Islamic extremist totality of “Islamic state” as a catalyst

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Islamic extremist totality of “Islamic state” as a
catalyst
Author: colonel Roumian Roussev

The extremist Islamic concept of the world by its totality is absolutely different and conflict with any other concept, including the Islamic one. In other words, it is relevant to all the rest in the opposite aspect: not as tolerance, but as excepting, not as any admission, but as absolute negation, not as contradiction, but as super conflict, not as an opportunity for development, but as an end. In this regard, the Islamic extremism with its most outstanding characteristics, essential features and parameters has won an unusual position in the society by placing itself outside everything. Thereby, by this logic, the Islamic extremist totality on its own reproduced its negations, not only catalyzed opposition, but to a large extent, constituted a reverse attitude towards itself, and created an open system of unifying all against itself. It is another question if this is accomplished or not, but more important is that this uncompromising extremist totality catalyzes conditions for unions, which were impossible not long ago. And there is not only the question for consolidation of efforts by structures standing, but mainly by personalities. People understand that to be themselves they must be able to be in a definite respect above and outside any individualization, in the meaning of ability for maintaining a system for correlation, which inevitably positions them. Indisputably this process of positioning also occurs towards the Islamic extremism. Processes of extending of “The Islamic country” can not be explained only by money, although they are an exceptional factor together with the other conditions, but eventually winners will become these systems, which gather more resources, motives, arguments for cohesion and resolution. Positioning itself is grouping in a mobile system and this is already a triumph of hope and success in the counteraction against totality. Personality and understanding of itself are identical in their changes. And we see these changes not only in ourselves. Levinas has said it very precisely: “Man is the measure of all things, he is measured by nothing, comparing all things but incomparable – he confirms himself in the world of sensation”. Contemplating over the problem “The Islamic extremist totality as a catalyst”, we inevitably reach the space of the complex human motivation. Neurophysiological concept of the complex human motivation as two large systems, “inclination” – one with innovative and another with destructive load, provide the feeling of motivation to a rate for practicing methods for measuring and assessment and finally getting answers about things, which stem from us. Undoubtedly, such kind of approach is real and useful, it explains in detail how stimulating the first system causes feelings of satisfaction, high spirits, love, etc. Activating the other one engenders a sense of anxiety, horror, complex depressed feelings, etc. As a result, we have desires for creating innovative aspirations or destructions. During the flow of the positive processes, socializing, we learn to avoid the unpleasant stimulus, conditions, for instance, but also to strive for creating prerequisites for limiting and minimizing contingent problems in the future. This is the mechanism of the processes, occurring inside the personality, which predetermine reactions against the manifestations of the Islamic extremist totality. But this is not all in the both directions. It is obvious this way we will not find an answer of some questions, which crop up during the analysis of the Islamic extremism and many other questions, concerning its manifestation as a catalyst of processes, reproducing and denying it. But it seems to me that it is a good starting position, if we go ahead. I think a brief explanation is necessary about the arguments, which have given grounds for the previous sentence. There are explicit evidences that considerable percent of the carriers of the Islamic extremist concept of the world, who directly were committed to performing terrorist actions, feel exceptional satisfaction by the preparation and, first of all, by the harm being done, and this puts them into high spirits, deep, although pathological satisfaction, absolute violation of the most delicate moral limits – reaction and behavior, typical for investigated maniac murderers, for instance. Clinical classic for this type of personality is to sink into a depressive state and seek of reaching satisfaction by new similar actions after the euphoria. The examples in this respect are general in the recent past, as well as in the daily life. Remember the stories, reproducing the reaction of Osama bin Laden after each of the messages about the terrorist attacks of September 11th, the behaviour of the executioners from the numerous “executions” of hostages in Iraq, Afghanistan, Syria, Nigeria, and more places, but also of others with Islamic extremist consciousness, who did not take part directly in the murders, but felt strong enthusiasm about them, like the moderator of gathering of children from the territories, controlled by “Islamic state”, with the show of the mass execution of 250 undressed Syrian soldiers. Not only reading through the ordinary observer of death totality of the others, the different, the aliens, is the final point of excitement of the sick consciousness, but also a prelude to the emotional crash of the extremist person, dependent on the very totality. A state, typical for the anteroom of the new degree in the spiral of destruction. This is only the one side of this reading through – to a point of view of clinical psychology. From the perspective of theology, of the very Islam as a kind of theory and specific practice for expressing conceptions and divine service, Islamic extremist theory and terrorist practice categorically not only separate, but they absolutely distance themselves from the religion`s foundation and its conceptual essence.
The Islamic extremist totality with its imperative excess started forming new levels of attitude towards itself. Although difficultly, in the society as a system raised and are gathering speed and area, impulses, aspiration and efforts for delivering from the totality of Islamic extremist presence, although by limiting, at this stage of maturity. However, everything in this world is a question of measure. It even positions distinguishing line between such facts as the civilization achievements and the extremism. Spontaneity of the Islamic extremism is a state, which as a personal peculiarity and characteristic is less connected with the estimation of consequences. For all the rest, to who it is not just ideology and psychological adjustment, but an instrument for reaching aims and a base for organization, it should be different. Radical adjustments have always provoked radical answers. And there is a historical lesson - it happened little before the middle of the last century. But the Islamic extremist totality even in its present interpretation as the reality “Islamic state” is a catalyst for its own internal alteration. Essentially or just as pragmatic policy, alterations in its behavior will occur and will be coming more and more. As a matter of fact, this appears to be the perspective of the new formation, called today “Islamic state”. It is obvious to everybody that if its extremist essence does not decrease to a civilization and acceptable behavior and policy, the international fight against it is forthcoming and the results of it are predictable. Whatever criticism is thought against the state reaction in Bulgaria, Germany and other civilized countries, by its essence and content, it is a clear message for irreconcilability and solidity. These actions will not make a hero from anybody, as some people claim, because apologetics of extremism, including the Islamic one, are locked inside the narrow frame of the medical clinic. To normal people extremism and its carriers can not be models for creating heroes.