Apophatikos II

The prevalence of the “Venus” motif in early human art is fascinating, and makes a convincing argument for the assertion that early human society/spirituality was matriarchal to varying degrees. It may be argued that ‘organized religion’ is the traumatic response to the breakdown of the instinctual/natural spirituality of the early human being prior to the advent of sedentary life, civilization, and the agricultural economy. Religion is an act, one of remembrance and a process of binding oneself to that process. It is perfected within the Islamic model through the theology of “ever perishing/creating”. Islam confronts not merely the suggestion of more than one deity, but the concept of the deity itself, a post-agricultural invention. Islam’s ambition is to return the human being to the state reminiscent of this point of origin, where the blessing of our ‘consciousness’ is not the mechanism of the ego for the fulfillment of desire, but functions rather as a means of self liberation from the innate suffering of life, and the attainment of unity with the divine will. The story of the human being has always been one contained in levels of perception, and the notion that the metaphysical implications of societal models can drastically shift even in contradiction with one another with a divine purpose is likely, and threatens only the fragile insecurities of dogmatists.

Allah is not hidden. Life is the ‘birth’ of Allah’s knowledge of Himself, the comprehension of His own nature/non-nature. He is invisible only to the heart/mind intertwined in the cycles of sin/forgetfulness. Allah is wherever the face turns, interwoven within existence itself, but without the need of incarnation. The mercy of Allah’s oneness is affirmed by His constant presence, that is ‘without place’. He is He, who was without having become, and will be when all else is ‘not’. To have ‘been born’ is to exist with a ‘purpose’, that ‘purpose’ being to ‘have been born’. The creative act of Allah is feminine, with no need of a partner in the conceiving of the whole of creation. The locus of manifestation is the womb of the divine oneness, as in the period of light, it was the light of Sayyidah Fatimah (as) which had shown first and brightest, and from her light came forth the Nabi (as) and Amirul Mu’minin (as).