Wednesday, September 23, 2015

"in the space of emptiness everything has a space to play and affect each other"

"everything is hanging on and functioning by virtue of mere conditioning - and that's all we have, mere conditioning, and not the slightest tinge of any intrinsicality"

"how come there is the difference between projecting a snake on a rope and a snake on a snake?"

Tuesday, September 22, 2015

Meet The New Pope

It is always the high point of any papal visit to any nation: the canonization of one of that nation's own indigenous "saints". And these "saints" are always the same everywhere: they were fanatical jihadists dedicated to the forced conversion and/or extirpation of all Jews, Heathens, Heretics, Atheists, and anyone else deemed to be enemies of the One True Faith.

There are, perhaps, here and there, genuine exceptions to this rule. But these are, necessarily, quite exceptional. The man whose name Pope Voldemort II now obscenely bears is arguably one of them.

But neither the New Pope nor the evil wretch Junipero Serra are in any way deviations from the usual assortment of highly successful con-artists (like the Pope) and  murderously accomplished thugs (like Serra) who have always done and will always do the Dark Lord's bidding in the name of the Great Commission.

Sunday, September 20, 2015

"furthest from him is best"

[From Book 1]:

Is this the Region, this the Soil, the Clime,
Said then the lost Arch-Angel, this the seat
That we must change for Heav'n, this mournful gloom
For that celestial light? Be it so, since he [ 245 ]
Who now is Sovran can dispose and bid
What shall be right: fardest from him is best
Whom reason hath equald, force hath made supream
Above his equals. Farewel happy Fields
Where Joy for ever dwells: Hail horrours, hail [ 250 ]
Infernal world, and thou profoundest Hell
Receive thy new Possessor: One who brings
A mind not to be chang'd by Place or Time.
The mind is its own place, and in it self
Can make a Heav'n of Hell, a Hell of Heav'n. [ 255 ]
What matter where, if I be still the same,
And what I should be, all but less then he
Whom Thunder hath made greater? Here at least
We shall be free; th' Almighty hath not built
Here for his envy, will not drive us hence: [ 260 ]
Here we may reign secure, and in my choyce
To reign is worth ambition though in Hell:
Better to reign in Hell, then serve in Heav'n.
But wherefore let we then our faithful friends,
Th' associates and copartners of our loss [ 265 ]
Lye thus astonisht on th' oblivious Pool,
And call them not to share with us their part
In this unhappy Mansion, or once more
With rallied Arms to try what may be yet
Regaind in Heav'n, or what more lost in Hell? [ 270 ]

[From Book 5]:

That we were formd then saist thou? and the work
Of secondarie hands, by task transferd
From Father to his Son? strange point and new! [ 855 ]
Doctrin which we would know whence learnt: who saw
When this creation was? rememberst thou
Thy making, while the Maker gave thee being?
We know no time when we were not as now;
Know none before us, self-begot, self-rais'd [ 860 ]
By our own quick'ning power, when fatal course
Had circl'd his full Orbe, the birth mature
Of this our native Heav'n, Our puissance is our own, our own right hand
Shall teach us highest deeds, by proof to try [ 865 ]
Who is our equal: then thou shalt behold
Whether by supplication we intend
Address, and to begirt th' Almighty Throne
Beseeching or besieging. This report,
These tidings carrie to th' anointed King; [ 870 ]
And fly, ere evil intercept thy flight.

[From Milton's Paradise Lost - full text here: ]

Monday, September 14, 2015

Max Beauvoir: "I don't believe there is any significant Christian-Vodou syncretism or Christian inclusions in the Vodou religion."

In 2007 while a student at the Johns Hopkins School of Advanced International Studies (SAIS), Elaine Panter (now a legal consultant at the World Bank) published an essay on "Religion and Politics in Haiti", in which she wrote "The two official religions in Haiti are Catholicism, and Vodou. Due to the phenomenon of syncretism, Haitians are said to be 80% Roman Catholic, 20% Protestant and 100% Vodou."

However, in an accompanying footnote we read the following:

"Not all scholars agree on the existence of such syncretism. As stated by Max G. Beauvoir: 'No, contrarily to what even good scholars have stated, I don't believe there is any significant Christian-Vodou syncretism or Christian inclusions in the Vodou religion. To the best of my knowledge, I have not found any incorporation of Christian materials in Vodou. Jesus Christ in not a Lwa or Expression of God, meaning an important figure of the 401 divinities of Vodou. I have never seen or heard of someone who had ever been possessed by Jesus Christ, possession being an important characteristic of the religion. Neither has any one been possessed by the father, the son, or the Holy Ghost, meaning by one of the major figures of the Christian faith.'"

Source: Haiti: Understanding Conflict 2007, published by Johns Hopkins University School for Advanced International Studies, edited by Dr. I. William Zartman. Link to pdf:

Tuesday, September 8, 2015

Going Beyond the Sangh (from Koenraad Elst's latest blog post)

Koenraad Elst's latest blog post on "How the West Looks at India" is worth reading in full - but I found one part, toward the end, especially helpful: a list of "new communities shedding the Sangh baggage and trying to serve the Hindu cause through new analyses". Some of these I haven't been able to track down yet, but here are three with websites definitely worth checking out:
Examples of what you can find at the above sites:

Friday, May 22, 2015

The Neodiabolist Clique in Modern Witchcraft Scholarship and It's Agenda

[This is really just a very rough draft. But I think it gets the point across.]

Anyone who wishes to learn about the history of the Burning Times has a very tough row to hoe. Not only is there an ever growing mass of scholarly literature to sift through, but it turns out that a great deal of this scholarship is tainted by systematic bias. This bias does not render the works in question totally, or even mostly, without value. But it does create an even greater-than-usual need to treat these works critically, rather than simply accepting and assenting to the conclusions and assumptions therein.

To be somewhat more precise, certain scholars in the field of historical Witchcraft studies are aggressively and systematically promoting a set of seven interconnected claims about the nature of Witchcraft in general and of the early modern European Witch-hunts in particular. I call this scholarly clique "neodiabolists" in order to draw attention to the fact that their guiding ideology is in many ways little more than a slightly sanitized version of the early modern Christian theory of diabolical Witchcraft.

The main thrust of neodiabolism is an exculpatory narrative, addressed as much (and often more so) to public opinion as it is to their fellow scholars. In promoting this narrative, neodiabolists openly seeks to exonerate both Church and State of any blame for the Witch-hunts. Simultaneously, neodiablists try to shift the blame to "the common people", and even to the accused Witches themselves, or at least to what it was that they were supposedly imagined to be (by "the common people"): universally hated workers of purely malefic magic.

Neodiabolism rests upon seven main pillars:

1. Demonization
Neodiabolists assert that Witches and Witchcraft are intrinsically (and even metaphysically) evil. This requires the absolute rejection, despite all evidence to the contrary, of any connection between Witchcraft and beneficial magic, or any other positive portrayal of historical Witchcraft and Witches. This assertion flies in the face of the well-documented linguistic history of the English word "Witch". A major theme of public pronouncements by neodiabolists is their robotic insistence that all positive connotations of the word "Witch" invariably constitute very recent deviations from the "traditional" use of this word, and that such deviations are due only to the ignorant and ahistorical confabulations of romantics, feminists and modern Pagans. It is first and foremost because of their insistence on the equation of Witchcraft with Evil that these scholars are appropriately labeled as "neodiabolists".

2. Exculpation
Neodiabolists assert that "the common people" were to blame for the Witch-hunts, not the religious and political leaders and institutions of the day. Thus, both Church and State are absolved of any blame for the Witch-hunts. In fact, the political and religious powers-that-were are actually portrayed by the neodiabolists as high-mindedly resisting Witch-hunting when they could, and only very reluctantly acquiescing to Witch-hunting when they were powerless to hold back the bloodlust of the ignorant masses (and even then, the elites are congratulated for slowing down and tempering the violence of "the common people").

3.  Obfuscation
Neodiabolists assert that Witch-hunting is a relatively generic and nearly ubiquitous feature of human societies, rather than a well-defined historical phenomenon specifically associated with early modern European Christendom. More specifically, neodiabolists attempt to draw specious parallels between early modern European With-hunts and isolated incidents of supposed Witch-hunting in modern-day (20th and 21st centuries) non-European societies, especially in Africa and India.

4. Compartmentalization
Neodiabolists either ignore or outright deny any connection between Witch-hunting and other forms of religious persecution and social violence generally. In doing so they decouple Witch-hunting from the context in which it must be understood: as just one aspect of the generalized atmosphere of persecution and intolerance that was characteristic of medieval and early modern Christendom.

5. Minimization
Neodiabolists insist that both the absolute scale and the historical significance of the violence involved in the early modern Witch-hunts has been wildly exaggerated. By focusing attention on isolated instances in which genuine exaggerations (which are today taken seriously by precisely no one) have taken place, the neodiabolists attempt to produce the impression that, in essence, all those who express concern, let alone outrage, over the early modern Witch-hunts, are naive romantic simpletons misled by fictionalized accounts. At the same time, the neodiabolists also aggressively argue that the Witch-hunts do not actually represent any great moral failing on the part of either European society or Christendom.

6.  Exaggeration
Neodiabolists exaggerate (often wildly) the quality, completeness, and accuracy of the available historical data on the Witch-hunts. This is especially notable in their fixation on low-ball estimates of the total number of trials and executions based on data that is difficult to interpret, incomplete and often misleading.

7. Pontification
Neodiablists present themselves to the public as objective and high-minded debunkers who have a responsibility to "set the record straight". Through popular book-length works, websites, articles in the mainstream media, public speaking, youtube videos, etc, neodiabolists promulgate their personal opinions of Witchcraft and Witch-hunting, presenting their heavily biased point of view as established fact.

Related posts from this blog: