Something for Nick Land: The International Jew
This is my last post, I promise. I really have other things to do, I just wanted to post some images that I haven’t found anywhere else to post.
So. I view Nick Land as a crank. His attempt to reduce NRx to E > V, for example: a bizarre, anti-civilizational slogan, best interpreted as a rhetorical gambit. Exit from what? You can’t leave, you can only die. But some day, in his flights of fancy, he will find something interesting. Better to be a crank than to be boring.
Nick Land is, of course, the department chair of horrorism. There are things that may be too horrible for him to contemplate. So something lighter that he’d be interested in (this is irrelevant to my argument, but is nice and Lovecraftian, so whatever):
The “religion” of the majority of the inhabitants of Haiti is undoubtedly represented by the voodoo-cults, which me all weird conglomerations of savage superstitions and sub-human rites derived from many parts of Africa. Voodoo is certainly the strongest – and possibly the only really powerful – force in Haiti today.
For an introduction to the complex and confusing mass of superstitions and practices, we must refer the reader to such standard works as JJ Williams’ Voodoos and Obcahs (London, 1933) and Z N Hurston’s Voodoo Gods (1939). And we may particularly recommend the candid work of a highly talented Haitian writer, Milo Rigaud, whose Jésus ou Legba? (Paris, 1933) is disguised as a “novel” for reasons which will become apparent as you read it. We can offer only a few general comments:
(1) You will find it impossible to understand Voodoo until you realize – as many careful investigators failed to do – that you are dealing with a mentality fundamentally and generically different from your own. It is a mentality to which logic is simply incomprehensible, and to which, therefore, the processes of reasoning that you must use when you think are alien and meaningless; it is a consciousness that can hold, in quick succession or even simultaneously, contradictory and antithetical feelings about the same subject without perceiving the slightest conflict between those feelings. The Western mind, which can understand only in terms of logical and definite relationships, automatically tries to define, classify, and systematize, and so it often defeats itself when it tries to comprehend the productions of a radically different mentality. Investigators usually begin by trying to identify the Voodoo “gods” often without realizing that they have risked misleading themselves by applying the word “god” to a vague supernatural entity that is both amorphous and polymorphous. They anxiously inquire concerning the attributes of such spirits as Baron Samedi, Legba,and Damballa, and they try to ascertain what functions each has, which is superior to the others, and how they are related. Since they are asking questions which are really meaningless to their informants, they naturally obtain a wide variety of answers and either try to decide which informants were lying or conclude that there are a great many different cults. (Note, for example, the dismay of investigators who, having correctly ascertained that obeah and myal are rival and mutually antagonistic forms of primitive magic, discover that the same individuals practice both.) When we try to impose logic where there is none, we simply delude ourselves.
(2) Believers in Voodoo take toward Christianity the attitude that the white man has to his own spirits and witch-doctors, who, although inferior, have some power in certain areas. When you have to deal with whites or Christian mulattoes, it is a good idea to conciliate their supernatural allies. And if you can buy or purloin some of the enemy’s fetishes, such as a cross or a picture of the Virgin, and put them in a Voodoo-shrine, that neutralizes the enemy’s magic. It is, at least, a precaution that can do no harm.
(3) Voodoo rites are secret. In the back country, the shrines, most commonly called hounforts, are undisguised and open huts, usually equipped with at least one grotesque and obscene wooden idol, as mis-shapen and repulsive as the sculpture that is awarded first prizes in our more barbaric museums of “contemporary art”. (For an indication of what these idols mean to their worshippers, see the report, somewhat veiled with euphemism, in Richard A Loederer’s Voodoo Fire, New York, 1935, pp. 158 ff.) In the smaller towns, the shrines are in houses, but readily identified by the designs painted on the exterior. In Port-au-Prince, the cult-rooms have a status somewhat resembling that of ‘speakeasies’ during our Prohibition Era: they are unmarked, but you may be sure that you are never very far from one, if you can find it. But only members of the cult are admitted to the shrines, and only rarely does a student have an opportunity for surreptitious observation of what goes on inside.
(4) Communal rites normally take place out-of-doors at night in isolated spots to which the votaries will gladly travel long distances. Here, again, observation must be surreptitious, and the more important the rite, the greater the precautions taken to make sure that there are no outsiders in the vicinity. There is no fixed ritual, and hence the reported differences between arada, legba, and petro rites, which some writers suppose to represent different cults, is largely nugatory; the difference, at most, is of the same order as the difference between our words “dance” and “ball” as applied to social occasions. The rites are led by a male or female witch-doctor, papa-loi or mama-loi, and always involve orgiastic dances that soon induce in all the participants a state of emotional frenzy. What happens next depends on the whims and impulsesof the hysterical leader and her (or/ less commonly, his) hysterical followers. Commonly, however, as the emotions become paroxysmal, the votaries twist off the heads of chickens and, placing the neck in their mouths, suck out the blood. If goats are available, their throats are slashed open and the blood is both lapped-up as a stimulating beverage and smeared over the body as a refreshing ointment. The most potent rite calls for the use of a “hornless goat,” ie human being. The eating of adults is said to have been discontinued, but it is believed that some cults on certain very special occasions still serve babies, either raw or stewed. Since the victims are always the children of participants in the celebration, the chances of discovery are slight, if precautions have been taken to prevent observation by outsiders.
(5) We should not be supercilious about black magic. The papa-lois and mama-lois undoubtedly practice hypnosis and are acquainted with the use of many locally available narcotics and poisons, including cocaine (from the leaves of the coca), mancenilles (mancineel apples), roiry (a leguminous seed which contains cyanidic acid), and, it is believed, the kingo or kingolo, which is said to paralyse certain areas in the brain and thus produce real zombies guédés). We cannot really blame the followers of these witch-doctors when we remember that many Europeans have been convinced that the witch-doctors do, in fact, possess supernatural powers, and report having observed phenomena for which it is difficult to suggest a natural explanation.
The U.S. Marines, during the nineteen years in which they kept order in Haiti, sought to repress the practice of voodoo, and, despite the yapping of American ‘liberals’ accomplished a great deal, not so much by breaking up celebrations as by hunting down and destroying bandits who were also papa-lois. (On the best known of these, who called himself Charlemagne, see J D Kuser, Haiti, Boston, 1921.) Repeated demonstrations that even high-grade ouangas, anointed with grease obtained by boiling human brains, did not inhibit the action of either a Springfield rifle or the Marine who was carrying it shook the faith of some of the faithful and discouraged others.
Since the departure of the Marines, the voodoo-cults have steadily revived. Mr Loederer (op. cit., p. 257) quotes a long-time resident of Haiti who appears to have had unique opportunities for observation and who reports that he can “say with certainty that ninety-five percent of the black population are in varying degrees adherents, active or passive, of the cult.”
And everyone will see that it was politically necessary for Duvalier to expel Bishop Paul Robert from Haiti in November, 1962, whatever Duvalier may have felt personally about the matter. The papalois and mamalois of Haiti no more mind denunciations of voodoo than American Communists mind denunciations of Marxism as a “doctrine”; but if anyone tries to do anything about the practice of voodoo, they become as excited as our “liberals” at the mention of Senator McCarthy. And the Bishop, instead of thundering away in his cathedral about the wickedness of voodoo, tried to incite his congregations to do something about it by interfering with voodoo-rites and demanding the enforcement of certain laws that are on the books because they look good to foreigners.
That’s page 318 to 323 of America’s Decline. As a side note, AIDS reached Haiti in one nigger, and infected many more through those voodoo blood rituals, before spreading to the US through faggot sex tourism. Incidentally, the first hominid to die of AIDS in the US was an underage nigger boy, who had presumably been used by international sex tourist faggots as a cum dumpster.
Anyway. There’s more where that came from, so Nick Land should read Oliver. But, namefags like Nick Land, the Anarchopapist, and Anissimov, are stuck with neoreaction the textbook, which is just inoffensive enough.
Speaking of neoreaction the textbook, here’s the part where Oliver dismisses Moldbug.
But Mr Brown’s absolute dichotomy between Classical and Western has consequences. If one accepts it, one must follow him in seeing “the Renaissance and Reformation as two manifestations of the same retreat from the exacting moral and intellectual responsibilities of Western civilization.” And we must further follow him in the sweeping generalization that “Eighteenth-Century liberalism was in fact the direct intellectual and moral ancestor of modem leftism.” This statement does not mean that Mr, Brown is thinking only of e obvious fact that there must have been some fatal mental flaw in an age that could tolerate such mountebanks as Cagliostro or take seriously a half-educated, half-crazed chatterer like Rousseau. I Ie has not forgotten such writers as Montesquieu, whom Emile Faguet, for example, identifies as the real liberal and as the very opposite of Rousseau, whom Faguet classifies as a democrat. Mr Brown thinks that the difference doesn’t matter.
True? False? I don’t really know. If only Oliver had lived for another fifteen years and been able to comment on Moldbug. Well anyway, there’s something outside our school of thought that might be apparent to a humanist… er…
A very large part of our present plight is the work of linguistic sneakthieves… Let us consider, as briefly as may be, the theft of one important word. Humanism, properly speaking, designates the cultural system introduced by the scholars who initiated the Renaissance, thus ending the Middle Ages and making possible most of modern civilization. That meaning was derived from Cicero, who did not invent, but did use and give authority to, the terms stadium humanitatis and artes humanitatis (or, in clear contexts, simply humanitas) to designate the cultivation of the human mind through the historical, philosophical, literary, and rhetorical studies which, it was believed, gave men of ability the perception and wisdom requisite for a high civilization, and thereby enabled them most fully to realize their potentiality as human beings. Those studies, naturally, were conducted in Greek and Latin…. The strictly correct definition of humanism is that given by the eminent American scholar and former President of Oberlin College, Ernest H. Wilkins:Humanism is a scholarly lind initially reactive enthusiasm for classic culture, accompanied by creative writing in Latin on classic lines
It seems at times that NRx is designed to tell us to accept an Egyptian or a Paraguayan socialism while being told that it’s actually the glory days of feudalism or Aryan nations. How are we supposed to know anything if we don’t know Cicero?
In 2010, strange as it sounds, people were asking what a Jew is. The Jews were known to the Romans. Their behavioral characteristics have not changed.
There are four kinds of writing in the hard sciences: monographs, in which a dude says what he wants to say about a thing, textbooks, written to tell a particular kind of person some particular things, popular books, written to make someone some money, and reference books, which are full of information for whenever you care to read them.
Neoreaction is a textbook introducing conservative thought to people raised with anti-history.
It’s amazing the kind of things that I literally believed.
Male homosexuality was as disgusting to the Romans as it is to us, and it is likely that most of them were amazed and perhaps incredulous when investigation of the Bacchanalian cult showed that a majority of the physiologically male members were homosexuals, although the cult made available to them a copious supply of young and libidinous women ready and eager for anything…
The Lex Scantinia, which provided a heavy penalty for perversion, remained on the books; there were prosecutions under it as late as the Second Century after Christ and perhaps later. But the feeling that had inspired it was gradually eroded, and although perversion was never officially legalized, as has now been done in the State of Illinois and will probably be done in the entire nation as soon as Earl Warren gets around to it, the law became virtually useless. Before the end of the Republic, Roman writers who wanted to be thought “intellectual” and “sophisticated”, imitating the literary fashions of Alexandria, which was the New York of the ancient world, did not hesitate to confess – perhaps falsely in some cases – that they were paederasts. And, paralleling what happens in the United States today, one of Cicero’s correspondents thought it a delightful joke when a homosexual pervert was prosecuted under the Lex Scantinia before a presiding judge who was himself a pervert. (page 355)
Of course male homosexuals have young and libidinous women, that’s the point of being a male homosexual. And I’m not “unsophisticated”. I’ve sucked a few cocks in my attempt to live out what I truly believed, but, of the young and libidinous women, when offered v-cards, I refused to take them. A man needs to have standards, or he is not a man. And my standards have improved: cocksucking to inciting racial hatred. Perhaps one day I can be executed for cocksucking, or for saying “our civilization has yids, and is unable to resist the burgeoning socialist bureaucratic carcinomas and colonization of third-world fungus”.
History is bunk, says Henry Ford. (Historical note: the word bunk comes from Buncombe, a town from which a particularly mendacious congressional representative was elected on the strength of his speeches. I learned that from reading Oliver, of course.) Since Henry Ford said it, it must have been true even then, but around that time, Revilo Oliver was able to start being a classics professor.
The International Jew is a reference on the early days of the 20th century when it was still possible to write such a series of articles. As such, it is incredibly valuable to anyone who would understand where the trends we deal with now first show up. For example, here’s an image that has been popular on 4chan
Revilo Oliver is obscure. The International Jew is not. Neoreactionaries have commented on many things to which The International Jew gives context without mentioning that context. Why? Because neoreaction is just a textbook, and doesn’t want to scare or mislead people by mentioning the Jew. Neoreactionaries would sooner rehabilitate phrenology.
But the textbook is almost inoffensive enough for a somewhat responsible man to maybe sign his name to – just ask Moldbug. Or don’t. He’s probably quite terrified enough.
There’s maybe still a market for this textbook, though GamerGate is turning people against SJWs now without needing to explicitly provide arguments. Perhaps there any chapters that still need to be written.
But there’s still neoreaction the antiversity, to spit in the faces of the cowardly university professors and seek out the truth behind their backs, and to avoid the repetitiousness and disingenuity of the activists.
But the major cause of the academic silence is the fact that the men whose interests are most directly affected are the least willing to speak. For the true scholar the keenest of all intellectual pleasures is that provided by the study and research which he regards as his true function in life. By instinct and tradition he withdraws from politics, whether national or academic, and, knowing that his life will not be long enough for him to learn all that he wishes to know or even for him to complete the investigations that he has undertaken, he feels an imperative need for peace and tranquillity, and is ready to purchase them at almost any price. If he is to attend to his real life’s work, he must not dissipate his time and energy in controversy, whether in public or within the precincts of his own college.
The reasons for the academician’s withdrawal from contemporary debate were unexceptionable in a time of social stability, but that lime has passed. Reticence and tact are no longer feasible for the scholar, who must now – however reluctantly and fretfully – see that his very existence is menaced. He may still be willing, for the sake of peace in his own little cell of the ivory tower, to ignore the skeletons that have been accumulating in the closets and the corridors for more than half a century, but the choice is no longer his. (pages 160-161)
So anyway. Nick Land, there is plenty of horrible things outside of the purview of the textbook Henry Dampier and Anarchopapist are writing notes for the next edition of. They may even horrify you. But truth is truth, and not truth is falsehood, and falsehood without an army isn’t even falsehood with an army. If any neoreactionaries after Moldbug and maybe Radish want to have any impact at all on the world, let alone on their own conception of the world, they must read and think, and read and think thouse words and thoughts that everyone in the latter half of the 20th century is taught to disregard with extreme prejudice.