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Engaging with Osama bin Laden in Swat (Part #3)

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The poem reinforces the elusive and imaginary qualities associated with the Akond, the principality of Swat, Osama bin Laden, and -- by extension -- Al-Qaida. It has long been argued that Al-Qaida is itself more an idea than an organization, as conventionally understood and readily targeted -- perhaps better written as "Al-Qidea". Given the association of the Akond with the subtleties of Sufism, it is appropriate to note the possibility that both Osama bin Laden and Al-Qaida may be primarily associated with other "dimensions" -- however these are to be understood. More conventionally this is, for example, indicated by the question of mathematician Ron Atkin (Multidimensional Man: Can man live in three dimensional space? 1981), as discussed separately (Social organization determined by incommunicability of insights).

It is appropriate to note that the role of Akond (or Akhund) is linked to various understandings of Akhundism regarding the role of Islamic jurists with which the clerical role of the Akond is associated. These understandings characterize the mystical belief of the Twelvers in the twelve divinely ordained leaders, known as the Twelve Imāms. The differences in understanding variously define the guardianship mandate of Islamic jurists in any rule by Islamic jurisprudence. There is however a major challenge to comprehension of any such spiritually significant set of twelve, as explored with respect to "Israel" (Generic Reframing of the 12 Tribes of "Israel", 2009).

These traditions may indeed imply a challenge of comprehending significance associated with more than three dimensions, as discussed elsewhere with respect to the 4th dimension (Engaging with Globality through Knowing Thyself: embodying engagement with otherness, 2009). This challenge is intimately related to that of self-reflexivity and mirroring, presumably with its strategic implications (Stepping into, or through, the Mirror: embodying alternative scenario patterns, 2008; Self-reflective Embodiment of Transdisciplinary Integration (SETI): the universal criterion of species maturity? 2008). For those appalled by Osama bin Laden, is there a case for learning from the recent incident of Josef Fritzl, who also attracted universal opprobrium (Looking in the Mirror -- at Josef Fritzl ? Global conditions on reflection, 2009)?

Osama bin Laden's seeming withdrawal into the rocky fastness of the North West Frontier, evading over years the highest modern detection technology, is reminiscent of the Irish tradition of an ancestral race (the Daoine Sidhe) who "withdrew into the stones". This might be consistent with the contemporary interdimensional hypothesis articulated by J. Allen Hynek and Jacques Vallée. On the other hand, Osama bin Laden may be long dead, as argued by David Ray Griffin (Osama bin Laden: Dead or Alive? 2009; Osama bin Laden: Dead or Alive?, Global Research, October 2009) [see also Mike Rudin, Is Osama Bin Laden dead or alive? BBC News, 9 January 2010].

Ironically the production of nonsense poetry by Edward Lear (Nonsense Books) constitutes a healthy reminder that things may not be what they seem and other factors may indeed need to be taken into account. Osama bin Laden may indeed be "located" in a place Where There is No Time and Nothing Matters (2008). Lear's focus on an array of questions points to the merit of further exploration of the cognitive complexity implied by the questioning process, notably in relation to the challenges of emerging strategic complexity (Conformality of 7 WH-questions to 7 Elementary Catastrophes: an exploration of potential psychosocial implications, 2006). In a self-reflexive context it suggests the possibility of his apophatic identity (Being What You Want: problematic kataphatic identity vs. potential of apophatic identity? 2008).

A kataphatic identity for Osama would then be erroneous, suggesting the necessary strategic learning to be, as noted by Donald N. Michael (Learning to Plan and Planning to Learn, 1997), the "requirement to embrace error":

More bluntly, future-responsive societal learning makes it necessary for individuals and organizations to embrace error. It is the only way to ensure a shared self-consciousness about limited theory on the nature of social dynamics, about limited data for testing theory, and hence about our limited ability to control our situation well enough to be successful more often than not.

This would then raise a final question regarding the closure of the above poem:

Is it in error, or is it NOT?

With regard to subsequent ambiguities .....

Seymour M. Hersh: The Killing of Osama bin Laden, London Review of Books, 37, 2015, 10, 21 May 2015

Trevor Timm: Seymour Hersh:s bin Laden scoop has been disgraceful, Columbia Journalism Review, 15 May 2015

Niles Williamson: Seymour Hersh Exposes Official Lies about Bin Laden Killing, Global Research, 12 May 2015

Stephen Lendman: The Big Lie: Obama DID NOT Kill Bin Laden! Global Research, 12 May 2015

Larry Chin: Obama's "Big Lie": White House Propaganda and the "Death" of Osama bin Laden Global Research, 11 May 2011

Felicity Arbuthnot: The Assassination of Osama bin Laden: Glaring Anomalies in the Official Narrative -- Osama was Left Handed, Global Research, 11 May 2011

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