Tuesday, January 15, 2013

Fay çe que vouldras - Rise of the Zombie Empire

Rise of the Zombie Empire

We know that the phrase "Fay çe que vouldras" - "Do What Thou Wilt" from the French philosopher Rabelais,  was the basis for the Thelemic doctrine-Do What Thou Wilt Shall be the Whole of the Law,  of... here it comes- Aleister Crowley. Thelema calls Rabelais "a French priest and occult student," but he is usually historically treated as a Christian humanist philosopher. Crowley recommended studying the work of Rabelais to his students, so naturally Thelemites would not want to use the "C" word when writing about their own history. I doubt that Rabelais ever meant for this quote to be used in the way Crowley adhered to it. Crowley apologists will say that he meant it in the highest, divine-will way, even though it seeped into the collective incrementally as a way that justifies any cruelty, immorality or self-serving ends.
All my roads, when speaking of the collapse of humanity after 1935  anyway, lead back to Crowley. 

I've a limited number of ideas, people, and I will be using them over and over again.
The spelling voodoo is specific to the Haitian Creole vodou, which may be related to vouldras, as in the French version of thou wilt; or related to the African Vodun tribe and religion or all of these, as befits anything occult, because occultism is based on correspondences. The spelling "voodoo" has come to be associated with the particular style of the religion developed by Haitian and African slaves in Louisiana in the 1700s. I have been told numerous times, that my irrational fear of voodoo, vodou or vodoun depending on which diaspora you go with, is racist, because these are just different religious beliefs in the giant pool of beautiful all-one religious beliefs that make up our oneness world. I want to clarify that I don't find voodoo scary in a scary racist way, but in a scary witchcraft, please-don't-hex-me way.
Vodou is how zombies are made, the word zombie being a way to describe a living dead creature, created via powerful poison that can bring on an apparant state of death, along with the oxygen deprivation leading to brain damage from being drugged and then buried alive. Their will becomes subservient to the will of the person who created them through these means: the zombie master. Is it just the neurobiology that creates the zombie, rather than the sorcery and hypnotism to which only superstitious yokels subscribe? OF COURSE NOT, HAVEN'T YOU READ THIS BLOG BEFORE? This is the 21st century; it's both.

The Center for Disease Control is taking the zombie apocalypse as seriously as any other whipped up hysterical pandemic they have been party to. It doesn't get much better than this naturalnews.com article by Mike Adams:  CDC warns Americans to prepare for zombie apocalypse (really):

Some of the strategies include preparing all your "important documents" such as your passport and birth certificate. This is obviously based on the idea that you are going to be relocated and will probably end up as a refugee of some sort (in a FEMA camp, no doubt). So remember to bring your birth certificate. Of course, if you don't actually have a birth certificate, you can always use Photoshop to create one from a collage of random scanned documents and no one will notice the difference these days. Not even the mainstream media.

Of Monsters & Metaphors

When the second (first was in 1932) wave zombie movie hit in the late 60s, as in George Romero's Night of the Living Dead (1968), images such as zombies swarming in a shopping mall where treated as a metaphor for mindless suburban consumerism and other social commentary:
The overstated allegorical content of Romero's post-Night of the Living Dead pictures suggests that the first film's subtle, much-discussed "social commentary" was cooked up by critics. Romero, for one, has long insisted that Night of the Living Dead was designed as a horror-driven metaphor for America's collapsing social order. And he's never really shied away from the position that a black man was cast as the nominal hero, mainly so he could take a bullet from white authority figures who size him up as just another expendable zombie.--from article by Paul Tatara


How similar to today's movies and video games, such as The Walking Dead:A TellTale Games Series that get everyone used to the idea of mowing down hordes of raggedy-ass, gaunt, filth husks of expendable poor people zombies.

The CDC has official materials for zombie attack preparedness.
This poster,  however, is not one of them.

Get Thee to a FEMA Camp 

And Adams writes in a related article: CDC's zombie apocalypse propaganda positions vaccines as savior; citizens as helpless, disarmed victims in FEMA camps:
The CDC has released a new zombie apocalypse preparedness campaign, and at one level, it almost begins to be useful. The "Preparedness 101 Zombie Apocalypse" novella is viewable online, connecting with the public through a pop culture theme -- zombies -- that has experienced a strong resurgence over the last few years.

Excerpts from  Natural News articles by Mike Adams:

CDC: Do not defend yourself against the attacking zombies

One thing the CDC has utterly left out of its preparedness list, not surprisingly, is any kind of self defense weapon. Zombie lore is rife with all kinds of weapons: shotguns, chain saws, flamethrowers, swords and knives. Hand grenades, explosives and rockets are also prominently featured in zombie flicks. These weapons are usually what save the movie characters from being overrun by marauding zombies.

But the CDC says nothing about weapons. Not even a basic combat knife or a 22 pistol to keep handy. I guess the idea of people preparing for emergencies with some citizen weaponry isn't something the government wants to encourage, huh? Just be sure to have your papers in order but not your personal safety.

Instead, the CDC says it will save you. "Never Fear - CDC is Ready!" it says. It goes on to explain:

CDC would provide technical assistance to cities, states, or international partners dealing with a zombie infestation. This assistance might include consultation, lab testing and analysis, patient management and care, tracking of contacts, and infection control (including isolation and quarantine).

"Infection control" means arrested infected people at gunpoint and moving them into "infection zones" where everybody is infected and anyone who tries to flee is shot. That's how a quarantine actually works, in case you didn't know. Ask the CDC yourself if you don't believe me.

How to get yourself killed? Follow the CDC

So here's the CDC's advice so far. If there's a zombie apocalypse, then according to the CDC you're supposed to evacuate with your prescription medications and your birth certificate, then head out into the zombie-infested world without a weapon? And then somehow you're supposed to magically survive a zombie assault long enough for the CDC to come quarantine you and your neighbors because you've probably already been exposed since you were totally defenseless.

Gee, is there any doubt this is a government plan? Don't protect yourself, folks, the government will save you! Grab your passport (they'll be checking your papers at police checkpoints) and remember your meds (because that will keep you docile and suggestible), but don't bring anything like a 45-caliber Glock pistol that might actually help you fend off the zombies. Or a pump action Remington 12 gauge with a couple hundred extra rounds of home defense shells. Seriously, you can't have a zombie invasion without a 12 gauge shotgun being involved, can ya? Or some 40mm grenade launchers. That's how you really take out a bunch of zombies. At least that's how it works in Hollywood.

If you're in a city where you're not allowed to own firearms, you can always try to fight off the zombies with golf clubs. That never works out very well in the zombie movies, however. Just so you know.
Learn more: http://www.naturalnews.com/032454_zombie_apocalypse_cdc.html#ixzz2I6OYYtVg

Addendum 2016: You Tube video by K.J. Ozborne
TheScariestMovieEver channel

More Addendum 2016:
although from 2008, this article from Religion News Blog,
explains much more:

New head of voodoo brings on the charm Saturday April 5, 2008
PORT-AU-PRINCE, Haiti: The goat tethered to a tree outside of Max Beauvoir’s home is doomed.

Beauvoir, tall and majestic with closely cropped white hair, is a voodoo priest who was just named the religion’s supreme master, a newly created position that is aimed at reviving voodoo.

His grand residence on the outskirts of the Haitian capital serves as a voodoo temple for practitioners and a late-night hangout for those paying customers eager to take in an exotic evening of spiritual awakening.

Called the Peristyle de Mariani, it is where Beauvoir and his followers dance around a giant totem to the beat of drums. It is where they light bonfires to summon the spirits. And it is where they drain the blood of animals like that scrawny white goat to, among other things, heal the sick.

On a recent night, Haiti’s voodooists convened for a special ceremony. With music blaring and devotees dancing with all their might, two children threw white rose petals on a red carpet. Then along came Beauvoir.

Popular in Haiti even among many of those who attend Christian churches, voodoo lacks the formal hierarchy of other religions. Most voodoo priests, known as houngans, operate semi-independently, catering to their followers without a whole lot of structure.

But many of Haiti’s houngans recently came together into a national federation and named Beauvoir, 72, as their public face. He is now the spokesman for a religion that followers believe too often gets a bad rap and is in dire need of an image overhaul. (Think “voodoo economics.”) Even before he got the job, Beauvoir was a voodoo promoter extraordinaire. With his own Web site, www.vodou.org, and a following among foreigners intrigued by voodoo, Beauvoir is criticized by some purists as too much of a showman.

“My position as supreme chief in voodoo was born out of a controversy,” Beauvoir said, explaining how Haiti’s elite have marginalized the houngans that generations ago wielded significant influence in society. “Today, voodooists are at the bottom of society. They are virtually all illiterate. They are poor. They are hungry. You have people who are eating mud, and I don’t mean that as a figure of speech.”

Beauvoir, a doctor’s son who was not particularly interested in spiritual matters in his youth, left Haiti in the mid-1950s for the City College of New York, where he studied chemistry. Then he went off to the Sorbonne for graduate study in biochemistry. After various jobs in the New York area, he returned to Haiti in the early 1970s to conduct experiments on traditional herbal remedies.

It was then that voodoo called.

His nonagenarian grandfather was dying and the entire extended family had gathered around his bed. Before he went, though, the old man pointed at Beauvoir and ordered him to take over his duties as a voodoo priest.

Beauvoir said he was taken aback. He did not know the man well and could not understand why he had been selected from the 20 or so other family members in the room. And he knew almost nothing about voodoo.

But that was decades ago. Beauvoir has devoted the rest of his life to studying the religion, a mix of Christianity (introduced by slaves to mask their paganism from their masters) and animism that traces its origins to West Africa, which is also where Haitians, descendants of slaves, originated. The more he learns about voodoo, Beauvoir said, the more convinced he is that it can, and should, play a role in resolving Haiti’s problems, especially given the religion’s reach among the most disenfranchised people.

As it is now, he said, the government seeks the input of Catholic and Protestant leaders when grappling with societal issues. “But do they call for the input of the voodooists?” he asked, shaking his head.

Haiti has long been a battleground for Christian missionaries who view voodoo as devil worship and work tirelessly to convert the population to Christ. Voodoo also has one god, modeled on God of the Christian Bible, but it incorporates pagan elements that make Christians uneasy: casting spells and catering to spirits that are seen as the major forces of the universe.

To turn things around, Haiti’s voodooists decided they needed to organize themselves and confront voodoo-bashing head on.

“We decided to come together and form a new voodoo structure,” Beauvoir said. “We Haitians want to move forward in life. We need to find our identity again, and voodoo is our identity. It’s part of our collective personality. We feel the government we have is relying too much on foreigners to fill their pockets.”

Voodoo and politics have long been intertwined in Haiti, with some past leaders reaching out to voodooists as a way of burnishing their populist credentials. Beauvoir has himself been linked with Franc,ois Duvalier, or Baby Doc, the dictator who fled the country in 1986 after a popular uprising against him. And Beauvoir opposed Jean-Bertrand Aristide’s rule, becoming a hated figure among loyalists of the former Catholic priest.

In “The Rainy Season,” her book on Haiti, Amy Wilentz portrays Beauvoir as an opportunist who preys upon his people and has “the oily manner of a man whom you wouldn’t want to leave alone with your money or your child.”

Beauvoir waves off such criticism. He acknowledges that he received death threats from political opponents in the mid-1990s and was worried enough about his safety – and that of his wife and two daughters – that he fled Haiti for the United States. He settled in Washington, D.C., where he continued with voodoo ceremonies from his apartment not far from the White House. Recently, though, he returned home and wasted no time in grabbing the voodoo spotlight.

Speaking of the current crop of political leaders, Beauvoir is as harsh as some are about him.

“They have been seduced by Western attitudes,” he said of current leaders. “They believe foreigners think that way so they have to think that way. They fear that if they don’t oppose voodoo, they won’t get a dime in their bowl.”

The movie industry is another focus of Beauvoir’s wrath. And he speaks as something of an insider, having helped the anthropologist Wade Davis with his investigation of voodoo, which first became a book, “The Serpent and the Rainbow,” and later a Hollywood movie.

On the big screen, zombies are scary monsters, Beauvoir complained, and not the carefully controlled subjects of voodoo science that he believes them to be.

“The voice of Hollywood has grown beyond the border of the United States,” he said. “It’s everywhere. The voice of Max Beauvoir is very small compared to that.”

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