zenpundit.com

[ by Charles Cameron — calling Hasson a “domestic terrorist” is a good first step, noting that he’s fulfilling Breivik’s hope that his manifesto will train others is a second, and checking out his religious ideas would be a third ]
.

**

I’ve seen a fair amount of coverage of Lt. Hasson as a domestic terrorist, focusing on his weaponry, his target database, and his dream of killing “almost every last person on the earth” — but nothing taking explicit note of his views on religion.

The New York Times reported him as saying:

Please send me your violence that I may unleash it onto their heads. Guide my hate to make a lasting impression on this world. So be it.

That phrasing struck me as strange, being the only part of his writings addressed to a second party. In context, however, it seems likelynto be a form of prayer — it is immediately preceded by one of the very few religious references in the document:

Gun rights people will never rise, need religious to stand up.

Coming immediately after that, it strikes me that “Please send me your violence .. Guide my hate ..” certainly could and perhaps should be read as prayers. Their address to a second party seems like a tell to me.

**

The only other religious reference I saw in Hasson’s writings as the court provided them followed immediately on the question, “Who and how to provoke???” And reads:

New idea this weekend, R/E orthodox as a way to influence?

I take that to be a reference to Russian / Eastern Orthodoxy. Other meanings for “R/E” I’ve seen include “Real Estate”, “Retained Earnings” and “Revolutionary/Evolutionary” — none of which make any sense in the context followed by “orthodox”.

Further, Hasson thought of Russia as a resistant to the values he despised, writing:

Looking to Russia with hopeful eyes or any land that despises the west’s liberalism. Exclusive of course the muslim scum. Who rightfully despise the west’s liberal degeneracy….

It seems to me he likely shares Anders Breivik’s general “cultural Christianity” if not Christianity itself — and given the well-documented closeness of Putin and Patriarch Kirill, and their general joint approach melding religious and patriotic ideation, and indeed Church and State together, it would make sense that Hasson “Looking to Russia with hopeful eyes” would include his viewing Orthodoxy, at least in its Russian form, as a bulwark against “the west’s liberal degeneracy”.

**

I checked with Anders Breivik’s Manifesto, which Hasson studied with care, following many of Breivik’s instructions, and didn’t find any suggestion that Orthodoxy was Breivik’s preferred form of Christianity for the purposes of resisting degeneracy. In fact his instructions for citizens of his revised western culture include the section title, “Convert to Christianity (Orthodox, Catholic or Protestant)”, with the further explanation:

Every individual is to accept baptism, the ritual act by which one is admitted to membership of the Christian Church, as a member of the particular Church in which the baptism is administered.

Orthodoxy is named in that section title before Catholicism and Protestantism, but I don’t think that proves much of anything. In another section, describing the origin of the St George cross as a Templar emblem, Breivik writes:

Saint George is one of the most venerated saints in the Roman Catholic Church, Anglican Church, Eastern Orthodox Church, Oriental Orthodoxy, and the Eastern Catholic Churches.

— a pretty comprehensive list of “high” churches – but not one that prioritizes one over the others.

I’d also note that Hasson briefly references with approval the writings of Eric Rudolph, the anti-abortion activist and Olympic Park bomber, who described his faith thus:

I was born a Catholic, and with forgiveness I hope to die one.

**

All in all, there’s not much in the court papers of a religious nature, but the one real hint we have seems to point to Putin and the Patriarch as powerful allies in his white supremacist fight.

[ by Charles Cameron — IS / Daesh focus is not on the question of derangement but of repentance – Dabiq #6, Aquinas, adaequatio ]
.

Lindt cafe worker escapes Man Haron Monis hostage situation, Sydney – credit Jason Reed, Reuters

**

It’s interesting to compare how we think about those like Man Haron Monis on the cusp between derangement, criminality, terrorism and jihad, and how IS views them.

JM Berger remarks of those he classifies as The Islamic State’s Irregulars:

in a number of these cases, it’s unclear whether the attacks were inspired by the Islamic State and its extremist ideology, or whether IS provided a convenient excuse for violence that was already brewing in the hearts of the perpetrators.

while his subtitle asks:

What should we do with lone-wolf attackers who are mentally unstable or deranged? Are they terrorists, too?

**

Berger, among our most discerning analysts and co-author with Jessica Stern of the keenly awaited book, ISIS: The State of Terror, describes Monis as:

a Shiite Muslim born in Iran who had emigrated to Australia. He had been charged in 2013 as an accessory to murder and faced dozens of sexual assault charges related to his “spiritual healing” practice. His own lawyer described him as “unhinged.”

Clearly, the waves of influence running amok in Monis’ head are nowhere near as simply as our routine categorizations – that he was IS, or simply a terrorist, a mental case, a criminal, a murderer perhaps – would like to suggest. Our best inquiry is into his mental state, his psychological “drivers” – how we can understand him, with easy categorization the sound-bite version providing closure.

**

The Islamic State views him differently. As described in the sixth issue of their magazine, Dabiq, he is clearly a religious hero, specifically a martyr:

It didn’t take much; he got hold of a gun and stormed a café taking everyone inside hostage. Yet in doing so, he prompted mass panic, brought terror to the entire nation, and triggered an evacuation of parts of Sydney’s central business district. The blessings in his efforts were apparent from the very outset.

Dabiq then paints western media diagnoses made against him as slurs:

Then, as the situation developed and his identity was revealed, we saw a predictable response from the international media. They immediately began searching for anything negative that they could use against him, and subsequently began reporting numerous allegations made against him in an attempt to smear his character and, by extension, the noble cause that he was fighting for – the cause of Allah (ta’?l?).

And then something interesting occurs. Dabiq, half-admitting the accuracy of some of those slurs, defends him not by denying their accuracy but by framing them in the context of repentance and divine mercy:

The fact is, however, that any allegations leveled against a person concerning their past are irrelevant as long as they hope for Allah’s mercy and sincerely repent from any previous misguidance.

This is so with one who embraces Islam and thereby has his past history of shirk and transgression completely erased – as was even the case with many Sahabah. So how much more so in the case of one who followed up his repentance by fighting and being killed in the path of Allah, knowing the Prophet (sallallahu ‘alayhi wa sallam) declared that such a person would be forgiven the moment his blood is first spilled.

**

“He was deranged, violent, driven, and IS became the hook on which he hanged himself” – or “His sacrificial death absolved him from all flaws and sins”. The contrast is instructive.

It seems best for us to to wear secular / sacred bifocals in our analyses. But how does the analyst gain that faculty which EF schumacher, Thomas Aquinas and Augustine call adaequatio rei et intellectus —

according to which to each plane of reality there corresponds an instrument of knowledge adequate to the task of knowing that particular level of reality

??