Originally posted, here.
Tuesday, 16 December 2014
A revised version of our 2008 paper and translation of the Birhatiya conjuration oath. Also found, here.
Listen to my recitation of the Birhatiya
Listen to my recitation of the Birhatiya
Tuesday, 9 December 2014
Sunday, 30 November 2014
Below is our provisional translation (together with a basic transcription of the Arabic text) of Suhrawardī's Oration of the Supreme Sanctification for each day based on the Aya Sofia 2144 MS (folios 20a-21a) of his Book of the Spiritual Influxes and Sanctifications (al-wāridāt wa al-taqdīsāt), which has at least twice now been mentioned on this blog in the past. In the Arabic transcription, words unclear in the MS or ones which should be in the text have been placed inside angle brackets <>. In the English translation, words with more than one possible translation have been placed between a slash / while expanded readings have been placed inside square brackets [ ].
It should be underscored that both the translation and the transcription are provisional. It is hoped that in the near future a better reading will be made available especially in light of Jalaluddīn Muhammad Malakī’s forthcoming critical edition of these prayers (as the 10th volume of his projected fourteen volume critical edition of the complete works of Suhrawardī) based on an earlier parallel Arabic text and Persian translation of some of these prayers (which is not a complete collection) published as sitāyish va nīyāyish: panj risālih az shaykh-i-ishrāq (Tehran: 1389 solar). It should be noted that a PDF of Aya Sofia 2144 was supplied to Jalaluddīn Muhammad Malakī in early 2013 by us directly in email where he indicated the existence of MSS in Iran (beyond those already known about in Turkey and the others recently indicated by John Walbridge in his 2011 piece), which earlier in 2010 we had been told in email by Nasrollah and Reza Pourjavady (that other than within the margins of the lithograph edition of Mullā Sadrā’s glosses on Ḥikmat al-Ishrāq) did not, to their knowledge, exist in Iran. Based on this, and other more recent developments, it may appear that thus far uncatalogued MSS of Suhrawardī’s prayers may in fact exist in Iran after all.
As the title by the scribe indicates, this is among the daily Illuminationist prayers that, unlike the others in the collection, is meant to be recited daily. Its subject is the Light of lights, the God of gods, and is the second of the prayers in the collection addressed to the Supreme.
The Oration of the Supreme Sanctification for each day
High art Thou, our Master! From Thee is the Peace and to Thee is the peace, O Necessary Existence in the totality of all intentions! There is no necessity in existence other than Thee, for Thou art the God of gods; and there is no other god alike in all the worlds equal unto Thee! Thou art unified within the Utmost Elevated Glory and the Most Mighty Scintillance of Light! O Father/Progenitor of the Most Great realm of divinity! The Most Victorious Light! The Supreme Majesty! The Most Complete Perfection! The All-Pervasive Being! The Most Incandescent and Free All-Expansive Simplicity! The Most Noble Splendor! The Most Perfect Tremendousness! The Most Manifest Radiance! The Utmost Potency of Greatness! The Most Beneficent Excellence! The Omnipresent Sovereign! The utmost Clarity of Beauty! The Most Magnificent Encounter! The Empyrean of Holiness and the Purified Kingdom!
Glorified art Thou, O Originator of all! The First of all firstness! The Initiator of all initiations! The Existentiater of the totality of all haecceties and the Manifester of all ipseities! The Cause of causes! The Activator of all wonders and whatsoever is more wondrous than any wonder! Adept at all subtleties and whatsoever is more subtile than any subtlety! O God of all active-intelligences, those quintessences abstracted from the material substances, the loci and the dimensions, who are the Victorial Lights of differentiation in the totality of the Perfect, Most Proximate directions! O God of the created intelligent souls which have descended into their places and impressions within managing bodies and connected forms, and tangential beneficiaries, within the intelligible world! From Thee is the initiation and to Thee is the termination! The God of the Supreme Glory! The Heaven of heavens! The culmination of all indications of form and the totality of all noble, magnificent, divine, planetary-celestial bodies! Impervious to the vicissitudes of corruption or its lofty, luminous radiations [of decay?]! God of the particularizations by their simplicities and their compositions!
Blessed art Thou, O God, O Living, O Peerless, O Glorified, O Holy, O Lord of the Most Resplendent Supreme Concourse! O Light of the light, Fashioner of Durationless Perpetuity and the Aeons! From Thee is Pre-Eternity and from Thee is Post-Eternity, as Thou art the existentiater of whatsoever is described by accidentality or substantiality or multiplicity or unity or causality or effectuality, for towards Thee is the utmost culmination of all yearning desire! The quintessences of holiness are submerged within the oceans of Thy lights and the holy essences subsist by the variegated, life-giving rays of Thy Essence, adsorbed by Thy encompassment, for Thou art elevated beyond the totality of all immutable proofs! Thy Light is that which is endless, nor can anything subdue Thee, nor can the separation among things veil the intensity of Thy manifestation! Nor can the perfection of Thy luminescence be diminished/equalized by the divine, abstracted Victorial Lights among the progenitors or the material substances, and neither by any opposite or any hinderer nor by anything ephemeral!
Nor can the articulated appraisals of humanity, whether by their praises or by their eulogies, within their stations of limitation, provide the least estimation to His Perfections, for how can praise and laudation be enumerated by one drowned in the lights of His Victory and obliterated by the resplendence of His Most Mighty station of Glory? The ascribers of attributes are paralysed in describing its least station; and whosoever has feigned to ascribe quality or quantity or place or situation or dimension or an accident among accidents or an attribute among the attributes has become an infidel unless it be for the [reasons of] requisite locutions of phrase or for the purposes of their own understanding!
Thou art beyond all excellences, all dignities and all perfections! Thou art God, who no other He is there except Him, the Light of lights, the One Praised via negation/apophasis! Here am I, O God, here am I! Towards Thee the pure quintessences are split asunder, the guardians of created existences are subjugated by Thy hands, whilst the untainted souls place their full trust in Thee! Thou art without end, and Thou speakest to me by the gnosis of Thy august secrets, and Thou aidest me by the Light and enliveneth me by the Light and gathereth me together by the Light! I beseech Thee the yearning desire of Thy encounter and the complete spiritual submersion via the reflective meditation of Thy Greatnesses! Make victorious, O God, the people of Light and the illumination, and bless them and sanctify them, and us also, towards the post-eternity and towards the durationaless perpetuity of eternal perpetuities! Amen!
وارد تقديس الاعلى لكلّ يوم
تعاليت مولانا منك السّلام و اليك السّلام <يا> واجب الوجود مع جميع الوجوه لا واجب في الوجود إلّا غيرك و انت اله الالهة <و> لا اله للعالمين سوك توحّدت بالمجد الارفع و السنآء الاعظم <يا> والد اللاهوت الاكبر و النّور الاقهر و الجلال الاعلى و الاكمال الاتمّ و الجود الاعم و الاحرة الابسط و البهاء الاشرف و <العزّ> الاكمل و <الضياء> الاظهر و الكبرياء الاقوّى و الطول الافضل و الملك الاوسع و الجمال الابرئ و اللقاء الاكرم و الجبروت المقدس و الملكوت <المطهر> سبحانك مبدع الكلّ <و> اوّل الاوايل <و> مبداء المبادي <و> موجد جميع الماهيات و مُظهر كلّ الهويّات و مسبب الاسباب و ربّ الارباب و فعّال العجايب و ما هو اعجب من العجايب <و> متقن اللطايف و ما هو الطف من اللطايف <يا> اله العقول الفعالة الذّوات المجردة عن المواد و الامكنة و الجهات الّتي هي الانوار القاهرة المفارقة من جميع الوجوه الكاملون الاقربون <يا> اله النفوس الناطقة البرية عن حلول المكان و الانطباع في الاجسام المدبرة <و> الاجرام بِالتصال و المماسة المستفيدة من العالم العقلي منك مبداها و اليك منتهاها و اله المجد الاعلى <و> سما السّماوات <و> منتهى الاشارات الجسمية و جميع الاجسام الشّريفة الكريمة الالهية الفلكية <و> ممتنعة الخرق الفساد و اضؤآها المنيرة الرفعية و اله <المتذريات> <ببساطها> و مركبتها تباركت اللهمّ يا حيّ يا قيّوم يا سبوح يا قدّوس يا ربّ الملاء الانور الاعلى يا نور النّورصانع السّرمد و الدّهور منك الازل و منك الابد و انت موجد كلّ ما اتصف بعرضية او جوهرية او كثرة او وحدة او علة او معلولية و اليك نهاية الرّغبات غرقت ذوات المقدسين في ابحر انوارك و اتك عيون القدس بشعاع ذاتك العاشى المفرق و مازتك باحاطة و انت متعالي بجميع الاثبات نورك الذي لا يتناهي و لا بقهرك شئ من الاشياء و ليس يفصل عند شئ احتجبت بشدّة ظهورك و كمال نورانيتك ليس لمعتدل الانوار القاهرين اللاهوتين المجرّدين عن الابوين و المواد و لا ضدّ و لا ممانع و لا زوال و لا يقدر البشر ان يحمدوا او يمدحوا اقلهم مرتبة على ما يلتق بكماله فكيف يحمد و يحصي ثناء من في نور قهره و انطمس ضياء مجده اعظم طبقة عجز الواصفون عن وصف اصقرها <و> كفرت من زعم ان لك كيفية او كميّة او ايناً او وضعاً او حجماً او عرضاً من الاعراض او وصفاً من الاوصاف الا لضرورة العبارة و التفهيم انت فوق الفضيلة و الشّرف و الكمال انت الله <الذي> لا هو الا هو نور الانوار المحمود بالسلب لبيك اللهمّ لبيك اشاقت الذّوات الطّاهرات اليك و خضعت ارقاب الموجودات بين يديك توكلت النّفوس الزّكيات عليك انت لا <نهائي> و تكلمني بمعرفة اسرارك الشّريفة و تايّدني بالنّور و تحييئني بالنّور و تحشرني بالنّور اسألك الشّوق الى لقايك و الانغماس في تأمل كبريايك انصر اللهّم اهل النّور و الاشراق و باركهم و قدّسهم و ايانا الى الابد و الى دهر الداهرين آمين
Friday, 21 November 2014
A Light Illuminating from the Dawn of Pre-Eternity and shedding its traces upon the Talismanic-Temples of Unicity!
~ Imām ʿAlī ibn Abī Ṭālib (a.s.), the ḥadīth kumayl/ḥadīth al-ḥaqīqa (my trans.)
O God of all gods, come to the aid of the people of Light, give the victory to the people of Light, and guide the light unto the Light!
~ Shihābuddīn Yaḥyā Sohravardī (d. 1191 CE), the Book of Spiritual Influxes and Sanctifications (al-wāridāt wa al-taqdīsāt) (my trans.)
Iranian Islamic civilization, as a deeply pious, traditional civilization, is primarily theocentric in its intrinsic worldview and as such approaches all elements of high culture (such as art and architecture) from this pivoting perspective. Resonating with the most ancient pre-Islamic Iranian ontologies of the universe, the Qur’ān itself proclaims God to be “the light of the heavens and the earth” (24:35). Given this, it is in reference to light –- or more precisely, rather, the metaphysics of light -- as the initiating premise, as well as conclusion, that discussions of Iranian sacred geometry need to proceed. Within Iranian Islamic metaphysics, from Sohravardī to Mullā Sadrā Shīrāzī (d. 1640), light and existence (vojūd, hastī) are often juxtaposed as interchangeable concepts. It is only in their analytic definitions as to whether light constitutes a definable essence (ʿayn, māhīyat), or transcends such categorization, where these philosophers and their successors sharply differ amongst each other. But nevertheless all are agreed that light is existence and existence is light.
That stated, the entire spectrum of Iranian Islamic art and architecture, in all of its assorted periods and facets is, from first to last, firmly rooted in a gnosiology; that is, the esoteric, the mystical and theosophical approach to the religious life. Without an adequate grasp of this fundamental guiding axiom and approach, Iranian Islamic art and architecture would otherwise remain an opaque and hermetically sealed subject matter to any intelligent discussion. Light (Avestan uštra/raoša, Arabic nūr) –- being that primary reality, image, symbol and metaphor which is the most central and polar leitmotif informing the whole trajectory of Iranian spirituality from Zarathushtra to Sohravardī, Hāfez and beyond, and throughout posited as the divine substance itself –- becomes in the sacred geometry of Iranian Islamic art and architecture (whether immediately grasped or not) the central narrative (nay, the key) to its explanation: it is its tavīl, the inner hermeneutic revealing its ultimate source and origins. In other words, looked at another way, those dazzling patterns and absorbing geometric tapestries of sacred geometry constituting the formal ornamentation of Iranian Islamic art and architecture are to be taken as fractals of light, as it were descending (or, cascading, rather) from eternity, and instantiated into forms within the space-time continuum of material manifestation and recorded into those frames of iconic representation. If the actual structural composition of a given piece is to be taken as its proper form (ṣūrat), then its patterns of intricate geometric designs are to be seen as its meaning (maʿnā): the hallmark or imprint of its luminosity and radiance as such.
Now, the science of sacred geometry, as an initiatic scientia sacra (sacred science) par excellence, is intended to orient its subject towards the eternal and by so orienting this subject to rip off the veils of mundane reality and reveal and manifest thereby the already-always transcendent in the here-and-now. In this Iranian Islamic gnosiological worldview, such orientation is always towards the Orient of Light (mashriq-i-nūr), that dawning place of the divine illuminations, which in the Iranian Islamic metaphysical diction is designated as being the angelic world (malakūt), the realm of communication between the material and divine realms. At base, these intricately beautiful patterns and designs seek to communicate deeply the dematerialization of matter and the perceptibility of the immaterial.
Simultaneously to such orientation towards the great beyond, this sacred geometry also then reveals the mathematical ratios and geometric harmonies imprinted by the atemporal within the temporal material realm of nature itself as those archetypal principles imminently animate within it; such that contemplation of such patterns, together with the verities behind them, now becomes the nexus and intersection (a situs) between the imminent and transcendent that then provides a veritable ladder to the soul’s elevation into eternity. Art and architecture, therefore, and sacred geometry specifically, are here both perceived and utilized as an amphibolous vehicle for the spiritual ascent into these realms beyond as well as simultaneously to garner information about the actual nature and inner mechanics of the universe itself, not to mention the harmonies and connections between these realms and worlds connected with each other. As such this sacred geometry is in all cases meant to illuminate and so to guide to its fundamental principle, which is light, whether in its material manifestation or in its principial transcendence.
An architectural structure from its top looking down appears completely organic, literally like a flower. From the bottom looking up to its dome, we are present to the expanses of the universe (or, multiverse, rather) in its ascending and expanding layers and hierarchies which finally converge into a single point in the dome’s center. From the top down we witness the worlds descending into being from this first principle, the Light of lights, while from the bottom we behold the return back to this principle. Such structures, from within and without, convey within architecture the entire emanationist metaphysical narrative and principles of the sophisticated Iranian Islamic gnostic mind. Here in such architecture the complexity and simplicity of the reality of light is captured in an eternal moment and etched into matter as a veritable contemplative device where sacred geometry becomes the locus revealing the ultimate.
To the positivist, linear and flat-land consciousness of contemporaries, architecture and sacred geometry functioning as the situs and locus for divine revelation and theophany is an absurd proposition, not because it is irrational but precisely because it is hyper-rational. But that is only so because such contemporary worldviews only straddle minds into certain circumscribed perspectives regarding the world, enclosing them into epistemic prisons of sorts, whereas the Iranian gnostic, by virtue of their perpetual orientation reinforced via such cultural artefacts, continues to perceive the theophanies of light “in the horizons and in themselves” (Qur’ān 41:53).
Saturday, 1 November 2014
In the Name of God the Compassionate, the Merciful!
O God, blessings and salutations be upon Muḥammad and the Family of Muḥammad! In the Name of the Lord of Ḥusayn! O Ḥusayn! O Ḥusayn! O Ḥusayn! Glorified art Thou, O Beloved of the Worlds! O God! Glorified art Thou, O God my God, glorified art Thou, I verily beseech Thee by Thy Splendor at its Most Splendid, and by Thy Beauty at its Most Beautiful, and by Thy Majesty at its Most Majestic, and by Thy Might at its supreme Might, and by Thy Light at its utmost Resplendence, and by Thy Mercy at its vastness, and by Thy Words at their most complete, and by Thy Perfection at its absolute Perfection, and by Thy Names by virtue of their supreme Greatness, and by Thy Grandeur at its Most Grandiose, and by Thy Will at its most conclusive, and by Thy Power through the power of which Thou hast overshadowed all things, and by Thy Knowledge at its most acute, and by Thy Speech at its most delightful, and by Thy Concerns which are most beloved of Thee, and by Thy Honour at its Most Honourable, and by Thy Sovereignty at its most permanent, and by Thy Dominion at its most magnificent, and by Thy Sublimity at its Most Sublime, and by Thy Benevolence at its most immemorial, and by Thy Versical-Signs at their most distinguished, and by Thy Empyrean, Thy Divinity, Thy Unity and Thy Ipseity; that Ye shed Thy blessings upon Ḥusayn and upon the blood of Ḥusayn and upon the corpse of Ḥusayn and upon the spirit of Ḥusayn and upon the light of Ḥusayn and upon the reality of Ḥusayn and upon the progeny and family of Ḥusayn, and upon the companions and martyrs upon the pathway of Ḥusayn, and upon the lovers and devotees upon the straight path of Ḥusayn, and upon all the believers and prostrators upon the dust of Ḥusayn from before and after! And curse, O God, all of the combined enemies of Ḥusayn in every moment, before every moment and after every moment in the eternities of post-eternities, O Lord of the Worlds!
8 Muḥarram 1436 AH/1 November 2014 CE
بِسم الله الرّحمن الرّحيم
اللهمّ صلّ و سلّم على محمّد و آل محمّد، بِاسم ربّ الحسين يا حسين يا حسين يا حسين سبحانك يا محبوب العالمين يا الله سبحانك يا الهي سبحانك اللهمّ انّي اسألك مِن بهائك بِابهائه و مِن جمالك بِاجمله و مِن جلالك بِاجلّه و مِن عظمتك بِاعظمها و مِن نورك بِانوره و مِن رحمتك بِاوسعها و مِن كلماتك بِاتمها و مِن كماك بِاكمله و مِن اسمائك بِاكبرها و مِن عزتك بِاعزها و مِن مشيئتك بِامضاها و مِن قدرتك بِالقدرة التي استطلتَ بِها على كلّ شئ و مِن علمك بِانفذه و مِن قولك بِارضاه و مِن مسائلك بِاحبها اليك و مِن شرفك بِاشرفه و مِن سلطانك بِادومه و مِن ملكك بِافخره و مِن علوّك بِاعلاه و مِن منّك بِاقدمه و مِن آياتك بِاكرمها و بِجبروتك و الوهيتك و وحدانيتك و هويتك ان تصلى على الحسين و على دمّ الحسين و على جسد الحسين و على روح الحسين و على نور الحسين و على حقيقة الحسين و على أولاد و آل الحسين و على أصحاب و شهداء على طريق الحسين و على احباء و محبّين على صراط المستقيم الحسين و على كلّ مؤمنين و ساجدين على تربة الحسين من قبل و من بعد و العن اللهمّ على اعداء الحسين كلّهم اجمعين في كلّ حين و قبل حين و بعد حين في ابد الآبدين يا ربّ العالمين
Wednesday, 29 October 2014
Originally published, here. Recast, here, here and here. Turkish translation, here.
Disentangling the case of Reyhaneh Jabbari in Iran from its Western memeocracy
N Wahid Azal
If the Italian term paparazzi (first coined by Federico Fellini in his film La Dolce Vita) has gained a certain notoriety of meaning in our times, it is perhaps time to coin a similar neologism that accurately reflects the partiality and double-standards of those elite Western (corporate controlled) faux-left, liberal mainstream discourses on human rights. These are those mainstream and mass media discourses advanced by the Anglo-European Transatlantic West deliberately designed with specific intent, thus opportunistically crafted, to misrepresent, misinform or otherwise disinform regarding occurrences of certain cause celebres (particularly when they happen to be publicized legal cases) happening among rival societies, governments or polities which these Transatlantic elites happen not to like at any given time, such as, for example, the Islamic Republic of Iran.
Beyond their skewed, mass produced misrepresentations and obviously orchestrated disinformation campaigns -- and while attempting to represent such discourses as being couched around the issues of rights and advocacy -- these discourses and narratives also simultaneously reveal the transparently patronizing (even racist) and elitist First World bourgeois privileges that motivate them, not to mention the culturally colonialist ideological assumptions and commitments of those articulating, advancing or otherwise championing such memes. In practical terms, such memes are also choice arsenal in relentless campaigns of psychological warfare meant to target those populations of the governments the Transatlanticists are attempting to weaken or take down.
So here I’d like to coin the neologism Sorosazzi, from George Soros. Sorosazzi denotes this elite sub-culture of politicized pseudo-advocates among the Western corporate media, NGOs and human rights organizations –- together with their native informer, fifth column liberal helpers (i.e. the trojan horses) –- advancing agendas on behalf of Western elites which, as a tactic, deliberately reduce the complexity of facts around given events and issues to simplistic memes. This reduction into simplistic memes and one-liners then tilts and twists the complex balance of facts and analyses around such events for purposes of political one-upmanship and cheap-shot, point scoring advantages against geopolitical rivals they have previously attempted (while continuing to attempt) to undermine or otherwise push towards a color-coded revolution of one sort or another; that is, to position into regime change. In short, we are speaking of a species of black propaganda. The Anglo-European Russophobic narrative on the Ukrainian conflict, not to mention the hysterical corporate media Putinophobia, is a sore thumb, classic example of this. Since the end of the Cold War, and even before, Iran has been a relentless target of such underhanded propaganda tactics by Anglo-Zionist Transatlanticists, and particularly as of the early last decade specifically over the nuclear enrichment issue.
The week beginning 20 October 2014 was abuzz with two stories regarding internal developments in Iran. One was the spate of recent acid attacks on Iranian women in several towns and cities (no question, acts committed by criminal vigilantes, or, as suggested by parliamentarian Mohammad-Javad Larijani, perhaps foreign destabilizing, even terrorist, elements), and the subsequent public outcry which witnessed the eruption of protest rallies demanding better security from law enforcement, particularly in Isfahan which was one scene among the major Iranian cities that was affected by such crimes. The other was the much publicized case of convicted murderer Reyhaneh Jabbari and her execution as of Saturday, 25 October 2014, the subject of the discussion here: a case whose full term, from arrest to trial to review to execution, ran for seven full years.
Now, before setting out below to disentangle this case from its mainstream cacophony of memes, it should be mentioned that a quick search of their site reveals that Amnesty International, that ‘paragon’ of Western human rights organizations (but in reality exclusively a cynical soap-box for Transatlanticist agendas and thus a bully-pulpit of the US State Department), first publicized the actual specifics of this case as of 11 April 2014. A search of Human Rights Watch’s site brings up a single entry dated one day before Reyhaneh Jabbari’s actual execution. Google searches have obviously been search-optimized by the usual suspects -- and in English, German, French, Arabic and in Persian (and probably other languages as well) no less -- to only bring up items in search results reflective of the memeocracy’s party-line. Bing is slightly better, but only just. It is only DuckDuckGo and the Russian search-engine Yandex that offer a far more balanced range of articles and opinions (particularly in Persian) in their search results.
The content of the Persian language Wikipedia entry on Reyhaneh Jabbari was only just a day before her execution slightly more extensive in content than the following day and thereafter, citing in its endnotes one or two articles nuanced in their reportage of aspects of the case that have since been removed by editors. Since her execution, the entry has gone through countless edit wars on the hour and currently only reflective of the official meme. More worryingly, towards the middle of the week of 20 October 2014, Gulf Arab media outlets began advancing wild rumours on their social media pages (such as Facebook and Twitter) claiming Reyhaneh Jabbari was a Sunni, imputing this as the primary motivating factor behind Shiʿite Iran’s desire to convict and then execute her, and so deliberately attempting to muddy waters internationally and stoke further sectarianism during this time of heightened Sunni-Shiʿi sectarian tensions in the region; but this was very quickly proven false as there has not been a single reference to any alternative religious affiliations held by Jabbari in the Iranian media (or in any referenced court documents within published Persian language articles discussing it) since the inception of the case in 2007. This information is offered here as an important aside and as evidence of the lengths to which the Sorosazzi with their memeocracy will go to manipulate information online in their false consensus building exercises in order to aggressively push their agenda with such memes; and this is only the tip of a giant iceberg; nevertheless it exemplifies the Debordian society of the spectacle which these Sorosazzi represent.
Before we turn to the specifics of the Reyhaneh Jabbari case, it should also be noted that none of the condemnatory statements issued by either the various Western human rights groups, corporate media outlets or the assorted Anglo-European foreign ministry spokespersons regarding this case actually stand up to critical scrutiny. They have not offered any shred of evidence (documentary or otherwise), nor any kind of extensive discussion, reflection or argument, to substantiate the litany of condemnatory allegations made by them regarding any flaws occurring in the initial police investigation made by Iranian authorities or the subsequent judicial process that followed it which convicted Ms Jabbari of first-degree murder. They have simply made blanket assertions without offering a single leaf of documentary evidence to back it up. Furthermore, how would they know whether the Iranian police investigation process was flawed unless they were (a) present at all crucial aspects of the investigation or (b) had access to the full range of material and documentary evidence? Obviously they weren’t there nor do they have access to any such material, and so, given this, the very assumption that the police investigation by Iranian authorities was flawed rests upon nothing, not to mention such indignations on their part betray argumentative fallacies as well as prejudiced (but all too typical) assumptions about the nature of Iranian law enforcement and judicial processes.
In other words, they, the Sorosazzi, are bluffing, making it up as they go along whilst engaged in a great deal of typical liberal First World hype, projection and unwarranted invective about the (assumed ‘inferior’) modes, manners, adequacy (or inadequacy) and proper function (or malfunction) of Iranian courts and law enforcement. Given this, the onus here is now on them to prove why they assert that there was a miscarriage of justice in this case. Moreover, there is nothing either to prove the allegations made by the Sorosazzi punditry about Jabbari’s purported mistreatment while held in custody awaiting trial or while she was inside the Iranian prison system awaiting her sentence. The assertions made by the Sorosazzi here are also arguably specious and part and parcel of the same anti-Iranian bigotry on their part.
A classic example of such transparently bigoted and tendentious unprofessionalism in statements made by the Sorosazzi cavalcade over this case, where conclusions have been drawn without a shred of evidence to actually back them up, is the US State Department’s official statement of 25 October delivered by spokeswoman Jen Psaki, which states: “…We condemn this morning’s execution in Iran of Reyhaneh Jabbari, an Iranian woman convicted of killing a man she said she stabbed in self-defence during a sexual assault. There were serious concerns with the fairness of the trial and the circumstances surrounding this case, including reports of confessions made under severe duress…” What these concerns are or what aspects of the trial are deemed unfair, procedurally or otherwise, we are never told. Why they are assuming her innocence when the evidence proves her guilt and tout court categorically dismisses her allegations, is anyone’s guess. What evidence has been proffered that shows confessions were obtained “under severe duress,” or what the source for this assertion may be, we aren’t told either. Nevertheless such pronouncements, according to the Sorosazzi, are to be taken on face value without question because they are being made about Iran and are being made by the Sorosazzi themselves. Perhaps such evidence exists in the same place where the US State Department holds incontrovertible proof for alleged Novorossiyan responsibility (and thus Russian complicity) for the downing of MH17 which her government maintains with such passionate certitude as fact but, months since the event, has yet to deliver on actual proof.
Now, per the Tehran Chief Prosecutor’s statement submitted on the day of the execution summarizing the case, in June-July 2007 Reyhaneh Jabbari, then nineteen years old, became the leading suspect in the murder-homicide of one Morteza Abdol-Ali Sarbandi, a retired intelligence officer. She became the leading suspect following the police’s discovery of Mr. Sarbandi’s cell phone at the crime scene on the fifth floor of a Tehran apartment complex. The final call made on the cell phone was made to Reyhaneh Jabbari.
Upon the execution of a warrant, the police then made a search of Jabbari’s residence and found a bloodied kitchen knife, one bloodied scarf, and the original box in which the knife was purchased. Jabbari was then formally arrested and charged. Other discoveries soon made by authorities were that Jabbari had purchased the knife just two days prior to the incident, whilst three days before she had sent an explicit SMS to a friend exclaiming, “I think I am going to kill him tonight,” clearly establishing premeditated intent. In custody, she claimed to both police and the investigative prosecutor that the homicide had occurred as a result of self-defence on her part in an attempted sexual assault by Mr Sarbandi who had tried to rape her. Initially Jabbari had also claimed the involvement of one other person she named as “Sheikhi,” which at first she alleged as the true culprit guilty of the actual murder, a point which at first functioned as her alibi. After failing, or rather refusing, to reveal the identity of this “Sheikhi,” she then retracted her statement, before first changing the story as to “Sheikhi’s” responsibility altogether, after which she later claimed that she had fabricated the account of the existence of a “Sheikhi” in order to mislead authorities so as to derail their investigation, later taking sole responsibility for the crime herself while insisting on her allegation of sexual assault.
The rape (or attempted rape) allegation, and therefore the claim to self-defence, however, proved on both eye-witness accounts and the forensic evidence to hold little substance, so it fell apart as a viable defence for Ms Jabbari early on. Firstly, the coroner found the impact points of the blows inflicted by the knife to be located in Mr Sarbandi’s back, near the right shoulder-blade or scapula, which on a trajectory would dismiss claims of self-defence on Ms Jabbari’s part while demonstrating that the victim himself could not have been attentive in order to attempt their own self-defence either; meaning, the victim was not aware that there was someone behind them about to plunge a knife into their back. Some reports even hold Mr Sarbandi to have been kneeling on a prayer carpet in the middle of performing his ritual prayers (i.e. the salāt, namāz) the moment he was stabbed in the back by Ms Jabbari.
Second, upon hearing noise and commotion, the discovery of the homicide was first made by other residents in the general vicinity of the apartment itself not long after it happened as Mr Sarbandi came running out of the fifth floor apartment, down several flights of steps bleeding to death, while screaming “thief, thief,” as he finally collapsed unconscious when he reached the third floor.
Third, authorities found a malfunctioning lock and door-handle to the opening entrance of the fifth floor apartment door, a malfunction that had apparently been left that way for some time before the events; which, knowing this, would then tend to weaken any suggestions that Mr Sarbandi could have entertained any credible intentions of sexually assaulting or raping Ms Jabbari when there were neighbours and other residential occupants in close proximity who Ms Jabbari could have easily run to for help immediately in the eventuality of such an assault. When queried about this, Ms Jabbari is quoted as saying, “at first I left the entrance door open; when he arrived he closed it, but did not lock it.”
Note that no evidence of a physical assault against herself, sexual or otherwise, was ever presented by Ms Jabbari or her lawyers to any judicial or law enforcement body. None. All the evidence instead established the opposite and that the assault and murder was committed by Ms Jabbari against Mr Sarbandi.
Given this, all of the facts above reveal a straightforward homicide and establish Ms Jabbari’s guilt. All other circumstances surrounding Ms Jabbari herself, details which have been discussed extensively in the Iranian media, while important on some level, are incidental. That Mr Sarbandi was a retired intelligence officer is neither here nor there. Yet this is the Sorosazzi’s primary trump-card in building up the meme for their human rights cause celebre. Once this is shown to be tangential to the actual prima facie legal facts of the case, their meme falls apart and the case stands as a case of premeditated homicide. It is as simple as that. The question of the death penalty, which will be touched on below, is a separate legal issue, but its conflation with the facts of the murder is also a conveniently deployed meme, not to mention an argumentative sleight of hand.
Now, at the conclusion of the police investigation, the matter was referred to the Provincial Criminal Court of Tehran, which after a trial concluded proceedings by passing a verdict of premeditated murder on Ms Jabbari with the sentence of death. Under Iranian judicial procedures, criminal proceedings such as this with such verdicts receive an automatic review by the higher court, i.e. Iran’s automatic appeals process, so Jabbari’s case was then referred over to the 27th branch of the Tehran Superior Court for review. The Superior Court after reviewing the case then upheld the earlier verdict by the Provincial Criminal Court of Tehran. According to an interview published in May 2014 with the chief judge of the court of first instance, five judges were involved in the first tier of the case and several more in the superior court.
As should be abundantly clear from the foregoing, Iran’s judicial system is not some judicial system from the middle ages with a single judge meting out rough justice on a whim or based on some archaic reading of scripture. Iran’s is a sophisticated modern judicial system which, albeit a mixed system, is inclusive of both the European model of the Civil Code as well as Twelver Shiʿi jurisprudence’s approach to the Shariʿa (the Islamic religious law), in its own right one of the most sophisticated and finessed systems of religious jurisprudence. Iran is also neither Saudi Arabia or similar. Perhaps the Islamophobes amongst the liberal First World Sorosazzi memeocracy may do themselves a favour by actually learning a thing or two about what Shiʿi jurisprudence actually entails before getting on their high cultural-warrior horses. Certainly Iran has its own fair share of problems, and miscarriages of justice do occur like any other society, but the exaggerations and sleights of hand by the Sorosazzi are on the level of deliberate misinformation and disinformation, with this instance of the Jabbari case being of the order of outright black propaganda and cultural smear.
Now, per the Twelver Shiʿi approach to the jurisprudence of the Shariʿa, in a murder case such as this the final verdict on a death penalty resides with the family of the victim alone. The victim’s family has the right to either stay or enforce it. In other words, this right is bestowed on the family of the victim and not the State. As per independent statements made in the Iranian press and especially the one by the Tehran Chief Prosecutor, authorities exhausted all opportunities in order to allow the family of Sarbandi to stay the execution of Reyhaneh Jabbari. That this case dragged on for several years (after its original verdict by the lower court and then its review by the superior court was handed down) is proof. They refused and continued to insist on their right to have the verdict carried out all the way until Saturday, October 25 2014, when it was finally carried out. This is how the Iranian judicial system works. If the Sorosazzi have a problem with the death penalty eo ipse, this is another discussion entirely. However, the constitutionality of the death penalty within the Iranian context in no way mitigates against its contextual legality, nor can it theoretically impugn the established facts of this case or the judicial process which found Reyhaneh Jabbari guilty of first-degree, premeditated murder of Mr Sarbandi. Western jurisprudents, for their part, need to understand this important distinction here, unless, that is, they wish to make a complete mockery of their own discipline.
Moreover, and to quote friend and colleague Professor Idris Samawi Hamid (Dept. of Philosophy, Colorado State University) from a status update on his Facebook wall, one of the functional pillars of Western colonialism and imperialism since the eighteenth century stands as (brackets and italics mine),
…the never-ending wet dream of privileged ‘white men’ saving brown women from ‘brown men’. Of course, in this Feminist age, we have to add privileged ‘white women’ as a conjunct to ‘white men’. In the interest of Islam's strictures against race-based discourse…we will speak of Euro-American instead of ‘white’, where the term ‘Euro-American’ is being used to represent an ideological orientation adopted by many privileged white [people] as well as by [those] coopted privileged brown or other peoples of non-European origin [i.e. the native informer]. This syndrome (in its race-based formulation) has, interestingly enough, been identified most emphatically by left-wing feminists such as Gayatri Chakravorty Spivak. From the (crude) Tarzan to the (beautiful) film Avatar, from Pocahantas to Malala, this syndrome of Euro-American Liberal arrogance has continued unabated. The latest incarnation? The…[meme] headline “Iran Hangs Woman Who Attacked Rapist” in dozens of forms across the Internet (such as “World outrage as Iran executes ‘rape victim’”)… Instead the faceless Iranian man is slandered in front of the world as a rapist, pronounced guilty by the Western Liberal media with not a shred of criticism [or evidence]. After all, he's a man in Iran, and a musalman [i.e. a Muslim], so he must be horrible and deserved to die!!! And the defendant is paraded as some poor innocent “victim” who needs privileged and “enlightened” Euro-American men (and women) to save her…
For the Sorosazzi in North America, Britain, Europe and Australasia to be waxing indignant over this case is quite rich indeed. A society that acquitted George Zimmerman of the first-degree murder of Treyvon Martin; where paedophiles infest its institutions of power on all levers and levels of authority and have been abusing and terrorizing citizens (especially children) for decades, if not longer; where child protection laws, their advocates and lobbyists, child social services and forced adoption industries (and possibly global paedophile and child pornography rackets) are hand in hand working together for profit; where scores of individuals (especially women) sit on death-row convicted of crimes far, far less egregious than Reyhaneh Jabbari’s; where the normal functioning of judicial institutions is breaking down daily because due process is deliberately being whittled away by (s)elected (but actually ‘bought’) legislative bodies for the benefit of corporatocracy; where abuses of power and privilege by officials is out of control but has nevertheless become routine; where government mass surveillance has eviscerated all individual privacies; where the militarization of police and the epidemic in instances of police brutality is daily witnessing the total brutalization of scores of innocent civilians at the hands of genuine sociopaths like never before; where imperial over-reach is daily plunging this planet into more fire and blood; the representative elites of the political-military-judicial-industrial-surveillance-academic complex of such a society have no business or right to be preaching human rights to anyone or to wax morally indignant about judicial decisions made in Iran, let alone to impugn the process or its outcome.
Once more, let us reiterate and highlight this fact that the term of this case went for seven years and all legal processes and avenues were exhausted. Legally, the guilt of Reyhaneh Jabbari was established beyond all reasonable doubt and all the professional jurists in Iran, especially those who were actually involved in the case, are in accord that justice was met here. What is also quite remarkable about this case is (that despite all the mountains made out of mole-hills by the Transatlantic Sorosazzi) how routine and by the book it all played out. The degree to which authorities went out of their way to try to convince Sarbandi’s family to stay the execution of Reyhaneh Jabbari also needs to be underscored. Those who believe otherwise are defied to prove otherwise. Naked women from the originally Soros-funded FEMEN group making spectacles of themselves outside Iranian embassies in central Europe hardly constitutes proof. Cheap performance hooliganism, yes; proof, no. Perhaps these gals would actually serve themselves better by ceasing to be puppets and dupes to sinister agendas much bigger than themselves by going and watching Federico Fellini’s acclaimed film instead, while reflecting on its underlying meaning. Maybe then they can actually go and protest real human rights violations around the world in the unmitigated crimes against humanity daily committed by Empire rather than those cause celebres elsewhere Empire conveniently uses to smokescreen and pepper over its crimes.
 A film about a decadent and decaying elite.
 For a critical treatment of the typology of the ‘native informer’ in relation to Iran, see Hamid Dabashi, Brown Skin, White Masks, Pluto Press, 2011.
 See Tony Cartalucci of the site Land Destroyer, Amnesty International is US State Department propaganda, http://landdestroyer.blogspot.de/2012/08/amnesty-international-is-us-state.html
Tuesday, 7 October 2014
Article originally published on the page for the Center for Syncretic Studies, here.
In the Name of God the Compassionate, the Merciful!
One of the many undercurrents of contemporary geopolitics is increasingly becoming the arena of the counter-culture where certain elite forces and influences behind such counter-cultures may sometimes position these counter-cultures as infiltrating trojan horses of imperialism and cultural colonization by other means. No longer are most Western counter-cultures to be automatically assumed to be independent agencies (or even antagonistic agents) to Transatlantic elites and plutocratic polyarchies and their agendas, nor are they to be taken in all cases on face value as those representatives of counter-narratives standing against dominant hegemonic ones. Rather, as in countless recent cases too numerous to mention, contemporary counter-cultures in the West have sometimes acted as the very pillars and unwitting pawns of elite polyarchy actively pursuing, under various guises, the values and narratives of globalism and the Transatlantic unipolarist agenda, whether openly or surreptitiously, and especially on the level of cultural appropriation vis-à-vis non-Anglo-European peoples, societies and cultures within the Global South. This is one of the many ramifications of the postmodern (dis)order, with its post-ideological world, in which we presently find ourselves; and, on the practical level, it is also the ‘fertile space’, as it were, through which many Western NGOs, elite neo-liberal foundation lobbies, philanthropic organizations and special interest groups originating in the Anglo-European West --not to mention the flow of Western capital and finance itself -- often move in the Global South furthering Empire’s agenda(s) by unconventional “soft” methods, even sometimes unbeknownst to the very actors implementing them.
The psychoactive Amazonian shamanic, healing and visionary sacrament known as Ayahuasca has, for the past two decades and more, emerged as one of the more unlikely arenas of this battleground; but it has emerged as one among many loci of this arena nevertheless. In its origins and originary cultural situs, much like the ancient Vedic Soma and the Avestan Haoma, Ayahuasca is one of the high spiritual sacraments of a deeply Traditional and shamanic, indigenous Amazonian civilization whose sacramental usage among the Amerindians of the region some have speculated to reach up to 40,000 years into distant antiquity. Vague references to it can be gleaned in Western colonial and post-colonial literature in Spanish and Portuguese alike, some as early as the 16th century.
During the early and middle part of the twentieth century, the rich, syncretic cauldron of the northern Brazilian Amazon produced two psychedelic, spiritist (Kardecian) Christian religions who likewise hold Ayahuasca as their sacrament, these being the Santo Daime and the UdV (União do Vegetal) respectively. The pioneering ethnobotanical studies of Richard Evans Shultes during the 1940s inspired William S. Burroughs to seek it out during the 1950s (in order to cure himself of his opiate addiction) and later to publish his Yage Letters based around his experiences with it. By the 1970s-1980s the McKenna brothers (Terence and Dennis) had, through their writings and the former’s wide public speaking engagements, diffused knowledge of Ayahuasca to wider Western audiences, in the process literally spawning a popular Western Ayahuasca (as well as a wider entheodelic) discursive mythos ex nihilo.
The 1992 Earth Summit in Rio de Janiero provided the Brazilian ayahuasca churches (and the Santo Daime particularly) their first major international audience beyond the confines of Brazil and South America. By the mid-late 1990s and the noughties of the present century, Ayahuasca had made its virtual meteoric ascent into the consciousness of a wide assortment of Western sub-cultures including both mainstream and counter-cultures (particularly New Age), with many (especially amongst those whose faith in conventional Western medicine and pharmacology had been shaken) flocking to South America in increasing droves seeking genuine curanderismo and ayahuasquero shamans. Out of this, especially among the latter, a literal industry, accompanied by all the usual corporate trappings, emerged in South America with its de facto worldwide headquarters located in Iquitos, Peru, where a myriad of Ayahuasca retreat centers have mushroomed in recent years, many established with either direct or indirect Western finance, some even charging spiritual tourists from the West several thousand dollars for week long retreats: retreats usually inclusive of three or more ceremonies.
Three particular milestone events during this time of Ayahuasca’s emergence from obscurity into wider global attention deserve mention here: the first was the protection status granted by the Brazilian government to the two major Ayahuasca churches between 1987-1992, an event which also to some degree legalized (although not 100% decriminalized) Ayahuasca in Brazil itself and witnessed the birth of other churches and religious groups claiming the sacrament for themselves. The second was the revocation (led by a council of indigenous tribes from the Amazon) in the late 1980s of a patent earlier claimed by American businessman and scientist Loren Miller over a strain of the B. Caapi vine. The third was the 2006 USSC (United States Supreme Court) decision in favour of the UdV against the US government’s attempts to circumscribe their sacramental use of Ayahuasca (and especially its importation from Brazil) in the territorial United States. Such milestones, however, did not translate (or crossover) elsewhere in the post-industrial West, and noteworthy cause celebres and legal battles in Europe punctuated developments over the last decade, with arrests and persecution by Western governments and establishments of practitioners ensuing in notable instances, followed by media campaigns and court cases, a few even still ongoing. Increasingly, however, many Western celebrities such as Sting, Tori Amos and others came forward publicly recounting their own positive experiences with Ayahuasca, giving the sacrament increasing global respectability, even in instances outright advocating on behalf of indigenous tribes in the Amazon and their plight against governments, oil companies and big corporate agribusinesses destroying their ancestral Amazonian habitat.
Within such an overall cultural environment, I myself came upon the Ayahuasca in the eastern coast of Australia during the early part of the last decade, and in a few short years after first working with it, the Fāṭimīya Sufi Order (to which I am the founder and present head) was born: being perhaps the first non-Amazonian, non-Christian, Iranian gnostic, esoteric Shiʿi Sufi and Corbinian Traditionalist religious group spawned by the Ayahuasca; albeit the Persian Sufi lineages that stand behind the Fāṭimīya Sufi Order (including my spiritual initiation into them) are much older and existed prior to my first encounter with the Ayahuasca.
As discussed in my June 2014 Reality Sandwich interview with Benton Rooks, in September 2012 I was approached by a Shiʿi Muslim friend from Lebanon who proposed a dialogue with the Shiʿi religious establishment in order to explore the possibilities of obtaining a religious decree (i.e. a fatwa) on the jurisprudential permissibility or impermissibility of the use of entheogenic plant substances by Shiʿi Muslims. The conclusion of this process in March 2014 resulted in obtaining just such a positive fatwa, and from one of the preeminent authorities in the holy city of Qom, Iran, no less, namely, Grand Ayatollah Sayyed Mohammad Sadeq Hussaini Rohani, a source of emulation (marjaʿ taqlīd). In my interview with Benton Rooks I also briefly touched, in summary, on the dark side of the Western financed Ayahuasca industry that has enveloped significant areas of the eco-tourism in South America (particularly in Peru and parts of Ecuador) and in passing reference mentioned the negative (and largely opportunistic) role of Western NGOs operating there in such developments.
Now, after my wife initially contacted the organization in July 2014 to appraise them of the fatwa issued from Iran, at the invitation of ICEERS (The International Center for Ethnobotanical Education Research and Service), between 24-27 September 2014 I was a presenter as well as participant at the first World Ayahuasca Conference held on the island of Ibiza in Spain which was organized by ICEERS. The conference organizers saw value for their conference in the implications and greater ramifications of the March 2014 fatwa issued by Grand Ayatollah Rohani, and so they asked me to present on it, which I agreed to do. They even published a quite enthusiastically worded announcement regarding the fatwa on their site’s blog citing the Reality Sandwich interview with Benton Rooks.
The conference, being the first of its kind, brought together, in an overall collegial and friendly atmosphere, an international ensemble of academic and legal experts, writers and journalists, artists and performers, laymen and practitioners, church and indigenous representatives, vendors and buyers alike under a single proverbial canopy as a venue for showcasing the state of the research as well as the status of the law in various countries. Notable absences, however, included Graham Hancock – who, more than any other single individual in recent times, has succeeded in imprinting Ayahuasca and Ayahuasca shamanism in the popular consciousness and imagination of the mainstream beyond even where the McKennas succeeded – and Stephan Beyer, the most preeminent Western academic authority on Mestizo Ayahuasca shamanism in the upper Amazon, to name only two.
The conference venue was located at the Conference Palace adjacent to the Hotel Sol Ibiza in the Santa Eulària des Riu district of the island. Participating luminaries in the field included Jonathon Ott, Denis McKenna, and Rick Doblin (of MAPS), to name just three, who frequently brushed shoulders with rank and file attendees and other presenters alike. To the credit of the conference organizers, both the presenters as well as the participants were taken care of extremely well, with the organizers often going out of their way in countless situations to ensure both the general wellbeing of the presenters and participants under their care as well as that of the perfect execution of the overall event itself. Well catered coffee breaks and hot lunches punctuated the event on every one of its days, with a sizeably attended cocktail party held in a pristine location at a private home in the north of the island preceding the formal commencement of the event on the night prior to the beginning of the conference and a dinner for all the presenters at a fine local restaurant on the third night before the day of the finale. An Ibiza-style club party, which I did not attend, was held on the final night after its closing ceremony.
My own presentation on Grand Ayatollah Rohani’s fatwa (in the main conference room) was delivered on Friday, 26 September 2014, and was received very well. Afterwards questions from the audience ranged from folk uses of the peganum harmala in the Middle East to Islam and modernism. After my presentation I was interviewed by four separate organizations during the remaining course of the day regarding the Rohani fatwa.
The highlight of the conference for me personally was being approached on the final day during lunch by Jeffrey Bronfman, i.e. the American head of the UdV (who personally engineered the church’s legal victory in the US all the way into the USSC), and spending over an hour in private conversation with him, discussing, among other things, the golden age of Muslim Spain in Andalusia when Christian mystics, Jewish Kabbalists, Muslim Sufis and esotericists brushed shoulders together and influenced each other’s mutual cultural and religious development, that is, the era of the Corbinian harmonia Abrahamica par excellence the likes of which have not been seen ever since. I believe I characterized that era to him as a sort of Sedona, Arizona on steroids, while also mentioning to him the enthusiasm of the Egyptian nagid Abraham Maimonides (d. 1237), the son and successor of the Rambam, for the Iranian Illuminationist (ishrāqī) theosopher and martyr Shihābuddīn Yahyā Suhrawārdī (d. 1191) whose Islamic Platonism and Hermeto-Zoroastrian theosophy of light (being one of the central metaphysical master-narratives of the Fāṭimīya Sufi Order and whose lineage we also claim) Abraham Maimonides had eagerly recommended for study to early Hasidic Jewish communities in the medieval Europe of his time.
From the first day to its finale all aspects of the conference generally went well, from the presentations to the showcasing of merchandise in the venue’s lobby to the spontaneous friendly conversations and connections made among people outside the conference venue. Even the earlier press release by ICEERS some weeks earlier announcing UNESCO’s involvement and co-sponsorship was, moderately speaking, tolerable to me. Besides ones I already knew beforehand, I had also extensively googled and sourcewatched all the organizations acting as conference co-sponsors listed on the conference website weeks before, and (other than one) my mind was generally at ease that this event did not come with any bogus big corporate NGO representations or ulterior motives by the usual cast of Transatlantic globalist suspects. But all my flags were fully raised at the final ceremony of the conference on Saturday, 27 September 2014, with the final talk delivered and especially the professional affiliation of the person who gave it, namely, Kasia Malinowska-Sempruch of the George Soros Open Society Foundations. Nowhere was her name or affiliation mentioned on either the conference’s website or the subsequent 107 page (glossy) hardcopy of the conference program handed to us with the conference packet. But as the director of the Open Society Foundations’ global drug policy program, she was our “UNESCO representative.” This fact and its larger implications, together with the nature of the corporatocratic hydra-monster that is the Soros globalist NGO empire (which is positioned at the very heart of the oligarchic Transatlantic polyarchy and its agenda), simply does not sit well with me.
Kasia Malinowska-Sempruch’s talk was aimed primarily as a selling point for a forthcoming UN conference to be held in 2016 (apparently at the request of two South American leaders) where purportedly there will occur a revision of some of the global body’s drug policies: policies which (specifically where Ayahuasca and entheogenic substances generally are concerned) have been uncritically replicated in the drug scheduling legislations of most Western governments and have in many cases been directly responsible for much of the legal persecution targeting Western Ayahuasca communities and practitioners by their respective governments, especially in Europe but also elsewhere. Infuriatingly, during the middle of her talk, she suddenly took a cheap political shot at Russia, first characterizing events in March 2014 as “Russia’s invasion of Crimea” and then indicating that since the time of Crimea’s reincorporation into the Russian Federation, heroin addicts have been denied further access to methadone treatment, ostensibly by the Russian Federation government, as the Russian Federation is one of few countries who prohibits methadone treatment for addicts based on solid medical research proving its dangers, because methadone therapy appears to be only substituting addiction to one illicit drug by substituting it with a toxic pharmaceutically produced one.
Nevertheless what such specific talking-points by Malinowska-Sempruch actually had to do with Ayahuasca itself, is anyone’s guess. But here we were at the closing session of the World Ayahuasca Conference in Ibiza, Spain and its final talk was being delivered by a representative of George Soros’ Open Society Foundations who was dragging the Empire’s explicit Russophobic political agenda into the mix as well as that of the big business agenda of Western pharmaceutical companies (who, obviously, undergird imperial foreign policies throughout, in the first place) with their toxic, pharmaceutical snake-oil treatments for serious drug addiction: serious drug addiction, I might add, which have been successfully treated by the likes of Jacques Mabit of the Takiwasi Centre in Peru with Ayahuasca curanderismo or others with the African Ibogaine elsewhere.
This woman and the agenda she represents did not need to be at the conference in Ibiza, and especially at its final session, whatever sponsorship was provided. Moreover, it did not occur to many until later as to why an employee of the Soros Open Society Foundations was simultaneously acting as the representative for UNESCO. For me, the whole positive experience of its previous four days unravelled and soured badly at this point, becoming positively surreal in a negative way, whilst also underscoring the gravity of the situation that 1) the Western Ayahuasca community now finds itself in with these big corporate NGO trojan horses entering into the fray and breaching its walls on every side in order to represent the interests of Transatlantic plutocrats such as George Soros; 2) the direct dangers that such developments pose to the future of the Ayahuasca itself as well as to both Mestizo and indigenous communities alike within the Amazon; and 3) the manner in which the globalist Transatlantic polyarchy via organizations such as Soros’ Open Society Foundations is now overtly and quite brazenly positioning itself within the global Ayahuasca sub-culture in order to marshal and ultimately coopt the global Ayahuasca sub-culture en toto for the purposes of its larger Transatlantic economic and geopolitical agendas, whether in South America or beyond it.
When discussing the larger ramifications of this development, one correspondent on Facebook recently characterized it -- and especially as to where it may ultimately lead -- by observing that, “entheogens enrolled to increase the speed of social and ecological destruction, is where it leads” (fb, private communication, 2 October 2014). This view is fundamentally correct. The question now becomes, what can be done about it? I do possess ideas, but I believe that instead of me pontificating upon such ideas here, that it is better for a larger, soul-searching dialogue to emerge within the global Ayahuasca community itself, and especially among those of us who attended the conference in Ibiza, because this dialogue goes to the very heart and question of core ‘values’ and what La Madre has taught us over the years about such a crucial, pivotal question. Beyond these otherwise four exceptionally good days of the World Ayahuasca Conference in Ibiza during late September 2014, we as a community still have not answered the following question: what do we really stand for? And if and when we do actually collectively answer this question, do we then allow the likes of George Soros and his ilk to coopt our sacred plants, our sacraments, our collective knowledge and our larger vision of the world for their nefarious globalist, polyarchic ends? For me personally, at least, and for the Fāṭimīya Sufi Order which I lead, the answer is categorically, unequivocally and decidedly in the negative.
Peace be upon those who follow the guidance!
 Consisting of an infusion taken from two components plants, with one containing MAOI beta-carbolines derived from the Banisteriopsis caapi vine with the other being N,N-dimethyltryptamine (DMT) from the leaves of the Psychotria viridis. Ample references to Ayahuasca online can be found. Benton Rooks’ critical bio-bibliography of twenty essential books on the subject is especially important as a reference guide, see http://realitysandwich.com/218708/20-essential-books-on-the-mysterious-power-of-ayahuasca/ (accessed 4 October 2014); among the list Stephan V. Beyer’s Singing to the Plants: A Guide to Mestizo Shamanism in the Upper Amazon, Albuquerque, 2009, is particularly recommended.
 See https://www.erowid.org/chemicals/ayahuasca/ayahuasca_law6.shtml (accessed 5 October 2014).
 Such as the church known as Barquinha.
 See Leanne M. Fecteau, “The Ayahuasca Patent Revocation: Raising Questions About Current U.S. Patent Policy,” Boston College Third World Law Journal, vol. 21, 1, 2001, 69-104, http://lawdigitalcommons.bc.edu/cgi/viewcontent.cgi?article=1150&context=twlj (accessed 4 October 2014).
 It should be noted that as of 2008 the Fatimiya Sufi Order ceased working with the B. caapi vine. Rather we work with the peganum harmala (the Persian Esfand, i.e. the Syrian Rue) instead and refer to our order’s sacrament by its Avestan name of Haoma rather than by the popular Quechua name of Ayahuasca which some analogues continue to be called. See my June 2014 Reality Sandwich interview cited below.
 Ayahuasca and the Godhead: An interview with Wahid Azal of the Fatimiya Sufi Order, http://realitysandwich.com/219826/ayahuasca-and-the-godhead-an-interview-with-wahid-azal-of-the-the-fatimiya-sufi-order/ (accessed 4 October 2014).
 While I had been in a traditional Sufi forty-day spiritual retreat and hence incommunicado for the entirety of the holy month of Ramaḍān.
 Grand Ayatollah of Islamic law approves of sacramental use of ayahuasca, http://news.iceers.org/2014/07/an-iranian-mystic-makes-the-grand-ayatollah-rohani-approve-the-use-of-ayahuasca/ (accessed 4 October 2014).
 Which later turned out to be one of the Open Society Foundations’ own logos but quite vaguely presented in the flyer where one could not immediately identify it as to what parent organization it actually belonged.
 http://www.opensocietyfoundations.org/people/kasia-malinowska-sempruch (accessed 5 October 2014).
 Even in the West itself the jury is still out on methadone treatment, see this 2012 piece by Peter Dawson for the Guardian, Why methadone doesn’t work, http://www.theguardian.com/society/2012/jan/10/why-methadone-drugs-dont-work (accessed 6 October 2012).