In New Zealand, Growing Cannabis is Worse Than Raping Children With No Remorse

This month, Brian Borland (pictured) received a longer prison sentence for growing cannabis than Noel Edward Thomas Williams did for raping children and blackmailing their family

New Zealanders generally like to believe that they live in a fair society. We like to believe that those tasked with maintaining justice, like our District Court judges, act fairly and with compassion. But this is no longer possible if you look at how the New Zealand court system treated a man who grew an illicit medicine, compared to a literal child rapist, this month.

Brian Borland, of Daktory fame, was sentenced to four years and nine months prison for four cannabis charges earlier this month, while a few weeks later a Noel Edward Thomas Williams was sentenced to only four years in prison for literally raping a child and showing no remorse.

No Kiwi can fail to be disgusted by the absolute failure of our “justice” system to deliver anything like justice this November. Edwards was found guilty of raping a girl aged between 12 and 16 and indecently assaulting a child under 12, showed no remorse at any point and despite the judge saying “for a child this is the last thing that is wanted,” – in other words, this was the most evil thing that a man could ever do to an innocent child – he got less prison than a cannabis grower.

What’s wrong with our country when you can rape some children and blackmail them for decades, destroying them psychologically and showing no remorse even after being caught like an utter psychopath, and get less of a prison sentence than someone growing a medicinal plant?

If You Want the Young to Avoid Smoking, Properly Fund a Mental Health System

The way to lower rates of tobacco use is not by raising taxes on the substance but by curing the mental illnesses that lead to people finding solace in smoking

Decades of government propaganda has convinced most people that tobacco smoking is a harmful addiction with absolutely no benefits whatsoever. Unfortunately, this brutalist approach to what is really a complicated issue neglects the very real psychiatric benefits of smoking tobacco. This essay proposes that the only realistic way to get young people to avoid smoking is to properly fund a mental health system.

Because our culture is going backwards in many ways, we are losing a lot of wisdom that used to be common. A lot of old folk remedies have been forgotten because a large pharmaceutical company was able to make profits selling an alternative. Cannabis is the most obvious of these, but tobacco risks becoming another.

Tobacco has been used in the West for its anti-anxiolytic and antidepressant qualities for hundreds of years, beginning with its discovery by Europeans in South America. The substance has a long history of shamanic use in South America, where some traditions seemed to believe that the exhaled smoke carried one’s wishes up to God.

Unfortunately, knowledge about how to use this substance wisely has been lost, and most people have drifted to either the extreme of smoking a pack a day or the extreme of thinking that tobacco has no benefits at all. Subtlety has been forgotten.

The first public government campaign against tobacco smoking was carried out by Nazi Germany. The authoritarian nature of the National Socialists made them well suited for ignoring the mental health benefits of the substance. Despite that, the Nazis were unwilling to go quite as far as the New Zealand Government and try to have the substance banned.

The truth is that people smoke tobacco because it feels good, and that tobacco feels good not because it gives an instant rush of pleasure that makes you addicted but because it alleviates suffering that already existed in the smoker’s mind.

If it was true that it gave people a rush of instant pleasure then everyone should become addicted, but this is not at all the case. People who are suffering psychologically are far more likely to become addicted, for the simple reason that smoking tobacco temporarily takes the suffering away. This appears to be especially true of people suffering from schizophrenia, depression or anxiety.

Some will say that these people have “addictive personalities”, but that is rubbish. The simple fact is that people who are suffering are more likely to take a substance that alleviates that suffering than people who are not suffering – this is obvious if one considers the balance of incentives.

And so they smoke tobacco because it helps them deal with stress, anxiety, rage, depression, and a range of neurotic and psychotic disorders.

The correct approach here is not to brutally force the citizenry into abstinence by taxing the mentally ill into poverty like a 20th century authoritarian hellhole would, but to cure the mental illnesses that cause people to smoke tobacco before they start smoking it.

Fundamentally, this means two interrelated things have to change. The first is for the Government to acknowledge that mental illness are legitimate health problems in the same way that physical illnesses are, and to properly fund a mental health system. With a properly funded mental health system psychiatrists will be able to keep up to date in their field instead of parroting 30-year old drug war propaganda because they have no time to research.

For this to be possible depends on the second thing, which is that New Zealand makes a cultural change in which it acknowledges that mental illnesses are legitimate problems in the same way that physical illnesses are, and that “hardening up” when you are suffering from depression makes as much sense as hardening up when you have a broken leg, and is equally as likely to kill you if you try to go on with your life without getting help.

Charlie Manson: So Close And Yet So Far

Charles Manson: got a lot right, got a lot wrong

Charles Manson: thought by some to be a genius, thought by many to be a maniac. Only a select few realised that he was both. In his actions relating to the infamous Family killings, Manson almost showed humanity a new way of relating to power, but a poor choice of target disqualify his actions from being considered anarcho-homicidalism.

Much like Adolf Hitler, Manson kept a coterie of devoted followers on account of an extraordinary level of charisma and penchant for giving lectures about the degeneracy into which the outside world had fallen. Also much like Adolf Hitler, Manson had a lot of excellent ideas that lacked execution, with consequences that the world would not forget.

One of the excellent ideas that Manson had was that people ought to rise up and challenge the control system, on account of its incredible corruption and the lies and destruction that it has wrought upon the Earth. Rising up against liars and thieves who have wormed themselves into positions of authority is the basis of anarcho-homicidalism, and no doubt Manson played on natural anarcho-homicidalist sentiments when he persuaded Watson et al. to do what they did.

Nobody can stand in judgement, they can play like they’re standing in judgement. They can play like they stand in judgement and take you off and control the masses, with your human body. They can lock you up in penitentiaries and cages and put you in crosses like they did in the past, but it doesn’t amount to anything. What they’re doing is, they’re only persecuting a reflection of themselves. They’re persecuting what they can’t stand to look at in themselves, the truth. – Charles Manson

Some might argue that Manson was an anarcho-homicidalist, on account of that much of his stated ideology was anarchic, and so the homicidal actions of the Family were also anarchism. It could indeed be argued that the Family actions were anarchic, because behaving in that manner is demonstrating very clearly that one has no rulers, but actions only constitute legitimate anarcho-homicidalism if they are conducted against someone making an attempt to enslave another.

It’s not really fair to target members of the cultural elite on that basis alone, for the reason that they are not the ones holding the reins of power. Sharon Tate was an actress – an influential position admittedly – but no-one took orders from her. She didn’t threaten anyone into coercion; she didn’t try to enslave anyone. She was just a pretty face that people paid money to look at for a few hours.

There was perhaps an element of jealousy in Manson’s selection of target, in that he had found it difficult to break into Los Angeles cultural circles, and so chose to target those who had. Such motivations cannot be considered anarcho-homicidal in any real sense, because they didn’t target anyone who held real coercive power, and were not motivated by the ideal of liberation.

This absence of coercive power meant that the people the Manson Family killed were not aggressors in any real sense, and therefore killing them could not be justified in self defence.

If Manson had targeted politicians instead, things would be very different. America was embroiled in the Vietnam War in 1969, and the Government was drafting young men to fight it without their consent, on pain of imprisonment. Killing any prominent warhawk or supporter of the Vietnam War would have been a legitimate act of anarcho-homicidalism, and would have been much more effective than abusing the draftees when they returned.

Charles Manson and his Family had more or less the right idea; their major error lay in the selection of a target that was not directly trying to enslave them.

Misdirected Estrogen

Estrogen impels women to find vulnerable creatures to look after, and if they do not have children it will be cats… or refugees

Everyone’s familiar with the joke about the woman who decides not to have kids and inevitably ends up with piles of cats. Like many popular jokes, there’s an element of taboo truth to it: women have a certain level of estrogen to discharge and if they don’t have children they will often substitute a cat to be the subject of their nurturing instincts. This process plays a role in global politics as well.

This is all very natural – evolution, of course, selects for the kind of woman who breeds, and the kind of woman who breeds will usually have a massive dump of estrogen hit them near the end of their reproductive cycle. This estrogen will make them compulsively seek after a “warm fuzzy” feeling that results from being nice – a behaviour that has obvious evolutionary benefits for a breeding female who has children in need of nurturing.

All well and good if she does have children, because the woman will then try and be nice to her child in order to meet its developing needs, which will help to ensure that it grows up mentally and physically healthy. Even if she doesn’t have children she can look after other siblings or cousins, so this hormonal development still makes sense.

In our world, where the family structure has been shattered, women in their late 30s and 40s often have no children upon which to lavish all their nurturing instincts. At the same time, there are many cats in need of good homes, so the two things are a natural fit. All in all, this works out pretty well. Women get to enjoy the company of cats while the cats get to have homes.

Where it doesn’t work out well is when that misplaced estrogen gets directed onto refugees.

It first became fashionable to advocate for mass resettlement of refugees in the same places where it first became fashionable to delay motherhood. This is not a coincidence. Women who have delayed motherhood will look for any reason to try and generate for themselves the estrogen-based warm fuzzy that their breeding peers will be full of on a daily basis.

Unfortunately for us, the modern career woman is too busy for cats and so the entirely natural desire of a female to take care of a vulnerable being has been displaced from the children she hasn’t had to the surplus offspring that someone else has had. This usually means refugees, because the poor and mentally ill people already in the country are not fashionable at the moment, and in any case they’re usually stinky and old.

So instead of raising a well-adjusted child they often choose to invite a permanent psychiatric casualty into their communities. This psychiatric casualty, even if they do not commit any crimes, will almost certainly pay nothing back into the pool for the general upkeep of society, and so represents a massive loss compared to the opportunity cost of a fully-functioning adult raised by healthy locals.

Doubly unfortunately, there’s no way of talking rationally to any person with this feminine impulse to dote on a vulnerable being (not only childless women but also male feminists and beta males trying to virtue signal to get laid) because people who get hooked on the warm fuzzies of looking after a helpless creature are every bit the drug addict as any crackhead. They will ceaselessly strive for bigger and bigger hits, sacrificing more and more to achieve them.

This is not a bad thing when it’s making sure that the next generation of our people are healthy. When it gets misdirected to undermining our own culture by inviting permanently crippled people in to absorb economic opportunities that were intended for our own people, then it gets bad.

Unfortunately, our controllers know full well that things like this are going to be happening and they have anticipated it all. That’s why they have a product ready to sell us before we even know we have the desire to buy it.

What Armistice Day Could Mean to the Psychonaut

The cessation of conflict that was tearing one apart – whether physically in the form of war or spiritually – is celebrated on Armistice Day

Armistice Day – 11 November – is a celebration that marks the armistice that ended hostilities at the conclusion of World War One. On this day in 1918, soldiers on all sides put down their guns, bringing an end to what had been, until then, by far the most mindless display of human savagery, ruthlessness and murderlust in history. The retrospective sense that it may have been better to not have fought in the first place echoes in the life of the psychonaut.

In the life of an ordinary person one struggles, and fights, and desires, and wins and loses, and always it’s a tremendous battle to satiate the demands of one ego, which yearns to be exalted. And then, if one ever sees the brick wall at the back of the theatre, one laughs because the battling is all so silly when there’s no way for you to ever really lose.

This is a microcosm of the struggle of nations to exalt themselves on the world stage – a struggle which is so bloody that if it ever stops being violent even for a moment we commemorate it almost a century later, in the hope that we never forget the price of peace.

Like the Great War soldier, the psychonaut has to learn how to put down his guns, but in a metaphorical sense. He has to learn how to be open to the world and to reality, to not be afraid of the inevitable, the indescribable, the ineffable or the incomprehensible. His is the path of the shaman, one who sees beyond, and who returns with knowledge that is not accessible from ordinary perspectives.

Putting down one’s guns might mean, spiritually speaking, that one puts down one’s more aggressive egotistic defences and accepts that one will die one day, and therefore that all victories on this earthly plane are fleeting, transitory, and not worth losing one’s dignity over. It’s the kind of realisation that one might just as well get on the battlefield as from a psychedelic.

Believing this means to value peace in one’s life.

Part of this might be to accept the inevitability of the future death of one’s physical body, and thereby to prepare oneself for the profound change to the contents of consciousness that will follow, instead of repressing it, panicking at every mention of it, or denying the magnitude of the chaos that will befall one over the horizon of death.

The vast majority of people, being materialists, can only look at the prospect of the future death of their physical body with whimpering horror, because materialists almost always bear the delusion that the brain generates consciousness and therefore that the death of the brain necessarily means the extinction of that consciousness.

A person who has seen beyond has had cause to put down his guns, because he knows that living a life that expresses an acceptance of the inevitable will cause the environment around him to be more harmonious than it otherwise would have been.

This doesn’t means that the psychonaut must martyr himself on the spot out of guilt. Putting down one’s guns does not imply that one become passive, or submissive, or self-debasing.

It simply means that one stop behaving like a traumatised dog, ever on the ready to lash out in self-defence, and ever vigilant to all possible new threats from any direction. It means to relax, to let go and to forgive. This teaching is in many ways at the core of all religious and spiritual sentiment.

The lesson of Armistice Day is that conflict has a time and place and when those qualities no longer obtain then it’s time for peace. A genuine interest in peace means tuning oneself into a frequency from which conflict does not arise, a place that a Pyrrhonist would all ataraxia, a Luciferian would call apotheosis and a Buddhist would call nirvana.

Are You Trapped At Stage 4 of Kohlberg’s Scale of Moral Reasoning?

The majority of people can’t get past the idea that the law is the law and must be obeyed without question – which makes things hard for people who need medicinal cannabis

American psychologist Lawrence Kohlberg had a lifelong obsession with morality and moral reasoning, and the best-known result of his research was his six-point scale of moral reasoning. A continuation of the child development studies of Jean Piaget, the theory suggests that people develop through discrete stages of moral reasoning, with each stage more sophisticated, effective and enlightened than the previous ones. This article discusses the tremendous number of people trapped at stage 4 of the scale.

Kohlberg’s scale suggests that moral sophistication develops over the course of a person’s life, with entry into each new stage marked by a brand new perspective which is different to the old one but still a derivative of it, in the sense that the individual holding it has “grown up” and become more of a functioning adult.

Essentially, most people start out with a similar level of moral reasoning to that of a wild animal. Kohlberg euphemistically referred to this stage as “Pre-conventional” and it consists of the wretches who do nothing but try to avoid punishment in stage 1, and the narcissists and psychopaths who are only interested in personal advantage in stage 2.

Conventional reasoning is where most people are. In this stage, moral decisions are justified with reference to what other people in society do or believe. Stage 3 of this involves an effort to display good intentions as defined by social approval, and a person here tries to be good and be thought of as good, wanting to earn a pat on the head.

In stage 4, a person comes to appreciate the value of the law. In this stage it becomes possible for a person to reason to themselves the need to follow a law or social convention despite that the people around them are not doing so. Someone here is capable of overcoming being induced by peer pressure into doing something immoral or criminal.

This is not the most sophisticated stage of moral reasoning, but in the same way that most people are intellectually unremarkable they are also morally unremarkable. In other words, most people just follow the herd and are neither vicious nor Buddha-like, and so they develop to here and no further.

It is speculated that most people never reach stages 5 and 6 of moral reasoning – collectively known as “Post-conventional” reasoning – on account of that they have neither the courage to stand out from the herd nor the intelligence to determine when it might be correct to do so. At these stages a person is willing to break the law if doing so would uphold a higher moral principle.

Kohlberg used to test the participants in his studies with something called the Heinz dilemma. This is a thought experiment in which the participants are invited to ask themselves if they might consider it morally permissible to steal a medicine if this was necessary to afford the medical treatment of a loved one.

New Zealanders often find themselves faced with something that we might call the Renton dilemma, after Rose and Alex Renton, who faced it. The Renton dilemma could be described as whether or not to act in order to help a sick person get hold of medicinal cannabis despite that the medicine has been prohibited by whatever local ruling power has claimed the authority to do so.

If a person was stuck at stage 4 of Kohlberg’s scale of moral reasoning, at which point they put the importance of the law above everything else, they would argue that Rose Renton should not have tried to get hold of medicinal cannabis without the relevant government approval, because laws like this must be obeyed for the sake of social cohesion.

The reason why this is dilemma is because a person who follows the law would not help a sick person get hold of medicinal cannabis, ergo they would let a sick person suffer needlessly for the sake of upholding the law.

A person at stage 5 of Kohlberg’s scale might not reason in such a manner, perhaps deciding instead that acting to reduce the sum total of human suffering in the world was more important than mindless obedience to a law that the people never consented to, and which was forced upon them on false pretenses and supported by lies.

Anyone who can’t get their head around the idea that the law can be wrong is likely stuck at stage 4 of Kohlberg’s moral reasoning scale, and it’s on issues at the forefront of cultural change, like cannabis law reform, where they get the most confused. Unfortunately, these people are by far the majority and the herd rules under the laws of democracy.

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Vince McLeod is the author of the Cannabis Activist’s Handbook.

Defending Human Rights Begins At Home

There’s no point in Jacinda Ardern’s Government fighting for the rights of “refugees” in Australia when it is committing human rights abuses against the New Zealand people by denying us medicinal cannabis

Watching Jacinda Ardern virtue signal about the need for New Zealand to take in country-shopping refugees from Manus Island is disgusting when she is representing a Government that is currently committing human rights abuses against its own people. The fact is that if the Sixth Labour Government wants to get a reputation for being on the correct side of human rights issues, it needs to start at home with a repeal of cannabis prohibition.

Putting a sick person in a cage for growing the medicine they need to alleviate their suffering is a human rights abuse. No reasonable person doubts this anymore, despite the 80 years of propaganda seeking to demonise the plant. There is ample evidence that cannabis is medicinal and should never have been made illegal.

Plenty of unreasonable people once argued otherwise, and unfortunately our law still reflects the conclusions drawn by those unreasonable people in the form of the Misuse of Drugs Act. But much like prohibiting women from voting, or to putting gay men in cages like animals, reasonable people have kept the pressure on to get the law changed to something reflecting basic human compassion.

The majority of the New Zealand people now believe that the politicians who criminalised growing medicinal cannabis, and the Police officers, judges and bailiffs that enforce this illegal law are human rights abusers. This is because, if people do not have the right to a medicine that takes their suffering away when they get sick, then they don’t have any rights at all.

A law that forces sick people to endure unnecessary suffering when those sick people could themselves be growing a palliative medicine is obscene. It’s more obscene than anything else currently happening in New Zealand, and this is why Ardern needs to begin with a repeal of cannabis prohibition and not by meddling with Australian “refugee” policy.

It’s clear that it’s important to the Sixth Labour Government that they are seen to be doing the right thing. Much of the argument for voting for them in the first place is moral – that a greater redistribution of wealth would alleviate poverty and that we have a moral obligation to reduce poverty because it causes suffering. So they have an obligation to actually make moral decisions.

It’s also clear that the Fifth Labour Government fell, in part, because the public perception was that it was more interested in being seen to do the right thing than actually doing the right thing. They started to appear hollow and dishonest to a jaded electorate, and the public became cynical.

In order to avoid this, Ardern’s Government ought to deliver a meaningful win to the disenfranchised and dejected masses who voted them in, and quickly. It ought to introduce an immediate moratorium on cannabis arrests, effective today, by giving notice to Police Commissioner Mike Bush that it had intent to repeal cannabis prohibition.

If the intent was to look good from taking correct moral actions, this is one that the Fifth Labour Government should have taken 18 years ago, because there was enough evidence for California to make medicinal cannabis legal in 1996. Ardern would do well to make up for the tardy refusal of the New Zealand Government to stay informed; a pig-headedness that has caused so much suffering.

Of course, if Jacinda Ardern had any real integrity, and wasn’t just another of the virtue-signalling hypocrites that Western voters now expect leftist politicians to be, she would make a public Government apology to those impacted by cannabis prohibition, emphasise that the New Zealand Government never had the right to make The People’s Medicine illegal and open discussions about compensation for past criminal convictions. That would be the result of making an objective, honest appraisal about how to put things right.

This is too much to realistically hope for, but we can still call for an immediate moratorium on cannabis arrests on the basis that prohibition will not survive this term of Government.