Since the start of the Cold War some 70 years ago, Americans have been aware of a crazy thing about the holder of the Presidency. That person could blow up the world. The possibility of nuclear annihilation changed the institution by introducing new psychological facts to the relationship between the American people and the occupant of the White House. And, we should add, between the publics of other nations and the American President. For this was a terrible power to invest in one man.
And taking things a step further — is the world at serious risk of major nuclear war with Donald Trump in the Presidency? If so, should the peace-makers and bridge-makers take issue with him? And how? With what stratagems? And in what tone of voice?
[ by Charles Cameron — counterpoint: giving all voices a fair hearing. even when conflicting ]
I try to avoid taking political sides in American politics, partly because I’m a guest here and it seems only polite and wise to leave such matters to my hosts, and partly because bridge-building is the therapeutic method of choice in times of division and conflict. Keeping to a middle path may be something of a high-wire act, though, and is seldom popular wit those on either side.
I went looking for a quote that expresses the idea that this kind of middle way can get you killed, and my friends offered me a variety of possible items including Jim Hightower saying:
There’s nothing in the middle of the road but a yellow stripe and dead armadillos.
At the Liberation, he wrote (in Arthur Goldhammer’s translation):
Now that we have won the means to express ourselves, our responsibility to ourselves and to the country is paramount. . . . The task for each of us is to think carefully about what he wants to say and gradually to shape the spirit of his paper; it is to write carefully without ever losing sight of the urgent need to restore to the country its authoritative voice. If we see to it that that voice remains one of vigor, rather than hatred, of proud objectivity and not rhetoric, of humanity rather than mediocrity, then much will be saved from ruin.
Responsibility, care, gradualness, humanity—even at a time of jubilation, these are the typical words of Camus, and they were not the usual words of French political rhetoric. The enemy was not this side or that one; it was the abstraction of rhetoric itself. He wrote, “We have witnessed lying, humiliation, killing, deportation, and torture, and in each instance it was impossible to persuade the people who were doing these things not to do them, because they were sure of themselves, and because there is no way of persuading an abstraction.”
and the most scriptural from Scott McW, Revelation 3.14-16:
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
John Messer catches the perspective I’m coming from when he comments:
One limitation perhaps is our framing of the challenge as a dichotomy rather than a 360 POV or perhaps a sphere of alternatives. In mediation one always looks for the unifying value that embraces all.
It seems harder and harder to present both sides of en ever-more-violently polarized situation without taking fire from each side — so I’d ask you to read what follows (and my posts on similar topics) as attempts at that unifying balance, rather than as statements of my own preferences.. which do exist, and no doubt can be glimpsed, but are not what I’m trying to propagate with my writings, at least thus far..
Consider these two opinions of Trump aide Sebastian Gorka — each the opinion of a valued friend:
The two phrases are indeed close parallels –n but obviously the Nazi analogy is one that (a) members of the never Trump faction feel a strong urge to explore, and (b) which is liable to close the ears of the pro Trump faction to any logic it might possess.
How do we hear both sides of so fraught an issue?
How do we retain awareness of that superbly humble and nuanced insight of Aleksandr Solzhenitsyn?
If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?
During the life of any heart this line keeps changing place; sometimes it is squeezed one way by exuberant evil and sometimes it shifts to allow enough space for good to flourish. One and the same human being is, at various ages, under various circumstances, a totally different human being. At times he is close to being a devil, at times to sainthood. But his name doesn’t change, and to that name we ascribe the whole lot, good and evil.
His title of Shahbaz (royal falcon) is associated with him because of the mystical and spiritual heights he attained. This is reflected in his own poetry: “I am the royal falcon, that has no (fixed) place i.e. I am always in flight; I cannot be contained in any place; I am the phoenix, that cannot be restrained in any symbol or form” (Qazi, 1971, p. 26).
The third title associated with saint’s name is Qalandar. Muhammad Hussain bin Khalaf Tabrizi, the writer of a famous Persian dictionary defines Qalandar as someone “so much spiritualized that he is free from social and customary inhibitions and taboos” (Mohammad, 1978, p.7). Many other references have used terms like, “intoxicated in spirituality” to define the term Qalandar. The title of Qalandar has been associated with three saints, Lal Shahbaz, saint Bu Ali Sharfuddin of Panipat and a female saint Rabia Basri (Mohammad, 1978).
A taste of his poetry gives a taste of the man:
I am burning with Divine love every moment.
Sometimes I roll in the dust,
And sometimes I dance on thorns.
I have become notorious in your love.
I beseech you to come to me!
I am not afraid of the disrepute,
To dance in every bazaar.
Lal Shahbaz Qalandar is both transgressive – a frequently overused term, yet entirely applicable in this instance – and transcendent.
It’s not always easy to get a fix on Sufi poet-saints. Consider this tale of Kabir, a Muslim from Varanasi, who obtained initiation from the Hindu saint Ramanand:
One of the most loved legends associated with Kabir is told of his funeral. Kabir’s disciples disputed over his body, the Muslims wanting to claim the body for burial, the Hindus wanting to cremate the body. Kabir appeared to the arguing disciples and told them to lift the burial shroud. When they did so, they found fragrant flowers where the body had rested. The flowers were divided, and the Muslims buried the flowers while the Hindus reverently committed them to fire.
Shahbaz Qalandar’s death seems similarly shrouded in mystery – so much so that the quai-authoritative Wikipedia entry for him reports both “Died: 19 February 1275 (aged 98-99) and “Lal Shahbaz lived a celibate life and died in the year 1300 at the age of 151. “
It is his death – considered as his marriage with the divine beloved – that is celebrated at the three-day urs (literally: marriage) festival, attended yearly in Sehwan by upwards of a half-million devotees, at which the divine love is glimpsed through a dance – the dhamaal – similar in function to, though not the same as, the sama dance of the dervish order order founded by Qalandar’s contemporary, Jalaluddin Rumi. The dancers’ characteristic experience is one of divine intoxication, mast.
It was Qalandar’s shrine / tomb that was the site of the IS-claimed bombing this week.
With appreciation & and hat-tip to Omar Ali, and condolences — also to Husain Haqqani, Raza Rumi, Pundita, and all those who live, work and or pray for a peaceable Pakistan.
[ by Charles Cameron — gathering these things the way an obsessed squirrel gathers nuts ]
I’d say there’s nothing more thought-provocative than running across an unexpected parallelism or opposition — and the closer the parallel the better. Once thought has been provoked, though that’s just the starting point — it needs to run its course with the appropriate caution and rigor. Here, then, are some parallelisms I’ve run into recently, for your provocation.
Michael McFaul, the former US ambassador to Russia, has a blog on the site of Ekho Moskvy, the independent radio station based in Moscow. Commenting on the appointment of Steve Bannon to the National Security Council, he wrote:
It’s the equivalent of Putin appointing Alexander Dugin to the [Russian] Security Council and telling generals Bortnikov [head of the FSB] and Gerasimov [head of the general staff] to only attend when they are needed.
This paper starts by comparing the Islamic State to the Vietnamese communists in a revolutionary warfare framework..
I didn’t find a single-sentence assertion of this parallelism, not am I expert in revolutionary warfare — but manynof our readers here on Zenpundit are, so I’ll leave the critical appraisal of this proposition to you-all..
Like radical Islamic groups, white supremacist and other right-wing terrorist groups offer people (especially men) who feel isolated and disempowered a chance to feel important and welcome. It’s the same psychological phenomenon, different culture war. And thus the KKK gains new recruits along with ISIL.
And for good measure… not, you understand, that I understand it —
An illustrative example of such a temporal dimension is provided by a specific linear, single-parametric set (so-called pencil) of conics in the projective plane. This set of conics is found to nicely reproduce the experienced arrow of time when the projective plane is affinized; it simply suffices to postulate that each proper conic of the pencil stands for a single temporal event, and relate three distinct kinds of (proper) affine conic, viz. a hyperbola, a parabola and an ellipse, with the three different kinds of temporal event, viz. the past, present and future, respectively..
Time, as St Augustine noted, makes sense — until you try to figure out what sense it makes.
[ by Charles Cameron — two sad and deeply moving documentaries from PBS: The American Experience, plus a short ]
Last week, PBS brought us the Oklahoma City bombing (at 1 hr. 53 mins, the longest of the three videos in this post):
I’m not usually prone to tears, but moments in this documentary moved me in much the same way that the HBO docu Manhunt‘s portrayal of the Camp Chapman attack did.
This week, the same PBS team explored Randy Weaver and Ruby Ridge (53 mins):
Here I was particularly impressed by Randy Weaver’s daughter, Sara. She not only clarified the apocalyptic element in the Weavers’ thinking:
My Mom interpreted some of the things in the Bible very literally. There’s a verse in the Old Testament about not having graven images, and so there was a point when the TV, you know, kind of left and my parents started to dig deeper into the Bible. They did believe in an apocalyptic future. And I think that they started to take that more seriously as they got ready to leave Iowa. Fear was–was a big part of it.
She also showed an impressive sense of closure on what must have been a horrific period in her young life. Close to the end of the film, two find clips are juxtaposed:
Jess Walter, Writer: People focused so much on who was to blame. But if you look at what happened and how many times it could have been averted and avoided, how many mistakes had to be made, and how many times both sides would multiply the mistakes, the question of who was more to blame is less interesting to me than the question of how did an all-American Iowa family end up with these beliefs. And how did the government end up treating them like a group of armed terrorists?
Sara Weaver, Daughter: I do know there’s a lot of remorse and I know that the FBI uses what happened to my family as a training tool as to what not to do, and that is hugely gratifying to me. But the same way they stereotyped my dad and blew him up into this thing he wasn’t, I think a lot of people do that with our government as well. And when you operate out of misinformation and fear, things can go wrong.
Also posted very recently: a short film (8 mins) in which JM Berger discusses the Turner Diaries:
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