NZ Stuff

Barry Crump is seen as capturing the edge of the place. There’s a recent movie based on one of his books (recommended for the Outer-Anglosphere cultural flavour).

There’s also a route to Samuel Butler, through the back country.

The outlaw myth is far more integral to the Anglo culture than much of NRx can easily be happy about. Everyone is going to sympathise with the runaways, not with the search party.

Some (real) advice from the bush: “Keep moving or you’ll be eaten.” (Deeper than it was meant to be at the time.)

December 22, 2016admin 32 Comments »
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32 Responses to this entry

  • G. Eiríksson Says:

    » As a Titular metropolis of Pamphylia Prima, Sidon, dates as far back as Neolithic times. In the tenth century B.C. Sidon had its own coinage that bore the head of Athena (also Minerva a serpentine, feminine deity linked with healing.) I found that Athena was indeed the patroness of the city even though its people were sometimes termed ‘a piratical horde’ and Constantine Porphyrogenitus called Sidon a ‘nest of pirates.’ However the place did go on to play host to one of Alexander the Great’s garrisons for a while, which was used to subdue this piratical element for Alexander’s own purposes. Under his successors Sidon became known as the ‘holy city of Phoenicia’ and enjoyed relative freedom, with games and competitions attracting people from far and wide.
    In 1111 AD the crusader Baldwin, who was later to become King Baldwin of Jerusalem, besieged the city and it was later to become one of the four baronies of the Kingdom of Jerusalem.
    From early on, Sidon was a rendezvous for pirates, and even the slave trade continued after the fall of slavery elsewhere.
    The fact that it was well known as a ‘nest of pirates’ was startling. I considered also the link of the skull and crossbones to piracy, especially as it was linked to the Templars, and the fact that the Lord from the skull and crossbones story was Lord of Sidon.
    …skull or head with a diagonal cross or saltaire below. Amazingly, I found this in Ancient Egypt and on the tomb of Tutankhamun. »
    http://www.cyberspaceorbit.com/DoubleGamma-LP.htm

    [Reply]

    Posted on December 22nd, 2016 at 8:58 am Reply | Quote
  • tsk Says:

    This is not your normal XS post. Is this admin showing a side of himself which appreciates the culture of his stock?

    [Reply]

    Posted on December 22nd, 2016 at 10:06 am Reply | Quote
  • Brett Stevens Says:

    The outlaw myth is far more integral to the Anglo culture than much of NRx can easily be happy about.

    Something about Odin and a tree here? Humans tend to be solipsistic; our myths indicate a value in escaping solipsism. If thine own eye offend thee…

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    collen ryan Reply:

    Euro man has a healthy skepticism about our Elites our redemption always comes from outlaws,underdogs, rebels. New blood over decadent blood.

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    Pseudo-chrysostom Reply:

    The fetish for the underdog is one of the primal animating forces behind leftism’s corrosive seducement.

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    Posted on December 22nd, 2016 at 10:28 am Reply | Quote
  • Alrenous Says:

    Ah, talking about bugs. I hear they like their horseflies genuinely horse-sized down there.

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    Posted on December 22nd, 2016 at 5:49 pm Reply | Quote
  • S.D.P. Says:

    > Everyone is going to sympathise with the runaways, not with the search party.

    Would like to hear more about this: if cybernetics is exploration, and exploration may be understood as Exit, is there a more definite distinction between the runaway and the search party (beyond Cathedral myth)? Maybe this is more my own stupidity, but is the runaway not a search party/explorer for exit? Is the runaway attempting to avoid being eaten by those attempting to retrieve, or, being eaten by the outside/darkness? Crump’s story (which we were amusingly taught in intermediate school) could have had a far better Kurtzean infection (maybe Butler showed more signs of this). The bushland of this country opens to many dark paths.

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    G. Eiríksson Reply:

    I would look into Boris Mouravieff´s writings on « General Law ».

    He describes reality as a movie, wherein people act through this » General Law », of which e.g. Jesus dealt with as well, e.g. famously through his phrase » Render unto Caesar ».

    Similar trope is often seen in movies or video games. You are a player in a world. Notice by the ‘authorities’ brings on an escape.

    Powers and principalities, in high places.

    https://www.youtube.com/watch?v=dtSxNZeXlKg (The Protomen – Act 1, a music recording.)

    We bid ye, as well as Dr. Land, a merry Christmas.

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    Posted on December 22nd, 2016 at 8:53 pm Reply | Quote
  • pyrrhus Says:

    We watched the movie a little while back, quite enjoyed its skewering of the government culture, and the kid learning to love the wild…

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    Posted on December 23rd, 2016 at 3:44 pm Reply | Quote
  • SVErshov Says:

    difference between then and now is that such remote isolated places not necessary disconected anymore, or technologically/intellectually left behind. fix solar power, satellite modem, 2-3 super computers run HFT and you can spend rest of your life on the bank of beautefull Himalayn lake doing … what ever next. for example run stem cell lab and convert your self into leopard, that is some exit. there is plenty of leopards in those locations to collect necessary genetic material.

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    G. Eiríksson Reply:

    you´re right.

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    collen ryan Reply:

    What actually happens when you set up solar powered satellite connected internet is leftists move in, in fact its usually leftists who bring the technology. The earlier rightists attempting exit recognized it was perfect the way it was, that tech would invite leftists.Leftists are soft but rich.As soon as enough of them stake a place they take over local government and use its resources to make it more left friendly and right unfriendly.They make it increasingly expensive for legacy pioneers to hold on to property by raising taxes for schools and social services.The go after the building depts and the police, form environmental groups to attack local economies while converting to tourist vacation economies.They empower natives encourage immigration for construction and service jobs because they cant stand to be in proximity with bad whites.
    Ask Mrs Spencer what the pacific northwest was like 25 years ago.

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    SVErshov Reply:

    either it is from left or from right it does no matter, it is just a frame, or socio-ideological framework. I would not shy to use leftists framework (which is conceptualy wrong) to my ends if it can deliver Right results for me. sounds strange, how is that corrupt, conceptualy wrong framework can deliver correct results. but fact is – it can, for example our framework about solar system was based on wrong idea that earth is in the center, for very long time, and despite of this grave misconception many calculations about planets movements were correct.
    what can be better strategy then to use mistakes of your enemy to your advantage. Right need to move their headquarter from archive on arsenal, or they will be eaten again and again. take a look on Trump crowd, those guys do care about ideology, because ideology is archive, soon no one single perdon on this planet will undersrand what ideology means.

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    SVErshov Reply:

    “Ideology is a cynical self defence against the subject’s inability to reconcile themselves with their social existence, the selection between ideal adaptations to the world.* It is neither a surface effect or ‘false consciousness’ of an exterior force with which the subject [subjectum] contends, nor a material substrate of subjection. It is rather the means by which such material subjects consciously misperceive and act to auto-obscure their own subjection [subjectus] to this force. Ideology is the subject’s cynical immuno-response to the inert practical reality of the situation in both everyday life and concrete history. ”
    Brief Notes on Ideological Complicity
    Dock Angus Ramsay Currie
    http://tripleampersand.org/brief-notes-ideological-complicity/

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    G. Eiríksson Reply:

    Reminds me of Sloterdjik´s

    “In the course of man’s mental and socio-cultural evolution, two complementary systems have developed for the pre-emptive processing of injuries: firstly the socio-immunological methods, especially legal and solidaristic ones, but also the military ones by which people resolve their confrontations with distant and foreign aggressors and insulting or harmful neighbours; and secondly the symbolic or psycho-immunological practices on which humans have always have always relied to cope – with varying success – with their vulnerability through fate, including mortality, in the form of imaginary anticipations and mental armour. … it is because a non-naïve approach to symbolic immune systems has itself become vital to the survival of ‘cultures’ today that cultural science is necessary.” (Peter Sloterdijk)

    “…certain historical tendencies stand out, indicating that since the early modern period, and especially since the eighteenth century, endeavors to secure a social immunology have intensified.” (Niklas Luhmann)

    “My thesis is that the immune system [a potent and polymorphous object of belief, knowledge, and practice] is an elaborate icon for principal systems of symbolic and material ‘difference’ in late capitalism. Pre-eminently a twentieth-century object, the immune system is a map drawn to guide recognition and misrecognition of self and other in the dialectics of Western biopolitics. That is, the immune system is a plan for meaningful action to construct realms and maintain the boundaries for what may count as self and other in the crucial realms of the normal and the pathological.” (Donna Haraway)

    https://immunityandmodernity.wordpress.com/2015/02/13/8/

    John Hannon Reply:

    “… run stem cell lab and convert your self into leopard, that is some exit.’

    Or if you take the seastead exit you could cultivate some natty face-tentacles.
    Talking of seasteading, here’s the whole argument for it condensed into about 12 minutes (apparently pond scum will save the planet) –

    https://www.youtube.com/watch?v=tqnHYxk4om0

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    Wagner Reply:

    Ay why not exit into a jaguar jungle in the meantime?

    “Professionally, what drew me first and foremost to the mystery of Ayahuasca was reading that with this brew many people see snakes and jaguars. As a cognitive psychologist, I was baffled: How could it be that different people see the same things in their visions? I could understand, of course, visions having similar forms or structures. I could understand that visions manifest, in a pictorial manner, basic wishes, such as flying, or basic conflicts, such as those having to do with key stages or central figures in one’s life. However, commonalities in specific contents defied my understanding. Snakes and jaguars seem to be just too specific to define cognitive universals. What struck me even more was the discovery that many of my own experiences with the brew were similar to those of the indigenous Amerindians. In particular, in my first vision I saw large lizards, in the second snakes, and in the third jaguars. All this had occurred before I consulted the literature on Ayahuasca and without knowing anything about it. Puzzled, I decided to return to South America and study Ayahuasca further. […]

    Investigators of Ayahuasca in the indigenous context have noted that the visions induced by the brew reveal certain common elements. Thus, Der Marderosian et al. (1970: 11) observes that: In spite of the individual nature of the hallucinogenic experience, there is a high degree of similarity in the content and frequency of occurrence of particular hallucinations from individual to individual during any one night of drinking. Certain themes also recur every time they drink Ayahuasca. The most frequent of these are: (1) brightly coloured, large snakes, (2) jaguars and ocelots, (3) spirits, both of Ayahuasca and others, (4) large trees, often falling trees, (5) lakes, frequently filled with anacondas and alligators, (6) Cashinahua villages and those of other Indians, (7) traders and their goods, and (8) gardens.
    Similarly, reviewing the anthropological literature, Harner (1973c) states that the most common items seen in the visions reported by indigenous persons are snakes, jaguars, demons and deities, cities, and landscapes. Also noted are visions having to do with the resolution of unsolved crimes, flights of the soul, and experiences of clairvoyance.”

    Benny Shanon, Antipodes of the Mind: Charting the Phenomenology of the Ayahuasca Experience

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    Wagner Reply:

    “Typically, Ayahuasca visions—notably those that are most powerful—present scenarios that are totally unrelated to drinkers’ lives, daily concerns, or past experiences. Often, drinkers (myself included) feel as if a veil is lifted and they are presented with another world. This world, it seems, exhibits internal consistency and coherence and subjectively it impresses those who view it as having an independent existence of its own. In fact, it is very common for Ayahuasca drinkers to feel that this world which has been unknown to them beforehand is, in some sense, even more real than the world of their everyday lives. This world exhibits an air of eternity, and it appears to maintain its existence independently and regardless of all that is taking place here in the ordinary realm of human beings and mortals in general.” (ibid)

    THE REALM OF THE FORMS

    “Overall, ayahuasca presents a comprehensive metaphysical view of things. I would characterize it as idealistic monism with pantheistic overtones. By this view, reality is conceived as constituted by one, non-material substance which is identified as Cosmic Consciousness, the Godhead, the ground of all Being, or the Fountain of Life. Coupled with this is the assessment that all things are interconnected and that in their totality they constitute one harmonious whole. This, in turn, entails a realization that there is sense and reason to all things and that reality is invested with deep heretofore unappreciated, meaningfulness. By and large, it seems the metaphysical perspective induced by Ayahuasca is most similar to views entertained in classical Hindu philosophy, as well as by Plato, Plotinus, and Hegel. Remarkably, this view is essentially the same as that characterized by Huxley as ‘the Perennial Philosophy‘; similar observations were also made in the context of LSD.” (/plug)

    G. Eiríksson Reply:

    Switch up my style I take any lane
    I switch up my cup I kill any pain

    https://www.youtube.com/watch?v=34Na4j8AVgA

    G. Eiríksson Reply:

    funny, i was exactly in the peruvian Amazon when i was reading from that book «Antipodes of the Mind: Charting the Phenomenology of the Ayahuasca Experience».

    i read also dutch anthropologist Jeremy Narby´s must read »The Cosmic Serpent: DNA and the Origins of Knowledge». only to find out after finishing it that he´d been staying in the same spot. http://www.templeofthewayoflight.org

    — »I had myself ingested ayahuasca in Quirishari, an experience that brought me face to face with an irrational and subjective territory that was terrifying, yet filled with information. In the months afterwards, I thought quite a lot about what my main Ashaninca consultant, Carlos Perez Shuma, had said. What if it were true that nature speaks in signs and that the secret to understanding its language consists in noticing similarities in shape or in form? What if I took him literally?

    I liked this idea and decided to read the anthropological texts on shamanism, paying attention not only to their content but to their style. I taped a note on the wall of my office:

    “Look at the FORM.”

    One thing became clear as I thought back to my stay in Quirishari. Every time I had doubted one of my consultants’ explanations, my understanding of the Ashaninca view of reality had seized up; conversely, on the rare occasions when I had managed to silence my doubts, my understanding of local reality had been enhanced – as if there were times when one had to believe in order to see, rather than the other way around.

    It had become clear to me that ayahuasqueros were somehow gaining access in their visions to verifiable information about plant properties. Therefore, I reasoned, the enigma of hallucinatory knowledge could be reduced to one question:

    Was this information coming from inside the human brain, as the scientific point of view would have it, or from the outside world of plants, as shamans claimed?

    Both of these perspectives seemed to present advantages and drawbacks.

    On the one hand, the similarity between the molecular profiles of the natural hallucinogens and of serotonin seemed well and truly to indicate that these substances work like keys fitting into the same lock inside the brain. However, I could not agree with the scientific position according to which hallucinations are merely discharges of images stocked in compartments of the subconscious memory.

    I was convinced that the enormous fluorescent snakes that I had seen thanks to ayahuasca did not correspond in any way to anything that I could have dreamed of even in my most extreme nightmares. Furthermore, the speed and coherence of some of the hallucinatory images exceeded by many degrees the best rock videos, and I knew that I could not possibly have filmed them.

    On the other hand, I was finding it increasingly easy to suspend disbelief and consider the indigenous point of view as potentially correct. After all, there were all kinds of gaps and contradictions in the scientific knowledge of hallucinogens, which had at first seemed so reliable: Scientists do not know how these substances affect our consciousness, nor have they studied true hallucinogens in any detail. It no longer seemed unreasonable to me to consider that the information about the molecular content of plants could truly come from the plants themselves, just as ayahuasqueros claimed.

    However, I failed to see how this could work concretely.

    Maybe I would find the answer by looking at both perspectives simultaneously, one eye on science and the other on shamanism. The solution would therefore consist in posing the question differently: It was not a matter of asking whether the source of hallucinations is internal or external, but of considering that it might be both at the same time. I could not see how this idea would work in practice, but I liked it because it reconciled two points of view that were apparently divergent.
    »

    Posted on December 24th, 2016 at 5:34 pm Reply | Quote
  • vitis Says:

    >Everyone is going to sympathise with the runaways, not with the search party.

    >Some (real) advice from the bush:

    http://www.poetrylibrary.edu.au/poets/paterson-a-b-banjo/the-man-from-snowy-river-0001004

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    Posted on December 24th, 2016 at 8:52 pm Reply | Quote
  • Wagner Says:

    “The decision. There will have to be countless sacrifices. An experiment.”

    Nietzsche, notebook, Christmas 1882

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    Posted on December 25th, 2016 at 6:06 pm Reply | Quote
  • SVErshov Says:

    [ ☆☆☆ Perhaps all righteousness is on the side of the good, but as to the ‘good life’, wouldn’t it be somewhat better to be dead? ☆☆☆] The Thirst for Annihilation p97

    [Reply]

    G. Eiríksson Reply:

    we´re all dead

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    SVErshov Reply:

    yeah just dont know about it yet

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    G. Eiríksson Reply:

    we do now

    G. Eiríksson Reply:

    we are just ghosts inhabiting biological forms

    John Hannon Reply:

    “we’re all dead”

    Who, we?

    Thrown riders on the storm from out of lost Paradise
    For us all names are lacking
    Ghost-machines sans guarantee and no recommended price
    Awaiting our “auto”- unpacking

    [Reply]

    G. Eiríksson Reply:

    the strange attractor at the end of time pulls ghosts into form

    https://twitter.com/apocalyptocrat/status/814430733880135680

    Posted on December 27th, 2016 at 1:27 pm Reply | Quote
  • SanguineEmpiricist Says:

    The times for the next half year are roughly how I was feeling circa 2014 mid-year, so as feels appropriate with the feeling of the times I must come back home, here, obviously.

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    G. Eiríksson Reply:

    🙂

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    Posted on December 28th, 2016 at 8:03 am Reply | Quote
  • SVErshov Says:

    watched this movie and (seriously) I dont belive that anything exist in the world to make this boy a woodsman, NO WAY. according to the plot it is scare of jail, hate of system, and outlaw romantics is what give him motivation and strengh.

    1. scare of jail? really, and why, boy like this has all his friends already waiting for him in jail. best company of his life and a lot of fun.

    2. hate of system ? really, and why, he is consumerist, he can hate products but not the system.

    3. romantics of outlaw also, require some seriouse and frequent reinforcement, with non of it avaliable in thos woods, he would not last two day.

    [Reply]

    Posted on December 28th, 2016 at 8:42 pm Reply | Quote

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