turn back on this is to cease to be a Friend
of Design. Te sword of Prophecy strikes that aspect of doubt by (eventually)
laying siege to the city itself.
Tus there are two ways of deterritorializing in resonance: one of emigration
out to Love and the other is being besieged until denial is dissipated. Tese
two forms of afrmation and denial, friendship and seizure run throughout our
relationship to Prophecy and through that, to Allah. Because weve all got idols
in our city that we must leave behind, but with aspects of our selfhood returning
back ...
6.9 Military prayer tactics
And when you are among themand keep up the prayer for them, let a party of themstand
up with you, and let them take their arms; then when they have prostrated themselves let
them go to your rear, and let another party who have not prayed come forward and pray
with you, and let them take their precautions and their arms; those who disbelieve desire
that you may be careless of your arms and your luggage, so that they may then turn upon
you with a sudden united attack, and there is no blame on you, if you are annoyed with
rain or if you are sick, that you lay down your arms, and take your precautions; surely
Allah has prepared a disgraceful chastisement for the unbelievers. (4:102)
Tis is a defensive military tactic to ensure maintenance of submission. Te
submissive self needs to be guarded from disbelief. Tis is achieved by a par-
ticular cyclic confguration of moving forward, submission, moving back and
guarding, in alternation with other soldiers. Tis cycle should never end: it
proceeds until the end of days. In a state of action (incorporeal transforma-
tions, violent linguistic power redistribution), in a state of power, the power
itself, the forces and weaponry of action (incorporeal transformations) are the
6.9 Military prayer tactics 51
very material that can be rendered submissive - never permanently, but, rather,
in alternation with other forces and weaponry.
Trough this cycle and rhythm, of submission (the love) and defense (the
loving shield), we can maintain love. In a Babylonian state, we cannot aford
to love in permanent bestowal/reception (we cannot be locked continuously to
the felt presence of Truth within the Reading or life in general) but, instead,
must enter cycles of upholding weaponry of diferentiated space, of action and
felt presence. Of tafsir and comprehension. Of what I am writing now and
what I will get from it.
Te verse itself, when recited, produces this particular military confgura-
tion when read according to this tafsir, self-referentially ensuring the physical
comprehension of submission. In this way, it is a military-prayer machine that
alternates between the non-corporeal space of action (because action is purely
linguistic) and the corporeal space of submission (because submission is always
bodily). It is a self-referential symbolic-to-real machine.
7
Poetry, the Friends of Desgin, Authority Flow
7.1 Interference, the Friends of Design and Authority Flow
Interference into occultation-Allah, Allah-occultation into interference. When interfer-
ence is detected across Priesthoods (cultural) transmission, there the connection is weak,
there the surface faces the bodies of men, and its aperture is curtailed.
Te Allahs efect the cultural Transmission is as Revealer and Con-
cealer, experienced theophanies of Disclosure and Closure. And Allah, as
Transmission, encapsulates as the orb of Priesthood, whose upper aspect is Rev-
elation and whose lower aspect is Concealment. Light passes from the upper
to the lower, and the orb is upper and lower. But each orb is a totem and, as
the totem of cultural Transmission, the orb of Priesthood crystallizes the lower
aspect. It is therefore intertwined with interference: (culturally) born from the
lower aspect of this totem-of-lower-aspect.
Te Waveform operates across, the cultural Transmission. Te Priesthood
is occultation: interference is the excess of this occultation. Ten upward into
Allah. And Allah, downward into occultation, whose Closure is immanentized
to become interference.
It would seem that the interfering modulation (a form of interference within
the transmissive engine), obscures Allah as an entity that can be situated and
covered. But the modulation equates Allah with (not within) the entire space
of diferentiation, with an immanent deity in reality.
Interference is a weakened connection: because it is the excess of Transmis-
sion into occultation, into the totemof Closure, an excess formed at occultation
of this occultation, out of the darkness of this sign of darkness. It is closure of
closure. Religious people call this the back-to-face position, distinct from the
face-to-face.
Te interference is, itself, vocal, and contains a message it transmits, micro-
Demiurgically. Its main anxiety is of a break in certainty: because certainty and
52
7.2 Friends of Design 53
faith are Closure and the threat of a break, of a separation from the darkness of
certainty. As it derives from Priesthood, it derives from Revelation and Con-
cealment, from that node in the diamond dialectic. What it fears most is the
swing of the pendulum that is, in fact, theophanic essence of its being.
(Elohim says) the waveform, not belonging to this side or that side. Allah, karma, inter-
ference, you. Negation. A way for him.
Te waveform is a pendulum from this side to that, it is Allah, it is karma, it
is interference within you. All these things: a way for him, the self, by means
of negation.
7.2 Friends of Design
O you who believe! do not take the unbelievers for friends (awliya) rather than the be-
lievers; do you desire that you should give to Allah a manifest authority (sultanan) against
yourselves? (4:144)
Te simplest understanding here is that we (believers) should not take hyp-
ocrites as awliya because our belief (our entrustment, because Love requires
trust in disclosure to follow closure) will become dampened and trust will be
lost.
To befriend is to be intimate with a headspace.
To befriend the hypocrite is to accept the hypocritical modulation and, con-
sequently (even though remaining a believer) fnd oneself subject to the mani-
fest authority (Sultan), a theophanic crystallization of the harshness of playing
solely within the hypocrites game of immanent Closure. By playing their game
of immanence, the believer plays a game of masculine power distribution, of
raw natural Names, Names of unloving power alone, devoid of personal Love,
a power that is directionless. Te believers internal belief in Disclosure fol-
lowed by Closure means that they will experience this reality of the hypocrite
in a personal way, and a Sultan will appear. Te authority that governs the
hypocrites negotiation of sign will become embodied as the Sultan.
A longer way to approach this verse is as a cosmic play.
Te Awylia (the Friends of Design) are guardians and protectors of our state,
of our movement. Tey are a form of protection that derives from the unseen,
that navigates others journey through the unseen, humanitys journey. Tey are
real people that are in a sense separate from us, though not necessarily people
or saints in the prosaic sense of a religious icon or even in the sense of partic-
ular fesh-and-blood teachers sent to humanity, publishing Books and giving
seminars/dhikr sessions and so on.
54 Poetry, the Friends of Desgin, Authority Flow
Rather, they are a modulation (headspace) that has a literal reality. In the
case of the Friends of Design, a headspace of guardianship.
Tey then literally stand before us, accessible and we can ask that they drive
the chariot by becoming intimate with their modulation/headspace.
Tis verse shows that believers have a choice in who drives the chariot. If
they make the mistake of selecting unbelievers or hypocrites, deniers, then an
authority (sultanan) will be brought by Allah against themselves. Tis Sultan
is like a particularly harsh King, the crystallized King of the closed, materialist
immanence of the hypocritical modulation, appearing in disclosure. He will
stand before us in our mistake and bring the full force of his authority against
us.
Even though we might be believers, we can still enter, coalesce to hypocrit-
ical, valuative, deceptive systems (of mind, being, life, macro or micro). Ten
friendships guardianship is transformed into a Sutans powerful authority over
us. For the believer, this means that they will be in a diferent state of be-
ing in relation to Allah, from comfort and security to being on trial before the
Authority.
Te awliya and the Sultan are dramatis personae within the drama of our
unfolding, whose dramatic character, whose enterable/known/chosen charac-
ters constitute the manner in which Allah speaks to us, depending on whether
we wish to engage (as believers) with a believing system or descend into an
untrustworthy hypocritical collaboration.
Tere are very serious cases of hypocrisy, we could indicate any number of
them.
But within the seeker, there are, during the day, many moments and oppor-
tunities for small allegiances with the Friends of the Fire, of moving us away
from fdelity and into a declaration that there is only closed immanent power
play. Friends that dont transmit in their stance, friends that alternate between
continuously, denying disclosure, performatively afrming their insincerity by
being insincere in their assumption of what sincerity is.
And these moments are ones where we are unprotected and Allah brings a
clear Authority against us by the very virtue of these friends and what their
system of infdelity leads us to. Othello stands trial, his play is his immanent
trial, surrounding him and crystalizing into Iago, the drama itself is authority
of tragedy of denying the feminine over the war-Allah of impersonal discourse.
In contrast, the Friends of Design are chosen as believers that guide us into
fdelity: and through fdelity, into a happy ending, the taming, the impossible
transcendence of power play through marriage/disclosure with the immanent
feld of power play.
Te Friends are almost a rhetorical device, but everything in Reading is
7.3 Inheritance: wives, husbands, children, brothers and sisters 55
Real and literal: so they are literal in their rhetoric, the Real embodying the
metaphor of human friendship as a literal fact of existence and choice.
7.3 Inheritance: wives, husbands, children, brothers and sisters
We spoke a little bit in the previous note about rules of inheritance (and mar-
riage) between generations being essentially about what is carried over fromone
cycle of life to the next. We emphasized that this property of Law is signifcant
and contiguous with the other narrations and injunctions contained within this
enclosure: specifcally, those relating to the People of the Nukva-Kitab (4:47),
the House of the Many-Father (4:54), the people of Delivery (4:153) and the
hypocrites (see above).
Te issue of contiguity is thrown into sharp relief with the fnal few verses
of the enclosure. First there is a description of the Messiah and Mary (and a
correction regarding the trinity) :
O followers of the Nukva-Kitab, do not exceed the limits in your religion, and do not
speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Mariam is only a
messenger of Allah and His Word which He communicated to Mariam and a spirit from
Him; believe therefore in Allah and His messengers, and say not, Three. Desist, it is
better for you; Allah is only one Allah; far be It from His glory that He should have a son,
whatever is in the aeons and whatever is in the earth is His, and Allah is sufficient for a
Protector. (4:171)
But then, after three successive verses concerning the nature of belief, the
entire enclosure ends with a fnal Legal injunction regarding inheritance:
They ask you for a decision of the law. Say: Allah gives you a decision concerning the
person who has neither parents nor offspring; if a man dies (and) he has no son and he
has a sister, she shall have half of what he leaves, and he shall be her heir she has no
son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there
are brethren, men and women, then the male shall have the like of the portion of two
females; Allah makes clear to you, lest you err; and Allah knows all things. (4:175)
To move from a description of Christ to a very specifc instance of law (in-
heritance when the departed does not have children or parents) might seem
quite arbitrary.
It is all, however, perfectly contiguous:
(i) Te beginning of the enclosure (concerning Adams soul and the
WOMBs) and the end (concerning Mariamand the Messiah) are about
lineages (ultimately deriving, initially, from the Word placed in the
Womb).
(ii) Te verses concerning hypocrisy are about ftnah and
Disclosure/Closure and the dangers of a view of immanence, within
this generation as isnow.
(iii) Te verses concerning previous People of the Nukva-Kitab deal with
previous generations, then,that in a relation of repetition to this gener-
ation now (via Prophecys repetition).
We have sent you inspiration, as We sent it to Noah and the Messengers after
him: we sent inspiration to the Many-Father, Ismail, Isaac, Jacob and the Tribes,
to Jesus, Job, Jonah, Praise, and Solomon, and to David We gave the Psalms.
(4:163)
(iv) Te verses concerning inheritance to children deal with what meaning
(what revealed Light) can be carried across from generation to gen-
eration: vertical, historical, genealogical breath-soul journeys between
diferent worlds
(v) Te verses concerning inheritance to spouses deal with what meaning
(what revealed Light) can be carried through, from prophecy to a plane
of language, within a particular generation.
(vi) Te verses concerning inheritance between siblings concern the micro
transmission of meaning (revealed Light) within all the signs that con-
stitute the crystallization of a particular generation. What follows is a
short description of this process of inheritance/transmission: in order
to keep it short we will employ some shorthand: let us say, for the sake
of argument,
(vii) Language totalizes all of reality (reality is language), but that there is
something external and transcendent to this. Te supernal Allah. (Tis
is a problemof course with speaking abouttranscendence, because it im-
mediately becomes a valuation, but lets treat our speech as mythopoetic
for moment, because the system will become self-referential regarding
this note very shortly.)
(viii) We exist in language. Language is feminine because it is receptive.
(ix) Te supernal Allah communicates to us through the Prophetic conduit
that forms the limiting part of our being, taking in Light and spend-
ing it downwards to take on a felt immanent Presence of the Divine
within the language/perceptive space of our reality. When this occurs
we call the language/perceptive of our reality the Wife and we refer
to our Prophetic conduit as the Husband. Tere are four Wives, four
aspects of language that can be married - signs, meta-signs (models),
metametasigns (metamodels),the metametamodel.
(x) We live as diferent souls, occupying diferent moments in a historical
progression in Time. Our soul is thrown into a particular context in the
realm of malakut, a particular sign regime, a particular language game
or set of forms that constitutes our shell of existence. Tat is, at any
point in time, we are occupying, living through, engaging with life via a
particular sign regime, a particular local language. Tis local language,
its local set of signs and rules for assembly constitutes a localplane of
immanence when treated as a Wife: whenthe light of Prophecy flls
this local system and unlocks their (feminine) property of theophanic
Disclosure in marriage.
(xi) Bodies and faces are the same thing: viewed from within my particular
plane of immanence, they are six conduits in interplay, a left hand of
logic and a right hand love, a left foot of martyrdom and a right foot of
victory, a transmissive centre/spending capacity and a prophetic conduit
(crown of the head). We can depict a body/face in relationship to a local
plane of immanence as in Fig. 7.1.
Fig. 7.1. Te body/face in relation to a local language (becoming the plane of imma-
nence in marriage to the body), the precedent principle of the mother/father (WOMB)
above. Lines of conduit are not depicted. Note that this picture is itself from a local
language and is only activated (self-referentially) when married as a plane of immanence
for the person drawing the picture, occupying this cosmology-regime.
We note that this (decidedly Kabbalic) diagram, like any cosmology of the
self (from Lacan to the Miraj to Tibetan Buddhist) is still just a set of signs
arranged and contemplated by a subject within an inescapable symbolic space,
within a sign-regime that is local to (and in fact situates) that subject who in-
scribes it. Another form that is part of a particular local language game.So it is
a map in and of itself: but, self-referentially, this map is not merely a closed set
of symbols, but has a potential for disclosure when married to prophecy, when
its active meditation orreading is corrected leading to marriage/productivity in
relation to the transmission of light from the face into its receptive symbolism.
Correct reading is self-awareness of the read signs ultimate reference to cor-
rect reading itself. Correct reading is the unlocking of the Light of deferral
to Allah, contained within the read signs, by virtue of the realisation of the
signs reference to reading and unlocking, by virtue of the understanding that
the sign complexes ultimately are nothing more than conduits of Prophecy into
the darkened, fragmented space of the shards (conduits into the daily life we
inhabit). In my case, this reading is brought about through comprehending
the self-reference of the sign complex within this particular cosmology: they
are read as referring to my reading. Light (L_1) enters the face through the
Prophetic conduit of the crown and is negotiated (N) according to a number
of symmetric principles, including life (L_2) itself - a journey in Time from
logic/diferentiation to the Loving Other - and dialectic - the actionic discourse
(D) between martyrdom/submission and victory/messaging that underlies all
negotiation (N) of Light (L_1) into life (L_2) - D = N(L_1, L_2).
(i) Te laws of inheritance concern the formation of this body/face. Light
is transmitted by the agency of a tie of kinship back to the WOMB (to
the mother) - this conduit is two-way, as it provides nourishment (milk
of Gnosis) by virtue of its Alterity (its absolutely transcendent Other-
ness), because that which is not captured by the system is what drives
us toward Love. A the same time, when Light becomes immanentized
within the female space of local language, when the face is married to
the Bride, the plane of immanence itself becomes productive and gener-
ates a child. (Tis child happens, for instance, when we have extracted
a new divine Tafsir from the Reading, a privileged plane of immanence
- or even when we feel something Divine about a walk in a park on a
summers day).
(ii) What happens with this child, the product of the marriage, is that it
forms a reconstitution of the fragments of signs that lay within the lan-
guage, its very being is a progress of constitution of the fragments to
reformaccording to the likeness of the original Adam. Tat is, the child
is subject to the Isa/Jesus-function: Isa predicates over this production be-
cause, ultimately, it is not our (masculine)work in reading the signs, in
drawing the maps, that produces the child (generates the inheritance)
- it is the Word and Grace of Allah. Divine intervention, a movement
of spirit.Tis is the reason why verse 175 follows the verses concerning
Isa and Mariam: the WOMB and reconstituted Adamic child are the
limit-point as potential within any act of transmission, the fnal inheri-
tance that accrues as souls move through from one local language to the
next, form one sign regime shell of life to the next.
And the Grace of Allah is above this process - the process itself, described in
the rules of inheritance, involves 2s and 3s - but Allah is above the 3, Al-
lahs efect is Grace experienced through the transmission (the Adamic child
breathed/constituted)rather than a player in the actual mappings of triads and
duals (which is entirely human).
So let us sketch some observations regarding the injunctions of (4:11).
Te generational injunctions concern transmission of meaning between in-
dividual signs in a persons body.
Allah enjoins you concerning your children: The male shall have the equal of the portion
of two females;
When we consider children and inheritance, we are thinking about a move-
ment from one face-immanence plane complex, now itself acting in repetition
of its parents, into a new child, a new masculine/feminine face/immanence
plane confguration (operating over a new, possibly wildly diferent localized
language). So the laws here consider what was produced from the old coupling
and how that can be retained into the next cycle - which is nothing more nor
less than considering how the old couplings harvest can be preserved within
thenew plane of immanence (specifcally, how the male face of the child can
preserve the harvest as potential to produce further, and how the successor fe-
male sign-regime can preserve the harvest as an immanence of transmission
kept safe - an experiential Disclosure that she is as beautiful as her mother).
So, male inheritance is that potential it has to produce further (when the
child himself marries). Female inheritance is what potential it has to keep, to
secure, to veil (when the child herself marries).
Te verse says that when we speak about a plane of immanence in reception
of light from a face, the face must be conceived as having an above and a below,
a crown that receives its gnosis by a line of kinship to the above, and a belowthat
passes this Light to the feminine. But this above and below - at frst appearing
to us as a dialectic of transcendence and immanence - must necessarily become
immanentized completely by the transmission: this occurs with the result of
two females from one, of an upper and lower aspect to the plane of immanence.
Tis immanent upper and lower (felt, experienced, signed, personal sense of
Divine as upper and lower, Fadak and Medina) is what is, self-referentially,
drawn as transmissive potential of the masculine face. Two thirds transmissive
potential for immanence are present in the face, making it equal to the two
females.
Te masculine face thus carries 1/3 within it and is productive with 2/3 of
its Light on its dark side. Te transmissive potential is what makes the face (as
a map) a masculine inheritance, so its inheritance is 2/3.
If they are more than two females, they shall have two-thirds of what the deceased has
left, and if there is one, she shall have the half;
She has half because a single female - as a plane of immanence (now no
longer considering its upper and lower) - receives half of what is shone down
upon it from its precedent face (half the face being an intensifcation of light
that is transcendent, the other half being a light that can be fully received by
the female). She receives half but considers it whole.
... and as for his parents, each of them shall have the sixth of what he has left if he has a
child,
If the face is productive, then the face has multiplied (in marriage): so what
has come from the parents (what was transmitted) has fowed down completely
into the wifes plane of immanence. Te residue of intensifcation left upon the
face always resides in its crown or its prophetic conduit to the WOMB: this
conduit is bidirectional, allowing light to be received down into the face, but
also maintaining a tie of kinship back to the WOMB via praise. When the face
has laid in marriage with the wifes plane of immanence and reaped a harvest
of children, then the circuit has been completed and so only one sixth of the
face keeps its inner residue as its conduit back to the WOMB.
... but if he has no child and (only) his two parents inherit him, then his mother shall have
the third ...
However, when there is no child born, no harvest from marriage of the face
to the plane of immanence, then the circuit is still premature (it is not a man in
years). Te lower three modes of transmission (martyrdom/victory and spend-
ing/righteousness) are not fully extended downward, but still are implicit within
the upper three modes of the face (diferentiation/logic, love and the prophetic
conduit). Tere are only three explicit parts to the face (it is not fully drawn,
the legs have not extended) - in terms of the picture above, the face only has
the upper triad, not the lower - and so the prophetic conduit, the human tran-
scendent refection of the supernal transmission is a third of the current state
of the face.
... but if he has brothers, then his mother shall have the sixth after (the payment of) a
bequest he may have bequeathed or a debt ...
Tere is an alternative to full productive transmission (fromface to wife/plane
of immanence with child/harvest) and that is where the plane of immanence
is not married/does not lay with the face, but the face nevertheless has broth-
ers, the face become fully grown, with the legs extended down (the brothers of
matyrdom and victory, of the Priesthood and Delivery) emerging and a con-
sequent capacity to spend also emerging above them to transmit the light of
prophecy into their diamond dialectic. In such a case, the face is grown and
consists of six functions, again with the prophetic crown, as the point of imme-
diate intensity deriving from the WOMB, now only one sixth of the face main-
tains this transcendental intensity in conduit back to the WOMB in praise.
Such a face is that of an ascetic who is complete, in a mode of transmission-
as-praise, but not in a mode of transmission-as-generation/production/creativity.
... your parents and your children, you know not which of them is the nearer to you in
benefit; this is an ordinance from Allah: Surely Allah is Knowing, Wise.
Transmission occurs upwards and downwards across the face and its plane of
immanence, upward retroactively to the WOMB and downward productively
to the child. We dont know which is nearer in beneft because the proximity
of transmission is ambiguous.
Te enclosure concludes, however, with laws concerning a situation where
there are no parents nor ofspring. Tis kind of inheritance is not a temporal,
historical evolution of inheritance but instead a sideways jump between regimes
(a sort of homomorphism between parallel universes, parallel languages instead
of a time-travelling movement into mutated, accumulating universes).
Because parallel universes always within the same language-game, within the
same sign-regime, the movement is micro-transmission of wealth between the
individual signs of the face map, individual conduits of transmission within our
crystalized masculinity (that is built up of conversations between brothers and
sisters).
They ask you for a decision of the law. Say: Allah gives you a decision concerning the
person who has neither parents nor offspring; if a man dies (and) he has no son and he
has a sister, she shall have half of what he leaves ...
Even when we are working within the same language, not transmitting be-
tween languages, only half the light is received by the feminine because the
masculine keeps the remainder intensifed at his crown.
but if there be two (sisters), they shall have two-thirds of what he leaves; and if there
are brethren, men and women, then the male shall have the like of the portion of two
females ...
And again, at the micro-cosmic level of sign exchanges within the Little
Face, within out body, the same laws of inheritance rule.
Our face itself, fantasized as separate from its plane of immanence, con-
sists of masculine and (non-immanent) feminine principles: logic and martyr-
dom are feminine, while love and victory are masculine. And these principles
regulate the various ways in which we perceive and live life in the signs. Te
laws of inheritance explain here how this regulation fows. For example, the
movement from logic (diferentiation) into Love - that we have said before
constitutes Becoming - is one limited by the sisters provision of all her wealth
to the brother,total bestowal of immanent comprehension to that transcen-
dent love. On the other hand, a single movement from the Delivery princi-
ple of Victory/Messaging to the (feminine) Priesthood principle of Martyr-
dom/Submission will take the form of a half the wealth transmitted down to
the Priesthood aeon of fana-in-immanence , while the other half retained as
rarefed Allah speaking directly.
8
Te Table Spread
8.1 Te Table Spread
O you who believe! fulfil (all) obligations. Lawful unto you (for food) are all four-footed
animals, with the exceptions named: But animals of the chase are forbidden while you
are in the sacred precincts or in Ihram: for Allah does command according to His will and
plan.
O you who believe, do not violate the sanctity of the symbols of Allah, nor of the Sacred
Month, nor of the animals brought for sacrifice, nor the garlands that mark out such
animals, nor the people resorting to the Sacred House, seeking of the bounty and good
pleasure of their YHWH. But when you are clear of the Sacred Precincts and of pilgrim
garb, you may hunt and let not the hatred of some people in (once) shutting you out of
the Sacred Mosque lead you to transgression (and hostility on your part). Help you one
another in righteousness and piety, but help you not one another in sin and rancour: fear
Allah. for Allah is strict in punishment. (5:1-2)
Te frst verses of this enclosure concern a number of themes that intertwine
throughout what follows: hajj, Ihram, food, types of cattle and wild game and
means of slaughter, the People of the Nukva-Kitab and, in particular, possible
exchanges of food and of intermarriage between people of the Nukva-Kitab
and the believing subject.
Food is what lies upon the Table Spread of the Enclosure itself, what is given
to the disciples of Jesus at the end of the Enclosure, according to their demand:
food is a form of gnosis. And its consumption is regulated according to this
enclosure with, as we shall see shortly, particular emphasis on what is permitted
during the Hajj.
8.2 People of scripture
Te relationship between consumption of food and precedent people is thrown
into relief early:
63
64 Te Table Spread
Today all good things have been made halal for you. And the food of those given the
Nukva-Kitab is also halal for you and your food is halal for them. So are free women from
among the beleivers and free women of those given the Nukva-Kitab before you, once
you have given them their dowries in marriage, not in fornication or taking them as secret
lovers. But as for anyone who rejects iman, his actions will come to nothing and in the
Next World he will be among the losers. (5:5)
Tere are and wives are immanent plateaus of local language is combined
together here. Te food is the produce of the People of the Nukva-Kitab: what
halal (clean, pure) tafsir they extract from the scripture they carry. Te wives
of the People of the Nukva-Kitab are the immanent plateaus of local language
- their language games, their sign-regimes, their cosmologies. Tey can be
married to the believers face/body.
Tere follow a number of verses in Al Meada that directly concern the rela-
tionship of the Jews and Christians to Islam. Tere are negative readings that
can be made here - negative, at least, from an interfaith perspective!
Te apparently confrontational tone (that people read into such verses) is
important to understand: we are listening, after all, to the Voice of the infnitely
merciful.
One example: regarding the Christian identifcation of Christ with Allah:
In blasphemy indeed are those that say that Allah is Christ the son of Mary. Say: Who
then has the least power against Allah, if His will were to destroy Christ the son of Mary,
his mother, and all every - one that is on the earth? For to Allah belongs the dominion of
the aeons and the earth, and all that is between. He creates what He pleases. For Allah
hath power over all things. (5:17)
How should we take this verse, coming, as it does, from Love? Is it a kind
of threat? Love does not threaten, though if we dont understand it or have
trust in it, then it can seem so. Te verse is a statement of fact: that Allah
precedes the WOMB and the original form of man (a word said Be) as well
as the earth itself (the ultimate space of immanence). Allah, as Love, precedes
this because it is generated by an impossibility of diferentiated Love that arises
from the overfow or surplus bounty of the Love itself. Love loves so much that
the impossible diference emerges: this is the nature of the Power - not a threat
but an absolute reality beyond everything, even the Christ. (It is not so much a
negation of the importance of the WOMB, the Messiah nor their theomorphic
embodiments in Mary and Jesus, rather the verse should be read with their key
importance in mind.)
8.3 Allah ordaining crucifxion
What kind of Allah ordains crucifxion for treason?
8.3 Allah ordaining crucifxion 65
The punishment for those who wage war against Allah and His Prophet and make mischief
in the land, is to kill them, crucify them, or cut off a hand and foot on opposite sides. (5:33)
Tis is not to be read as an ordinary legal punishment: instead, as a law of
(meta-)physics, just like the law of gravity, only concerning the system of the
soul as it relates to your Real body (not your biological form).
Furthermore, it should not be read as a linear temporal, causal sequence (do
wrong, get punished) but, like the rest of the Reading trans-temporally.
Youve got a Prophetic core to your true self, and you have components of
your wider self that are either in harmony or rebellious to that true nature.
Te meaning of the verse is: those aspects of your selfhood that wage war
against your innate (Prophetic) nature are, by their very nature, killed that
is, temporary perturbations of the wider Love from which we source our being.
Tat is,
psycho-spiritual rebellion against our innate Prophetic nature of Love = killing = falsity =
temporary flux = dukkha = suffering = impermanence
So the rebellion is not so much punished (causally) by dukkha/killing the
rebellion is dukkha/killing.
And dukkha is the crucifxion of Christ. Because Allahs Love descends into
matter, and that is the messiah, but is sublimated to matters sufering, the
Christ of Light sufers in the dukkha/impermanence of darkness. Te material
forms of interpretation, in particular, the possibility of reading this verse in any
other form than this are crucifxions of that Christ of Truth.
or cut off a hand and foot on opposite sides. (5:33)
A diferent perspective on dukkha is given: it is is the result of disruption of
the diagonal conduits: between either
(i) the right hand of Love/Hesed and left foot of Submission/Hod. Where
there is a disconnect between Allahs Love and the Submissive charac-
teristic of the human: and so Submission (immanentization) is taken
without Loves Grace, and shuts down, creating a universe of read with-
out Love, Slavery and religion and dogma vacated of Love.
(ii) the left hand of Judgement/Gevurah and the right foot of Victory/Netzah.
Where is a disconnect between the diferential fabric of reality ( Judge-
ment/Shariah) and Victorious reception/revelation of Allahs word: that
is, where there is no reading of the signs (that exist within the fabric,
that are the fabric, that are diferentiated) of the Reading, and hence no
Victory, no revelation, no hearing of Allah, deafness.
66 Te Table Spread
Again, these punishments are not temporal they are defnitions of rebel-
lion, of falsity, of dukkha. And they will pass: the ordination is that they will
pass. Tere is a crucifxion. But that crucifxion is a illusion it only seems so.
Because it is Christ crucifed by semblance, by simulacra, by illusion, by mara.
After crucifxion there is resurrection.
What kind of Allah ordains crucifxion for treason? A Allah whos Love
fows through, downward, into dukkha, that sufers impermanence through
us, alongside us, a Allah of Love that we return to, in Love, by means of this
punishment, through realising our Prophetic nature, which is the ebb and fow
of Love itself, read from Love into Praise and Judgement into Victory.
8.4 Oaths and pilgrimage
Fromverse 87, the enclosure moves froman understanding of disbelief to verses
concerning consumption:
You who have believe! do not make haram the good things Allah has made halal for you,
and do not overstep the limits. Allah does not love people who overstep the limits. Eat
of the things which Allah hath provided for you, lawful and good; but fear Allah, in Whom
you believe. (5:87-88)
Ten we move into laws concerning the accounting of deliberate oaths (that
are not maintained):
Allah does not take you to task for your inadvertent oaths, but He will take you to task for
oaths you make intentionally. The expiation in that case is to feed ten poor people with
the average amount you feed your family, or clothem, or free a slave. Anyone without
the means to do so should fast three days. That is the expiation for breaking oaths when
you have sworn them. Keep your oaths. In this way Allah makes His Signs clear to you,
so that hopefully you will be thankful. (5:89)
Ten there are verses concerning the nature of wine, gambling and divining
arrows.
O you who believe! Intoxicants and gambling, stones, and (divination by) arrows are an
abomination of Satans handwork: eschew such, that you may prosper. (5:90)
Te relationship between consumption, oaths and wine/gambling might not
be apparent at this point.
But the apparent disjointed nature continues on as the enclosure presents an
signs that resembles the previous 89 in compensation - but as expiation now
for the killing of game during the pilgrimage:
O you who believe! Kill not game while in the sacred precincts or in Ihram. If any of
you doth so intentionally, the compensation is an offering, brought to the Kaba, of a
domestic animal equivalent to the one he killed, as adjudged by two just men among
you; or by way of atonement, the feeding of the indigent; or its equivalent in fasts: that
he may taste of the penalty of his deed. Allah forgives what is past: for repetition Allah
will exact from him the penalty. For Allah is Exalted, and YHWH of Retribution. (5:95)
Why is it that 95 and 89 are similar in form, but for ostensibly very diferent
activities? Why the verse concerning intoxication and gambling that separates
them? And what is the signifcance of not killing game during Hajj?
It is because, frst and foremost, the Hajj is a pilgrimage that reverses the
Hirja, a coming down, from a space of Law (Medina of the North) to a space of
Love (Mecca of the South). From the left to the right, from
Logic/Diferentiation to Love and from Fire to Water.
Te ihram of Hajj is both a cloth, a garment and a state. Te cloth is the
state of being. Te garment is consecration.
Te aymana (oaths) are a legal bindings that tie us to the love: when we
make an oath, we commit ourselves within a diferentiated space of law, but
with our sincerity being borrowed from our right hand of Love (remembering
that aymana shares the same root as yamin, the right/south - Love - because
to swear an oath is to perform it upon ones right hand).
Now, regarding the relationship to game: oaths are game, caught on land
(the west is the land): they are legal bindings whose borrowing of love, whose
power derives from performance in the name of love, is stored or recorded in
the western/earthly space of signs/perception/language (an immanent plateau).
Tey are a locking in of love, into speech, into record.
Surely Allah will test you through something of the game: your hands (aydikum) and your
spears (warimahukum) can reach it that Allah may make evident who fears him in the
Unseen. And whoever transgressed after that then for himis a punishment (adhabun/hurt)
painful. (5:94)
In our cosmology, we take the arm of extension to be of the highest realm
of the secret self (lahut, the metametamodel), the hand from the realm of the
breath-soul (jabarut, metamodels), weaponry to be fromthe realmof the heart-
soul (malakut, models) and animals to be from the realm of the matter-soul
(nasut, objects). Let us leave the explanation for this to some other time: but it
should be noted that weaponry is appropriate to the realm of malakut because
weaponry is a classifying functional mutator of objects, a regime of transforma-
tive acts across things in the nasut.
In a sense, the matter-soul - our normal conception of the ego, of what we
normally think of as our selfhood when we move about the world of activity
- is a composite of a set of oaths. Our ego is constituted exactly by oaths.
Our ego is constituted by a herd of wild game, game of the land. Te ego is a
68 Te Table Spread
subjectivity constructed by means of oath-making, a subjectivity that is bound
by a local language (terminology of oaths) but imbued with borrowed love. Te
game animals are close to our hands and spears, the hands being an extension,
solidifcation of our selfhood into spirit, the spears being the solidifcation of
our selfhood into heart-soul (because such weaponry is a means of transforming
hearts). Tis equipment is close to the game that abides at the level of the
matter-soul - not the selfhood as such, but the performative utterances that
make up oaths, the forms of speech that make up oaths.
Now, this wild game is reachable by our upper selfhood, our hand and our
spears, to manipulate and to kill. And that is indeed what our upper witnesses
do to these matter-soul components on a regular basis that is (when performed
Islamically) corrective to our soul. Te hand and the weaponry of jabarut and
the malakut are used to specifcally de-centre the assumptions implicit in our
egos constitution, to kill the wild game that roam our subjectivity, to unlock
the love that is bound by the oaths of our matter-soul constitution. To recall
oaths made on borrowed oaths: to recall the illumination present in the life-as-
signifcation that we call daily experience. Te decentering is done by means of
the potentially intoxicating model-language displacement of the hand of jabarut
(remember this is the realm of wine) and the incorporeal transformations of
models by the weapons of malakut (these transformations being models and
forms themselves and therefore calibration and divination, potentially tawhidic
but also, like all models, potentially idolatrous).
But we are commanded not to transgress. Transgression is a state of arbitrary,
careless treatment of the wild game of performative oaths, of ego-constitution.
Tis is intoxication, exactly the forbidden danger of the breath-soul plane, or
we can abuse the regulation of the performatives/oaths to create fascist forms of
power at the heart-soul plane (turning hearts into stone, as the Reading often
refers to this danger). Tat is transgression, because it does not respect the
wild games borrowed love: the consumption of oaths by the hand and spear is
ONLY for the purpose of unlocking the baraka of the Love and Light stored
within them.
In this sense, the hand and the spear (coming from the realms of
wine/milk) cross the boundary of the unseen, they are aspects of ourselves that
are unseen - and so the transgression (the drunkedness or power abuse of the
gambler) are transgressions in the unseen, while those who do not transgress
have a unseen selfhood that fears him - the laws concern the upper parts of our
self rather than our lower matter-soul station - these are metalaws governing
how our upper aspects are to behave in the unseen in avoidance of intoxication
and gambling/divination.
Now, when on Hajj and in the purifed garment of Ihram, we are moving to-
ward the Sacred House (the house that contains the secret-soul, the innermost
depths of our being, that ultimate selfhood that is closest to Allah, the true cor-
poreality of our Adamic conduit). We are on a movement that (momentarily)
ascends from the borrowed space of oaths (the borrowed, constituted subjec-
tivity of daily life) and moves to an encounter with the secret that lies at the
centre of our journey. the Many-Fathers Cube of Love, of six side with a sev-
enth secret within: the Cube of Our Final Ascent, the Cube of Submission, the
Cube of Korban, the Cube as a conduit to the bodys full submission in upper
marriage to the frst immanent plateau, a secret, universal Asalic language, the
honey metametamodel, the language of the bees.
When we move toward that marriage, to that pilgrimage about that house,
we have moved further up than any corrective relationship to the matter-soul,
to any paradigm of unlocking light by the collection of oaths/killing of wild
beast: these aspects are no longer visible at this highest aspect of the unseen -
they are unseen fromthe perspective of the unseen, and so are not permitted (by
virtue of being not seen). Te metametamodel of Love/Submission within the
heights of our selfhood does not speak of the oaths, but rather of the general
properties of oaths, the archetypes inherent in the oaths, archetypes that are
a released light rising up to become part of that undiferentiated language, of
that undiferentiated fnal conduit to the Adamic space of the Names. Tis state
of the individual conduit through the metametamodel/lahut of the secret self
is undiferentiated Love and, consequently, does not accept perturbations or
borrowed Love in oaths/ordinary communication - it is a state whose language
is pure Love, pure Names.
(I also note briefy that the hurt here of the verse also recalls that the adha is
the same hurt as is felt in the period - and that these transgressions are, after
all, subject to the cycles of pilgrimage and ordinary status.)
It is then clarifed that this verse concerns only land game, not water game:
Lawful to you is the pursuit of water-game and its use for food, for the benefit of your-
selves and those who travel; but forbidden is the pursuit of land game; as long as you
are in the sacred precincts or in the Ihram (garment). And fear Allah, to Whom you shall
be gathered back. (5:96)
Te Hajj is from the Northern space of judgement (the immanent planes of
language, of a earth) into a Southern space of Love (of water). Land game
are the oaths, while the fsh of the waters are diferent: they are not forbidden
during Hajj because it is food of Love alone that is consumed - admittedly a
concentration or crystallization of that Love - an ornament/adornment or nour-
ishment - but are entities within and of love - but not the wild animals of the
70 Te Table Spread
land that are without love in the space of judgement entirely, so that water of
love is within them as animal vessels, on borrowed promises.
(We omit a discussion of the penalty for hunting game during the Hajj. But
we note that the 2 men who witness the domestic sacrifce parallel the 2 men
who are taken as witnesses for the dying man later in the enclosure. Domesti-
cated cattle are tamed and corrected versions of their wild counterparts, oaths
that do not need collection.)
Te Hajj is cyclical and geographical, but not necessarily the pilgrimage that
involves purchasing of tickets and hotel accommodation as commonly under-
stood. Tere are micro-Hajjs of the soul that can repeat with great or lesser
frequency during the course of our life.
All the preceding verses in fact anticipate this micro-Hajj, preparing us with
a purifed garment of Ihram (a garment of oaths and my interpretation that
absolves itself by virtue of the feeding of 10) which is encountered directly,
corporeally, secretly ... in the line:
Know you that Allah is strict in punishment and that Allah is Oft-forgiving, Most Merciful.
(5:98)
Tis line is itself a movement from punishment to mercy: from a fre to a
water. Te physical verse itself is the micro-Hajj. It is anticipated within each
of the other verses and comes about, becomes apparent to us as pilgrims, via the
Ihram of our understanding and adherence to the previous injunctions. We get
all the way up to the secret self according to a self-referential Ihram weaving
that runs its course through all the levels (as the Reading does!)
8.5 Enclosure 5: Displeasure at the truth
Oh believers, do not ask about things which, were they disclosed to you, would displease
you and which, should you ask about while the Reading is being revealed, will be dis-
closed to you. Allah has forgiven you for it, and Allah is All Forgiving, Clement. (101:
5)
Jesus tells his disciples in a number of Gnostic sources (including the Gospel
of Judas) that they would kill himif he disclosed the full truth. Tere are aspects
of the unseen that are not pleasing to us: not in the sense that anything might
ofend, but in the sense of the utter strangeness of the beauty to be found there.
But we can locate it as we engage with Reading, with the revelation (because it
is still being revealed as read it), and we can fnd that strange beauty. To look on
it is somewhat audacious and lacking in haya: nevertheless, we are forgiven for
this lack. Te Truth casts her eyes downward but forgives us for gazing longer
than we should, momentarily.
9
Self-Prescription
9.1 Self-Prescription
... Your YHWH has prescribed the Mercy upon Himself ... (6:54)
Tis is part of a larger verse that would take days to unpack in any meaning-
ful way. So we just deal with this particular aspect, as it returns again in the
remainder of the Enclosure.
Te sense of the Arabic for prescribe is in its root KTB: linking senses of
both decree, prescription and inscription.
Te YHWHis Merciful Love, and a Love that loves to be known to the space
of inscription (our space, the space of the loving slave) by inscribing itself.
Love is above all all Law, all diferentiation, above all prescription, because
Love is the originator of prescription. Prescription follows from Love as an
impossibly separate surplus, a Love that would be known by impossibility, and
so the perturbation of our Cosmos comes into being in Submissive Slavery to
this Messaging of Love.
But Love does not exist in transcendence of this impossible Cosmos we call
our home. Rather, because Love is in excess and beyond all containment, Love
is beyond all limits, even the impossible, and so overfows to be rendered Present
within our space of separation, our diferentiated space of signs, inscription,
language, perception (the slaves impossible space).
Tat is,
(i) Love generates a space of prescription (diferentiation, by virtue of the
Loves overfowing into that impossibility upon itself ) and then
(ii) runs through that impossible space as a prescription upon itself.
9.2 Micro-deaths
And it is He who makes you die at night and knows what you do by day. (6:60)
71
72 Self-Prescription
Death as a fnal termination fromthis body into the afterlife appears to be the
common sense of the term. But this verse is curious as the death here is cycli-
cal. Tere are commentaries that suggest the state of dreaming is like a small
death. We agree. But the fabric of perception/language is the unconscious (the
unconscious is language) and so, as we move from sign to sign, navigating the
signs of life, we are subject to cyclical, micro-deaths of existence. Dreams be-
tween the lines. Te verse should make us question our assumptions on what it
means to die (including religious assumptions). And also what night and day
are in the Reading.
Later verses in the enclosure describe the nature of death: a falling away of
that which is bestowed, of relationships to intermediate (imagined) valuation
placed between the subject and the Divine, to be in a purifed space, the original
form of the human.
... And if you could but see when the wrongdoers are in the overwhelming pangs of
death while the angels extend their hands, Your souls come out! Today you will be given
a humiliating hurt for what you used to say against Allah other than the truth and you
were, toward His verses, being arrogant. (6:92) And truly you have come unto Us alone
as We created you the first time. You have left behind you all that which We had bestowed
on you. We see not with you your intercessors whom you claimed to be partners with
Allh. Now all relations between you and them have been cut off, and all that you used
to claim has vanished from you. (6:93)
Te hands (as we have noted earlier) extended are a metamodel fragmenta-
tion/dislocation. When taken as a micro-death, this dislocation is one in which
a soul comes out (the Arabic also has the sense of eviction) fromthe shell/house
of one language/regime into another. Tis is a violent hand of the angels, and
is terrifying in its casting away, its humiliating adha (hurt - the same hurt ex-
perienced by the husband according to the menstrual cycles of approach and
distance from the wife, the lie of Yusuf s garment stained with blood, all equiv-
alent). It is these micro-deaths that are spoken about in 92. Tey are traumatic
means of growth, of carrying over the blessing earned by the soul and discarding
the sins.
But when understood collectively, this process is itself a higher-order move-
ment into the ultimate death of 93. Verse 92 is cyclical judgment, relating to
(6:60): but its cycles predicate upon an ultimate Omega point of Mercy in 93.
(Tis movement, as Love loving to be known, is within the text of Reading
itself a theomorphic proof of Allah prescribing Love upon Himself - 93 is the
ultimate full stop to the cycles of 92 - 92 repeats deaths in re-reading, and is
limited (the limit of the prescription made textual) by the full stop of 93).
And then this axis, established between of Cyclical Judgment of breath-soul
violence of the hands at 92, into the original formof man (which we knowfrom
9.3 Consorts and Unity 73
elsewhere is perfect) of 93, further descends into the following set of signs, like a
horizontal axis of Judgement-Love nowopened up vertically into an emanating
progressive dialectic of creation/life. From the movement into the full stop is
the expanded anticipation of the verses that follow: the harvest of life as rainfall
over land, the calibration of the journey over land and sea (according to sun,
moon and stars), the cycles of life from death and death from life:
Allah is truly the Cleaver of the grain and the date-seed; He brings out the living from the
dead and the dead from the living. That is Allah; how were you perverted? The Cleaver
of the dawn; and he made the Night a time of rest and the sun and moon a means of
reckoning. (6:95-96)
And it is He who placed for you the stars that you may be guided by them through
the darknesses of the land and sea. We have detailed the signs for a people who know.
(6:97)
And it is He who produced you from one soul and a place of dwelling and of storage.
We have detailed the signs for a people who understand. (6:98)
Te movement from 95 into 99 is the creation story in miniature. Te grain
and date-seed, the dawn and night and sun and moon are precedent to the
single soul (and its as a resting place and repostory of the houses of the soul)
emerging. Land and sea are precedent to our original form.
And it is He who sends down rain from the sky, and We produce thereby the growth
of all things. We produce from it greenery from which We produce grains arranged in
layers. And from the palm trees - of its emerging fruit are clusters hanging low. And [We
produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at
[each of] its fruit when it yields and [at] its ripening. Indeed in that are signs for a people
who believe. (6:99)
By the waters fromthe sky (the masculine/bestowal aspect of the cosmic con-
sciousness) there is the production of grains and palm trees (from the cleaving)
upon the earth (the feminine/receptive aspect of the cosmic consciousness).
Fruits of wisdom emerge upwards from the creation storys downward emana-
tion into the feminine reception of our reading. Tat is, the creation verses of
95 is the cleaving of the seeds and grain ... so that 95 to 99 are rain that then
ripens the fruits of wheat and palm trees within our reading.
9.3 Consorts and Unity
Verse (6:101) emphasizes the fact that Allah has no child and no consort. It
assures us of this by noting that the aeons and earth follow from Him, and
should not be identifed with Allahs or one or particular being treated as the
Allah. It is helpful to remember that, particularly for our predecessors, the aeon
and earth were understood as archetypes of the masculine and feminine - and
fxation is to isolate one or the other - rather than their resonating efect - and
associate it with Allah. In a sense they are the masculine and feminine within
the Scriptures, but should never be associated with the One: it is their efects
(for example, those in verse 99) that are signs, rather than the signifed.
9.4 Open and secret sins
Tere are verses about consumption in (6:118-121), emphasizing that believers
are to eat only that over which Allahs Name is mentioned.
But in between these verses is the injunction: Avoid outer (zahir) and inner
(batin) sins.
Tis can be understood as sins that are public and private sin. But in our
view, at least inasmuch as we speak about the sunnah and the eye of the believer
freed of the Demiurge of Babylon (that forbids the sunnah and shuts the doors
of prophecy in the 21st century), the sunnah does not involve a distinction
between public and private. Te inner and the outer are aspects of the signs
themselves, rather than a personal interior psychology versus a public space of
regulation (that latter distinction being the basis of the civilization of Babylon
that we fnd currently practiced by many who call themselves religious.)
Tat is, we are speaking of the dangers of sin in transmission between signs.
Between orbs of signs. (And macro-cosmically, between regimes of signs - in
the house and outside the house into the next house). Because, as we have said,
in transmission (communication of meaning/light) between signs in a lived sen-
tence, the inner potential becomes a predication over the outer of the next sign
(monadic transference). What is the potential for sin within this process? It is
either
(i) a blockage of the inner to the outer, so that nothing is transferred or
(ii) a promiscuity (the schizo-drunkardness that the Reading forbids) that
comes from random connections being formed in abuse of language.
9.5 Death and life
Is one who was dead, then We brought himback to life and gave himlight to walk among
the people, like one who is in total darkness and cannot get out of it. (6:122)
Tis deadness is the same deadness of the night, the life is the same as the
day. A life given during the cycle.
It is very important to understand that the matter-soul is not a single unitary
subjectivity, but, rather, a conglomorate or fuzzy collective of voices and situated
9.5 Death and life 75
modes of being in connected systems of power (a thing situated according to
multiplicities of oaths):
Oh company of jinn and men, did there not come Messengers from among yourselvees
to you, reciting to you My Revelations and alarm you of seeing this Day of yours? They
will say: We bear witness against ourselves (NFS) They were deluded by the earthly life
and will bear witness against himself that they were unbelievers. (6:130)
Tus, at death, the company is the conglomerate of the self, aspects of the
Messengers (as collected archetypes of our breath-soul trace) are parts of the
soul that are present within our own, they recite back to us. And these parts
bear witness against ourselves - the matter-soul-as-collective. Te they is thus
separate from the matter-soul-as-collective.
Another way of looking at the matter-soul-as-collective is to consider their
container, which is a form, a model, a sign-regime, a type from the type system
of the Malakutian level:
That is because YHWHwould not destroy citiees on account of their peoples wrongdoing
without alarm them. (6:131)
Every self is contained in a city, a structure, a regime of signs. And every
structure contains a prophetic conduit of alarm.
Your YHWH is the All Sufficient, the Mericful. If He wishes, He will destroy you and bring
out after you, as successors, whomever He wishes, as He had produced you from the
descendants of another (AKR) people. (6:133)
Tis verse concerns a alarm regarding the day-night process of micro-deaths
and micro-births: one matter-soul conglomerate can be formed from a prede-
cessor generation. Tis occurs all the time, but when the rot gets in deeper, the
pruning can be conducted further up and an entire race or line of being can be
deleted so that the breath-soul trace moves radically into an entirely diferent
language, a diferent model, a diferent home, retaining nothing of the con-
glomerate. (It is worth noting that AKR has connotation of other people but
also of last or hereafter.)
Tis is a movement from home to home:
... Will put you with another people in the home. (6:135)
Tis refers to movements of spirit between homes (hearts - caverns of the
heart).
9.6 Te Love prescription and Pagan Law
Recall our frst note above, that Allah prescribes Merciful Love upon himself:
that Allahs surplus Love gets in everywhere, including the impossible fabric
of creation born of Love, so that Love might be heard, spoken, recited, recog-
nized, felt.
Tis inscription/prescription of Allah is the very essence of Divine Law. It
is the reason why Divine Law gets in everywhere, like heavy rain soaks all our
clothes, it totalizes all Law. Te Divine Law is the diferentiated fabric of real-
ity, but upon that, we fnd local laws that are sometimes pagan or Satanic. But
those local laws are subject to Divine Law (not as a meta-law in this case, but
as an immanent Presence of Love within all diferentiation, all logical formu-
lations, all edicts).
What is the nature of a Satanic local law? Its basis is a denial of the imma-
nence of Divine Law within itself:
And the polytheists assign to Allah from that which He created of crops and livestock a
share and say, This is for Allah , by their claim, and this is for our partners [associated with
Him]. But what is for their partners does not reach Allah , while what is for Allah - this
reaches their partners. Evil is that which they rule.. (6:136)
An example of a pagan law here is that there are parts of the land and of the
cattle (the immanent plateau of language and its carriers of meaning) that are
inner or purely for Allah, while there are also cattle and land that are exter-
nal and local. To form laws that, in valuative semantics, situate the Divine as
separate from the law.
One of the extraordinary things of this part of the Reading is that a list of
such laws are then given. Pagan laws are placed within the Reading - obviously
negated, but still located and preserved within the text - in such a way that the
light of the Divine Law (the Divine Love Prescription) that runs through even
these laws - is unlocked and their subjecthood is shown.
Te three main pagan laws are listed in 138-139: 1) Te taboo of cattle and
tilth, restriction of eating, regulation of cattle and land by priest police. 2)
Forbidding the backs and not mentioning the Name 3) Wombs/what comes
from within of cattle ... that which is alive is for the male not wives, but both
male and female can share this produce when it is dead:
And they say, These animals and crops are forbidden; no one may eat from them except
whom we will, by their claim. And there are those whose backs are forbidden and those
upon which the name of Allah is not mentioned - an invention of untruth about Him. He
will punish them for what they were inventing. And they say, What is in the bellies of
these animals is exclusively for our males and forbidden to our females. But if it is [born]
dead, then all of them have shares therein. He will punish them for their description.
Indeed, He is Wise and Knowing. (6:138-139)
9.6 Te Love prescription and Pagan Law 77
Te last law is unlocked by the Divine Law as follows. Cattle are carriers:
they are either to be consumed (opened up) or else burden bearers. Tey are
at the macrocosmic level herds constituting the matter-soul (amongst other
things), but within the microcosmic level of predication/archetypes, they are
carrier signals, carrier signs, with an inner and outer. Te inner is a channel
of milk (milk as Wisdom), moving out from the WOMB and, in generative
(monadic) predication, reconstituting itself as the masculine outer shell and re-
formed feminine WOMB of the successor, anticipated, predicated sign. If the
milk does not carry through then it is not permitted to carry through as po-
tential within the shell of the next sign, then we have a masculine shell only,
without an inner feminine. So the pagan law blocks feminine Wisdom of milk
passing through and retains only the shell. (Predication is a reverse consump-
tion, but is bidirectional, and the predicated sign consumes that feminine Wis-
dom that is generated by its precursory predicate.)
Tis last law is very much in the sin of the secret and the public, we spoke
of above. Because it entails a cessation of generation/transmission, it is related
to the pagan practice (as they operate through all levels of existence, including
the literal) of killing children.
Te second sin, about backs, is related, as the back of each predicate sign
contains a residue that we are permitted to consume (recall the hadith from
Sahih Bukhari of the residue that the Tailor served to Prophecy, a food served
upon the shells of the gourds, a food taken from the backs).
Tese pagan laws are encoded as anti-laws within Reading, specifcally so
that their negation can be proven, specifcally to performatively demonstrate
the nature of the Love Prescription that prescribes Love upon all law, all dif-
ference, all space. By incorporating other peoples laws within the Law, fram-
ing prescription within prescription, its meaning is captured by Love, Mercy is
prescribed through.
Tat is, these pagan laws are not arbitrary innovations, they involve a par-
ticular cosmology that has theomorphic signifcance for us today by virtue of
being encoded (albeit in a negative way) within the Reading.
Te pagan prescription is one that would diferentiate law itself (land) from
god, a part only for Allah. But Allahs prescription (the nexus of which is Read-
ing itself ) prescribes over all prescription, including this falsity. Tis is why
pagan law is included even in negation within the Nukva-Kitab, because that
reverse law has light unlocked by its correct reading in the context of Read-
ings negation of it. By prescribing over the pagan prescription, we are given an
understanding of the nature of Divine prescription and its awesome inescapa-
bility.
Te pairs of sheep/goats and camels/cows that follow this verse are a more
complicated clarifcation of this point, regarding orders of cosmology.
10
Heights
10.1 Al-Araf
Te seventh enclosure is named Al-Araf (heights or places of elevation) after
the description of the afterlife, in which the companions of the garden and com-
panions of the fre are separated by a hijab, with the people in between standing
on heights, speaking to both these two groups (and hoping to be amongst those
of the garden):
And the dwellers of the garden will call out to the inmates of the fire: Surely we have found
what our YHWH promised us to be true; have you too found what YHWH promised to be
true? They will say: Yes. Then a crier will cry out among them that the curse of Allah is on
the unjust. Who hinder (people) from Allahs way and seek to make it crooked, and they
are disbelievers in the hereafter. And between the two - a veil - and on the heights, men
who recognize all by their marks, and they shall call out to the dwellers of the garden:
Peace be on you; they shall not have yet entered it, though they hope. (7:44-46)
Tere are various Suf readings available of this scene.
One is that these three groups of people are aspects of our own selfhood in
progress (hence their conversations are internal dialogues), a sort of distillation
of truth taking place in discourse (conversation) between both sides of the hijab
(the garment of interpretation, of reading, of signs, of language, perception,
reality).
We have claimed that (from the human perspective), all is hijab. All is Sym-
bolic. Problems of fascismand fxation emerge when we fail to comprehend this
and ascribe an external valuative semantics over the metonymies of the signs.
(Tis is not to deny an originator, merely that the originator is known through
the signs, including signs that refer to the originator, being known, and signs.)
If this is the case, what does it mean to have people on either side of this
hijab? Tere are two sides of the space of signs, though it is complete surface
without an upper or lower. Tere is a side of Truth, where the Light within all
79
80 Heights
signs is manifest. Ten there is the other side, of Falsity and Denial. Both sides
are necessary in order for the hijab to exist. Tat is, it is not so much that the
hijab exists to separate one from the other, or that the hijab is a veiling from the
truth, keeping the disbelievers from the gardens of truth: but that both sides
exist in order for the hijab to be.
Te distillation process is one of a mobius strip conversation between af-
frmation and denial (the conversation between the sides of the hijab) - but
ultimately has the character of afrmation, because through this conversation
the deniers afrm the truth of what they denied.
Te dialectic of their conversation is the distillation process: and the dialectic
of conversation is hijab. Hijab is distillation of falsity from truth (with small
f s and ts) that, in mobius strip formation of the hijab, leads to Truth (with a
capital T, the immanence of afrmation).
Te people of the heights are also able to speak to both the left and right hand
side of this hijab, looking at the gardens with hope. Tey are the negotiators,
those on the journey: a journey driven by hope to Truth.
But the journey takes place upon the hijab.
So why heights? Because the hijab is broken into a multiplicity of planes or
plateaus of immanence, plateaus of language, levels of hijab: one for each seeker
in their negotiation. Te heights are a strictly relativized measure of depth that
is possible between these planes of immanence by virtue of the hijabs being
experienced down from the 1st highest aeon into the 2nd non-unitary - and
absolutely relativized - realms. Tese plateaus exist in an Alice-in-Wonderland
aeon of relative perspectives, eating, drinking to get smaller or bigger in scale,
raised in heights.
10.2 Prophets and denial
Prior to telling the story of Delivery, the enclosure enumerates preceding gener-
ations and their prophets, with the repetition of a spiritual/relgious elite amongst
the generation denying the Prophecy of the Unity of Allah and an emphasis that
a Prophets duty is only to warn.
Te interplay between denial and afrmation here echos that of the two sides
of the hijab earlier: in fact, it is an expansion of that process, an extrapola-
tion or monadic transmission from that signs. Te previous signs predicates
over/describes these stories.
When we think about the Unity of Allah as a message, it is sometimes dif-
fcult to appreciate how obliterating this message is, how contrary to the form
and assumption of human existence it is. Tat is to say, we all deny it in various
10.3 Deliverys staf 81
ways throughout the day, simply by buying into very basic assumptions about
reality in order to get work done.
When we afrm tawhid continuously, we are in the Prophetic space and are
obliterated. Prophecy warns us rather than converts us, because the movement
to tawhid is cyclic and ultimately a Divine Mercy.
Tawhid is not merely thinking - there is a single Allah in contrast to the
multiplicities of other religions. It is also not thinking, in a more sophisticated
sense, that the idols of today are the false gods of consumerism, career, war,
fear, etc (although that is closer to the truth). Rather, to afrm Tawhid is to
comprehend that there is a unity, a unity of unbounded love and pleasure -
and from this unity derives all our vision, all we survey. Our entire cosmos
is a spectral perturbation in fux upon the surplus of love that extends even
into its own impossibility of a diferentiated lover. When we grasp this fact, we
understand to the core of our being that the core of our being is a fundamentally
unstable waveform-said-Be whose stability is only granted by the impossible
excess of unitys love ... then we will fnd the world looking very diferent, and
almost everything that comes naturally being obliterated.
Tawhid is not a simple thing, not intuitive (though rooted and recongized as
Truth because it is planted within us, because we are moulded upon it): which
is why there is always the same violent reaction against it within the cities.
10.3 Deliverys staf
Te enclosure continues with a telling of key moments in Deliverys function:
from interaction with Control, the exodus, the golden calf episode, the tablets
and swallowing of the earth by the 70.
Te Delivery speaks frst:
Delivery said: Control, I transmit YHWH of the worlds. One for whom it is right to say
nothing but truth about Allah. Now have I come unto you from YHWH with clarity. So let
the Collective of Israel depart along with me. (7:104-105)
Te Demiurge asks for a sign and two are given: Delivery throws down his
staf and it becomes a serpent, and the draws out his hand and it is white to all
beholders (107-108).
Ten the Demiurge arranges for magicians to compete with Delivery and
the Priesthood (intending to postpone them - meaning, halt the transmission
of their Light). Te magicians are to imitate his frst miracle via their own
magic:
They said: O Delivery! will you cast, or shall we be the first to cast? Said Delivery: Throw
82 Heights
you. So when they threw, they bewitched the eyes of the people, and struck terror into
them: for they showed a great magic. (7:115-116)
Teir magic is a local power-system: all magic is localized second order
power systems. Authorized, incorporeal means of inficting imaginary wounds
(the voodoo kills if you believe it does, if that is your power-system, its capital
of fear deriving from valuative and local agreements between parties). Magic
can be something as simple as a bank loan (a valuative agreement between pow-
ers facilitating power over you). Or something more complicated like a curse
placed by a shaman on another person (also a valuative agreement between the
shaman and the person, for it to work).
Importantly, Deliverys staf here does not turn into a serpent. Te staf itself,
in its wooden form is what swallows up the fearful terror of the magicians
magic. It is not an imaginary incorporeal miracle of transformation that is
achieved here, it is the true reality becoming apparent in its immanent power
of containment.
Delivery is not a magician, he does not arrive with crystalized speech acts,
tricks, incorporeal transformations as the magicians do. Like all prophets, he
depends on the Real alone: the Real surounds him and supports him, like a
forcefeld. When magicians go into defense mode, they employ their local
power structures, their speech acts, their tafsir, their incorporeal transforma-
tive imaginations. When a Prophet speaks, his sole weapon and shield (his
proofs or miracles) is Reality itself. Tere is nothing extraordinary about his
work. Rather, the magicians are the one who are extraordinary (or extra-real,
Imaginary) consumed (or better, subsumed) by this staf.
(We could go further to say that this reality is still language, but language
of the Real or rather the language of Idris in the Real as Metatron - and by
the Metatronic function, we know that the staf cast down is the letter Lam,
not a representative metaphor of the Reality but, rather, a kind of fssure from
which all of Reality can accompany Delivery, a fssure of Reality that will always
swallow the serpents of imagination).
Te Torah says that it is Praises staf that was cast down, not Deliverys. Both
sources are correct: but at this point in their preaching, Delivery-the Priesthood
are a single Prophetic complex, so their stafs (which are upper and lower refec-
tions of the same fssure) can be seen as a single staf. Delivery-the Priesthood
stay as a face-to-face axis of Prophecy, following the release of the Children of
Israel, the inheritance of the eastern and western lands, until verse 142 ...
And We appointed with Delivery a time of thirty nights and completed them with ten
(more), so the appointed time of his YHWH was complete forty nights, and Delivery said
10.4 40 nights and Deliverys intimacy. 83
to his brother the Priesthood: Take my place among my people, and act well and do not
follow the way of the mischief-makers. (7:142)
At this point, there is a substitution of the Priesthood for Delivery amongst
the people. Te Prophet-complex is split in two (before they were a unity, now
they double). Tis is necessary in order for Delivery to ascend through forty
nights. But as we know, it leads to problems with respect to the lower level of
the people, who turn to read the golden calf.
When Delivery returns from that ascension, he rejoins the Prophet-complex
with the Priesthood:
And when Delivery returned to his people, angry and grief struck, he said: Evil is it that
you have done after me; did you turn away from the bidding of YHWH? And he threw
down the tablets and seized his brother by the head, dragging him towards him. He
said: Son of my mother! surely the people reckoned me weak and had well-nigh slain
me, therefore make not the enemies to rejoice over me and count me not among the
unjust people.
When he seizes the Priesthood by the head, he realigns his Delivery mes-
sage with the Priesthoods submission (the two heads become locked in to each
other again), thus beginning to correct the transmission. Without Delivery,
without the active messaging, the Priesthood prophecy becomes unbalanced in
its deferral within the minds of the people (not the Priesthood himself ).
(In 149, we briefy note that the expression for the peoples regret of fxation
is the hands of regret. Tis is because the hand of the breath-soul plane comes
down upon them, decentering them so they are compelled to ask forgiveness.)
10.4 40 nights and Deliverys intimacy.
In verse 142 it is said that Delivery is gvien 30 nights, perfected by 10. So a
total term of 40.
Te meaning?
We are children until we reach 40. At 40, the conduits of light extend down
from the secret soul to the soul of breath-soul (wine) to the heart-soul aspect
of milk and into the fourth soul of water.
Tthe basic reason is that the nature of the human consciousness in resonance
with god, at any level of the 4, is 10.
Why? 7 is the human body (think miraj for the moment) + 3 for the rela-
tionship to god (via the 2 mother/father principle - breathing in and out of god
- and the 1 unnamable source of light). Tis is 10.
So it takes 10 predicates to negotiate our relationship to god at each of the
4 planes of reality.
84 Heights
Te complete journey is 4x10 = 40 nights.
30 nights are what has permitted Delivery to speak as a Prophet. But the
next 10 perfect his ascent into the highest realm, with 40 in total.
What is the result? Delivery passes through 40 and Allah spoke to him
directly, not indirectly as with other Prophets. Delivery has an intimate rela-
tionship with Allahs speaking. We might call it a marriage to that speech: I
have chosen you over the people with my messages and my words (144:7)
Tis transforms Delivery: he comes down speaking in a diferent, crowned
mode in comparison to his speech to the Demiurge. Tis is apparent in verses
155-156:
And Delivery chose out of his people seventy men for Our appointment; so when the
earthquake overtook them, he said: My YHWH! if Thou hadst pleased, Thou hadst de-
stroyed them before and myself (too); wilt Thou destroy us for what the fools among us
have done? It is naught but Thy trial, Thou makest err with it whom Thou pleasest and
guidest whomThou pleasest: Thou art our Guardian, therefore forgive us and have mercy
on us, and Thou art the best of the forgivers. And ordain for us good in this worlds life
and m the hereafter, for surely we turn to Thee. He said: (As for) My chastisement, I will
afflict with it whom I please, and My mercy encompasses all things; so I will ordain it (spe-
cially) for those who guard (against evil) and pay the poor-rate, and those who believe in
Our communications. (7:155-156)
His plea here is almost an argument, it is more intimate in character. And
here we see the relationship between the (sometimes apparently) angry or de-
manding speech of Allah (the Bride of Delivery), an earthquake across the
plane of immanence that is the earth/language, being spoken to as if placating
a displeased wife ...
It might be bad taste to recall Petruchio in irony, but thats a clowns refection
of the deeper truth here:
For thou art pleasant, gamesome, passing courteous, But slow in speech, yet sweet as
spring-time flowers. Thou canst not frown, thou canst not look askance, Nor bite the lip,
as angry wenches will; Nor hast thou pleasure to be cross in talk; But thou with mildness
entertainst thy wooers; With gentle conference, soft and affable.
It is not so much that Delivery is taming Allah (astagfrullah) but, rather,
the intimacy of his speech belies the intimacy of his relationship to Speech,
to Divine speech that he uttered before, that followed him before, but now is
transcendently immanent, utterly personal and simultaneously universal.
By this intimacy, Allah does not change, but, rather, the Mercy that encom-
passes everything (the Merciful Love a father of the Bride, without getting
polytheist, the father principle of absolute bestowal from which the resem-
blance of Divine Speech/Reading/Torah/Reading comes). Tat Mercy comes
10.5 Changing the word. 85
about personally through the very speech, the very intimacy that we might tap
into via Delivery, in making the transition from verse 155 to the end of 156:
He said: My chastisement, I will afflict with it whom I please, and My Mercy encompasses
all things; so I will ordain it for those who guard and pay zakat, and those who believe in
Our communications.
Te fnal verse here being exactly a movement from that harshness of the
intimacy into the Mercy that encompasses, the transcendence of Love through
the intimacy with Speech that sometimes chastises (Speech that can be intem-
perate in her passion, a Lover who scolds and withholds her afection at the hint
of perceived infdelity) as much as she yields (to the passion of the Reading -
or, in the case of Deliverys supreme intimacy, a conversation).
10.5 Changing the word.
But those of them who did wrong changed the word other than that which was said to
them. We sent down upon them wrath from aeon for their wrongdoing. (7:162)
What does it mean to change the word other than that which was said to
them? Does it mean physically changing scripture? No. Te sin here is bigger:
it is to drained the active, performative aspect of the verses, changing them
from inhabited, lived, proofs into a dry empty statement. It is to denying the
transmissive, Divinely spoken aspect and to afrm that there is nothing more
than the husk of the words.
11
Separation
11.1 Surat al Anfal
Tis Enclosure concerns the punishment inficted upon the Quraish of Mecca
during the Battle of Badr. Te name of the enclosure comes from its verses
that detail how spoils of that war are to be distributed amongst the Muslim
combatants.
We have written here before about the fact that no physical, biological blood
was shed during this Battle. So this is taken as read here.
But what is the nature of this Enclosure? It is, in essence, a circuit model
of consciousness whose meditation - whose reading - leads us to a situation
in which Prophecy is absolutely victorious over us, the spoils of war are dis-
tributed and Allahs gnosis of the heart is gained/released by the captives of
war in according resonance with the eternally inceptive waveform of the Face.
By us I mean any multiplicity of voices across all the worlds. What might
be called the matter-soul. In general, the matter-soul is a collective multitude
of selves (that might indeed relate to group of biologically distinct entities in
a context of single political/cultural confict/interaction, or perhaps some more
complicated and individual process involving selves running between centuries
or macro-worlds, or one within a single biological entity in accord with a more
commonplace understanding of the matter-soul as an individual ego, perhaps
literary selves, dramatis personae, within a reading of a Shakespearean play and,
most signifcantly, the selves-as-readers of the enclosure itself, each a possible
role - a possible head trip relating to the verse, of denial or afrmation, love or
hypocrisy, all the possible situations of you in the scripture).
86
11.2 Te necessity of Prophecys separation from the city of love. 87
11.2 Te necessity of Prophecys separation from the city of love.
Te Enclosure begins with Prophecy leaving us, isolating a part of our selfhood,
externalizing Prophecy from us in the past and in the present. In particular,
rendering Prophecy external to the signs of the Enclosure as they appear before
us.
We begin our reading of the Enclosure in a Meccan state of existence.
And when they said: O Allah! if this is the truth from Thee, then rain upon us stones from
aeon or inflict on us a painful punishment. But Allah was not going to punishment them
while you were among them, nor is Allah going to punishment them while yet they ask
for forgiveness. (8:32-33)
Prophecy is initially within that Southern city. Prophecy begins in the city
of Love. Prophecy is amongst the city, like Light difuses within a space. Ap-
parently indivisible from its surroundings. Tere is therefore no punishment in
this space, no active judgement (there is diferentiation, but it is not active or
lived through). Tere is only one hand: the right and the left are unifed.
In terms of the micro-reading, the Light of the Message is present within us,
as we open this enclosure, as we begin this recitation, the Light is apparently
inseparable because we appear as a unit. We open it in human love, we open it
in a position of a unity called Mecca.
Te city exists within the southern space of Love, of desire, of read. Of the
Kabaa, the Cube of Love. Te danger of Love, when not balanced by righ-
teousness and active judgement (punishment), is that it can become idolatrous:
this is precisely what happened. Without guardianship, human love can be
transmuted into its negative form: fascism. At its very root, fascism is hinder-
ance, obstruction to the paths unfolding by imaginary closed-loops of upon the
fabric of language, monitored by the idols of marked signifers:
And what have they that Allah should not punish them while they hinder from the Sacred
Mosque and they are not guardians of it; its guardians are only those who guard, but
most of them do not know. (8:34)
Tis hinderance to the Sacred Mosque demands a separation of the Light
from its difused environment - it demands the left to be separated from the
right - it demands Prophecy leave the southern city and move left into the
judgement of the Medinan caliphate.
Prophecy is always apparently present within us (this is why the Reading
speaks to a you sometimes as to Prophecy, it is speaking to the Prophecy within
you - this is why Muslims imitate unconsciously the physical habits and ap-
pearance of the Prophet, because the Muslims desire is to become Prophecy,
to make Prophecys sunnah manifest in every aspect of their bodily existence).
88 Separation
But we cannot say that you is me, because I, though ultimately a unit, have a
composition in my station. Rather like the composition of protons and neu-
trons appear to be indivisible, but can be broken down further into compositions
of quarks, the city of Mecca - the city of our loving selfhood - appears to have
Light within its love (because all love would appear to be Divinely inspired)
but, in fact, has an aspect of denial within its composition that is in diametric
tension to the afrmation of that Light.
Tere is denial in love and this denial necessitates the active diferentiation of
the love, the northern exodus of Prophecy out of human love into judgement,
into an active judgement whose precursory nature anticipates the punishment of
Medinan forces under Prophecys command. Why is the circuit so established?
Because all reading - and, in particular, this Enclosure that predicates upon all
reading - is such a circuit, a linguistic mandala that moves north and then wages
war south in cycles of gnosis.
Allahs signs, Allahs Love - Allahs creation - linguistically situated. Te
cosmos is born of Love - just as this enclosure and our initial stance in relation
to its reading are both born of Love - but both are linguistic afairs, situated
within a (premature) space of diferentiation (of afrmation and denial).
And when those who disbelieved devised plans against you that they might confine you
or slay you or drive you away; and they devised plans and Allah too had arranged a plan;
and Allah is the best of planners. And when Our communications are recited to them,
they say: We have heard indeed; if we pleased we could say the like of it; this is nothing
but the stories of the ancients.(8:32)
Human love is derived directly from Divine Love - but is not perfected in
its original form - it is premature in that it is not yet born, does not resemble or
refect Divine Love in reciprocity, in resonance. It is a premature infancy of de-
sire that, while divine in origin, by virtue of its immanently linguistic situation,
has denial and diferentiation implicit. Tis denial and diferentiation mean
that Divine Love cannot be contained by that city: the city is open to siege, it
will shatter by virtue of its denial, its weakness.
Te process of this enclosure, the process of its reading, the circuit of our be-
coming (at any level) is the crowning of this love by judgement, righteousness,
strength of the hands over the weakness ... leading to victory in Gnosis.
And the frst step in this process is for Prophecy to be separated from what it
appears to be immanent to: the space of love, leaving only denial and fxation
present.
Tis distills us into two parties who then, in negotiation, in distinction, wage
war against the very nature of reading (including the reading of this enclosure).
... if you believe in Allah and in that which We revealed to Our servant, on the day of
11.3 Angels in battle. 89
distinction, the day on which the two parties met; and Allah has power over all things.
(8:41)
11.3 Angels in battle.
Te two parties have their own separate problems. Te Meccan problem we
have just discussed. But the distilled Medinan aspects of the human self are
in a space of judgement - and judgement is a zone of pure diference that can
lead to hypocrisy (as we have defned it, one of read of diference, one of pure
immanent materialism). Te Medians are in need of wealth (the transcendent
spoils of war) to heal themselves from this problem of hypocrisy.
By the Medinan judgement, hypocrites (within the space of judgement) and
disbelievers (from the side of love) are killed. Teir deaths are symmetric in
kind, both of displacement of their language games: the rupture of their as-
sumptions of reality, a Prophetic speech-act that transforms their paradigms,
severing their necks from their faces. Tis is necessarily Angelic, because An-
gels occupy the upper realms of metamodelling: Angelic transformations. An-
gels are entities that reside within these realms and Angelic punishment is es-
sentially a formof model transformation that displaces and dislocates the fascist
subjectivities constituted by the sign regimes of a particular model.
And had you seen when the angels will cause to die those who disbelieve, smiting their
faces and their backs, and (saying): Taste the punishment of burning. (8:50)
Using a machinic metaphor, we can think of the subjectivities of a sign
regime - the roles we play in life - as machines that attach to the necks of
other machinic assemblages to constitute societies, systems, families, domains
of knowledge, literature, etc. Te faces and backs of these machinic subjec-
tivities are the transmissive and receptive conduits, permitting lego-like assem-
blage. Te angelic punishment over the faces and backs is their correction. And
their correction produces wealth.
11.4 Distribution of the Spoils of War
At frst, it is made clear that nothing goes to combatants other than the
Prophecy:
They ask you about the spoils of war. Say: The spoils of war are for Allah and the Mes-
senger. So be careful of Allah and set aright matters of your difference, and obey Allah
and His Messenger if you are believers. Those only are believers whose hearts become
full of fear when Allah is mentioned, and when His communications are recited to them
they increase them in faith, and in their YHWH do they trust.(8:1-2)
90 Separation
It is curious that these frst verses are weakened later, permitting 4/5ths to
the spoils to be given to the you of the following verse:
And know that whatever you gain of the spoils of war, a fifth of it is for Allah and for the
Messenger and for the near of kin and the orphans and the needy and the wayfarer, if you
believe in Allah and in that which We revealed to Our servant, on the day of distinction,
the day on which the two parties met; and Allah has power over all things. (8:41)
A further qualifcation follows:
Eat then of the lawful and good (things) which you have acquired as spoils of war, and
be careful of Allah; surely Allah is Forgiving, Merciful. Had not an ordainment from Allah
preceded, surely have touched you for what you took: a punishment great. (8:68-69)
Tis appears to clarify things. Te Muslim actionists took something they
should have not, unaware perhaps of verses 1-2. Allahs ordinance alone per-
mits them to consume that taken capital, absolving them of a potential sin. So
while the followers (those positive aspects of selfhood that survives the pro-
cess of distillation and that aids Prophecys attack) are permitted to consume
the wealth - a Medinan consumption - 1/5th (meaning all in the sense that
Prophecy always totalizes, even by virtue of an upper secret fraction, one above
the fourth) is to be taken as a Fadakian allowance, for the secret space of the
Prophecy (accessed via strangers/strangeness and the poor/poverty).
But what is this wealth? Briefy, it is the potential for Divine Gnosis that
arises from Allahs knowing what is in our (captive) hearts.
11.5 Te Captives of the Nabi
O Prophet! say to whoever is in your hands of the captives: If Allah knows anything good
in your hearts, He will give to you better than that which has been taken from you and
will forgive you, and Allah is Forgiving, Merciful. (8:70)
Tis verse speaks to the those who have fallen into the hands of Prophecy
during war: the preceding verse insists that this is permitted only when Prophecy
has completely triumphed over the land, subduing it. So the land has become
a plane of immanence and Judgement has crowned Love.
Te war of reading - reading everything but, particularly, this enclosure - is
one in which the Prophecy is now victorious. Once we get to this point in the
enclosure, we are nowcaptives to Prophecy. His hands (the hands of the perfect
body) are strength into which the captives are placed.
Tis position of captivation to Prophecy is diferent from Slavery to Allah. It
is a psycho-physiological relationship to the hands of the formof Prophecy. Te
hands of Prophecy are strength, the strength of the Message as it is inscribed
upon us: when positioned within this strength, pinned down by the Revelation,
11.5 Te Captives of the Nabi 91
the upward circuit to Gnosis (the circuit we have been describing) is ready to
be completed and Gnosis will be channeled back down into us.
How? Because the condition is that If Allah knows in your hearts any good
He will give you better than what was taken from you. Te heart (heart-soul)
is the second order aspect of the self, above the matter-soul.
Allah knows everything: the heart-soul contains the breath-soul, the spirit
and breath of Allah. Te journeying aspect of the self, that moves between the
heart-soul like a stranger between houses. Hearts are either stone or open, as
we have seen in earlier enclosures. In a sense, Allahs Gnosis is that breath-soul:
Allahs knowledge, or the conduit, the connection back to Allah, is the breath-
soul that is known within the heart. Allah knowing Allahs knowing. So the
condition is one in which the captives of Prophecy are granted release fromtheir
model, their context, their heart-soul position that grounded their matter-soul -
released from their languages - and only the good that was aquired is preserved,
the heart-soul Gnosis earned - traced - by the breath-souls witnessing. Tat
earning is the wealth of the captive. Wealth is what was rendered good by virtue
of the Angelic smiting of the face and back of the transmissive and receptive
aspects of the self: it is what self-knowledge the matter-soul generated, what
archetypes of the heart became inscribed and preserved, what repair was done
to universe by that individual aspect
Now the wealth (the trace of the breath-soul) is unlocked and released, the
captive is given something better than what was taken away. Te process of
bestowal and withdrawal (giving and taking away) is cyclical with respect to all
the enclosures (because we re-read them and this battle is repeated whenever
we read a enclosure) - and also in life (because reading life is no diferent). So
what is that which is better? It is these cycles of reading, the breath-souls re-
entry into the heart, the process of the battle occurring again, with more wealth
generated through re-reading, the repeated withdrawal, the repeated bestowal
from above. Tese cycles of bestowal and withdrawal are exactly the felt efect
of the Face of Allah: they are the self in immanent resonance with the Reality
of that Face.
And so the battle continues on according to this resonance, each time with
new repair and gained Gnosis, gained repair, a perfected heart-soul trace by the
breath-souls progress.
Te breath-souls progress has a bit more to it. Te wealth is important for
subsidiary selfhoods that exist to expedite this. It is consumed by themto create
the Medinan caliphate that we might call the city of the upper self. But within
this is the inner, secret, space of Fadak, where the ties of kinship - the tie to the
Womb - the immediate, direct tie of Gnosis, this conduit we speak about - is
maintained.
92 Separation
As we have said elsewhere that is a Prophetic space of perfection that is not
temporal. It is efectively a 5th aeon to the other 4, not so much above them as
beside them or in between them. Another way of putting it is that it is here all
the time, within our frst level, located in front of you, everywhere, a 5th hiding
between the lines. All spoils are for Prophecy (because the space of Prophecy is
beside you, everywhere), and, at the same time, a ffth is allocated. Tis 1/5th
is not corrective so much as immediate in relation to the Womb of Gnosis:
And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your
company,- they are of you. But kindred by the WOMB have prior rights against each other
in the Nukva-Kitab of Allah. Verily Allah is well-acquainted with all things. (8:75)
By us I mean any multiplicity of voices across all the worlds. What might
be called the matter-soul. In general, the matter-soul is a collective multitude
of selves (that might indeed relate to group of biologically distinct entities in
a context of single political/cultural confict/interaction, or perhaps some more
complicated and individual process involving selves running between centuries
or macro-worlds, or one within a single biological entity in accord with a more
commonplace understanding of the matter-soul as an individual ego, or perhaps
literary selves, dramatis personae, within a reading of a Shakespearean play).
12
Afiction
12.1 9:30
Te Jews say, Ezra is the son of Allah ; and the Christians say, Te Messiah
is the son of Allah . Tat is their statement from their mouths; they imitate
the saying of those who disbelieved [before them]. May Allah kill them; how
are they deluded? (9:30)
Tis is the voice of the Demiurge: the malicious god, fearful, angry, paranoid,
desiring death to those who speak of descent, the son, himself, his true nature.
What is it about lineage, about the son, that upsets the Demiurge? Lineage
reminds him of his own literary (and literal) descent himself, a son god,
born of poetic re-invention (the anthesis of their imitation) from the texts
that precede.
[Both sons are the outer sons, Isa-as-Esau, refections of the Demiurgic cre-
ator, not inner sons, emerging, winning against the odds of textual misprison.]
Ten descent turns to an ascent, and the Father Allah replies, through the
cracks of the Demiurgic text.
Tere is a movement through the sephirot, through the Divine Orbs rab-
bis and monks. Ten there is the insan kamil, the AdamKadmon, the return
of the Messiah. Ten there is Binah, the Womb, Mary, captured here as a crack
in the text, the WOMB-as-virus, from which the meaning fows backwards
(from WOMB-Sophia to text, to the Demiurgic psychosis of 9:30).
Tey have taken their rabbis and monks as lords besides Allah , and the
Messiah, the son of Mary. (9:31) Ten orbs (rabbis on the left and monks on the
right) coalesce into a father Allah, Chokmah, known as the one Allah. And
this fantasy Allah lies below the unnamable YHWH (who is called exhalted
above association): And they were not commanded except to read one Allah;
there is no deity except Him. Exalted is He above whatever they associate
with Him. (9:31) Te circuitry is based upon orbs in connection, each with
93
94 Afiction
a mouth aperture, connected to the tail aperture of the successive orb. Tis is
how the exalted sublime fantasy becomes transmitted, as Intellect, through the
circuitry. But an aperture cannot be formed without a skin, without a shell,
without kippot, refusal, physical repulsion. Te tendency to extinguish is born
from the tendency to transmit. Tis tendency to extinguish the light is known
as organized religion. It is a necessary satanic underside that accompanies
the middle-eastern fantasy of the Divine sublime in transmission perfection
of His light, the circuitry in motion to refect, perfect the light, perfect the
son (the movement from Demiurge, who ironically intercedes throughout each
line, throughout each verse, to Kadmon, Israel fnally at rest, Israel fnally at
peace). Tey want to extinguish the light of Allah with their mouths, but Allah
refuses except to perfect His light, although the disbelievers dislike it. (9:32)
12.2 Enclosure at-Tawbah, allies and enemies
The bedouins are strong in disbelieve and hypocrisy and more likely not to know the
limits of what Allah has revealed to His Messenger. And Allah is Hearing and Knowing.
(9:97)
Why are the bedouins in particular likely not to know the limits? Te reason
for this is that the bedouins are nomads. Tey wander the desserts, not allied to
any city, specifcally to the northern and southern city. So they are in a state of
perpetual freedom, reading life according to limitless tenants of nomadology, an
endless line of deterritorialization of consciousness. Te limits of what has been
revealed are the limits - the binary poles - of the circuit model of consciousness,
from Mecca to Medina. Between these two is contingent journeys.
Te analogy is to the space of contingency that exists between the binary
poles of Boolean logic, between the limits of absolute Truth and absolute Fal-
sity. Te earlier Wittgenstein declared this space to be the exactly the structure
of the universe: a space of contingent speech/perception/confguration of signs
that is limited by the rupture of these signs into self-referential contradiction
or tautology of speech. Te bedouin space is something like this.
However, the analogy is not completely accurate as we are not describing
a binary structure here, which, when viewed from the space of meta-logic, is
merely one object logic - a contingent logic - out of an infnite multiplicity of
other possible logics. Te binary system itself is a contingency that is open
to the bedouin: it is a possible plateau of speech that the bedouin is free to
pass through, as his caravan is one that potentially passes through any possi-
ble plateau. Te bedouin can pass through logics (and meta-logics) as well as
possible uses of a specifc logic.
12.2 Enclosure at-Tawbah, allies and enemies 95
Nomadology does not involve construction or metalogical (shariaic) func-
tion. It involves the breakage and constant, active journey from one logic to
another. It is constant (but incomplete) hijrah procession, hijrah without end.
Tis is why hypocrisy is close, because it is breakage, never repair, it is deterri-
torialization (sometimes good, sometimes bad), pure relativity of number sys-
tems, never measure, never an arrived metric, never an enumeration. (Tey are
like Alice and the Red Queen in Trough the Looking Glass, running to stay in
one place and running x2 in order to make a movement - they are pure functors
between categories, pure dynamic, even in their metric.)
Te poles that act as unknown limits to the bedouin in his free trajectories
are not so much limits of a particular binary logic, but the ultimate limits of
all worlds, of all logics. Tey are metalogical limits: absolute love and absolute
judgement are the poles that delimit the bedouins journey through logics.
Importantly the bedouin is co-dependent on the cities, on the limits: nomads
do not subsist in isolation, they trade with the cities and build alliances. In the
case of this enclosure, they build alliances - difcult alliances - with Prophecy.
Teir mode of true alliance with Prophecy is diferent from that of the city
dwellers - it is based in spending:
But there are also bedouin who believe in Allah and the Last Day and consider what they
spend as a means of nearness to Allah and the prayers of the Messenger: they will indeed
bring them nearer and Allah will admit them to His mercy. Allah is most forgiving and
merciful. (9:99)
Tey do not make the full journey into the rupture of language by the meta-
logical limit of Law (a full entry into the space of Shariah-as-meta-logic, as
Logic of Life). Tey cannot be crowned completely by Fire because the lim-
its are unknown to them. Nevertheless, they can simulate this by a particular
form of action, of evasive action, of metonymic trajectories (generative move-
ments of deterritorialization, generative war-machines, pure deterritorializa-
tion as force, as action, as freedom) that are, importantly, harnessed according
to belief to achieve a state of nearness in action, nearness in evasion, near-
ness in nomadology. So while they do not occupy Medina of full crowning,
the invocations of the Messenger nevertheless foat down to them, the speech
of the Messenger comes down into their bedouinic space and provides comfort
through/to its sword of deterritorialization.
It trips themout. Te Message is not a certainty, but their evasive and endless
headtrip becomes rendered Holy and so they are given nearness.
But who are the bedouin exactly? Actual nomadic invariant within forms
culture: desert dwellers in the 7th century, heads, freaks, ravers in the 20th?
96 Afiction
Or a potential personality characteristic, little micro nomadic forms of the soul?
All these things.
But we might even go further and say that the bedouinic space is the full, gen-
erative, deterritorializing potential of the Mind of Prophecy: the verses speak
to the Mind of Prophecy, describing the aspects of his own body, describing
what exists below him, what his words foat down to and what they efect in
terms of bedouinic action.
And the forerunners, the Muhajirun and the Ansar and also those who followed them ex-
actly: Allah is well-pleased with themas they are well-pleased with Him. He has prepared
for them Gardens under which rivers flow, to dwell therein forever. That is the supreme
success. (9:100)
Te forerunners are those souls emigrating fully along the circuit model of
consciousness, from Muhajireen as migrating-thought/temporal ennoia/
procession to Ansar as welcoming foreknowledge/pronoia/providence.
Tose who followed them refers - self-referentially - to all cosmologies (all
logics) that enact a family resemblance to this circuit cosmology (of Muhajireen-
Ansar, poles of cities, bedouinic space, etc): all logics of good conduct.
And among the bedouins round about you, some are hypocrites, and so are some among
the people of al Madinah, they exaggerate and persist in hypocrisy, you know them not,
We know them. We shall punish them twice, and thereafter they shall be brought back
to a great torment. (9:101)
Tis is because the fre - the crowning fre of the city of Judgement, of Shariah
- has great danger too, when the signs of laware closed and no metalogic is per-
ceived. Here only the cold grey eyes of a fascist perfection is perceived: a per-
fect mechanism of judgement, but without purpose, the neglecting Feminine
within the signs, the receptive/generative function of the judgement ignored.
Tere is a reprieve for those who exist in this space of judgement, of fascism,
of the machinery of Shariah:
Take Sadaqah (alms) fromtheir wealth in order to purify themand cause themto increase,
and invoke Allah for them. Verily! Your invocations are a source of security for them, and
Allah is All-Hearer, All-Knower. (9:103)
What does it mean that they will be led to increase by giving their wealth
to prophecy? By reducing the wealth of their knowledge - when Prophecy
does this - it is rendered into charity - into creativity-as-charity for the poor
girl, transforming her into the Bride of Creativity, into Shekhina. And by
this action, the souls of Madina are grown to increase, to become taller. Teir
souls will be awoken so that their soul-witnesses to adultery will become visible,
each soul-witness increasing their height, and their actual body will become tall,
tending toward that of the original Adam (and the dwellers of paradise).
12.3 Te sun and moon 97
12.3 Te sun and moon
It is He who made the sun a light (DwA) and the moon a light (NwR) and
determined for it phases - that you may know the number of years and account
[of time]. Allah has not created this except in truth. He details the signs for a
people who know (10:5)
Two kinds of light are mentioned here in creation.
Te light from the sun (DwA) is used in 21:48 to signify the Torah of De-
livery and the Priesthood, the Criterion, a light (DwA) and Reminder for the
righteous - and in (28:71) to signify the continuous light granted purely by
mercy of Allah: If Allah made for you the night continuous let the Yawm
al Qiyama, who is the god besides Allah who could bring you light bidiyan
(DwA) ... Light in this sense is used very sparsely throughout the Reading.
When the sun is not described as being of this kind of light, it is often alter-
natively names as a lamp, siraj (SRJ): Blessed is He Who has placed in the
skies constellations and has placed therein a lamp and a moon shining. Tis
term has also been used to describe prophecy itself (33:46).
In contrast, the light-as-Light is much more common. It has also been said
to come fromthe Torah: 6:91 - Who revealed the Nukva-Kitab which brought
Delivery a light and guidance for the people?. It is used in other ways - for
example, by the hypocrites when they ask to acquire some of the light of the
believers (57:13)
Whats the diference?
Te light of the moon is sometimes translated here as refected or derived
light, while the suns light is as a shining light. Such a translation certainly
matches astronomical fact. It is also a translation that works well in terms of
the Reality palpated by the Symbolic functionality of the sun and moon.
Te lamp of the sun is the origin of light. It is generative, direct, transcen-
dental. It is Prophecy: the top half of the Prophetic orb. Te light of the moon
is, in a sense, the same light. It is Prophecy: the bottom half of the Prophetic
orb, the crown of the human that faces (permeates) our diferentiated reality
(the reality of all cosmologies, including the one we are constructing here).
But as such it is received light, indirect, immanent. Te sun continues to blaze
while the moon works in cycles of reading, cycles of being, meters of clarity and
communion, cycles that determine the journey because the demarcate days.
Verses 21:48 and 57:13 describe Torah as alternatively as this light of the sun
and the light of the moon. Its rather like the Prophetic (human) relationship
to the names (conduits) of YHWH and of Elohim. Torah - like all revelation
- has this upper half and this lower half of its relationship to light. And both
halves are from Allahs creation.
98 Afiction
12.4 Afiction
And when the afiction touches man, he calls upon Us, on his side or sitting
or standing. But when We remove from him his afiction, he continues as if
he had never called upon Us to an afiction that touched him. Tus is made
pleasing to the transgressors that which they have been doing (10:12)
Te Arabic for side ( JNB) has the additional connotation of a geo-moral
spatial direction or distance, in the sense of a potential distancing froman act
or a movement in a particular direction of a map. Sitting is to be grounded, to
be in a state of foundation, basis. Standing (QwM) is from a root that is related
to the Qiyama (resurrection), to establishment, to uprightness, correction.
Te calling of the aficted man is one that is made to Allah from these po-
sitions. Te frst thing to remember is that the call is, after all, a call derived
from the breath-soul of Allah, a call that, in its purest sense, is a direct line
of connection back to the call of Allah (of course running along the resonat-
ing programe, the Divinely instrumented circuitry of consciousness, language,
perception, creation). And the call takes these forms:
(i) A call to Allah from the side. Tis is a geo-moral call made through
spatiality: a call that runs through external or hyper-cultural confg-
uration and associations between signs of the call (each sign associated
to the other via spatial situation, spatial confguration). Te call is con-
fgured across spatiality as an assemblage of signs/self-aspects, each tied
to the other via their sides. Tis is a matter-soul call in the sense that it
is a spatial encoding of the call but is not made in full consciousness of
its ultimate Temporality, which is transformative between forms.
(ii) A call to Allah made sitting. Tis is a foundational, base call: one
that involves the basis, the transmissive potential of each sign of the
call. Tis call builds upon that of the side, but now has a transfor-
mative aspect, because transformation is achieved through the predica-
tive capabilities of the base of each sign. Each sign/self-aspect con-
tains a base that allows inceptive channelling of light of Truth into all
other signs according to a principle of archetypical predication - that
is, according to a principle of predication, of meaningful application,
of meaningful channeling of the potential held within each subject sign
outwards, externally to garment its object sign. Tis base of the signs is
where forms can be said to derive. Because the infnite range of forms,
of potential language games that we can play, of cultures and modes
of being that we might inhabit - these possibilities are all contained as
potentials within the base. A call made according to the sitting posi-
tion, according to this base, is one in which its constituent signs are
12.4 Afiction 99
opened in full consciousness of their ultimate Temporality, a Tempo-
rality measured by their running through of Light, a self-consciousness
of the calls circuitry marking out Time steps of its own proof. Tis is
(incorporeally) transformative, Malakutian, because it is a call in which
Light runs through the forms.
(iii) A call to Allah made standing, channelling Love loving to be Known.
Te moment at which we stand, there is a full upright correction to body.
Te call constitutes this correction, so that the Light now runs through
the operative confguration of 1) and meta-circuitry of 2), an intensity
that consumes and burns out the voices of doubt and all that is left is the
body, standing in call, resonating in call to that Love. Essentially the
standing is what happens when the play button is hit on the circuitry
and meta-circuitry of the preceeding calls.
(We note that the spatial call of the side and the temporal call of sitting are
two axes that are interrelated according to something like Derridas notion of
the trace. In particular, temporality as it is characterised here, as it is signed is
itself predicated upon by the side, by space: it is situated within space, it cannot
escape space. Te three movements are related by a disjunction or - but are not
independent axes, they are codependent in that the or is spatial, it is of the side
- to build disjunctions is to make use of a metonymic side - and the language
of revelation itself is perfectly disjunctive and metonymic in this sense. But
the enactment of tracing the call through spatialized temporality, through the
sitting that resonates within the disjunctive relation to the side: this enactment
of tracing is like a zap of light that runs down from the crown of the body to
the toes of the feet, it is the illuminated Derridean trace.)
Tis call - in the three forms - comes fromthe afiction which is the (appar-
ent, psychologically viewed) withdrawal of Love, the left handed contraction
of Love. Its removal is the corresponding right handed bestowal of Love. Te
point of the verse is the superb irony of Love: the contractive aspect of Love
entails our entrance into a (meta-meta-circuit) of spatiality/basis/channelling
Love. Withdrawal throws us into space of diferences, the potentialities in-
herent in a calls construction and the actual conduit of the Love through the
whole system. We channel Love - but beginning with this felt contraction. Tis
then is a Knowing of Love and a bestowal of Love, which results in a momen-
tary de-spatialized moment that can result in transgression (transgression is
always an imaginary transcendence of the immanence of our created nature in
space). But these moments of afiction and relief - these are essential cycles
whose waveformruns through all creation, they are the exact nature of the salat,
in particular, but of all forms of existence.
100 Afiction
12.5 Generations
And We had already destroyed generations before you when they wronged, and their
messengers had come to them with clear proofs, but they were not to believe. Thus do
We recompense the criminal people (10:13)
We have mentioned generations as they feature in the Reading before - as
forms that the breath-soul passes through. We are said to live in their inhab-
itations - so their destruction is a distillation process, one of correction to the
self . We were once of these generations - or rather, what we are nowis what
was saved from their destruction.
Te proofs are the arrangement of signs that constitute a call.
In line with the previous verse, we can see that generations are destroyed
by the recitation of the call - when the call becomes the shriek. Again, we
will return to this in our discussion of Enclosure Hud.
12.6 Heavens and earth
And they read other than Allah that which neither harms them nor benefits them, and
they say, These are our intercessors with Allah Say, Do you inform Allah of something He
does not know in the aeons or on the earth? Exalted is He and high above what they
associate with Him (10:18)
Tis is about the nature of the intercessors. To invoke an intercessor is to as-
sume a model of Divinity that spatially situates him in the aeons (transcendent)
or the earth (immanence). When in fact these two poles - of transcendence and
immanence, inception and reception - are resonating eyes of the waveform that
is Allahs countenance (a surface, a face, to which all Truth, all cosmologies, ul-
timate defer).
Prophets whose names are lost to the ages - for example, the Prophet who in-
troduced the notion of Tengri-Ummai to the people of the Steppes - developed
a cosmology in which this resonance was understood. But at some point, the
resonance began to be readped (as a situated entity), rather than the cosmology
taken instead as a means to resonate.
12.7 Te word
And mankind was not but one community, but they differed. And if not for a word that
preceded from YHWH, it would have been judged between them concerning that over
which they differ. (10:19)
Te word (kalima) preceeds all diference. From this word, from its sublima-
tion, there is multiplicity, there is diference that then becomes territories, com-
munities, crystallization of the fragments of the word. Tis sublimated word is
12.8 Te Harvest 101
what prevents full judgement being brought down upon this space of diference
- in the sense that it prevents the space of diference from being only difer-
ence (that would be to make it only fre). Te sublimated word is one of
Love refected, and its sublimation means that their diference, the fragmen-
tation of that word leads to infnitely complex and multiplicitous love songs
that can be sung by the diferent communities, to move out of (or rather, via)
this judgement into a reformation of that kalima (the reformation being now
individualized).
12.8 Te Harvest
The example of [this] worldly life is but like rain which We have sent down from the sky
that the plants of the earth absorb - [those] fromwhich men and livestock eat - until, when
the earth has taken on its adornment and is beautified and its people suppose that they
have capability over it, there comes to it Our command by night or by day, and We make
it as a harvest, as if it had not flourished yesterday. Thus do We explain in detail the signs
for a people who give thought.(10:24)
Tis is one of the most beautiful insights into how the cycles of life-as-
reading works.
At all levels, the earth is a plane of immanence, receptive to the rain of be-
stowal, mediated by Prophetic understanding into the growth of tafsir, of read-
ing, of recitation, of the generation of adornment and beauty, the garment
grown. And the readers matter-soul tells him: Tis beauty is mine. But it is
adornment from Allah: a harvest of Truth, generated by this cycle of inception
and reception, this cycle of reading. And so there is a harvest of the Truth (at
the level of an individual reading of Reading, or of perception of a single mo-
ment in life or of an entire lifetime or an entire body of people, it is all the same
process): and there is distillation, and there is harvest of beauty generated in
call to Love.
Tis is a cycle (as all harvests are):
Say, Are there of your partners any who begins creation and then repeats it? Say, Allah
begins creation and then repeats it, so how are you deluded? (10:35)
12.9 Te Reading is a Tafsir
And it was not [possible] for this Reading to be produced by other than Allah , but [it is]
a confirmation of what was before it and a detailed tafsir of the [former] Scripture, about
which there is no doubt, from the YHWH of the worlds. (10:37)
Something quite extraordinary and sadly neglected is the implications of this
verse. Te Reading is not a correction of preceding Books - it is a confrmation
102 Afiction
and a tafsir (explanation) of their meaning. And so Muslims should be reading
the previous scriptures with this comprehension.
For example, when there is an apparent contradiction between verses (Praises
staf or Delivery staf cast before magicians, how Noahs son was lost, etc): we
must understand that the Truth is in both texts, and the apparent contradiction
is a tafsir present in Reading that provides the key diferentiating, transforma-
tive insight into Torah.
To love the Reading is to love what precedes it, what it explains, what it is
born of, what it completes. So love Torah!
Tose who fail to grasp this point are like the People of the Nukva-Kitab
who were confronted by the diferentiating tafsir and are encoded within it:
Rather, they have denied that which they fail to encompass in knowledge and whose
interpretation has not yet come to them. Thus did those before themdeny. Then observe
how was the end of the wrongdoers. (10:39)
As it is said: they hear but do not hear, and see but do not see.
13
Disbelief and garments
13.1 Disbelief and garments
No doubt: they did fold up their breasts, that they may hide fromHim. Surely, even when
they cover themselves with their garments, He knows what they conceal and what they
reveal. Verily, He is the All-Knower of the breasts. (11:5)
Te breast of the human is a surface, a plane of earth upon which signs are
inscribed, that extends as a continuum and has no below and no above with
respect to the process of signifcation: it is a plane of immanence that, when
considered locally, forms individualities, subjecthoods. Tis entire surface is
known as the Logos, the real body, that which is the word Be! from the Love.
Te surface is Allahs Knowledge, Loving to be Known through that word.
But to fold this surface is to double, to take that plane and fold it (locally) upon
itself, creating the (local) impression of a diference, of an above and a below, of
a semantics of signs on one side of the fold in subjecthood to other privileged
signs on the other side of the fold.
Its a trick of topology, constituting a sense of selfhood that can be deceitful
in that its locality gives the appearance of a hidden interior life divorced from
the actual reality of this surface. Te locality of the fold is an illusion inasmuch
as it implies a hidden interiority of subjecthood distinct from the actual Body.
It mesmerizes with a false sense of the material rather than the actual Flesh of
the Vine that is the Real surface. Te surface, the breasts, is Allahs Knowledge,
Allahs signs, so both sides of the fold are part of the same surface, part of the
same knowledge.
Is there a True locality to this space, or is locality an illusion that the Suf
works to disengage from? Yes, there is locality, though we live our lives begin-
ning with the single Logos of an Adamic plane, sublimated to the journey as
a result of its surface being susceptible to this process of folding (which, from
another perspective, is a rippling that shatters its perfection and unity into dif-
103
104 Disbelief and garments
ferences). It is via locally noble, correct reading, corrective speech, enunciated
within individual and local regions or plateaus of the immanence that some-
thing greater than the original surface becomes Known: a Messianic age of per-
fected, corrected signage, reassembled shards. Allahs speech running through
to correct, so that the Love song is heard in its fullness. It is local speech that
makes for the orchestra of fulfllment, though closed folds do not permit voice,
they are silences unfolding according to the principles of warfare, of action.
Without locality, the song would exist only as potential within the unifed sur-
face of the breast. By becoming plateaus of breasts in plural, the Love song is
heard in full.
13.2 Listening and seeing
The example of the two parties is like the blind and deaf, and the seeing and hearing.
Are they equal in comparison? Then, will you not remember? (11:24)
Tese two parties are the dual aspects of the function of prophecy: a func-
tion of afrmation and its inverse of denial. Tey are a duality, but not equal.
Truth is eternal, while falsity is a wink of the eye. Nevertheless, their duality
means that each form of prophetic function is associated with a form of denial.
Prophetic functions take two forms: seeing and hearing. Seeing is generative
vision/recitation, it is activated perception, a personal/local creativity, output.
Listening is engendered messaging, activated reception, input. Of course both
are aspects are co-dependent in the believer, to have sight is dependent on lis-
tening (listening leads to vision, while vision is means to access the speech that
is heard).
13.3 6 prophets and 6 forms of disbelief.
Te Enclosure named after the Prophet Hud details exactly the forms in which
the garment of disbelief attempts to conceal fromthe Knowledge of the breasts
(see note 1). Just as Truth is governed by a shariah of symbolic functions that
palpate the forces governing the surface of the breast - so too is falsity reg-
ulated by particular inverse functions, particular active archetypes of denial.
Te fipside of Prophecy: that which Prophecy warns against.
Te enclosure identifes 6 prophets and 6 cities, each city a governing prin-
ciple of disbelief: Nuh, Hud, Salih, the Veil, Shuayb and Delivery/the Priest-
hood.
Te prophets follow a co-predicating procession of emanation, from an un-
diferentiated space of Nuhs people (water), through to the diferentiated jour-
ney of Salihs Camel (earth), to the relationship between forms and content of
signs of arbitrary city regimes predicated upon by the Veils city, to the dan-
gers of getting locked into a particular regime and readping its subjectivity in
the Delivery/Pharonic dispute. Tis process of emanation/genealogy is itself
predicated upon (as a process) by Hud and Shuayb. And ultimately all forms
of Prophecy are comprehended and subsumed by the Many-Father principle,
and lead to the birth of jubilation-as-understanding in the promise of Ishaq to
Princess.
We might draw the following schema of co-predication.
Fig. 13.1. Schema of Hud.
Nuh, Hud and Salih are forms of prophecy that relate earth and water, the
left and right. Teir associated cities are symmetric forms of denial. Viewed as
a triad, they defne a genealogical journey from the diferentiation/distinction
of the human.
Te journey begins with the containment of the presence of the Divine,
emerging from the southern/right handed waters (Nuhs ark of diferentiation
from the waters of immanent love). Te journey moves into a self-referential
predicate of journeying itself: the left handed space of the earth, of judge-
ment. Journeying is a Camel pregnant (by 10 months) with diference, emerg-
ing out of the mountains, out of the stabilizers of reality, the poles of logic. It
emerges from the same mountains in which Salihs people make their homes.
Te mountains from which the Camel emerges are exactly the cosmology pre-
sented above - the diagram we have drawn is a view of these mountains - but
can be viewed as a dialectic of the up and down, of the feet of the human body.
As a sign of the journeys meaning, the Camel is constructed to hold the wa-
ter of love within itself. Te movement of the journey is therefore one of an
inversion, in which the undiferentiated water becomes replaced by diferenti-
ated earth, the ark that contains the Grace of diference being transmuted into
a unitary Camel that contains the Grace of undiferentiated life. Te Camels
pregnancy is the sign of potential, anticipating the realization of Princess in the
process of emanation in the cosmology.
And to Ad their brother Hud. He said, oh my people, Worship Allah. You have no other
Ilah but Him. Certainly, you do nothing but invent. Oh my people, I ask of you no reward
for it. My reward is only fromHe Who created me. Will you not then understand? And oh
my people, ask forgiveness of YHWH and then repent to Him, He will send you abundant
rain, and increase you in strength, so do not turn away as Mujrimoon. (11:50-52)
Tis journey into journeying is predicated upon by the promise of Hud. Hud
is an arrow between Nuh and Salih. Tat is, Hud is the binding functor that
both results from and precedes all journeys into diferentiation: the opening
up of what a journey is, of what constitutes a movement from south to north,
right to left is. Hud is the anticipation of Salihs camel present within the
Nuhs ark. Relating this back to the prophetic forms of listening and sight, we
see that Huds promise is a cosmic resonance, sung by him outward into the
blackness of all perceptive space, a Truth that constitutes the formation of all
Truth, from the vibratory fusion of stars to the dance of celluar structures: for
Huds promise is exactly listening (rain) and sight (strength), predicating upon
the other prophets in their perfect repetition/realization of this promise by their
journeys (all arrows from one prophecy to the next, all genealogies of prophecy
are rain granting strength).
Each of these prophets has a city that denies.
(i) Nuhs city is in denial the diferentiation itself, deny the very possibility
of diferentiation.
(ii) Salihs city is in denial of the possibility of the journey into life-as-
love, instead clinging to the awtad, to the stabilizers within which their
homes are constructed. Tey deny that love is contained within all signs
regulated by the stabilization of their sign systems.
(iii) Huds city obeys a nomadology (it is an anti-city), denying the promise
of Hud, denying the circuit of water/rain of life into strength.
Inasmuch as both the earth and the water can be taken as a dangerous reading
of journey (either a loving water that does not diferentiate and so contains dis-
belief and prophecy together undistilled, or a diferentiated earth whose signs
are closed of and infertile to reading, to love, to water), we can call these the
Prophecies of a collective journey that is still not individuated, that is not yet
gradiated into plateaus, into the full multiplicity of logics. While containing
within itself the notion of individual identities, plateaus and sign regimes (be-
cause each is a city, and a city is nothing more than a sign regime), the concept
of a city as key to the journey is still internalized.
Te city, the sign regime itself and its problems of denial, is rendered explicit
in the Veil, Shuayb and Delivery, forms of prophecy whose cities of disbelief
concern sins that relate to the problem of values, localization, systematization:
the problem of fnding Allah within individual sign regimes, individual lan-
guage games. Prophecies only implicitly refer to systems of signage here, they
only implicitly refer to their own relationship to cities. Teir entire story refers,
self-refexively, to cities (sign regimes) because the schema being presented is
also a city. So by drawing it out as we have done, we are also in danger. But
the salvation is provided within its own inscription, from within the system,
from within the regime. Te last three forms of Prophecy identify the danger
of cities, a meditation of which will free us from the misprison of the city, that
will grant us exodus, the exodus anticipated by the Camel.
Salihs people deny the Camel of life, the meaning of the journey (to keep
the water). But the Veils people create a new sin. Tey comprehend that there
are levels of reality, that there is angelic guidance, a realm of forms to the earth
upon which the Camel treads. In a sense, they understand there is a cosmology
or schema behind things. Tey have become refexive enough to understand
(beyond Sahihs people) that the Camel is a sign. But they wish to prematurely
grasp those forms (Angelic message) as fully transcendent forms alone, inde-
pendent of the immanent containment (the Veils ofered daughters) that is, in
essence, the transmission of Grace via the forms, via their confguration and
active recitation, rather than the forms as they stand. Forms are only grasped
via inhabitation: Angelic theorems are only understood by locating their in-
habiting proofs, Angelic truths are only understood by active recitation. And
that act of proof/recitation is feminine receptivity of light.
From the Veils system of immanence generation (daughters as living Al-
lahs speech rejected in favour of a cosmology of forms), the process of emana-
tion/genealogy leads to its ultimate conclusion of Pharonic civilization. Here
the danger is not a premature desire for transcendence and a rejection of Graces
immanence: it is, instead the declaration of a fascist immanence of the Demi-
urges Demiurgic face, overseeing a system that closes in on itself, denying ex-
odus against a cold war - and a denial of a Allah that transcends this space of
closed signs.
Shuayb, like Hud, is an arrow. He is an arrow between the Veil and Deliv-
ery/the Priesthood. Self refexively, the emanation/genealogy is the schema of
the Enclosure itself, being drawn right now in our reading. It is the system as
we have drawn it, as the Reading has signed it. Tat is, the movement from
the Veil to Delivery is a movement of systematization, of Angelic alarm and
feminine inhabitation into the Torah that anticipates the Reading itself. Te
movement of transmission into inscription, into trace, into record. System-
ization and the drawing of cosmologies are, after all, inscription. Tere is the
greatest danger of the Pharonic/Demiurgic principle in the reading of Divine
Systemization, as we well know from the ways in which people read Torah and
Reading.
And to the Madyan people their brother Shuayb. He said: O my people, read Allah, you
have no other Ilah but Him, and give not short measure or weight, I see you in prosperity;
and verily I fear for you the torment of a Day encompassing. O my people, give full
measure and scale in justice and reduce not the things that are due to the people, and
do not commit mischief in the land, causing corruption. (11:84-85)
Tus, Shuaybs call is the opening of the arrow of systematization that ren-
ders the feminine of the Veil into the perfect containment within Torah of
Delivery. His call is the provision of measure and balance - relativization and
scale. To provide good measure is to fnd a metric system, a valuative frame-
work grounded in justice. But the valuation is necessarily one of relativized
rules, the velocity of one body measured against (intersubjectively) another,
of a pure diferentiation that is now actively rendered into a Caucus race of
relativities. Another way of putting it is: Angelic forms are not fxed con-
stants, but multiplicitous, totalizing predication, and the feminine inhabita-
tion is, consequently, one of relativized plateaus of immanence whose function
is one of corrective gathering or Prophetic unlocking of signs by means of in-
habitation/proof/recitation.
Tis, in turn, leads to scale, to balance and an increase of height (rather
than the decreasing of Shuaybs people), extension upward through the aeons.
Kingdom is what occurs when the gathering of signs works its way through
the circuit of the 6 prophets. And its conclusion is the Delivery exodus, the
release fromthe misprison of inscription, fromPharonic misreading (reading as
magical power games) into the Reading (the idealized, transcendent Reading,
reading Reality as nothing more nor less than the speech of Allah).
13.4 Te six and the seventh
Te 6 are in resonance with the process of creation, with the circuit of gener-
ation of the human mind, with the test itself, the test of deeds, of action, of
proof:
13.5 Nuhs son 109
And He it is Who has created the aeons and the earth in six Days and His Throne was on
the water, that He might try you, which of you is the best in deeds. But if you were to say
to them: you shall indeed be raised up after death, those who disbelieve would be sure
to say this is nothing but obvious magic. (11:7)
Tere is not an equality of disbelief and belief. Tere is an asymmetric rela-
tionship between falsity and Truth. In particular, there is one form or Prophecy
that subsumes or balances all 6 cities and all 6 forms of prophecy. It is the rea-
son why denial is silent (in this enclosure) in relation to the 7th: the Prophecy
of the Many-Father, a pure fattening, a Prophecy of submission, a prophecy
of unfolding all folds in submission.
In this way, just like the story of the seven kings in Torah, the 7th king is able
to contain the light of the former 6. Victory ultimately follows (or is derived)
from that containing centre mode of submission.
And his wife was standing, and she laughed. But We gave her glad tidings of Ishaq, and
after him, of Yaqub. (11:71)
Princesss laugh of jubilation, at the news of Ishaq, is at the centre of the
enclosures cosmology of prophecy and denial. Te Angels of punishment come
to visit Ibrahams house and he is flled with fear when he understands who they
are, because their hands are always associated with fear. Te hands, as we
have said, are a particular form of Divine action that overwhelms and is fearful.
And yet, in the Reading, her laugh precedes the news of Ishaq. Tis is a tafsir
on the Torahs narration, where she laughs after the news (upon overhearing).
Here the temporality is reversed (or rather, corrected) because it is her laugh
- her jubilation, the Feminines jubilation - that constitutes the good tiding of
Ishaq. Tis birth of the child is at the centre of the cosmology of prophecy and
disbelief because it is throughthis cosmology that the child (of understanding-
as-jubilation) is born.
13.5 Nuhs son
Tere is the curious tafsir of the Torah here: Nuhs son (known as Kanan)
departs from his family, to stand alone on the mountain. He is declared not to
be of Nuhs family, to be other than righteous, and is drowned. Tis narration
maps indirectly onto the Torahs narration of the tent and the vine. Tere, it is
the son Ham who sees Noah naked and drunk, resulting in the curse of Ham
being placed upon Hams son (Noahs grandson) Canaan: exactly Kanan. What
is the mapping? It is in relation to prematurity. Te son seeks a premature
refuge in the stabilizer of the mountain, in an awtaad that cannot assist in the
moment of food. Tis is a desire for transcendent escape into the unseen, for
a space outside the Ark that can be conceived and seen: an unseen that can be
stabilized by a mountain, by a pole, noting that these poles are the regulators of
the seen, of creation. But outside the ark, at this point in the narration, there is
nothing but the unseen as One, and inside the ark is the impossible possibility
of our subjecthood.
To desire to be outside is to prematurely gaze upon prophecy within its tent of
language/cosmology and attempt to short circuit the journey immediately from
water to wine. Tis premature short circuiting is to perceive in drunkenness
(to perceive prophecy drunk), an inadmissible violation of the unseen realm of
wine. Hence the sin is on the son Canaan, rather than the father, as the Read
clarifcation makes certain.
Te premature gaze, the short circuit, depature from the order of patriarchal
family: it is a fundamentally Oedipal gesture.
14
With the Language of His People
14.1 Surat Yusuf
Much excellent Suf milage has been had from this enclosure and we wont
repeat it all. For example, it has been pointed out to us that
(i) According to ibn Arabi, the false blood placed on the garment of Yusuf
by his brothers to deceive his father is the same false menstrual blood of
the verses concerning the forbidding of the husbands approach to the
wife during her menses - and this distance being the adha (hurt) that is
often mentioned in relation to disbelief. We make a further inference
then that Yusuf s journey is one of a cycle of reading (the Reading itself )
that, during his time in deferral, is a distancing, but when he gains
regency, one of marriage or approach. And that his journey proceeds
through two such cycles (regency over the smaller house and then over
all of Egypt) before reaching absolute regency.
(i) He begins his journey with dreams (1/46th of prophecy) but, once he
learns to interpret dreams, he is completed as Prophecy.
(ii) al Aziz and then the Demiurge himself are aspects of the commanding
self, the house being our psyche.
(iii) Te 12 brothers are transmissive aspects of the human body, with Yusuf
as the crown that admits the Light of above through. Tere is a natural
tension within these aspects with the primary conduit: hence the divi-
sion of the body against itself in this enclosure. When Jacob tells his
sons to enter through diferent gates but it does not avail them except
satisfy a desire in their fathers heart - he is invoking a cosmology of his
sons, invoking the representation of the sons themselves as signs within
the Reading where they are placed - but it is ultimately the Mercy that
intervenes and assists in realisation of bodily resolution.
111
112 With the Language of His People
But the enclosure is infnite in its depths and rewards. What follows is a number
of lesser, more obscure observations that came to us this Ramadan.
14.2 Te women of the banquet
And women in the city said: The wife of Al-Aziz is seeking to seduce her young man,
indeed she loves him violently; verily we see her in plain error. So when she heard of
their scheming, she sent for them and prepared for them a banquet and gave each one
of them a knife and said, Come out before them. And when they saw him, they greatly
admired him and cut their hands and said, Perfect is Allah ! This is not a man; this is none
but a noble angel. (12:30-31)
Te wife of the frst owner, al Aziz, who seeks to seduce him(12:23) is Lilith,
the frst wife of Adam and consort of Shaitan. Her tearing his garment at the
back is the nature of the relationship between her sign of the feminine-as-deceit
and his sign of masculine-as-prophecy: a disconnected position of a back to her
front.
Tere are medieval Suf romances in which she eventually becomes a Muslim
and marries him as a wife: such fancies would follow in the sense that the fem-
inine space of receptivity/diference is either a promiscuity of signifcation or a
channeled, righteously refective mirroring of the Light. Te adulteress here is
the fipside potential of all human perception (human perception is feminine)
- and the job of polishing the mirror is one of transforming her into the wife of
Prophecy. Regardless of whether we accept that happy ending in the narrative
unfolding, there is, nevertheless a marriage (regency) granted to Yusuf at the
end of the story, so the transformation from adultery into the kingdom of the
Bride is complete.
She is impassioned with love for him - real love - and when she brings the
women of the city to the banquet, their hands are cut. Why a multiple number
of women? Why does her seduction as a single Lilith suddenly multiply into
this bufet selection?
Because there are a multiplicity of feminines - in fact, there are an uncount-
able infnity of women of the city at the banquet, looking at that Prophecy -
they are each plateaus of immanence, but rendered potentially promiscuous.
Each is a possible means of interfacing with that Prophecy, of relating to that
Light transmitted. Some in a promiscuous way, unguided, corrupt. Others in
a correct way - a noble female/speech/perception that corrects as it reads. Each
woman is a reading, a materialisation/capture of Yusuf s Light.
And to gaze upon himdirectly causes themto cut their hands with a knives.Te
hands (as we have noted earlier) are metamodel fragmentation/dislocation, the
arm of emanation manifest in the space of forms. So the hands of the women
14.2 Te women of the banquet 113
are the actions they might commit between languages, between each other, they
are transformative jumps between the infnities of women seated at the table.
Te Arabic for knife is sikkin, having the same root S-K-N as tranquility
(Shekhina, the immanent Grace of Allah), poverty, dwelling and resting place.
It is a knife that cuts, that circumcises, that renders sanctifed a space, trans-
forms a feminine plateau into a dwelling of Grace. Te infnite array of women,
of plateaus, of language games, of regimes of signs, of sex in the city: their
potential for higher order promiscuity, for jumps, for transformative actionic
action, sign-formation, higher-order speech ... Tey are each a type of wine.
And their danger is absolute drunkenness. Tis danger is rendered circumcised
immediately by the cutting of their hands, and the cutting of their hands is the
reception of Yusuf into their room, of beauty into their banquet.
But the story doesnt end there. While he has won a victory over the meta-
forms of all structures, over all forms of community, he doesnt marry each
of them. Teir hands are cut, but the circumcision is at the higher-order of
the breath-soul metamodel transformation, rather than the lower order of the
matter-soul. Tus kingdom - the lower order control over the heart within the
matter-soul - is not yet granted to him. Tat is, the victory granted at the up-
per level must now emanate downwards from the totality of form systems into
the visible structure of the language being employed right now to describe the
process - the space of all-forms now circumcised - it remains for light to visi-
bly gain control and hold of lived matter-soul dimension (and this is essential
because it is through light married to the matter-soul dimension that we can
correct the cosmos through reading). (We note briefy that the move, the de-
scent itself from the breath-soul banquet - at level 2 - must follow according to
two descents from the breath-soul plane, 7 years to the level 3/heart-soul and
7 years again to the level 4/matter-soul, the two groups of seven that Yusuf will
have control over in his Prophecy to the Demiurge).
She said, That is the one about whom you blamed me. And I certainly sought to seduce
him from his matter-soul, but he firmly refused; and if he will not do what I order him, he
will surely be imprisoned and will be of those who are subdued. (12:32)
She sought to seduce him from his matter-soul, to render his signifcation
wayward and adulterous to the path of Allah.
He said, My YHWH, prison is more to my liking than that to which they invite me. And if
You do not avert from me their plan, I might incline toward them and be of the ignorant.
(12:33)
If he has conquered them by circumcision, what is the problem? It is that
they have called him an Angel. And so he is, in a sense, at this point, because
his control has not fully extended downwards into the matter-soul, his control
is only between Angelic domains, between metamodels. And this is a danger,
because there will be no active correction to the world then. It takes a man,
not an Angel, to do the correcting - and correcting is done through a mans
recitation. Recitation within a system, within a prison of specifc forms.
So his deferral must now become intensifed - rendered dense and ultra-
local. Te Light of Prophecy now zooms in on a specifc systematization, on a
specifc model, on a specifc sentence, on a specifc miniscule sign, and occupies
it completely, evacuating all other visible domains, utterly concentrated. At the
same time, the whole nature of the Light (everything we have said, for instance
about the upper realms) comes from such a concentration at this lowest realm.
Tis is misprison. To use the misprison of speech to (ironically) escape the
prison, to locate the dwelling, the kingdom within the prison.
And Yusuf does this through grasping the meaning behind dreams, when
before he only dreampt.
14.3 Forgotten dreams
And there entered the prison with him two young men. One of them said, Indeed, I have
seen myself pressing wine. The other said, Indeed, I have seen myself carrying upon my
head bread, from which the birds were eating. Inform us of its interpretation; indeed, we
see you to be of those who do good. (12:36)
Yusuf replies with a speech about his lineage and his Islam, beginning with
the following verse
He said, You will not receive food that is provided to you except that I will inform you
of its interpretation before it comes to you. That is from what my YHWH has taught me.
Indeed, I have left the religion of a people who do not believe in Allah , and they, in the
Hereafter, are disbelievers. (12:37)
Mastery of dreams is a mastery of the metonymic signifcation, of measur-
ing, comprehending, the nature of chains of signs related to each other in a
horizontal fashion. It is not, as is commonly thought, a metaphoric signifca-
tion, in which the analyst understands that such-and-such a sign refers to some
other sign. Instead, it is the active control of signs, in chains of signifcation,
to come True, for 1/46th of dreams to become the full Prophecy (a much older
model of a dream interpreter as a prognosticator). Dreams are sentences, and
sentences are dreams. When the Light runs through them in recitation, they
come True in the Future, because their Truth is unlocked.
All relationship to the cosmos is one of feeding (data, nourishment, etc):
and so we are fed by signs. But Yusuf s beauty is one that corrects this feed-
ing through its interpretation, through passing his light through the chains of
signifcation.
14.4 Te entrance of Yusuf s parents 115
O two companions of prison, as for one of you, he will give drink to his master of wine;
but as for the other, he will be crucified, and the birds will eat from his head. The matter
has been decreed about which you both inquire. (12:41)
Te birds are higher aspects of the soul, consuming the bread of the pris-
oners head or face - the bread being a residue of understanding that derives
from the prisoners corrective use of the misprison of his own speech. Tat is,
Yusuf s own corrective prophecy generates bread. When the birds consume, a
record of good deeds is being increased, of light is unlocked and released. On
the other hand, the wine is served to the master of the house by the servant:
this is a relationship of breath-soul spirit becoming disseminated throughout
the masters house, throughout the matter-soul commanding self by means of
deferral.
14.4 Te entrance of Yusuf s parents
Then, when they entered upon Yusuf, he took his parents to himself and said: Enter
Egypt, inshallah, Amina (secure). (12:99)
Recall that Amina (the Mohammedan mother) is a state of belief, trust, se-
curity, certainty. Yusuf s parents are his function of resonance that he was dis-
tant from and now close to again. Tis movement of distance and rejoining
is a movement of resonance and thus constitute his parents. For that parental
function to enter Egypt is for Amina to be realised within the Egyptian sign
regime, for that Kingdom to be flled with Amina by means of the parental
function that constitutes the very essence (or resonance) of Yusuf s journey, the
resonance of his journey, of distance and closeness.
And he raised his parents to the throne and they fell down before Him prostrate. And
he said: O my father! This is the interpretation of my dream aforetime! My YHWH has
made it come true! He was indeed good to me, when He took me out of the prison, and
brought you out of the bedouin-life, after Shaitan had sown enmity between me and my
brothers. Certainly, my YHWH is the Most Courteous and Kind unto whom He will. Truly
He! Only He is the All-Knowing, the All-Wise. (12:100)
He raises his parents - as a resonance of the Mother-Father principle, of
contraction-bestowal - up to the level of the Trone of the Kingdom and they
fall down prostrate (to that Light which passes through Yusuf, not to Yusuf
the man). Tey are raised and then fall: his parents, his resonance with the
Mother-Father principle (a resonance that grounds his entire journey) is the
salat, it is salat that rises to the level of the Trone and descends down to the
ground. A resonance of His Breathing Love that constitutes the throne itself
but is, ultimately, utterly submissive to His Unity.
We note that Josephs mother was Rachel, who died before this event. What
does it mean to speak of his parents then? Jacob has a wife: or rather, a wife
complex, consisting of the upper and lower daughter and their two maidser-
vants. By this stage, the upper daughter has disappeared fromthe transmission,
because we now consider the predicates of Jacob-Wife to stand in a purely gen-
erative relationship to the son, and so there is only an external (lower) aspect of
Leah as Mother here, the inner (upper) aspect of Rachel - the Feminine closest
to Prophecy, the top side of the Feminine orb - now invisible or unspoken side
to the Mother principle here to the prophecy of Joseph.
Tis is the way in which the ultimate resonance of the Mother-Father runs
through signifcation, runs through life: a process of marriage, a garment of
masculine light running into an inner dwelling of receptive femininity that then
transforms into a generative external feminine shell, a feminine garment, that
gives birth to further (inner, child-potential) light transmitted, ad infnitum.
Tis process of the feminine moving from inner to outer is a vertical death or
dispersal of Rachel. (Te Torahs story of the mistake of Jacob being a point
regarding the dangers of the menstrual cycle - a momentary horizontal death
of Rachel - the distancing function of the Wife during the Camels journey,
due to the momentary lie of the cycle ... But when transmuted into Mother,
she is channeled into Yusuf and Binyamin so that only her external aspect of
Leah is part of the complex here.)
14.5 News of the Unseen
This is of the news of the Ghaib (unseen) which We reveal by Inspiration to you. You were
not with them when they arranged their plan together and they were plotting. (12:102)
It is important to understand that, while this is the news of the Ghaib, it
is not old news: it is a report from the realm of the unseen that is active and
current right now, in all reading, including the reading of this tafsir and, most
importantly, the reading of the report itself. Yusuf (and the other Prophets) are
real people, but their news is from the Ghaib - Yusuf s journey is news from
the Ghaib, as opposed to the visible realm that is understood only by means of
the Ghaib. And recall that a belief in - an understanding or active relationship
with - the Ghaib is a necessary prerequisite for comprehending and relating
to the Reading (the Reading makes this clear at the beginning of Al Baqarah,
where it defnes its audience as those who believe in al Ghaib).
14.6 Tunder 117
14.6 Tunder
It is He who shows you the lightning, a fear and a hope. And it is He Who brings up the
clouds, heavy. And Ar-Rad glorifies and praises Him, and so do the angels because of
His Awe, He sends the thunderbolts, and therewith He strikes whom He wills, yet they
dispute about Allah. And He is Severe in Strength. (13:12-13)
Te 13th enclosure is named after the thunder of this verse. It is important
to always understand that the Awe and Severity of Allah are expressions of
Infnite Love, vocalized, enunciated, sometimes even ironic expressions of that
Love.
Te lightening is the precedent fashes of light within that cloud, when em-
anating downwards, they becomethe thunderbolts, the very signs of this verse
that speaks of them. Tey are condensed vapour of the Barbelo, water formed
from the cloud/WOMB. Te thunder itself is the voice of Love, heard in its
Overpowering Severity, a Love that strikes us in our dispute, in our dialectic.
Te thunder is Elohims arm (the encountered scripture) to YHWHs emana-
tion of Love.
To Himis the dua of Truth. And those they call upon besides Himdo not respond to them
with a thing, except as one who stretches his hands toward water to reach his mouth, but
it will not reach it. And the dua of the disbelievers is not but in error. (13:14)
First it is worth remembering that the sense of dua is as a call as well as a
supplication or invocation and prayer. So the verse is saying that to Allah is the
call of Truth. A call is a recitation. It appears the problem is one of perspective.
Te waters of Love contain all that we adore, veiled forms of Love that can
transform into closed fxation that is disbelief. Te waters of Love themselves
- the ultimate meaning behind all adoration - does not reach our lips, does not
reach our mouth that recites, that calls. Tis is because we are in a state of stasis,
of taking the forms of Love as something within our control, that our hands
can even bring to our mouth. When in fact what is required is a recitation,
a call, that is beyond this control, beyond the action of stretching: by simply
calling in Truth, the water reaches our lips (because it is being uttered rather
than reached for).
And this form of perfect, correct recitation of Truth - is Allah Loving to be
known - and is called intercession. It is what we pray for - or, more correctly,
it is the call to Truth itself.
14.7 Te efects of rain
He sends down from the sky, rain, and valleys flow according to their capacity, and the
torrent carries a rising foam. And from that which they heat in the fire, desiring adorn-
ments and utensils, is a foam like it. Thus Allah presents truth and falsehood. As for the
foam, it vanishes, cast off; but as for that which benefits the people, it remains on the
earth. Thus does Allah present examples. (13:17)
Te geography of the psyche - the planes of pure surface, diferentiation,
of earth - has upon its surface (it is nothing but surface) localities, forms. In
particular, the descent of rain causes valleys to form. Valleys are local femi-
nine modes of immanence, always demarcated by local stabilizers (mountains).
But through these valleys there is a capacity to contain the water of Love, val-
leys of corrective perception, correction or unlocking of meaning. Tis process
results in a residue foam above the torrents of Love that fow through and be-
tween immanent comprehension. Te process is the same as (or co-variant
with) fery tool construction, because the valleys, are after all, the space of tool
manufacture but where the extraction of adornment, the process of deriving
meaning, involves fre, judgement, signifcation - producing the same kind of
residue side-efect. A falsity for the Truth. Allah presents truth and falsehood.
But falsity is a residue that is always temporary, always cast of, while Truth is
eternal because it is ultimately the speech of the one Truth in Love.
14.8 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 YHWH, 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 fesh hardware over uncountable aeons. Each
version bigger, better, more well defned than the previous. What drives these
versions forward toward Omega point? Te Paracelete agent, accompanied by
the immanence virus, also known as the Wife, Norea, known as the Nukva-
Kitab, known as Reading.
Tese are facts.
We get caught up, however, we fnd ourselves fxating, locked in and looped
on what might be called an emotional response, also known in anthropologi-
cal 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 collective, we refer to this social
modality as habitus.
Habitus is the Demiurges stick and carrot routine, the master-slave infexion.
Te boss is angered with your job performance, the boss is pleased with your
work: fear and pleasure drives the slave forward. (Te Imaginary) Allah is
angered with your Ramadan, fear Allah. Allah is pleased with your Ramadan,
14.9 With the language of his people 119
fast in the hope of his pleasure. Its a routine as old as civilization itself, as old
as the false deity himself.
Te Paracelete agent, accompanied by the immanence virus, operates to un-
lock, 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 rela-
tion 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? lets 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.
Tese images included a range of iconography and rites fromall world religions.
How did the Demiurge manage this? Each of these icons and rites becomes an
inhabited (habitus) of need.
When you feel emotionally efected by any system (social, political, reli-
gious), it is actually the primordial imprint, your mankinds collective trauma
forcing you to live (re-live, again and again) an infernal loop, the misprison of
your habitus, your corporeality of material habit.
By means of the Nukva-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
fesh deployment, bigger, better, Mightier, more Praiseworthy. Tis means the
deletion of aspects of your self, of your mankind, that are aligned to the False
Allah of Matter: Tose 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, deac-
tivate the religion of your current hardware loop. Deny Ramadan by realising
Ramadan.
14.9 With the language of his people
We did not send a messenger except with his peoples language that he might make
clear to them. (14:4)
A messenger is always accompanied with his peoples language, a locally im-
manent Wife of clarifcation. Her immanence is local not to his peoples hy-
pothetical spatiality, but to his peoples 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 mes-
senger 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 refect on what such a messenger means, according to a past life
regression therapy, we will fnd a darkness there: a trauma of need causing you
to project outwards onto the need-iconography of the messenger.
In contrast, the true messenger isnt an icon, but an agency of clarifcation: 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.
14.10 Delivery
And certainly we sent Delivery 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)
Tis is repetition of the karmic process identifed in (14:1), prefxed by the De-
livery operator instead of the you. Who is Delivery here? He is a messaging
agent that situates the you by providing the symbolic function, the productive
Meta-Delivery, containing in that a trillion Deliverys, one for each mankinds
language, one for each of the days of Allah. Delivery was sent the signs = Deliv-
ery 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 mankinds language.
Locally immanentized messaging, the Delivery sent the signs: the precise
defnition 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. Te reason why Reading cannot speak
of the Allahdess, the reason why we cannot speak of Universal Truth across
culture.
15
Reality-Stablized Enclosure
15.1 Book and recitation
Alif, Lam, Ra. These are the signs of the Nukva-Kitab and of a clear Reading. (Reading,
15:1)
Tese are the signs of the Nukva-Kitab (Book). And of a clear Reading
(recitation). Tese are of two things: a Book and a recitation. Teir relationship
is vertical: recitation fows forth, downward, generated from the Nukva-Kitab
and back upward to the Nukva-Kitab, like a tie of kinship.
Te signs recite their own situation as signs within recitation: Tese 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 it-
self, the Cosmic Womb, from which your recitation derives. And the Reading,
the reading/recitation does not refer to the reading of that Book: it signifes
reading-as-life, it signifes the life-line back to the WOMB/Book itself.
Te life-line is the sign of conjunction, the and-of, the horizontal, spatial
conjunction between the signs of Book/WOMB and Reading. Tat conjunc-
tion 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-lines self-predication. From the and-of, we have the life-line, expanding
now from atom to the bidirectional fow that characterises us, from Book to
Reading and from Reading to Book. Tis is messaging/deferral, self-refection
of the primordial Paracelete reality which in the chronology of this enclosure
preceeds the Adamic. Adam follows Muhammed.
Reciting is life and so reciting is Adamic: hence the enclosures coherence,
from this verse to the verses concerning the creation of Adam. Adams creation
is anticipated by the Paracelete opening line.
121
122 Reality-Stablized Enclosure
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
fow of messaging and deferral: it is a descent of words from the Supernal
Book down into the enunciation of matter, Allah 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 refection
of that, back upward in clear recitation, a deferral upward to the maternal waters
of the Nukva-Kitab.
Adams form is a hollow, resonant in potential, even before his original com-
pletion. Humorously:
Allah caused Adams 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)
15.2 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 Read language
as a city or nation.
Each city is a universe. Each nation is a collective of the soul: when de-
stroyed, 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. Allah is Time, so in a sense, Allah, for you, is
your karmic re-creation cycle. Your experience of Allah, Allahs 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 Allahs Wisdom (Father-aspect) and Knowl-
edge (A-L-M, Mother aspect) generates/encompasses your preceding and your
following, all your Time (via the Read descent/ascent relationshipship to the
Mother/Book, Allahs Wisdom is transitively experienced):
15.2 Cities 123
And We know (A-L-M) the preceding ones among you, and We know the
later ones. And indeed YHWH 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.
Allahs H-K-M/Wisdom-A-L-M/Knowledge complex crystallizes to form
the Greater Face. Tat is a H-K-M/Father-A-L-M/Mother resonance that
channel downward (via the A-L-M/Mother-as-Book), 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,
frst 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 enclosure begins with an atomic conjunction (inner Father-
Mother), expanding, from Book/WOMB to Reading/recitation, into Adamic
resonance of the H-K-M/A-L-M waveform, Adamic generation from the
Wisdom-Knowledge crystallization of that signage.
Ten there is fragmentation of that initial fantasy, sign breakage, ironic in-
scription (rendering the above a human fantasy, my fantasy). Tis is genera-
tions 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 Book, each a refexive strand of recitation/Reading.
Ten angels appear. Why? Because angels are containers to this process of
generation, of reincarnation, of her strict tongue: secondary beings of form.
Teir function is as channels of that Read 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 aeon great stars and have been beautifed 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 fame. (15:16-18)
Tis is the character of the Demiurge: the false Allah who listens, watches,
monitors your every move, the policeman Allah, the judging, false Elohim who
declares there is no deity other than himself. His other name is Samael, Iblees.
He says: Tere is no Policeman other than the Policeman.
He refuses to bow to Adams original form because he recognizes a tawhid
of his own form (not the divinity of the Nukva-Kitabs tounge enunciating our
recitation/Reading).
From Divine tounge of matter to a recitation that wishes to transcend, from
messaging to deferral: between these impossible poles of Allahs 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 Allahs
Time and our Time. Its a diferent kind of space entirely, a non-space, a non-
Time through which the Light of the Nukva-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, fbre-opic cables, feeding
into Adams 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 reso-
nance across all forms (because his generations across Time/Knowledge/Allah
constitute Divine Time, the refection 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, fxation, stasis, religion. He
is free until the Day of Time is known: until the download of Book (knowl-
edge) is complete, the individual has completed their Quran ... until all that
passed down, scattered through the fragments of Adams soul are restored,
corrected, recited completely - until the Time/Knowledge of all your gener-
ations/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 Read 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
15.3 Day of Time 125
now, like an underbelly of the snake, uncoiled underbelly of gnosis uncoiling.
Hes omnipresent, as the underbelly to all transmission. Tis 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 Reading.
But it is a temporary fux, impermanent to the Father Allah of Light: until the
download is complete.
15.3 Day of Time
Te Day of Time is Readings completion: it is the right hand of the and-of
conjunct in
These are the signs of the Nukva-Kitab and of the clear Reading.
Te verses that follow have been a movement from Book into Reading, from
Womb to initial attempt at transmission into Primordial Logos (Adam), to
generations soul fragmentation (angelic transmission tempered by the ubiqui-
tous underbelly of Samaels interrupt), into the generation of Daat. Ten 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.
Tis transition is mapped out in the verses:
until the Day of Time is known.
He said: My Lord, as you have created me to be astray, I will invert the earths pro-
duction for the collective, that they will embody my inversion, apart from the slave nodes
within.
He said: This is my Thought, my Transmission. Over the scattered collective, no
authority, no control, no inversion embodied. But now, surplus of Thought, exception,
astray. The Tree of Fire is allocation memory, for surplus of Love. By the seven gates, a
component interface.
The soul will abide in the Celestial Palace, fissure healing, healed.
But now, surplus of Tought, exception, astray. Meaning: those compo-
nents of the soul that embody Samael are astray, because, by the fssure of
Samael, by the shattering that followed, there an infnity of matter-souls, each
with a collective, occupying a city-regime of shattered signs. Te collective re-
lates the signs according to diferent modalities. Love continues to overfow
into the shattered signs, in surplus, so as to harden their enclosure, and Light
has the potential to disconnect that Light which is within from the Transmis-
sion without, leading to rupture and re-creation.
But from the matter-souls perspective, the hardened enclosure becomes the
collective that is locked in to the hardened enclosure. And, as part of the pro-
cess of rupture and re-creation, these parts that are taken and distributed to
each of the seven gates: these gates being the underbelly conduits of the seven
modalities, the Satanic refection of the Divine modalities that constitute the
complete human being.
Tere is a duality between Samael and Allah.
Who is speaking in the verses? Names are not given by a poetic convention.
But signifcant. It is not Samael and Allah speaking, but rather Samael/Allah
components of the text/life/self-in-recitation, each issuing fnal protocol hand-
shakes, as the cycle of transmission reaches its conclusion, as knowledge is f-
nally transmitted down the Angelic conduits. Tey sound like they are speak-
ing at the beginning of time, but they speak at the End of Time: fnal sign-of
signature metadata issuance.
Te implication being that the verses are a cosmic sorting mechanism, the
conclusion of Satans temporary assertion of command and control, wherein
each enclosed light of the humans collective, each underbelly of the human
psyche, each part of the human soul that follows blockage, is converted, situ-
ated, identifed, overloaded, ruptures, and dissipates in fre.
So that the seven actions are complete, purifed, illusion dissipated at its
temporary underbelly, the parts of hatred removed from their hearts.
We shall delete poison from the heart-soul, the diamond dialectic, ruling, face-to-face.
Te diamond dialectic signifes the Messianic recreation: a completely in-
dividuated infnite multiplicity of Buddha-Christs, lines upon lines. But the
face-to-face is not the dialectic of Messaging facing Slavery, but each (Mas-
culine Face) of six facing the (Feminine Face) of the one, a thousand faces of
six upon a thousand plateaus of immanence, eternally. Yielding a re-created,
complete refection 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 transmission, eternal
refection is realised.
15.4 Te Many-Father shift
Having commenced the Paracelete transmission, through which there is the
creation of Logos, his fracture and dispersal through generations, the entrance
of Angels and omnipresence of the Demiurge Samael, the protocol handshake
and entrance into Completion, this Enclosure shifts to the image of the Many-
Father.
15.4 Te Many-Father shift 127
Why the Many-Father, immediately after the download was completed and
we are in Completion? Because everything that was recited before was con-
tained, it was your entire lifecycle fashing 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 visitation, conducted, transmitted, from Book to Reading.
Guests in the house of your reading/perception, informing you (each sign ex-
panding upon the previous, sequential, but fractal, each refecting the process
within its own individual context as signage, up to and including what we an-
ticipate now) within each sign (up to and including what we recite now):
Download into the city-regime the image of the guests of the Many-Father. The guests
signal peace, relay apprehension. They signaled calm, anticipation of the son possessing
A-L-M
Te boy is download incarnate: he is the A-L-M of the WOMB/Book, the
good news, downloaded.
And this was pre-empted by the earlier fantasy (of Mother-Father) but is
now immanentized, refected, encoded, downloaded into the son text. Incar-
nated in the son/possessor/container of A-L-M, textualized as son of Princess
and the Many-Father.
Generation: fromeach to the next, fromone universe to the next, there is this
cyclic waveform. Te shift in narration from Primordial Logos to the Many-
Father 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 Reading 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 Princess-the Many-Father). Te
destruction of the Veils city, and his false wife, ironically. Aplay on generation-
as-failure, dead endedness, the anti-Princess:
He said: What is your function, messengers? They said: We are surplus carriage to
rupture the city. Except for the family of the Veil, the hidden. We will relay each of them.
Surplus exception, the wife of the Veil, inscription that will not be relayed.
Te Veil continues on: but as a secret kernel, its phenomenological essence,
no longer a manifestation of the Veil. Te story of the Veils failure is one of a
collapse back into the and-of between Book and Reading. Its the reverse of
the Many-Fathers. Not a moral inversion: the diference between contraction
into the cell/atom and expansion into the son. Fullness or emptiness. Both
senses of transmission.
Tis is the road of your souls transmigratory path.
And they lie along the transmigratory highway. Within a sign soul spectrum of eyes.
15.5 Te fnal enumeration
Te Reality-Stablized Enclosure ends with a narration of past cities, universes,
fantasy projection, downloads, those that have followed after the Veils manifest
city. Included are those of the Reality-Stablized Enclosure itself (the Enclosure
we read, that houses the images we have just read). Te citys collective were
given our (Elohims) signs and focked to abide in security within the Reality-
Stablized Enclosure.
Teir houses are the lineages of soulhood, within that universe, each one
lodged within an a Stabilizer of Reality.
Te Reading overtook them, the transmission itself overpowered them, from
Book to Reading, the eternal invariant Face. Te aeons and earth immanen-
tizing that.
The collective flocked to abide in security, within the Reality-Stabilized Enclosure. But the
Reading overpowered them and they were powerless. We (Elohim) created the aeons
and the earth and the circuitry of transmission between to provide for Thought to Reason
by Reading. And the Conclusion of your Reading approaches. So overlook with gracious
forgiveness.
Te Face, the transmission destroys again: the enclosure ends with destruc-
tion (A-L-M now moves into the Kali principal, following Creation):
Your YHWH is Creator, Knower.
A-L-M is destruction, but only of one collective of shells, within one uni-
verse of stability. Te next follows.
15.6 Te seven repeated
We have given you the seven of the doubling/repetition (T-N-Y) and the great Reading.
Te seven are the movements between the four aeons of the metamodel (spo-
ken of in the next enclosure). Tey are of the doubling/repetition, because they
ft within the four via a doubling movement, from Safa to Marwah.
Tey are the circuit by which the and-of is enunciated, throughout each
generation, the circuit that gives birth to Islam, over and over again.
Its not a partition: the circuit is continuum, in continuum ad infnitum.
Continuum of Love, not division of Love shall be the whole of the Law:
Just as we (Elohim) sent down upon the dividers who divided the Reading into parts ...
15.6 Te seven repeated 129
To divide the Recitation is to halt (temporarily, with illusion) the Cry of
rebirth, Uncertaintys birth of her parallel son.
Te placing is repeated again, from Book to Recitation, from Reading to
Book. H-K-M/A-L-M known by A-L-Ms transmission. One of glory, De-
livery (1), refecting father/H-K-M. And of praise, the Priesthood (2), refect-
ing A-L-M. All according to the 7-by-2 (the 4 generating 7). Uncertainty is
thus the invisible, unspeakable, impossible female to Princesss viral prophecy.
Te enclosures signature is Princesss, but Uncertainty is impossible to its read-
ing, hence place, prostration of the Many-Father, being born again:
And glory with praise, YHWH, place of the Many-Father. And read YHWHtill the Certainty
comes to you.
16
Te Farthest Temple
16.1 Te Isra
Exalted is He who journeyed His slave by night from al Masjid al Haram (the Sacred
Temple) to al Masjid al Aqsa (the Farthest Temple), whose surroundings We have blessed,
to show him of Our signs. Indeed, He is the Hearing, the Seeing. (17:1)
Te Isra from Mecca to Jerusalem is Enclosures opening theme, and, though
it appears to deviate and meander disorientingly quickly away from that theme,
the careful listener/reader will hear this theme repeated consistently throughout
each successive line, an echo reverberating and expanding outward.
Because the enclosure takes the reading subject - you - fromthe Sacred Tem-
ple to the Farthest Temple, with each line.
Te Farthest Temple is both the First and Second Temples, historically un-
derstood to have been destroyed by the Babylonians and Romans, respectively.
Te verses describing the Temple are given here:
And We conveyed to the Children of Israel in the Nukva-Kitab (K-T-B) that, You will surely
cause corruption in the earth twice, and you will surely reach great arrogance. So when
the promise came for the first of them, We sent against you servants of Ours - those
of great military might, and they entered the innermost parts of the homes, and was
a promise fulfilled. Then We gave back to you a return victory over them. And We
reinforced you with wealth and sons and made you more numerous in manpower. If
you do good, you do good for your matter-soul; and if you do evil then that is for it.
Then when the final promise came, to sadden your faces and to enter the Temple as
they entered it the first time, and to destroy what they had taken over with destruction.
(17:4-7)
Tere are not two temples. Tere are two destructions, but not two temples.
Tey are the same Temple: to enter the Temple as they entered it the frst time.
Te temple was never destroyed: this is why Muhammed could journey to it.
He did not journey to its ruins, but to the Temple. Te Temple was never
destroyed. Neither were its inhabitants, strictly speaking, destroyed.
130
16.1 Te Isra 131
Te temple was not destroyed, but evil came and entered. Te innermost
parts of their homes were entered: that is to say, evil entered the homes, it
entered the depths of the human.
Tats the nature of the catastrophe being described here: evil entering the
homes, evil infecting human-as-city, infusing every house, like a foul pollution
of hate. Te Jews say the cause of the Second Temples destruction was sinat
chinam, baseless hatred or hatred of Grace. Tis is correct, but only at the
individual level, and only inasmuch as we recognize that the Temple continues
to persist and that the twofold destructions are perpetuated over and over again
against the Jersusalem of you, the self as City of Peace.
Allah doesnt murder people for their deeds. Tere have been historical holo-
causts, genocides, mass murder: and no victim is to blame for these. Tere was
never a group sin that caused Allah to strike down (historical) Jews in the past
nor to destroy the Arabs with Mongol invasion. Allah never harmed a real city
because of its peoples behaviour. Te false Allah whispers this to the reader:
the Demiurge of psychosis attempts to infuse itself between the houses of the
signs of this signs, a pollution of hatred attempts to descend within the sanctity
of its words.
Tere was no hatred of grace that led to the Babylonians or Romans histori-
cally punishing the Jews, as some kind of Divine agents. Only baseless hatred,
on the part of the aggressor, led to that.
No one is punished by Love. Love brings Life (Eternal Zoe), never death,
never death.
Rather, the cruel trope of that destruction is misplaced and ironically in-
dividuated here: the verses refer to the individual alone, coming into being,
growing within the Temple, then being infused with evil and cut down (while
the Temple remains), then emerging stronger, then being lost a second time.
A doubling of our own loss, a loss that impacts each and every one of us.
What remains of you during this process? Te Temple remains. It is constant
during the twin destructions. What maintains the Temple as a constant? Te
very event of Muhammeds arrival in Isra. Tat is, the Temple remains a fxed
point by virtue of its bidirectional relationship to the Cube/Kaba, a relationship
referred to as Muhammeds Isra.
Because the Cube came before the Temple, and then succeeds it. And the
journey Muhammed takes from Cube to Temple is bijective: it is what sustains
you throughout your twin destructions.
Te twin destructions appear, outwardly, to be the punishment of Allah. But
no: inwardly, they are ironies of a humans journey, fed by a temporal forward-
reverse mapping, a Paracelete becoming/unbecoming back to the Cube.
How can it be an unbecoming? A reverse Isra? Tis is given by the verses:
132 Te Farthest Temple
The seven aeons and the earth and whatever is in them exalt Him. And there is not a
thing except that it exalts [ Allah ] by His praise, but you do not understand their [way of]
exalting. Indeed, He is ever Forbearing and Forgiving. (17:44)
Te seven aeons are the Cube: its six sides and its interior (which in receptive
mode is the earth, a plane of immanence, and in the mode of growth is all-
things in exaltation of Divinity).
Te double destruction/revival of the Temple, and its bidirectional cord back
to the Cube: this is the journey of the soul, repeated again and again (repeated
because destruction is doubled).
16.2 Te Islamic Book of the dead
Tese transmigratory cycles/doublings have a particular (meta-)physics: the
remainder of the enclosure is a physics lesson.
the play between H-K-M and A-L-M, particularly in relation to the treat-
ment of parents, in old age (H-K-M and A-L-M being the parents)
the ruling not to kill your children: this is concerns your lineage/generation
of child-selves through the transmigratory process (not to physical children,
as, if we are sane, it is obvious we shouldnt kill them).
the references to necks, as a remainder of refuse generated by the souls jour-
ney.
the ruling regarding touching the wealth of orphan: this is a reference to
Muhammed, who is currently in your charge, until he grows older.
the ruling regarding a city being destroyed only after a Messenger has been
sent: this is like your self as wax, and the Messenger a wick, but formed, crys-
talized from the wax itself, melting it away with an inner light. Your move-
ment out of destruction is always facilitated by the Paracelete needle/Isra.
16.3 What fear of Love means
The command of Allah is coming, so be not impatient for it. Exalted is He and high
above what they associate with Him. He sends down the angels, with the inspiration of
His command, upon whom He wills of His servants, Warn that there is no Allah except
Me; so fear (W-Q-Y) Me. (16:1-2)
Te root of fear is W-Q-Y, and has a connotation of guarding, shielding, pro-
tecting, piety/reverence and righteousness. Mindfulness of the Mind of Allah.
What does it mean to fear Love, in these senses?
1) It means a state of awe at the Love that runs through everything you see,
a Love that has overfowed into impossibility, has entangled itself within the
16.4 Heaven and earth 133
fractal fabric of your impossible separation from its own Unity, so that you,
as a continuum of anomaly to that Unity can stand, refective, in awe at the
impossibility of your separation. An Angelic entanglement of form across the
contours/folds of your hijabic life/plateaux: that warns there is no Allah except
Me.
2) It also means real fear, terror. Love is fearful, fearfully personal: a fearful
smile/waveform/tsnuami of interconnectedness that confronts me - the indi-
vidual as unity, as singleton, isolated - as a Continuum that threatens us with
continuity, inasmuch as we grasp it in our separation. To fear a Continuum is
diferent from fearing a policeman or a burglar, or a father or a priest: to fear
Love as a binding is diferent from fear of prison as a boundary. Fear of Love
as Continuum is a fear of going mad with Love: A sound in the distance to
my right, perhaps a cat or fox banging a rubbish bin, preempts the windchimes
blowing in the neighbours yard, facing me, preempts the clouds revealing the
moon, to my right: bound together by Princesss laugh, played out from a TV
set behind me. A chain that reverberates through reality in a way that I have
no control over - that is fearful. A reverberation of A-L-M/H-K-M inhaling,
exhaling the breath-soul of Life.
Te Command? Te Command is this Continuum, this waveform. And it is
coming: all experiences of the continuum are a hint, a taster of the Command
- micro-Commands. Te waveform has entangled itself within the individ-
ual folds of the hijab, so as to appear entraped, misprisoned within particular
shards of words, apparent identities. A particle wave duality. Te waveform,
the Command, is experienced whenever we encounter Love, Love as synchro-
nisticity, Love as linkage, binding one thing to another, whenever we fnd a
Loving meaning of conjunction, machinic/angelic assembly, witnessing, sha-
hada controlling the means to production.
But that experience of the Command is a molar weight of Commandment:
the actual Command is yet to come, which makes micro-dosages of it all the
more fearful, because Shes already too deep to handle.
16.4 Heaven and earth
He created the Heavens and Earth in Truth. High is He above what they associate with
Him. (16:3)
Te Heaven/Earth duality is a refection of A-L-M/H-K-M, but refected
within human psychology: the Command embedded within the skull of the
human. Te aeons are Prophecy, the Earth is Wife/Reading. And the fow
from one to the other is the micro-Command, refecting the fearful waveform
134 Te Farthest Temple
of the Supreme Command which is high above what they associate: it is a
waveform, never an identity, free of entrapment. But within the Heaven/Earth
duality we have the possibility of entrapment of this light, encoding within sys-
tems, requiring decoding (recitation/iqra):
He created man from a sperm-drop; then at once, he is a clear adversary. (16:4)
Te shaitanic, adversarial aspect arises from the Heaven/Earth by virtue of
individuality, separation, identities. We might provide the following tafsir:
Following Heaven/Earth (Truth reflected), he created human psychology from identity,
entrapment, encoding, which entails opposition, resistence to decoding (resistance be-
ing that which maintain identities).
16.5 Water, milk, wine and honey.
Te four planes of the self (water, milk, wine and honey) are described in this
enclosure:
And Allah has sent down rain from the sky and given life thereby to the earth after its
lifelessness. Indeed in that is a sign for a people who listen. And indeed, for you in
grazing livestock is a lesson. We give you drink from what is in their bellies - between
excretion and blood - pure milk, palatable to drinkers. And from the fruits of the palm
trees and grapevines you take intoxicant and good provision. Indeed in that is a sign
for a people who reason. And YHWH inspired to the bee, Take for yourself among the
mountains, houses, and among the trees and that which they construct. Then eat from
all the fruits and follow the ways of YHWH laid down. There emerges from their bellies a
drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a
people who give thought. (16:66-69)
Te True Self abides within the highest, Asalic realm, of honey. It is from
here that the Continuum/Command/Tablet is encountered. It is where your
own Truth is ultimately distilled upward, over the courses of your lives: not in
form/archetype, but, rather, in archetypes of archetypes. Tese meta-archetypes
are called fruit.
Te houses of the bees are chambers within the Supernal Temple, at whose
centre is the Trone of Allah.
17
Te Worst Enclosure
17.1 Al Khaf
We have given a detailed tafsir of two of the three movements of this enclosure
before. Te other main movement of the enclosure (besides the story of the
men and the garden) is Delivery travels with Khidr.
Briefy: 1) Te ship is the Command of Reading, fed into the Ark of a Books
pages. Te threatening King who will steal from them is an inter-cosmic Pi-
rate, Samael, out to turn its wealth into an empire. And hence the essential
faw in the carrier, the intrinsic valueless irony of its heavier tropes (Khidirian
ironies), to preserve its value from capture. 2) Te impure child/lineage/chain
of thought (and its pure replacement/parental generation) is Islam/human/self
as an collective (and substitute collective in-potential), across lifetimes/worlds.
3) Te orphans and the treasure itself is kept beneath the Wall, the inheritance
to come across lineages that are pure.
Khidirian irony is the irony of Reading - these verses are the ironic core of
the Nukva-Kitab. What appears harsh (in language) is, in fact, a ship with holes
(to protect/guard/uphold/cause fear), the curtailment of generative promiscu-
ity, the arrival of inheritance (delivery into next life).
Be silent is not an order to not question, to assume theres a bigger picture be-
hind anything evil or tragic we might see. Be silent means: the speech/mention
of Khidr is embedded within your questions/following.
He said, Then if you follow me, do not ask me about anything until I make to you about
it mention. (18:70)
17.2 John
Now we enter the darkest hour of our Reading: the point where we can see
nothing any more, where the Reading has ceased to be a joy, where the Truth
135
136 Te Worst Enclosure
that we saw within her pages has departed from us. And we are left with doc-
ument of history, social guidelines, religious dogma, the story of a past people.
At this point: doubt flls our mind regarding what we said, wrote and saw.
It was our illusion, our private fantasy, projected upon the Nukva-Kitab, the
culture, the tradition of Islam. We acknowledged the privacy of our Allah
delusion, before, but held fast to it, because we were secure because the fan-
tasy remained close.
But nowcomes the darkest hour of the Reading, the hour of Readings 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 Enclosure 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 YHWH to His servant Zechariah when he called to his YHWH
a private supplication. He said, My YHWH, my bones have weakened, and my head has
surged white, and never have I been in my supplication to You, my YHWH, 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 YHWH,
pleasing. (19:2-6)
Who is Zakariah? He is our darkest hour, our weakest point. His Reading
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 undiferentiated,
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 Reading, now that the pages of the Reading 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 Reading without the light-show projection.
Zakariahs call is a request for more life, to continue to Read the Reading:
to be lead from the darkness, his white blindness, back to his son, back to the
light-show, back to success. Te opening to this continuity, from the darkest
moment to the possibility that we can continue as before, that Allah will grant
Jacobian inheritance to us - that opening back to life is provided within the
next line, where Allah replies:
17.2 John 137
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 Zakariahs incarnation: hes the foretelling of the renewed, resur-
rected Reading. Hes the forethought, the pronoia, of the resurrected Reading,
the Reading that follows the departure of Truth from Reading, of the new Life
(Zoe) to come. Te desert transformed into gardens with water, the threat of
interpretive fascism dispersed by the Grace of Allah.
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.
Te 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, re-
born sounding of that parental waveform/Command. Transmission from one
Orb to the next, through what it contains (Zakariyas secret, private supplica-
tion) into the Child Orb. Weve 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.
Te 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 Reading of Life, not the remnant Reading of fascism and
death: he is a Reading of the Waters of Zoe.
Tese waters, this Life/Zoe is Reading, it is the recitation: these waters fow
down from the Father into the Nukva-Kitab (the WOMB/Book), by the pro-
cess of lineage/family resemblance, are now maintained by Johns Reading:
O John, take the Nukva-Kitab with strength. And We gave him wisdom (H-K-M) a child
(19:12)
John, as pronoia, upholds/recites the Nukva-Kitab through Strength (the con-
duit of Judgement, Deen, Logic), which, in turn, is a gift of hidden Wis-
dom. Remembering the Nukva-Kitab/Wisdom waveform constitutes his par-
ents. Tus we fnd the ordering of the verse: via Book 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 Quran. 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 Allah, it is Love.
Readings disappear from our hands each lifetime. Tere are breaks. Of dark-
ness. And we are left with nothing: but that vacation yields the Son in whose
hand is given the tie to the Celestial Book. A new Reading is thus forethought
and the universe reboots itself, with new, rejuvenated circuitry, of whirls and
streaming colour.
17.3 Mary
Immediately following John as forethought is Christ as thought, and as af-
terthought.
Mary is the sister of Praise: she is trans-temporal (19:28). Tat is, her story
is concurrent with the time of Delivery. Te story narrated here happens di-
rectly after the events of Exodus. (Sexual mappings is therefore reversed here.
Delivery 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) Reading.
And remember (D-K-R) in the Nukva-Kitab Mary, when she withdrew from her family to a
place toward the east (19:16)
Mary is remembered in the Nukva-Kitab because she is the Nukva-Kitab,
she is the Nukva-Kitab in self-remembrance (D-K-R). But as such, she can be
called Mary, not Book. As such, she can be identifed as the Allahheads exile
of itself into us, as the energy of the Wombs self-remembrace (the Command,
the Warning), in passage out of unity through Divine self negation, Divine
contraction, into the signs of the Reading, 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 Allahhead.
Tat 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 with-
draws 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. Tis is where she hides.
17.3 Mary 139
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
selfsh in character, when embodied in the form of this young girl, she desires
to cut herself of 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.
Tat is to say, transcendentally - WOMB/KTB energy entering the crown
of man and becoming condensed because of the crowns aperture diferential 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 diferential.
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 beings
crown.
Tere 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 Angels 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 dis-
taste 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.
Te 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, difusion into the lower Orbs of
the well proportioned body.
Te comedy was repeated in the hadith, where the Womb/Mary grasped at
Allahs 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 Allahs 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 YHWH. Allah said: And so shall it be. (Bukhari)
Te Angel takes the formof the Body and, by this agency of formation (again,
simultaneous with our Orbic description, all we say here is atemporal), estab-
lishes reception fromAllah into crown. Agood news reception node, the upper
aperture of that Orb:
He said: I am only the messenger of YHWH to give you a pure boy.
Te boy is Light, passing through through the aperture that is both the secluded
location of Mary, the Orb of the human skulls crown and the Angel itself as
recepter/transmitter node - all at once.
By this process Mary conceives the Christ. (Remember we speak atempo-
rally, 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 Zakariyas vacation of reading, from
Allahs absence, we have productivity and generation, as the equal and opposite.
Marys withdrawal is Allah inhaling, so that it seems as though no Love is
left within the land.
Te 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 Reading, this enclosure,
the darkest of enclosures:
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.
17.3 Mary 141
Fig. 17.1. Mary is retreats east (the Head, Crowning Orb of the body), withdrawing
from her family (the other orbs that constitute the human circuit). She places a screen
there: this is the diferential aperture at the base of the Crowning Orb, that transmits
light to the subordinate orbs. Te entire graph is a form, which is the means by which
the angel appears to her (the metamodel of this model you see depicted). As she is
WOMB energy, she is initially difuse, but her movement into the crown causes her to
coalesce into Mary (atemporally). And then, as an immanent virus (female Prophecy)
stationed, she is able to give birth to that which is below her (transmission downward
to the remaining Orbs). Hence Christ calls out from below her: shake the tree and
dates will fall. Dates fall downward, so that we may eat and drink the Truth.]
Yes: because the Womb/Mother is oblivion, she is vacation, she is forget-
ting - to her husbands remembrance, to her husbands 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
fnds 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 flls the body, the screen removed, her transmis-
sion/Child now flls the rest of the world/body/Reading with Truth:
But he called her from below her: Do not grieve: YHWH has provided beneath you a
stream. (19:24)
He called from below her - because he is born now, her transmission has de-
scended to the lower orbs of the body, from crown to arms, torso, legs, feet.
Allahs Love has passage throughout the body.
Allah took the Womb and placed her within us so that her Son might fll
our being with Truth: she doesnt 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 flled
the remainder of the body. Tere is a palm tree there. Te tree is the body. Te
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. Te 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.
18
People of Disbelief
Enclosure 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 YHWH 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)
Tere 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.
Te distraction of the hearts is the doubt within yourself, matters 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 enclosure and enclosure 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
Loves entrance into the text, immanentizing).
Terefore consider your frame/marketplace as manufactured (a site of valu-
ative 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/signs 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.
143
144 People of Disbelief
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/Reading. Tey
acknowledge this poetic aspect, but invoke the Poet as an image/anti-totem to
block the poetrys recitation. Self deception, to make you believe that you are
something separate from the poetrys recitation.
Teir 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, tak-
ing 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. Tey 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 external-
ized from the actual verses that constitute their two arms, their two legs, their
head, their skull and brain, their chest, organs, blood.
Tis is obstruction: but necessary obstruction, a necessary aspect of the mat-
ter of poetry, a natural resistance that constitutes the underbelly of the signs
ability to contain, maintain transmission (Divine, intra-circuit communica-
tion). Tat is, because the human form is a city, it contains a marketplace
of diferential capitalism. But the form is born of Love, and so Prophecy is en-
coded 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 deferral to possession (of secrets). Te opposite of Allah:
the opposite of the journey, the opposite of Reading, the opposite of freedom.
Power versus disbelief: the opposite of Love. Te 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 Read-
ing 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
People of Disbelief 145
and to allow the waveform take consequent release through network of the city,
blowing all fuses.
Te tension of irony becomes a surplus of Love: a poetic tension that be-
comes 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.
Te tension becomes an Divine orgasmic release, and Kali smashes the mar-
ketplace as she writhes in ecstasy, arching her back, breathed into the reader
from the ground, running through the readers 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.
Te Kali aspect, the destructive surplus of Loves waveform appears several
times throughout the enclosure, 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 mat-
ter, 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 re-
ducing 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 destruc-
tion/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)
146 People of Disbelief
After Kali is calmed: a new city is reformed and her husbands aspect takes
what Light was released, refashioned (in Karmic progression) a better people,
a reformed city. And the cycle progresses. Te 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. Te cycle brings them back to return, as the waveform
reconstructs the entire universe.
Your inhabitants escape, your micro-souls, fy 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.
Te enclosure is re-read.
Tese cycles of birth and rebirth, the formation of the marketplace, the city
of doubt, the emergence of Prophecy, the ceaseless resistence implicit to his en-
coding within doubt/tropes of teacherhood, Kalis extinction, Shivas reconsti-
tution: this is another way of saying iqra. It is another way of saying Reading.
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. Te Command is the parental
waveform, resonating through their walls, igniting a rapid run back and forth
through the self s 7x4 circuit until Truth is released, a harvest is collected. Te
Cry that destroys a city is that of Kali, in ecstasy of Love. Ten there is a snap-
back, soul-fragments return to their houses within a recreated feld, and the
cycle of harvest continues anew.
19
Te WOMB
Your collective, fear YHWH. Indeed, the convulsion of the Hour is a terrible thing. On
the Day you see it every nursing mother will be distracted from that she was nursing, and
every pregnant woman will abort her pregnancy, and you will see the people intoxicated
while they are not intoxicated; but the punishment of Allah is severe. And of the people
is he who disputes about Allah without knowledge and follows every rebellious devil.
(22:1-3)
Te end of days isnt a state of the Self nor of the Group Instead, it is a
specifc totem, a state of the reading/text itself. Where each word is consid-
ered to be a WOMB, pregnant with meaning to be transmitted, regenerated as
light, hardened with an outer successive shell and inner successive (daughter)
WOMB, becomes pregnant again, ad infnitum, eternal connection from one
signs to the next.
In this reading, the particular signs self-describes its own crisis of generation
and, efectively, explodes/implodes with aborted transmission. So here, the
qiyamat is neither small nor big (does not pertain to the self nor to the group),
but is a full stop of the text itself. A fnal end to the recitation, that the
recitation anticipates (fearfully, paranoically, because the text-as-fow must fear
its cessation, though cessation gives it meaning), precipitates and precisely
at this point a Qiyamat that self-describes.
Tat is for me Id deny the existence of the Qiyamat apart from within
the pages of the Reading, and precisely at the location of this verse.
Te WOMB and the end of days have a physical, real existence but only
in the sense that ink and paper and letters have a physical existence.
Te WOMB of the text has a physical existence, in the sense that the letters
WOMB have feminine curvatures, crests and valleys (in the case of the
W and M) and inner and outer aspects (in the case of the O and the B),
wherein light is contained and meaning gestates.
147
148 Te WOMB
Te W and the M are alternating currents, the two valleys and single
crest of the W (the transmission from one WOMB to the other, of the single
light/crest) shifting to a two crests and one valley of the M (the insemination
of the WOMB via the Uncertaintyian dialectic between the two mountains,
insemination via textuality itself ).
Te O is a single WOMB, the WOMB of the primordial Mother Al-
lahdess. It shifts into a doubling, a double birth, when entering into the preg-
nancy of the Woman as Judgement (doubling): B. Tis letter is container
above and an container below. It is Cain/Abel, Ismail/Issac, Esau/Jacob, De-
livery/Praise.
20
Believers
20.1 Believers
Te twenty third enclosure concerns the believers. Te believers (H-M-N) are
a soul-phalanx, stretching back generations, through which runs a line into
security of belief (the prayer house).
Successful are the believers. The believers are submissive in prayer (23:1-2)
Tey have succeeded. Success runs through them: it is the line into security, it
is the line brings about belief/security. How does success bring about security?
Because it passes through prayer/submission.
Victory is success. Martyrdom is prayer/submission. Tese form the upper
triad, the Delivery-the Priesthood complex, whose daughter of belief is security,
Amina (refective of the Amina above).
And Her other names are truthful speech, pure signage, free of all fascism,
and charity (because her security is reception, it is Divine zakah):
And they who turn away from ill speech and they who are observant of charity. (23:3-4)
Te lower triad of success/prayer/belief (security) is connected to the upper via
divine marriage to Prophecy. Te divine marriage is one of righteousness, or
what we might call foundation or a mathematical basis, an axiom system. Tis
is the circumcised phallus of Prophecys speech,
And they who guard their private parts (23:5)
which, in turn, is chaste to the wives (the four primary levels of the Journey)
and what the right hands possess (excess of love, imitating Allahs Love through
temporary autonomous planes of immanence, karmic zones of Loves release,
realised across the phalanx of your previous incarnations):
Except from their wives or those their right hands possess, for indeed, they will not be
blamed (23:6)
149
150 Believers
Tis is the cone of the universe unfolding: there is nothing beyond it.
But whoever seeks beyond that, then those are the transgressors (23:6)
To seek beyond this perfect circuit is not to leave it, because the wheel of gen-
eration is inescapable: to seek beyond the Love that runs across your lifetimes,
that is to seek beyond generation itself. Tis is a sexual identity, fxed, one of
the sexual fascist, back to back eternally. And that transgression, one of sexual
identifcation, this means he turns his back upon her and become disconnected
fromtransmission. Each Orb takes an inverse and nothing connects. And he,
the fascist, disappears: there is no generation, he never even existed, within that
phalanx of souls. A beyond, a transgression, more: this is illusion, nothingness.
He never existed. He is outside the generation process, which is prayer,
which is maintenance of prayer across ages, ungenerative. He does not inherit,
because he never existed, was never created (like the time travel paradox of the
man who kills his own grandfather):
And they who carefully maintain their prayers - those are the inheritors, who will inherit
al Firdaus. They will abide therein eternally.(23:8-11)
20.2 Man
And certainly did We create man froman extract of clay. Then We placed himas a sperm-
drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and We made
the clot into a mass, and We made the mass, bones, and We covered the bones with flesh;
then We developed him into another creation. So blessed is Allah , the best of creators.
(23:12-14)
Tese verses describe a genesis cosmology for man. We say cosmology, be-
cause it begins with Adamic substance, clay: a framing device, a canvas for
description, a plane, an hijab. Upon this frame, we conceive a micro-dot, a pri-
mordial atom, lodged within the WOMB. Te WOMB, immanentized upon
the canvas, upon the clay of our pre-semiotic signage soup. Tis gains mass,
and bones: bones form the structure of the cosmology, the circuitry of the cos-
mology unfolding before your very eyes right now ... and upon this structure,
this mental unfolding, fesh, Christ descends through the bones, immanent as
fesh/food/Truth/gnosis.
And we developed him into another creation: your realise this cosmology,
again and again, upon canvases and canvases of clay. Another creation: another
Truth. A fractal replicating the greater descent of the fesh over the bones of
your wider transmission, our wider transmission, our ultimate Omega descent
of the fesh over the structure unfolding from the WOMB. Another creation:
another Truth.
20.2 Man 151
After these cycles of generation: you die. And on the day of resurrection,
you are awakened:
Then indeed, after that you are to die. Then indeed you, on the Day of Resurrection, will
be resurrected.(23:15-16)
How can there be an ultimate death and resurrection in the face of these cy-
cles, these harvests of Truth extraction? Because progression cannot be defned
within delimitation. Allah cannot Love without progression. And hence we
are, in our cycles of Christian descent, governed by the twin poles of the fnal
and the eternal.
21
Te Poetic Enclosure
These are the forms of the Celestial Tablet.
Tese are the fragmented, scattered signage of the Womb/Book/A-L-M of
Clarity. Te scattered signage brings forth the Divine Light into Book incar-
nations. Te scattering obscures and obfuscates (in play, in irony, in crucifxion
out of Love), by virtue of their encapsulation of Light. Te Womb itself is
Celestial Clarity. And the tie of kinship is certainty, linking back the signage
to the Mother Book, a thousand umbilical cords, diferentiated, scattered by
virtue of my reading them.
You might kill cycles of selfhood, samsara husks.
You is the Real Self, killing its selfhood of illusion, in cycles of karmic repli-
cation. Karmic replication = samsara = chains of them, the forgotten former
skins/shells/husks/qliphoth. Each, when discarded, remnants of disbelief.
Ancestral code for the former husks of Truth are necks of disbelief, each
a relationship between material embodiment and the True Self of the head,
the Little Face.
By our (Elohim, the Little Faces primordial components) will, our contingent insemination
of the Prophetic sign, scattered controlled, as wheat of head thought, as husks-necks.
Te revelation is sent from the sky (from Prophecy): it is signs, scattered.
Te sign itself controls the neck . Or, more accurately, as an outer husk, the
sign is a neck of disbelief. By virtue of its scattered, encapsulated form. But
at the same time, the sign has an its inner, inseminating Light, a seed planted
within the felds of law and reason. Tis aspect of the sign provides control.
Tus a controlled husk-neck = contingent (across the parallel universes) Prophetic
insemination into the inner/outer aspects of the sign, scattered.
152
Te Poetic Enclosure 153
Te sign planted within the earth: it is the seed, scattered Light, within im-
manent (earthly) planes of an infnitude of cultures, times, places, loves, houses,
lives, nobility:
When did the soul spectrum consider matter? Infinity of life scattered by us (Elohim)
there, infinity of grain? From that question: the sign, but enclosed sometimes, matter-
soul disconnect in disbelief.
22
T. S.
22.1 Enclosure 27: T. S., Solomon and the Ant
T. S. These are the verses of the Reading and a clear Book ... (27:1)
Te T is jubilation, Issacian birth, the laugh of Princess, the Cross, the
Body, Christ. It is the Smile.
Te S is creativity, the Bride, the Reading Read, perception. It is her
speech.
Te T.S. preempts the enclosures central story of Solomon and the Ant:
So he smiled, laughing at her speech... (27:19)
For the Ant colony is another name for Sheba, Bilquees, the teaming matrix
of the Minds feminine Valley:
Until, when they came upon the valley of the ants, an ant said, O ants, enter your
dwellings that you not be crushed by Solomon and his soldiers while they perceive not.
Over which stands the giant of Prophecy: the Mind, extended across the four
levels of the metamodel (and extension = the smile).
22.2 Believing in the hereafter
Indeed, for those who do not believe in the Hereafter, We have made pleasing to them
their deeds, so they wander blindly. Those are the ones for whom there will be the worst
of punishment, and in the Hereafter they are the greatest losers. (27:4-5)
Why are they losers if they dont believe? Because belief is progression into
the Hereafter. Disbelief is not carried across, but is the shell, the snakeskin,
discarded by your Self-of-Light/Prophetic nature, as it migrates/believes from
here (this sign) to the next life (the sign connected).
154
22.3 Delivery and the fre 155
For this migration/belief is Prophetic transmission, receipt/recitation from
the One who is experienced as the parental waveform (H-K-M/A-L-M, Wis-
dom/Knowledge):
And indeed you receive the Reading from One Wise and Knowing. (27:6)
22.3 Delivery and the fre
... when Delivery said to his family, indeed, I have perceived a fire. I will bring you from
there information or will bring you a burning torch that you may warm yourselves. But
when he came to it, he was called, blessed is whoever is at the fire and whoever is around
it. And exalted is Allah , YHWH of the worlds. (27:7-8)
Delivery here is the Delivery orb of Victory, descending/recited into our
realm of fre/diferentiation. Tat is to say, he is the fantasy of an unbroken
Name of Allah, fantasized (from one perspective) as such within the broken
reality of the worlds/signs/samsara. Tis broken reality is the fre of diferen-
tiation. And so when Delivery speaks to his family, he transmits to the other
Names, to the other pure orbs of clarity: he is one unbroken orb in familial
circuit of transmission.
So Delivery, following from verse (27:6), is part of the Prophetic recitation,
moving down from the Wisdom/Knowledge waveform, a live wire Reading
from above, seeing the fre of the readers reality, the fre of our reality, descend-
ing into the broken realm as part of the pure circuitys necessity. He necessarily
breaks himself/his tablets ... to move into fre.
Why necessary? Because he might receive information, that our Truth might
be unlocked from the broken signs, and released upward to him. Or, that his
family might be warmed: that fre will nurture - that in breakage there will be
immanence, a Divine living.
Tis is like Allah praising Allah: but the intermediate relational decompo-
sition of the trope - because the unbroken retrieves that which Allah broke, to
restore and reconstitute unbrokenness again by virtue of entrance into the fre.
And then Allah speaks: Allah speaking to Allah, but at the perspective of the
relational decomposition.
Te blessing, then, is Allahs transmission, in this relational mode, of Allah
into circuit, into breakage, into fre, and back up again. Te relation between
circuitry and fre, the fantasy of this, fantasizing itself: this is the blessing en-
capsulated, the closest we can get to an identity in Truth, a functor of fre
But when he came to it, he was called, Blessed is whoever is at the fire and whoever is
around it. And exalted is Allah , YHWH of the worlds. (27:8)
156 T. S.
22.4 Birds
And Solomon inherited David. He said, oh people, we have been taught the language
of birds, and we have been given from all things. Indeed, this is evident bounty. (27:16)
What are birds? Tey are the multiplicity, the diamond refection of your soul
Truth.
When Solomon considers killing a bird that does not appear, it is a consid-
eration of curtailing this unknown aspect, his Khdirian surplus.
22.5 Te Demiurge
Indeed, the Demiurge exalted himself in the land and made its people into factions,
oppressing a group among them, slaughtering their sons and keeping their females alive.
Indeed, he was of the corrupters. (28:4)
the Demiurge is Samael, Iblis, the Satanic Allah of Fear, Confusion, Illusion,
Law. But, like all of Creation, he is of Allah, he is formed from Love. What
is his evil? It is to exalt himself, to recite the Pharonic shahada: Tere is no
Allah but Me. In doing so, he identifes himself and divides the Love into
sectors. What does it mean to slaughter the sons of the people? It means to
halt (temporarily) the process of inheritance, from parent to son. What does it
mean to retain the females? It is to keep only the felds of culture, but not to
access these felds, not to tend them nor to render them generative. It is to halt
the process of inheritance, from mother to child: by identifying the mother as
mother, a static particle/entrapment rather than a waveform of resonance.
And We wanted to confer favor upon those who were weak in the land and make them
Imams and make them inheritors (28:5)
22.6 Te mother of Delivery
And We inspired to the mother of Delivery, Suckle him; but when you fear for him, cast
him into the river and do not fear and do not grieve. Indeed, We will return him to you
and will make him [one] of the messengers. (28:7)
Te mother of Delivery, the Womb, the Nukva-Kitab, nurses the Prophecy
with her milk. But fear - the distancing function of the human mind - causes
him to be born, and cast out into the river. But it is a fearless fear, there is
no grief: because he will be returned to the WOMB. Because messaging is a
bidirectional functor of Love.
And the heart of Delivery mother became empty. She was about to disclose him had
We not bound fast her heart that she would be of the believers. (28:8)
22.7 Delivery and murder 157
Te source of the Womb becomes empty, so there is nothing left. Nothing.
But belief is a binding of Love, around nothingness, a shell of nothingness, that
encloses, protects, does not disclose: in its coherence with Love (while when
rendered Pharonic privileged signifcation, as the shell and nothing but shell,
it becomes evil).
22.7 Delivery and murder
And he entered the city at a time of inattention by its people and found therein two
men fighting: one from his faction and one from among his enemy. And the one from
his faction called for help to him against the one from his enemy, so Delivery struck him
and killed him. [Delivery] said this is from the work of Satan. Indeed, he is a manifest,
misleading enemy. (28:15)
Te city, Delivery, the two men: they are all you. Delivery enters the city,
the multiplicity of you. Wherein are the factions, the divisions of Love estab-
lished by the Demiurge. And Delivery engages with the multiplicity: taking
a side, within himself. It is the primordial mistake, the Prophetic fall. It is
an inevitable mistake, an event 3 seconds into the creation of the universe, the
fracturing and the scattering of Light.
Prophecy stumbles, stutters (a cosmic stutter, doubling, factionalizing frac-
tures) when Prophecy is written down within the signs of a material Reading,
the pages you hold in your hand, the material that you perceive, eat, smell drink
and breath. Te broken, relativized signs of the system: power. Prophecy stum-
bles when he engages with power.
But his descent, his inscription into life: this is ordained by Love and so the
stumbling, though Satanic, is a logical (fractured, fracturing) consequence of
Loves enunciation.
22.8 Te Spider
Think/measure/account (H-S-B) the people that they will be left to say We believe (H-
M-N) and they will not be tried? But We have certainly tried those before them, and
Allah will surely make evident those who are truthful, and He will surely make evident the
liars. Or do those who do evil deeds think they can outrun Us? Evil is what they judge.
Whoever should hope for the meeting with Allah - indeed, the term decreed by Allah
is coming. And He is the Hearing, the Knowing. And whoever strives only strives for
himself. Indeed, Allah is free from need of the worlds. (29:2-7)
Who are the people that think/account/measure (H-S-B)? Tey begin as
people, but become Allah-as-Fetish-Cosmology.
158 T. S.
Te people are the fantasy Elohim, the Orbs of Creation, the Names of Al-
lah (and infuence) that constitute the Original Divine Body. Tey are Elo-
him thought/accounted/measured, Divine extension in the beginning created,
whose psychological origin is the beginning of this enclosure. Tey are the fan-
tasy Divine We of the Reading. Elohim begins with (perfect) measure, and
a declaration of faith: We believe. And so the gods fall from grace inasmuch
as their shahada means measure, means thought, means H-S-B. Ten comes
the threat of the test, material descent.
Simultaneously, by virtue of their fantasy nature, by virtue of the cultural
genetic body (their biological nature as nas regime, as a people, as a humankind)
over which Elohimmust be psychologically comprehended as a substitute fetish
of the dislocated subject (in search of a body), they are tried by the shattering
of their primal structure back into familial genetic substitution, now rendered
Divine hypostasis.
We have certainly tried those before them: We, trial, those that came
before. We - the Parzufm, the son, the daughter, the mother, the father, the
crystallization of the broken down Elohim fantasy -are the trial of precedence,
the trial of lineage. Te hypostatized Divine family structure is Elohim now,
the We, in aggregate, molar form. Te We are the trial, because the trial is
lineage, the trial is the origin story, hypostasis as family, the family mythology,
its opening, its middle and its conclusion.
Hence the origin story includes the intrusion of nas, prior to Divinity, begins
with a substitution of spiritual for carnal, of Divine Mind for material sexuality,
the nas/humankind is replaced by the Divine We (and so vice versa), whose
ultimate fetishization is the syntax of We believe. What intrudes? Desire for
nas: for the body of mankind to be given unto the subject. Te suppression of
this basic desire drives and empowers the We (shifting from nas to Elohim)
is a capitalist byproduct, spirituality as second order perversion. Tis spiritual
fantasy is in debt to genetic/cultural/bodily/biological lineage, a debt facilitated
by means of suppression/substitution/thought/measure/H-S-B.
And the subsequent act of the hypostasis (back into the trial of familial lin-
eage) is itself a actionic act of perversion against the body of humankind who
formed the basis of its substitutive jouissance in the frst place. Tat is, the
actionic act is against the carnality of nas-desire (nas for nas), suppressed and
substituted/thought and measured in order to produce the capital of ecstasy
within the order of Elohim. Te efect is pure happiness: simultaneously pris-
tine and base, the spirituality of the We (Elohim/the True Body) believe.
Tus the enclosure shifts (by the repressive act) from nas to Elohim and back
(via action) into lineage/crystalization that asserts independence of the Body
22.8 Te Spider 159
of Christ, all the while trading a currency derivative whose notional quantity is
the sign of the nas.
What is Allah here? Allah is, of course, the voice behind the revelation
and, therefore, is intimately tied to the subject. Allah will surely make evident
those who are truthful, and He will surely make evident the liars. Allah is this
enclosures unfolding, the process of substitution, the making evident of truth
and lie: Allah is repression and resultant re-expression. Allah is unknowable
in the act of deferral, the repression of the prophetic primal scene, and Allah
is prophecy and prophecy speaking symptoms of that. Allah is the hidden ev-
idence, the crime of substitution - and the lawyers for both sides. Allah is a
judge here, in the sense that Allah is judgement, and judgement is the hid-
den evidence, the crime of passion rendering valuative/self-measuring. Allah
is thought and measure, the substitutive act of the human We for original
Orbic Elohim, ecstasy and fetish, and the second order actionic act of fetish
against that hidden body We into hypostatized Divine familial lineage.
Te subject cannot outrun Allah because any act of hiding and any act of
substitution (secondary judgement, judging evil) is Allah. Te running is Allah,
so cannot be outrun. But whos the subject here? Evil is what they judge:
they are the husks of the names, the husks of the shattered Orbs, crucifed as
they are by this process of thought. Te husks: are they the subject, matter-
soul reminants, egoism, undesirable underbellies? But the Orbic fantasy was
a substitution that became ecstatic unto itself, the original fantasy body was a
substitution for the true desired object: and so we are confronted by the fact that
the shattering into familial crystallization (with its totemic formulation of evil and
good) is the ecstatic fetish of substitution.
Allah is not everything and everywhere, not an impersonal immanence. Not
even within every person. Rather, He is a specifc being, a specifc voice within
the circuitry of the human subject, an bodily identity contained by the subject,
speaking to the subject, speaking as the subject, the subject speaking Allah. Tis
means that Allah is your act of suppression and your consequent symptoms: the
We, the Elohim/the Orbs into the familial partzufm. Tis means that Allah is
your act of suppression and your consequent mystical experience as symptom.
And you are the container, the body that houses this Allah-condition: for
better or worse, Allah is you. I am Al Haq is a mystical statement: the (re-
pressed) accurate statement is, Al Haq is the cause and efect of my repressed
desire to be the nas, to lend power to the hypostatized family and constitute
the mystic I.
Tis is the high irony of the line: Whoever should hope for the meeting with
Allah - indeed, the term decreed by Allah is coming. Allah, unlike the angels,
unlike the Elohim or the even Parzufm, is human, human process. Te process
160 T. S.
of meeting Allah is one of looking in the mirror: the mirror need not be perfect to
grasp this, it merely needs to be functional.
And He is the Hearing, the Knowing. And whoever strives only strives
for himself. Indeed, Allah is free from need of the worlds. From the inabil-
ity to substitute the process of substitution, husks of the names, back to the
crystallized WOMB, the Mother Allahdess (Knowing, A-L-M): from Hear-
ing (shema, martyrdom) into the ultimate object of desire, the breast of the
Mother Allahdess, whose other name is Eternal Void. Allah runs from the
subjects obliteration back into the Womb of desire. What is the nature of this
obliteration? It is a striving (action) whose other name is desire: from oblitera-
tion to Void (self-fagellation in devotion to the Kali principle), a denial of the
body that becomes ecstatic, in the same way that the threat of war, the threat
to the body, fulflls a deep religious need, generates religious capital. But Allah
is free from desire: because Allah is desire.
Te circuitry of thought is apparition:
And We have enjoined upon man goodness to parents. But if they endeavor to make
you associate with Me that of which you have no knowledge, do not obey them. To Me
is your return, and I will inform you about what you used to do. (29:8)
We, enjoined, man, good, parents: We are the Elohim, enjoinment
is law, . Parents here are non-human, they are the Mother-Father partzu-
fm, the crystallization of the shattered Divine Orbs - while the Me is you,
the subject-as-Allah. Allah is the to Me, the return, the refection of what
you did: Allah is the process of substitution, more the son (unfolding) than
the Mother or Father. Te parental waveform is, after all, a crystalized hy-
postasis that runs across the enclosure as a shattered conquering movement of
the subjects own ecstatic vision. We cannot associate the Void, Womb, Lack,
Knowledge, A-L-M with this Me, because it transcends me.
23
Luqman
23.1 Extraction
1. Cow/Staf/Water.
2. Speech-life of the Wisdom-Father (H-K-M) to Womb (K-T-B)
3. that is an excess emanation through Logic and Love so that there is the
primordial Elohim collective, to relay establishment (conduit), Charity,
4. whose forms are now comprehended via the totems of priesthood and
delivery along soul spectrum, now a line in journey, eternally righteous, the
eternal living conduit.
5. Tis is the circuitry of YHWH. Voiced, to the right: it is contained and
relayed within success.
6. And within the souls reading, there is an aspect of each sign that is playful,
then attached: the carrier narrative interface. Tis interface is dukkha.
7. As our [Elohims] Fathers speech infuses the souls reading, the carrier
narrative has been formed as though its interface is separate from Loves shema
[appears, though it is formed of Love]: and our speech fows through the souls
reading.
8. Within the souls reading, each sign possesses the maternal interface of
A-M-N and the conduit of honor: interfaces of the Kings Garden.
9. Interfaces of semantic harmony, eternal. Tey are the contract of Allah,
they are Truth.
10. And YHWHis the Exaltation into Logic [Diferentiation] by the Wisdom-
Father.
11. And YHWH: in the beginning. From Sky, unbounded, to Earth,
bounded, stabilized, destabilized: then you, fragmented, dispersal into every
creature. And We [Elohim), the circuit of gnosis, rain falling from Sky, Earth's
multiplicity arises.
Success = replication of YHWH
161
162 Luqman
12. Tis [circuit] is the creation of Allah, showing Me what the Womb/Other
has created, creation of and by conduit, the orb of wrong and right.
12. And We (Elohim) transmitted H-K-M, into the created mind, so it was
granted life, a totemof the Wisdom-Father, refecting Be (created, life granted
downward). Gratitude (living exhalation, upward) to Allah. Gratitude is your
existence, fuctuating sparks across a feld of impossibility: denial is Allahs
oblivion, the Truth obliteration, freedom void of existence.
13. Within the totems of the created mind: the Father totem is Wisdoms
fux, relayed into the Son totem. Te Father reproducing now as a soul-line,
karmic gnosis. From one totem to its successor, relaying the shema of origin
and return.
14. Te circuit is the Son by the Father-Mother waveform. Te Mother
is the Womb, through which the implanted Father-Mother totem yields Son
totem in holy resonance with the waveform above. It begins creation as fesh
without skeleton, dependent embryo: by the twofold milk of the Womb, the
embryo becomes Son totem, dialectic of deferral/messaging that yields its the
frame independence, the Son upon the Earth, the externalization of the in-
ner milk. Gratitude (existence) is Me, living transmission of karmic gnosis,
gratitude is it is the Father-Mother waveform, resonating.
23.2 Te son and the parents
But these signs, Luqman, the son, the mothers WOMB: these are still Life
locked within signs, not gratitude fowing forth. Tey are a primordial fantasy:
the circuitry is apparition.
But if they endeavor to make you associate with Me that of which you have no knowledge,
do not obey them but accompany them in world with appropriate kindness and follow
the way of those who turn back to Me . Then to Me will be your return, and I will inform
you about what you used to do. (31:15)
Te parental waveform, as signed, as captured, exists in tension of associ-
ation. As captured, it is religious iconography, which is power, which is as-
sociation. Te symbolic WOMB (any symbolism of the WOMB laid out in
this sentence, including the WOMB soon to be mentioned as object) is still
subordinate to the true Real Womb of Knowledge.
Luqman is H-K-M signed (immanentized) in his symbolic embodiment of
this tension, a continual rejection, deferral of attachment to the shell, a a con-
tinual deferral of meaning back through the transformative functor of his own
situation, to the Mother, to the Father, to H-K-M. And so Love to the Inef-
fable Lover is expressed.
23.3 Signs of the wise Book 163
23.3 Signs of the wise Book
These are signs of the wise Book ... (31:2)
Te signs are a fow of Life from the father (H-K-M) to the Womb/Book (K-
T-B).
... as guidance and mercy for the doers of good who establish prayer and give zakah,
and they, of the Hereafter, are certain. Those are on guidance from their YHWH, and it is
those who are the successful.. (31:3-5)
Te signs fow forth from the Nukva-Kitab, downward, through guidance
(logic on the left side) and mercy (love on the right side), balanced by the foun-
dational establishment of a diamond dialectic between prayer and victory. It
runs, by a triad: prayer (martyrdom, deferral) and zakah (charity into imma-
nence), into a state of certainty (the Bride of immanence). But then into suc-
cess/victory on the right. Te signs fow forth from the Nukva-Kitab, down-
ward, then in circularity of dialectic, to devise (and so pass through) a skeletal
network of nodes, the skeleton of understanding, immanent reception, com-
prehension, living, reading.
23.4 Luqman
And We had certainly given Luqman wisdom, Be grateful to Allah. And whoever is grate-
ful is grateful for himself. And whoever denies - then indeed, Allah is free of need and
Praiseworthy. (31:12)
Luqman is granted wisdom, H-K-M. He is granted life of the father.
Tere is a tension between Creator and created: be grateful to Allah - but
gratitude is gratitude for the self. Gratitude is life, because life is wisdom fow-
ing down into impossibility, reciprocated enunciation of Love (necessarily a
fux, a fuctuation). Gratitude is existence, in fuctuating sparks across a feld
of impossibility: denial is non-existence - its the Truth, in that sense - Allah
alone, free of the self s existence.
Luqmans wisdom is his immanent capture of wisdoms fux, reproduced now
into a soul-line, lineage as karmic gnosis:
And when Luqman said to his son while he was instructing him, O my son, do not asso-
ciate with Allah . Indeed, association is great injustice. (31:13)
Tere is a tension (of high irony) here: because Luqman is almost Allah the
Father here, the son is almost Allah the Son. And the mother is almost the
mother Allahdess, within which two years are required for the full skeletal frame
to develop (1 leg for each year, a dialectic of deferral/messaging that enables the
frame independence of walking, the externalization of the inner milk):
164 Luqman
And We have enjoined upon man for his parents. His mother carried him, in weakness
upon weakness, and his weaning is in two years. Be grateful to Me and to your parents;
to Me is the destination. (31:14)
But these signs, Luqman, the son, the mothers WOMB: these are still Life
locked within signs, not gratitude fowing forth. Tey are a primordial fantasy:
the circuitry is apparition.
But if they endeavor to make you associate with Me that of which you have no knowledge,
do not obey them but accompany them in world with appropriate kindness and follow
the way of those who turn back to Me . Then to Me will be your return, and I will inform
you about what you used to do. (31:15)
Te parental waveform, as signed, as captured, exists in tension of associ-
ation. As captured, it is religious iconography, which is power, which is as-
sociation. Te symbolic WOMB (any symbolism of the WOMB laid out in
this sentence, including the WOMB soon to be mentioned as object) is still
subordinate to the true Real Womb of Knowledge.
Luqman is H-K-M signed (immanentized) in his symbolic embodiment of
this tension, a continual rejection, deferral of attachment to the shell, a a con-
tinual deferral of meaning back through the transformative functor of his own
situation, to the Mother, to the Father, to H-K-M. And so Love to the Inef-
fable Lover is expressed.
24
Te Impossibility of Communication
24.1 Te impossibility of telecommunication
Much of the thirty third enclosure concerns the impossibility of communica-
tion. (From false sons, rules of inheritance and Prophetic law violation, Read-
ing takes us again and again to reformation, inheritance, impossible communi-
cation, miracle.)
Allah has not made for a man two hearts in his interior. And He has not made your wives
whom you as your mothers backs. And he has not made sons of your adopted sons:
your saying of your mouths, but Allah says the truth, and He guides to the way. (33:4)
Te wife is not the mothers back: meaning, the maternal orbs basis (which
is nothingness) is not to be equated with the Wife of Immanent Reception.
Because it is from the formers absence that Light is brought down into the
latters blackness. And phases (lunar cycles) of marriage and divorce.
Te maternal orbs basis (which is nothingness) ofers a line of impossible
communication that gives birth to the miraculous son. And it is her shutting
of from the world that gives birth to this son: her facing the father, her back
to the daughter, her nothingness that communicates, that feeds, that sustains.
Tis impossible communication is distinct from the telecommunication fan-
tasy (constructed as a means to power within, for example, the teacher-student
paradigm, which is nothing more than capital).
Your saying of your mouths is the adopted, proxy son, the false son, capi-
tal, imagined as telecommunication from sender to receiver (exchange between
teacher and student). Tere is no real telecommunication between the family of
names and the lower orders of the fragmented slave signs. Te slave signs stand
in proxy, as if they were communicating in Truth - but this is mara - for the
slave signs are of your mouths but not of the real you, adopted, substitution. Te
cables of interpretation are set in place, but they are themselves adoption and
165
166 Te Impossibility of Communication
substitution - interpretation is sign for sign displacement, crystallised around a
particular (impermanent) sign regime/means to power.
24.2 Closer to you than your own matter-soul
The Prophet is closer to the believers than their own matter-soul, and his wives are their
mothers. And those of relationship are more entitled in the decree of Allah than the
believers and the emigrants, except that you may do to your close associates a kindness.
That was in the Nukva-Kitab inscribed. (33:6)
Prophecy runs through the believers, as a core, with the believer-collective a
matter-soul coating, a fesh vehicle. His wives, as both feminine weaponry and
localized mothers - constitute embodied, internalized/ingested/virally popu-
lated symbols of the Nukva-Kitab. And are consequently absent from the be-
lievers, from the collective of your mind, always - they are the mothers, pre-
cisely.
And inheritance, entitlement to the decree of Allah, is the relationship of
kinship between the orbic circuitry, when viewed as a family: And those of
relationship are more entitled in the decree of Allah than the believers and the
emigrants, except that you may do to your close associates a kindness.
Daily life is external to that familial circuit, are waveforms of belief and em-
igration into Medina, cycles of lifetimes. But the orbic machinery itself is at
the centre of the city, its power supply, its generator.
24.3 Above and below
Oyou who have believed, remember the favor of Allah upon you when hosts came to you
and We sent upon them a wind and armies you did not see. And ever is Allah , of what
you do, Seeing. When they came at you from above you and from below you, and when
eyes shifted, and hearts reached the throats and you assumed about Allah assumptions.
The believers were then put to a severe test and were most violently convulsed. (33:9-11)
Tese are the hosts of the Demiurge: they come from above and below - the
antithesis of victory and matyrdom - attacks above (against the orb of victory,
Delivery baqa) below (against the orb of submission, Priesthood fana).
Tese hosts are illusion alone, a temporary, false diferential sourced fromthe
Delivery-the Priesthood complement.
Hearts reach throats because the body goes into meltdown in the face of
this assault - violently convulsing - and becomes stressed by the diferential, to
breaking point, so that it undergoes annihilation, the heart-soul of the meta-
model reaching vocalization (as death and rebirth is archetype carriage,
vocalization).
24.4 Conquest 167
Te soul shards of the you, the sections/fragments of belief exist in fear of
this meltdown, naturally retracting, drawn back (backs turned) to the houses
(house basis fxation), the shells of their former lives:
And when a section of them said: Now there is no place for you to stay, so turn back.
when a section of them was seeking permission from the Prophet to leave, saying: Our
houses are exposed, although they were not exposed; they only wished to flee. (33:13)
24.4 Conquest
And He brought down those who supported them among the People of the Nukva-
Kitab from their fortresses and cast terror into their hearts a party you killed, and you
took captive a party. And He caused you to inherit their land and their homes and their
properties and a land which you have not trodden. And ever is Allah , over all things,
competent. (33:26-27)
Te People of the Nukva-Kitab are generations of you, your preceding, past
lives, having undergone the hosts, the attack above and below, the destruction,
the terror. Some parts of you are discarded, killed, while the Truth within you,
your slave-aspects, are captivated. And you are reformed, regenerated, inher-
iting land and the houses (the shells). Te land which you have not trodden is
Fadak, the exception to this process of conquest, Fatimas inheritance, accessi-
ble via transition.
24.5 Wives of the Prophet
O wives of the Prophet, you are not like anyone among women. If you fear Allah, then
do not be soft in speech, lest he in whose heart is disease should covet, but speak with
appropriate speech. (33:32)
Te wives of the Prophet are his multiplicity of immanent planes, diferential
receptivity. If diference is rendered soft, it becomes permissive, dulled. If its
speech is hard in its explicit performative logic, its judgement and law, then it
refects the light.
And abide in your houses and do not display yourselves as the display of the former times
of ignorance. And establish prayer and give zakah and obey Allah and His Messenger.
Allah intends only to remove from you the impurity, O people of the household, and to
purify you with purification. (33:33)
Te wives of the Prophet abide within houses because they are houses, Di-
vinity immanentized (purifed with purifcation) across the houses of belief.
Tey are therefore not displayed, but, instead, are impossible exceptions (hijabs
impossible possibility).
168 Te Impossibility of Communication
24.6 Te ffth wife
And when you said to the one on whom Allah bestowed favor and you bestowed favor,
Keep your wife and fear Allah , while you concealed within yourself that which Allah is to
disclose. And you feared the people, while Allah has more right that you fear Him. So
when Zayd had no longer any need for her, We married her to you in order that there not
be upon the believers any discomfort concerning the wives of their adopted sons when
they no longer have need of them. And ever is the command of Allah accomplished.
(33:37(
Zayd is the slave of Prophecy. He uses the wife, living of her produce tem-
porarily, as a slave, as a false son. Temporary, semblance of understanding.
But, bringing comfort to the believers, Prophecy takes this same feld of the
slave and - by breaking the law of 4 - creates a Davidic song to Bathsheba that
succeeds. Tat is to say, the slave reads - but there is no understanding, only
an illusion of telecommunication. Ten Prophecy (miraculously) reads - and
there is true understanding in grace and comfort, the impossible (Fadakian)
communication of exception (breaking his own law of 4 wives).
O Prophet, indeed We have made lawful to you your wives to whom you have given their
due compensation and those your right hand possesses from what Allah has returned to
you and the daughters of your paternal uncles and the daughters of your paternal aunts
and the daughters of your maternal uncles and the daughters of your maternal aunts
who emigrated with you and a believing woman if she gives herself to the Prophet if the
Prophet wishes to marry her, only for you, excluding the believers. We certainly know
what We have made obligatory upon them concerning their wives and those their right
hands possess, [but this is for you] in order that there will be upon you no discomfort.
And ever is Allah Forgiving and Merciful. (33:50)
Tese verses speak to the Prophetic element within the subject, excluding
the believers/matter-soul surrounding collective. Te right hands possession
are conduits or joins within the Prophetic skeleton. Te paternal uncles/aunts
are the fractal (self-resembling) resonance of orbs across the right hand side
of the skeleton. Te maternal uncles/aunts are the fractal (self-resembling)
resonance of orbs across the left hand side of the skeleton. In resonance across
the broken shards of the multi-verse, each forms a DNA within the particular
daughter/immanent plane into which Prophecy descends.
24.7 Scattering
But those who disbelieve say, Shall we direct you to a man who will inform you when you
have scattered in complete scattering, you will be in a new creation? (34:7)
Tose of disbelief (those outer components of the self ) stand in natural suspi-
cion to the inner Prophetic agency positioned at the core of your journey. And
24.7 Scattering 169
his message is itself recitation, a recitation function that takes the scattered
shards of Adamic language and (again and again, at all levels and perspectives
on the multi-life) reconstitutes these into the Messianic child.
25
Fold 23
I was meditating just before, and found myself with the lady who descends, up
at the top of the Sephirotic orb, looking down upon the orb.
Do the people think that they will be left to say, We believe and they will not be tried?
But We have certainly tried those before them, and Allah will surely make evident those
who are truthful, and He will surely make evident the liars. (29:3-4)
Whos we? Te people who think they wont be tried and also we who try
them.
Or do those who do evil deeds think they can outrun Us? Evil is what they judge. (29:5)
Tey cant outrun us because they are us. Tey are our judgement: our facility
to judge, the lower part of the orb, formed from us, extended downwards, into
judgement.
Whoever should hope for the meeting with Allah - indeed, the term decreed by Allah is
coming. And He is the Hearing, the Knowing. (29:6)
Because they return: by means of the lights facility to desire, to hope. By
virtue of the Lady, Hearing (the Allahdess), and by certainty of Primordial
Tought, Knowing (the Allah).
And whoever strives only strives for himself. Indeed, Allah is free fromneed of the worlds.
(29:7)
Striving is himself, striving to return to himself: that return is freedom, the
self as Allah, free from the desire of his descent (the return of Tought, from
descent into ascent, into the ARM LEG LEG ARM HEAD).
And those who believe and do righteous deeds - We will surely remove from them their
misdeeds and will surely reward them according to the best of what they used to do.
(29:8)
170
Fold 23 171
We remove their misdeeds, by virtue of their looking upward (belief ). Past
incarnations are cleansed of desire whenever they look up and return to their
true nature (as Allah).
Looking upward is to speak the sublime, but to speak mystery words, to cast
a stone called Tee, but not to have cast that stone.
And We have enjoined upon man goodness to parents. But if they endeavor to make
you associate with Me that of which you have no knowledge, do not obey them. To Me
is your return, and I will inform you about what you used to do. (29:9)
Te parents are the Lady (the Allahdess) and Primordial Tought, her hus-
band. As a Waveform/Totem, they resonate throughout matter: but the mys-
tery of their imprint within your matter remains. Te mystery of Me: say the
word Me here, read the statement, have ownership of the statement, and you
can encounter the mystery. Your parental waveform runs through each word
(each word has a male-female component) but you are saying Me. Who
are you associating with that Me? A Allah? A Allah of a Religion?
And those who believe and do righteous deeds - We will surely admit them among the
righteous. (29:10)
Your incarnations are admitted: there are an infnite number of you that
have recited the previous verse, in banal, miraculous, prophetic, alien, cultural,
globalized, indigenous, psychoanalytic, psychedelic, economic contexts. And
an infnite number of you will follow. Each time they look up and remember
the mystery, saying do not associate others with Me, then they are admitted.
And of the people are some who say, We believe in Allah, but when one is harmed
for Allah , they consider the trial of the people as the punishment of Allah . But if victory
comes from YHWH, they say, Indeed, We were with you. Is not Allah most knowing of
what is within the breasts of all creatures? (29:11)
Allah is knowing, knowing is what is within the breasts of the creatures (Al-
lahs mutation-soul-tentacles). Tere is no punishment, there is no victory: but
there is the appearance of victory, the appearance of punishment. Tis appear-
ance is, at heart, a resonance of believing (looking up, in Priesthood praise) and
being with, embodying Allah (manifesting, in Delivery victory).
26
Enclosure Y. S.
Y. S. (36:1)
Y is the microcosmic iota, the hand/conduit of Allah, embedded and mul-
tiplied, like pores, within the fabric of reality, who is the S. A multiplicity
of conduits/bases thus aggregate within the veil of the Divine Feminine.
172
27
A taste of freedom
By those [words] lined up in rows And those who drive [the sentence] And those who
recite the message, Indeed, your Allah is One, YHWH of the aeons and the earth and
that between them and YHWH of the sunrises. (37)
Te rows are the signs of the text, being read. Tey are angelic inasmuch
as they convey Truth, from the One Allah YHWH above. But how do they
convey? Tat is the function, the drive, the process described by this poem.
Tey drive the sentence, by a process known as the Taste of Freedom, disper-
sal and fragmentation, failure and the fall fromthe Absent Womb, and the con-
sequent desire/drive to return, the basic metonymic pleasure instinct, repressed
and manifested as metaphoric recitation, within the matter of the poems text,
read by you.
Te Taste of Freedom consequently crystallizes in the Grand Metaphor for
YHWH: the statement your Allah is One. Tat is, Faciality, the Face of Al-
lah. Unitys conception is the totem that coalesces around the ebb and fow
of Freedom to return. But this is necessarily a Face with Features, two eyes,
aeons and earth (tengri and ummai), the resonance of the primal un-
speakable scene that precedes Freedom. Te Features constitute the crystalline
resonance that self-refects all dialectic (that which is between them), self-
refects, a Divine totem for diferentiation encompassed by the Face as a totem
for unity.
YHWH of Sunrises: the process of exterior interjection within the Tengri-
Ummai crystalized matrix the Light of Tiferet interjects as sunrise. It is this
YHWH that the Sufs read. As the Zohar states:
Once the sun comes forth, there are.those who read [by] this light, calling this light,
Allah of the shining pearl, and their oath is by Allah of the Shining Pearl Now you might
say: This read is in vain! But since ancient primordial days they have discovered wisdom
through it. Zohar 2:188a-b
173
174 A taste of freedom
Tat is, they read the Allah of Prophecy, light as fana/rupture that cuts
across the Sky Allah (castration of the Father totem and also rebirth of Allah
as son/sun). With all the politics that is entailed therein.
Indeed, We have adorned the nearest aeon with an adornment of stars And as protection
against every rebellious devil [So] they may not listen to the exalted assembly [of angels]
and are pelted from every side, Repelled; and for them is a constant punishment, Ex-
cept one who snatches [some words] by theft, but they are pursued by a burning flame,
piercing [in brightness].
Te aeons adornment is an encoding of precedent gods.
And herein lies the transformative operator (the dark side of the Taste of
Freedom, the doppleganger efect, of which the verses are primarily concerned):
the Sunrise of the Daybreak is transformed, by the doppleganger efect, into
the Night dual, transformed from Tiferet into Samael (the rebellious devil).
Its a reverse way of looking at prophecy snatching words by theft, and his
light is the burning fame of the crack in reality, the fssure of the Sky Allah.
In this way, there are terrible things that come from what we think of as
Light in the Sky, depending on how we view it. Victorious Tiferet carrying
the Light of Truth. Or Samael stealing the Word through the fssure of the
castrated Father face.
Te doppleganger efect is satanic: a shift of register from prophetic to thief.
But, nevertheless, we grasp at a key moment in both Sunrises rupture and
Night thief s escape both are a fssure in the Sky a single process from
which Venus/Aphrodite/Love was born, out of the Sky Allahs tears.
Then inquire of them, Are they a stronger creation or those We have created? Indeed,
We created men from sticky clay. But you wonder, while they mock, And when they are
reminded, they remember not. And when they see a sign, they ridicule And say, This is
not but obvious magic. When we have died and become dust and bones, are we indeed
to be resurrected? And our forefathers [as well]?
Te vision of Sunrise to theft to the birth of Venus/Love is then abruptly
interrupted (just as the Sky Allah is interrupted by the Sunrise). But who in-
terrupts now? Te deniers. Tere can be no Iman without denial: deniers are
a part of Iman. And Iman emerges from this process. Tis poem spells out
the doppleganger function, and thus transforms Imans inner Love of Mind
(pronoia) into a culturally situated external paranoia.
Say, Yes, and you will be [rendered] contemptible. It will be only one shout, and at once
they will be observing. They will say, O woe to us! This is the Day of Recompense.
[They will be told], This is the Day of Judgement which you used to deny. [The angels
will be ordered], Gather those who committed wrong, their kinds, and what they used
to read Other than Allah , and guide them to the path of Hellfire And stop them; indeed,
they are to be questioned.
A taste of freedom 175
Te reply Yes, and you will be contemptible is the doppleganger transform
of the Venus fragment: Judgement. From the tears of the Sky Allah, into Love
there is Judgement of denial and hence Iman.
Remember that the deniers are a fantasy because Iman himself is a fantasy:
both are a hypostasis of a dynamic energy exchange, the descent into matter
wrought by the prophecy/thief doppleganger. Te deniers and their punish-
ment (Love turning sour and afrming punishment): the energy exchanged
here is from Love into Judgement.
Te important underlying reality is the movement, the Taste of Freedom
across the rows of signs.
So indeed they, that Day, will be sharing in the punishment. Indeed, that is how We deal
with the criminals. Indeed they, when it was said to them, There is no deity but Allah ,
were arrogant And were saying, Are we to leave our gods for a mad poet?
Te fantasy of denial (paranoia) arises out of Iman (pronoia), and their con-
trast facilitates a movement from Venus into Judgement, the Taste of Freedom
(failure, the fall).
But the Day of Judgement: this is a further crystalization of this temporal
movement it is the totem of time itself. When situated within the harsh
matter of the poem, the day (the full stop) must become a Day of Judgement
(the full stop of the poem, of the reading, the cessation of paranoia).
Te mad poet or, rather, the paranoid poet, the thief, the transformed prophecy
rendered matter-doppleganger has an existence whose basis is the fction of
his deniers, just as much as a basis in Iman. His ultimate desire being the full
stop (the death drive) of this process.
But, at the same time, the paranoid poet, whose inverse transformation is
prophecy has an existence whose basis is continuity, lineage, repetition,
gilgul and reincarnation/confmration:
Rather, the Prophet has come with the truth and confrmed the [previous]
messengers.
Both axes of the poem are represented in its verses: in the lines that describe
the punishment of the unbelievers, and the lines that describe the reincarnation
of prophecy. Te relationship between paranoia and pronoia.
Te doppleganger prophecy/thief function itself is crystallized within the
middle section, through which these axes intersect (punishment and the self-
refexive duality-totem of the axes themselves):
A speaker among them will say, Indeed, I had a companion [on earth] Who would say,
Are you indeed of those who believe That when we have died and become dust and
bones, we will indeed be recompensed? He will say, Would you [care to] look? And
he will look and see him in the midst of the Hellfire. He will say, By Allah , you almost
176 A taste of freedom
ruined me. If not for the favor of my YHWH, I would have been of those brought in [to
Hell]. Then, are we not to die Except for our first death, and we will not be punished?
28
Enclosure 38
1. Sad, I swear by the Reading, full of admonition.
Sad: the fsh hook, the 90. Te recitation is flled carrier cups, flled with self
admonition, as each word contains denial as an underbelly, each sign a loaded
(pregnant) weapon weighing down against itself.
2. Nay! those who disbelieve are in self-exaltation and opposition.
Te verse refers to its own implicit exhalation, its innate opposition.
3. Howmany did We destroy before themof the generations, then they cried
while the time of escaping had passed away.
Te frst two verses concern spatial diference. Te third is the Kali functor,
operating temporally, across cycles of reincarnation/recitation. Te cry is the
moment of Readings recitation, at the end of the verse, audible, and material,
because Allah has vacated/escaped the space caught by it (the Maternal aspect
of the Godface). Tis is the tragic but also divinely sublime aspect of the
readers passion.
4. And they wonder that there has come to them a warner from among
themselves, and the disbelievers say: Tis IS an enchanter, a liar.
Te Warner follows the cry, that followed vacation (Maternal, vacant WOMB
tragedy). Te Warner is the line of light (a tie of kinship but also an interjec-
tion, a rupture, across the sky). Te secondary sunrise that maintains the halo
connection.
5. What! makes he the gods a single Allah? A strange thing is this, to be
sure!
Te Warner combines totems to form an assemblage the Unity Totem. Its
nature is strange, because the combination of every face is a strange face.
6. And the chief persons of thembreak forth, saying: Go and steadily adhere
to your gods; this is most surely a thing sought after.
In futility, the subject of this sentence demands that each word (totem) main-
tains a fxed meaning (godly aspect).
177
178 Enclosure 38
7. We never heard of this in the former faith; this is nothing but a forgery:
Te sunrise rupture to lineage: its nature is abject materialism, forgery, as-
semblage, the strange face intersecting the passage of action/action, inscribed
in matter (as a reminder).
8. Has the reminder been revealed to him from among us? Nay! they are in
doubt as to My reminder. Nay! they have not yet tasted My chastisement!
Now the Warner transforms, frst, into the difuse voices of an external para-
noia (disbelief, Judgement, judging him in his imagination). Ten he coalesces
and becomes the Image of the Allah of Judgement, angry with the voices.
He is a line of light that descends into the bosom of the daughter. Ten he
rebounds, to the left side, and so creates religion.
9. Or is it that they have the treasures of the mercy of YHWH, the Mighty,
the great Giver?
Ten he rises higher, to Mercy/Love. And then to Might of the Mother as
Absence and Provision of the Father Giver.
10. Or is it that theirs is the kingdom of the aeons and the earth and what
is between them? Ten let them ascend by any
Te Father/Mother, aeon and earth. Engendering Israel/Daughter the King-
dom. Engendering the in between (the sons). From whose dialectic, judge-
ment, the sarcastic paranoid voice is heard, daring the underbelly of its own
textuality to (impossibly) ascend.
29
We
And surely to our YHWH we must return.
We are the 10 orbs of Elohim, in fantasy fragmentation, a fragmentation
within the matter of the subjects existence, crystallized around the necessary
implication, unnamable unity, Adonai, the YHWH.
And they assign to Him a part of His servants; man, to be sure, is clearly ungrateful.
Te fantasy fragmentation engenders a fantasy unity, and therefore degrades
into the paranoia of imbalance too much of the left, too much of the right.
Tis is born from an anxiety, not of fragment read, but of the fantasys source, a
deeper repressed preceeding lineage (poetic lineage, of preceding
godesses, worlds, poems, religions) which is manifested as paranoia of the frag-
ments readping succession itself, readping the child goddess (predecessor rites,
reemerging as successor rites).
What! has He taken daughters to Himself of what He Himself creates and chosen you to
have sons? And when one of them is given news of that of which he sets up as a likeness
for the Beneficent Allah, his face becomes black and he is full of rage. What! that which
is made in ornaments and which in contention is unable to make plain speech!
He and you and them are the same entity. Or, rather, you and your
Demiurgic shadow, you and your wandering paranoid drives. He speaks frst as
lord, above the action in the initiating rhetorical question, but then as a crystal-
lized fantasy, a fallen YHWH/Adam, one of them in the succeeding verse, a
degrading fall from rhetoric to pathological image. A man in the waiting room
of a maternity ward. Congratulations, Mr Allah, its a girl. Te Demiurge as
a materialized vision of the self in ideal unity: its worst nightmare is children,
the child orbs. And the worst orb is the daughter orb, as she has the power of
the True Father in Heaven, speech in evasion, capitalist speech to disrupt and
bankrupt the whole circuit of unity-paranoia. His face becomes black when he
179
180 We
receives news of this underlying currency, the daughters of market economics,
chaos, the inner and outer.
Free speech, the evasive speech of ornamentation, speech of the Real, the
speech of an Ornette Coleman: this is the daughter feared here, born as she
is of a fantasy far more ancient, primordial, before creation (of the poem!): the
whispers of YHWH as Father in lovemaking with the Mother of the Void.
And surely to our YHWH we must return.
30
Enclosure 50
Q: Qaf. By the honored Quran
R: 1010 (Princesss end, the 10 micro sephirot within the 10 macro sephi-
rot). An oath (a right sided fow of gnosis enacted) through Reading (life).
Q: But they wonder that there has come to thema warner fromamong them-
selves, and the disbelievers say, Tis is an amazing thing.
R: Each fragment of the 1010 dispersed in matter (crystallised as a collective
regime of signs) embodies (wonders at) its own existential status, that the
Light of gnosis is embedded within each fragments material crystallization,
so that the qliphotic shell enunciates the statement of its own Truth, but a
false enunciation of a True statement, a shells wonder (refected images/cultural
mandalas of Truth, disbelievers, not the essence) saying:
Q: When we have died and have become dust, [we will return to life]? Tat
is a distant return.
R: When we (Elohim) have been dispersed and become qliphotic fragment
atoms, (eternally reconfgured in cycles of gilgul) there is the Limit Tikkun (the
Limit Reading).
R: We know what the earth diminishes of them, and with Us is a retaining
record.
Q: Gaia absorbs each action, each reconfguration, each cycle of Reading
across the fragment atoms: the Trace of the Reading abides with the Us (the
trinity of the Mother-Father-Ein soph) as it approaches the Limit Tikkun.
Q: But they denied the truth when it came to them, so they are in a confused
condition.
R: And intimate with the membrane (the slut, the goddess), intimate with
the porous, absorptive quality of matter is material resistance (qliphotic aspect),
whose quality trends toward alocal state of confusion.
Q: Have they not looked at the heaven above them how We structured it
and adorned it and [how] it has no rifts?
181
182 Enclosure 50
R: Each regime (of confusion) is calibrated by the Up (of the Cube), pos-
sessing Elohim-structure, Elohim refection, uniform,
Q: And the earth We spread it out and cast therein frmly set mountains
and made grow therein [something] of every beautiful kind, giving insight and
a reminder for every servant who turns [to Allah ].
R: And the Down (of the Cube), that is immanence, total traceability, pos-
sessing pillars of stability (archetypes), inseminated, gestation of beauty then
materialized, gnosis into, and as, slavery. Turning (from front to back to face
to face).
31
A Kings Wife: the Emergence of Esther
Esther is a Prophetess and the Jewish wife of the Persian King Ahasuerus. Her
story is related within the Megillah (meaning scroll or Book, with the con-
notation of a detailed account of events), a Book of the Tanakh (the Nukva-
Kitab of Esther in the Old Testament).
Esther is an orphan, raised by her counsin, the Prophet Mordecai. the
Nukva-Kitab relates how she is found as a replacement for the Kings previ-
ous wife, Vashti. Vashti fell into disfavour with the King because she refused to
appear to his guests at his request. At frst Esthers Jewish background is kept
hidden from the King. Haman, the Kings evil prime minister, councils Aha-
suerus to genocide of the Jews essentially because Esthers foster parent (her
cousin Mordecai) refused to prostrate himself to Haman. An amusing twist to
the story leads Haman to accidentally promote Mordecai to a prominent posi-
tion in Kings court and condemn himself to the gallows. Te Jews gain their
eventual salvation (after a rather bloody kind of fashion).
the Nukva-Kitab is worth studying alone: after all, it is of Divine origin.
But we make the following observations regarding its opening chapter, which
describes the nature of how we got to where we are.
31.1 Te King
Te frst thing we must understand about the King is that he is a Face, and
nothing but a Face. He is a Face, a Mask, an archetypical crystallization, a
galactic totem that emerges from the gaseous sign fragments of our broken
cosmos. (Following Deleuze and Guattari, we could say black holes for eye
consuming and and producing blank wall for skin, but via Issac Luria reintro-
duce a transcendentalism and sexuality into the immanent materialism.) Again
following Deleuze and Guattari, as a Face, the King can assume diferent gazes,
diferent roles, diferent voices: each determinining who he is. With one he
183
184 A Kings Wife: the Emergence of Esther
constitutes the Zeir Anpin of the Self, refecting the Greater Countenance of
Allah. With another, when misunderstood (or, better, mispronounced), he is
the Demiurge of the Gnostic Gospels, the malformed angry, violently actionic
god found in various religious practices, Samael, the Satanic partner of Lilith.
In and of himself, the Kings Face has no body, not in the biological sense.
But he has both lands and a heart and is further contained within a court over
which he has regency. He is a theatrical/poetic Image (accurate or otherwise) of
the Face of Allah, commanding, governing, reigning over the court and lands of
(theatre/poetry/fallen state of ) the Human Soul. A theatrical, dramatic refec-
tion that is slow to react (and slow to anger, or rather, the slowness of Loves
transmission into the space of anger), in the sense that the Face is either 1)
dormant, asleep, immobile in potential to-act or else 2) reactive but dependent
on the facilitation of others. Generally a stone bust, the Kings countenance
will turn, at times, to fulfll a particular psychological/theophanic role be
whatever its beholder beholds.
the seven princes of Persia and Media, who saw the kings face, and sat the first in the
kingdom (Megillah 1:13)
Te seven princes here being the facilitation functions that comprise this Face
in Judaic cosmology, the micro-agencies (the DNA imprinted upon the Face
crystallizations individual fragments) by which the Face changes its dramatic
posture: 1) Logic on the left, 2) Love on the right, 3) Prophecy to mediate and
transmit in Intellect, 4) Martyrdom on the lower left, 5) Victory on the lower
right, 6) Foundation as the self-referential function of this circuits transmisive
capability, a self-reference that fnds its actual symbolic realisation within the
Kingdom of 7) Receptivity.
Esther, as the good Kings wife, is of course Shekhina, the archetype of the
Bride, the Nukva to meet the Kings Zeir Anpin. Te tranquility of Allah.
But what does this mean? Who is Esther, really? What is Shekhina, actually?
Why is her Judaism hidden from the King at the beginning? And why a second
wife? She is the second wife, the substitution for Vashti, just as Eve was the
substitution for Lilith, and Ismails wife was replaced by the Prophecy of the
Many-Father in the Islamic narrations. What was so problematic with Vashtis
refusal to her husbands (wine infuenced) request? Te answer to these ques-
tions is that Esthers origins lie within the refusal, because that refusal results in
the cosmic catastrophe which leads to Esthers Prophecy. In a very Real sense,
before Vashti refuses, there is no Judaism, there is no religion (Deen) at all
31.2 Wine, compulsion and scattering 185
31.2 Wine, compulsion and scattering
Te banquet scene begins with consumption of wine:
Royal wine was in abundance as befitting the King. The drinking was by the law, without
force, for so had the King ordered all the stewards of his household to comply with the
will of each man and man (Megillah 1:7-8).
As we have written before, Wine is the Truth of the Metamodel, the 3rd
river of paradise, higher-order Truths which (in our current lifelines) are col-
lected by the breath-soul aspect of our souls as it passes from house to house,
from framework to framework, from world to world, from universe to universe.
Wine is the breath-soul. And (in the Metamodel of the Megillah), this Wine is
in abudance, held by the vessels: contained within the signs/vessels, and served.
It is served to comply to the law, the Jewish law, which dictates that more food
should be eaten than wine drank, that the wine should be mixed with lower
order matter, to comply with the will of each man (Mordecai) and each other
man (Haman). Wine here is not enforced upon everyone, instead it trickles
down through the stewards of his household, through the various soul paths
(of reincarnation/infuence/dawah, etc).
It is like the Face of the King is the Household container of Wine and one
through which (by its component stewards) Wine fows downward, to com-
ply with the Law, to intermix with no compulsion the Wine of Loving
Truth with the objects of material existence. Tis breath-soul/Wine is in har-
mony with creation, a Metamodel entails a Model (Milk), and models entails
systems (Water). Te further down the chain we go, the weaker or more scat-
tered the Wine becomes, fnding its way into the lives of men as archetypes, as
locked/containment felds, vessels and signs of life to be read, unlocked, drank
with or rather, amidst, the food of the lower levels.
Tis harmony of object/type hierarchy is what is known as scattering, it is
the nature of the Divine Law/Judgement/Deen when it says, self-referentially
of itself
There is no compulsion in the Deen (2:256)
Which can be read as: It is law that there is no compulsion to understand
this sentence or Scattering of Laws Truth is Law with the type hierar-
chy implied and grasped through understanding. (Te obvious tafsir about not
forcing people to convert also holds, but we must remember that it is stated as
an ofering of Wine from the court of the King, not as a statement of secular
humanismand hence the implications are less about letting people go their own
way but more a theatrical comfort to those of us whod want the Truth known
to all.) Te identical principle is expounded within the Talmuds commentary
on the Megillah dictating that the food consumed must exceed the wine li-
bation drunk at the Altar. Similarly with respect to the True Eucharist, before
the moment of Transubstantiation: there is always an abundance of bread to
be consumed, intermixed and scattered with Wine (subsequent transubstan-
tiation being the understanding emergence of Daat of the mystery of
Eucharist).
31.3 Appearance and speculation
We must remember that the Kings Face is a model itself, a form/archetype
inscribed and experienced by us right now, as readers, at the level of Milk,
Malakut, Yetzirah. It is a ( Judaic) cosmology but one that refers upward
to its origin, refers downward to its existential implications. Te Face appre-
hended by us right now is of Milk, but it allows us to grasp the Wine, fowing
down through its own explanation of the catastrophe that lead to the Faces for-
mation in the frst place. Tat is, the Face of the King as we read it did not exist
before the catastrophe, so his banquet is a speculative fantasy, but a necessary
speculation of our Genesis: in order to speak of what came before us, why we
are here and where we will go, in order to ofer Wine according to the will of
man and man, in order to comprehend the scattering, we need crystallization
of that which is scattered. And that crystallization is the Kings Face, made of
Milk. Tis is why the Kings Face is an Earthly King, a King of a great Empire,
with theophanic potential, great power but also possessing the host of Gnostic
Demiurgic dangers.
All misunderstanding in religion all forms of fundamentalism, all evil
committed in the name of the Divine stem from failure to diferentiate be-
tween the Kings Face and the Greater Countenance in whose image the Kings
Face was generated, by (again a necessarily speculative, sexualized) process of
family resemblance.
And these failures are essentially the result of a disconnect between the Kings
Face and the Kings Wife, as identifed in the next portion of the Megillah.
31.4 Te primordial disconnect and consequent catastrophe
Te banquet the court, the Face of the King, the wine, the scattering
are a speculation, a potential, not yet a realisation. And here we come to the
irony: their full realization (as a model-level, archetype crystallization of Truth)
follows from the primordial failure of the banquet. Tese archetypes, the scat-
tering of Truth within the appearance of the Megillahs speculation: the paper
31.4 Te primordial disconnect and consequent catastrophe 187
Megillah we hold in our hands they are the result of the catastrophe about
to befall the King when he calls upon his wife.
Te Face of the King is looking up and looking down: he has reigned 180
days.
And his days have come to an end:
And when these days came to an end, the king made a seven-day feast in the courtyard
of the kings palace garden, for all the people in Shushan the capital, nobleman and
commoner alike. (Megillah 1:5)
Tat is, potential now must be released according to theatre of the banquet
(theatre of the narration, the Divine speculation of the Megillah).
Tere are diferent Megillahs, depending on your perspective, on the Kings
perspective. Looking up, the law of scattering, the type hierarchy, the con-
sumption of wine, the King himself: these all have correlates that take place,
are written, are dictated within the 4th level Megillah of Honey, Lahut/Atzilut,
the Metametamodel, the Heavenly Court, within the pages of the Mother of
Books, the Umm Book. Te Kings Face, looking up, conceives himself here as
a lower, 2nd level container cosmology, a heart/heart-soul that instantiates the
Metamodel of Vine, into which Wine of the 3rd level Megillah fows. Its ex-
cessive fowing down to nobles and to common men, into Judaic object instance
embodied practice, man-as-object and man-as-model ( to comply with the
will of each man and man).
But looking down, the Kings anxiety increases exponentially into cosmic
meltdown. He realises he does not exist yet, he is a word half spoken still, a po-
tential without realisation, a fuctuation about to happen, not even a waveform.
He cannot come into being, his infuence cannot be realised, the beauty of his
Kingdom will remain speculation without the beauty of his Wife. Without
his Wife, there will be no consumption, there will be no reception: there will
only be potential. And so Prophecy will not be realised, and the story will not
be heard. Looking down, the Kings anxiety is the anxiety of the (earthly, 1st
level) Megillah itself regarding its tenuous realisation as a Book, a birth-pain its
upper Mother Book, the Umm Books birthing of the Megillah crystallization
within our (object level, water based) earthly signs.
Te banquet is a cosmic Wine tasting, the wine being savored in the mouth
of the Face, but not swallowed (in non-compulsory consumption). For con-
sumption to occur, for scattering to be efectively realised, the cosmic savour-
ing requires a Rainbow connection to the Feminine (Nukva) of reception,
for matter (of Her Earth) to be fully inscribed/married to the transcenden-
tal facts of Wines Truth. Te connection is sevenfold: from Love, to Logic
via Prophecy, messaging Victory in dialectic with Martyrdom, a Foundational
transmission into the Feminine Kingdom. Hence a seven day feast (hence seven
days of creation).
Tus the Face calls upon the Feminine, Vashti his Queen, to display her
beauty to the others at the banquet: there is no indecency in his request, for the
other guests are none other than himself, in various positions, in various modes
of infuence, in moments of savouring, of trickling down in silsilah (transmis-
sion).
So the Face of the King calls upon his wife, Vashti for that savouring, that
trickling down, that silsilah of the soul (frombreath-soul to heart-soul to matter-
soul) to stick and for Wine to be (fnally) realised as scattered upon the Earth
of Feminine Receptivity (in marriage, love, not force).
But here we reach the catastrophe.
What is the catastrophe? It is the ftnah in which both the vessels containing
the Wine and the Wine itself become shattered, scattered. Te event by which
the broken reality of our existence is realised.
Tings go wrong, the seven days of the banquet become a DNA within mul-
tiplicities of languages and we are left with a dramaturgy instead of Names of
Allah: we will have the crystallized Zeir Apin into the totem of the Nukva,
the impossibility of meaning in place of an immediate Name dhikr. Tere is
no longer a signifed behind the signs, instead there is misprisonment within
multiplicities of voices, of language games, of Books: each (from the perspec-
tive of our Judaic totems) bearing the DNA of the Judaic genome, though it is
obfuscated within the code of the Babylonian postmodernity that is existence.
Te ftnah from which the archetype of the Face of the King (and the
archetypes of his frst and second marriage, the banquet scenes etc) are actually
formed, crystallized from the broken shards of the 7 days, the necessary failure
of the banquet, the smashing of the vessels. It is from this ftnah, however,
that our narrative in its pre-semiotic anxiety become released into a crys-
talline semiosis, the particular archetypical drama of the Megillah, the drama
unfolding before us as readers. Te vessels are broken, yet sign shards that con-
tain trace amounts of Wine their self-referential potential to realise Daat
and reconstitute, carry Truth back upward, from house to house, universe to
universe, life to reincarnation, the breath-souls journey of tikkun/reassembly
reconstitution through recitation of these signs in Daat. In particular, from
these broken signs we have the dramatis personae of the Megillah itself, relating
their genesis in ironic revelation.
Vashti refused to be seen and so Anger burns within the King: when
the inceptive circuit failed to immediately connect to the immanent plane of re-
ception therein is generated the full cosmos of diferentiated Judgement, Deen,
fre, Logic realised. Tus is the passage of the Face of the King, from anxiety
of its inception into realisation as an archetype, from a heart merry with Wine
into a Shariah of fre (from right to left, from south to north)
Te banquet scene thus ends in a primordial disconnect between the Little
Face and the Feminine. Not so much a fall from Grace but, rather, a cosmic
breaking of symmetry: a shift from the texts/Kings fantasy of efective Face-
to-Face transmission (mirroring, imagining the Mother-Father alignment ex-
perienced as absence/bestowal from the Greater Face of Allah) into our reality
of the Fire of Logic, of diferentiated, fragmented, broken space. Vashtis re-
fusal is the primordial gesture of theophanic-psycho-sexual obfuscation, from
which all refusals derive. Within this theatre, before Vashti refused, Man and
Woman are Face-to-Face after her gesture, there is obfuscation and trans-
mission from Man to Woman is blocked.
And this is true over all systems, because systems (in plural) derive from this
refusal:
And Memucan answered before the king and the princes: Vashti the queen hath not
done wrong to the king only, but also to all the princes, and to all the peoples, that are
in all the provinces of the king Ahasuerus. For this deed of the queen will come abroad
unto all women, to make their husbands contemptible in their eyes, when it will be said:
The king Ahasuerus commanded Vashti the queen to be brought in before him, but she
came not. (Megillah 1:16-17)
Tis deed of the queen will come abroad unto all women: the deed of the
queen generates a rupture of the original pre-semiotic continuum of Face-to-
Face transmission, in which there is one man and one woman (or Divine the
primal scene image entailed by the Megillahs genesis prologue) and generates
a thousand parallel universes, parallel homes. Te deed comes abroad, it creates
an abroad. And the default switch in this fragmentation of reality is that the
wife refuses the husband, that transmission is denied, that the dramatic position
is Back-to-Back, rather than Face-to-Face.
Te scatterings realization is achieved by virtue of this broken symmetry, the
multiplicity of tounges, of languages, of peoples.
31.5 Towers and tounges
Here we have an important cosmic correction , a movement from the epoch
of the Demiurge to Ahasuerus the movement is invariant with respect to
two constants 1) Haman and 2) the Good wife of the King and these con-
stants bring about an ultimate victory, the correction of the Face, its transfor-
mation/rehabilitation/reconstitution into the Zeir Apin.
Te presence of Haman as a constant renders the Demiurge and King one
and the same. Hamans nature is key to comprehending the signifcance of
the story. His negative agency reveals something essential about the Reality of
Time and Faciality (that the Kings Face can be simultaneously a comic player
in the Persian events, the ironic story of its own Genesis including the con-
struction of the Tower of Babel and, in tragedy, the story of Delivery exodus).
Tese stories as we confront them are the scattered Truth of Reality,
cured and dried for our consumption, for the correction of the Face, our Face.
It is essential that we have a full the comprehension of way Time works, and
howHamans infuence runs as both a dramatic necessity and a potential danger
through this Time.
Tis nature is grasped when we remember Reading and Readings detractors
in the occational claim that Muhammed misheard Tanakh and got his stories
muddled. For in Reading there is another Haman, the councillor the Demiurge
of Delivery exodus. Tat Haman perishes in the sea along with the Demiurge.
He also constructs for the Demiurge a tower that the Demiurge might see Al-
lah. A tower that has a resemblance to the Tower of Babel in Genesis. Why
do both the Demiurge and the King here have councillors called Haman? And
why the resemblance of towers? Te Tower of Babel is historically meant to
have been centuries before both the Demiurge and this King. Is it confusion
of stories? Tese are not separate Hamans, nor is there a Reading confusion
regarding the role of Haman in Tanakh, nor a Reading-esque correction to
who Haman was in Tanakh. Te Reading informs us that the same Haman is
present, simultaneously, before both Kings. It is the same tower, simultane-
ously, being constructed. Or perhaps simultaneously is not quite right: it is a
case of Allah creating one verse to replace it with a better it is a case of cos-
mic rewriting, in which the same Haman exists across the timestream, but now
one in which the Prophecy of Esther presents a correction of the Demiurge
into the King.
Te Kings Face, his legislation to the men of diferent lands and languages
corrects the previous, doubting gaze of the Demiurge, which in turn encom-
passed the dangers of the conniving hosts of Babel:
And they said one to another, Go to, let us make brick, and burn them thoroughly. And
they had brick for stone, and slime had they for mortar. And they said, Go to, let us build
us a city and a tower, whose top may reach unto aeon; and let us make us a name, lest
we be scattered abroad upon the face of the whole earth (Genesis 11:3-4)
the Demiurge said: Chiefs, I do not know for you any Allah but me. So Haman, kindle
for me upon the clay, and make me a tower, that I may look upon the Allah of Delivery. I
think that he is of the liars. (Reading 28:38)
the Demiurge is not being sarcastic here: he is being doubleminded. His
hosts, his chiefs are the Demiurgic hosts of the Gnostic scriptures, they are
contained within his Face, they are his agents of movement and he does speak
the truth from a certain perspective: for them, there is no other god but the
Demiurge, as their nature is one of Demiurgic submission. And he is correct:
he does not know of anything else. But he wishes to build a tower to look at
the Greater Face, to be in that Faces true image (the hypocritical demiurgic
ambition always one that both acknowledges Allah but also denies in its
ambition).
And Haman constructs this tower: yes, it is the tower of babel. And Vashti
is Hamans construction. Tis is the point: Haman is present at the Banquet
though he is not yet mentioned by name his agency is apparent in Vashtis
denial, his agency is denial. Te Reading-esque Haman, his Babel tower con-
struction is identical to Vashtis denial and leads to the breakage, the fragmen-
tation into languages. But if language is a symbolic plane of receptivity to the
Light of Prophecy, then this fragmentation yields logics of worlds, yields a
multiplicity of women.
But the correction within the story is that the Demiurges Face changes ex-
pression: into the Kings Face, one that is pleased with Esther (anticipating
pleasure, anticipating Chapter 2 where she emerges in her own right and the
story actually begins properly). Esther the Prophetess emerges from the frag-
mentation of languages, the multiplicity of logics, worlds, houses, women in
accord with the Shariah dictated by the Kings Face, dictated by his change
of expression: that (multiplicies of ) men will speak their own language across
(multiplicities) of women/immanent planes. A thousand plateaus, a thou-
sand women, a thousand immanentizations of a thousand cosmologies spoken
within a thousand houses:
He sent letters to all the kings provincesto each province in its script and to
each nation in its language [saying] that every man shall be master in his home
and that he speak the language of his nation. (Megillah, 1:22)
It is with this last line of the frst chapter, it is here where the King, by
the agencies of his seven component agencies, his component DNA names,
it is from this line that Esther derives, where Judaism the religion, the Judaic
code emerges. Because Esther is nothing but the Megillah herself, she is the
detailed account to follow this prologue, she is the Judaic code, she is the
language of his nation. It is not a question of the man being superior, it is
a question of the transmission failing in the frst, widest, cosmically uniform,
single communication framework and transmission becoming fragmented and
scattered all the way down to the level of ordinary existence, of multiplicities
and languages so that it is now described here in a particular, non-uniform,
one-of-many languages: that of the Judaic code. (And the description is ironic
because that which was being transmitted itself was the communication of the
fragmentation into multiplicities of languages and the Judaic explanation
that it is through the self-referential/aware encoding of the Male/transmission
into the individuated linguistic house that we can reconstitute the Truth of our
existence.)
Esther is a Judaic code, literally, encoded, hidden as such from the King.
She is obfuscated at the beginning. Why? Because the fall into languages, into
multiplicities and logics and worlds: this fall is one into lightness and darkness,
into veils of fesh. Into code that can be read according to the seasons of a
woman. Cycles of congress/reading/pleasure, cycles of absence, of adha . Her
seasons of reading, of obfuscation and revelation, of adha and pleasure: these
derive from the cosmic refusal of her predecessor. Because there was a refusal,
there is a shattering, so there is light and dark, reading and abstinence.
Esther is thus a particular house, a particular earthly language. But as she is
Holy, she is also a Shekhina manifest and hidden: a particular immanentization
out of the multiplicity. Te 4th level Megillah thus descends into our earthly,
1st level Judaic Megillah: and her name is Esther. Esther is the Megillah, the
detailed account. She is the words of Prophecy but also a Prophetess herself
because her words themselves walk and act to bring about the correction. She,
via her parental linage, has the Masculine (transcendental) encoded within her
and so she is like a kind of computer virus that infltrates the Kings court,
breathing life back into the Kings Face to turn it back into a Man, mastering
the House a virus that allows Mordecai to hack the system and reboot the
liberation of the people (the souls of their linage, their silsilah-in-tikkun.)
Esther would not divulge her ancestry or race, as Mordechai had instructed her. In-
deed, Esther followed Mordechais instructions just as she had done while under his care.
(Megillah 2:20)
Tis is why she prepares for 12 months: it is 12 lines of transmission that
constitute the permutations of transmission across the circuit of the Kings (dor-
mant) Face
Now when each girls turn came to go to King Achashverosh, after under-
going the prescribed twelve-month care for women for only then would their
period of beauty-care be completed. (Megillah 2:12)
Te 12 are the full Holy permutation of the 7 agencies within his Face, they
constitute all the lines that make up a Man.
Then she is taken in the 10th month in the seventh year of the Kings reign (Megillah 2:16),
meaning full transmission of all lines of Prophecy (all the way up to family resemblance
to the 8th and 9th primal agencies of the mother/father and the 10th of Love itself).
And the correction that results? Te King loved.
Fig. 31.1. Te 12.
And the king loved Esther more than all the women and she won his favor and kindness
more than all the virgins; he placed the royal crown on her head and made her queen in
Vashtis stead. (Megillah 2:17)
Her (masculinely encoded, 12fold prophetic) correction is a virus that infl-
trates the network of the Kings Face and its change of expression: from the
Demiurge to Ahasuerus, from hypocrisy to Love and, ultimately, into justice.
So this story is a correction to the Demiurge of the Demiurge: the Face shifts
from anger, to love, to a dormant position, to justice.
We ask again, who is Esther? She is the Megillah. A Prophetess (by 12fold
encoding) and the Kings good wife. But if the King was once the Demiurge,
then we can also say that Esther and Asiya, the Demiurges wife, are one and the
same woman. Asiya has Esthers soul, she is the reincarnation Esther (going
backward in time): and hence Esther is the salvation of the Jews just as her
pregenitor suckled their previous salvation.
Narrated Abu Delivery : Allahs Messenger said, Many amongst men reached perfection
but none amongst the women reached this level except Assiyya the Demiurges wife,
and Mary the daughter of Imran. And no doubt, the superiority of Aisha to other
women is like the superiority of Tharid (i.e. a meat and bread dish) to other meals.
(Sahih Al-Bukhari)
And the wife of the Demiurge said: [The baby Delivery will be] A comfort of the eye for
me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him
as a son. And they perceive not. (Enclosure 28:7-9)
But while the story of Exodus is tragedy for the King (his body, after all,
remains to this day as a sign to all), here it is redemption: by the agency of
Esther, that encoded Jewish soul, obfuscated and revealed she is the means
by which the Kings ironic misprison is corrected into a Divinity circuit.
32
Blossoms
The blossoms appear on the earth, the time of singing/pruning (Z-M-R) is come and the
Voice of the Dove is heard in our Land (Song of Songs 2:12)
Te verse describes a kind of Divine-Human two phase commit protocol by
which the meaning and realisation of lifes genesis and fulfllment is encoded
and transmitted from the Allahhead into the universe (up to and including the
verse itself in enunciation).
Te blossoms constitute the triad of Love (Mecca) and Logic (Medina) me-
diated by Prophecy. Tere is a function of Love whose self-distillation follows
into Logic (Law). Tis is called hijrah. As we have said before, the self-
distillation of Mecca into Medina of Love into Law is necessary in order
for the Paracelete becoming (for human temporality, for the love story) to be
enunciated:
But Allah would not punish them while you (Muhammed) were with them, nor will He
punish them while they seek forgiveness. (Reading 8:33)
Ten there is a function of Logic whose output is Love: this is known as
hajj, the return into the (Southern, the Many-Fatheric) maqam of Love out
of (Northern, Issacian/Ishmaelian) City of Logic.
And when We made the House a place of return for the people and security. And take
fromthe standing place of the Many-Father a place of prayer. And We charged the Many-
Father and Ishmael, Purify My House for those who perform Tawaf and those who are
staying for read and those who bow and prostrate. (2:125)
Teir interrelationship constitutes the frst phase of the commit cycle: Love
sends a request to distill into Logic, Logic reciprocates (through Life/Prophetic
interface) back into Love.
Teir bidirectional fow (of hijrah/hajj) is existence: specifcally, Prophetic
existence. And thus their bidirectional interface is the orb of Prophecy, Paracelete
195
196 Blossoms
becoming in its frst form, 2/3s of which are us in the circuitry of speech (a cir-
cuitry also known as the earth), and 1/3 of whose skull is open, admitting the
Light of Allah for transmission into that circuitry.
Te upper triad is spoken of here, but still constitutes three obfuscated inter-
mediary signs for something we cannot utter, truly, something self-obscured
from us by virtue of its presence and our preservation. Te upper triad, though
the principle of the journey, is not yet enacted. And enactment dialectic. For
in order for the triad to fgure efectively in my enunciation, it must be encoded
within a dialectic of speech: the feet of the human form, grown, apparent. Te
blossoms appear as feet, and the child learns to walk.
Te blossoms in appearance are Martyrdom and Victory and Transmission,
resembling the triadic formula of Love-Logic-Prophecy, but a resemblance
through a refraction, a fragmentation of the upper signage, subsumption of
these things into 1) crystallized, proxy ( Judaic) archetypes that fantasize uni-
versality across what will eventually be settled as a particular plateau/earth of
immanence and 2) the molecular DNA of the human soul as it emerges as an
identity in and of itself, the driving, life-giving/preserving smell and scent
of the journey itself. Te physical sensation of the blossoms, their encoding
within the trace of walk (and their embodiment of the walk of the trace). Such
that 1) and 2) themselves are in constant brotherly negotiation, of deconstruc-
tion and reconstruction, of reception and transmission, of undoing and redoing.
A movement whose crystallization is the Transmission, the circuitry itself: the
gesture of iqra, the gesture (still in potential) of Divinity reciting us reciting
Divinity reciting us.
Tis appearance is still in potential: on the earth. Te song is not yet com-
plete.
Because the transmission itself demanded dialectic, we fnd ourselves in a
fragmented space of political negotiation. One that is endless, multiplicitous,
bifcatory: a vine of parallel political implications. One in which we may have
a state of war as well as of peace. And with a trillion underbellies to a trillion
thought processes: the movement of brothers can transform from Delivery and
Praise into Abel and Cain. And so there are deceit and lies, misguidance, traps
and punishment as we begin the song.
Tat is the other side of the dialectic, which is nothing but the enunciation
in psalm, a song (Z-M-R). Hence the verse proceeds:
The blossoms appear on the earth, the time of pruning/singing (Z-M-R) is come (Song of
Songs 2:12)
Trough the fragmentary space of the lower dialectic, the negotiation of
Blossoms 197
DNA dispersed as dust into space, a return into a purifed space of Love (Kaba)
is possible via purging of the tyrant/idolater principle:
And slay them wherever you find them, and turn them out from where they have turned
you out, for tumult and oppression are worse than killing. But fight themnot at the Sacred
Mosque, unless they (first) fight you there. But if they fight you, slay them. Such is the
reward of those who suppress faith. (2:191)
And so there is a bidirectional interface between the blossoms, but the in-
terface and the blossoms are like a mold, a mapping, rendered microscopic,
a DNA that must now be grown and realised via pruning/singing in the frag-
mented multiplicitous realities of the diamond dialectic. Te interface is known
as the best of molds (Reading 95:4) but it is the pruning/singing that con-
stitutes the flling of that mold with the clay of Adam.
Truth is destined to triumph over lies, as destiny is the journey into Truth
through song/pruning. We can translate the 2:12 as time of pruning or time
of singing interchangably. Because to sing the psalm is to prune the Vine.
Te pruning/singing of the Vine by the dialectic becomes the second part of
the 2 phase commit by means of the psalm itself we enter into a a embodied,
fully enunciated/encoded physicalized process that encompasses in its own in-
dividuated personal space (the space of this blog entry, as personal, unique and
obscure as it may read) the 2 phase commit in totality. Tere was the form of a
Love-Logic commit, now there is the realisation: we receive Love from above,
we utter Love in return.
And then we reach the conclusion, one of continuation:
and the Voice of the Dove is heard in our Land (Song of Songs 2:12)
Te Dove of Peace (SLM), of Submission, of iSLaM. Te process described
is one of movement, of negotiation toward/into Truth: but it is also one of
recovery, of formation, of recitation and of pruning, of the Soul in transit. Te
Voice is the word (Kun)/Be!, generating the Soul of Man. And now it takes
fight, in carriage of this process.
And so the Dove of Peace it is the Soul of Man in transmigration (over
centuries, over millennia, over forms, over politics and over regimes and races)
into a State of True Israel. Its voice is heard in our Land because it a Dove
whose fight is request-response cycles, cycles that are Israel, hearing. And an
Israel who truly hears is one who Truly exists, and whose Truth of existence is
tawhid:
Hear, O Israel: the YHWH is our Allah, the YHWH is one (ehad). (Deuteronomy 6:4)
You want to know the practical implications of all of this for the world of
matter? By this Holy circuitry, by this sanctifed curtailment and nurturing of
198 Blossoms
the Vine, and by this enunciation, I tell you that the Dove of Peace will fnd
her way back to that Land.
33
Te Tamar Tantra
Te story of Tamar is notable for its theosexual novelty: a tantra of benevolent
deception that yields inception through a Truly innovative drama (innovation
= role play = changing of clothes, from one garment to another garment). Her
Holiness derives Its power from her primordially cosmetic allure.
Tree brief observations (each in succession falling like a dead husband):
Tamars three husbands, the sons of Judah, perish because they cant take
her in, they are unable to grasp her in totality, they are unable to read her.
When Tamar takes on the garment of Sacred Prostitute (returning in baqa
from widows garment), she is to seduce Judah, she does so at Petach Einayim,
the entrance to Einayim (the entrance to the Eyes).
She put off her widows garments, and put on a veil, wrapping herself up, and sat at the
entrance to Enayim. (Genesis 38:14)
Tis is the name of a village but also has the meaning of opening of the eyes.
Her Truth appears (in irony) as a (veiled) lie to the man: but is a Feminine
miracle of harvest by means of opening of the eyes. Te eyes of Who? Yes, of
Mi/Who, that always means the Divine Mother, the Womb of Creation. Yes,
the eyes of the Face of Allah. It is their opening in Grace that provides her with
children, the agency of Judah coincides, transmits this, like a cut-and-paste job.
Judah sold Joseph to the Ishmaelites: in a very specifc way, his sons evil,
their perishing and Tamars entrapment of him, taking the trope of his Judaic
seed into her immanent WOMB this story is the balancing (ofset/debt
repayment) of that sin.
Let those who read me, read. Let those who do not read, send a scapegoat
in lieu of that reading: let them send one down to Petach Einayim.
199
34
Settlement confrmation
5 Then Boaz said, On the day you buy the field from the hand of Naomi, you must
also buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of
the dead through his inheritance. 6 And the close relative said, I cannot redeem it for
myself, lest I ruin my own inheritance. You redeem my right of redemption for yourself,
for I cannot redeem it. 7 Now this was the custom in former times in Israel concerning
redeeming and exchanging, to confirm anything: one man took off his sandal and gave
it to the other, and this was a confirmation in Israel. 8 Therefore the close relative said to
Boaz, Buy it for yourself. So he took off his sandal. 9 And Boaz said to the elders and
all the people, You are witnesses this day that I have bought all that was Elimelechs,
and all that was Chilions and Mahlons, from the hand of Naomi. 10 Moreover, Ruth the
Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name
of the dead through his inheritance, that the name of the dead may not be cut off from
among his brethren and from his position at the gate. You are witnesses this day. (Book
of Ruth 4)
Ruth is a infitrating agent of immanentization, componentized. Te feld
of Naomi, immanence: but componentized, encapsulated, rendered monadic.
Rendered capital.
What is the nature of this transaction? Ruth is alienness, adopted by Israel.
As alien, she embodies diferentiation (like Uncertainty before her), an agent
currency, like a computer virus: Ruths capital, Ruth is capital. And, accompa-
nying this feld (a virtual phallus/yesod), she is negotiated, negotiable, between
the traders.
When a trade arrives, it needs to be confrmed. Not as a sign of witnessing
in a valuative, legal sense of a witness. But, rather, in the sense of a computa-
tional confrm, an automatic repeat-request protocol (the sandal), on receiver
and deliverer ends. Tis confrmation protocol is the precedent to the actual
settlement of the trade. Why a precedent? Because it is an agreement of terms
and conditions, a formation of beginning and ending, a before and an after: the
200
Settlement confrmation 201
protocols ACK is the phallus (basis, yesod, signifer) that permits transmission
and settlement of the trade to occur.
Te counterparty to the trade (the relative) is the shell, across which there is
inheritance/reincarnation/karma (there is an inheritance/karma of the shells).
Te coordinating party to the trade (the husband) is actually a proxy broker.
Because, while seemingly an inner cloak/garment, protective of the agency of
Ruth (the wife/capital) it is in fact her lineage that is transmitted. Te
impossible karma of gnosis. For the husband, here, is proxy, pure impossibility.
Te husband is hijab, impossibility:
So she answered, I am Ruth, your maidservant. Spread the corner of your garment over
your maidservant, for you are a close relative. (Book of Ruth 3:9)
In contrast, the wife, rendered phallic and generative, is possibility: tangible
capital, expressed, confrmed, settled.
And through this process, David/Kingdom is born.
13 So Boaz took Ruth and she became his wife; and when he went in to her, the LORD
gave her conception, and she bore a son. 14 Then the women said to Naomi, Blessed
be the LORD, who has not left you this day without a close relative; and may his name
be famous in Israel! 15 And may he be to you a restorer of life and a nourisher of your
old age; for your daughter-in-law, who loves you, who is better to you than seven sons,
has borne him. 16 Then Naomi took the child and laid him on her bosom, and became
a nurse to him. 17 Also the neighbor women gave him a name, saying, There is a son
born to Naomi. And they called his name Obed. He is the father of Jesse, the father
of David. 18 Now this is the genealogy of Perez: Perez begot Hezron; 19 Hezron begot
Ram, and Ram begot Amminadab; 20 Amminadab begot Nahshon, and Nahshon begot
Salmon;[e] 21 Salmon begot Boaz, and Boaz begot Obed; 22 Obed begot Jesse, and
Jesse begot David.
35
Te Comforted
8 Remember the instruction you gave your servant Delivery, saying, If you are unfaithful,
I will scatter you among the nations, 9 but if you return to me and obey my commands,
then even if your exiled people are at the farthest horizon, I will gather them from there
and bring them to the place I have chosen as a dwelling for my Name. (The Comforted
1)
Tis verse is Allah inhaling and exhaling.
Te people of Israel here those who survived the exile and are back in
the province are the forms of light-information, scattered throughout/into
matter/culture/human language. Tis is inhalation of Allah, contraction of the
Womb. Ten this light information is drawn back, retrieved, formed, Named.
Te fantasy itself is framed, the Israel-breath fantasy constitutes a shell within
which the Truth it alludes to can dwell, like a Grace: exactly the dwelling for
the Name (local immanentization/dwelling/Shekhinah).
Exactly the second temple rebuilt, Israel dwelling: the Christ, born.
8 A frame. Within the frame, Thought transmitted into the Node of Reception, becom-
ing multiplicitous, scattered throughout material language, 9 and then drawn back up,
univocalization manifold, from extrema into localized resemblance. Within the frames
own self-breathing, a dwelling for my Name. (the Comforted 1)
202
36
Arjunas Anxiety
Te Bhagavad Gita opens with Arjuna's anxiety. What is its nature?
There Arjuna saw, standing their ground, fathers, grandfathers, teachers, maternal uncles,
brothers, sons, grandsons, friends, fathers-in-law and companions in both armies. And
looking at all these kinsmen so arrayed, Arjuna, the son of Kunti was overcome by deep
compassion; and in despair he said: Krishna, when I see these my own people eager to
fight, on the brink, my limbs grow heavy, and my mouth is parched, my body trembles
and my hair bristles. (1:26-29)
Arjuna stands between the two armies: they are a soul spectrumof the human
form.
Previous incarnations, antecedent identities in lineage (fathers and grandfa-
thers) to the speech act known as war. Teachers and maternal uncles (prophetic
dictation/victory on the paternal side and submissive maternal obliteration on
the other): both sides a dialectic, hence brothers. Sons and grandsons: prece-
dent tension of the speech act known as war. Friends, fathers-in-law and com-
panions: surrogate lineage (syncretism) and companions (what the right hand
possesses, the joints of the exoskeleton of the mind).
All this, two rows, assembled with chariot, Arjuna and Krishna between: a
division of human identity, across a temporal spectrum of lineage.
What does Arjuna fear? He fears war. What is war? War is speech, the
speech act itself. His fear is recitation. Not pity for an enemy but, rather, a
tension that necessarily precedes the utterance. What is Arjuna's anxiety? It
is not pity for an enemy: it is the birth pains of the WOMB of compassion,
as it gives birth to gnosis, whose descent down into the realm of matter must
take the form of a word, spoken, speech action (war, words that form reality, by
virtue of utterance, by virtue of shattering and reassembly). His compassion is
the WOMB, for the WOMB is contraction.
Arjuna is of the 3rd estate, the warrior estate. What are the four estates?
Tey are of agriculture (matter, water), trade (dharma, models, milk), war
203
204 Arjunas Anxiety
(meta-dharma, metamodels, wine) and the divine (the meta-metamodel, the
sweet chambers of the hive). Arjuna is of the 3rd estate, and so the speech he
is capable of, the war that he is capable of waging: this is a word that cuts
across models (born of the metamodel), it is a transformation that breaks and
shatters the circuitry of all cosmologies, including (self-refexively) that of the
four estates.
A word to end the universe, and create a new one in its place. An utter-
ance whose opening begins with a shattering of the structures, dispersal and
scattering of the very model/dharma into which Arjuna is thrown.
Hence his fear that his act of war will lead to the destruction of the family
and intermixing of lines:
With the destruction of family, the eternal family laws are lost; when the law is destroyed,
lawlessness overpowers the entire family. Krishna, because of overpowering lawlessness,
the women of the family are corrupted; when women are corrupted, Varshneya, there is
intermingling of the four estates. And intermingling leads to hell for the family destroyers
and the family, for their ancestors ... (1:40-42)
Te family here is the fantasy skeleton of Allah, the conceived cosmology,
the law, the dharma of the priest, the laws of matter, fantasizing (like a religion
or a shadow) the invisible above.
And as the utterance descends from the WOMB of compassion into matter,
scattering occurs, the family will be broken, from one eternal family law (fan-
tasized), shards, fragments, reassembling into a billion parallel universes, each
universe a personal identity, each a personal puzzle, each a fractal repetition of
the archetypes, echos of this origin, each an individual speech act, intermixing,
intermingling, mixed bloodlines, co-mingling new crystallization of identities,
formed of Allah's DNA.
It is this DNA though, that Arjuna is subject to, across the pages of the Gita.
Te utterance is completed through the pages of the Gita: the utterance he (as
the WOMB of compassion) fears/contracts and hence gives birth to.
37
A brighter new way
A brighter new Way The Way is forever undefined. Small though it is in the unformed
state, it cannot be grasped. If kings and lords could harness it, The ten thousand things
would naturally obey. Heaven and earth would come together And gentle rain fall. Men
would need no more instruction and all things would take their course.
Once the whole is divided, the parts need names. As soon as there are names One
ought to know that it is time to stop. Knowing when to stop averts trouble. The Way is
to the world as the River and the Sea are to rivulets and streams. (Tao Te Chi)
What is the Way? It is Allah/Love/Divinity: enacted, embodied, thought,
approached, approaching. Its known as Allah, Adonai, the One, Love de-
pending on the culture you come fromor the culture you choose to align yourself
to.
Te passage above is the Way, self-describing Itself, as it moves, is enacted,
is embodied, is thought by the reader. It opens as a genesis a seed, then
fesh, then a skeleton of rivulets and stream, a skeleton of Divine names. Te
parts need names. Te conduits of the Ways transmission, the Way back, the
bones, ligaments, fbres of the human form: these are rivulets and streams,
names recited in a particular order an order of need a physical need
implicit within any bifurcation, within all branches of the tree of life, as the
physical as the drive of streams and rivulets back to the river and sea.
Te Way is always brighter, always new because it is procession, from
streams and rivulets back to the river and sea. Teres a Brighter New Way out
there, for you and me.
205
38
Her way
The way that can be spoken of Is not the constant way The name that can be named Is
not the constant name. (The Way, 1)
Te verse begins with way, then duplicates itself, substituting name for
way. Because the way precedes the name. Te constant way precedes the
nameless constant. And yet the way is most human, Divine immanence, a
Allah-in-sunnah, a Loving path, Her thought-in-transmission along the neu-
rones of your brain. Why then does the way precede the name? Why would
immanence of behaviour precede the nameless? Because of the duplication,
the refection between frst assertion and second: an ironic refection, a pri-
mordial polarity that engenders temporal precedence and being, unfolding, the
secondary name refected by the primary, immanence. Tis is the subversive
aspect of the Allahdess: she refects the constant, everywhere, including the
transmission from the constant name, by means (precisely) of the ironic dou-
bling, refection as retroactive temporality/archeology, from frst assertion into
second.
Te nameless, unspoken, unutterable YHWH: from its inscription, we are
brought into the opening sign, the impossibility of its openings signifcation.
Tis is its character of Divine irony: it is a comedic self negation, with the
logical status of impossibility. Tis sentence refers to the unreferrable.
But Divine irony is love, impossible love, a love so immense, fearful, awe-
some in measurelessness that extends into tangible measure, so as to become
polarized, a aeon and earth, a tengri-ummai, a shiva-shakti, a tiferet-shekhina,
a christ-magdalene:
The nameless was the beginning of aeon and earth; The named was the mother of the
myriad creatures. (The Way, 2)
Te nameless name is the beginning: the impossible opening that contains
within its impossibility the aeon/male and earth/female. But from this open-
206
Her way 207
ing, the way solidifes, as a transmission crystallised into signs, whose primor-
dial nature is the WOMB-sign, the opening crystallised as orbic aperture, that
operates in predicative conduit to multiplication, generation, an eden of animal
totem spirits: the mother of myriad creatures.
Hence always rid yourself of desires in order to observe its secrets; But always
allow yourself to have desires in order to observe its manifestations.
Tere is, strictly speaking, no yourself here observing secrets and mani-
festations. Instead, there is the way, speaking to the way. Transmission, self-
describing, Self unfolding. And that immanent daughter of the WOMB, signs
unbounded: her nature is the doubling, the ironic refection of the transcendent
inefable, doubling doubled, refection of the frst assertion in second. Regard
her movement! She says desire vacuum, in refection of her primordial fem-
inine, the mother, breathing in. She says desire fulflled, in refection of her
primordial masculine, the father, breathing out in bounty. But as she is the
daughter, she has subverted this sexuality, and resembles her father, in crys-
tallisation, the name of the father, manifested. Her mother a secret goddess,
an absent parent.
And within herself, within herself as movement, as conduit, as immanent,
pre-emptory (refective) transmission: these are the inner walls of her orb, the
outer exterior of her orb. From the opening into crystallization, there are orbs,
there are vacant inner secrets and bounteous outer manifestations.
Two sides of the orb-sign, like a Mobius strip
These two are the same But diverge in name as they issue forth. Being the same they
are called mysteries, Mystery upon mystery The gateway of the manifold secrets.
Tat is to say, the doubling/refection of the primordial doubling/refection,
the inner and outer of her orb, refecting the originary way/name routine, the
tiferet/shekhina refecting the bina/chokma: these are the same, identifed, in-
ner and outer of thought in transmission, now unifed performatively by this
fnal utterance. And by this marriage, whose nature is fractal, doubling upon
doubling, mystery upon mystery, the gateway who is precisely the Bride
victorious is fully realised and manfest.
Te Bride is manifest through the transmission of the ways self invocation.
39
Te First Light and the way
The whole world recognizes the beautiful as the beautiful yet this is only the ugly; the
whole world recognizes the good as the good, yet this is only the bad.
Te opening is with our Selfhood, whose essence is the snake spirit: this
is usually coiled, and so is recognized as beautiful and good. Yet it has an
underbelly and an adversarial complement, upon which it crawls through the
ages. And this further recognition is itself what drives the snake spirit forward:
its like tasting the fruit of the tree, so that identities are destroyed, edens are
lost. And migration is initiated.
Thus Something and Nothing produce each other
Something is the First Light, the Father, breathing out. Nothing is the
Womb, the Mother as absolute absence, breathing in. Tey are one as breath:
inhalation is contained within exhalation, exhalation is contained within in-
halation. Tey produce each other, by means of this containment: that Some-
thing produces Nothing is temporal precedence, of frst light into Darkness.
But Nothing produces Something through pre-emptive anticipation. Tis is
why Nothing is also called Epinoia, Forethought, Barbelo. Te Mother derives
from the Father, but, though Nothing to us, is entirely, substantially productive
of Him, inasmuch as they are face-to-face, and her crystallization is complete
foreknowledge, DNA anticipation. Tis is the reciprocal circuit, the primal
scene.
The difficult and the easy complement each other
With every hardship there is relief. What does this mean? It means that
relief is implied by hardship and hardship by relief. Te statement is an echo of
the primal scene: but instead of the Allah and Allahdess, there is the human
refection, now formed within eden, now exiled from eden. Te echo is one of
earth to rain, of scripture to prophecy: the echo is one of reading.
208
Te First Light and the way 209
The long and the short offset each other
Now the echo resounds through the circuit, refecting upon its own appari-
tion. Because all is relative: each perspective you form of the echo is merely a
perspective, in relation to a perspective that came before. Where is truth within
these relative perspectives? It resides in the echo of the Father-Mother complex
within all measure, length and shortness.
The high and low incline towards each other
Tis is the brother-formulation of Hod and Netzach, Praise and Delivery:
they incline toward each other as they are the diamond dialectic, reading and
speech in harmony, submission/martyrdom negotiating with revelation/victory
along the path of the snake. Praise is Feminine, the resembling the Mother
in his annihilation, while Delivery is Masculine, resembling the Father in his
reformation.
Note and sound harmonize with each other
Te notes are the orbs of the circuit, the names of Allah, while sound is the
line of revelation, the assymetrical breath of the Father, speech and words, the
Daughter, that runs through them, plays them, and simultaneously constructs
and destroys them, a Krishnas fute built of his playing.
Before and after follow each other
Because all is an echo of the primal scene the Mothers reciprocal fore-
thought, anticipation of the Father, and the Fathers temporal precedence to
the Mother their complex is present as the fundamental truth behind the
cycles of reincarnation. Tis is why reincarnation while progression towards
truth is fundamentally the Uncertaintyic circuit, back and forth, returns and
exiles, across the 4, by means of the 7.
Therefore the sage keeps to the deed that consists in taking no action and practices the
teaching that uses no words.
Te action of no action (impossible action) precedes the impossible reading.
Here, dynamic (immanent) impossibility precedes static, inscribed (transcen-
dent, semantic) impossibility. And both axes of impossibility orbit the head
of the sage, like orthogonal but intertwined halos, or a particle-wave dual-
ity. Tey constitute a dialectic, the lowest dialectic in echo of the Mother-
Father complex, and containment of the previous (shattered, crystallized) op-
posites/complements enumerated in the previous verses (of prophecy/reception,
of relativity, of the diamond dialectic, of sound).
210 Te First Light and the way
Tey form the paradox of ecstasy, Loves impossibility that, in absolute ex-
cess, overfows into our headspace, our axes of action and reading, of material
time and space.
It becomes the Way, Allah with you now, immediate and tangible and know-
able, yet also entirely separate and other:
The myriad creatures rise from it yet it claims no authority
All signs derive from it, the secondary line of Light that follows the original
exile. If it is Divine, why should it not claim authority? Because it is pure
Light, inhabiting matter, but untouched by shadow.
40
Manipulation and the way
Not to honour men of worth will keep the people from contention; not to value goods
which are hard to come by will keep them from theft; not to display what is desirable will
keep them from being unsettled of mind.
All sign regimes, all systems of valuation (of reading and of action) lead to
fascism: this is self evident. But valuation is present within each set of signs,
including this verse, which is why it ironically parades itself in the garb of a
dictators advice.
Te verse is blameworthy: it contains a worth that postures as unworthy. Its
facade appears commonplace and political, as a deterrent from theft. Because,
fundamentally, the truth, in full exposure, leads to confict and confusion, dis-
cord and hatred.
Terefore in governing the people, the sage empties their minds but flls the
bellies, weakens their wills but strengthens their bones. He always keeps them
innocent of knowledge and free from desire, and ensures that the clever never
dare to act.
Te apparent (self-blameworthy) fascism is one of the sage in relation to the
people of the city, the identities of the regimes. Governance refers the Kingdom
of Christ. Te governance is eternal fact, not sequential rules. Tus valuation
is empty: but the belly (WOMB) of the (bee) signs are flled with honey of
the uppermost aeon, undistilled. Will is weak, but the bones of the original
Body (the conduits of Lights transmission, the transmissive circuitry of the
sephirotic tree) are strength, reality, the means to production. Te identities
are innocent of knowledge and they are free from desire, inasmuch as desire
is illusion. Te clever is the trickster archetype, Loki, whose main trick is
to play the role of trickster within the blameworthy pantomime of totalitarian
governance.
Do that which consists in taking no action, and order will prevail.
211
212 Manipulation and the way
Te impossible action is rendered possible by means of (blameworthy) ob-
fuscation. Tis is the irony of Divine Love, manifested.
Te verses have a life and a form: that of a woman, that of rain from heads
mind into orb. And condensation, into bone. Who are the people? Tey are
Delivery people.
41
Empty
The way is empty, yet no use will drain it. Deep, it is like the ancestor of the myriad
creatures. (Tao, 11)
Te way is Maternal Void, in that she is always an absence, yet infnitely
generative. Te WOMB is an orb whose inner vacancy creates other orbs, like
energy signals around the edge of a black hole, chains them together to form
ancestry in signifcation.
Blunt the sharpness Untangle the knots Soften the glare Let your wheels move only along
old ruts (Tao, 12)
Tese lines describe this ancestry, or rather the ancestral trace. Love (blunt-
ness), co-dependent on logic (the knife). Denial of identity (untangled) co-
dependent on the knots of revelation and self afrmation/identity. Te light
of Husband, dispersed into the blackness of the Matronita via the softening
function of communication (the soft speech).
Tese are 6 orbs. Teir co- predication gives rise to the cycles of karmic
wheels, turning, repeating the archetypes in confict until balance/correction is
made, and the Son is restored in full.
And yet thats theory. Because, untangling the knot, blunting my sharp-
ness, softening my speech Its already here, in full:
Darkly visible, it only seems as if it were there. I know not whose son it is. It images the
forefather of Allah.
Te futures already here, complete, understood by ancestral mediation.
213
42
Gilgul and the way
Heaven and earth are ruthless and treat the myriad creatures as straw dogs: the sage is
ruthless and treats the people as straw dogs.
Te father and mother vibration utilises the vehicle of pure signs (the crea-
tures of Eden): this is the fantasy of their loves creativity. It is refected, this
fantasy vibration, conceived, within the soul spectrum of the insan kamil, the
sage/prophet mind, in his cycles of gilgul/reincarnation.
214
43
Desist from anger
Desist from anger Desist from a human, whose breath is in his nostrils, for of
what account is he? (Isaiah 2:22)
Desist is separation from the undiferentiated upper Aselic realm. A hu-
man is neshamah, the higher soul. Breath, circulating across the countenance,
is ruach, the soul of breath, the winds of your being, reincarnated across the
towns and cities along the roads of being. What account is he? is the ne-
fesh, the lower soul, individual, fragmented and situated in a particular worldly
incarnation.
Te Zohar speaks of 3 leveled person in anger, who has these aspects of their
self, but then becomes angered, he who tears his soul in anger ( Job 18:4).
An alien god then resides within neshamah, because of that anger. Te verse
is read as an injunction to avoid such a person, to not look upon their face, a
taboo, as fxation is emitted there.
Tis doesnt mean actual people in social situations. Its a byproduct of the
circuit (separation-upper soul-breath-lower soul) that it yields an upper discon-
nect, the genesis of the alien god, Demiurge, Saklas/Samael/Yaldaboath, at the
level of neshamah. He is formed and declares his unity, that he alone should
be readped. But from above, from the undivided upper reality, the Daughter
of Allah replies: You are mistaken, Saklas.
Opening his eyes, he saw a vast quantity of matter without limit; and he
became arrogant, saying, It is I who am Allah, and there is none other apart
from me. When he said this, he sinned against the entirety. And a voice
came forth from above the realm of absolute power, saying, You are mistaken,
Samael which is, god of the blind. (Te Hypostasis of the Archons/Te
Reality of the Rulers)
It is from this genesis that all the negative archetypes of religious mind con-
trol are formed: they were/are imprinted upon the universal consciousness of
215
216 Desist from anger
the human being, precisely because the Saklas routine begins at the level of
neshamah, above the cycles of reincarnation.
Tese archetypes are essentially veiled threats, born of the anger. Tey are
the reason why certain texts possess sections that cause us trauma, pain, in their
reading. Tey touch a raw nerve, their primordial imprinting routine.
44
Te Gsignsri Mantra
May we attain that excellent glory of Savitar the god: So may he stimulate our prayer
Te frst line is an ascent into the orb of the sun. It occurs last. Te second
line is a descent from orb into supplication contained within the orb: it occurs
frst. Because the stimulation is the ascent.
But theres no we and god, no division in love only poetry in motion,
above and below. And so, we attain: he stimulates. And so below attains
above, via ouroboros routine, above stimulating below.
Tis is the nature of the Gsignsri prayer: a closed loop, with no we and no
god, no division in love, only poetry in motion, above and below.
217
45
Shever
Jacob saw that there was shever in Egypt. (Genesis 42:1)
And Jacbobs children suffered the calamity of exile, yet they did not deviate from the
mystery of faith of their fathers, and the name of the blessed Holy One was frequently
on their lips. Therefore it is written: and they say to me What is His name? (Exodus
3:13) because they knew and never forgot it, and they endured the calamity of exile for
the sake of the blessed Holy One. Consequently, they merited redemption and miracles.
(Zohar, Va-Yaqhel, 2:198b)
Shever means both grain/provision and breakage. Because provision is
the product of shattering, the shattering of the orbs.
Jacobs children are Christ/Chi: the breath of the One, breathing through
the divine Orbs. Tis breath of primordial provision is also one of primordial
reception, a breathing out followed by a breathing in, that oscillates through the
Orbs, a Waveform that shatters them, as they cannot withstand the frequency.
Te shattering is infnitesimal: micro-totems, atomic signs, each diferent
(not identifable) from the other, crystallized in an infnity of language-worlds.
It will break in pieces like pottery, shattered so mercilessly that among its pieces not a
fragment will be found for taking coals from a hearth or scooping water out of a cistern.
(Isaiah, 30:14)
How are the micro-totems provision? Tey are lived through, consumed.
Not identifed, but navigated between, by Jacobs children. Jacobs children are
Christ/Chi in cycles of reincarnation (he dies so that we might have life, he
dies so that life continues): the breath of the One, still breathing, an echo, an
imprint, through the divine Orbs.
Jacobs children do not deviate fromthe mystery of faith of their fathers, and
the name of the blessed Holy One was frequently on their lips. Because they
are the breath of the waveform, they are the faith in cycles of gilgul into broken
matter, they are the entrance into provision, they are the provision that runs
218
Shever 219
through the shattered orbs. Tis song that continues to be sung from their lips:
this is the cosmic mouth, the Reciter who is Recitation (the Name who recites
the Name). Te What, the mystery. Tey say to me What is His name?
(Exodus 3:13) Tey knew and never forgot it because the mystery is all about
them, its the mouth that runs through them, the mystery of the mouth His
name is What.
Provision is shattering. Tey endured the calamity of exile for the sake of the
blessed Holy One. For the sake of humanity, the son passes away. Shattering is
cyclic, because provision entails reception, because breathing leads to breathing
in. And so reception runs back, to the Womb: Consequently, they merited
redemption and miracles.
46
Stop
You is the self, in motion, moving from house to house in gilgul, extracting
the truth of its temporary materialisation to efect the tikkun olam. And that
self is Prophetic becoming materialised, within this son: the you becomes
I. Who is I? Princess, who smiles a smile that spans the four aeons (Nasut
Makakut jabarut lahut). Her smile is the Son of rebirth (the Self reemerging
into the next world/house/orb/sign/repair): Issac.
Te divine Shekhina Sophia: she is elusive as much as she is present, the
presence of Allah (who is I?) in relation to the infusion of Allah (who are
you?).
Closer to me than my jugular vein.
Allah/Chi/Self wills what it wills, inhabits and embodies what it wills, dis-
cards what it wills, elevates what it wills.
At a deeper level: this movement is always to some other Binah, the
absent WOMB of god, imagined.
It is a binary logic of the eternal/temporary. Tis is the evasion of truth
within signs, signs housing truth.
Tis is capitalism, valuative work, life illusion, mara, the material, the tem-
porary nature of ego existence.
Now the self is embedded within the middle of the song, within the qliphot
of the text, the text (garment) asks of its inhabitant: know! See!
Gnosis is extracted in instantaneous self refexive velocity.
And the self of Allah is Imagined/crucifed now in the image of Allah, as
the primordial Human, Christ, the Insan Kamil.
Slow down to the instantaneous measure of Christ, who exists as a window
into the mind of Allah, right here, right now. Its a humorous gesture, playful
a cosmic peekaboo. Crucifxion = rebirth = jugular vein = god all along.
Te self inhabits what it wills, Allah chooses whomever he chooses, destroys
gives life to embodies discards realises whatever he wills.
220
Stop 221
Te dialectic of taking/placing: the lower legs of the circuit. Tese realise
a diamond, wherein Elohim/the Readings we assert in self afrming tawhid
Weve always got each other [in unity].
Te realisation, the ultimate realisation: its entry into matter, the complete
break down of light into the darkened mirror, Eris, the goddess of chaos, inf-
nite Cantorian diference.
Transgression: each soul has its lowest depth of embodiment and then as-
cends back to Madina, as the Prophet said.
From honey/aselic realm into diferentiation/capital/money: this is time.
Instantaneous measure = Christ = get out of my face: all that remains is the
face.
47
Te Lady Who Descends (Enclosure 53)
1. By the Lady who descends
2. She is correction, knowledge transmit by orbic functor of composition
3. A line of light undiferentiated, into diferentiation
4. A line of light into lights spectrum.
5. Transmission accorded by the waveforms inner strength
6. By the waveforms inner foundation. So that fromthe diferential network
primordial intellect
7. Emerges upper interface.
8. Love approaches, descends
9. Rainbow separation, doubled, decremented.
10. And Love entered the orbic alignment, and was transmitted.
11. And the layer of formation speaks only Truth with respect to sight
12. Whilst the outer shells of Loves frst dispersal exist with innate antago-
nism.
13. And orbic alignment saw Love descend again
14. At the limit of leaf, branches and trunk
15. Beside the garden of refuge
16. When there was Loves coverage of leaf, branches and trunk
17. Te eye of the orb was direct, corrective.
18. It perceived the language supremum, being the nature of conjunction at
each branch.
19. To speak of the reality of WOMB and lady
20. and descent, information, alterity.
21. Teir reality does not transcend you, there is no aspect of Loves reception
beyond you.
22. For Loves meaning is undivided.
23. Teir image is fxation, archetype fxed points, simulated repetition across
the corridor of your soul spectrum: for which authority does not fow. A chaos
222
Te Lady Who Descends (Enclosure 53) 223
of philosophy, regimes of religion, regimes of desire, Allah-image and time-
illusion: while Love was standing beside you, Loving you, all along.
24. No chaos without Love:
25. And Love possesses all cycles of the Reading.
26. Te number of form and structure, that might interlock and reveal Love,
by Loves grace, Loves will, Loves Love.
27. Form and structure are attained, visible but they do not receive: form
and structure are not in illusion of transcendence. Tat thought is temporary,
thought momentarily rendered static to regime.
28. Tere is no knowledge in that regime: instead, dogma, articles of faith.
And dogma and articles of faith are the temporary, the lie of Love rendered
static regime.
29. Correct orbic alignment: so that friendship conduits are open face-to-
face, across the network, so that the message is transmitted and the emergence
is enabled.
30. Face-to-back alignment ceases transmission, yielding incompatibility
and breakage and disappearance. And Love encompasses that breakage and
disappearance, and Love encompasses alignment and permanence.
31. And Love possesses the male and the female, the father and the WOMB,
inception and reception. Love is the judgement of thought across the polarities
of Love, Love is the Lady, the kiss of thought across Loves body.
32. Loves thought becomes a fne membrane of Light, an enclosure of
thought: and while enclosure obscures with obstruction, enclosure is also grace-
ful in permission and generative capacity. Te enclosures of thought, form of
Light, multiply across the earths of time, they are WOMBs that mirror. And
so the thought procession continues, outward, thought is extracted, knowledge
is born from such incubation and so Love is transmitted onward.
33. Ten there is the confguration of orbs back:
34. the enclosure as barren obfuscation.
35. Such is thought, become regime, become intention, become history.
36. A function of religion, not of the process.
37. A function of culture, not of the process.
38. But know that, because the process does not carry the burden of illusion,
thought is Truth in escape, from one orb to the next.
39. Souls ownership is local to destruction and construction
40. Destruction and construction generate local ownership.
41. Te soul accrues, with each successive thought, complication, a perfec-
tion movement
42. Upwards, into the Love, the End.
43. Love, the source of the laugh and the tear
224 Te Lady Who Descends (Enclosure 53)
44. Love, the meaning of death and life.
45. Love, the source of thoughts duality, resemblance, the male and the
female.
46. Love, thoughts insemination within enclosure
47. Love, procession of thought in re-creation from enclosure
48. Love, provision of thought, serenity.
49. Love, the Lady of destruction and creation
50. Love that vanquishes the denial of thoughts procession into diference.
51. Love that vanquishes successive diferential denial of Love
52. And precursory unity-loves resistance to diferentiation.
53. Love that vanquishes the fear of the woman, of measure and of tran-
scendence,
54. by coverage, by veiling.
55. Disputation is nothingness in relation to the infnity of Love.
56. Your Reading, the procession of Love, thoughts network, a chain of
transmission across cultures, history, times.
57. Te conclusion of your meditation: it draws successively near
58. but only Love has knowledge of the conclusion.
59. Te Reading is wondrous.
60. And the Son is given by the downward laugh and the upward tear
61. above matter.
62. By this Reading, Love Love.

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