It Doesn’t Matter What The Polls Say Or What The Referendum Says – We’ll Use Cannabis Anyway

Kiwi cannabis enthusiasts were alarmed this week by a couple of polls that suggested a majority of people might now be against cannabis legalisation in New Zealand. A Reid Research poll for Newshub and a Colmar Brunton poll for One News both suggested this. As this essay will argue, what the polls say is just as meaningless as what the law says.

Cannabis prohibition has failed. There’s no doubt about it. With every year that passes, another overseas jurisdiction repeals prohibition, and society in general is starting to move on from it. The most glaring example of this are the falling rates of convictions for cannabis offences, as not even the Police can be bothered enforcing this law.

People miss the point if they say that this means that murder and rape prohibition has also failed because they keep happening. Murder and rape have victims. They are therefore categorically different to using cannabis, and there’s no reason to treat them the same.

Statistics show that using cannabis is one of the most Kiwi things that anyone can do. The correlation between being born in New Zealand and voting for the Aotearoa Legalise Cannabis Party in 2017 was 0.77, which tells us that cannabis use is an integral part of our national culture. The deeper a person’s roots in New Zealand, the more likely they are to be a cannabis user.

So in reality, there’s no need for a referendum, because we live the referendum all the time. Every single day, hundreds of thousands of Kiwis choose to use cannabis, for a wide range of ailments, to socialise, to destress or simply for a laugh. We signal our approval of cannabis every day from the simple fact that we choose to use it every day.

Almost everywhere and everytime Kiwis gather outside of Government supervision, there’s some weed involved. When we go tramping and hunting, we take some smoke with us. When we meet up for a barbeque, we like to break out the bongs. After we play touch or cricket we like to have a puff. And at the beaches, and in the parks, and in the bedrooms, etc…

We’re going to keep doing this, and the Government will not ever be able to stop us. The Governments of far more submissive and less free-thinking peoples than New Zealanders can’t stop their people from using cannabis – how can they stop us?

The number of cannabis seeds in private hands must number in the multiple billions. Law or no law, there is an entire underground network of cannabis enthusiasts who have been sharing seeds, clones and cultivation techniques for decades. These people love to help new people become growers themselves and defy prohibition. This culture has no intention to go anywhere.

Neither is it going to go anywhere. No Government can come up with a justified reason for making a medicinal plant illegal. Whether now or a thousand years from now, human beings will always intuitively feel that a law prohibiting them from using a part of nature to heal themselves is obscene.

This intuitive feeling is not just a delusion brought about from cannabis-induced psychosis. Far from it. It reflects something much deeper, namely the fact that we have a God-given right to use any spiritual sacraments we see fit. This is described elsewhere as the Golden Right, and the Government may not violate it because violating a person’s ability to connect to God causes suffering.

Because of all this, it doesn’t matter that a couple of polls might have suggested that the cannabis referendum result could be negative. I was stoned when I wrote this article, I will be stoned on the day on the cannabis referendum, and I will be stoned the next day too, regardless of the result.

People have an obligation to defy unjust laws. Even if the referendum result is negative, prohibition will still be an unjust law. Because it will still be an unjust law, people will keep defying it. The control freaks in the Government can hiss and rage all they like – Kiwis are going to use cannabis anyway, because it’s our will. Refusing to recognise this fact is futile.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

The Golden Right, or The Masculine Aspect of the Precious Right

The essay A Sevenfold Conception of Inherent Human Rights expounded seven human rights that are, after a minimum of thought, clearly understandable to any person. These seven rights stem immediately from a basic understanding of yin and yang, and are encoded directly into the flag of Esoteric Aotearoanism. This essay takes a closer look at what is simply known as the Golden Right.

The black stripe at the bottom of the flag of Esoteric Aotearoanism represents the yin, and when combined with the silver stripe in the context of human rights represents what is known as the Base Right, which is the right to physical liberty. This has two aspects, one pertaining to the right to self-defence and the other to the right to bodily autonomy.

The white stripe at the top represents the yang, and when combined with the silver stripe in the context of human rights represents what is known as the Precious Right, which is the right to cognitive liberty. This also has two aspects.

The Feminine Aspect of the Precious Right is the right to cognitive liberty pertaining to the mind and intellect. In particular, this means the right to free speech and to free expression. The Masculine Aspect of the Precious Right is the right to cognitive liberty pertaining to the soul and spirit. In particular, this means the right to religious belief and religious expression.

The Feminine Aspect of the Precious Right is also known as the Silver Right, and the Masculine Aspect of the Precious Right is also known as the Golden Right. This is because it is the most precious of all rights. Without it, individuals and nations lose their moral compass and will fall.

The right to cognitive liberty in the context of the soul and spirit means the right to explore the soul. This means that people have the inherent right to turn away from the material world for the sake of finding God. The Golden Right, therefore, is the right to reconnect with God at any time and place, by whatever means the individual feels necessary.

Being an aspect of the Precious Right, the Golden Right does not confer the right to cause suffering to anyone else for the sake of religion. The Golden Right yields to the right to free speech, to self-defence and to bodily autonomy. Therefore, no methodology for reconnecting to God can ever be above criticism, because this violates the right to free speech, and neither can it impel anyone to do anything, because this violates the right to bodily autonomy.

However, the Golden Right also recognises that impeding another person’s attempts to connect with God causes suffering, and no Government may therefore do it.

This means that people have the right to perform basic acts of spiritual hygiene. Not only does this include meditation, but it also includes chanting, drumming, singing, gathering in communion and entheogenic ritual. All of these activities can make a person more spiritually healthy by causing them to forget the pressures and temptations of the material world. Therefore, the use of cannabis and psychedelics, as well as of all other spiritual sacraments, is a right granted by God.

The fact that cannabis and psychedelics have thousands of years of use as spiritual sacraments all around the world, and that this is heavily documented, is enough to declare that the Government violates the Will of God by restricting their ability to connect with God. In fact, it’s more than enough.

It’s enough that an individual simply declares a particular course of action to be a methodology that enables them to connect with God, and it is allowed under the Golden Right. This means that, if a person believes that taking LSD (or any other modern chemical) is capable of reconnecting them with God, they have the right to do it.

Of course, if in taking these substances a person comes to violate the baser rights of their fellows, they are to be punished accordingly. The Golden Right does not confer freedom from the consequences of misbehaving under an entheogenic substance. The responsibility is on the user to make sure that they understand the dose they’re taking and that they take it in a controlled environment (to the extent this is appropriate).

Ultimately, the Golden Right is one of the inherent human rights granted by God, and is therefore a right no matter what any human Government might say. Anyone trying to take that right away from someone else is trying to enslave them by removing their inherent rights. According to the principles of anarcho-homicidalism, then, people have the right to kill anyone who impedes their right to connect to God.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

Good Nationalism and Bad Nationalism, Good Globalism and Bad Globalism

Leo Tolstoy wrote, at the start of Anna Karenina, that “Happy families are all alike; every unhappy family is unhappy in its own way”. Any occultist who understands that law of “as above, so below” also understands that this rule of Tolstoy’s also holds true for individuals – and for nations. Unhappiness expresses itself in a myriad of ways at all levels of reality.

The basis of empathy is the realisation that excessive self-regard leads to an increase in the suffering of other sentient beings. This excessive self-regard does harm on the level of the individual by, for example, inducing the individual to prioritise their own desires above other people’s needs. This leads to people going without and suffering heavily for the sake of a small amount of benefit to one other person.

However, there is also a good form of individualism. Happy individuals don’t feel the need to prioritise themselves over the rest of the world, because they don’t subscribe to a slave morality that tells them that the world owes them anything. But neither do they feel the need to prioritise the world at their own expense because of some masochism or deeply-imbedded guilt trip.

The good form of individualism acknowledges that, although every individual lives in a wider community and even wider communities, the individual themselves gets to decide over their own body and mind (see the Sevenfold Conception of inherent human rights) and not the community. As a result, they resist peer pressure and mob mentality for the sake of making the correct decisions.

So we can see that there is a good individualism and bad individualism. If we go the other way up the Great Fractal, past the family, we can find both nationalism and globalism. Despite the prevalence of the aggressive form of nationalism over much of the past 200 years, the idea that nationalism is automatically bad is globalist propaganda. Nationalism, per se, isn’t any worse than identifying at any other level of the Great Fractal.

As per the Tolstoy quote in the opening paragraph of this essay, we can see that healthy nationalisms are all alike, but unhealthy forms of nationalism are all different.

The good form of nationalism is the same as the good form of caring about one’s family and one’s community. In much the same way that solidarity with one’s family can induce one to have goodwill towards second cousins etc. who one is meeting for the first time, so can solidarity with one’s nation induce one to have goodwill towards countrymen who one meets for the first time.

The bad form of nationalism is the same as the bad form of individualism. It can be found wherever a person (or group of people) make decisions that grant minor benefits to one nation but at the major expense of others – or of the world system. The worst expression of this kind of nationalism could perhaps be found in the colonial actions of Belgium in the Congo during the 19th century, and most globalists claim to be fundamentally motivated by opposition to this kind of nationalism.

All globalists claim to be good globalists. They present themselves as enlightened types who have transcended petty nationalism, and as if they only make decisions with the entirety of all sentient beings in mind. Their attitude is that they are fit to serve as arbiters of planetary justice on account of the impartiality offered by their superior moral fibre. Therefore, they can be trusted to rule a global system.

This is true for some of them (more or less). After all, globalism is arguably nothing more than operating on a higher order of reality. It’s entirely possible to operate there, and there’s no reason to conclude that someone definitely does not belong there, just because they say they do.

However, there is also a bad globalism. In fact, there are two.

The obvious bad globalism is the kind that forces rules and regulations on people and places who do not want them. This is the same kind of tyranny as any other imperialism, in which a person in a distant land makes decisions that get imposed on the locals without their consent.

Cannabis prohibition was mostly a self-inflicted tragedy, but it wasn’t helped by the fact that the United Nations prohibited it with the Single Convention on Narcotic Drugs of 1961. This treaty obliged all signatories to keep cannabis perpetually illegal, regardless of the will of the people of the nations whose leaders had signed them up.

There remains a great risk of this form of globalism, particularly in the form of globohomo. This means the risk that all national cultures in the world will be erased and replaced with a manufactured kind of consumer fetishism that can be easily milked for cash using the same methods anywhere in the world.

There is a much more subtle and insidious form of bad globalism, however. This occurs when people promote globalist values to other people, while secretly maintaining nationalist or racist values for themselves. An example is fervently propagandising for other nations to open their borders while also propagandising for one’s own nation to remain an ethnostate.

This form of globalism is little different to any other kind of hate ideology in that it is supremacist and exploitative. It’s deceptive in the sense that it presents itself as something it isn’t, for the sake of lulling other people into a false sense of security. It plans to leave all nations except for one’s own in a state of chaos.

In summary, it is impossible to equate either nationalism or globalism with good or evil. In much the same way that there are happy and unhappy families and individuals, unhappy people who identify with the nation will tend to express an unhealthy form of nationalism, and unhappy people who identify with the globe will tend to express an unhealthy form of that.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

The Negrification of the New Zealand Maori

The New Zealand Maori is in a much better position than 120 years ago. Before World War One, many people did not expect Maoris to survive for much longer, or expected them to wind up in a condition as wretched as that of the Australian Aborigine or North American Indian. Through will and intelligence, he escaped this fate – but grave dangers remain.

The greatest risk facing the New Zealand Maori in 2019 is the risk of his ongoing negrification. By this, it is meant that the Maori continues to be reduced to a dependent population, one that has no chance of surviving without government welfare, as has become the fate of the Black man around the world.

The American Negro is no longer a slave in the realm of iron. No more does he have to bear iron fetters, manacles and chains. However he is now, more than ever, enslaved mentally and spiritually. His grand narratives about vital enjoyment of life have been replaced with narratives about how the world is a hateful place that owes him. He is the eternal victim.

These new narratives do him an immense disservice. Instead of putting the emphasis on his own agency and capacity to create the conditions in which he can thrive, they put the responsibility for his well-being on a great and impersonal system which he has no capacity to change, and on the people who populate this system. This naturally leads to a sense of victimhood, which is a kind of aggression.

The New Zealand Maori risks going down the same path.

The greatest danger the New Zealand Maori faces is further mental enslavement. This is a peril that he shares with everyone else in the world, not least White people in New Zealand. But the greatest enslaving force in the world is no longer a totalitarian ideology or Abrahamic religion. Today it is the culture that has been created by the collective will of accumulated capital.

Accumulated capital, and the financial interests it serves, has reshaped the world to further its own interests. It does this through a variety of means, not least its near-total control of the apparatus of propaganda, the mainstream media. It uses this media to manufacture consent for a variety of policies and cultural values that further the interests of accumulated capital.

One way is the normalisation of mass Third World immigration so as to reduce wages to a minimum, and demonisation of its opponents as “racists” and “white nationalists”. Another is the normalisation of narratives of resentment and slave morality so that only weaklings stand up to be leaders.

If one looks at the plight of the American Negro, one is immediately struck by the lack of quality leadership arising from among them. Instead of people who genuinely care to end the suffering of the people they claim to represent, there are a bunch of grifters who profit from stoking division and a grievance narrative. This is, as mentioned above, the consequence of a massive propaganda campaign to normalise slave morality narratives.

Such a campaign also targets the Maori people. A minority can only hate the majority to the benefit of an ever smaller minority, never to themselves. This is why it can be observed that all of the Maori leaders stoking an anti-White narrative (Hone Harawira, Tariana Turia, Metiria Turei, Marama Davidson) have gone on to become extremely wealthy, while the people they claim to represent have not.

The New Zealand Maori has Winston Peters, and the non-racist Kiwi nationalists of the New Zealand First Party. Apart from these and a few others, the majority of Maori leaders are the same sort of shit-stirrer that has led the American Negro down the path of mental and spiritual enslavement.

In order to avoid extreme suffering, the New Zealand Maori needs to produce leaders capable of keeping their people free in the realms of silver and gold.

Regarding the realm of silver, it’s necessary to, as Sir Apirana Ngata said, “ko tō ringa ki ngā rākau a te Pākehā.” An imperative has arisen to use the tools of technology to provide a living, and therefore to educate and to stoke the desire to learn and to understand. This imperative does not in any way suggest that it’s necessary to be grateful for the introduction of technology by the Pakeha. However, it does mean that grievance narratives must be abandoned.

It’s ridiculous for a Maori to feel a genuine sense of grievance about colonisation when he is five times wealthier than the citizens of neighbouring countries who were never colonised, such as Tonga. All narratives that put the moral emphasis on someone else to set right the balance of grievances are doomed to fail, because such narratives merely stoke new grievances elsewhere.

Black people in America have by and large failed to realise this, and this has led them down a precarious path. Now, not only are they still poor, but they have much less goodwill in the eyes of the majority. For Maoris to go down this path would be a disaster. Much better to have a narrative like Esoteric Aotearoanism, according to which all can move forwards together according to their strengths.

Regarding the realm of gold, it’s necessary to return to the original practices and traditions that existed before Abrahamism imposed itself on these lands and exterminated all competing faiths. These spiritual methodologies are what Sir Apirana Ngata referred to when he said “ko tō wairua ki te Atua, nāna nei ngā mea katoa (your spirit with God, who made all things).”

This means that Maori leaders have to come to accept the role that spiritual sacraments such as cannabis and magic mushrooms play in connecting their people to God. After all, it is through separation from God that all misery and suffering flows. Unfortunately, this is another area in which the current Maori leadership has been poor. Their general reluctance to admit that cannabis prohibition causes immense suffering to Maori families has been disgraceful.

A return to God, and a return to a positive narrative that emphasises the strengths of the Maori people and their own agency in finding ways to end their own suffering, is the way to avoid the negrification that will leave Maoris a slave race. The dual temptations of alliance with short-term grifters and Marxist anti-Whites need to be resisted.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

The Creeping Normalisation of Political Violence

“Milkshaking” and “Egg Boy” are new terms in the popular mediascape, as minor political violence continues to become normalised. Both of these phrases refer to a spate of minor assaults on anti-Establishment politicians in Britain, Australia and elsewhere. This essay looks at how this phenomenon arose and where it might lead to.

In 2002, the European political Establishment had a serious challenger in the form of Pim Fortuyn. This flamboyant Dutchman was a ferocious opponent of mass Muslim immigration, stating that the Abrahamic cult was “an extraordinary threat”. His attitude was that, as a homosexual, he had a lot to lose from increased Islamic influence in Dutch society, as did women.

Like all anti-Establishment figures, Fortuyn believed strongly in free speech, stating that it was more important than any other freedom. This was probably driven by his (correct) perception that there were many who wanted him silenced.

The Dutch Establishment, addicted to the ready supply of cheap labour that the Muslims represented, responded by throwing all kinds of invective at him. Like Emmanuel Goldstein in 1984, Fortuyn was demonised every day in the Dutch media, compared to Hitler and described as a megalomaniacal psychopath. This steady stream of rhetoric had inevitable consequences.

On 14th March 2002, Fortuyn had a pie thrown at him. This was a minor incident, but it foreshadowed the next move. On the 6th May, he was shot dead by a deranged leftist, who stated at his trial that he didn’t want Muslims to become scapegoats for populism.

The murder of Fortuyn follows the blueprint for how the Establishment defends itself against ideological mavericks. They don’t need to send the Police to arrest men like Fortuyn and put them in concentration camps – those are crude and unsophisticated methods that provoke reactions. Much better to manufacture popular consent for that person’s destruction and let social forces do the dirty work.

The sophisticated, modern method is for the Establishment to use its control of the apparatus of propaganda, in particular mainstream media, to create the impression that the anti-Establishment target simply has to be destroyed for the sake of the greater good, and that anyone who does so will be a hero. It is by way of such encouragement that assassinations have been conducted ever since President McKinley was killed in 1901.

Make no mistake – the Establishment has always supported violence against its challengers. The Establishment has always demonised them, caricatured them as evil and dangerous, blamed them for the Establishment’s own failures and whipped up fear among the masses. It does this primarily through the mainstream media, which legitimises and normalises these sentiments.

They know that if they do this successfully enough, some weak-minded fool will let the propaganda get the better of them and strike out against one of the people that the Establishment has painted a target on. There will always be some young, impressionable idiot who doesn’t have the sense to understand how they’re being manipulated, and many of these are happy to do something obscene for the sake of fame.

So when anti-Establishment candidates in 2019 have milkshakes thrown over them and eggs cracked over their heads, and when the mainstream media lionises the people doing so and justifies their actions, we can observe that this is simply a repeat of the same pattern that the Establishment used to destroy Fortuyn. The Establishment are hoping that the mob will kill their enemies, and are shaping the mob’s behaviour in that direction.

Although no-one has yet tried to kill Fraser Anning or Nigel Farage, there have been several violent attacks on Tommy Robinson, some involving mobs hurling bricks. With the hysteria about Brexit reaching fever pitch, it’s possible that the milkshaking attacks will lead to a murder attempt. The mentality that Farage is destroying Britain by scapegoating the oppressed is not far from the mentality that Fortuyn’s killer possessed.

The Establishment would love nothing more than for another far-left extremist to put a bullet in a Marine Le Pen, a Jimmie Akesson or a Thierry Baudet, because such acts of terror would discourage other nationalists from coming forward to represent their people. The Establishment is unashamedly globalist, and therefore nationalists are anti-Establishment by default.

What the rest of us can probably expect are increasing tensions that eventually lead to outright conflict. It’s as clear as day from the reactions to the milkshaking and egg cracking that the pro-Establishment masses are howling for the blood of those who challenge their masters. They bear massive resentment borne of their own weakness and ineptitude, and they hate to see anyone strong enough to challenge the system.

One can expect that this increase in tensions will lead to further violent actions. Whether this leads to any genuine acts of anarcho-homicidalism are unclear. So far, the attackers are only attacking those who challenge the Establishment, not the Establishment itself. The creeping normalisation of political violence will, however, put the idea in a lot of people’s heads.

Eventually, however, we can predict that something like the Freikorps vs. Communist street battles of 1920s Germany will return as tensions lead to people chimping out. At this point, either things will disintegrate into chaos or someone imposes a new philosophical order. If the former, the violence will be terminal; if the latter, a new Golden Age will arise.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

Zomblique’s Philosopher

"The mind is like a cellar,” Zomblique's philosopher Mr. Boggs opined in a hollow voice which seemed to ring out from inside a tin can.

"The mind is like a cellar," he repeated with self-assured gusto after a long pause.

Zomblique's right hand shuddered as it hovered above the blank paper pad, the great plume of the quill wavering like a strutting peacock.

"The mind is like a cellar," Zomblique repeated deflatedly and set his pen back in the inkpot, drumming his fingers on the desk in frustration. "Boggs by name, Boggs by nature," he muttered through his teeth.

The mechanical philosopher was not working out. He could never afford another, for there would never be sufficient coin. Not so long as the only thing the wretched clockwork theorist was spouting was precisely such nonsense as this.

Truism after truism, empty beatitude after beatitude, triteness, passing conjecture, idle wonder.

Sellard's Philosopher, a dedicated aphorist belonging to his neighbour, had run like a top since it had first come into his possession. Dourf owned a verifiable man of letters, a clockwork vintage of one hundred and fifty years in age, still putting forward no less than three sweeping theories per week, publications in major journals at least once per month. His wife and children did not go hungry. Creech had a model that was a patent Fool, not even a Philosopher and it still managed to successfully produce biting satire of a somewhat dark although entertaining tone.

Zomblique bit into the lace sleeve that covered his hand and attempted to stifle the misery that clutched at his throat. A lone tear escaped. The swine rustled impatiently in the sty, the baby cried plaintively.

Fitting on his leather gloves to avoid the philosopher's sharp edges, Zomblique set his chest of pauper's tools next to the chair in which the automaton was seated.

Tuning the fickle machines was more art than science, or so he had been told, and each model was unique. No more than one was ever produced by any one craftsman. Which combination hadn't he tried? Dourf had suggested alternately tightening and loosening the brace that held the mandible in place, to no avail. His grandfather who had been the original owner of the philosopher suggested setting the misericord beneath its left shoulder deep enough so that it was pressing upon, but not puncturing, the diaphragm corresponding to the human heart. 

It made no difference. He had measured the cranium and expanded and contracted the skull with drift punch and tongs – nothing. Although walking models were said to fare better, the sitting and reclining models also had their strong suits. Zomblique's philosopher had not responded favorably to any variation in positioning. He had tried setting him as if gazing aloofly out of a window, as though aspiring to grasp the heavens. He had tried posing the thumb and forefinger to thoughtfully cradle the chin.

"Hungry dogs will eat dirty pudding," Mr. Boggs mumbled.

Dourf climbed down the ladder, followed by his lanky companion, the artifice known as Vesselius. Brass bones encased in handsomely-grained walnut, studded with small levers and dials, emblazoned with esoteric glyphs and almost perfectly silent but for the quiet whirring of gears. A darkly shining monocle regarded the limp philosopher with what appeared to be sympathy.

"Vesselius, something inspiring please," Dourf requested in his unusually soft tone.

The mechanical thinker stood in silence for some moments before adopting a theatrical stance and looking to the skies as though there were no ceiling, he spoke:

"It is only the deepest motivation which inspires each and every human action, and it is the vain fear of vulgarity which lies the deepest and closest to man's heart."

Zomblique slapped his face with both palms and began to weep.

There was a long silence. The animatron maintained its pose as gears whirred, quietly contriving another profound aphorism.

"A little cynical," Dourf offered by way of consolation.

"I would cut off my thumbs for cynicism," moaned Zomblique. “Please leave us be."

Dourf and his machine crept back up the ladder to the sunlight above, a realm where Zomblique would perhaps occasionally visit, but never dwell.

To his surprise, Mr. Boggs suddenly stood up. Zomblique's jaw nearly dropped. With clacking wooden feet he made his way to the ladder and followed after Dourf and Vesselius.

"Yes, that's right you wretch. Go with them, you're of no use to me."

Mr. Boggs awkwardly clambered up the ladder. Before his head went through the trapdoor he turned to Zomblique with his typical empty expression and issued his parting words.

"The mind is like a cellar."

The mechanism left, never to return.

Through the swinging doors, the sullen Zomblique returned to the stink of the underground sty, and the croaking and barking of angry swine.

All that remained was the empty cellar, a fine chair and writing desk. Finally without either the consternations of Zomblique nor the dubious adages of Mr. Boggs there was a beautiful silence - a silence that belonged there.

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Simon P Murphy is a Nelson occult philosopher and the author of His Master's Wretched Organ.

It’s Okay To Be Whatever You Naturally Are

Some controversy has been generated this week from the fact that VJM Publishing sells ‘It’s Okay To Be White’ t-shirts on TradeMe (edit: or did, looks like the listing has now been taken down). Our doing so angered the Human Rights Commission, who argued that it spreads “a message of intolerance, racism and division”. This response argues that, not only are our actions the opposite of intolerance, hatred and division, but it is the Human Rights Commission itself that is guilty of this.

There’s a lot of discussion about what’s okay and what isn’t okay. This is the school of philosophy known as ethics, and it has been around for many thousands of years.

This is VJM Publishing’s take on it.

It’s okay to be white, brown, black, yellow or even red or purple. It’s okay to be tall or short, blue-eyed or brown, slim or solid, because these things are all natural and you can’t help them. It’s even okay to be ugly or dumb because, again, these things are natural and you can’t help them.

It’s okay to be an outgoing, choleric, even aggressive person, but it’s not okay to cause suffering to other sentient beings. Causing suffering is bad.

It’s also not okay to be is a member of an ideology that promotes hatred and division, because this leads directly to the suffering of sentient beings. The foremost way to promote hatred and division is to say that it’s not okay to be something that you naturally are. Such as your ethnicity.

This is the reason for the comment that these shirts are the opposite of racism. They literally are. Racism is to say that there’s something inherently wrong with being white, as if a person being born white is to be born carrying some debts that their ancestors racked up.

The racists in this situation are the Europhobes who say “there’s no place for this kind of message”, when the message is that it’s not a bad thing to be a white person. If there is such a thing as hate speech, it’s anyone saying that it’s not okay to be something that someone naturally is, such as their skin colour.

Of course, this means that things that people have chosen to be don’t count. It is not, and can never be, an act of hatred to criticise someone for belonging to a supremacist ideology, especially one that believes it’s destined to rule the world whether non-followers like it or not. Such ideologies inevitably bring suffering into the world.

VJM Publishing is not interested in ideologies that promote hatred and division. We oppose Nazism, Communism, Abrahamism, Imperialism, Materialism, and all the other ideologies that cause one group of people to glory themselves and to debase another by calling them degenerates, counter-revolutionaries, infidels, heretics or primitive natives.

We are for those who have seen beyond. This refers both to the veils of the material world in a spiritual sense, and the veils of the corporate media matrix in an existential sense. We are for those who realise that all life on this planet is connected by virtue of possessing the divine spark of consciousness that could be said to be God.

By selling this shirt, we are doing our part to counter genuine racism and division. Instead of doing this by grave, pompous and bombastic moralising that seeks to take people’s rights away – a proven failed approach – we’re adding some humour to the media scene for the sake of resistance. We’re replacing some of the colour that has been lost.

We’re not even for white pride. Sure, if you identify with some illustrious individual merely because they share a skin colour with you, go for it, but it looks weak to us. Those who have seen beyond would rather work on their individual qualities for the sake of lifting the world around them. Like the alchemists of ancient days, we cultivate the iron, the silver and the gold.

Look at the actual products we sell. We’re working with Jeff Ngatai to produce a book of mnemonics for learning te reo Maori. This we do because we believe that the language is a treasure at risk of being lost, and that mnemonics are an excellent way to preserve the memory of Maori language vocabulary in the minds of the population.

That’s why we offer every mnemonic in the book for free. They are all offered for free, arranged by subject groups. This is the same material as in the book. If you can afford to buy the book, great, if you can’t, you can use the online version. That reflects our will to bring this knowledge to as many people as possible.

What sort of white supremacists care about preserving the Maori language?

The majority of articles and essays on VJM Publishing relate to cannabis law reform. It was primarily to agitate for cannabis law reform that VJM Publishing was founded, since we knew over a decade ago that prohibition is stupid. Indeed, we’ve pointed out several times that the cannabis law disproportionately affects Maoris. This has even been argued in the original Cannabis Activist’s Handbook, published as far back as 2012.

What sort of white supremacists give a shit about the disproportionate effect that cannabis prohibition has on Maoris? What white supremacists were arguing seven years ago that prohibition should be repealed for this reason?

Our other products are speculative fiction books, a demographic study of New Zealand voting patterns, various books about how to apply psychological science to creative writing, a guide to quitting tobacco smoking and a book of religious satire.

How on Earth can any honest person see a link to white supremacy in that?

The whole idea is nonsense, and to link VJM Publishing with white supremacism is proof that we live in Clown World. VJM Publishing, far from being haters, are the victims of Big Brother’s decision to target us for their daily Two Minutes’ Hate.

What VJM Publishing really is, is a much needed thumb-in-the-eye to the wowsers, puritans and other moralising do-gooders that have sucked all the enjoyment out of living. It is these grey men and women, these emotional abusers, who are the cause of our rising suicide rates. We despise them, we oppose them, and we will never stop fighting their insane slave mentality.

VJM Publishing is proud to provide a counter-narrative to the diarrhoea that passes for mainstream political discourse in New Zealand – the same mainstream media, let’s not forget, that told us that Saddam Hussein possessed weapons of mass destruction.

We’re proud to post material that takes the piss out of the control freaks who think they have the right to arbitrarily decide what merchandise other people are allowed to sell on a public trading platform. These monsters who think they have the right to decide that a string of words doesn’t mean what it literally means, because they have the authority to rule that it really means something else.

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Click here to read a summary of what alt-centrism is

Click here to read about the five rejections of alt-centrism

Click here to read the five acceptances of alt-centrism

Did The World End on December 21st, 2012?

Many people thought that the end of the calendar year 2012 would mark the end of the world. Not only had it apparently been predicted by ancient Mayan astronomers that the world would end then, but Terence McKenna’s Timewave Zero program supported those predictions. This essay examines a terrifying possibility: that the world actually did end on December 21st, 2012 – we just haven’t realised it yet.

People have been conditioned to believe that if an end of world scenario arose, it would look a particular way. Nuclear war, comet strike, zombie virus or mass tsunami are the most popular examples, but we have been made to think that it would be spectacular and cinematic. Chest-rattling explosions and flashes of light and fire come to mind.

Therefore, when December 21st 2012 came and went, and no-one got engulfed in a firestorm, most people assumed that the world did not end, and that it was business as usual. However, there are other, much subtler ways for the world to end.

Leading up to the end of 2011, televangelist Harold Camping ran an extensive fear campaign about an upcoming apocalyptic event called the Rapture. This event would involve all of God’s chosen being “raptured” up into heaven, leaving us sinners behind.

Could something like this really have happened?

Since the end of 2012, many people have been struck with a sense that something is going wrong. It seems like something took a dark turn at some point in the recent past. Since then, there has been less kindness in the world – less light, love and laughter. Things seem to have become unusually grim and serious.

This is reflected in the rising suicide rates. The suicide rate in America has increased by 33% since 1999, and the rate in New Zealand is the highest since records began. Not only suicide, but phenomena correlated to suicide have also increased. There is more depression, more opiate addiction, more loneliness throughout all levels of society.

Some commentators have chalked it up to the lingering financial effects of the Global Financial Crisis of 2008, something which bankrupted many businesses and created mass unemployment. The problem is, of course, that the unemployment rate has since recovered: in America it’s an almost nonexistent 3.6%, and in New Zealand it is 4.2%. The malaise has not.

Many feel like we have been forsaken by God. It’s possible that the world really did end in this manner: God’s presence may well have withdrawn from the material world.

It’s possible that the world ended in the sense that the forces that constrained the evil and chaos of the world are no longer present.

Something like Camping’s Rapture may really have happened at the end of 2012. It may be, however, that instead of being pulled into the sky in rapture, those of us who had pleased God enough simply disappeared, their consciousness returning to God’s embrace while the rest of us continued our lives.

After all, we don’t know which of our fellows are conscious and which are not. So it’s entirely possible the consciousness of many people, perhaps a large percentage of people, withdrew from the material world and reunited with God, leaving the rest of us here.

The effect that this would have on the remainder of the world would be subtle, but over time it would become clear.

Absent a divine spark, people will come to make decisions based on the raw programming of their bodies. This means instincts and conditioning, with no higher functions. Apart from sheer intelligence, such people have no tools with which to moderate their behaviour. Not being conscious, they are incapable of using empathy. Metaphysical gold is absent.

Consciousness is essential for empathy because, without it, it’s impossible to truly imagine that another person is conscious, and therefore it’s impossible to realise that causing harm to that person causes suffering to their consciousness.

This means that raw animal lusts, particularly for wealth, status and women, start to reign. When they take over, concern for suffering caused to other people is thrown by the wayside, and the world becomes a much nastier place.

It could be that, on December 21st 2012, a significant amount of consciousness was withdrawn from the world, leaving the rest of us here in a place that had essentially ended.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

The Case For Cannabis: Prohibition Harms Social Cohesion

Cannabis prohibition does a lot of harm to various groups within society, as other articles here have shown, but it also has an effect on society as a whole. Not only does society have to pay for the cost of enforcing cannabis prohibition, but it suffers at a collective level the same harm done to individuals: as below, so above. As this article will examine, cannabis prohibition harms social cohesion.

Our society relies on co-operation between different groups at all levels.

One of the most important ways is the solidarity between generations. In order for the young to be willing to care for the old when the time comes, the youth have to feel some kind of solidarity with those older ones. They have to feel like those older ones managed the country in such a way as to leave them a worthy inheritance. They have to feel like the old cared about them.

As Dan McGlashan showed in Understanding New Zealand, there is a sharp distinction between young and old when it comes to support for cannabis law reform. The correlation between voting for the Aotearoa Legalise Cannabis Party in 2017 and being in the 65+ age bracket was -0.43 – not extremely strong, but strong enough to suggest that the average person in that age bracket is decidedly against cannabis law reform.

There are several reasons why a young person might feel that the generations before them had failed in their duty of stewardship, but the unwillingness to reform the cannabis laws are one of the foremost. For a young person today, the thought that the nation’s elderly are sitting back on a fat pension drinking whisky and chomping painkillers, while at the same time putting you in prison for growing a medicinal flower, seems obscene.

Given these reasons, why would the young not come to see the elderly as evil? The indifference of the elderly towards the suffering caused to the young by cannabis prohibition certainly appears evil to those suffering it. As a result, their coming to hate those pushing it on them is inevitable. And by such means, society is divided and conquered.

Cannabis prohibition doesn’t just divide society on the basis of age.

Understanding New Zealand also showed that the correlation between voting ALCP in 2017 and being New Zealand-born was 0.73, which is very strong. This is because cannabis use is an integral part of Kiwi culture – it brings Maoris and white people together as well as rugby and barbecues, and especially when it comes to younger demographics.

Because of the central role of cannabis in Kiwi culture, cannabis prohibition is something that pits New Zealand-born Kiwis against immigrants. This is a recipe for deep resentment, because this plays along a pre-existing fracture line in society. If the New Zealand-born would come to feel that it was only because of recent immigrants that they were not allowed to freely use cannabis, they could become very angry.

Neither is the damage done to social cohesion just a matter between different groups. Cannabis prohibition also destroys solidarity within groups.

There are occasions where people don’t get together because the illegal nature of cannabis means that some people don’t want to be associated with others. Many a party guest has been uninvited because the hosts were not sure that the guest would be comfortable with the cannabis being smoked there, or because the hosts didn’t want the guest bringing cannabis to their house.

In such ways, all manner of natural social bonds have been broken because one or the other party was a cannabis user. This isn’t just seen at parties but in romantic relationships and in the workplace too. If cannabis is illegal, then cannabis users will naturally not trust non-cannabis users and non-cannabis users will naturally not trust cannabis users. These divisions are so needless.

As mentioned in another chapter, cannabis prohibition has had a severe impact on people’s respect for the Police. But cannabis prohibition impacts other industries as well. Some people no longer trust their doctors because of their inability to speak honestly about the medicinal value of cannabis. Some people no longer trust journalists because of their past fearmongering and sensationalising over the issue. This loss of trust impacts social cohesion.

Worst of all, prohibition has caused some people to dislike their country and society, when that need not have been the case. This is especially true of those who have faced the wrath of the justice system.

How can a person respect a society that wants to put them in a cage for using a medicinal plant? How can a person respect the hypocrisy that sees hundreds of people kill themselves with alcohol every year, while at the same time targeting others for something much less harmful? Cannabis prohibition is such a poor idea that it cannot be enforced without stoking massive anger and resentment.

All this anger and resentment has had an injurious effect on social cohesion. Prohibition has caused people to dislike and mistrust each other when they otherwise wouldn’t have done so. This has had the total effect of making society worse. The only way to fix it is to legalise cannabis.

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This article is an excerpt from The Case For Cannabis Law Reform, compiled by Vince McLeod and due for release by VJM Publishing in the summer of 2018/19.

Slave Morality in 2019

Some people have made the assumption that, because Christian morals have faded from the zeitgeist in recent decades, Nietzschean concepts like slave/master morality are no longer relevant. As this essay will examine, this is not only wrong but the opposite of the truth. Slave morality, in 2019, is more influential than ever before.

The slave/master morality dichotomy comes from The Genealogy of Morals. In this book, Nietzsche outlined the distinction between the master morality that arises in a state of Nature, which divides the world into good and bad, and the slave morality that arises after civilisation and which divides the world into good and evil, with the evil being the same as the good of the master.

Understanding slave morality is to understand resentment: the man with slave mentality resents the man with master morality, and seeks to bring him down. This resentment is the emotion that arises when the ego cannot get consensual reality to conform to its will, as a slave cannot. Resentment is, therefore, the natural consequence of weakness, whether that weakness be physical, emotional, intellectual or spiritual.

One major problem with the modern world is that it is heavily overpopulated. We are coming up to 8,000,000,000 human inhabitants on this planet. This means that the vast bulk of us have effectively no influence over the course of the world, or even over our own lives. We can only move around in small boxes built by other people.

The result is that there are now previously unheard of levels of resentment in our society. This resentment has found a florid range of expression.

Social Justice Warrior culture is one of most apparent examples. The resentment of the weak can be clearly heard in the cries about privilege and oppression. The mantra of SJW culture is that whoever has power is automatically the bad guy in any conflict against someone with less power. The intention of SJWs is the same as that of the slave moralist: to rip down anyone strong and call them evil.

As Ted Kaczynski pointed out in Industrial Society and Its Future, these impulses on the part of the leftist can’t ever be satisfied. Their passion to change the world comes from the resentment of being stupid and ignorant, and this doesn’t go away no matter who they destroy. So every time they succeed in destroying someone, they simply move on to the next target.

Therefore, as long as resentment exists, there will be Social Justice Warrior culture. This culture will, like slave moralities everywhere, try and destroy anyone who is happy. SJW culture chooses to do this by calling them bigots, Nazis and racists, and declaring that all good in their lives is privilege that has been stolen from someone else.

Related to SJW culture is ethnomasochism. This is when a person derives a particular kind of thrill from running down their own people. In the same way that a regular masochist will tell his dominatrix that everything he does is wrong, so does the ethnomasochist declare that the history of his people is littered with acts of irredeemable evil.

This ethnomasochism is related to the Holocaust religion, in the sense that it posits a white boogeyman whose excessive in-group favouritism has brought terrible suffering and evil to the world. In the quasi-religious context of ethnomasochism, ‘sin’ is replaced with ‘racism’, which has to be beaten out of society by ripping down anyone who suggests it’s okay to be white.

The resentment of the ethnomasochist leads them to destroy their own nation through support for things like open borders and the mass immigration of Muslims and Africans. The paradoxical fact that they derive a sense of control from this can be explained by comparing the mentality to someone who cuts their own arms: if one must suffer, then at least one can learn to suffer on demand.

Trans culture is a third example. Many men who have found that they don’t come up to the mark as men, i.e. men who women are not naturally attracted to, also find that they can get more attention if they pretend to be women. This is particularly common among men who are physical weaklings. This behaviour mimics a mental illness known as gender dysphoria.

The fundamental motivation for many of these people is to destroy the legitimate enjoyment that normal people get out of natural interactions between masculine and feminine. They want to destroy the natural concept of both “man” and “woman” so that healthy people who fit into these roles cannot enjoy them. A generation ago, homosexuality filled this social niche, but today it’s no longer shocking enough to do so.

Already trans culture has had enough of an impact to make it difficult for quality women to find a man worth being devoted to. By continuing to delegitimise and denormalise healthy expressions of masculinity and femininity, those who promote trans culture find expression for their resentment by destroying the natural and the beautiful.

The inability to understand the importance of free speech or the right to self-defence is yet another example. When a person with slave mentality gets into power, as has happened in New Zealand with the ascension of Jacinda Ardern to the Prime Minister’s position, they are liable to strip these rights away from the populace.

This is made possible by the resentment of the dumb and boring conformists who have nothing interesting to say. Slaves don’t care about the erosion of free speech because they have nothing to say worth listening to, and therefore are not impacted by the loss of an ability to speak, any more than the average person would be impacted by a ban on professional boxing.

People with slave morality don’t understand the desire of master moralists to have the ability to defend themselves either. After all, the defining feature of a slave is that he will not defend himself if he is beaten. The resentment that comes from being this weak manifests as a desire to remove other people’s ability to defend themselves.

A fifth way is the bizarre alliance with Islam. As a psychologist writing in New English Review has explained, Islam is the perfect religion for the resentful who like to see themselves as victims. It takes the same persecution mania as the other Abrahamic cults and raises it to another degree. Muslims resent the current order of the world, and so they are natural allies to the slave moralists.

Many secular Westerners with slave mentality have powerful sympathies for Islam, and can relate to a person throwing their life away in a suicide bombing. After all, the more one resents life, the less value one puts on it. As Nietzsche wrote, the slave moralist is the one who has said ‘No!’ to life, and there is no more vivid expression of this rejection of life than a suicide bombing.

The depth of the resentment can be seen by the size of the cognitive dissonance that arises when the Islamophile is asked about Islam’s attitude to women and homosexuals. Despite the brutally cruel oppression of these groups by Muslim culture, the resentment of the Islamophile is so great that all of these crimes will be swept under the carpet. In this sense, the Islamic apologist is to this generation what the Communist apologist was to the previous one.

These are merely a sample of all the various ways that slave morality expresses itself in 2019. The frightening thing is that, as the world gets more impersonal and more overpopulated, slave morality looks set to become even more influential. The only solution appears to be a massive cull, and an emptying out of the cities where this cancerous mentality has its strongholds.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.