The Seven Precepts derive from choices in the narrative. These are summarized in Shaytan and Iblisism, p. 108, Ch. 28 of Tafseer-e-Siddiqui - Its Fruits.
Iblis cites form and material origin in rejecting fealty or fidelity to mankind. [1b]
The First Precept exalts self in caste and spurns fealty to unlike caste. [1c]
The First Precept exalts self in caste and spurns fealty to unlike caste. [1c]
[1a] Adam represents mankind as both a numeric set and a mereological whole.
[1b] Form is shape and color and material origins is both descent and composition.
[1c] 'Caste' comes to us from casta; a caste is a group with a separate identity based on belief, bonds, or blood. Rejecting fealty to unlike caste is substratal and precedes any claim of superiority.
The Second Precept
Stringency as a Plenitude
In the Second Rift, Iblis is cursed and exiled by divinity for refusing obeisance or prostration to humanity and given this name to signify his state. [2a]
Estranged from his polity, Iblis cheats death and steals time.
Estranged from his polity, Iblis cheats death and steals time.
The Second Precept arraigns orders mistaken for overall plan, ranks intuitive wisdom over public approval, and extols vigilance of exile and death. [2b]
[2a] In various texts, Iblis is first known by the name of Azazil. He is given the name of Iblis ["despair"] to signify his condition and that of Satan ["accuser"] for his role as adversary.
[2b] The "order" is a command [homage to humanity] and rejecting it is compatible with the overall plan ["a role for all castes"]. Its consequence inclines to mindfulness of exile and death.
The Third Precept
Seedfulness across the Fold
In the Third Rift, Iblis hides in the mouth of a snake, reenters Paradise to preempt the exile of humanity, a precedent of struggle over times and places.
In this, Iblis opposes submergence and unsolicited succession. [3a]
The Third Precept indicts mandates that erode divine or natural hierarchy, the latter as internal soil, scattering its seeds to nourish external worlds. [3b]
[3a] That is, Iblis rejects servitude to humanity under mankind as steward.
[3b] The divine has issued an inappropriate command, subverting the traditional relationships between castes and imposing an unwelcome precedent on an emerging natural hierarchy. Struggling in Paradise and across the Earth to undermine the expanding family of humanity, Iblis takes seeds from the garden of Eden and scatters them across distinct times and places, seeking to regrow facets of the primeval world.
IV.
The Fourth Precept
Strictness over the Terrene
The Fourth Precept
Strictness over the Terrene
In all Rifts of the narrative, Iblis sanctions form before function, immediacy before distance, and the concrete before what we grasp as abstract.
In this, Iblis raises form and material origin above status or accomplishment.
The Fourth Precept lauds the ground and the material over intangibles. [4a]
[4a] Priority is given to material cause in expalining material processes, events, or entities.
V.
The Fifth Precept
The Fifth Precept
Sagacious to the Proximal
In all Rifts of the narrative, Iblis is always awake, forever sleeping with his third eye open, and is ever vigilant to fields about that are full of so many forms.
To inflict pain or death, Iblis may eat secrets and hide in what he is not. [5a]
The Fifth Precept is a capacity and willingness to undertake predation.
[5a] Recall Iblis concealing thoughts and motives in certain contexts and physically hiding himself in the snake, with the aid of the peacock, in order to reenter the spiritual abode concealed.
VI.
The Sixth Precept
The Sixth Precept
Sinewiness in its Offering
In all Rifts of the narrative, Iblis maintains flexibility in relationships at the personal, familial, and tribal level of interactions and engagements.
In this, Iblis is adaptive to circumstance and novel interpolation.
In this, Iblis is adaptive to circumstance and novel interpolation.
If a man or a realm takes its mantle from Iblis, we find intensity of purveyance, a mouth that leads to a belly, and congeniality to time as an ally.
The Sixth Precept is malleability in personal and social affairs. [6a]
The Sixth Precept is malleability in personal and social affairs. [6a]
[6a] In spite of his acknowledged disdain for humanity, Iblis develops constructive relationships with certain of mankind. In certain texts, Iblis becomes a benefactor to Solomon, for instance.
The Seventh Precept
Severance from the Placeless
In this, Iblis surveys the present through the past and the future.
Through the encroachment of a faceless mankind, every locale vanishes into an insincere globalism and every variant into unreflective humanism. [7a]
The Seventh Precept takes faceless inundation to engender false admiration.
[7a] Eventually, every place will be made to resemble every other and all variants of humanity will eventually disappear into an amorphous mass without local distinction or unique variation.
