Are You Suffering From Retard Fatigue?

There are a variety of explanations for the general sense of depression and malaise in the Western world today. Some are saying it’s future shock, some are saying it’s climate change, some are saying it’s borne of economic despair, some are saying it’s the alienating effect of technology. This essay proposes a simple but outrageous explanation: we’re all suffering from retard fatigue.

The simple truth is that there are more retards around now than ever.

As technology and medical care have continued to advance over the past 200 years, a large number of people who were not intelligent enough to overcome the survival pressures of the biological past are now able to thrive. Because the extra population is filling the most marginal niches, the average quality of people is declining, and because the human animal has won its niche with its intelligence, that decline is most sharply felt upstairs.

Worse, these marginal individuals are procreating at greater rates. Because intelligent people have better things to do than mindlessly rutting, the vast majority of the children being born nowadays are being born to halfwits. Naturally, they carry on the halfwit genes, as can be clearly seen from the graph at the top of this article.

The average IQ of a person on this planet was already an unpromising 92 in 1950. By now it has fallen to 88, and looks set to fall below 85 (i.e. fall into the literal clinical retardation zone) in a few more decades. But not only are there more retards, they’re also harder to get away from.

The mass media of 2018 brings retards and retardation into our awareness 24/7. All manner of politically-inspired retards kill people every day, whether they’re motivated by Islam, Nazism, Communism or some other hate ideology, and it’s all beamed directly into our homes. The Kardashians and their ilk, for their part, may not be violent, but they still make a large contribution to the retardification of the airwaves, as do all the other reality-tv bobbleheads.

Social media has had the effect of reducing communication to the lowest common denominator, which means that the escape from mass media that existed a decade ago on the Internet has now also yielded to the pressure of the retard horde. Where it used to be possible to find intelligent conversation everywhere in cyberspace, nowadays that conversation only exists in specially curated communities that have sealed themselves off like monks awaiting the wrath of God.

As our culture continues to degenerate, it becomes ever harder to talk about non-retarded things. The vast majority of the population are now only capable of talking about things that appeal to the average or the below average.

This has created what we can call retard fatigue, characterised by a lethargy that is brought on by repeated exposure to low-IQ people without any means of escape. Although retard fatigue has long been a phenomenon in service industries such as hospitality, it’s only in recent years that society has suffered widespread hopelessness in the minds of individuals who despair of ever finding a switched-on person who can talk to them like a human being.

Part of the problem is that the usual avenues for escaping retard fatigue are gradually being closed off to us. Going into the university system was once the default life avenue for anyone too intelligent to handle the peasantry, but now even this is full of retards. The qualifications to study at university have been loosened so far that the system is now little more than a few years extra high school, only with no parental supervision. The hordes have swarmed in.

Even worse, university culture has now fallen victim to the same phenomenon that destroyed intelligent conversation in the mass media: political correctness. People have become so deeply conditioned to feel shame whenever someone accuses them of any immorality or prejudice that they just keep their mouths shut rather than risk it. Of course, this doesn’t stop the retards, who then have no rivals in conversational space.

People have forgotten how to unplug from the machine and take time for themselves, which means that dealing with the hordes of tards can get extremely tiring. It’s also depressing. As mentioned above, the average world IQ is steadily decreasing as the retards keep breeding. This means that, unless drastic measures are taken, retard fatigue is only going to intensify in coming decades.

The only truly effective treatment for retard fatigue is to cultivate quality relationships with non-retards. It’s best if this is done pre-emptively, as part of the practice of good social hygiene, but if the reader has already fallen into a deep state of fatigue they may have to do so as a method of treatment. Speaking with someone who isn’t retarded is often all that is needed to restore a will to live, as well as faith in humanity and in natural selection.

Of course, this means you have to not be a retard yourself. Psychological science tells us that the majority of retard fatigue will be caused by people who are not aware that they are retards – and this potentially means you. It’s wise to have something interesting to talk about that hasn’t been dictated to you by the television. Demonstrating that you are capable of original, self-directed learning will both attract intelligent people and repel retards.

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Why the 2018 Labour Budget Was so Underwhelming

The 2018 Budget, like the 2000 one, was extremely tight; the 2020 Budget will be a lolly scramble, as the 2002 one was

“Yet, for all the hype, [the Finance Minister and the Prime Minister] were at pains to reassure big business and employer groups that this was above all a ‘fiscally responsible’ budget. Its commitments to social spending would not jeopardise Labour’s intention to maintain a surplus, they emphasised…” The two Labour Party politicians mentioned here are Grant Robertson and Jacinda Ardern, speaking in 2018 right? Wrong – they are Michael Cullen and Helen Clark, speaking 18 years ago in the year 2000.

The quote in the opening paragraph comes from this article from 2000, discussing the first Budget of the new Fifth Labour Government. Other quotes of interest from the same source are: “the increases fall far short of what is required to address the acute levels of social and economic inequality now embedded deep within the social structure”, “The majority of families forced to rent from private landlords will be no better off than before” and “Labour and the Alliance have done nothing to restore the vicious cuts to unemployment benefits and welfare that were implemented by the National Party”.

So if you’ve been listening to the Sixth Labour Government explain why this year’s Budget helps almost no-one and you’re starting to realise that you’ve heard this exact same bullshit story before, sit tight while we explain why – and what’s going to happen next.

After nine of years of neglect, including closing down rape crisis centres and overseeing the world’s highest youth suicide rate, the Fifth National Government was finally – although narrowly – voted out of power. The Sixth Labour Government came to power with a strong commitment and mandate to do something about the rape and pillage of the New Zealand populace by the plutocrats.

So the 2018 Budget surprised many commentators with how weak it was. The consensus described it as “National-lite”, and, indeed, it did almost nothing to help anyone. Many asked themselves why it was that an incoming Labour Government would deliver such a weak Budget. Didn’t they want to create the impression that they were doing something to help? Why miss this golden opportunity to set things right?

The answer to this conundrum comes from examining the 2002 Budget, which was released a few months before the General Election that year. That year’s Budget sent the New Zealand business community into paroxysms of rage.

The Employers & Manufacturers Association complained that “The huge $3.31 billion increase in new spending in the Budget for the next financial year is more than double the increase in new spending for the past two years combined”, and then National Party leader Bill English was enraged by “Labour and their higher operating balances, as well as higher taxes, increasing debt and billions of taxpayers’ dollars invested overseas”. There was even money for pure luxury items like refugee resettlement.

These increases impressed the population, as they were the first real relief Kiwis had been given in 18 years of relentless neoliberalism, and they duly returned the Labour Party to power. Kiwis contrasted this big spend-up with the cruelty of the National Party Budgets under Ruth Richardson, and the Nats were duly slaughtered, falling to 21% of the votes, their lowest result in 100 years.

It was a lesson for all, not least the Labour Party.

So the reason why the Sixth Labour Government did next to nothing to fix the nine years of neglect that the Fifth National Government put us through is simple: they’re saving the lolly scramble until just before the 2020 General Election. You can almost guarantee that, when the 2020 Budget rolls around, the grip of the New Zealand ruling class around the throat of the population will be loosened just enough to enable us to express our gratitude by returning Jacinda Ardern’s Government to power for a second term.

This is not a nefarious new trick, dreamed up by a crack team of political consultants – it’s straight out of the Helen Clark playbook. We can confidently predict another weak Budget in 2019 before the conspicuous generosity of the 2020 one, and we can also almost guarantee that if Labour wins a second term this would see us having two more weak Budgets in 2021 and 2022 before another lolly scramble in time for the 2023 General Election. Then, if they win a third, there will be weak Budgets in 2024 and 2025 before yet another lolly scramble in 2026.

This pattern is no less predictable than the General Electoral Cycle itself is, and could even be said to be part of it. Plus ça change, plus c’est la même chose.

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The Bad Guys Are Neither Left Nor Right But Whoever Denies Reality the Most

Everyone is trying to place the blame on the other side of the politico-retard spectrum. Left-wingers blame the cruelty and ruthlessness of the right wing for the widespread poverty and inequality of the world, and right-wingers blame the lack of conscientiousness and industriousness among leftists for that same poverty. This essay steps back and declares that whoever denies reality the most are the bad guys.

For hundreds of years, scientific progress was made impossible by religious conservatives of the right. Institutions such as the Catholic Church persecuted and executed freethinkers such as Galileo Galilei and Giordano Bruno, going as far as burning the latter at the stake for heresy. Their fear was that freethinking, and the practice of freethinking, would dissolve the web of lies that they had thrown over the West in order to dominate and control us.

Not only did they spend centuries fighting the idea that the Earth revolved around the Sun, but these conservatives still resist the teaching of evolution in public schools. The doctrine of evolution suggests that the various species of the world evolved over many millions of years to fit the various ecological niches that exist on this planet, and this goes against the idea that God created everything deliberately according to some grand plan that kicked off around 6,000 years ago.

The reason why all this was resisted is because it went against the religious dogma of Abrahamism, which is an extremely aggressive mechanism of total control. The Abrahamic tradition glorifies submission to religious authorities and demonises those who strike out on their own to find their own answers. For centuries, this attitude led to the widespread suppression of science and philosophy, which gave us the Dark Ages: nearly a millennium of total stagnation.

This association between religious conservatism and suppression of science is the reason why the Enlightenment has always been associated with left-wing values. In order to advance science and knowledge, people had to break the shackles of religion and the monarchy, because these sclerotic institutions sought to oppress them at every turn. This is why speculative freethinking societies swore to destroy them.

Few have realised, but the pendulum has now shifted. In 2018, science is being made impossible, not by the religious fanatics of the right but by the political fanatics of the left. It’s no longer the Church that’s denying science: Pope Francis is happy to tell you all about how climate change is bad and how evolution is true and perfectly compatible with their theocratic dogma.

In 2018 the deniers of science are primarily the leftists who dream to create a global socialist state.

They deny science for the same reason that the religious conservatives did: because it goes against their dogma and because it makes it harder for them to bring their ideology of control into being. The particular science that they deny is different, but similar in that it is also denied because of political reasons, not scientific ones.

For instance, those who want a global socialist state have a strong incentive to deny any science that suggests that there are inherent biological differences between populations, because such inherent differences imply that people might be better off kept apart. What the socialists want is a world where people are merely replaceable parts, where any group of 1,000 workers is the same as any other.

To this end, all identifications with race or gender have to be destroyed so that only identification with the state remains. Only when nothing but identification with the one world global state remains can we be free of the divisions that cause conflict between populations – or so the dogma goes.

Consequently, we can observe that those leftists do not like discussing the science of genetic influence on racial differences in intelligence. Their entire political construct would fall apart if it was widely conceded that certain races are not intellectually capable of contributing meaningfully to an advanced industrial society or to a post-industrial service-based one.

Neither do those leftists like discussing the science of genetic influence on gender differences in behaviour. If it was widely conceded that men and women thought and approached the world in fundamentally different ways, then it would be impossible for men and women to be treated as interchangable parts. One would need to have separate institutions for men and for women, and this would contradict the goal of a supreme one world government, and make the desired control system harder to implement.

This denial of reality has and will continue to cause an immense amount of suffering in the world, because it will induce people to accept political solutions that don’t reflect Nature and which will therefore always be in conflict with it. This doesn’t mean that the right-wing are the good guys though, as their denial of the psychological damage caused by poverty and economic hardship causes just as much suffering as the denial of science by the left.

It must now be accepted that the received wisdom of the right-wing being evil, which has been held true for centuries by freethinkers, scientists and scholars all around the world, no longer holds as a general rule. The bad guys are now all over the politico-retard spectrum, denying science on account of all manner of moronic political doctrines.

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Generation X and the Wisdom of Robert Anton Wilson

The great philosopher Robert Anton Wilson liked to say “It only takes twenty years for a liberal to change into a conservative without changing a single idea.” As it happens, I first heard this statement almost 20 years ago, when I was just about to begin studying at university. How did RAW’s observation stack up for those of us born at the arse end of Generation X? Let’s have a look.

In 1999, when I first went to university, I was more or less a liberal. I had grown up in a welfare family that had been strongly adversely affected by the 1991 Budget of the conservative National Party. A consequence of this budget was that sometimes my brother and I had to go hungry, and the effect of this would often reduce my mother to tears. This gave me a very deep and powerful sense of contempt for conservative politics.

Twenty years later, things have changed immensely, although I haven’t. RAW’s observation holds just as true this century as it did in his time.

In 1999, race was a major issue, as it had already been for centuries, but the tone of it was different. The liberal belief in 1999 was that, although there had been a lot of inter-racial violence in the past, people of all races were capable of coming together in shared humanity. Although biological reasons could clearly explain much of the racial differences in intelligence and behaviour, segregation was an example of the utmost evil.

All that has been flipped. In 2018, the white race stands alone as the singular cause of all the suffering in the world. Now, I’m a conservative because I don’t support the outright destruction of the white race and of Western culture. Even believing in borders is seen as conservative in some quarters, merely an impediment to the neoliberal objective of maximally efficient allocation of labour resources.

Although it’s true that no two things in Nature are identical, it’s no longer permissible to assert that racial differences in intelligence have a biological component. Although this was accepted without question 20 years ago, now one must blame everything on economic and social reasons or be considered right-wing, if not actually fascist. All races are perfectly equal in intelligence, not only when measured in general terms but also when it comes to specific behaviour. Evolution stops at the neck.

Neither has gender escaped this miserable phenomenon. In 1999, I considered myself a strong believer in women’s rights. I considered men filth if they abused or harassed women, and was glad that New Zealand had its first elected female Prime Minister later that year.

Now, a man is sexist if he does not support a system that actively undermines and destroys him. It’s not enough to support scholarships for women to study at university – now that women heavily outnumber men among university students, the agenda has moved on to boardroom quotas and the “gender gap”. MPs like Julie Ann Genter attack white men on account of being white and male, even when there is already a suicide epidemic among those some young men.

Anyone who mentions that men commit suicide at 300% the rate of women is considered a bigot, or dismissed as an incel men’s right’s activist. It’s not enough for men and women to be equal – men have to be made to suffer for the historical crimes of their gender. Many people, like New Zealand’s Poto Williams, want to remove the right to presumption of innocence from men accused of rape.

Religion is no different. Some say that religion is supposed to represent the timeless and eternal, but public attitudes to religion have not remained the same over the past 20 years. In 1999, it was widely understood that Islam was an extremely conservative religion that treated women and homosexuals appallingly. For these reasons, it was obvious that Islam was a right-wing ideology and therefore the enemy of liberals such as myself.

Twenty years later, it’s all different. In 2018, Muslims are – bizarrely – seen as victims, despite a 1400-year world tour of slaughter, mayhem and conquest. I’m a racist if I don’t like people who choose to worship a murderous warlord paedophile. If I oppose the mass immigration of Muslims to my country, I am equated with Hitler, despite being able to point to dozens of historical examples of local populations suffering immensely after mass Muslim immigration.

Believing in history is now conservative, because it supposedly normalises a white male way of thinking. The liberal approach to history nowadays is just to make up whatever needs to be made up in order to further one’s political aims. Lebanon was always a Muslim country, and no natives ever benefitted from colonialism.

Last of all, a similar thing has happened with homosexuality. In 1999, I was a fervent supporter of gay rights. Not only did I think it was appalling that our government had taken until the mid-80s to decriminalise homosexual activity, but I fully supported gay marriage. Gay adoption was clearly a step too far, however, as society was made up of men and women, mostly in breeding pairs, and it would be best for a child to be exposed to this and to both genders.

Now, 20 years later, I’m a conservative for believing that a gay couple is different, in any way, from a heterosexual one. A man can just say he’s a woman now, and if I continue to insist that he’s different to a woman – in any way – then I’m a bigot. I’m not even allowed to find homosexual activity odd, or disgusting, no matter how fervently I support someone’s right to engage in it. Fucking a 16-year old boy in the arse is as natural as anything else in the world.

Even worse, those same homosexuals I defended for many years against hissing, hateful Christians are now attacking me because of my criticism of Islam. They call my criticism of Islam ‘racism’, even though it’s motivated by an appreciation for gay rights – precisely the same sentiments that motivated my criticism of Christianity!

If you are also young and reading this, don’t think it won’t happen to you too. When I first heard RAW predict that I would be a conservative in 20 years if I didn’t change any ideas, I refused to believe him. RAW was old, and didn’t understand that we had now made everything right after centuries of misrule, and that we didn’t need to go any further.

But RAW was right, and much wiser and more perceptive than me. If you are a liberal now, and young, just know that in 20 years those who call themselves liberal will be pushing all manner of absolutely insane shit, and if you don’t go along with it then you’ll be considered a conservative.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2017 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis).

VJMP Reads: Julius Evola’s Ride the Tiger IX

This reading continues on from here.

Part Seven of Ride the Tiger is called ‘Dissolution in the Social Realm’. This consists of four essays. The first of these is called ‘States and Societies – Apoliteia’. In this essay, Evola contends that the sociopolitical environment has essentially collapsed, and that the right sort of person must learn to govern themselves in the absence of social guidance. This is because there are no longer any legitimate nation-states.

True leaders, Evola states, do not exist today. Neither does any movement exist that offers itself as a defender of higher ideas. The petty politicians of today are just figureheads “at the service of financial, industrial,
or corporate interests” – essentially prostitutes. Even if a party that reflected a higher truth appeared, the people are simply too base to voted for one. The only realms left for political action are the irrational and the subintellectual.

Apoliteia means detachment from the political. Evola notes that the great conflict between Western democratic capitalism and Eastern socialism requires no appeal to any higher ideal. The West is equally as destructive and nihilistic as the Marxists. However, the West does at least offer the freedom from where an assault can be mounted. The really difficult thing is to defend one’s dignity when one feels that one belongs to a different humanity.

Essay 26 is called ‘Society – the Crisis of Patriotic Feeling’. Evola immediately lays out the problem – “eνery organic unity has been dissolνed or is dissolν­ing: caste, stock, nation, homeland, and eνen the family”. The associations of today are not built on blood or ideals or anything meaningful – people only come together temporarily for economic advantage. Spiritual superiority counts for nothing. The problem can be summed up by Nietzsche: a great struggle just to win nothing. Modern states are so bloated and overreaching that they have destroyed all remaining organic bonds.

Curiously, even for writing in the 1960s, Evola can already criticise an “economy of excess” that no longer serves to meet necessities. Evola is able to deduce that overproduction has become normalised – people’s wants simply increased to meet the increase in production. Moreover, the desperate need to employ everyone has people working to produce things that no-one needs.

The modern world is absurd. Our massively increasing population is an insanity, and serves as proof that man, for all of the impulses he has overcome in his conquest of the Earth, cannot control his sexual urges. This population growth has led to the need to condition people more and more in order to force them into the workplace. The overall effect is much like a cancer. No really aristocratic soul could possibly identify with a modern world so base.

Men of our age respond even less to the old appeals for action. Appeals to religion died with World War I; appeals to the nation died with World War II. The traditional state won its power through appeals to order. It was a matter of unification from above, not below. The void can be filled if the ancient principles returned. What is needed is an invisible unity of individuals associated by their nature.

The 27th essay is called ‘Marriage and the Family’. Here Evola contends that we have to face up to the fact that the family no longer has the same meaning and importance as it once did. The essential thing is the transmission of spiritual truth from generation to generation, not merely passing on the bloodline. This loss of meaning in the idea of family combines with the trend of materialism to create misery.

Marriage is now “little more than a puritanical veneer for a regime of high prostitution”. The marriage rites that supposedly made the profane into something sacred have merely served to do the opposite. Part of the problem is that sex is seen as something sinful, which means that marriage itself is something that one only chooses to participate in because one does not want to be an ascetic.

As it is, there is no longer anything worth defending or preserving. Therefore the differentiated man cannot ready form social bonds such as marriage. He must have his own self. Part of the reason for this is, again, that if a true leader arose in today’s time, he would be the last of men to be followed. More important than ensuring a succession of blood is ensuring a succession of spiritual knowledge.

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Who Owns The New Zealand Media?

Whoever owns the New Zealand media sets the public narrative in this country – do we know who that is?

In more sophisticated countries, informed citizens go to considerable lengths to detect any biases among the people reporting the news. This is necessary to make sure that one develops a balanced, nuanced and independent opinion. Kiwis don’t generally bother with such things, preferring instead to believe everything we’re told like the good little lambs we are – except for this article.

It’s often remarked upon, by foreign visitors, that New Zealanders blindly believe everything they hear in the news. Conditioned into obedience by a brutal state education system that encourages bullying, social and emotional abuse, Kiwis are too afraid to question anything even vaguely resembling an authority, such as a television.

Given that we don’t question what the media is trying to tell us, it’s worthwhile figuring out who owns our media, because these same people effectively own our beliefs and opinions. In other words, let’s find out who own our minds.

We can find a ranked list of the major players in New Zealand cyberspace from Alexa. The two major internet portals in New Zealand are the New Zealand Herald and Stuff. You could confidently argue that the New Zealand online mediascape was an effective duopoly, with NZH and Stuff the only real players.

New Zealand Media and Entertainment (NZME) controls the New Zealand Herald brand, ranked by Alexa as the 9th biggest website in New Zealand. NZME is a large media conglomerate (by NZ standards, anyway), as can be seen from the list of newspapers they own at the bottom of their company page.

Finding out who owns NZME is not straightforward, because they are a publicly traded company on both the New Zealand and Australian stock exchanges. Helpfully, their own investor relations page lists their top 20 shareholders, but this doesn’t lead very far. All of the major shareholders are banks or holding companies for banks.

Number one on the list is Citicorp Nominees Pty Ltd, which is based in Sydney. According to Bloomberg, this company is a subsidiary of Citicorp Pty Ltd, which has been incorporated since 1954 and “provides a range of banking and financial products and services to retail, small business, corporate, and institutional clients primarily in Australia.”

One would think that this would surely be the end of the trail, but no. Citicorp Pty Ltd is itself a subsidiary, this time of Citigroup Holding (Singapore) Private Limited. This too, is a subsidiary: of Citigroup Asia Pacific Holding LLC, itself a subsidiary of Citi International Investments Bahamas Limited, itself a subsidiary of Citi Overseas Holdings Bahamas Limited, a child entity of Citigroup Inc.

Citigroup is a gigantic American bank, one large enough to be considered “too big to fail”, with its origins in the City Bank of New York, chartered in 1812. The closest Citigroup has to an owner, at 7.06% of the shareholding, is Vanguard Inc., “One of the world’s largest investment management companies” (as per their company page). In second place, at 4.76% of the shareholding, is State Street Corporation, another investment management bank. Third, with 4.51%, is BlackRock Inc., yet another global investment management corporation.

So that line of investigation doesn’t lead to any specific names, but neither is it any easier trying to figure out who is behind any of the other of New Zealand Media and Entertainment’s major shareholders.

J P Morgan Nominees Australia Ltd is at third place on the NZME shareholder’s list, with 12.69%. Finding out out who owns JP Morgan Nominees Australia Ltd is no easy task, as the article linked here demonstrates. One passage from the linked article reads “Unfortunately, it is practically impossible to track down the identities of those underlying shareholders through the various financial structures that hold shares for each other and on behalf of each other.”

If it’s practically impossible to find out who owns NZME, what about finding out who owns Stuff, the 3rd largest website in New Zealand?

Investigating this is just a shorter path to the same place. The Stuff brand is owned by Fairfax New Zealand Limited, a subsidiary of Fairfax Media Ltd., which is also publicly traded on the ASX. As it turns out, the second-largest shareholder of Fairfax Media Ltd. is none other than Vanguard Inc.

They only own 2.26% of the shares, however, so can only give us a clue as to the ownership of Fairfax Media Ltd. Looking down the list of funds and institutions that own shares in Fairfax, there’s little more than a pile of asset management companies, wealth funds and banks. As with Vanguard, BlackRock also appears on the list of major owners of both Citigroup and Fairfax Media Ltd.

The story with television media is little different to the story just described with print and online media. The New Zealand television market is, like the print and online media markets, an effective duopoly between Television New Zealand (TVNZ) and MediaWorks New Zealand.

TVNZ is Government-owned, but is almost entirely funded by commercials and is therefore little different to any other commercial broadcaster. MediaWorks New Zealand, for its part, is entirely owned by Oaktree Capital Management, which is (you guessed it) another global investment and wealth management fund.

In summary, no-one has any fucking idea who owns the New Zealand media, apart from the small niche carved out by TVNZ and the independents. Trying to pin it down to any one person is like trying to catch shadows in a jar. The best one can say is that the New Zealand media is ultimately controlled by global wealth management funds and corporations and their nominated representatives.

Being owned by such institutions tells us that the New Zealand media is run for profit and probably has little agenda other than commercial. In other words, there is little in the way of direct political propaganda or slanted editorial content, but one can expect the quality of the journalism to degrade to that which appeals to the lowest common denominator in society. Indeed, it has.

The astute reader will have drawn a connection between all of this bank ownership and the never-ending series of “I became a homeowner at age 21”-style stories. The reason for this is the banks benefit directly from a shallow, consumerist, disposable culture in which it’s considered normal for people move away from their parents and get a massive mortgage so that they can pay hundreds of thousands of dollars of interest to a gigantic, parasitic investment corporation.

In other words, the owners of the New Zealand media directly make money from consumerist culture, in particular from people taking out loans to buy shit that they don’t need. This is why all manner of wasteful, extravagant and unnecessary consumer purchases are advertised, and normalised, by the New Zealand media.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2017 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis).

Jordan B Peterson is the Timothy Leary of Our Generation

Helping the next generation to see beyond – or corrupting the youth?

Jordan B Peterson has struck a dull and ossified mediascape like a meteor. Where there used to be only talking heads reading from teleprompters and a variety of family-rated corporate whores, the Canadian professor has burst onto the scene spraying the truth like machinegun rounds. Being so used to lies as we are, this has astonished us, and as of right now Peterson is the man of the moment. The reaction he has generated is an echo of another psychologist who clashed with the Establishment of his time – Timothy Leary.

Once described by U.S. President Richard Nixon as “the most dangerous man in America,” Leary was a pioneer of psychedelic therapy. Also like Peterson, Leary was once a psychology lecturer at Harvard University. Leary devoted his life to understanding the human mind and behaviour and communicating this knowledge to other people, and in doing so helped set them free.

And in setting people free, he became the enemy of the Establishment.

Peterson and Leary are hated by the Establishment because they deprogrammed the young people of their time from the brainwashing that the elites had forced onto them. In Leary’s time, during the early 60s, the young had been brainwashed to be right-wing: they had been programmed to be judgmental, harsh, even hateful. Leary’s task was to teach them to love, and he found that psychedelics were useful for accelerating this deconditioning process.

The only difference with Peterson in this regard is that the young people being deprogrammed by Peterson have been brainwashed with left-wing logic. Instead of being programmed to be discriminating and hard, they have been programmed to be unquestioning, passive, yielding and soft. In other words, where Leary was confronted with a youth that was too masculine as a response to World War II, Peterson has been confronted with a youth that is too feminine as a response to the great decades of peace.

Timothy Leary showed in the Concord Prison Experiment that violent felons could be induced to repudiate their criminal ways if given a guided psychedelic therapy session under the supervision of a qualified therapist. Recidivist criminals learned some empathy for the victims of their aggression and swore off it. In other words, he showed that an excess of masculinity can be countered by the restorative effects of psychedelics.

Those restorative effects can also counter an excess of feminity. They can help a Western world that has lost itself in materialist sensations. We are so obsessed with our own bodies and with sensory pleasures that we have lost touch with the spiritual and with the transcendental. Peterson correctly understands that psychedelics can help here but he is also canny enough not to fall into the Leary trap of propounding something that the populace isn’t mentally ready to handle.

Both men also had a message of “turn on, tune in, drop out”, only they are different. Leary’s message was to drop out of society entirely. His belief was that people who turn on to their true nature will realise that it isn’t served by the way society is structured, and that if they completely rejected it they could form a new society that suffered from none of those problems. A new society could be built by a switched-on movement of hippies, and it would prevail.

Peterson has a similar message, only without the anarchism. For both Peterson and Leary, turning on and tuning in involved learning to know one’s own mind, one’s one thoughts and consciousness. Where Peterson is different is that his emphasis is on restoring order within oneself before attempting to impose order upon the external world. His catchphrase is “Clean your room before you worry about fixing the world,” echoing Gandhi’s “Be the change you want to see.”

Where both men are exactly the same is in that they teach people to look within for answers, instead of without. Teaching young people to rely on their own judgment and their own experiences instead of taking direction from aggressively self-imposed moral authorities absolutely terrifies the Establishment – because the Establishment consists of nothing more but self-imposed moral authorities.

The Government, the Church and the media all gain their power from the attention that they are given by those who look to them for guidance. Power flows where attention goes. When Peterson exhorts young people to impose order upon their own inner lives so that they can more easily impose order upon the outer world, these Establishment elites correctly see this as a massive risk to their own influence and control – and that’s why the Establishment and its lackeys are attacking him more and more.

The true counterculture is neither left-wing nor right-wing, but simply a reaction to the excesses of the previous culture. In the same way that Leary was the voice of the left-wing counterculture of the 60s that opposed right-wing thought control, Peterson is the voice of the right-wing counterculture of this decade that opposes left-wing thought control. In this way, he is another iteration of the philosopher-king archetype who gets attacked by the liars in the Establishment – a pattern going back at least to Socrates.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2017 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis).

Why New Zealand is Now Behind Zimbabwe On Cannabis Law Reform

For all the gloating about how incredibly progressive New Zealand is on issues relating to race and sexual orientation, we Kiwis sometimes fail to notice that we are lagging behind the rest of the world on many other human rights issues. Incredibly, New Zealand is more backwards than Zimbabwe now when it comes to cannabis law reform. This essay examines why.

You read correctly: New Zealand is now behind Zimbabwe on cannabis law reform. The despotic Southern African state announced recently that both individuals and companies can apply to the Minister of Health for a licence to grow medicinal cannabis. You don’t have to be dying, as is the criteria in New Zealand.

So how did our human rights decay to the point where Zimbabwe is beating us on major human rights issues like medicinal cannabis law reform?

Crucial to understanding this is understanding that the National Party has always been the pisshead’s friend. When drinkers wanted pub hours extended for the 2015 Rugby World Cup, the National Party was eager to help. But when Kiwi medicinal cannabis users petitioned them for nine years to allow them equal rights to people in California, they were utterly unmoving, despite the evidence in the research journals and from the examples set overseas.

When the Electoral Commission revealed the list of each party’s donations last month, it became clear why New Zealand is now more backwards than Zimbabwe when it comes to cannabis law reform. Simply put, the National Party has whored itself out to the same alcohol and pharmaceutical interests that have opposed cannabis medicine from the beginning.

In 2017, the National Party got $41,945 in donations from Stoneyridge Vineyard, $25,438 from Gibbston Valley Winery, $16,700 from Spirits NZ and $42,000 from Graeme Douglas of Douglas Pharmaceuticals, whose morphine product is competing with medicinal cannabis for the billion-dollar analgesic market. This totals $126,083 in donations from industries that are implacably opposed to cannabis law reform.

The National Party spent around $2,500,000 on their 2017 General Election campaign, which means that these donations are reasonably small in the overall scheme of things, amounting to only c. 5% of the total spending. But this has to be contrasted with the fact that the Aotearoa Legalise Cannabis Party, the only party seriously promoting the will of the 80% of Kiwis who want a change to the cannabis laws, spent less than $1,700.

In other words, anti-cannabis forces spent over 70 times as much on bribing National Party MPs as pro-cannabis forces spent in total during the 2017 General Election. Little wonder, then, that National Party MPs unanimously voted against Chloe Swarbrick’s bill that would have allowed sick Kiwis to grow their own medicinal cannabis at home without fear of prosecution.

This all sounds very cynical but unfortunately, this is how the game is played in politics, which belongs ultimately to the paradigm of silver. Our politicians are literally whores – this is a truth universally acknowledged by anyone who has had cause to observe the politically ambitious at close range for any length of time. They will say whatever someone wants to be said for money, so their tongues are for hire as much as those of any streetwalker.

Despite all that, this situation may not last. The experience of American states that have liberalised their cannabis laws (beginning with medicinal cannabis in California in 1996), suggests that money talks both ways.

East Coast medicinal cannabis operation Hikurangi Enterprises recently raised $2,000,000 in their share offering and were heavily oversubscribed – so much so that the crowdfunding site handling it crashed twice. Considering that most people who are interested in medicinal cannabis are sick and therefore poor, being able to raise two million dollars speaks to a tremendous level of support among the population.

What this means is that, sooner or later, there will be a player with extremely deep pockets who wants to break into the New Zealand cannabis market, and this player will see fit to make a “donation” to a reformist party in return for that party supporting some form of repeal of cannabis prohibition. It will probably be a while before this donation matches the six-figure sum that the booze and pills industries are spending on keeping medicinal cannabis illegal, but the gap ought to keep closing.

New Zealanders have fewer rights to access medicinal cannabis than people in Zimbabwe, and the reason for it is alcohol and pharmaceutical industry bribe money going to the National Party. Until we can remove this blatant corruption from our political system, sick Kiwis can only access their medicine in secret.

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Vince McLeod is a former Membership Secretary of the Aotearoa Legalise Cannabis Party and author of the Cannabis Activist’s Handbook.

VJMP Reads: Julius Evola’s Ride the Tiger VIII

This reading continues on from here.

The 22nd essay in Ride The Tiger is called ‘Dissolution of Modern Art’. Much like everything else, Evola contends that art has also degenerated. In the case of art, it has degenerated into a feminine subjectivity that is too afraid to say anything. Now we can no longer even speak of traditional art because no-one has any idea what that even is.

In this essay Evola echoes Plato’s description of the degeneration of political forms, only applied to the world of art. Modern art would be best served by achieving maximum craptitude, because that would provide the clean spiritual slate upon which something authentic could be written. Literature is also criticised as “fetishising” human relationships and merely documenting them with full banality.

As in many previous essays, Evola concludes that art has been given too great an importance, to the detrimental of the spiritual. What gives meaning to life can exist “even in the virtual absence of art”. Art has, in reality, undermined idealism, especially in the modern world. Positive realism lies in the assertion of values such as truth and spiritual courage. That which truly has value needs no consensus to agree.

The 23rd essay is ‘Modern Music and Jazz’. Evola has a keen interest in music and understands its development over the course of recent centuries. Perhaps weirdly, Evola writes here about the “preponderance of dance music over vocal and emotional music” – a sentiment shared by many today. He considers that the drift towards nihilism in philosophy and art has been echoed by one in music.

Music has, according to Evola, developed in ways that mirror the development of all other social movements. Therefore, the advent of jazz is no surprise – it is merely the democratisation of music, something “primitively ecstatic”. This doesn’t mean that jazz is crude, though, or that jazz players are unskilled musicians. It simply heralds the return to the world of fundamental, elemental forces.

This “Negro music” is associated with “dark forms of ecstasy” in Evola’s reckoning. He compares the feelings that arise from dancing to rhythmic music to the frenzies of the dervishes: “possessions of savage ritual”. Despite frequently being paired with drugs, these occasions cannot be compared to the ancient rites of Dionysus etc. because there is nothing sacred about them – they are mere escapism.

On the subject of drugs, the 24th essay is ‘Excursus on Drugs’. Evola considers drugs to “most visibly have the goal of an ecstatic escape”. Some of the people who choose such an escape are those who have perceived the meaninglessness of human existence. Others are “neurotics and psychopaths”. Part of the danger of drugs is, like rhythmic music, they can be used to open up awareness to a suprasensible world, such as in initiatory ritual.

Despite this caution, Evola gives due credit to the use of various drugs in sacred ritual. The Taoists considered even the use of alcohol to have a kind of magical effect, and he mentions the Central American shamanic traditions that made much use of mescaline, peyote and psilocybin mushrooms. However, he also points out that no-one really understands how to use these sacraments anymore, because no-one is capable of the necessary spiritual preparation. This leads to the risk of “possession by dark powers”.

If used correctly, nonprofanely, drugs offer the possibility of coming into contract with a superior dimension of reality. Stimulants and depressants can more or less be ignored for these purposes. Hallucinogens are excellent but have many drawbacks; their ancient use involved guiding the trip with symbols and a preliminary catharsis of emotion, two things that are seldom done today. Narcotics can be useful for the sake of dissociating from the mundane but the experience is hard to control.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2017 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis).

How to Detect An Anti-White Bigot

Everyone’s obsessed with making a show of fighting bigotry nowadays. Paradise could have befallen the Earth by now, we are told, if only haters didn’t oppress the disadvantaged. The problem with this attitude is that many anti-white bigots have slipped under the radar in the guise of social justice warriors. As this essay will examine, the easiest way to detect an anti-white bigot is by observing hypocritical double standards.

There’s little reason to be prejudiced against anyone unless you hate them. Hating someone may or may not be justified at any given moment, but an inevitable consequence of hating someone is that you will judge them by high standards, while allowing people you don’t hate to get away with low standards. This reveals itself primarily as hypocrisy.

So one way that anti-white bigots give themselves away is in the explanations they give for individual success. For instance, high achieving Asians or Jews are credited with working hard and being from a culture that values scholastic dedication, but high achieving whites are considered merely the beneficiaries of a white supremacist system.

By itself, that means nothing, but anti-white bigots will also make the claim that low achieving whites have failed morally by not valuing education enough, or because they lacked the discipline to study hard or are naturally just dumb, whereas low achieving blacks and browns have been failed by that same white supremacist system.

An objective person would credit both high-achieving Asians and high-achieving whites with having earned at least some of their personal accomplishments, because even with the easiest of upbringings it takes a lot of will to dedicate oneself to learning. If high Asian or Jewish achievement need not be explained by structural racism or exploitation of dark-skinned people, then there’s no reason to attribute white achievement to such things either.

Either that, or they would excuse the failure of low-achieving whites with the same appeal to social and environmental factors that they appeal to when they excuse the failure of black and brown people. After all, it genuinely is a lot harder to succeed when you face prejudice from society – but low-achieving white people have inevitably encountered as much difficulty on account of class prejudice as equally low-achieving brown and black people have encountered on account of race prejudice.

Another way to detect an anti-white bigot is that they will make accusations of racism when unwarranted – but only if a white person is speaking. If a Malaysian says that Muslims are terrorists because of the troubles in the South, or a Chinese says that Muslims are terrorists because of the troubles in the West, the anti-white bigot will say nothing. But if a white person points out that the Koran condones and encourages terrorism, the anti-white bigot will start the attacks.

By contrast, the anti-white bigots will excuse all manner of racism or bigotry from non-white people. This is especially notable in the case of attitudes to homosexuality or gender equality. Anti-homosexual bigotry is rife among brown and black communities, which is believed to contribute heavily to the high rates of youth suicide in those communities. Anti-white bigots will excuse this, however, by saying that these communities have somehow absorbed the prejudice from white people.

A third way to pick an anti-white bigot is that they will blame all white people for actions that are or were committed by a minority of white people, such as owning slaves, or bombing the Middle East. Related to this that the anti-white bigot will often blame a much larger amount of the world’s suffering on white people than what is fair or reasonable. For instance, it will often be claimed that Africa would be a peaceful and highly technologically advanced society if only white people hadn’t ruined it all.

When one gets down to the bottom of it, if a person claims to hate white people, what they often really mean is either that they hate the white working class (because they look down on them) or they hate the white ruling class (because they have caused so much historical damage). A class prejudice is expressed as a racial prejudice and thereby misunderstood.

A real anti-white bigot will make no distinction. They will still blame middle-class white people for the crude violence, abuse and neglect of the white working-class, and they will still blame working-class white people for the greed and duplicitousness of the white middle-class. Even more tellingly, both will be asked to carry the blame for the historical misdeeds of the white upper classes.

In summary, detecting an anti-white bigot is little different to detecting any other kind of bigot. They will hold the object of their hate (white people) to an unrealistically high moral standard, while allowing those who they don’t hate to be judged by a very low moral standard. The greater the double standard, the greater the prejudice.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2017 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis).