The Four Great Masculine Motivations

Figuring out how to get laid motivates almost the entirety of the behaviour of men, whether directly or indirectly

As everyone familiar with men knows, there is really only one masculine motivation: the sexual impulse to attract and to reproduce with women. Fortunately for us in the 21st century, things are a bit more subtle and nuanced than they were in prehistory. This essay looks at how the sexual impulse manifests in the behaviour of men today.

The first of the four great masculine motivations is the unconscious sexual drive, which man shares with the lower animals. This corresponds to the state of clay in elementalism.

At this level, men are barely thinking at all. This is the mindset that a drunk is in when someone spills his drink and he tries to start a fight. He doesn’t know that the reason why he wants to fight is because of his sexually inspired desire to establish dominance over a given territory for the sake of controlling the resources within it.

Much less does he appreciate that this sexually inspired desire has been repressed by his culture, nor that this repression is reversed under the effect of alcohol.

Although this level is the one at which all activity began, women tend to avoid men that are here to the degree that those women are intelligent. The obvious reason for this is that any man at this level of thinking is liable to go and chase some other woman as soon as the first one is pregnant.

The second is the conscious sexual drive, which the majority of man share with each other. This corresponds to the state of iron in elementalism.

This is as far as most men ever get, and the characteristic of this stage is the development of the capacity to get laid by scheming. Here a man will use his higher cognitive functions to plan and execute a plan to get laid.

It might sound primitive to some, but over the course of human history a colossal amount of energy has been sunk into enterprises at this level by men, and it’s historically where much of the joy and flavour of life comes from.

It was also at this level that many of the patriarchal elements of human society and interaction were established. Marriage and the cultural norms surrounding it are, ultimately, little more than male attempts to establish the certitude of their paternity.

The third is the unconscious sublimation of the sexual drive into a creative endeavour, which man shares with the more intelligent of his kind. This corresponds to the state of silver in elementalism, and most men do not ever reach this level, at least not meaningfully.

This stage is characterised by the production of art. Probably the first ever expression of it was music, perhaps something as simple as a man drumming a tune on a hollow log to amuse a woman.

Developing over time, this impulse found expression in all manner of great works of architecture, literature, music, sculpture and painting.

This stage is not easy to distinguish from the second stage, because it isn’t clear where the border between art for art’s sake and art specifically for the sake of attracting women is. Perhaps the best way to distinguish them is that acts made in the second stage do not produce much else apart from an orgasm.

The fourth is the conscious sublimation of the sexual drive into a creative endeavour, which only the highest of men partake in. It is entirely absent in some ages and places – and in the vast majority of men – and corresponds the the state of gold in elementalism.

Relatively few men dabble with this drive, although doing so may have been popular in times and places that revered the art more.

It isn’t easy to summarise all of the behaviours that fall into this category. This is for a couple of reasons.

This is because actions in this category are particular to the individual. A man might create a work of art to impress a woman, or as a conscious sublimation of his sexual impulse, and in either case the work of art will be the same (or at least similar).

The second reason is that very few men have the necessary education to understand where his sexual energies ultimately come from, and without this knowledge it is impossible to consciously direct where those same energies might ultimately go.

Taken together, these four great masculine drives explain much of why men do what they do.

The Basics of Anarcho-Homicidalist Etiquette

A couple of dozen supporters of the governing conservative party are shot dead by automatic rifle fire after coming out of a conference, and the gunman is soon shot dead by Police. On his YouTube account the media discover a video of the gunman talking about how his actions were inspired by the philosophy of anarcho-homicidalism. This essay examines the considerations that the anarcho-homicidalist will have needed to have made.

The purpose of undertaking a campaign of anarcho-homicidalism is to effect social change by increasing the adverse consequences of trying to enslave people.

One reason why slavery has been so common in human history is that there are very few downsides to it, as long as you are not the slave. All that’s really necessary is the ability and will to make a credible threat to the physical coherence of another person’s body, and it becomes possible to extort them out of their productivity.

In other primates, this credible threat is based around claws and fangs and is usually made to extort other primates out of food they have gathered or hunted. This is also the long-forgotten origin of slavery in the human animal.

The first ever anarcho-homicidalist action was probably undertaken by a young adult male primate, who had food resources constantly extorted from him through the threat of violence. As he grew from a juvenile into an adult, this male may have developed a physical strength greater than that of his tormentor, and then eventually killed that other ape to protect his own food supply.

When metallurgy became possible, it also became possible to place on other people chains of iron (they were literally chains of copper at first). This represented a considerable advance in the technology of slavery because metal allowed the enslaver to create physical bonds that could not be easily broken.

This meant that it was possible to bind a person to a particular place. Metal also made it possible to enslave people through the threat of stabbing them.

In the 21st century, slavery is primarily a question of chains of silver. These are not physical chains but mental ones. People are bound by their desires, and especially by their fears. They are also bound by confusion and deceit.

The way politicians enslave people with chains of silver is with laws and statutes. The trick with chains of silver is to get the slaves to put them on each other, backed up by the ultimate threat of a sharp and pointy bit of iron.

This method of enslavement reached its apogee in Communist East Germany. At one time it was estimated that 20% of the population were Stasi informants. In such an environment, ordinary people are regularly too terrified to do anything original or creative, and so the ruling classes are free to plunder the place without consequence.

Chains of silver are the basis of the question that has to be asked by modern people who want to be free. In particular, a person has to ask themselves, “At what point does Government overreach become slavery?”

Because once that point is exceeded, the anarcho-homicidalist will consider themselves duty-bound to take action; action predicated on the moral tenet that everyone has the right to kill anyone trying to enslave them.

The consequences of an act such as the one described in the opening paragraph of this essay might be taken if the National Government enforced a law that the anarcho-homicidalist considered to be slavery.

It doesn’t matter what this law might be specifically, because every individual has to decide for themselves at what point the actions of another become an attempt to enslave.

The idea is that, after anarcho-homicidalist action had been taken, the authority figure making the enslavement attempt might think again.

If the previous authority in their position had met a grisly end – such as the conservative party supporters gunned down in the opening paragraph – their replacement might well be conscious that the people they were trying to rule had set limits on that authority.

For this reason it would be necessary for an anarcho-homicidalist to make clear, to whoever was responsible to clean up the mess, why the mess was made.

For example, let’s say that an individual is facing criminal charges for collecting rain water on their own property. After a lengthy court struggle, that individual is put into so much debt that they end up losing the property, and consequently they decide to undertake an anarcho-homicidalist action by killing some of the council members responsible for making it illegal.

It would be essential to, at some point, make it clear to a likely-to-be shocked general public why this action was undertaken.

If the anarcho-homicidalist is shot dead by Police during their action – which is very possible – then it would be necessary to record a message beforehand. This could be a YouTube video explaining the reasons for the action, or a written message.

The important thing is that the anarcho-homicidalist makes clear that their actions are not simple acts of terrorism. Anarcho-homicidalist actions can only, by definition, be taken in self-defence. Therefore, any anarcho-homicidalist taking ultimate action is obligated to explicate their reasons for taking ultimate action, and to explain why their target was an enslaver and not an innocent.

The Dualistic Perspective, Positive Thinking and the Lower Self

There is a tendency in society for people to praise so-called ‘positive thinking’, because it is believed to oppose negativity and negative thoughts. How do you oppose negativity? Opposition is not the same as allowing, and allowing is not the same as capitulating.

Fighting negativity is the equivalent of war on terrorism. You cannot cease aggravation with aggravation, and you cannot wrangle the world into a peaceful situation by insisting that your perspectives have raised you above it all. From the perspective of duality, you are always inextricably complicit in the world’s dysfunction.

While it may be true that the subject of your thoughts involves ‘nice’ things, say, generosity, or hope, or love, the upshot is that you are still dreaming the dream of duality. Reality is already here, and does not correspond to the thoughts and judgments we make about it.

Much of the motivation behind positive thinking, as with any other branch of dualistic thinking, is that it is crafted to oppose or ward off other kinds of thoughts or events, like a talisman. What appears to be loving and peaceful turns out to be an elaborate exercise in nonacceptance. Dualistic ways of thinking oppose accepting the way things appear at this moment at the cost of peace. Duality always has an agenda to push, whether it is destructive and wishes to make things ‘worse’, or constructive and wishes to make things ‘better’.

Things don’t ultimately get better in a dualistic world. This is the ‘bad news’ if you are intent on staying within that limited paradigm (in reality, this is neither ‘bad’, nor is it ‘new’). It means that all of your efforts to screen and filter incoming experience for both yourself and others will be doomed to failure.

This is not fatalistic, because this too is merely a perspective. This is a natural consequence of your insistence on seeing reality divided into fictional categories, including ‘good’ and ‘bad’, ‘right’ and ‘wrong’, ‘holy’ and ‘unholy’, ‘beautiful’ and ‘ugly’, and most other polarized words you will come across in any dictionary. Things don’t get better in a world where you have designated the rules as dualistic and therefore inherently unstable and combatative.

From the viewpoint of unity, there is peace and deep acceptance of whatever comes to pass, because it is acknowledged deeply that everything is unified. This could be called many things, but essentially it means not minding what happens. This is not the same as apathy, or fatalism.

Apathy could be defined as not caring what happens because the world is seen as unsatisfactory, irrespective of what it should happen to contain. This is clearly an expression of duality.

Fatalism has two distinct philosophical meanings, the first is the belief that everything that happens is fated to happen. This may or not be true, and does not fall within the relevance of the present moment. How could anyone know this? What difference would it make to reality for you to believe it?

The second meaning is that of an extreme form of pessimism. This again is duality. Perspectives always see the world through a lens, which means they always imply an agenda – shoulds, should nots and endless efforts at negotiating with what is.

Reality has no agenda, it simply appears unfolding in the moment. Any notion of there needing to be something different to how it presently is occurs only within our cranial vaults. The view from beyond duality reveals the entire cosmos to be marvellous perfection. This can only happen when the false tyranny of the fragmentary mind has been deposed. When the conditioned structures which cloud your vision and prevent you from seeing clearly are removed or at least become transparent, you will see for yourself the breadth and perfection of the Divine.

People who despise the world, having mistaken part of the world for the whole and identifying suffering as essential to existence, are often some of the most vociferous. If you really don’t care, why is it that you care to have your opinions expressed to as many people as possible? Is it a sign of strength to want for others to know your opinion of not caring? What is the nature of the fleeting sense of satisfaction this expression offers you? Do you achieve a specialness from feeling more separate, do you feel adulated as a victim?

All cultures and subcultures, like all individuals, claim specialness, either overtly or implicitly.

It is ironic that there are even subcultures which claim their specialness by being indifferent to wider societal values. They are never so indifferent as to cease insisting that the society they wish to be seen opposing recognises them, even if only to push them away.

Even the most anarchistic and refractory of these subcultures insist on showing their open contempt for the rest of society and their rejection of its values and interests.

It is not enough for them to quietly keep their thoughts, beliefs and values to themselves. Like most egoic entities, they want you to either agree with them, or react against them. If they were truly indifferent and special in the way they would have us believe, why do they do they continue to insist that their differences be recognised by those whom they claim to be possessed of less wisdom?

Again, because all social divisions claiming special status or exclusion are ego based, it is that they want to be recognised as being different (and therefore special) by everyone else. Otherwise, ego would have no audience, and that is not a game that interests an entity whose only conception of being is based on perception of popular opinion – reflected image.

Within both society and individuals there is a strongly ingrained egoic yearning to appear special and to ‘stand out’. Advertising is built upon exploiting this self-induced fiction. The way that egos attempt to establish specialness and distinction is limitless, but they all derive from the same source, the same fictitious drive to appear in order to appropriate being or ‘realness’.

The compulsion to identify with unpopular or unconventional things is not indicative of freedom/authenticity or having somehow transcended the cycle of suffering, rather it is confirmation of the mind/ego’s insistence upon rating everything according to popularity and convention, even when expressed in ‘negative’ terms.

People are particularly aggrieved when something which they like which is relatively unpopular suddenly catches on as a craze. This is why there are bumper stickers and t-shirts which say “I liked (x) before it was popular”. Why should this happen? What is the relevance of this personal investment?

Liking something which is relatively unpopular confers a certain exclusivity. When this thing, whether it is a food, band, or a person, becomes widely appreciated, i.e. ‘popular’, then your claim to exclusivity is forfeit – a piece of life which you thought made you special is now lost, and there is a resulting pain.

This has curious effects. One might be that the thing which was previously identified with is rejected, and your attitude undergoes complete reversal in reaction to popularity – you become a ‘hater’. Otherwise, you might continue to enjoy it, but not feel the capacity to let go of your story about how at one point in your life you had the wisdom and refinement of taste to appreciate (x) before it gained popularity, hence the perceived need for the t-shirts and bumper stickers which congratulate your good taste.

There are people who reject popular films solely by virtue of their popularity alone and insist on praising the merits of less-popular films. This is where the terms ‘overrated’ and ‘underrated’ become especially relevant. You can be in chains by playing the role of the conformist, but you can be equally chained by playing the role of the dissident.

The lower self will happily work either way. One ego might see strength in crowds, popularity, and herd mentality, as in the case of most religions and global fads.

Another might reject the popular on the grounds that they would not be highlighted as sufficiently special, and adopt unconventional beliefs, dress, tastes, lifestyle in order to stand out. They see their implicit rejection of society as a show of force and a testament to their strength.

Ego will work with anything it has available in order to appear stronger. Going with the flow of society appears to have strength and momentum, and opposing it creates ripples. Either way, ego seeks confirmation of its relevance and specialness.

Awareness itself has no dog in the fight. It does not even register the conflict, since it does not arise from inherent duality as the lower self does. Mind is dualistic and therefore highly selective about the kinds of experience it would like to have and those it would rather avoid. It separates possible experience into categories and forms strategies for manipulating life in what it perceives to be its favour.

Awareness just watches. It does not discriminate between fictitious categories of experience or quality. It exists in radiant openness to this moment.

The more energy and ‘time’ that is invested in a life replete with mind, the more plans your mind will make for you, which means fabricated problems, disappointments, thrills and complications.

The more energy is withdrawn from mind and back into the source of that power, which is pre-reflective awareness, the more you live a life that is peaceful, ordinary, and free from the desperate need to stand out or ‘make it’. Identity is free to rest as itself in vibrant awareness.

From a higher perspective, none of this is ‘good’ or ‘bad’. It is just where you happen to be at this point in life. Not everyone’s relationship with this moment is dysfunctional, but most are. Some of the effects of this are stress, dissatisfaction, yearning for specialness and recognition, anxiety, depression and a persistent sense of disconnection from life as well as other people.

It isn’t surprising that people gravitate towards consciousness when their suffering increases. Some people feel that they are pleasurably lost in the complexities of life – that’s fine. That’s part of the game too, only sooner or later everyone will be reminded that all experiences are temporary.

*

Simon P. Murphy is the author of His Master’s Wretched Organ, a collection of short horror stories that deal with questions of transcendence, terror and spiritual absolution.

Should Kiwis With Historical Cannabis Convictions Be Compensated?

Now that the New Zealand Parliament has officially apologised to Kiwis convicted of historic homosexuality offences, the day when they apologise to medicinal cannabis users draws ever closer. So in much the same way that there are calls for gay men convicted for homosexuality offences to be compensated, there will also be calls for people convicted of medicinal cannabis offences to be compensated.

This isn’t necessarily a brand new idea – Article D of the twenty-six point plan in the Cannabis Activist’s Handbook calls for compensation on the grounds that a criminal record for a medicinal cannabis offence severely impacts the sufferer’s social and financial standing.

It’s easy for most to agree that a person’s rights to cultivate a herbal medicine are in the same category as their rights to have sex with another man. There is no good reason to sic the Police on people who do either, because neither action causes harm to anyone else.

And so it’s straightforward to accept that there is a genuine case for compensation for harm done to the victims of the Police and Justice systems. After all, putting someone in a cage for an action that harms no-one is itself a crime.

There are life-long consequences to getting a criminal conviction, such as extreme difficulty in finding a job, getting a loan or being accepted to an academic course. The financial losses to these three consequences alone might add up to half a million dollars or more over the course of a lifetime.

So most of us can accept that it’s fair that the Government pays money to put right the damage that it caused to its own people by effectively conducting a war on them without their consent.

If a person wants to make the argument that compensation should be denied because the offences were technically crimes at the time they were committed, they ought to ask themselves if they would be happy with a criminal conviction for reading this VJM Publishing article in a dystopic future where websites without state approval were considered pirate media.

Because it’s very easy to dismiss the psychological damage caused by arbitrary misapplications of judicial power when it doesn’t happen to oneself.

What ought to happen is, first, that it be written into the New Zealand Bill of Rights that actions that do not have victims cannot be crimes. This will not only entrench the legality of both homosexual activity and medicinal cannabis use, but it will also make it impossible for any future offence in this category (i.e. victimless ones) to be pushed into law.

What needs to happen, second, is that a commission is put together to calculate – using the same evidence-based methodology that is being pushed by some with regards to cannabis law reform – an accurate dollar figure corresponding to the amount of suffering caused by being persecuted by this law.

Possibly the fairest way would be to declare a set sum of compensation per conviction and per day in jail if there was a custodial sentence.

For example, we might say that the amount of personal damage inflicted on a person by giving them a criminal conviction was equal to $25,000, with a further $250 for each day spent in prison.

And third we need to decide if we’re actually going to pay this compensation or if we’re going to just say “Fuck ’em”.

The Four Tenets of Anarcho-Homicidalism

Politicians who push things too far might find themselves faced with this

Anarcho-homicidalism is a radical new philosophy that is rapidly challenging people’s conceptions of what is possible within political space. Despite the tooth-and-claw simplicity of the doctrine, it is not always obvious how one transitions into it from a lifetime of statism. This essay examines four basic precepts.

1. Violence is the basis of self-defence.

In this physical, material world, life is dog-eat-dog to a major extent. Cannibalism is, after all, a fairly recent phenomenon in these very isles, and often the only way you were able to avoid this fate was with counter-violence.

It could even be argued that the very concept of violence perhaps not being fully legitimate is a particularly human invention, and even then not shared by all. As such, the concept of illegitimate violence is far from universal.

A truth frequently denied is that all property rights ultimately come down to the capacity to enforce violence. In our modern societies, there is little more to property rights than being able to bring the Police force to bear on any trespassers.

Therefore, your ability to defend yourself comes down to your ability to inflict violence upon anyone threatening you.

2. You’re allowed to kill anyone trying to enslave you.

If any other person tries to make you into a slave, you have the right to kill them in self-defence. This recognises the fact that anyone who approaches you with a will to enslave you is going to succeed unless deterred.

After all, if you are not allowed (or willing) to kill people trying to enslave you, then you don’t have any rights at all, because you will eventually find yourself unable to assert them.

If a person is not trying to make you into a slave, you don’t have any more right to kill them than you otherwise would (i.e. in the vast majority of cases, doing so would constitute murder).

Therefore, the anarcho-homicidalist only strikes upwards; only ever up the dominance hierarchy. If no-one tries to assert dominance over the anarcho-homicidalist then there is no reason for them to upset the peace.

3. Everyone must decide for themselves who they kill.

Not only does the anarcho-homicidalist never strike downwards, but they also refuse to kill on command. Anarcho-homicidalists do not kill on other people’s orders, because to do so necessarily brings into being a dominance hierarchy.

Note that this gives the anarcho-homicidalist cause to shoot any conscription officer that comes to his house. Conscription is slavery, and if someone else tells you that you have to kill another person who you’ve never met, the anarcho-homicidalist is within their rights to turn the gun on the person giving the orders.

An inescapable consequence of the total application of this tenet would be that no armies could ever be raised to attack anyone else, because anyone being pressed into one would simply kill their conscriptor.

Therefore, nothing like the invasion of Iraq could be possible, because there would be no-one willing to serve in a dominance hierarchy that killed on command.

4. Everyone is 100% responsible for the consequences of their decision to kill.

There is absolutely no guarantee that a person taking anarcho-homicidalist action will be protected from the consequences of having done so.

An anarcho-homicidalist might decide to shoot a government apparatchik who works to enforce some totalitarian horror, but nothing within the tenets of anarcho-homicidalism necessarily protects him from the consequences.

The Police and secret services will still definitely come after anyone who homicides a high-ranking political figure, no matter how fervently the homicidalist believes in their philosophy.

However, a sufficient quantity of anarcho-homicidalists would still be able to form an underground railroad for the sake of protecting any of their own who gave the dominators the full measure.

*

This is an excerpt from Viktor Hellman’s upcoming Anarcho-Homicidalist’s Manifesto.

An Anarcho-Homicidalist Primer

Homicidalism is a new branch of anarchist thought. The essential belief is this: authoritarianism will always arise unless dominance hierarchies are actively resisted by killing the people at the top of them. The impetus behind this line of reasoning comes from a passage from the great author Aleksnder Solzhenitsyn.

“And how we burned in the camps later, thinking: What would things have been like if every Security operative, when he went out at night to make an arrest, had been uncertain whether he would return alive and had to say good-bye to his family? Or if, during periods of mass arrests, as for example in Leningrad, when they arrested a quarter of the entire city, people had not simply sat there in their lairs, paling with terror at every bang of the downstairs door and at every step on the staircase, but had understood they had nothing left to lose and had boldly set up in the downstairs hall an ambush of half a dozen people with axes, hammers, pokers, or whatever else was at hand?… The Organs would very quickly have suffered a shortage of officers and transport and, notwithstanding all of Stalin’s thirst, the cursed machine would have ground to a halt! If…if…We didn’t love freedom enough. And even more – we had no awareness of the real situation…. We purely and simply deserved everything that happened afterward.”

In essence, homicidalism recognises that individuals have the ability to kill each other by exercising their free will, and that homicide (and fear of homicide) is the basic social tool keeping authoritarianism in check.

Consider this thought experiment. Try to think of a law that would not change that day if the people who were to be arrested all behaved in the manner that Solzhenitsyn described above.

A practical example of homicidalism in action was given in the case of the cannabis laws by Jan Molenaar, who was responsible for a Police siege that led to the death of one Police officer. Considering that there were 10,487 total cannabis offences in New Zealand in 2014, and that the total number of Police officers is fewer than this, it’s clear that cannabis prohibition could not continue for more than a few days if every victim of it resisted “Molenaar-style”.

Of course, Molenaar did not survive long after taking guns to the Police. This is both obvious and a crucial point.

The first law of homicidalism is this. All tyranny exists because the people oppressed are unable or unwilling to kill their oppressors. This is because it is in the nature of oppressors to tighten the screws further and further until the population begins to resist, and then to release them a little so that the population is oppressed but not enough to revolt.

Thus, homicidalism recognises the psychological reality that tyrants tyrannise to the degree that they can get away with it.

Therefore, all oppression exists because the people oppressed have set the point at which they will revolt and kill their oppressors too low. Had they “loved freedom enough”, as Solzhenitsyn put it, they would have revolted earlier, would have killed their oppressors before the oppressors could have established a stranglehold.

Anarcho-homicidalism is explicitly anti-Christian. The very message of Christianity is, as Friedrich Nietzsche taught us, a slave morality, in which people submit to authoritarians out of fear and then try to drag all others down by way of resentment.

To the homicidalist, the admonishment to “turn the other cheek” is to encourage tyranny by lessening the consequences of trying to oppress a population. “Render unto Ceasar” is the same as accepting the rule of tyranny in the world.

The real difficulty with homicidalism is that it is something of a taboo subject, for the obvious reason that anyone with an intention to commit tyranny instinctively fears anarcho-homicidalists. It is unlikely that homicidalism will ever be taught at a Government-funded school, for example. It is also very likely that anyone publicly promoting homicidalism will get a visit from the Police.

Homicidalism is explicitly anarchistic because it is considered immoral to kill anyone weaker than yourself. This inverts the usual pattern of things, and provides a clear distinction between homicidalism and serial killing. It is also a bridge between anarcho-communism and anarcho-capitalism, as both of these sides implicitly concede that the means of production always belong to those most willing to kill to control them.

It also has an immune system built in. One of the great problems with most anarchist solutions is that, when the power structure is abolished, there are no mechanisms in place preventing it from arising again.

Homicidalism gets around this by simply continuing to kill anyone who tries to take charge. The ruling class are killed until they stop ruling, and then anyone who tries to disrupt the ensuing anarchy by creating another dominance hierarchy is summarily executed by the nearest homicidalist.

*

This is an excerpt from Viktor Hellman’s upcoming Anarcho-Homicidalist’s Manifesto.

Spirituality Is The Ultimate Threat To The Government

The quintessential psychedelic experience is to gradually but irreversibly become aware of any of a range of truths about reality, such as that there is no such thing as death, or that life is only a dream, or that on the other side of the illusion is bliss. Few understand that it is becoming aware of these spiritual truths that has given the control freaks cause to make psychedelics illegal.

There’s nothing more illegal than true spirituality. There will never be anything more illegal than true spirituality – by definition – because true spirituality is the antidote to all forms of slavery, whether by iron, silver or gold.

In order to enslave someone, it is necessary to first cause them suffering, so that an alleviation of that suffering can be offered in exchange for acquiescence. This is true of every level of primate hierarchies from monkeys to humans, and is even true of some mammals and reptiles.

The suffering can either be physical in the form of pain or psychological in the form of fear (or, most commonly, both). If either of those is present in a target it is possible to enslave them by granting them alleviation.

However, there is a trick, not known to everyone: that all suffering is an illusion borne of an incorrect (if tempting) over-identification with one of the temporal forms of the material world.

In other words, if you refrain from identifying excessively with one of the ever-changing patterns that present themselves to your consciousness, you can exist in the full knowledge that you are that eternal, indivisible consciousness.

An excessive identification with the phenomena of “your body” is the most common of these.

The more strongly a person identifies with their body, the more sharply they will feel the pain of that body, and consequently the more passionately they will resist being put in situations that cause them pain – even if their escape from them comes through causing others to suffer even more.

This excessive identification with one’s body is fundamentally an error caused by a lack of spiritual knowledge. Therefore, anyone aiming to enslave anyone else must begin with the spiritual enslavement of his enemy, for without this no other form is possible.

And so, slavery begins by separating people from their birthright – which is to know the spiritual truths.

After all, how can a person be controlled when that person is no longer in fear of death?

The whole point of Government is that, if there was ever a war, you’d be the one fighting it and the people who currently make up the Government would be giving you orders from a safe distance.

How they get you to be the sharp end of the spear and not themselves (or their offspring, or their political donors or their offspring) is the result of the successful application of a set of mass psychology tricks that have been refined ever since Babylon.

The main objective of this set of tricks is to separate people from their birthright to know spiritual truths by instead filling their heads with lies, violence, deception, hatred, rape and destruction.

The more a person’s head is filled with such, the more easily they can be enslaved.

Ironically, the more afraid of death a person is, the more powerfully they attract it – a fact understood by men of gold since Egypt. The more powerfully they attract death the more fear they suffer, and the more fear they suffer the more easily they can be enslaved.

Or more to the point, the more easily they can be persuaded to submit to slavery in exchange for amelioration of the suffering caused by the fear.

Hence it has been said, by men of gold in all times and places, that “The truth will set you free.”

Anyone truly spiritual is invincible; this is true of all levels of the Great Fractal, from individuals all the way back to complete unity of consciousness.

For the sort of person that seeks to enslave rather than to co-operate on even terms, spirituality is effectively their ideological enemy.

And so, it is possible to get life imprisonment for giving a person some LSD – even with their informed consent – even while people are given much more lenient sentences for physically or psychologically brutalising their fellows.

The Peacock’s Tale: The Fundamentals of Alchemical Transmutation

Science would have us believe that it has debunked alchemy. The narrative we are given is that the discipline of alchemy was a fundamentally flawed and erroneous form of primitive chemistry that has been ‘disproven’on account of failing to physically transmute lead into gold.

Therefore, so one stream of popular wisdom concludes, the value of alchemy is reduced to zero, and it is to be discarded as pseudoscience and relegated to the annals of weird illustrations and woodcuts.

This view is exceptionally narrow. What else does the process of transmutation have to teach us? What about at the level of the phenomenal, the level of mental space?

Esoteric alchemy refers to the inner meaning of the alchemical project. This refers to the state of consciousness. This is where all true alchemy takes place. This is the beating heart of the Hermetic philosophy. This is the centre to which all alchemical mythologies point.

There are many ways to explain or mythologise this, but look at the primary objective of alchemy, which is to transmute the lower into the higher. Lower into higher vibrations, one polarity into another, one substance or form into another. This is represented allegorically in the traditional depictions of the alchemist in his laboratory with various chemicals, flasks and equipment.

The common practice in any culture is to discard what is seen as without value, the chaff, the dregs. This is seen as common wisdom, but it is also entrenched in duality, the frame of the world being divided into poles of value and experience.

We take what we call ‘negative’ energy, and we try to relieve ourselves of it by throwing it away, condemning it, ignoring it or repressing it.

This is unwise, according to the practice of alchemy. You do not discard the lower, you transmute it. This may have been what Jesus meant when he said “Show me the stone that the builder has rejected, that is the cornerstone”.

You do not seek outside of yourself for what you imagine to offer you reprieve or salvation. You begin where you are, with what you have.

If you discard the lower, you will simply continue to receive more of it and nothing will ever change. The alchemist who does nothing with the lead bars he is regularly delivered packs it away into his steadily growing warehouse and sits idle without tending his furnace, ready for his children to inherit his hoard, and so on ad infinitum.

What we do not attend to alchemically is passed on in one way or another. It can be the thoughts, habits, and behaviours we pass on, or it may be the mark we have left upon the world in the form of how we treated others, how we approached problems, or the structures we reinforced and lent our support to during our time on the planet.

This is immediately evident to us because this is what we are confronted with, a world of inherited structures and agreements, things that those before us have gone into accord with and left for others to navigate.

When you are given lead bars, you are not being gifted with chaff and dregs. You are being gifted with the energy of life, the building blocks that you have the option of transmuting through a little know-how and a lot of persistence.

We are not merely talking of positive thinking or making lemons into lemonade. Alchemy does not put a ‘positive spin’ on things, it transforms them.

Imagine someone who has acquired a lot of rubbish in their backyard. A person in a low state of consciousness might discount personal responsibility for the mess. There is a level of consciousness at which others are viewed as separate and that you can better yourself at the expense of others.

Someone at this level of consciousness may attempt to relieve their mess by throwing rubbish over the fence for the neighbour to deal with. The mess hasn’t been dealt with but has only been temporarily relocated, and at someone else’s expense.

This is essentially what happens on an energetic level when you do not take direct responsibility for the management of your vibration.

For example, when you experience feelings of anger and you choose to ‘vent’ this by polluting others with your energy by giving them ‘a piece of your mind’, or at the least, attacking them energetically with resentment and anger, or at an even lower level, physically assaulting someone.

All you are doing is unloading your energy elsewhere, claiming implicitly that you are not personally responsible and that others ought to be made accountable. This is literally insane.

How can our lead become gold? After all, this is the esoteric meaning of alchemy, the lifeblood within the flasks and vials. The philosopher’s stone is not some ancient artifact buried beneath the desert somewhere, waiting to be discovered and exploited. It is a tool integral to the self. You are your own alchemical laboratory, and you have all the tools at your disposal that you need to commence work. Everything that appears within your phenomenal space are the various reagents and elements you work with.

What does the work look like, you may ask?

It is deceptively simple, but it does require understanding, vigilance and persistence. For any of this to take place at all you need to be in your laboratory, your workshop with a primed furnace.

The requirement is conscious vigilance. This is variously referred to as occupying the witness state, the seat of awareness, or ‘to keep one’s lamp burning’. In the simplest of terms, this means: stay awake.

The next most important component of this is the power of intent. In other words, in order for this process to begin, you need to care enough to attend to it. If you do not care enough about transmutation, it will not happen until you are prepared.

Here is where the real magic happens: that which arises in a state of vigilant awareness is transmuted form lower into higher. There is only one state in which this can occur, and that is the state of burning awakeness. St. John referred to this eloquently when he said: “anything which is shown up to the light will itself becomes light”.

You cannot be in two states at once, the higher and the lower simultaneously. This is the reason that Jesus said that an archer cannot bend two bows, nor can a servant serve two masters. If these lower energies are active in a lower state of mind, then they will remain unaffected and they will perpetuate.

This is the state humans are almost always in, so of course there will be no transformative change. The witness state, the third order of awareness, changes everything it comes in contact with.

It is called, in the Eastern traditions, the burning sword of Prajna, the wisdom that cuts through any deceit that is given up to it.

In order for this to work, you must be willing to subject what you perceive as your darkest idols of mind before the light of awareness. If there is anger, jealousy or arrogance, do not give it half-heartedly, but feel it expressed all the way through. Feel it not as a victim, but as a witness sacrificing everything to the light of scrutiny.

Some have said that to arrive at this point of preparation may not be entirely in your control. It may have been borne of great suffering or the persistence of a burning question. Suffering is a great teacher in alchemy, because it shows you how all of the lead you are inheriting continues to impinge upon your well being until you discover that you can align the direction of your energy and begin to transmute.

In any case, you will not arrive at a point of readiness until you are genuinely ready, and finally that rests with you.

Where does the peacock fit into this?

There is a Chinese myth that the peacock lives in the deepest part of the forest where no other creatures dwell, where there is nothing to eat but poisonous plants. The peacocks eat what is available to them, and their ingestion of the plants does not poison them, but sustains them because they are employing a process of transmutation. They are taking what has been rejected by others.

What the peacock does in eating this poison is to turn it into a magnificent tail. One form of energy is translated into another.

This is a simple but powerful alchemical myth. Confronting rather than avoiding or displacing your lower vibrational energy may seem from the outside like eating poison. This includes all of your hatred, anger, depression, anxiety, and every other possible byproduct of fear and separation. But if you exert the power of will, it can be transmuted.

What then happens is that the power that has been processed is reclaimed and reborn in the heat of the refiner’s fire.

When science discounts the value of alchemy as a legitimate scientific endeavor, what it is really saying is that there is nothing that the scientific enterprise can gain from it. This may very well be true. A roadworks crew cutting out a culvert in a hill do not care about whether they destroy any rare fossils that they should happen to dig up, because the only thing that is within their purview is cutting out a path for a new road.

Of course, a paleontologist or museum curator might be mortified by the lack of respect shown, but that is only because they see a value there that the roadworkers do not. It simply doesn’t fall within their brief to make allowance to preserving the rare and delicate.

Science has a tendency to see what it values and discard the rest, which makes for a poor alchemical exercise. Of course, this does not mean there cannot ever be a roadworker who values fossils, or a scientist who values spiritual alchemy – only that the institutions that they are operating within as cultural frames of reference have a limited field of value and interest. They have quite different objectives.

The claim of science is to have debunked alchemy on the point that it has failed to turn lead into gold. This is no more conclusive or meaningful than saying science has debunked the efficacy of 12-step program because the building where the AA meeting took place did not have 12 steps at the door.

The power of alchemy as I would argue lies in its being what I refer to as an instructional mythology of transformational psychology. It is not compromised by any material objection regarding the physics or chemistry of alchemy.

Similarly, Plato’s myth of the cave is not rendered redundant because there is proof that humans do not physically live in caves, or that Michelangelo’s Sistine frescoes are worthless because there is no evidence of the Biblical account of creation.

Again, science has a limited range within its values. It can astonish with its design of spacecraft and captivate with its production of taxonomical charts, but success in these endeavours, or any serious endeavor, for that matter, tend to come at the cost of wearing blinkers.

To achieve these things, it is true that there must be ambition, dedication and methodology to be sure. However, science simply cannot afford to dive into the many questions that a spiritual psychology such as alchemy raises. It is a different undertaking, demanding a different application of one’s talents and energies.

I would further argue that alchemy is essentially a kind of roadmap to spiritual awakening. In this respect, it is no different to mystical Christianity or Buddhism, or any disciplined regimen of self-inquiry or meditation, only that it represents a map in a different language. The Buddha cautioned against mistaking the finger pointing at the moon for the moon itself. All of the obscure reagents and paraphernalia of alchemy may be seen as the finger pointing at the moon – there is no need to get caught up in it.

If you’re reading this, chances are you have a burning furnace you might want tend to. Why not go and see for yourself what significance alchemy might have in your own life.

*

Simon P. Murphy is the author of His Master’s Wretched Organ.

Chaos Worship Is The 21st Century Manifestation of Slave Morality

Muslim culture might express significant contempt for homosexuals, but the two groups are nonetheless united in their resentment for those strong enough to uphold the current world order

Looming over the world stage of today is a shaky alliance of groups who not only appear to have little in common, but whose goals appear to be directly antithetical to each other. There is, however, a unifying tenet within this group of people: that order is inherently bad. In other words, they are chaos worshippers.

On the surface of things, it’s not obvious what a homosexual rights activist might have in common with a Muslim. Homosexuals are hated by Muslims; the Koran and hadith make it clear that homosexual acts are sins deserving of punishment.

Indeed, in all of Afghanistan, Brunei, Iran, Iraq, Mauritania, Nigeria, Saudi Arabia, Sudan, United Arab Emirates and Yemen, homosexual activity carries the death penalty.

Nor is it obvious what either of these groups have in common with communists. Both Islam and homosexuality were heavily suppressed by the Soviet Union, with adherents of either practice regularly shipped off to the gulags.

So what is the basis of this modern alliance of homosexuals, Muslims and communists?

The answer lies in what Nietzsche called slave morality. In particular, it is the resentment of the weaklings towards the strong that have seen those weaklings put their differences aside (or at least pretend to) and unite against The Man.

A similar phenomenon can be observed in chimpanzee troops, where weaker males sometimes come together in order to take out an individual stronger male.

Essentially what many individuals in these groups have in common is a grudge against the current order of things.

Homosexuals want to be treated with the same respect as heterosexuals, but they never will be because their sexual orientation does not maintain the existence of the human species.

Muslims want to be treated with the same respect as non-Muslims, but they never will be because the moral principles at the foundation of their religion lead inevitably to segregation, mistrust and violence.

Communists want to be treated with the same respect as those of other political orientations, but they never will be because their philosophy expresses a contempt for individual human life that the majority of people consider abhorrent.

Because all three of these groups have found themselves in a position of weakness, on account of that all three of them have been shunned for expounding a way of life that is detrimental to the human survival project, they have found cause to unite around their common resentment of the current order.

Their resentment is so great (this being the outwards projection of their immense self-hatred) that they have no interest in modifying or refining this order.

What they want is simply to destroy it. Whether or not a better order will arise after this act of destruction is not important. The overall goal is to destroy the current order.

In other words, many individuals in these groups are chaos worshippers.

Chaos worshippers don’t believe in correct order. To a worshipper of chaos, all order is bad because it is all oppressive. Thus, any individual or group serving to maintain that order is the enemy, no matter who they are or for what reason they maintain order.

Sometimes the chaos worshipper goes as far as to disbelieve in concept of order at all. This can manifest as a refusal to believe in the march of history.

Some chaos worshippers believe that the laws of human psychology that have led to the march of history no longer apply, or that things will be different this time. As a result they refuse to learn anything from history, mindlessly insisting that the world can be made into a paradise merely through sufficient adherence to an ideology.

One disastrous consequence of this attitude has been the European decision to let in tens of millions of Muslim immigrants in the belief that they would all decide to fit in to the local culture and essentially become Europeans with slightly swarthier skin.

The reality is that mass immigration of anyone to a foreign locale almost never benefits the locals, as is plainly obvious to anyone who has studied any amount of history.

This is irrelevant to the chaos worshipper, for whom mass immigration has the benefit of destroying existing social bonds at all of the local, national and super-regional levels.

In other words, mass immigration of obviously incompatible cultures is great because it spreads chaos. This is why chaos worshippers universally support it.

After all, if you are a pathetic loser at the bottom of society, then all order is bad. All order is oppressive. All order is necessarily immoral. All order is “keeping you down”.

So for these losers, enslaved not by chains of iron but by chains of silver and gold, destruction for destruction’s sake has become its own imperative.

This is the form that slave morality has taken in the 21st century.

The Fundamental Masculine and Feminine Moralities

People often talk about one singular, monolithic, ideal morality as is God was sitting up in the heavens waiting for us to figure it out. The belief appears to be that if we ever did figure this out, we would all behave according to it and life on Earth would be harmonious forevermore.

This childish magical thinking is, of course, false. The reality is that there are two very different moralities that represent opposite ends of an ethical spectrum upon which all actions fall.

The fundamental masculine morality is to maintain good order, and the fundamental feminine morality is to allow life to naturally express itself.

Maintaining good order and allowing life to naturally express itself might not sound like contradictions necessarily, but they are still poles on an ethical spectrum.

One can convince oneself of this by realising that all threats to good order arise from the natural expression of life, and that all bad order restricts the natural expression of life. Likewise, all good order allows for the natural expression of life, and all unnatural expressions of life lead to bad order.

This means that it is commonplace for adherents of the masculine morality to want to destroy expressions of life that threaten good order, and it is commonplace for adherents of feminine morality to want to destroy bad order that prevents natural expression of life.

For the most part, it’s entirely possible for these two moralities to work together. But sometimes they don’t.

A man might act according to masculine morality when he tends to his garden. A gardener is not at all interested in allowing life to express itself through the form of weeds. His task is to maintain good order by keeping the weeds out, by keeping the plants in correctly spaced rows, to prevent the soil from becoming too wet or too dry etc.

A woman might act according to feminine morality when she raises a child. When raising a child, women are generally not particularly concerned with the degree of order that child has. What she wants is for the child to express itself through growth, to be healthy and strong, to feel joy at being alive, and this is made more difficult by forcing order on it.

Masculine and feminine moralities therefore come into conflict when a given order is considered good by some and bad by others.

In fact, this is how most conflict starts. A king might consider his kingdom’s operation to demonstrate good order, but there may be forces in the kingdom who disagree, and who consider his rulership to be bad order.

These forces will come into conflict because the natural expression of the sentiments of those who disagree with the king’s rule will conflict with the king’s desire to maintain order, and the king will find himself forced to stamp those sentiments out else risk chaos befalling the kingdom.

In the same way that silver is a compromise between clay and iron and more valuable than either on account of its finer balance, so too does the correct course of action in any given situation appear as a balance between the masculine and feminine moralities.

Morally retarded people are those who are unable to find a balance between the masculine and feminine moral orientations, and so they either try and impose maximum order upon everything (penis-worshippers and control freaks) or maximum chaos upon everything (postmodernists and hyperfeminists).

People who go too far down the masculine track start wanting to maintain order for order’s sake. The concept of good order is forgotten.

Our cannabis laws are an excellent example of an excess of masculine moral sentiment. It’s obvious to everyone that the New Zealand cannabis laws are not fit for purpose and must be changed, but those who wish to maintain order for order’s sake are unable to countenance so much as a conversation about the subject.

People who go too far down the feminine track start wanting to introduce chaos for chaos’s sake. The concept of healthy chaos is forgotten. These people essentially “just want to watch the world burn”.

The refugee policy of Europe over the past two decades is an excellent example of an excess of feminine moral sentiment. The refusal to discriminate between the natives and non-natives, usually for what are claimed to be moral reasons, has led to a collapse in good order as all manner of chancers have flooded in to compete with the natives for resources.

The only way out of our predicament will be to find the correct balance between the masculine desire for order and the feminine desire for free expression.

Metaphysically that means choosing the right combination of clay and iron so that the overall structure can be polished into silver.

In other words, the same as it ever was.