RT @nick_routledge: @DalrympleWill You'll know, likely, of Raisi's central role in the 1988 mass execution and the horrific human rights catastrophe of Shi'i Islamism, at home, since then. Such horrors aside, Twelver Shi'ism nonetheless remains indivisibly crucial to the propitious advent of world resurrection.
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Excerpt from Facebook post here:
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Pictured speaker / quoted attribution: Nick Routledge quoting Peter Lamborn Wilson and Hillman Saved source record associated with pictured writing; full saved record, not an exact pictured excerpt. Passage boundary: Indeed / On a related note / I'm not entirely Source: archive.nickroutledge.org/post/1784258127061516463 Preserve quoted-author distinctions; the containing tweet does not confer authorship. My latest: What Israelis can learn from the nightmares of an Iranian hangman The deeper lesson is how Iran repeatedly scales the death penalty to reconstitute political order from within. While different in magnitude from 1988's mass executions, the 2025 surge held to the same template—eliminating those cast as threats to the regime's theocratic mandate. Quote tweet: You'll know, likely, of Raisi's central role in the 1988 mass execution and the horrific human rights catastrophe of Shi'i Islamism, at home, since then. Such horrors aside, Twelver Shi'ism nonetheless remains indivisibly crucial to the propitious advent of world resurrection. Indeed, it's perhaps fair to claim that Twelver Shi’ism’s understanding of the ontology of the Hidden Imam - a precise correlative, as it happens, to what Westerners refer to as 'the sunburst of the messianic' - represents a profoundly coherent, esoteric, Semitic interpretation of the evolutionary ontology of the unifying prophetic concordance of 'Qiyamat al-Qiyamat', the Resurrection, insurrection or uprising of ‘apocalypsis’, Blake’s ‘Jerusalem’. On a related note, I picked up on some peculiar responses to the then president of Iran, Mahmoud Ahmadinejad's speech to the UN on September 26, 2012, which appeared to confuse the bejeezus out of every western commentator who reported on it. So I took a look at the full transcript of his address and, it transpires his speech amounted to a lucid, full-blooded effort to introduce the eschatology of Twelver Shi'ism into global political consciousness. (thetruthseeker.co.uk/?p=57189) I'm not entirely sure that Ahmadinejad quite understood what the evolutionary implications of the appearance of the twelfth and final imam would be for his regime. 35 years of state-religion sponsored atrocities (which include the torture and murder of Sufis and the destruction of Sufi centers) hardly suggest an ontological resilience for the Iranian state (Peter Lamborn Wilson: "Shi'ism in triumph has turned out as dismal and terrifying as if Cotton Mather and Dr Mengele had cooked it up to torment a conquered foe") nor its actors (Hillman: "Anyone who rises in a world that worships success should be suspect, for this is an age of psychopathy. The psychopath of today no longer slinks like a dirty rat through the dark alleys of black-and-white 1930s crime films, but parades through the boulevards in a bullet-proof limo on state visits, runs entire nations, and sends delegates to the UN. Hitler is therefore old-style and can divert us from seeing through the mask worn by the demonic today, and tomorrow. The demonic that is timeless nonetheless enters the world disguised in contemporary fashion, dressed to kill"). But then again, the Divine Propagandist works in mysterious ways.
Open original document@MichelleLZier @lukeburgis end/ It will take a miracle to end it, yes, the irruption of a crowning planetary authority revealing a new and vital coherence transcending the mimetic crisis of chronically malignant fictions and fabrications sustaining the whole, aggregate shitshow. A phase shift, then.
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One should draw a distinction between “messianism” as a theory, a principle of historical interpretation, and “messianism” which is also an operative program for political action. While the first may also have practical political implications, in this case it is the nature of the desired goals and purposes which is defined by the messianic vision, and not the political means for their realization, which are to be decided upon and implemented in accordance with practical and rationalistic considerations. By contrast, messianism as a political program means that not only the goals, but also the means for their attainment, are governed by ‘messianic ideas and attitudes. Hence, in this approach radical politics are an integral part of the messianic theology which legitimizes and prescribes this style of politics. Mahdi Ahoui Messianism and Political Action: How Utopianism and Nationalism Merge in Contemporary Shi’ite and Jewish Political Theologies
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To conclude, the extremist active messianists in both Shi’ism and Judaism are indeed unique and novel phenomena, and their uniqueness and novelty lies not in their “political radicalism” nor in their messianism as such, but rather in their transformation of the Jewish/Shi’ite messianic vision into a radical and all-embracing political program to be fully implemented here and now. The purpose of this paper was not to make any analogy be- tween Iran and Israel as political establishments. For obvious reasons, the “Islamic Republic” and the “Jewish State” are conceptually and structurally very different entities. This research, however, showed the linkage between messianic ideology and nationalism in contemporary Shi’ite and Jewish political theologies. In both cases, religion is lending its sanction to an innovative one (i.e. Jewish and Shi'ite political sovereignty), a structure that represents revolutionary change in the life of the people. Mahdi Ahoui
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End-time scenarios can motivate the faithful to self-referencing idealism and acts of heroic self-sacrifice. We have acknowledged the toll in human suffering that often accompanies this chauvinistic interpretation of religion. One may wonder how Shi’ite Muslims and religious Jews can prevent the misuse of their respective eschatologies countering the actions of coreligionists who invoke these traditions in the service of self-serving political aims Learning about each other’s faith traditions is one essential and urgent requirement. Religious educators and media professionals need to help educate the wider public about the people and tradition being negatively caricatured. If they would sponsor honest explorations of the positive and negative elements in each community’s religious heritage, such proactive leadership would help reduce mutual demonization. Religious authorities need to commit themselves to this process, so that past trauma does not become an excuse for future violence.
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Image and Calligraphy. Acrylic inks on paper.