The Conscript’s Dilemma

No forced hierarchy could ever form if those conscripted into it at the bottom killed those doing the conscripting

The thought experiment known as the Conscript’s Dilemma is at the very core of anarcho-homicidalism. It poses a very basic and very primal question that invites the listener to question their inherent attitudes to hierarchy, violence and submission. This essay discusses it from an anarcho-homicidalist perspective.

Imagine that you are a young man entering the prime of his life. Your village lies in the territory of a despotic king who regularly raises conscript troops to go and fight for treasure in overseas adventures. Those sort of adventures are foreign to you. You have you own life to live in the village – obligations to discharge, maidens to court etc. Life is orderly and good.

One day a conscription officer rides into your village. He explains that it’s war time again, and that he has come to round up for the army all fighting age men – which means you. The penalty for refusing to heed the king’s call is death.

This scenario has played out millions of times throughout the history of the Earth. It’s well-known what happens in the vast majority of cases: the villagers, cowed by fear of the distant king, willingly give up their sons to the war machine for fear of incurring the king’s wrath.

After all, if incurring the king’s wrath means certain death, and going to war only means the possibility of death, and there is no third option, going to war is the obvious correct choice.

Or so it might seem.

An anarcho-homicidalist thinks otherwise. Central to the idea of anarcho-homicidalism is that dominance hierarchies could not form without the consent of the dominated, and that anyone trying to enslave you can rightfully be killed if necessary to protect one’s own liberty. This means that the conscript at the centre of this dilemma has a third option: kill the conscription officer and trust that his fellows are also anarcho-homicidalists.

If the others are also anarcho-homicidalists, they will back him up. They will understand that killing the conscription officer was necessary to protect the village and its residents from the kingdom’s hierarchy. They will understand that the king’s actions are tantamount to an attempt to enslave, because they are implicitly claiming that the bodies of the villagers are the property of the king.

If they are not anarcho-homicidalists, that is to say they are normal men, that is to say they are cowards, they will be terrified of getting into trouble from killing one of the king’s men. They will turn the anarcho-homicidalist in, probably for the inevitable reward, or perhaps even kill him themselves out of a belief that he is a murderer and that the conscription attempt was legitimate.

The anarcho-homicidalist knows that if he killed the conscription officer, the punishment is unlikely to be much more severe than the worst potential cost of obeying the demand for conscription, which is to go to war and get slaughtered.

However the potential reward, should he find enough support in his actions that he is not simply taken down by the king’s local sheriffs, is total freedom.

Ultimately, this is what the question of anarcho-homicidalism often boils down to. If you’re not willing to kill to maintain your freedom, then you can’t maintain it in the face of someone willing to kill to take it away.

The Conscript’s Dilemma could be described in much the same way as the Prisoner’s Dilemma, with which it shares much of the same meathook logic. Essentially it’s a question of game theory, and it’s a curious one because the people involved, despite being best served by co-operation, are challenged by powerful incentives that incline them towards not co-operating.

More precisely, the dilemma is that if everyone was an anarcho-homicidalist, and everyone had confidence in everyone else’s faith in anarcho-homicidalism, they would all choose to kill any conscription officer who tried to force them into the army and thereby make slavery impossible, but if sufficiently few of them are anarcho-homicidalists then they will not resist enslavement efforts out of fear that the slavers will punish them, and so slavery becomes possible.

It is a useful rebuttal to those who reject anarcho-homicidalism right off the bat on account of that it explicitly calls for killing people. Very often, the alternative to having a will to kill in self-defence is to become a slave.

The World That Sober People Built

Sober minds built the atomic bomb that fell on Hiroshima; sober minds gave the orders to drop that bomb; sober minds followed those orders

“That person must have been on drugs” is a common response to observing all kinds of wacked-out behaviour, as if taking a psychoactive drug inevitably brings about false kinds of thinking – a cognitive bias this column has previously described as Sobriety Bias Syndrome. But if we look around the world that sober people built, and the moral values agreed upon by sober people, things really didn’t turn out that great.

It was pious and sober people who decided, a few thousand years ago, that mutilating the genitals of baby boys was a legitimate expression of God’s will. It was sober people who decided to adopt this tradition from the foreigners who practiced it, and people are sober when they argue for the “health benefits” of the mutilation.

George W. Bush, completely sober, decided that sending the firepower of the US military after Saddam Hussein’s Iraq was a great idea, even though it led directly to the deaths of over a million people. The US Congress, elected to represent the American people, also soberly decided that this was a great idea.

In the 1930s we created and watched “documentaries” such as Reefer Madness, which exhorted us to tell our children that smoking cannabis will turn them into murderers; a dozen years later, with god-fearing sobriety, we built nuclear weapons and dropped them on Japanese civilians, killing hundreds of thousands in one hit.

These are the actions of sober minds. So clearly a person doesn’t have to be intoxicated in order to do terrible things to someone else.

Far from it. In many ways, sobriety can be seen as a kind of virus. Its presence in a person’s mind tends to work to drive out periods of non-sobriety, usually because of egoistic religious delusions about achieving purity of thought. The sober mind tends to have thoughts repeating in it over and over again, and this repetition can lead to a powerful commitment to some ideas.

This is a fact long understood by television programmers, who appreciate how repeated exposure to a short, powerful stimulus is more likely to induce purchasing behaviour in a potential consumer than a single exposure to e.g. a lecture about the qualities of a product.

Because novel psychoactive experiences tend to destroy this conditioning by allowing the conditioned person to see things from new perspectives, if you want to get everyone marching in lockstep then these psychoactive experiences need to be either discouraged or made illegal.

Consequently, entirely sober people have decided, presumably using sober logic, that putting another human being in a cage is a fair punishment for being caught growing a medicinal plant without permission.

Maybe there’s an argument that too much sobriety makes an individual mean from a lack of levity, and a society dumb from a lack of questioning?

After all, the mass shooters making the front pages recently are definitely not smoking weed, taking ecstasy or tripping on mushrooms or LSD, and neither are the genital mutilators, military warhawks and brainwashers that are responsible for most of the world’s evil.

The truth is that the world needs a diversity of ideas if humans are to survive the challenges of coming years. Never mind a diversity of skin colour – such superficial qualities do not constitute real diversity. Real diversity is diversity of ideas, even outlandish ones, even crazy ones, because that is the kind of diversity that saves us from groupthink and prevents us from making the kind of error that arises from self-righteous conviction about one’s correctness.

To that end, sobriety is our enemy and getting wasted is our friend.

The Big Lie of Our Age

Many pseudoscientific writings speak of the parts of the brain that give rise to consciousness, as if the question of whether the brain does generate consciousness had already been answered in the affirmative

The Big Lie of our age is that the brain generates consciousness. It’s a lie characteristic of our exceptionally materialistic age, because in most other times in human history people have retained their intuitive awareness of the primacy of consciousness. In the modern West, however, it’s simply taken for granted that the brain generates consciousness, and the deleterious consequences of this belief are denied or explained away.

This Big Lie has come about as a result of a reasoning error that became fashionable in the wake of the Enlightenment. The idea was that religion had held humanity back during the Dark Ages by making scientific research impractical, and therefore religious dogma had to be discarded from the scientific reasoning process, and therefore all talk of a world beyond the material had to be abandoned, and therefore consciousness simply had to be a material property.

From this Big Lie a number of falsehoods arise. Many of these falsehoods are encouraged by the ruling classes because they make the plebs easier to rule.

For instance, the belief that the brain generates consciousness leads immediately to the belief that the death of the brain (alongside the inevitable death of the physical body) must inevitably mean the “end” of consciousness. Because if the body dies, and the brain dies with it, then the brain must logically lose its capacity for ‘generating’ or ‘maintaining’ consciousness and thus that consciousness must disappear.

This belief, while predicated entirely on a falsehood, leads to a number of other beliefs.

The most powerful of these is the belief that this life is all that there is. If the death of this physical body means the death of consciousness, then I cannot be held responsible for anything I do while in this place (i.e. Earth, more or less). Therefore, if I take money now in exchange for attacking another person, or if I murder, rob or rape, then I only have to get away with it for as long as this physical life endures.

Another odd idea that follows naturally from the Big Lie is that only creatures with brain structures similar to that which knows itself to be conscious can also be conscious. If the brain generates consciousness by means of some property inherent to it (such as a critical mass of complexity) then other creatures can only be considered conscious to the degree that they share these brain structures with the person thinking up the consciousness theory (after all, that person knows themselves 100% to be conscious).

One delusion is that mortal terror is an appropriately dignified response to mortal threats for a civilised human. It is if you believe that the brain generates consciousness, but if you don’t believe this it becomes possible to be genuinely courageous. After all, why subject yourself to mortal terror if you know that the contents of consciousness are ephemeral and transient?

Of course, the ruling classes are generally happy to have people believe that this life is all there is, for a variety of reasons. Not least of these reasons are because it discourages anarcho-homicidalist action by making people afraid of execution, and because it makes people greedy, aggressive and acquisitive as they try to cram an eternity’s worth of pleasures into one mortal incarnation.

It is ultimately because of this Big Lie that cannabis and the psychedelics are illegal. These drugs modify behaviour by making the user aware, however fleetingly, of a world beyond the material. In this world beyond are immutable moral principles, and it’s harder to pull the strings of people who are aware of these principles and believe in them. Such people tend to make their own decisions.

A common experience on psychedelics is to feel the material world slipping out of consciousness and to become aware of an entirely different world as seen through an entirely different set of eyes, but which is ultimately comprehended by the same consciousness. This often results in the tripper learning the lesson of the primacy of consciousness and how conceptions of time and space are illusions brought about by temporary separation from God.

It is because of the Big Lie that people who become privy to such revelations about the true nature of reality – whether by taking psychedelic drugs or through other means – are seen as having gone insane, and their revelations seen as chaotic nonsense of no value. After all, if a psychonaut comes to realise that the Big Lie is a big lie, then that psychonaut must be dismissed as a space cadet or schizophrenic lest this realisation catch on.

Could Amelia Kerr Play For the Black Caps?

Cricket is a game of skill, not strength, and Amelia Kerr has bags of that. Could she compete with the men?

The main reason for dividing sports teams into men and women is because this reflects the basic division of labour that has occurred in nature: into male fighters and female reproducers. This is the same logic as dividing boxers into weight divisions – that the categories are so different that to pit them against each other is not a fair competition. As this essay will examine, one niche within sports where the female body has an advantage over the male one is that of legspinner.

The chance of a female competing with men in heavyweight boxing, absent some wicked cybernetic arms or computer targeting systems in bionic eyes, is practically zero, and the same could be said of Greco-Roman wrestling or rugby. These sports are too similar to actual fighting for women to compete with men, who are the result of millions of years of natural and sexual selection of fighting skills.

Cricket is, like other sports, a metaphor for combat, but it is not like other sports. It’s not primarily a contest of strength, speed, size, height or aggression. Cricket is a contest of skill, guile, concentration and nerve – qualities that might be of immense value in the conduct of warfare, but not so much in actual fighting.

This is why the sportsmen who become the world’s top cricketers are very seldom in top fighting shape. Kane Williamson, Steve Smith, Joe Root and Virat Kohli are far from musclemen; Rangana Herath, who just moved past 400 Test wickets, is known as “Fatty” for his distinctive pot belly and the less said about Dwayne Leverock the better.

There’s a lot of skill in fast bowling, but physical attributes are crucial. Although the most skilled fast bowlers – like Dale Steyn, Trent Boult and Jimmy Anderson – are not particularly tall, they are all far from short. Moreover, any player lacking those skill levels almost has to be tall in order to make it.

In either case, women can’t compete with men in fast bowling because so much of the action of slinging a weight (like a ball) is a function of shoulder strength, and shoulder strength is one of the ways in which men are stronger than women by the greatest amount.

There’s a lot of skill in batting, but there’s also a lot of strength. Williamson and Kohli might trade on skill but they are far from weaklings. No woman could realistically compete with either player, much less the heavy hitters like Martin Guptill, Chris Gayle, David Warner or Brendon McCullum.

As in the two categories of cricketer above, there’s a lot of skill in spin bowling, but in this regard there is no benefit at all to being strong.

In fact, having big muscles might be a disadvantage. Muttiah Muralitharan, the single most successful spin bowler in the history of cricket, had famously rubbery wrists, extremely flexible, which enabled him to sling the ball with a whipping action that imparted incredible turn.

It’s known that women are more flexible in the wrists, elbows and shoulders than men, which is partially a function of having less muscle mass. This flexibility ought to make it possible for female bowlers, like legspinner Amelia Kerr (see video), to put more spin on the ball for the same reasons that Muralitharan could.

However, the big thing when it comes to spin bowling is smarts. The bowler is trying to deceive the batsman, trying to make them play down the wrong line or put their feet in the wrong place anticipating spin in, for example, the other direction.

To this end they need a lot of variations. It seems like Kerr already has most of the variations – and speaking of variations, very few international men’s cricket sides will have faced a bowler as short as Kerr, and therefore they will not be used to the trajectory her deliveries come from.

All this raises a question. Kerr currently has 20 wickets in women’s ODI cricket at an average of 22, and it might be that the coaches of the Black Caps decide that her cunning, guile, variations and unpredictability make her more dangerous against the Black Caps’ next opponent than the best legspinning male. Should Kerr then be eligible for the Black Caps?

Some might argue that the Black Caps are specifically a male representative team and so it doesn’t make sense to pick a woman to play in it, in same way that no-one would select a man to play in the Silver Ferns.

Others would argue that the sport of cricket was only gender-segregated in the first place because of the unlikelihood that any given woman could compete with men, so if a woman is good enough to compete with the best men there is no reason to enforce segregation.

In any case, this column predicts that if Kerr would get the chance to bowl in a net with the Black Caps, the men would learn a thing or two from her.

The Alchemy of the Evolutionary History of Hominids

The invention and refinement of the spear was one of the first significant applications of human intelligence

All regular readers of this column will be familiar with four temperaments theory, which is the idea that humans fall into four psychological groups that correspond to the four feminine elements of earth, water, air and fire. As a previous essay discussed, these four elements could be considered to be the four feminine elements of equal value, in contrast to the four masculine elements of varying value. This essay looks at the four temperaments according to the four masculine elements.

The most elementary sort of person is the one that exists in the state of nature. This corresponds to the man of clay. This is how people are when we’re not significantly distinguished from the rest of the animal kingdom – in other words, when we’re just a third chimpanzee.

In esoteric terms, this is a person with no divine inspiration. Such a person will not feel any reason to question the various animal impulses that come through their mind, and consequently they will behave much like an animal. They will be aggressive, vicious, spiteful, brutal, jealous and envious.

Divine inspiration manifests in the man of iron as someone with a concept of discipline. At the most primitive level, this means someone who is able to overcome their fear of physical suffering in order to hold fast and resist an enemy, usually in the form of another man or a predatory animal.

At the most primitive level of humanity, this is how people came to distinguish themselves from the ordinary ape-man, and this is therefore how humanity began to evolve into something higher. Tuning into this frequency of iron meant learning the virtues of bravery and courage which, when applied to death, allow a person to act as something more than just a fear, hunger and sex-based animal.

After a certain critical mass of iron was reached, some of it began, like fusion in the heart of a star, to brighten into silver. This was when people came to learn that intelligent application of discipline was better than discipline for the sake of discipline.

This was also the point at which humans started to use their brains and intellects to secure survival and reproductive advantages. A crucial stage in this process was the invention of the spear. The application of intellect necessary to first realise that a spear is a more effective weapon than a club, and second to improve it by hardening the tip in fire, catapulted humanity forward.

The value of silver is in that it is softer than iron and can therefore be used to direct iron in subtler ways. When humanity started to appreciate this value, then iron was consciously polished into silver for the first time.

This led to a third type of person, one who was neither animal nor knight but somewhere in between. This person carved a niche for themselves out of reality primarily through their minds, i.e. through the application of intelligence. On an alchemical level, this sort of person corresponds to the element of silver.

Music began to develop at this point, as did language more complicated than the growls and hisses that we shared with other mammals like cats and monkeys. Evidently, people decided that they naturally liked that sort of thing because all cultures developed a musical tradition and a tradition of singing.

The real development of silver, however, wasn’t in levity but in lying and cheating and scheming and plotting, either against other people or other animals in hunting or nature itself in agriculture. Silver is not gold, and intelligence is entirely separate from morality.

Most humans don’t develop much past this stage of silver, if they even get that far. But for those who did, the next step was the advent of philosophy, and alongside that came the ritual use of psychoactive drugs.

The first of these drugs to be used ritually was probably psilocybin mushrooms or amanita muscaria, followed by ayahuasca, alcohol and then cannabis. Mushrooms are the obvious choice for ritual use because they require no real preparation (although ought to be dried for reasons of palatability) and because they spring up at at a regular and predictable point in the seasonal cycle.

Once this started to happen, humans started to develop a sense of spirituality. The broader perspectives offered by the altered states of consciousness that were deliberately entered into, often enough for a shaman to learn to navigate in them, allowed for an appreciation of something much greater than oneself, an insight into higher levels of the Great Fractal.

Once insights like this were reached, it became possible for consciousness to affect reality on the level of gold, which is to say, the level of correct conduct.

This led to a fourth sort of person, one who is capable of guiding and influencing all of the other elements despite being soft like the clay. This person was able to lead by example, and therefore did not need to be strong like iron or quick-thinking like silver. This sort of person is rare enough that they are like the gold.

This sort of person took the role of the shaman in ancient society, in that they were a person who experimented with altered states of consciousness for the sake of maximising the breadth of their perspective on reality. This path requires both the courage of iron and the cunning of silver, and in this manner is like a synthesis of the two.

Should People Lose The Right to Vote When They Get the Pension?

Ideally, the people who voted would be the same people who had something at stake

When our democracies were set up, there was one thing that was never anticipated: medical advances leading to a white-haired horde of pensioners that held the balance of power in almost every single election. We’re essentially living in a gerontocracy now, and there’s no giant ice floe to push them out onto. This article looks at a potential compromise for our society.

Life expectancy in New Zealand was about 71 years in 1960, which meant that the average person was only expected to live a handful of years once they went on the pension at age 65. When the pension was brought in, in 1898, it was obviously much less than even this.

Life expectancy was over 81 years in 2015, and it keeps climbing as medical advances and social changes like the decline in tobacco smoking prevent what had until recently been incurable diseases. This has led to a problem arising: New Zealand now spends over $12,000,000,000 per year on pension payments, as the average person now lives a dozen years or more extra past the pension age, which has not increased.

The reason why the age of 65 was usually chosen as the age of universal pension was that, by age 65, a person’s body is usually no longer capable of the physical labour necessary to earn a full wage. The wear and tear of life as a working man meant that a full effort was no longer possible from age 65 and, because the vast majority of jobs going around were working-class ones, it was a reliable rule of thumb that most people would be knackered by then.

But if we now live in a knowledge economy, as many politicians and economists are now insisting we do, then the original reason for setting the pension age at 65 is null and void. If we live in an economy where a person’s productivity is primarily a function of their intellectual capabilities then there’s no reason to have a pension age determined by the limitations of the physical body, because there is no need to treat mentally productive people as infirm.

It might be that a person’s intellectual capabilities are not enough to keep them in employment either. Perhaps that person traded on the strength of their body and, for whatever reason, their mind was not developed to the point where participation in a knowledge economy was possible. Such a person should still have the right to a pension.

But the unfairness arises when a person who is still more than capable of earning a living from their mind does so, at the same time as pocketing a $370 a week pension that was intended specifically for people incapable of working. Winston Peters has shown that even a career as intellectually demanding as top-level politics can be undertaken until one’s mid-70s, and yet if he retires in 2020 he will have claimed the pension for ten years while still working full time.

This is really a gigantic con game, in which the elderly have forced payment for their unsustainably lavish lifestyles on the young. Worse, the larger this 65+ age bracket grows, the ever more incentivised they are to vote against any reform to this Ponzi scheme.

Democracy was never intended to have this massive bulk of old voters gumming it up. Once a person is at this stage, they have relatively little stake left in the future running of the country. No major decisions need be taken by such people – they’re already sorted.

Perhaps our old people need to have a deal put to them?

If you reach 65 and feel that you are no longer intellectually capable of participating in the knowledge economy, that’s fine. Here’s a pension – but you are no longer considered intellectually capable of participating in representative democracy.

If you want to keep working on the grounds that you’re entirely capable of it still, you can – and you get to vote as well. But you don’t get to claim a pension on the grounds that you’re too infirm to participate and still get to wield power over others.

We can accept that, for some people, the fair price to pay for being looked after until death is to forfeit their right to further influence the political system in their favour. After all, if you have a political class that pays you $370 a week no questions asked, when you almost certainly own your own home already and don’t have to pay rent out of it, you’re already creaming it by any measure. Life is sweet and easy at that point.

It’s time to stop the Baby Boomers’ theft of the production of the following generations. Taking the right to vote away from pensioners will make it possible for a fairer balance of taxation and benefits to be struck.

Thoughts of a Luciferian Occultist on the Occasion of His 36th Birthday

My life has been divided into four nine-year blocks that correspond to the four masculine elements of clay, iron, silver and gold. This has culminated in my own apotheosis as someone who no longer fears the death of the physical body. Such thoughts became apparent to me when I marked the occasion of having been around the Sun thirty-six times, and reflected upon the wobbly path that was taken.

The phase of clay, representing the first nine years, was when simple survival skills were learned. This phase is shared by all creatures that need to survive, right down to the dumbest herbivore. This is the phase that we are born into, one that is characterised by fear as we learn to balance our innate curiosity with staying away from dangers.

In the first nine years of my life I was little different to a sheep or chicken. Essentially all actions I took were reactions. Usually I was guided along by well-meaning adults, and usually I had no reason to not comply. In this phase a basic civilising process took place, and I learned to enjoy life.

The alchemical culmination of this phase is tin, which corresponds to the planet Jupiter. Like Jupiter, it is large, larger-than-life in some ways. It’s bombastic and narcissistic but it is grounded in a healthy affirmation of life and therefore is necessary before the next phase can begin.

The iron phase began when I learned to take competitive sport seriously. Here the enjoyment of life becomes strong enough that a desire to challenge oneself and others arises. This happened at about the same time as puberty began, and with that came a desire to kill other males.

This is the phase when it becomes useful for a child to learn a martial art, or when it becomes enjoyable to seriously develop a set of skills for a competitive sport. Fittingly for iron, during this phase I became a harder individual, but in becoming so I also became a more useful one, in the same way that tools of iron are much more useful than tools of clay.

Its apogee was an incident on a rugby field where I hit an opposing ball carrier so hard in a tackle that I broke my own collarbone on impact and was knocked to the ground. He and I had developed a grudge over the course of the game, hitting each other harder and harder in tackles to try to show off who was strongest. I was about 15kg lighter than him and resorted to a shouldercharge to make up for it.

Unfortunately, he saw he coming and put the shoulder in himself, and I came off second-best (in an odd coincidence, that player, Simon P. Murphy, went on to become the author of His Master’s Wretched Organ, published by this company!).

The incident taught me to appreciate the limits of the sphere of iron. It was effectively where I learned the limitations of aggression and violence, and that knowing how to guide aggression intelligently was much more important than sheer volume of aggression.

It represented a softening to something of greater value, and this was represented alchemically by the phase of silver. This was also where I learned the value of intelligence. On the rugby field it didn’t seem like intelligence was worth much, as it appeared to me mostly about strength. But knowing how to direct one’s strength, not strength itself, was the real ability of value.

This phase began around age 18 and involved going to university. At university it is expected that one has gotten over the testosterone-fueled dominance battling of the phase of iron and therefore that one can work on polishing oneself up.

For me, embarking on the path of silver began with a Bachelor’s degree in psychology, and with losing my virginity to a Swedish nursing student. Upon managing both of these things I developed an appreciation for what intelligence had to offer the world.

I learned to use my own intelligence to go travelling and work around the world, spending three years in Europe and a year in other foreign climes. During this time I learned a few languages, and upgraded my education to a Master’s degree, and by the end of this nine-year block I was capable of thinking logically and rationally.

Being able to think intelligently is an ability that dazzles those still on the level of iron or clay, and as such it corresponds to the reflective ability of sunlight off a mirror. But intelligence itself is not, by itself, necessarily an expression of the will of God.

The silver became, in itself, more alive, and this moved me into the realm of mercury. This was represented in the material world by doing a lot of bar work. Here I learned to become silver-tongued, and to crack jokes, and to parry insults into harmless banter, and to be glib and slick and easygoing.

Seven grams of psilocybin mushrooms, taken shortly after I turned 27, marked the end of this phase of silver and mercury. These I had been given by a hippie workmate upon expressing to him what I felt to be the mental health benefits of smoking cannabis, especially for someone like me who had long suffered problems from nausea and insomnia.

I recall, at the peak of the trip, standing before God and being asked how much I thought I could handle, and replying that I wanted the full measure. In that moment I became entirely reunited with God and understood that I was forgiven for all errors, past and future.

This experience obliterated my mind, and taught me that everything I knew was wrong. I had been granted a glimpse into the face of the divine, but because of my ego and attachment to false self I was not immediately able to manifest the knowledge that I had been granted in my everyday life.

I had two options: to abandon the shamanic path and dismiss the insights gleaned from psychedelics as delusions and insanities, or to accept the challenge of the phase of gold.

I accepted the challenge of the phase of gold, and this involved a willful refusal to allow myself to forget the insights that I had been granted at the peak of the mushroom trips, such as an insight into the true nature of consciousness, or the fact that the contents of consciousness could be represented as a Great Fractal.

The culmination of this phase was writing a manuscript called The Pyrrhonist, an exercise in questioning reality from first principles. This caused the complete disintegration of my entire personality and of everything I believed to be real. I systematically questioned every belief I had, even the most fundamental, and by the end of that process I had questioned the fundamentals of reality so thoroughly that I was mad.

At the nadir of this phase I spent ten days in a mental health unit.

This dark night of the soul served as an nitric acid, dissolving all of the less pure elements of my soul; I was completely humbled. I was forced to stand before the judgment of God and concede that the maintenance and preservation of my ego was a fool’s errand – not only did I make myself less happy, but everyone who encountered me got less out of it than they otherwise would have done.

At this point I had been completely broken, and was ready to rebuild.

This took another three years or so, and involved a kind of self-nurture that, ironically, I had been too selfish to previously allow myself, lest the softness made me weak. It also involved smoking a tremendous amount of cannabis, for the reason that this medicine prevented the pull of the body from dragging my frequency back down to clay because of pain and nausea.

I had to learn to accept that I was not and could never be judged by ephemeral concerns. I embarked on an attempt to purify my soul, which involved abstinence from all of tobacco, alcohol and women.

This last of the four nine-year blocks of my life ended this week, upon turning 36. It ended with my acceptance of the fact that I feel entirely at peace and that there is nothing, fundamentally to fear. I am absolved of all sin and can take my part in the play.

This, I feel, is the lesson of the element of gold. It cannot shine directly on people, in the manner of silver, because where people become blinded and dazzled by silver they become humbled by gold, and in being humbled they become resentful, and in becoming resentful they become destructive.

Gold, being the softest of all metals, can least tolerate that destructive will, and so it has to learn to be subtle. Its essence is therefore gentleness and precision. Working on the level of gold means learning to influence on the level of spirit, not just the level of mind (as is silver).

I feel that now, at age 36, a certain alchemical process has come to its end and that now I can live on whatever level of clay, iron, silver or gold is necessary for the environment that I am in, now that I know how to tune into the appropriate frequency.

The Four Feminine and the Four Masculine Elements

Most readers are familiar with the concept of there being four classical elements, and that those classical elements are fire, air, water and earth. Those four elements do indeed form a complete quadripartite system, but this system is itself a feminine perspective on the ideal of a quadripartite system. This essay looks at its masculine counterpart as well.

The difference is that both sets of four flow from only one of from what can be described as The Fundamental Masculine Orientation and The Fundamental Feminine Orientation. Fundamentally, a masculine orientation will see the world in terms of differences, and a feminine orientation will see the world in terms of similarities.

This is because the masculine tends to measure itself against other men in a hierarchy, and to struggle to become greater than other men, whereas the feminine tends to smooth differences over for the sake of group solidarity, and in doing so implicitly asserts that no-one is any greater than anyone else.

The four feminine elements are known as the four classical elements of fire, air, water and earth. These are feminine elements because they all have equal value – the world and life could not exist without any of the four.

They are also known as feminine elements because they directly correspond to the natural, physical world, which is feminine in contrast to the masculine world of ideals. The earth refers to the clay underneath us, the water refers to the rain, the oceans and the rivers, the air refers to that which we breathe and move around in and the fire refers to the light of the Sun and the stars.

More precisely, it can be said, as Aristotle did, that fire represents that which is hot and dry, air that which is hot and wet, water that which is cold and wet and earth that which is cold and dry.

The four masculine elements have been known for as long as the four feminine elements – but this fact is not understood by all. They are even more esoteric and secret than the four feminine elements because they refer to the spiritual world that modern people have become blind to, whereas the feminine elements refer to the material.

They can be described as clay, iron, silver and gold. These are masculine elements because they refer to an explicit hierarchy in which the latter three elements are the result of a refinement process performed on the element previous.

Firstly, one has a state of clay. This could be considered analogous to the natural proportions of fire, air, water and earth in the material world, i.e. those that were present without any conscious effort to refine them.

What naturally happens after then is a hardening of some part of the clay, into iron. In the natural world this has taken the form of the development of bones, muscles, horns, spikes and fangs. These developments were a masculinisation in that they made the extant chaotic and potential-rich element of clay into something of defined shape and application, like a tool.

The correct balance of clay and iron represents a further refinement of the natural world, this time into silver. This has a greater value than both iron and clay because of its optimal balance of both. Silver is harder than clay but softer than iron, and because of this more intelligent utility it shines with higher value.

The highest refinement is that of gold, which is the correct balance of clay, iron and silver. This is considerably more complicated than just balancing masculine and feminine, and as a result gold is the rarest of all of the masculine elements.

Note that the four masculine elements are abstractions, and as such they do not directly correspond to anything in the material world. Thus, what counts as gold and silver is often a matter of opinion (value, like beauty, is in the eye of the beholder).

Thus we can see that the four masculine elements relate to a kind of alchemy, in that they describe in metaphor a willful attempt to raise one’s level of consciousness (where clay = completely unrefined, iron = partially refined, silver = mostly refined and gold = completely refined) whereas the four feminine elements relate to materialist science in that they are a description of the natural world (for example, fire = plasma, air = gas, water = water and earth = solid).

Essentially, the masculine is concerned with up and down, and the feminine is concerned with in and out. This is the ultimate difference between the two fundamental orientations.

VJMP Reads: Anders Breivik’s Manifesto XII

This reading carries on from here.

In this section (pages 949-1067), Breivik continues to evaluate strategies and tactics for terrorist acts. Chillingly, here he writes specifically about the benefits of targeting a party conference of social democrats, for the reason that security will probably be poor, as well as expounding on why this would be so excellent a propaganda move for the cultural conservatives.

This section continues the high detail discussion about how to best carry about a terror attack. Given the comprehensive nature of the rest of the document when it comes to listing Islamic crimes, one is left with the impression that an extreme amount of thought went into the planning for the massacre that Breivik did carry out.

The idea that the ends justify the means comes through very clearly in this section. On the subject of attacking a left-wing party gathering with a flamethrower, he writes that “A severely burned category A or B traitor will in reality become a living symbol of what awaits individuals guilty of trying to sell their own people into Islamic slavery.”

There is something grimly medieval about mutilating living people to let them serve as a reminder of what befalls traitors, and this section is much darker and more demented than the sections about history. One is reminded of the admonition not to lose one’s own humanity in the course of warfare.

Again the paranoid nature of the rest of the document shines through when Breivik writes, of the largest annual conference of Norwegian investigative journalists, “98% of them are considered quality category B traitor targets”. With a worldview like this, Breivik could justify killing almost anyone.

Unsettlingly for us at VJM Publishing, this explicitly includes us – “90%+ of [writers] support multiculturalism and usually portray their world view through their works.” So we would also be marked for death if Breivik had his way, as those who work in the arts and recreational services tend to have broadly leftist sympathies.

The descriptions of how to break out from being pinned down by Police forces during an operation read like Breivik is writing about a video game. One passage describes how a car can be stolen and driven through any cordon that the first wave of Police officers might set up. This gives the impression that Breivik must have spent countless hours in dark plotting and fantasising.

Reassuringly, Breivik is able to demonstrate a sense of moderation. On the subject of using nuclear weapons in terrorism he writes that this “would normally inflict too many civilian casualties and it is therefore hard to imagine how nuclear weapons could benefit our cause.”

Breivik emphasises in this section the need to keep “civilian” casualties at a minimum. By this, of course, he means people who are not leftists. One is further reminded of the paranoid and oppositional nature of the document. It is also grandiose, which comes through in passages such as the description of how to blow up a nuclear reactor for the sake of financial damage to the “mutilculturalist regime”.

An unappreciated irony, at least on Breivik’s part, is that the document repeatedly emphasises how important it is that any prospective “operative” avoid getting flagged by the domestic security and intelligence services, yet it is possession of this document itself, with its voluminous advice for how to carry out terror attacks, which is most likely to get a person flagged by said spooks.

In fact, given that Breivik actually did go on to carry out a mass shooting, possession of this document is possibly the biggest red flag one could raise to the security services. Instead of being titled “A European Declaration of Independence” it could just as well be titled “A European Declaration of War.”

The Limits of Inclusiveness

Gay people are categorically unwelcome here

With news that Queensland Islamic authorities are urging their followers to vote “No” to same sex marriage, the levels of cognitive dissonance among many on the left are starting to become painful. It’s now undeniable that a grand coalition of everyone who isn’t a rich, straight white male is an untenable concept. This essay examines why.

For the past couple of decades, leftist groups across the world have looked for solidarity on the basis of “the enemy of my enemy is my friend.” This logic has inspired the “tolerant left” to make a show of solidarity towards any and all groups that had a grudge against the people running the world – commonly agreed to be rich, straight, white men.

This has led to the left adopting the idea of inclusiveness as a moral virtue. Any and all alliances with people who hated the Establishment had to be entertained. It didn’t matter if they were women, gay, black, Muslim or anything else, just as long as they wanted to overturn the status quo.

However, this grand political dream to remake the world in one’s image fell apart, as such schemes inevitably do, because it ran into inexorable silver laws of psychology.

It can be stated as a psychological rule that, the larger and more diverse any given group, the weaker the bonds of solidarity that hold it together will be, and the smaller and more pure any given group, the stronger those bonds of solidarity will be.

This is obviously true if we look at the extremes. At one far extreme we could consider the nuclear family to be the smallest group with the strongest solidarity. Parents are often ready to kill if that is necessary to protect their offspring, and “brother” is used as a gesture of common bonds in all kinds of ideological movements, so it’s easy to see how this small, extremely exclusive group has the highest solidarity.

The reason why you can’t just let a random person into your family and have them considered one of you is because this would increase the degree of diversity of the group to the point where such extremely strong bonds of solidarity are no longer tenable because the necessary level of trust isn’t there.

The obvious reason for this is because the already existing members of the family have next to nothing in common with a random person, so there’s no special reason to trust them.

At the the other far extreme we could consider the human species to be the largest group with the weakest solidarity. Indeed, we can see here that people generally don’t care at all if they hear that someone on the other side of the world died, unless that person had something in common with them, such as a native language or racial origin.

Further evidence for this can be observed if we place the nation states along a line with a familial level of solidarity (highly discriminating and strong) at one end and a universal level of solidarity (undiscriminating and weak) at the other.

Here it can be seen that the nations that cast the net of citizenship over an extremely broad set of different people (USA, Brazil, South Africa, Russia) have the lowest levels of solidarity, measured by the unwillingness of the wealthy to contribute to the communal welfare in the form of taxes, and by the willingness with which the poor use lethal violence on other citizens.

It can also be seen that the nations that cast this net more exclusively, such as only over a small, homogenous ethnic group (Scandinavia, Japan, Germany, South Korea, Canada), have the highest levels of solidarity, measured by an egalitarian culture and low levels of interpersonal violence.

Fitting this trend, countries with moderate levels of diversity (Argentina, Britain, Australia, New Zealand, Chile) are in the middle.

There’s no escaping this silver law: the more inclusive the group, the weaker the bonds of solidarity, and the less inclusive the group, the stronger the bonds of solidarity.

The idea of trying to include as many people in the wider group as possible is essentially a feminine idea, and this is why it is generally associated with the left. It’s a form of horizontalisation that seeks to remove all distinctions from people in order to homogenise us into an easily malleable ball of putty.

However, we can now see the limitations of it. The motivation behind this idea is ostensibly to avoid making people feel bad on account of being excluded, but the flipside of it is that no-one ever feels good on account of being included.

This has led to a situation where Muslim immigrants, considered by the trend-setters among the left to be allies on account of a mutual Christian enemy, will vote against the rights of other leftist allies if those allies are homosexuals. It is a tremendous irony that these religious fundamentalists, allowed into the country because of a desire to display the virtue of tolerance, do not share the belief in the value of that tolerance, and so are now acting to maintain intolerance towards groups they consider outsiders.

With the recent wave of immigration having made our societies much more diverse, we have correspondingly lost much of the solidarity that used to provide us with a sense of society and community. The net has been cast so wide, thanks to a fanatical ideology that believes it can erase all human uniqueness, that it cannot keep hold of what it covers.

In other words, the inevitable consequence of trying to treat everyone like your brother is that your brother can no longer count on a brotherly level of exclusive solidarity from you, and will have to settle for much less. People who believe that inclusiveness is necessarily a virtue might therefore want to be careful what they wish for.