The Three Fundamental Personality Types

If one chooses not to break the world into two, or into four, but into three, one comes across the three fundamental elements of mercury, sulphur and salt. Here the sulphur represents the masculine, the mercury the feminine and the salt the world. As this essay will investigate, these elements also reflect the three elementary personality types.

Anthropologically speaking, men can be described by the ethological niche that they fall into: they can be an alpha, a beta or an omega. This refers to their position on the dominance hierarchy, where alphas have high status and get the best women, and omegas have low status and no women. In modern parlance, these personality types can be described as chads, bugmen and soyboys.

The alpha is a creator. His nature corresponds to sulphur, which is the creative force. This creative energy makes things out of nothing; it imposes order upon chaos. He is Romulus, Gilgamesh, Alexander. He is the cardinal force, which makes something appear where once only chaos existed. This sort of man builds monuments, nations and empires.

Alphas aren’t generally interested in fitting into pre-existing systems. This is why he is also described as Chad, irresistible to women. The cardinal force is the most attractive to women because the essence of masculinity is precisely the capacity to impose order upon chaos. The chad imposes order upon the world around him, therefore he is masculine, and the feminine element naturally becomes devoted to him.

The beta is a maintainer. His nature corresponds to salt, which represents the world. In this sense, there is nothing remarkable about the beta. He doesn’t have a lot of personality, but he is extremely efficient when there are many like him in a bureaucracy – or a paramilitary group. Less intelligent than the alpha, the beta’s intellect can only encompass a limited sphere, but he is perfectly effective within it.

Betas are described as bugmen in modern parlance. This is because they appear to have neither personality nor free will, much like insects. Betas need alphas to give them direction, because they are afraid of doing the wrong thing and getting punished. He knows, however, that he is next in line to inherit the position of the alpha, and so he wants things to change the least. He therefore represents the fixed force.

The soyboy represents the mutable force, corresponding to mercury. This is because he is at the bottom of the dominance hierarchy, and therefore has nothing to lose and everything to gain from its dissolution. He represents the mutable force because the more things change, the better it is for him. He is also, for these reasons, the destroyer.

In this sense, mercury serves as the divine feminine in her representation as chaos. The soyboy is a natural loser, in that he never gets laid except for by pity, and the world seems to be rigged against him. Consequently, he is the one with the largest incentive to change things. This is why he is associated with resentment and other slave moralities. The mercurial element is unpredictable, because it resents having order imposed upon it.

These three personality types all depend upon, and interplay with, each other. Without the chads, there is no civilisation for the bugmen and soyboys to populate. Without the bugmen, the chads and the soyboys do not have enough in common for the ground to exist upon which a civilisation can be built. Without the soyboys, the chads and the bugmen are constantly at war with each other, having no mutually agreed weaker party to beat down upon.

The three are also natural divisions that reflect reality. This is why we can see the creator-maintainer-destroyer trichotomy in Hinduism, where Brahman acts as creator, Vishnu as maintainer and Shiva as destroyer. In Hinduism, however, it is understood that all three are necessary for life to function, and there is less emphasis on the mercurial element being unwanted.

In another sense, the chads and the soyboys follow each other around like the yin and yang of a taijitu, with the yin as mercury and the yang as sulphur. The bugmen are then like the unwobbling pivot of Taoism, as a kind of fulcrum around which the rest of the world turns. This is also reflective of reality in that yin and yang come and go, so that sometimes one is fashionable and the other not, and other times the reverse.

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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.

VJMP Reads: Edward Bernays’s Propaganda III

This reading carries on from here.

The third chapter of Edward Bernays’s Propaganda is called ‘The New Propagandists’. Here, Bernays gets to the task of who it is that molds public opinion. “Who are the men who, without us realising it, give us our ideas?”

Bernays admits openly that these molders of public opinion decide for us who we admire and who we despise, and what we think about all manner of political issues. They decide our fashions, our speech, and even what jokes we feel like we’re allowed to make. They decide the shape of everything in our societies – but who are they?

These people include all of the top politicians, all of the leaders of the biggest industries, all of the leaders of the largest cultural organisations, the editors of the largest newspapers and magazines, the heads of the various industry groups, the chancellors of the most prominent universities and the main religious figures. Even so, most of these people, in their turn, get their ideas from elsewhere.

In some cases, it’s clear who the wirepullers are. In most cases, it isn’t. But these people control the destinies of millions. The degree to which a small number of people influence a large number of public figures is generally not appreciated. This number will, however, always be small on account of the great expense involved in manipulating the machinery of propaganda to form public opinion.

This has given rise to the new (in 1928) profession of professional propagandist, which has been euphemised as “public relations counsel”. This role is necessary because all governments, no matter what their type, depend on the acquiescence of the people. Bernays here gives us the maxim “Government is only government by virtue of public acquiescence.” Even commercial enterprises need public approval to succeed.

The propagandist is not simply an advertiser. Although he might use letters to the editor, radio, lectures, magazines and more, his work does not duplicate that of the advertiser. His first business is to make sure that his client’s product is something that the public can be brought to accept. The propagandist’s next job is to analyse the public, and how to approach the leaders of the various groups within it.

Bernays contends that, in the age of mass media, corporations found it necessary to give the appearance of conforming to the public’s sense of decency and honesty. As a result, and much like governments, corporations found propagandists necessary in order to get anything done.

The ideal of the propagandist’s profession is making the client understand what the public wants, and making the public understand the objectives of the client. Propagandising can therein be likened to a form of diplomacy. Bernays labours at length the point that the propagandist does not work to hoodwink the public, and lists the ethical considerations of the profession.

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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.

How The People Are Divided and Conquered

The ruling classes, faced with the fact that they are outnumbered by thousands to one, have refined an array of techniques to divide the people into groups and set them at each other’s throats. This array covers all of the different aspects of human life, so that individuals are made enemies of each other at every turn. This essay describes how the people are divided and conquered across the entire spectrum of life.

Human life covers the complete spectrum from purely physical concerns to purely spiritual concerns. Physical concerns such as blood and soil are different to matters of class and education, and these are in their turn different to religious and spiritual matters. By means of propaganda, people are divided at each part of the spectrum, and made to believe that someone else has stolen from them.

This stealing is how the other side of the spectrum (any spectrum) is characterised as the bad guys, the stealers, the takers. The mouthpieces of the ruling class will tell their listeners that all of the suffering those listeners feel is because those at the other end of the spectrum have stolen from them. The natural result is that the listeners come to hate those others, and in doing so become divided and conquered.

At the physical end, people belonging to any racial group have been led, by way of propaganda, to feel that other races have collectively worked to steal from them. In America, blacks are made to feel that whites have stolen from them through slavery, and owe them compensation; whites are made to feel that blacks have stolen from them through taxation to fund welfare.

The story is the same all over the West. There was a time when New Zealanders considered themselves Kiwis first and their particular ethnic makeup was a secondary thing. But after decades of rhetoric, many Maoris have come to be convinced that colonisation was an act of evil for which they are owed compensation. White people were convinced, at the same time, that Maoris had stolen from them through taxation-funded welfare and crime, and the end result was to split the Kiwi people down the centre.

Less physical issues do not make people less vulnerable to being divided and conquered. Even if everyone was the same race, it is still possible to divide people along class or religious differences.

The most obvious example is of Communist agitation in a factory. The Communist begins by persuading the workers that they are being stolen from because their wages are not equal to the value of their production. If the worker is not intelligent enough to understand the basics of how a business is run, and does not understand that operating a business requires competencies that he does not necessarily have, he may be persuaded that his boss is stealing from him, and that restitution is owed.

Communist agitation in Rhodesia is an example that combines both race and class. Local blacks were convinced that white settlers had stolen land from them and were trying to enslave them. The blacks were told that everything the whites had was stolen from them, and this theft was why they didn’t have it. This led to rising resentment which eventually tore the entire country in two, a blueprint since repeated all across the world.

Education is another spectrum upon which people are divided. The poorly educated are led to believe that the well educated have arrived at their greater position of wealth through sneakery and trickery, not through study and applied competence. As with the other examples, the poorly educated are then made to become resentful, and so come to fight the well educated instead of co-operating with them as yin and yang.

All of this dividing and conquering works because of the state of spiritual ignorance that we have fallen into. People have forgotten that life is suffering, and that suffering is inherent to existence as a mortal being in this world. Because they have forgotten this, it is possible to convince them that their suffering is unnatural, and that someone else must be to blame. This is an example of chains of gold.

All that’s necessary to start it is to find a spectrum of wealth somewhere within society. It can be a spectrum of wealth along race lines, along class lines, along education lines – it doesn’t matter. As long as the people at both ends are told that the people at the other end have stolen from them or are looking to, both groups will dig themselves in and start hating the other.

From there, it’s a simple matter to point the finger at the other side of the national, racial, education or religious divide and say that all the suffering is because those people have stolen from us, and so individuals from that group are personally responsible for restitution. Once this has been achieved, it’s all but guaranteed that those so blamed will point the finger back, and at this point arguing and fighting begins.

Our ruling Establishment encourages divide and conquer logic, because the more effectively the people can be divided, the less able they are to mount a co-ordinated challenge against the will of that Establishment. This is why the media is daily full of propaganda about “injustice”. They don’t care about preventing injustice – they just want to fan the flames of it so that people are angry and blame each other, instead of the rulers.

Certain incompetent individuals also encourage divide and conquer logic, because they know that if the people were united and competent people promoted, those individuals would be left behind. Incompetent individuals, therefore, have an interest in dividing and conquering so that they can slice off their own little piece of turf and rule the smaller group present in it. They want to keep the group small so as to discourage more competent competition for places in the ruling hierarchy of that group.

In summary, people are divided and conquered because their own spiritual ignorance makes it possible for unscrupulous propagandists to blame the natural suffering of life on acts of theft committed by “others”. Blaming all the suffering inherent to life on others ensures that revenge will be sought, that grievances and vendettas will grow, that the cracks diving society will deepen and therefore that the suffering will never be overcome.

Anyone who denies that life is naturally suffering, and who insists that any suffering that exists is the fault of a particular group of people, is working to divide and conquer society. These people must be considered suspect, and their motives potentially malicious. This is true no matter how powerful, rich, numerous or oppressive the so-called bad guys might be.

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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.

VJMP Reads: Edward Bernays’s Propaganda II

This reading carries on from here.

The second chapter of Propaganda is called ‘The New Propaganda’. Here, Bernays elucidates some of the differences between the original approach to propaganda that arose with the advent of mass media, and the “new” approach that was developed after the application of mass psychology techniques to making propaganda more effective.

The industrial revolution has made kings much less powerful than they once were, relative to the masses. It spread economic power, and, with that, political power. The old democrats used to believe that it was possible to educate everyone up to the level where they could participate in rulership – in reality, the average person falls well short of what is required.

Propaganda fills this gap, serving as the means by which the minority can still rule the majority. “Propaganda is the executive arm of the invisible Government.” The education of the common man, instead of teaching him to think freely, only conditioned him to become receptive to propaganda. Now his mind is receptive to propaganda of all sorts.

Using examples from a daily newspaper, Bernays explains how propaganda works in the mainstream media. Anything stated as true by an authority, such as the State Department, is taken as such. Here Bernays gives us a definition of propaganda: “Modern propaganda is a consistent, enduring effort to create or shape events to influence the relations of the public to an enterprise, idea or group.”

In practice, very little is done nowadays without some kind of propaganda campaign alongside it. Propaganda regiments the public mind every bit as much as the Army regiments the bodies of its soldiers. A group so regimented can be every bit as effective as an army.

Today, the approval of the public is necessary for any large undertaking. Therefore, propaganda is necessary for any large undertaking. Formerly, rulers could set the course of history simply by doing things. Today, the masses have control, so propaganda is needed to wrest that control back. As a consequence, propaganda is here to stay.

It was World War I, and the astonishing success of propaganda in that war to manipulate public opinion, that made people aware of what could be done. This was the first time that not only a multimedia approach was made to encourage people to support the national endeavour, but also key men were brought on board in a massive range of industries.

The new propaganda doesn’t just target the individual, but takes into consideration the structure of society and the way that information spreads through it. This is now a feature of society, because new proposals for reform must be clearly articulated before they will be influential. No-one can get anything done anymore without propaganda.

Bernays concludes this chapter by noting that “In the active proselytizing minorities in whom selfish interests and public interests coincide lie the progress and development of America.” The world is controlled by the small number of men that control propaganda, who make the rest of us think as they will, and society only progresses when their will is in accord with the collective good.

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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.

Why Intelligence Can Never Be a Fixed Concept

Intelligence is something that everyone appears to understand, but no-one can agree on a definition. Despite this, people are pretty sure that it can be measured. Although tests that measure IQ have been shown to have a lot of predictive value, a precise definition of term remains elusive. But as this essay will examine, intelligence can never be a fixed concept anyway.

What is intelligence? A common definition of intelligence is “ability to recognise patterns and avoid dangers”. Another is “the ability to apply knowledge and skills”, which assumes that intelligence is an entirely different thing to instinct. Other definitions involve a capacity for learning, logic, reasoning, self-awareness etc. Despite this variety, most people think they know it when they see it.

A previous essay here discussed how there are at least two different spectrums of intelligence, and how both of them might appear to be intelligent in some situations and not in others. Another essay suggested that there is both a masculine and a feminine intelligence and stupidity. What’s apparent from all of these different definitions is that some behaviours are intelligent in some circumstances, and unintelligent in other circumstances, depending on how adaptive they are to the environment.

For example, being able to faithfully repeat what you are told is a sign of intelligence when a student has a good teacher who educates them honestly. When the student is a political cadre being indoctrinated into a dangerous ideology, it’s not a sign of intelligence. However, the underlying neurological and psychological attributes that enable either are roughly the same.

Most people can also accept that intelligence is something that evolved, controversial as that may be when one gets into the specifics of it. The reasons for this evolution are presumably because intelligence provided a selective advantage in either staying alive or finding mates and reproducing.

The first one of these points seems pretty obvious: if you are smart you are better able to avoid the dangers that the natural world has created. Intelligence is highly correlated with pattern recognition, and recognising patterns is the key to recognising dangers. If you notice that the last person who did something died, you are less likely to do it. Therefore, you are more likely to survive to reproductive age yourself.

The second point is more subtle, but equally clear if one thinks about it. The more intelligent a creature is the better shape it will keep itself in, therefore the healthier it will be, and the more attractive a mate it will seem to others of its kind. This greater attractiveness will lead to more mating opportunities, and therefore more offspring (all other things being equal).

However, there’s a hidden paradox in this simple biological definition. If intelligence is biological, then it cannot be a fixed concept, because if it’s an adaptation to the environment it will change along with that environment.

Aside from the odd species like crocodiles, who have found one evolutionary niche and just stayed there, animal species tend to be opportunistic. They tend to range across a number of niches and take food, water and reproductive opportunities when they arise. The most excellent example of this is the human being, who has adapted to many environments and who is capable of anything.

As the environment keeps changing, so too will the optimal behaviours within each environment change.

For instance, much of the behaviour that we currently associate with intelligence has much to do with avoiding impulsive behaviours. Someone who stops and thinks before taking action will be almost universally considered more intelligent than someone who does not. Likewise, someone who saves money will be considered more intelligent than someone who wastes it, and someone who reads books will be considered more intelligent than someone who parties.

This is all well and good in a civilised, industrial society like ours. But if society should break down, then the equilibrium point will shift back from cautious deliberation towards opportunism. If there is no law and order, then there’s no advantage in taking one’s time to consider things. The advantage shifts towards those with the propensity to hit and run before the opportunity is lost. Intelligence would then become a matter of understanding the importance of not hesitating.

Another problem is that the kind of skills and aptitudes that made a person become considered intelligent by their peers in the ancient past are not necessarily the same today. Human survival in the past had a lot to do with astrology, animal husbandry and swordsmanship – all skills that are now only practiced by small minorities. A person might have been considered highly intelligent in the past on account of that their brain made them good at animal husbandry, but the same person might be considered low intelligence today if they can’t find a technological skill.

It might even go the other way. Society might continue to become more and more technological, so that the selective advantage wasn’t in favour of impulsivity but in favour of the kind of semi-autistic gadgetry obsession that distinguishes people who are today considered nerds. Such a society might no longer have any need for social intelligence but would rather operate on computer science aptitude.

In all of these cases, the society that results after massive environmental change will define intelligence as adaptation to it, not as adaptation to some other time and place. Neither will they define intelligence as an adaptation to the natural world in which we evolved, because such a thing no longer exists.

In the end, the concept of intelligence is a biological one, and therefore can only be understood relative to a specific environment, or set of environments. Because the natural world keeps changing – and our social world even faster – the concept of intelligence will keep evolving as humans do. It can therefore never be a fixed and clearly defined concept.

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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 Satanism to Luciferianism Pipeline

Some attention has been given recently to the “Libertarianism to Fascism pipeline”. This concept has it that adopting libertarianism causes many people to eventually adopt fascism. As this essay will examine, a similar pipeline exists from Satanism to Luciferianism, and for similar reasons.

The basic theory goes like this: libertarianism attracts people who are already a bit weird. Often these people are disaffected in some way, and don’t feel represented by the mainstream conservative and mainstream social democrat movements. The article linked in the opening paragraph calls them “kooks and grifters”, and while we wouldn’t go that far, there’s a kernel of truth in that.

If a person intuitively feels that the system is fucked, or that popular culture is meaningless, or that the mainstream media is full of lies, or that society is just a big zoo/prison/slave plantation/mental asylum, they are very likely to start identifying as an outsider. It’s not easy to watch the majority of people obsess over things that have no value to oneself, and anyone with any real spirit soon comes to reject it completely.

But standing aside from the herd like this is inherently difficult for a creature that has evolved to be social.

This leads to a filtering process, in which the people who become libertarian are not representative of the general population. They start to become comfortable with the idea of being outsiders, and may even identify with being an outsider or an opponent to society. From there, it’s a matter of small steps through ever more fringe political ideologies, until one arrives at fascism.

Satanism also attracts people who are a bit weird. Mainstream culture is still very much Christian, with opening prayers to the Christian God a lingering feature of many English-speaking legislatures. Christian morality is still embedded in many facets of our societies, particularly when it comes to laws relating to personal liberty. It’s difficult to speak of God without the assumption being made that you are referring to the masculine God of Abraham.

This means that people who come together in the name of Satanism are, much like libertarians, gathering on the basis of being outsiders. Their love of drugs, taboo thought or sexual exploration could have brought them there, or perhaps it was a refusal to submit to the overbearing social pressure. In any case, they have rejected the mainstream narrative.

When there is a large enough movement of Satanists who have rejected the mainstream narrative, there starts to form a movement within this movement that rejects some of the tenets of Satanism. Not all of them, but just some. A small number of people start to feel that Satanism is falling at the second hurdle, and replacing one set of unnecessary problems with another.

Most of these people go back to being ordinary plebs, and surrender to The Machine. A minority of them, however, find themselves desiring a more refined form of Satanism.

Satanism is a perfectly fine philosophy – for a materialist. Its admonitions against harming animals or small children make it morally superior to the Abrahamic cults, and its declaration that stupidity is the lowest of all vices provides a genuine path forward for lost people. Most people are materialists – at least nowadays – so for most people, this is enough. But for some, it is not.

Over time, some of these disaffected Satanists find themselves drifting into Luciferianism. If a Satanist is intelligent enough, they will soon realise that Satanic solutions, while immensely gratifying, are not very fulfilling. The promise of inner peace offered by Luciferianism then starts to become appealing.

There is a sense in which Satanism could be said to be an exoteric equivalent to the esotericism of Luciferianism. This is very similar to how other religions have an exoteric component that attracts ordinary people, and an esoteric component for those who are true seekers. The Satanism to Luciferianism pipeline, therefore, is powered by multiple causes.

Note that this in no way implies that most Luciferians come to their position through Satanism. As Jiddu Krishnamurti, one of the most exalted of light-bearers, reminded us: “The truth is a pathless land”. The potential avenues that lead people to Luciferianism are more multifarious than all of the different human lives ever lived. A grounding in Satanism is not a prerequisite to grasping Luciferianism.

The fact remains, however, that both Satanists and Luciferians are adversaries to mainstream people, in the same way that Satan and Lucifer are two faces of the adversary. This means that the two have very much in common. Both share a profound contempt for stupidity, but the Luciferian finds more disgust in wilful stupidity than the ordinary kind.

Many people find themselves turning to Satanism out of rebellion against the moral values that are pushed on them by the Church, by the Government and by society. Most of these people find their needs for rebellion and group identity satisfied by such an action. For a very select few, however, it will be necessary to go further, to see the world beyond.

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

VJMP Reads: Ted Kaczynski’s Unabomber Manifesto VI

This reading carries on from here.

The next chapter in Industrial Society and Its Future, beginning from paragraph 171, is ‘The Future’. Here, Kaczynski discusses the likely outcomes of the perpetuation of the techno-industrial system.

One potential outcome is that increasing technology and automation means that the vast majority of human labour becomes performed by machines instead. At this point, one must consider whether this machine workforce is to remain working under direct human supervision or if it is to work autonomously. It could be that our increasing dependence on the decisions made by these machines make us dependent on them, in the same way that we have become dependent on other technology.

The horror scenario, as Kaczynski sees it, is that automation will incentivise the extermination of the masses on the grounds that they are no longer needed for their labour. A more humane scenario is that the elite uses propaganda to reduce the birth rate of the masses so that natural deaths cause the population to decline. This may become necessary because of ecological considerations. The only alternative is to essentially domesticate humans like pets.

Kaczynski flat-out rejects the idea that work for the sake of the work is the solution to the problem. Makework will not lead to any kind of fulfillment. Even more of a worry is the fact that these problems will continue to get worse. The bourgeois sort of person who runs the machine will only become more and more a part of it, and the machine will grow to absorb all, barring the odd pocket of nature kept as reserve.

He concludes, “It would be better to dump the whole stinking system and take the consequences.”

The next section is titled ‘Strategy’. Here Kaczynski talks about what specifically can be done to oppose the techno-industrial system. Most people believe that the forwards march of the system is inevitable; Kaczynski disagrees. It can be meaningfully opposed in two ways: by increasing the stresses within it to hasten its collapse, and by developing an alternative ideology so that people can learn to live without it.

The French and Russian Revolutions provide an example of how this could be achieved. Ideologies must have both a positive and a negative ideal. Kaczynski proposes valuing wild, raw Nature as something that should prosper freely. This includes human nature. If the techno-industrial system collapses, people will come to live close to Nature again, on account of that they will be forced to.

Most people don’t like psychological conflict, and as a consequence they do like black-and-white thinking. Despite that, it’s important to target the ideology at intelligent and thoughtful people, because they will be most capable of influencing others. Even so, it’s necessary to have a simpler version of the ideology that even simple people can understand. Care must be taken so that propagandising towards this simpler version doesn’t put the more thoughtful people off.

The most important thing is building a committed core of good people. For this reason one needs to take care who one attacks and who one befriends. The general public should never be blamed, but focus should be placed on the ruling class. Care must be taken not to encourage conflict in the wrong places, because that will lead to more technology. It’s also a mistake for minorities to put members into high positions in government and business, because that will just hasten the absorption of that culture by the system.

For this reason, it’s better for revolutionaries to not try to win power in the democratic system. There is no way to change the system from within without getting co-opted. The collapse of the techno-industrial system will induce short-term suffering, and the politicians will get blamed for it, so best to stay out of the way until such a time as this suffering gets blamed on the shortcomings of the system.

The revolution will have to happen in all nations at the same time. For this reason, it’s better for the world to become interconnected – the hope is that if, for example, America collapses, it will take the rest of the world down with it.

People will not be aided by becoming more passive in the face of the system. Humans have a will to power; this is a fact. This will to power can be better satisfied in primitive conditions, because people will satisfy it by meeting their survival needs.

Technology can be freely employed by revolutionaries, but only if it is directly employed in the destruction of the techno-industrial system. Humans cannot be trusted with technology any more than any alcoholic can be trusted to babysit a bottle of wine. In any case, revolutionaries should have as many children as they can, because anti-technological attitudes will be in some way inherited.

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

VJMP Reads: Ted Kaczynski’s Unabomber Manifesto V

This reading carries on from here.

The next chapter in Industrial Society and Its Future is ‘Control of Human Behaviour’. Having established that invasive control of human behaviour was inevitable given a high enough level of technology within a society, Kaczynski now turns to the question of how that behaviour is controlled.

Pressures to control human behaviour have arisen from the beginning of civilisation. When civilisations try to control people so tightly that those people go beyond the limits of their endurance and collapse, then that society will also collapse. Human nature therefore limited the development of human society, but technology threatens to change this by making it possible to change humans.

The passage “Imagine a society that subjects people to conditions that make them terribly unhappy, then gives them drugs to take away their unhappiness. Science fiction?” reads as extremely prescient for 1995. Kaczynski was writing at the start of the Prozac wave, but the trend has worsened severely, with as many as a quarter of some populations on a psychiatric drug at any one point in time. It can be said, therefore, that he predicted the current state of widespread dismay and despair.

Psychiatric drugs are not so much medicines as they are ways of postponing the collapse of society. “In effect, antidepressants are a means of modifying an individual’s internal state in such a way as to enable him to tolerate social conditions that he would otherwise find intolerable.” With a strong sense of irony, Kaczynski notes that the system is often doing the individual a favour when it brainwashes him into submission, because the alternative is destruction. Likewise, the definition of “child abuse” changes depending on which childrearing techniques produce results the system wants, and which do not.

The social disruption we see today is the result of what the system has done to people. This can lead to a totalitarianism that arrives after a number of steps, each one an apparently necessary reaction to a social problem, often with a humanitarian justification. We will probably have to contend with widespread genetic engineering for this reason. The system tends to regard as a “sickness” any mode of behaviour that is inconvenient for it, and therefore that manipulating people to fit in is a “cure”.

In ‘Human Race At A Crossroads’, Kaczynski points out that the system is not in control over everyone. Although it has total control over those who could be termed ‘bourgeois’, there are still many different kinds of disaffected rebel groups. The main concern of the system is to make these people docile so that they can no longer threaten. With this achieved, technology can then expand to take over everything on Earth. Human resistance will be impotent.

A total collapse of the technological system would give humanity the chance to start again. Kaczynski concludes that those who hate the industrial-technological system have two major duties: the first to increase the stresses within the technological system so as to hasten its collapse, the second to develop an alternative ideology that can serve to order a new world when it does.

The last chapter in this section is ‘Human Suffering’. Kaczynski was able to note, even in 1995, that the world’s population has become overblown on account of the technological system, and a collapse of the system would shortly be followed by a collapse in that population. This might entail much suffering in the short term, but this is less than the suffering that would arise if the system was allowed to grow even bigger. In any case, some consider dignity and freedom more important than merely avoiding suffering.

It is far from clear that the collapse of the industrial system would lead to less suffering anyway. Technology has meant that natural controls on population have been removed, which has resulted in a population explosion and all the suffering ensuing from that. Our relationship to Nature has been destroyed, and this is before we account for the effects of future problems like climate change.

Technophiles are unwilling to admit that when a technology comes and makes great changes to a society, this results in many other changes further down the line. For instance, agricultural advances that solve the problem of poverty merely lead to overpopulation, which leads to new problems of stress and aggression. This is an easily predictable problem, and there are many, many others that are not as predictable.

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Mental Illness is a Political Concept, Not a Medical One

Many people live under the glib assumption that mental illness is a subject that the experts have got a good handle on. These experts, through the wisdom gleaned from decades of studying human behaviour in a myriad of contexts, have made a clear distinction between mentally ill and mentally healthy behaviours and thoughts, and can apply this accurately in a clinical setting. We are told that this distinction is objective and scientific, but the reality is that who is crazy and who isn’t depends more on fashion – and who is in power – than on science.

Take the example of homosexuality. Sexual attraction to people of the same gender was considered a mental illness as recently as the second edition of the Diagnostic and Statistical Manual of Mental Disorders. By this, it was meant that same-sex attraction was a mental defect that could be diagnosed and, if need be, treated. Some would say that we’ve evolved past such a mentality, and this author would not disagree, but with a caveat: we could easily make homosexuality illegal again.

All it would take would be a strong cultural shift towards a family-oriented kind of folk conservatism, and for it once again to be fashionable to be against homosexuals, and the herd could easily come to take it for granted once again that homosexuality should be illegal. If a popular celebrity made arguments against homosexuality on national television, the masses would soon be turned against it. Some arguments against homosexuality are perennial, and will inevitably become fashionable again, like the appeal to naturalism.

The appeal to naturalism is a common argument against homosexuality. It contends that, because both a male and a female are necessary for an act of sexual intercourse to have any chance of resulting in reproduction, only this arrangement of sexes is natural. Two people of the same sex engaging in sexual intercourse cannot produce a child and is therefore unnatural, and this is therefore immoral, in the same way that having sex with animals or the pre-pubescent cannot produce children and is therefore immoral.

One could fairly argue that there are a number of fallacies in this line of reasoning, but that’s not the point. The point is that, as long as the appeal to naturalism holds some sway among people, there is a chance that it could become fashionable again such that the masses came to accept it as obvious. If one looks at the world, and at the history of it, it’s apparent that homosexuality, like feminism and the use of certain drugs, is a fashion that waxes and wanes according to historical cycles.

The same thing is true of other conditions now considered to be mental illnesses. The case of schizophrenia is another example of where politics trumps medicine. No-one knows what schizophrenia and psychosis really are: psychosis is said to be the loss of touch with reality, but there is no universal, objective way of knowing what reality is. What is commonly accepted as reality is something that varies greatly from place to place and from time to time, even among people who are all committed to the scientific method.

No-one really understands why some people are crazy, but if a person doesn’t work, they need a doctor to declare them mentally unhealthy if they want to go on welfare. Sounds straightforward, but if an incoming conservative government wants to trim the number of people on welfare for psychiatric reasons by 10%, then the psychiatrists will select the 10% of their current patients that they feel have the best chance of making it and declare them to be mentally healthy. That they are the same as before doesn’t matter – the important thing is that the politics have changed.

For political reasons, all responsibility and blame for a person suffering a mental illness has to be shifted back onto either genetics or the person themselves. The environment is seldom to blame, but if it ever is, it is the fault of the parents and the home environment, never the fault of the rulers and the social environment. Depression is never caused by society being depressing. Anxiety is never caused by society being anxiogenic. What causes mental illness is bad genes, doing drugs or some kind of quasi-mystical spiritual failure, but never the misarrangement of society.

Some will say that mental illness demonstrates a failure to adapt to society. Fair enough, but the problem with this is that society is grossly unhealthy. For many tens of millions of people, the pressure of trying to fit into a society as fucked up as this one has pushed them beyond the limits of their psychological endurance. Their major problem is that society does not, and never will, recognise the part that it has played in making people mentally ill, because this would be a political error. This obstinance only serves to drive more people insane.

At the end of the day, it’s politicians that that people take orders from, and not research psychologists, and so doctors who have to deal with mental illness have to use the framework laid down for them by politicians. These politicians have not been able to resist the temptation to play around with the definitions of mental illness for the sake of achieving their political goals. Unfortunately, this meddling has become so severe that the concept of mental illness is now more political than it is medical.

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VJMP Reads: Ted Kaczynski’s Unabomber Manifesto IV

This reading carries on from here.

The next chapter in Industrial Society and Its Future is ‘Restriction of Freedom is Unavoidable in Industrial Society’. Here Kaczynski expounds at length what appears to be the central thesis of the manifesto.

Modern man is strapped down by a number of rules and regulations that have been laid down on him by faceless people far away and who he cannot hope to influence. Kaczynski contends that this is not because bureaucrats are malicious or because the system is yet to be perfected – this is the nature of technological society. Generally speaking, our lives have to be closely regulated by large organisations in order for society to function. Human lives have to be modified to fit the system.

This close regulation happens even to children. The system needs people educated in a particular manner in order to run its machines, and so children have to be forced to study things that they don’t really care about. This social pressure creates a lot of dysfunction in the form of dropouts and mentally ill people. The system uses propaganda to try to induce people to want what the system is doing to them. This is a complicated and dishonest process.

In ‘The Bad Parts of Technology Cannot Be Separated From the Good Parts’ Kaczynski argues that technology is a double-edged sword. Not only does advanced medical treatment require an entire industrial society to maintain, but it also removes the natural selection pressure that is, in many ways, keeping the human race healthy. The only solution to this is either eugenics or massive genetic engineering. Kaczynski contends that this genetic engineering is inevitable owing to the good things it promises.

The next chapter is ‘Technology is a More Powerful Social Force Than the Aspiration For Freedom’. Freedom is continually forced to compromise to technology, and after many repeated instances of this, all freedom is gone. The motor vehicle is a great example: when first introduced, they took no freedom away from the walking man, but society has been forced to adapt to accommodate them, and now walking in many places is impossible. Moreover, regulations such as driver’s licences and insurance have tied people down.

New technology changes society in a way that people are forced to use it. Each new advance, taken by itself, is desirable, but the cumulative effect is to lose freedom to people far away. Technology always advances, but can never be rolled back without a collapse of the system. This means that reform is impossible, which in turn means that any resisters effectively have to be revolutionaries. History shows that social arrangements are temporary, but technological advances are more or less permanent.

The last two chapters in this section are ‘Simpler Social Problems Have Proved Intractable’ and ‘Revolution is Easier than Reform’. These contain a summary of the main statements made so far. Humans have proven themselves incapable of dealing with much easier problems than resisting technology, and therefore cannot succeed without a revolution that destroys the entire industrial system. Kaczynski points out here that we have already left massive environmental problems to our grandchildren merely for the sake of convenience now.

Revolution will not be as difficult as it seems, because the prospect of revolution is capable of inspiring powerful emotions in people. By contrast, the prospect of reform can only inspire lukewarm emotions at best. It is not necessary for a majority of people to become revolutionaries, just enough so that the system is incapacitated.

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