Our research with fighters shows that the US Government’s judgement is fairly mistaken about underestimating ISIS and overestimating the armies against it, because it denies th4e spiritual dimension of human conflict. Three critical factors are involved: sacred values and devotion to the groupz people are fused with; willing to sacrifice family for values; and perceived spiritual formidability. For example, among fighters on both sides in Iraq and Syria, they rate America’s physical force maximum but spiritual force minimum, and ISIS’ physical force minimum but spiritual force maximum. But – they also think material interests drive America but that spiritual commitment drives ISIS. The spiritual trumps physical force when all things are equal.
Lal Shahbaz Qalandar of Sehwan, whose shrine in Pakistan was bombed this week, was an Ismaili Shiite poet-mystic, perhaps best understood via his poetry. Shehram Mokhtar in a Master’s thesis on Qalandar writes:
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).
Further:
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.
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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.
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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 ]
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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.
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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 — still recovering from heart surgery, still a couple days slow on current affairs ]
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Holocaust Memorial Day might have passed me by completely had President Trump not decided to sign his executive order putting an initial ban on refugees — and green card holders — from seven Muslim-majority countries entering the US.
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The parallelism speaks for itself. In a single tweet:
“The story seems to unfold in slow motion as the painstaking exchange of letters journey across continents and from state to state, their information often outdated by the time they arrive,” the New York Times wrote … “Each page adds a layer of sorrow as the tortuous process for gaining entry to the United States — involving sponsors, large sums of money, affidavits and proof of how their entry would benefit America — is laid out. The moment the Franks and their American supporters overcame one administrative or logistical obstacle, another arose.”
And that’s before we begin to consider the constitutionality, in a nation dedicated to having “no law respecting an establishment of religion, or prohibiting the free exercise thereof”, of executive orders that ban Muslims while showing preference for Christians, nor the likelihood that such orders will blow back on us, increasing IS and AQ recruitment.
ISIS also sees Trump as an ideal enemy for propaganda purposes, the former and current members of the group said, believing that his campaign’s heated rhetoric about Muslims will help the extremist group with recruitment by reinforcing its central narrative that America and the West are at war with Islam. “Trump announced his hatred of Arabs and Muslims and did not hide it as presidents did before him,” an ISIS official based outside the city of Palmyra said, speaking via an encrypted chat service.
Mental health and terrorism — a major article in today’s CTC Sentinel describes the nuances. From the conclusion:
What we see from the existing research is that lone-actor terrorism is usually the culmination of a complex mix of personal, political, and social drivers that crystalize at the same time to drive the
individual down the path of violent action. This should be no different for those inspired by the Islamic State. Whether the violence comes to fruition is usually a combination of the availability and vulnerability of suitable targets and the individual’s capability to engage in an attack from both a psychological and technical capability standpoint. Many individual cases share a mixture of personal life circumstances coupled with an intensification of beliefs that later developed into the idea to engage in violence. What difers is how these influences were sequenced. Sometimes personal problems led to a susceptibility to ideological influences. Sometimes long-held ideological influences became intensified after the experience of personal problems. This is why we should be wary of mono-causal ‘master narratives’ about how this process unfolds. Mental health problems are undoubtedly important in some cases. Intuitively, we might see how in some cases it can make carrying out violence easier. In other cases, it may make the adoption of the ideology easier because of delusional thinking or fixated behaviors. However, it will only ever be one of many drivers in an individual’s pathway to violence. In many cases, it may be present but completely unrelated. The development of radicalization and attack planning behaviors is usually far more labyrinthine and dynamic than one single factor can explain, be it mental disorders (today’s go-to silver-bullet explanation), online radicalization (another popular silver-bullet explanation), or root causes that encompass socio-demographic characteristics.
We must also bear in mind that the relationship between mental health problems and terrorist engagement is just one part of the story. Given the scale and types of violence being conducted by the Islamic State, many perpetrators will develop mental health problems as a byproduct of involvement as opposed to it being a driver of involvement.
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