Posted by Charles Cameron on 24th March 2015 (All posts by Charles Cameron)
[ Reposted from Zenpundit ICYMI there — on conveying the experience of the eschatological — on the way to better understanding the allure of IS ]
WE ARE ENTERING PHASE TWO:
I think we’re entering Phase Two of our conversations about Islamist eschatology.
In Phase One, the task was to point out that apocalyptic scriptures and scriptural interpretations were a feature of Al-Qaida discourse, and specifically used in recruitment, and this phase was necessary because apocalyptic movements, in general, are all too easily dismissed by the secular mind until “too late” — think Aum Shinrikyo in Tokyo, the Branch Davidians in Waco, Heaven’s Gate in Rancho Santa Fe.
With GEN Dempsey declaring that IS holds an “apocalyptic, end-of-days strategic vision”, with Graeme Wood describing that vision in a breakthrough article in The Atlantic, with Jessica Stern and JM Berger making the same point forcefully in their ISIS: The State of Terror, and with Will McCants promising us a book specifically about the eschatological dimension of IS, that need may now have passed.
In my view, the salient points to be made in Phase Two are:
that the apocalyptic ideology of IS has strategic implications that there’s a largely and unwisely ignored area of religious studies dealing specifically with eschatological violence, and that the sense of living in eschatological time is viscerally different — I’ve termed it a “force multiplier”
In particular, IS strategy is likely to draw in part on the specifically eschatological last hundred pages in Abu Musab al-Suri‘s 1600-page Call to Global Islamic Resistance. As I noted in my review of Jean-Pierre Filiu’s Apocalypse in Islam, Filiu himself states there is “nothing in the least rhetorical about this exercise in apocalyptic exegesis. It is meant instead as a guide for action”. While Filiu devotes several pages to it, Jim Lacey ignores it completely in his A Terrorist’s Call to Global Jihad: Deciphering Abu Musab al-Suri’s Islamic Jihad Manifesto, commenting only, “Where appropriate, we have also removed most of the repetitive theological justifications undergirding these beliefs” — see my review of Lacey for the Air force Research Institute.
I’ll deal with the religious studies literature on violent apocalyptic movements in a future post.
This post is my first attempt at addressing the feeling engendered by being swept up in an “end times’ movement. I foresee this as my major upcoming area of interest and future contributions.
There’s an extraordinary paragraph in Seduction of the Spirit by Harvey Cox, the prominent Harvard theologian, in which he tells us what the world’s next great encyclopedic work on religion might be like — using the analogy of Thomas Aquinas‘ Summa Theologica in a decidedly post-psychedelic age:
Thus the next Summa might consist not of a thousand chapters but of a thousand alternative states of being, held together not by a glued binding but by the fact that all thousand are equally real.
Imagine what kind of world it would be if instead of merely tolerating or studying them, one could actually be, temporarily at least, a Sioux brave seeing an ordeal vision, a neolithic hunter prostrate before the sacred fire, a Krishna lovingly ravishing a woodsful of goat girls, a sixteenth-century Carmelite nun caught up in ecstatic prayer, a prophet touched by flame to go release a captive people…
Religious experience is as wide, and in fact as wild as that, and the lives and world views of a Black Elk, a Teresa of Avila, an incarnation of Vishnu and an Isaiah are as different as cultures can be, united only in the degree of their focus. Cox can list them, he can invite us to consider their experiences in turn, but he cannot entirely bring us into each of their lives. Between them and his readers is a distance not only of cultural imagination, but of conviction, of tremendous passion.
In Fiction as the Essence of War, George Vlachonikolis wrote on War on the Rocks recently:
Coker reveals the struggle of many a veteran by asking: “how can someone who was there tell others what it was like? Especially if they can’t find a moral?” This is a thought that will resonate with anybody with a wartime experience. As for me, my 6 years in the Army has now all but been reduced to a handful of dinnerpartyfriendly anecdotes as a consequence of this plight.
Stern & Berger, on page 2 of their book, ISIS: The State of Terrorism, write:
It is difficult to properly convey the magnitude of the sadistic violence shown in these videos. Some featured multiple beheadings, men and women toether, with the later victims force to watch the irst die. In one video, the insurgents drove out into the streets of Iraq cities, pile out of the vehicle, and beheaded a prisoner in full view of pedestrians, capturing the whole thing on video and then driving ogg scot-free.
Some things are just hard to explain in a way that viscerally grips the reader, engendering rich and deep understanding.
The power of religion is one of them, and that’s true a fortiori of the power of its extreme form, that of those who are “semiotically aroused” — in Richard Landes‘ very useful term — by the power of an “end times” vision.
I have quoted the first paragraph of Tim Furnish‘s book, Holiest Wars, often enough already, and I’ll quote it again for shock value — I don’t think it’s the sort of analogy that can be “proven” or “refuted”, but it gives a visceral sense of the importance of identifying an Islamist jihadist apocalyptic movement as such, and understanding what that implies:
Muslim messianic movements are to fundamentalist uprisings what nuclear weapons are to conventional ones: triggered by the same detonating agents, but far more powerful in scope and effect.
And Richard Landes in Fatal Attraction: The Shared Antichrist of the Global Progressive Left and Jihad gives us a sense of how an apocalyptic undercurrent works:
It is a great mistake to suppose that the only writers who matter are those whom the educated in their saner moments can take seriously. There exists a subterranean world where pathological fantasies disguised as ideas are churned out by crooks and halfeducated fanatics for the benefit of the ignorant and superstitious. There are times when this underworld emerges from the depths and suddenly fascinates, captures, and dominates multitudes of usually sane and responsible people, who thereupon take leave of sanity and responsibility. And it occasionally happens that this underworld becomes a political power and changes the course of history.
A FIRST APPROXIMATION:
Let me take a first stab at indicating — by analogy — the level of passion involved:
Cox writes of prophecy, Sylvia Plath of electroshock treatment. In her poem, The Hanging Man:
By the roots of my hair some god got hold of me.
I sizzled in his blue volts like a desert prophet.
And her description of the same experience in her novel The Bell Jar is no less, perhaps even more powerful — note also the “end times” reference:
I shut my eyes.
There was a brief silence, like an indrawn breath.
Then something bent down and took hold of me and shook me like the end of the world. Whee-ee-ee-ee-ee, it shrilled, through an air crackling with blue light, and with each flash a great jolt drubbed me till I thought my bones would break and the sap fly out of me like a split plant.
Let me suggest to you:
Many IS members feel they have been shaken “like the end of the world” and live and breathe in “an air crackling with blue light”.
The illustration at the head of this post is one of many from The Beatus of Facundus, itself one of many brilliantly illustrated versions of Beatus of Liebana‘s commentary on Revelation. I was first exposed to Beatus by an article Umberto Eco wrote for FMR magazine. Eco also mentions the Beatus in Name of the Rose, and indeed wrote a most desirable book on the topic.