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[ by Charles Cameron — how do you intercept messages that come via dreams? I’m thinking of al-Balawi ]
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My little graphic (below) may be kidding — but what of reality?

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In the bin Laden documentary, Manhunt, which I mentioned before seeing it here, and discussed briefly here, another passage (at 1.22.31) that is missing from the CNN transcript concerns the dream which radicalized Humam al-Balawi, the Khost bomber. Balawi speaks, the subtitles translate for us:

God blessed me to have this dream. I dreamed I saw Zarqawi. He was in my house. His face was like a full moon. He was busy. Preparing an attack. I wishes I could fight with him. Be killed with him. I am your humble brother from Jordan. I am 32 years old and a medical doctor.

I’m not suggesting there was no prior fertilization of Balawi’s mind and heart, nor that he was influenced by no other drivers: I just wonder what the impact of such a dream would be, given that intense smuggling goes on between our waking and dream lives, of a kind that no intercepts can capture for analysis.

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How powerful can influence can a dream exert?

Consider this example, taken from Marie-Lousie von Franz, On Dreams & Death: A Jungian Interpretation, p. 64:

She sees a candle lit on the window sill of the hospital room and finds that the candle suddenly goes out. Fear and anxiety ensue as the darkness envelops her. Fear and anxiety ensue as the darkness envelops her. Then, the candle re-lights on the other side of the window and she awakens. She died the same day.

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If I may borrow a bit from some unpublished writings of mine…

Dreams as early indicators:

The western secular paradigm considers dreams to be of little or no significance, and it is therefore entirely possible that intelligence gleaned from the recounting of dreams will seem of little interest to western analysts. In the Islamic view, however, certain dreams are of considered to be of real significance, their importance being indicated by the hadith reported by Bukhari:

Narrated Ibn ‘Umar: Allah’s Apostle said, “The worst lie is that a person claims to have seen a dream which he has not seen.”

— Sahih Bukhari, book 87: Interpretation of Dreams, #167.

One early indicator of a Mahdist tendency in a given population, therefore, would be the presence of dreams about the Mahdi in a given discourse — in jihadist chat rooms, for instance — while the frequency of such mentions would be a useful heuristic measure of the development of such a movement. Thus Yaroslav Trofimov reports [Siege of Mecca, hb. p.50.] that in the run-up to the 1979 siege of the Grand Mosque and Ka’aba in Mecca, many followers of Juhayman al-Otaibi, the leader of the raid, dreamed dreams:

Then, one after another, hundreds of Juhayman’s supporters experienced detailed, vivid dreams. Mohammed Abdullah’s sister appears to have been the first, quickly followed by others. In their sleep, they all had the same vision: Mohammed Abdullah standing by the sacred Kaaba in Mecca’s Grand Mosque, accepting allegiance as the blessed Mahdi amid multitudes of believers. Militants from as far away as Lebanon who never encountered Mohammed Abdullah in person claimed to have had the same dream.

It is worth noting here that while, as Trofimov suggests, much of the dreaming “must have been caused by self-suggestion” this in no way invalidates their significance as indicators. Indeed, Reuven Paz writes of the mediaeval scholar Ibn Sirrin‘s still-popular Interpretation of Dreams that “high selling rates of this book can provide us an indicator for rising apocalyptic notions”. Paz also notes a “sizable number” of jihadis publishing their dreams and visions on Jihadist forums on the web [p.4..

Dream narration of this sort certainly corresponds to hikayat as discussed by Michael Vlahos in his essay Terror’s Mask: Insurgency Within Islam — still one of the most necessary pieces I have read on al-Qaeda..

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Closer to home, in one sense, than the siege of the Grand Mosque, is the 9/11 attack on the Twin Towers and Pentagon. This too had its dream precursors, as we can tell from the video transcript of bin Laden‘s taped meeting of mid-November 2001:

UBL: He [Abu-Al-Hasan Al-Masri] told me a year ago: “I saw in a dream, we were playing a soccer game against the Americans. When our team showed up in the field, they were all pilots!” He said: “So I wondered if that was a soccer game or a pilot game? Our players were pilots.” He didn’t know anything about the operation until he heard it on the radio. He said the game went on and we defeated them. That was a good omen for us.

Shaykh: May Allah be blessed.

Unidentified Man: Abd Al Rahman Al-Ghamri said he saw a vision, before the operation, a plane crashed into a tall building. He knew nothing about it.

Shaykh: May Allah be blessed!

and notably:

UBL: We were at a camp of one of the brother’s guards in Qandahar. This brother belonged to the majority of the group. He came close and told me that he saw, in a dream, a tall building in America, and in the same dream he saw Mukhtar teaching them how to play karate. At that point, I was worried that maybe the secret would be revealed if everyone starts seeing it in their dream. So I closed the subject. I told him if he sees another dream, not to tell anybody, because people will be upset with him.

(Another person’s voice can be heard recounting his dream about two planes hitting a big building).

For your in-depth reading pleasure, see Iain R. Edgar, The Inspirational Night Dream in the Motivation and Justification of Jihad if you can get past the paywall…

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Vlahos quotes Albert Hourani, A History of the Arab Peoples, on this point — I’ll present my own version of that quote here, because it describes a mindset that, mutatis mutandis, many of our opponents share to this day:

It was commonly held, in all cultures before the modern age, that dreams and visions could open a door into a world other than that of senses. They might bring messages from God; they might disclose a hidden dimension of a person’s own soul; they might come from jinns or devils. The desire to unravel the meaning of dreams must have been widespread, and was generally regarded as legitimate; dreams told us something which it was important to know.

Dreams are “outside the box” of waking reality — and we need to learn to appreciate the force of dream logic, if we want to think outside our own western prejudices, and inside our adversaries’ heads…

[ by Charles Cameron — forms & patterns, pattern recognition & creative leaps, creative leaps & connecting dots, connecting dots & node-and-edge mapping — node-and-edge mapping, link charts and Sembl-HipBone games ]
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There’s no “actionable intelligence” in that tweet, but it recognizes a pattern, it makes a fine creative leap. And given the chance, that’s something bright minds do naturally, and enjoy doing, and is away more important than we think.

Yestedrday I was watching Manhunt pretty closely for an upcoming Zenpundit review, and noticed that some of the most significant quotes in the film were absent from CNN’s transcript. One gap I noticed had to do with the descriptions of the analytic process, and in particular some of the things Cindy Storer said. I’ll quote this one, which goes to the heart of the matter, but there’s plenty more left for me to chew over with you later. Here she goes:

Even in the analytical community there’s a relatively smaller percentage of people who are really good at making sense of information that doesn’t appear to be connected. So that’s what we call pattern analysis, trying to figure out what things look like. And those people, you really need those people to work on an issue like terrorism, counternarcotic, international arms trafficking, because you’ve got bits and pieces of scattered information from all over the place, and you have to try to make some sense of it. … That takes this talent, which is also a skill, and people would refer to it as magic — not the analysts doing it, but other people who didn’t have that talent referred to it as magic.

That’s a pretty exact description of what the Sembl game will eventually teach people, once it comes out of the museum prototype and onto the web — but let’s back it up with a quick quote from Wittgenstein:

A surveyable representation produces precisely that kind of understanding which consists in ‘seeing connections’ [Zusammenhänge sehen]. Hence the importance of finding and inventing connecting links. Hence the importance of finding and inventing intermediate links.

That’s from Philosophical Investigations, 122, and it’s a higher altitude / more abstract view — but it’s also the very heart of network thinking, seeing processes not just in terms of isolated nodes but of the connections between them.

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Seeing connections — connecting the dots — happens in lines and leaps. That is to say, it can happen according to the usual linear way of thinking, the dogged 99% of perspiration that people talk about — or according to the far less common lateral move or creative leap, which moves by analogy, which is to say by pattern recognition, by the perception of similarities of form.

That’s the 1% we call inspiration. That’s the magic.

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So a whole lot of patterning was going on in my twitter-stream today, and I thought I’d show you.

First, there was the parallel between the names Mokhtar Belmokhtar and Jean Valjean (above). If you’re hunting either fellow, the parallelism isn’t going to yield a useful clue — but the mode of recognition is what matters, and the reason its such a rare mode is precisely because it’s playful. It plays with forms — in this case, the forms of the two names — without regard for practicality.

And yet this playful spirit is what brought us Weil‘s conjecture and Pierre Deligne‘s Abel Prize, and the Taniyama-Shimura conjecture and Wiles‘ proof of Fermat’s Last Theorem.

Serious playfulness is key… to serious, magical breakthroughs. In any and all domains.

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With that in mind, here are the rest of the patterns I recognized in todays feed.

Let’s start with self-reference, which can hardly get more succinct than the hackers hacked:

There’s also a self-referential paradox at work in the question of a defendant appearing in his own defense — something that gives judges pause, because they see how tightly the serpent is chasing its own tail. Defendant defends self, From Raff Pantucci:

The saddest self-reference of the morning’s tweets was this one, which could be encapsulated as storm-chaser chased by storm:

Even tragedy can take self-referential form.

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But lets move on to Turkey, which provided a rich dividend:

There was this problem:

Turkish I couldn’t read, Dutch I can more or less make out — but for an English tweet making the same point let’s go to Zeynep Tufekci, who has expertise in both matters Turkish and matters Internet, and tweets about Erdogan disapproving of tweeting:

Tufekci again, this time catching an even neater self-reference which doesn’t quite pan out — because, as she says, PM Erdogan is not the same as @RT_Erdogan:

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While we’re on Turkey, this tweet about Tienanmen, Tahrir and Taksim Squares gave us another example of a bright mind catching a hint of pattern…

And what a neat rejoinder!

All of the above is quite useless, entirely playful — and of deep interest if creativity and insight matter…

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Finally, I’d like to go someplace quiet and bathe in peace. This tweet, featuring a poem by a Korean zen master, does the trick nicely:

AN appreciative bow to Gwarlingo for that one…

[ by Charles Cameron — thinking more in terms of challenge than of threat, and skipping via Chicago Law, Everest, and Handel’s Messiah to a Venn diagram of the workings of conscience ]
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Well, I don’t always read the Chicago Law Review cover to cover, or even at all to be honest — but I confess I did like this opening paragraph from George Loewenstein† & Ted O’Donoghue†† (love those daggers after your names, guys):

If you ever have the misfortune to be interrogated, and the experience resembles its depiction in movies, it is likely that your interrogator will inform you that “we can do this the easy way or the hard way.” The interrogator is telling you, with an economy of words, that you are going to spill the beans; the only question is whether you will also get tortured — which is the hard way. In this Essay, we argue that much consumption follows a similar pattern, except that the torturer is oneself.

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Here’s the easy vs hard contrast I was thinking about as I googled my way to the Law Review — as you’ll see, it has nothing to do with interrogation:

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So, a little background. Jason Burke has been covering Everest for The Guardian lately, since it has been almost exactly sixty years since Hillary and Tenzing were the first to “conquer” the highest peak on earth — and one of his reports caught my eye — Everest may have ladder installed to ease congestion on Hillary Step:

It was the final obstacle, the 40 feet of technical climbing up a near vertical rock face that pushed Sir Edmund Hillary to the limit. Once climbed, the way to the summit of Mount Everest lay open.

Now, almost exactly 60 years after the New Zealander and his rope-mate, Sherpa Tenzing Norgay, stood on the highest point in the planet, a new plan has been mooted to install a ladder on the famous Hillary Step, as the crucial pitch at nearly 29,000ft has been known since it was first ascended. The aim is to ease congestion.

That’s what the upper panel, above, is all about — and I think it contrasts nicely with the bottom panel, which shows a rurp. Should you need one, you can obtain your own Black Diamond rurp here.

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Rurps are awesome. Here are two descriptions of them, both taken from the mountaineering literature, and neither one of them focusing in too closely on the poetry of the name…

Steve Rope, Camp 4: Recollections of a Yosemite Rockclimber, p. 107:

Chouinard’s “rurp” was obviously something special. An acronym for “realized ultimate reality piton,” this ludicrously small fragment of heat-treated steel opened our eyes to untold possibilities.

and Chris Jones, Climbing in North America, p. 273:

It was about the size of a postage stamp. The business end was the thickness of a knife blade and penetrated only a quarter-inch into the rock. With several of these Realized Ultimate Reality Pitons, or rurps, Chouinard and Frost made the crux pitch on Kat Pinnacle (A4). It was the most difficult aid climb in North America.

Chouinard named this postage-stamp-sized thing the realized ultimate reality piton (RURP) because if you willingly and literally hang your life on that quarter-inch of steel, you’re liable to realize, well, ultimate reality.

Zen — yours for $15 and exemplary courage.

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Here’s my question: should we make the hard way easier?

When is that a kindness, and when is it foolish?

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In its own way, of course, a rurp is an assist — it makes the hard way a tad easier for the serious climber.

As indeed would the proposed “ladder” on Everest: here’s why it might be not-such-a-bad idea:

This year, 520 climbers have reached the summit of Everest. On 19 May, around 150 climbed the last 3,000ft of the peak from Camp IV within hours of each other, causing lengthy delays as mountaineers queued to descend or ascend harder sections.

“Most of the traffic jams are at the Hillary Step because only one person can go up or down. If you have people waiting two, three or even four hours that means lots of exposure [to risk]. To make the climbing easier, that would be wrong. But this is a safety feature,” said Sherpa…

Besides, the idea is to set it up as a one-way street…

Frits Vrijlandt, the president of the International Mountaineering and Climbing Federation (UIAA), said the ladder could be a solution to the increasing numbers of climbers on the mountain.

“It’s for the way down, so it won’t change the climb,” Vrijlandt told the Guardian.

Ah, but then there’s human nature to consider:

It is unlikely, however, that tired ascending climbers close to their ultimate goal will spurn such an obvious aid at such an altitude.

Bah!

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Shouldn’t we just level the top off, as Handel and Isaiah 4.4 suggest, and as we’re doing in the Appalachians?

A little mountaintop removal mining, a helipad, and voilà — even I could make it to the summit!

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But to return to Loewenstein† & O’Donoghue†† — their paper’s full title was “We Can Do This the Easy Way or the Hard Way”: Negative Emotions, Self-Regulation, and the Law — how can a theologian such as myself resist a diagram such as this?

[ by Charles Cameron — a storm in a tea-kettle, various resemblances to Hitler, how Pudovkin perceived and practiced montage, what happened when the talkies came along, and four faces of Christ ]
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It begins with something as innocent ad a tea kettle:

Does this otherwise innocuous tea kettle resemble Hitler? Does it look enough like Hitler to merit JC Penney withdrawing it from sale?

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Let’s take a look at a couple of other “resemblances to Hitler”:

Who most resembles Hitler — Chaplin, or Stalin?

On the face of it, that’s an easy question. If I were to just ask you the question “who is most like Hitler” in words, you might very well say Stalin, or Pol Pot perhaps — or, I suppose, if you were very focused on World War II and the Axis leaders, Mussolini.

And if I asked you “who looks most like Hitler?” you might well say Charlie Chaplin — but you’d be “thinking visually” in terms of appearances, rather than “verbally” in terms of meanings.

So there are at least two different ways someone can resemble Hitler — in terms of appearance, and in terms of behavior.

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We don’t notice our own noses most of the time, even though they’re within our field of vision — and it’s a bit like that with likeness. We don’t have a grammar of resemblance, and that’s part of what I want to explore here, in drawing your attention to these two ways (at least) in which we can think of someone resembling Hitler.

Placing two pictures side by side — Charlie Chaplin and Hitler, Hitler and Joseph Stalin — gets us to think a bit about the parallelisms and oppositions. And that’s a large part of what my DoubleQuotes format is good for. I am interested in what the mind does with juxtapositions, and I’m interested in getting us able to hold two contrasting thoughts in mind at the same time. As F Scott Fitzgerald said:

The test of a first-rate intelligence is the ability to hold two opposed ideas in mind at the same time and still retain the ability to function.

I’m in two minds as to whether he’s right, of course.

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So montage. So the beginnings of Russian cinema, and the great directors of the silent era in film, Vsevolod Pudovkin and Sergei Eisenstein.

Pudovkin wrote quite a bit about montage, about what he called relational editing, telling us:

editing is not merely a method of the junction of separate scenes or pieces, but is a method that controls the “psychological guidance” of the spectator.

He talked about five modes of editing, getting close to the foundations of a grammar of resemblance of the kind I mentioned above — contrast, paralleliem, symbolism, simultaneity and leit-motif. He said, for instance:

Suppose it be our task to tell of the miserable situation of a starving man; the story will impress the more vividly if associated with mention of the senseless gluttony of a well-to-do man.

and went on:

it is possible not only to relate the starving sequence to the gluttony sequence, but also to relate separate scenes and even separate shots of the scenes to one another, thus, as it were, forcing the spectator to compare the two actions all the time, one strengthening the other.

Under the heading of Symbolism, he noted:

In the final scenes of the film Strike the shooting down of workmen is punctuated by shots of the slaughter of a bull in a stockyard. The scenarist, as it were, desires to say: just as a butcher fells a bull with the swing of a pole-axe, so, cruelly and in cold blood, were shot down the workers.

I don’t suppose I’m alone in thinking here of the ending of Coppola‘s Apocalypse Now — and I doubt Coppola would have been unaware of the tribute he was paying to one of the early masters of cinematography, either. And what doe Pudovkin say about the symbolic editing together of the shooting of workmen punctuated by the slaughter of a bull?

This method is especially interesting because, by means of editing, it introduces an abstract concept into the consciousness of the spectator without use of a title.

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All this, of course, during the silent era. And when the talkies begin…

After the advent of the talking pictures, Eisenstein, Pudovkin, Alexandrov and Vertov issue a statement, attempting to salvage the emotional impact of montage which is in danger of being capsized by the oh so new and glittery charm of verbals — of people talking:

Only a contrapuntal use of sound in relation to the visual montage piece will afford a new potentiality of montage development and perfection.

The first experimental work with sound must be directed along the line of its distinct nonsynchronization with the visual images. And only such an attack will give the necessary palpability which will later lead to the creation- of an orchestral counterpoint of visual and aural images

You see what’s going on here? Eisenstein, Pudovkin, Vertov want the mind to be working on two tracks of ideation at once — a visual track, full of emotional impact, and a verbal track, in counterpoint to the visual.

They want us to be able “to hold two opposed ideas in mind at the same time” — not in synchrony but in counterpoint.

So this business of juxtaposition, of contrapuntal thinking, goes quite deep, and it’s my contention that it’s a skill we need both to develop and to understand — hence my interest in building a grammar of resemblance, of rhyme, of fugue, of graphic match, of equation.

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One final example. If the “likeness of Hitler” example confronted us with the “nature of likeness” as between facial resemblance and similarities of behavior, this next instance will deal more with “evidence of likeness”:

Here’s the question: are these “real” likenesses?

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The two likenesses above are both of interest as possible “likenesses of Christ” — the top one taken from the Shroud of Turin, the lower one allegedly photographed in the snow, perhaps in China. The image on the Shroud might be a sort of “photographic negative” of the actual face of man a crucified two thousand years ago — and scientific techniques may or may not offer us evidence as to that likelihood. The other image — supposedly of the face of the same Christ, this time seen and recognized by a photographer in shadows on snow — how does one check the provenance of an image like that?

We don’t have a photographic record of what Christ looked like to compare our own images with — unless the Shroud turns out to offer us just that — so it’s likely we’re back at the distinction first drawn by theologians over a century ago, between “the Jesus of History” and “the Christ of Faith”.

Consider the two images below, neither one perhaps what a camera might have seen if a photographer could time-travel back two thousand years, but each suited to the people for whom it was produced — in China, in Africa:

The Christs these two images evoke come from a different mode of seeing to the images captured in biometric scans and on ID cards — yet they are well-suited for devotion and inspiration…

E.O. Wilson 

Last summer, eminent sociobiologist E.O. Wilson published an article in Harvard Magazine:

On the Origins of the Arts 

….By using this power in addition to examine human history, we can gain insights into the origin and nature of aesthetic judgment. For example, neurobiological monitoring, in particular measurements of the damping of alpha waves during perceptions of abstract designs, have shown that the brain is most aroused by patterns in which there is about a 20 percent redundancy of elements or, put roughly, the amount of complexity found in a simple maze, or two turns of a logarithmic spiral, or an asymmetric cross. It may be coincidence (although I think not) that about the same degree of complexity is shared by a great deal of the art in friezes, grillwork, colophons, logographs, and flag designs. It crops up again in the glyphs of the ancient Middle East and Mesoamerica, as well in the pictographs and letters of modern Asian languages. The same level of complexity characterizes part of what is considered attractive in primitive art and modern abstract art and design. The source of the principle may be that this amount of complexity is the most that the brain can process in a single glance, in the same way that seven is the highest number of objects that can be counted at a single glance. When a picture is more complex, the eye grasps its content by the eye’s saccade or consciously reflective travel from one sector to the next. A quality of great art is its ability to guide attention from one of its parts to another in a manner that pleases, informs, and provokes

This is fascinating.  My first question would be how we could determine if the pattern of degree of complexity is the result of cognitive structural limits (a cap on our thinking) or if it represents a sufficient visual sensory catalyst in terms of numbers of elements to cause an excitory response (neurons firing, release of dopamine, acetylcholine etc. ) and a subsequent feedback loop. Great art, or just sometimes interesting designs exhibiting novelty can hold us with a mysterious, absorbing fascination

Later, Wilson writes:

….If ever there was a reason for bringing the humanities and science closer together, it is the need to understand the true nature of the human sensory world, as contrasted with that seen by the rest of life. But there is another, even more important reason to move toward consilience among the great branches of learning. Substantial evidence now exists that human social behavior arose genetically by multilevel evolution. If this interpretation is correct, and a growing number of evolutionary biologists and anthropologists believe it is, we can expect a continuing conflict between components of behavior favored by individual selection and those favored by group selection. Selection at the individual level tends to create competitiveness and selfish behavior among group members—in status, mating, and the securing of resources. In opposition, selection between groups tends to create selfless behavior, expressed in
greater generosity and altruism, which in turn promote stronger cohesion and strength of the group as a whole 

Very interesting.

First, while I am in no way qualified to argue evolution with E.O. Wilson, I am dimly aware that some biological scientists might be apt to take issue with Wilson’s primacy of multilevel evolution. As a matter of common sense, it seems likely to me that biological systems might have a point where they experience emergent evolutionary effects – the system itself has to be able to adapt to the larger environmental context – how do we know what level of “multilevel” will be the significant driver of natural selection and under what conditions? Or does one level have a rough sort of “hegemony” over the evolutionary process with the rest as “tweaking” influences? Or is there more randomness here than process?

That part is way beyond my ken and readers are welcome to weigh in here.

The second part, given Wilson’s assumptions are more graspable. Creativity often is a matter of individual insights becoming elaborated and exploited, but also has strong collaborative and social aspects. That kind of cooperation may not even be purposeful or ends-driven by both parties, it may simply be behaviors that incidentally  help create an environment or social space where creative innovation becomes more likely to flourish – such as the advent of writing and the spread of literacy giving birth to a literary cultural explosion of ideas and invention – and battles over credit and more tangible rewards.

Need to ponder this some more.