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The Collapse Of The Electoral Cycle And Its Consequences

Previous VJM Publishing articles have described something known as the electoral cycle. This is the process by which the right wing and the left wing of the ruling class take turns at ruling. In New Zealand, this is usually an 18- or 15-year cycle, and its continuation tends to bring political stability. But it’s starting to break down all over the Western World.

When the National/ACT/NZFirst coalition won the 2023 General Election, the expectation among most was that they would rule for their half of an electoral cycle, i.e. nine years. At the least, they would enjoy an extended honeymoon, as Jacinda Ardern, John Key and Helen Clark all did. The reality has been like a bucket of cold puke to the face.

Because of the electoral cycle, a New Zealand Government winning a second term has been a likelihood, and a third term very possible, ever since the end of World War II. But this can no longer be taken for granted. According to recent polling, the 2026 General Election will be very close. If New Zealand First dips below 5%, Labour would easily win that year.

If they do, the comfortable electoral cycle – which is ultimately based on trust and consensus – will have collapsed. Anyone could realistically fancy their chances for 2029: Labour again, National again, or anyone else.

The implications of an open field are tremendous.

For one thing, it could lead to the coming of a truly anti-Establishment force. Currently, anti-Establishment sentiments are channeled into New Zealand First, or absorbed into fringe movements like NZ Loyal and the ALCP. They don’t actually impact the Establishment or their operations.

If dissident voices felt like they actually had a chance to change things, on account of that the Labournational stranglehold was broken, they could enter the political stage in great numbers, and with great enthusiasm. A charismatic leader, backed by committed and competent people, could hope for 20% or more of the vote, as we have seen alternative movements achieve in some European countries.

For another thing, it will all but certainly lead to the further dissolution of support for mainstream politics. The strongest impetus for alternative politics is the sentiment that the Establishment doesn’t know what it’s doing. The political world is comprised of such sentiments. If (or when) the electoral cycle collapses, it would become widely realised that the masses no longer have much confidence in the Establishment. That would open the emotional floodgates to more support for alternative politics.

The collapse of this typical, conservative-to-social democrat electoral cycle has already been observed in some European countries. This has led directly to the 20%+ support for alternative politics mentioned above. In some cases there are multiple genuine alternatives. This is now the case in Germany, with the Alternative for Germany polling around 18% and the Sahra Wagenknecht movement polliing around 7%.

The ultimate theoretical implications of this collapse vary greatly. The Establishment’s Plan B would be to introduce a technocracy ruled directly by bankers, as they achieved in Italy under Mario Draghi. The intent of this plan would be to forestall the Establishment’s worst nightmare, which is that the people take their power back for themselves. A technocracy would avoid any real change.

Another possibility is a stagnation so deeply entrenched that it can only be overcome by a dictator. Once people stop supporting mainstream politics, many of them will stop supporting democracy. After all, the reasoning goes, if democracy only delivers us a choice between two wings of the Establishment, what good is it? If democracy led us to this, then what value is democracy?

If future polls suggest that Labour has a realistic chance of winning in 2026, then we can officially declare the comfortable post-World War II electoral cycle shattered, and the New Zealand political scene truly open for a change to the consensus – or at least a change to what the Establishment wants.

Where that might lead in practice is really anyone’s guess, but we can draw some reasonable conclusions from the examples of other Western countries, almost all of which share our dissatisfaction with the ruling establishment.

For one, it is likely to lead to a radical change to recent immigration policy. New Zealanders, like most Westerners, followed their mainstream media for decades when it told them that mass immigration would make us all wealthier. Now that the exact opposite has occurred, people are angry about having been lied to. Western rulers will be happy to blame outsiders if they can.

For another, it’s possible that it will lead to radical changes in housing policy. The Anglosphere has a tighter housing supply than other Western countries, which has led to the (intended) result of grossly inflated house prices. This has caused a commensurate amount of dissatisfaction among young people, who would love to redistribute some of the houses the Boomers have hoarded.

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Best VJMP Essays and Articles of 2023
Best VJMP Essays and Articles of 2022
Best VJMP Essays and Articles of 2021
Best VJMP Essays and Articles of 2020
Best VJMP Essays and Articles of 2019
Best VJMP Essays and Articles of 2018
Best VJMP Essays and Articles of 2017

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The Transmutation Of Silver Into Mercury

The fifth transmutation of the Anabasis is from silver to mercury. This involves the mysterious process of quickening. Silver is quickened to become mercury and, in doing so, develops a divine spark. Thus, the transmutation of silver to mercury involves beginning (but not completing) the process of apotheosis.

In quickening, silver becomes liquid. This liquidity is the essence of the realm of mercury. The character of mercury displays the opposite of the rigid thinking found in the realm of iron. They are the quickest of thinkers, always a step ahead of everyone else. For this reason they evoke a wide range of reactions from other characters. Mercury is therefore unpredictable to the lower elements, hence the term mercurial.

The rigidity of silver means that it cannot flow into certain spaces. Mercury can. Hence characters of mercury can be explorers of the mind and soul as well as of physical or cultural space. A transmutation from silver to mercury might be motivated by a character who has achieved everything possible in their career or business, and started to wonder what else there is to life. For such people, the occult often beckons.

Psychologically, the character of mercury is beyond any character of the previous levels. They are intellectually superior to an extent that is awesome. But they don’t merely intellectualise. The character of mercury is capable of intuiting knowledge in a way that seems psychic to others. They seem to know things that could not possibly be known, as if they had access to another world.

It is said of the brilliant that they can hit targets no-one else can hit, but of the genius it is said that they can hit targets no-one else can see. The transition from silver to mercury is like this transition from brilliance to genius. A character who achieves it will not merely impress others – they will instill awe. Other characters will generally not understand how the transition has been made.

Aldous Huxley once said (maybe) that “an intellectual is someone who has discovered something more interesting than sex.” The character of mercury is entirely capable of having sex and enjoying it – but they are also capable of sublimating their sexual energy into incredible cultural, artistic, scientific or spiritual achievements. If they choose to attempt such a thing, and if they come to value this higher than sex, they will be seen as very strange by most others. Thus, the transition to mercury can only be attempted by those with superior will.

Socially, the transmutation from silver to mercury could see a character go from leading their clan to leading an empire. In some ancient cultures, the king was also the chief judge. If the judges of a nation are those who the villages nominate to resolve conflicts, the king would be the one who resolves conflicts among the judges themselves. A transition to mercury could be made by becoming a king of kings, or an emperor.

The character of mercury, then, is of the highest terrestrial rank. This might not necessarily be evident, especially at the beginning of the story. A transmutation from silver to mercury might occur very early in the life of a character, such that those around them don’t readily recognise the change. They might simply be too young for higher honours yet, despite being spiritually worthy.

Physically, a character of mercury could look like anything. If characters of lead are scrawny, those of tin fat, those of iron muscular, those of copper muscular and fat and those of silver slender, characters of mercury could look like any such phenotype plus others. For a character of mercury, who is beginning to apotheosise, the physical form is almost irrelevant. They may even start to move beyond physical form as they move away from silver.

The transmutation of silver to mercury is a challenge unlike any of the previous four stages, because it’s primarily a spiritual process, whereas the previous four stages deal with physical and mental processes. For the fifth transmutation of the Anabasis to begin, the spiritual realm has to be accessed. This makes the nature of the transmutation much more subtle than any of the previous four.

This can make a character of mercury a highly complex one. They are capable of anything that the lower levels are capable of. The difference is that the lower five elements are somewhat bound to their realm of frequency, whereas mercury can flow readily to any frequency. Thus the character of mercury can party as if tin, fight as if lead, make love as if copper and socialise as if silver. They are not specialised in any one aspect of life but are rather masters of life in a general sense. As such, the transition to mercury requires a certain depth of life experience.

Glory can transmute mere silver to mercury. A character who rises to become a general or warlord might discover, in the throes of victory, a glory that raises them to a place not previously possible. In the wake of a military triumph, a commander might attain realms of consciousness that had otherwise been inaccessible.

A near death experience can also do it. As mentioned above, the process of transmutation to mercury is, at one level, divine. In almost dying, a person sometimes realises that they are more than just their body and mind. When the physical senses are shut off, the soul can make itself present. Many a person has passed over to the other side only to then return and, imbued with occult knowledge from those shadow realms, risen to a position of social prominence.

A psychedelic experience might be another, similar way to achieve this. A character who undergoes a sufficiently powerful spiritual experience though use of a psychedelic might seem, to other characters, to have acquired superpowers. They may also seem to have gone insane: the transmutation to mercury implies that a character no longer cares as much about material concerns such as wealth or social status. This might not be understood or appreciated by characters of the lower levels.

Yet another way might be getting chosen by a secret society for a special role, such as the harbinger of a new age of humanity. A character of silver who is chosen as a special representative by a secret society could begin the transmutation to mercury by way of ritual. Ancient rites intended to drive out weaknesses from lower frequencies could effect the transmutation to mercury.

The ultimate action that transmutes silver to mercury is application of will. It’s ultimately will that overcomes the rigidness of silver and transmutes into something quasi-divine. The rigidity of silver is testament to the extent to which it is programmed by circumstance. The application of will causes a character to rise above circumstance and to define themselves according to their own values. Even the stronghest, the smartest, the richest and the most handsome of men are subordinate to the most willing.

An example of the transmutation of silver to mercury in popular fiction is the film Braveheart. William Wallace starts as a well-respected villager, the son of a well-respected villager, and seemed destined for the realm of silver. But on account of being taught to use his brain properly, he was able to reshape the course of history.

This is an excerpt from Viktor Hellman’s The Alchemy of Character Development, the sixth book in VJM Publishing’s Writing With Psychology series. This book will show you how to use alchemy to create deep, realistic and engaging characters for your creative fiction.

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VJMP Anzac Day Address 2024: The Common Enemies Of The Anzac Nation

It was recently shown in an IPSOS poll that populist sentiments are becoming common among New Zealanders. These sentiments are mostly shared by Australians as well. Both countries are suffering under a callously indifferent ruling class, who democracy seems only to entrench. One of the best arguments for the unity of the Anzac nation is that Australia and New Zealand have common enemies.

These common enemies are both external and internal.

Externally, the Anzac nation is beset by communists and capitalists, who have subjugated the West under their unholy alliance known as “globohomo”. This alliance is a globalist one. The people who make up the leadership of this alliance have no national home, but rather, like John Key, live wherever profits them the most at any given time.

The communists are a motley alliance of Western grifters, invariably middle-class, who have declared war on the working classes of Western nations on the excuse that those working classes refused to support globalist revolution. They are so lost in the labyrinths of their own ideology that they have lost touch with reality completely: they are willing to deny any science or history if doing so would further globalist revolution.

Communists, especially the brown communists, see Australia and New Zealand as settler nations, and therefore illegitimate constructs. If the lands cannot be handed back to the natives, then they must be converted into the common property of all of humankind. This means that infinite foreigners can be imported, and the Anzac people have no right to complain about it.

The global working class was prophecised to unite across national borders by Marx himself. This prophecy is being engineered by the world’s communists, who feel it their duty to destroy all national borders and all national consciousness, those being impediments to the rise of class consciousness.

The capitalists don’t care so much for ideology. They are chiefly concerned with the sober business of wealth extraction. Their main concern is keeping the immigration taps running on full bore, because that maximises rents and minimises wages. Because they own all the rental property, and because they hire all the workers, the capitalists are the major beneficiaries of mass immigration.

For this reason, the capitalists hate the nations: nations are icky things that tend to come together and form unions and enforce labour laws. Nations tend to care about their members not being able to afford housing. Nations tend to pass laws restricting cheap labour importation. Much better to break the nations up, the capitalists reason, into a mindless herd of individualised consumers, indifferent to each other’s suffering. More profit that way.

Both of these forces, both communist and capitalist, constitute a globalist alliance whose interests are implacably opposed to that of the Anzac nation. As globalists, they seek to disenfranchise and disempower the Anzac nation, to confuse us, to strike us ignorant of our history, and of the legacy our ancestors built with the intention that we would inherit it.

These forces couldn’t care less about the actual people with roots in the soil of the lands of the Southwestern Pacific. The actual Anzac nation. These forces have, in fact, done everything they could to impoverish and tyrannise us. Young Anzacs today have almost no chance of buying homes with money from their wages. Our younger generations today are worse off, in homeownership terms, than young people in countries that were Third World a few decades ago.

Qatar, by contrast to the Anzac countries, gives its citizens housing grants of up to 1,200,000 Qatari reals, about AUD500,000. There are no student loans in Qatar. The Qatari Government appears to operate on a logic similar to that of Scandinavian countries in the 1970s: that investing in their own people will produce great dividends in years to come.

We Anzacs, by contrast, are put to work for monkey wages that will never pay for houses. Forget housing grants – our ruling class imports hundreds of thousands of cheap labour units every year to compete with us for housing. Forget Scandinavian logic also. Investing in our people is considered a loss of profit for this quarter.

These external forces, however, would have very little influence had the Anzac nation not already been losing the battle to internal forces. These internal forces are spiritual ones. It’s as true for us as it was for Fight Club – our Great War is a spiritual war.

This spiritual war involves finding the right balance in all of the various realms of spiritual life. We must find the middle path between rashness and cowardice, between gluttony and melancholy, between pride and debasement. Finding that middle path has been difficult, because we have been pulled to and fro by the adharmic philosophies like Abrahamism and scientific materialism.

It’s time for the Anzac nation to forge our own spiritual path, and therefore our own moral path, through the morass of confusion that has befallen the West in the Post-Truth Age.

For anyone descended from the British, of course, our primary spiritual enemies are nihilism and greed.

The nihilism comes from the great void in the centre of our spiritual life. Young Anzacs are not interested in fables about Rabbi Yeshua, and the old myths about Wotan rising from the mist and fog are too distant for the warm lands of Anzac. The great Anzac spiritualities are yet to manifest; our gods are still, for now, dormant. When a true Anzac spiritual movement arises, and when the Anzac gods rise with it, this rising will banish nihilism from our souls.

The greed comes from the grandiosity that is the inheritance of the British Empire. As with all creations of the City of London, the Anzac countries are operated to turn a profit and not to help the Anzac nation meet their needs of life. A political revolution, on nationalist grounds, would allow us to assert a new set of values: one that puts our life quality higher than the mere generation of dollars.

The common enemies of the Anzac nation are not many, but they are powerful. Communists and capitalists, nihilism and greed provide both outer and inner enemies that we must wrestle with in coming decades. These are powerful foes, and their power incites us to come together, morally and spiritually, as one people.

For more of VJM’s ideas, see his work on other platforms!
For even more of VJM’s ideas, buy one of his books!

If you enjoyed reading this piece, buy a compilation of our best pieces from previous years!

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The Transmutation Of Copper Into Silver

The fifth stage of ascent up the Mithraic Ladder is silver. Alchemically speaking, copper brightens as it transmutes into silver. The colourful, ruddy copper becomes the white-grey silver as a person transcends a focus on materialist concerns such as nuclear family for (slightly) more abstract concerns.

This brightening reflects a broadening, and a raising, of horizons. The characters of lead, tin, iron and copper all look downward in a sense, because they’re most worried about dangers that arise from the Earth. But the character of silver looks over them all, to the distant horizons, and the rising and setting Sun.

A person of copper works to transmute themselves into silver when they start to take an interest in the welfare of those outside their immediate family. Once a person with a small family is asked to speak or act on behalf of a larger group, such as a village or clan, they start to raise their frequency of consciousness beyond that which is found in a state of Nature. They start to become actually civilised – not merely passive, but an active bearer of the light of civilisation.

A second method of transmutation is the accumulation of knowledge. The character of silver is traditionally the one that has taken an interest in history, geography and culture. They are able to look beyond their immediate environment and understand the context into which their family has been thrust by circumstance. As such, they are able to understand individuals much better than those who cannot take such a broad view.

They can also transmute by means of a third way: voluntary celibacy. Upon reaching the apex of the realm of copper, a person might find that they no longer feel they have much left to experience sexually. Perhaps they have lived out every fantasy they ever had by this time. They might then, rather than expending sexual energy in the pursuit of more offspring, sublimate it into something higher.

The decision to sublimate sexual energy into spiritual energy is one of the most powerful decisions a person can ever make. It is the key to attaining the level of silver (and above). The sexual energy is fundamental to physical life, and therefore fundamental to fighting and violence and the non-consensual assertion of will. By sublimating that energy into something higher, a person moves beyond the beast and towards the god.

Chronologically, when a person is in the copper stage, they tend to have children who are in the lead stage, i.e. just learning to survive. Of people who die, a high proportion of them die in the first twelve years of life, owing to all the survival challenges that have to be met and overcome for the first time.

When their children pass into the realm of tin, there’s no longer such a worry that they might immediately die. When it does, a person of copper might cast their mind to wider things than just their nuclear family – such as their extended family. In doing so, their horizons broaden from the home to the community, and a change can begin, from copper to silver. Deep knowledge can be attained by those who throw themselves into the task once they no longer need to worry about their children.

The character of silver is mostly concerned with the clan. They are the sort of person who would become a clan chieftain. Thus they must engage in politics to some extent. They will inevitably find themselves called to settle disputes between other family members.

Occupationally, silver is associated with jobs where a degree of brilliance is required, such as doctor or judge. If copper if the boss of the front-facing roles such as Army captain, silver is the major, a back-facing role in an important office. The transition to silver, then, is a kind of retirement, from the physical realm and its conflicts.

Silver is a precious metal. This reflects the fact that characters of silver play a precious role in maintaining civilisation. They are concerned with “the wider collective”. As such, a large number of the people involved in government bureaucracy tend to be characters of silver (even if their leaders tend to be characters of mercury).

A character of copper might discover that, thanks to the reputation they have developed from raising their children well, they are offered a position as an official in a government somewhere. Such a promotion might occupationally reflect an inner change from copper to silver.

Socially, the person of silver is much less preoccupied with sex. The person of copper is specifically trying to create a family, and so is obsessed with sex. The person of silver, by contrast, no longer feels an imperative to have children. Hence, the prime virtue that transmutes copper to silver is chastity.

Physically, the transition from copper to silver is marked by silver (or grey) hair. It can also be marked by becoming more slender. Characters of silver are most likely to have the long, willowy bodies typical of the upper classes. If the muscle man of the realm of iron first relaxes into the teddy bear of the realm of copper, upon then entering the realm of silver he might become neither muscular nor fat, but lean and slender.

It’s necessary to note here that merely getting old doesn’t guarantee a transition to silver. The nature of the alchemy here is spiritual and not material. A person can therefore have silver hair but still be stuck at an earlier level of spiritual development. For example, if a 55-year old is still mostly concerned with looking tough, they are stuck at the level of iron. If they are still mostly concerned with partying, they are stuck at the level of tin.

Neither is it necessary to be old to develop a frequency of silver. It’s generally true that, the higher the frequency of the consciousness, the later in life it comes to full fruition. However, a character of an unusually high frequency of consciousness can manifest aspects of silver at an early age. This is often seen intellectually through an interest in art.

An archetypal moment that is emblematic of the transition from copper to silver is when a parent starts caring more about paying for their child’s college tuition than they do about keeping them alive. Guiding the child towards life, rather than away from death, becomes the focus. In a way, then, they transition from the guardian of their offspring to an advisor of them.

Another such moment is when a person starts wondering if there’s more to life than just sex and children. Once a person doesn’t want any more children, they have to start asking some deep, existential questions that are typically postponed by the imperative to win territory and breeding partners. A character stops following instincts like a lower animal, and starts asking themselves questions about the meaning of life.

The essence of the transition from copper to silver is a brightening that hints at the presence of solar energy. The character of silver plays a minor role in upholding civilisation itself. As such, their lives are heroic in a subtler way than those of copper and iron. In the transition to mercury, the character of silver becomes less subtle.

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