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April 24th, 2017 
Awake Goy By Professor Revilo P. Oliver
From Liberty Bell, May 1986
CHRISTIANITY HAS BEEN for our race a deadly and soul-destroying poison, both in its earlier forms and in its most recent reformations, Marxism and the dilution of it that passes for “liberalism.” It has left, even in the minds of skeptics, a narcotic residue of hokum about “One World” and “all mankind,” whence the strenuous efforts of “educators” so to weaken children’s minds that they can believe in the equality of races.
One of the strangest aberrations of Christians is their morbid itch to meddle with other races by sending missionaries to harass or bribe the natives in Africa and Asia and “convert” them to Christianity and thus “save souls” for a Jesus who never gave the slightest indication that he wanted to have his Heaven filled with niggers, wogs, and renegade Mongolians. The truth of the matter is that all those missionaries never made a single convert to the religion they and their foolish White sponsors had in mind. When the members of other races gave assent to the doctrine preached by the holy meddler and recited his formulae, even if they did so sincerely, they necessarily adapted the doctrine to their fundamentally and unalterably different racial mind.
Years ago, before Americans had been reduced to cringing fatuity, they were permitted a glimpse of the innate mentality of Congoids in a comedy that was very popular both on the stage and as a cinema, “Green Pastures.” The glimpse was hurried and partial, but thoughtful men and women conjectured some of the many things that had been censored out of the play to make it popular as a pleasant and superficial entertainment. And if they knew anything about the flourishing Voodoo cults in Louisiana and especially New Orleans, which differ little from the better known Voodoo cults that are the principal religion of Haiti, they made their own emendations of the amusing comedy.
In 1973, the Archbishop of Lusaka in Northern Rhodesia (called Zambia since it was given to the savages) was one Emmanuel Milingo, a mulatto of some kind, probably, to judge from his name and grotesque features, the result of cohabitation between a Bantu and a mongrelized Portuguese. The half-breed, who held the high rank of archbishop in the Roman Catholic corporation, then discovered that he had a talent for invoking the ancestral spirits of the savages in the dioceses of his see, and for warding off the evil spirits that afflicted the black parishioners with disease, toothache, and the like. In short, he set himself up as witch-doctor, with a crucifix as his fetish and ascribing his power to a big spirit called Jesus instead of Mumbo-Jumbo. He acquired a great reputation for driving away evil spirits and healing the sick.
White Roman Catholics, doubtless some of the reactionaries in the Church who still take their religion seriously, objected strenuously to the practice of witchcraft by an archbishop, and they had such influence that he was summoned to the Vatican, where, according to rumor, it was decided that he had so addled a cerebrum that he might cause a scandal that would be bad for the business. At all events, he was persuaded or forced to resign his holy office, and he was put into storage with the title of Special Delegate to a Papal Commission on Refugees and Tourism [sic].
Christians and skeptics alike may think that the objections to Milingo’s activities were unreasonable. After all, according to the tale in the “New Testament,” Jesus ben Yahweh expelled a whole swarm of devils from a sick man and sent them into a herd of swine, making the swine commit suicide and thus probably ruining the poor peasant who owned them. And for that matter, according to the Irish Press (21 August 1984), a Father Joseph Maguire is now performing “miracles” in Dublin and “curing the incurable” by getting his god’s attention for them. The holy man says he was a hot-shot salesman of electronic equipment in the United States until he was forty-one, when he turned to the spook-business and discovered his powers by healing a blind man as soon as he was ordained a priest, twelve years ago.
Whether or not you believe in the supernatural, you may think there is little difference between the two kinds of magic, but that is because you have judged only by externals. There is an enormous difference between the conceptions of magic in the two innately different mentalities. A White man, knowing how Christians envisage the intercession of their god in mundane affairs, is apt to think, if he is a Christian, that the savages conceive their magic in the same way and err only because they do not invoke the right deity or, if he is a rationalist, that there are only superficial differences between the two superstitions. (1)
We all know what pictures of their compound deity and his various activities Christians of our race form in their own minds according to the theology of the particular cult they have adopted. The sacred scenes depicted by their imaginations are naive, but not repulsive, childish, but not foul. (2) We can never even imagine how radically different are the pictures in the consciousness of a Congoid.
Noël A. Hunt, whose many years of experience with Bantus and close observation of them has enabled him to ascertain their mental processes and beliefs “so far as we are capable of understanding those beliefs,” has given a succinct summary of his findings in two recent issues of The Covenant Message (Vol. LIII, Nos. 7 and 8), from which I shall quote:
A White man can no more think like a Black than he can think like a bee. For this reason Whites find it difficult to understand Black religious beliefs. The difficulty is increased by the imprecision and lack of clarity characteristic of African thought… It is, of course, equally difficult for the Black man to understand the White, but that is another story.
In the Negro spiritual world all spirits are accessible to man. Not only can they be reached, they can often be manipulated by an expert. This is true whether we speak of the benevolent tribal and family spirits or the innumerable malignant and evil spirits. It can thus be said that the religious beliefs of the Black are shamanistic…
The Black believes that when something untoward happens this can only be because of the action of a spirit, whether benevolent or malignant. It is thus vital that the cause of the visitation should be ascertained. This can only be done by consulting a ‘witch-doctor.’ This expert will, for a fee, indicate whether it is the family spirit drawing attention to itself or the work of a wizard employing an evil spirit. Only the expert can advise on what counter-measures are required to put things right…
The African… knows that if he can but find the right man with the right spells all will be well. Never for one moment, Christian or not, does he doubt that the powers of evil can be used against him.
It is probably impossible for the White man to visualize, let alone to understand, the world in which the Black man lives. It is a world in which nothing is fixed or permanent, a world in which the sun could easily rise in the west at the behest of a powerful witch-doctor. It is a world through which he moves at the mercy of forces which he cannot understand or control, and which may be loosed on him at any moment. To us, to live in a world without any fixed reference points is probably to be mad. In fact, one could argue that in this aspect of his life the African is in fact mad.
To us, anyone who knows that by using mumbo-jumbo, cantrips, and the body of a dead fowl he can interfere with the laws of nature is mad. The African knows with utter certainty that he can do this…
In the African scheme of things the only real people are those of your own tribe and totem. All others are non-persons, and by definition hostile.
The range of evil spirits is vast indeed: ‘Our name is Legion, for we are many.’ They range from the spirits of ancient Portuguese traders and explorers, through the spirits of baboons and other wild animals, elemental earth spirits and the ghosts of those who have not been properly laid to rest. Thus they are perpetually seeking a human host.
These spirits can be put to work by anyone who chooses to hire a wizard or ‘witch-doctor.’ Only another wizard can identify the offending spirit and counter its activities…
The belief in witchcraft, or better the absolute certainty that it exists and is daily used, is common to every Black no matter how great his apparent degree of sophistication. To this rule there are no exceptions… Every Black leader has his own wizard, deny it as he may. For that matter, so do football teams. This is because in this way alone lies safety and profit.”
I have extracted enough of Mr. Hunt’s observations to show you the enormous difference between the way in which a White Christian visualizes the supernatural powers in which he believes, and the way in which a Congoid “convert” visualizes the powers he designates by the same words, believing that the Christian witch-doctors have a powerful fetish and can make big magic, “vodu” or “juju” , which, in some circumstances, may be as good as, or even better than, the work of his tribal wizards. In any event, although the Black knows that White men are, by virtue of their race, his enemies, so long as he cannot exterminate the hated beings, it is expedient to conciliate them by pretending to believe what they say and to use their odd witchcraft, which served them so well in the past, for what it may still be worth. (3)
There can be no reasonable doubt about the accuracy of Mr. Hunt’s description, which, if he had been writing for an ethnological journal, he could have completed by including matters that would have left nice Christian readers in a state of shock. All this, of course, will be frantically denied by Christian dervishes, whose business depends on their customers’ acceptance of the absurd and degrading superstition about “equality” and “underdeveloped nations,” and denied as shrilly by “Liberal intellectuals,” whose interest, needless to say, is never in facts, but in what their itching malice wants their betters to believe.
If you should want it, however, there is now available authoritative confirmation of Mr. Hunt’s description from an unimpeachable source.
Although that reverend mongrel, Milingo, is kept in storage at the Vatican, he has written a book, The World In Between, to instruct Catholic priests in the jungles now called Zambia and Zimbabwe how to vend Christian magic to the savages, as he did. In the ruins of Salisbury, now called Harare, Mugabe, the rabid beast to whom English traitors and American nitwits delivered Rhodesia, maintains some of the externals of civilization to impress stupid White tourists, whom it is profitable to cheat while deluding them about what has really happened to what was once a civilized country. There is a newspaper, published in English, called The Herald, which, on 15 July 1985, published a review of Milingo’s book, written by a savage named Steve Mpofu, who has been taught to write a more or less passable English.
Mpofu praises Milingo for his “special gifts for healing and driving out evil spirits” and his discovery of how “to combine the characteristic teachings of African religion and Christianity… Milingo realized that although the missionaries told the people that the spirits did not exist, the people continued to believe in them even when they had accepted Christianity. The only hope for the church then, lies in the penetration [sic!] of funeral rituals, marital ceremonies and some other areas where Africans have remained themselves.” (Your guess about what the nigger thinks ‘penetration’ means is as good as mine.) In short, we are told with notable frankness, “Milingo has at long last brought the solution for the African Christian who has been in a dilemma. If the African was practicing both religions it has not been a matter of what [sic] is better than the other but ‘what can be obtained from each side.’”
Mpofu adds that “missionaries all over the world should read this book, which should give them food of thought.” It should — if there are still missionaries who imagine they are spreading the now virtually extinct religion of Western Christianity, instead of using the Marxian Reformation to destroy our race. They would finally perceive that neither they nor any of their numerous predecessors ever made a single sincere convert of another race. The many missionaries who imagined that they had done so were prevented by their superstition from realizing that the words they used had, necessarily, vastly different meanings in the vastly different minds of other races.
In the meantime, you should profit from my extracts from Mr. Hunt’s article and should undertake for yourself a study of the mentality (if that is the right name for it) of the savage race. As you know, Americans, their minds filled with Christian “ideals,” have resolved on Integration, and you may be curious to know what will be in the minds of your grandchildren or great-grandchildren, if you have any. They will, of course, think like Milingo and probably look like him, too. By that time, no doubt, if you are a good Christian, you will be up somewhere in the clouds with Jesus, who, looking down at your brutish descendants, will say, “Well done, my good and faithful bird-brain. Here’s an extra lollypop.”
1: The residue of the Christian superstition, poisoning the minds of men who imagined they had emancipated themselves from it, long perverted the study of ethnology, depriving it of a scientific basis. By far the most influential writer of such unscientific ethnology was Leo Frobenius, who was born in Berlin in 1873 and was, so far as I know, a German, perhaps a descendant of the famous publisher. If he was a German, he, who would have felt insulted by a suggestion that he could believe the Christian myths, must have been unaware that he started from an essentially Christian premise that made him incapable of objective observation, vitiated all his investigations, and made his conclusions not only nugatory, but, given his prestige as a pioneer in ethnological study of savages, highly pernicious. Strange as it seems in a rational man who had abundant opportunity for observation of other races, he was determined to disregard the facts of biology and assume there were no innate racial differences. His ethnological investigations in Africa, beginning in 1904, if not earlier, won him the distinction of an appointment as director of the Deutsche Innerafrikanische Forschungs expedition, which he led to Nigeria in 1910, where he made the then sensational discovery of sculptured heads of terra cotta and bronze that show a fairly high degree of ability, both artistic and technical. (The sculpture was not the work of Negroes.) That made him famous and an authority on “African culture,” which he persistently overrated, and on which he based his strange system of historionomy, for which he is now best known. (See especially his Kulturgeschiche Afrikas, Prolegomena zu einer historischen Gestaltlehre (Zürich, 1933). He has often been compared to Spengler, whom he criticized adversely for limiting himself to the history of civilized nations and failing to extend his theory of history to primitive tribes of the pre-historical past and the present, whose “cultures,” he claimed, underwent a comparable life-cycle. Spengler took the criticism seriously and embarked on the studies contained in the book that disappointed and embarrassed his admirers when it was posthumously published at Munich in 1966: Fruehzeit der Weltgeschichte.
In a preface that he later withdrew, Frobenius confessed that as a boy he had been fascinated by the artifacts of primitive peoples on display in Berlin and became convinced of the uniformity of human nature in all the peoples of the world, which was “the key to the interpretation of all human activities and of all the external manifestations of the mental qualities of all races.” He writes as though he had made a great discovery, evidently unaware of the Christian origin of the juvenile idea that froze his mind for all the rest of his life. His most popular and generally influential book was translated into English in 1909 as The Childhood of Man (reprinted, New York, Meridian, 1960). The Congoids of Africa today reproduce the lost childhood of our now senescent race! Frobenius wrote of their crude artifacts with such fervid admiration that he is said to be responsible for the vogue of collecting such stuff as “art” rather than as ethnological curiosities, and for the even stranger vogue of imitating the supposed naivete of “primitive art” in the grotesque daubs and malformed stones that deface so many modern art galleries.)
2: The mental pictures are not even Judaic. One has only to inspect the innumerable religious paintings, from Giotto to Ingres, to see that the aesthetic conception is distinctively and fundamentally Aryan. Many artists, for example, depicted the Virgin Mary as a beautiful and blonde Nordic, but when they made a conscious effort to portray Jews, they merely depicted Aryans with unbecoming features. Furthermore, the clarity of composition, the true perspective, the accuracy of human portraiture, and the harmony of colors, all conform to a criterion of beauty that only the Aryan mind can desire or even conceive, and which only a few talented Jews have ever acquired the technical ability to imitate successfully. Hieronymous Bosch strove to depict the most grotesque and repulsive elements of Christian theology, but nevertheless his paintings show a clean symmetry (as well as a subtle humor that many overlook) that belongs only to European art; his worst devils and their malformed familiars are grotesque and horrible, but they are not filthy.
3: The boss niggers who come out on top when parts of Africa are returned to savagery naturally invoke the sanctions of the native religion. The Belgian Congo was given to a beast called Patrice Lumumba, a pious Roman Catholic, who owed his prestige to the fact, attested by his principal aides and “campaign managers,” that he was invulnerable (bullets passed through him without leaving a mark), could walk through stone walls, had eyes that in the dark projected a beam as bright as the headlights of an automobile, and had mastered the art of being in several places at one time. That was fine until some open-minded niggers ascertained by experiment that he was not in fact invulnerable to axes. In Ghana, another rabid animal, Kwame Nkrumah, B.A., Lincoln University (Pennsylvania); S.T.B., Lincoln University; M.A., University of Pennsylvania; M.S.Ed., University of Pennsylvania; LL.D., Lincoln University; LL.D., Wilberforce University (Ohio); and in 1944 a member of the faculty of the once respectable University of Pennsylvania, reached a working agreement with the federation of witch-doctors, and, to the terror of the anthropoid animals he ruled, prowled at night in the shape of a white cat in hundreds of places at the same time and thus kept his eye on everything and everyone. He was, of course, lavishly financed by the idiot tax-payers of Britain and the United States. He was often seen walking on water, presumably having learned the trick from Jesus, who was depicted sitting with him side by side, to the great satisfaction of pulpit-punks in the United States. Later official posters showed Jesus handing the Keys of Heaven to Nkrumah, his successor on earth. That is the kind of “forward-looking religion” that makes “liberation theologians” squeal with delight, and “Nkrumahism, the highest form of Christianity,” might have had a bright future in the United States if the black animal had not been squelched in 1966.
Source Article from http://www.renegadetribune.com/different-spooks/
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