A Great Secret That You’re Not Privy To

If you’ve moved in conspiracy circles for long enough you will have heard the name of Albert Pike, and his prophecy of three future great wars, one which would see the old empires of Europe mutually annihilate each other, another that would see extreme nationalism and extreme communism mutually annihilate each other, and a third that would see Judaism and Islam mutually annihilate each other. This essay reveals a few truths about these prophecies.

In Pike’s time, freethinkers faced the problem of not being allowed to discuss intellectual subjects freely because of the paranoia of the ruling classes. This necessitated that free thinkers met behind closed doors, and that those who sought entry were heavily vetted. Recognising that these efforts to suppress the truth were grossly immoral, some schemers got together and hatched a scheme that would destroy all opposition to free inquiry and free speech.

Their plan was to use the principle of coincidentia oppositorum to destroy all of the corrupt institutional forces that made it impossible to honestly study and discuss the natural world and the things in it. This involved setting those institutional forces against each other in a series of wars, in blocs of equal power that would bleed each other dry. The kings would be first to go, then the dictators and finally the priests.

All of this is a great work of alchemy. As followers of this newspaper are aware, there are three masculine elements of iron, silver and gold, and each of them has a corrupted form that must be dissolved for the truth to shine through.

The corrupt form of iron was destroyed in World War One when the great European Empires that had developed from the military caste (i.e. the men of iron) destroyed each other. The corrupt form of silver was destroyed in World War Two when the great political falsehoods (i.e. the products of silver) in the form of national socialism and communism destroyed each other. The corrupt form of gold is destined to be destroyed in World War Three, when the great religious falsehoods (Judaism and Islam) destroy each other.

This is the great secret that you’re not privy to. Once you are privy to it, the rest of it all makes sense.

This is the reason why the Western world, whose politicians are beholden to the schemes of the great schemers, moved so certainly after the conclusion of World War Two to secure the position of Israel. The relentless pushing of the Holocaust religion ties into this as well – it has come to be considered extremely immoral to oppose a Jewish homeland in the Middle East.

The ceaseless propagandising on behalf of Israel serves two purposes.

First, it flushes out Jews from among Western populations and induces them to emigrate to Israel. Concentrating all of the world’s remaining Jews in one spot is an important precursor to exterminating Judaism – after all, if they were all in Israel it could be done with a handful of nuclear missiles.

Second, it primes the Western World for the massive retaliation against the Muslim World that we are intended to engage in once Israel is destroyed. The Illuminati scheme calls for the West, insane with rage and fear after Israel’s annihilation, to itself annihilate the Muslim world in revenge for their unthinkable crime against Israel. To this end, we are artificially being induced, by ceaseless media bombardment, to pay attention to the impending Middle Eastern cataclysm.

On the surface of it, allowing mass Muslim immigration to the West seems like absolute insanity. It has long been known that those who live among Muslims come to hate them, and for good reason, since Islam is an ideology of hate. Too many Muslims genuinely believe, as Christians once did, that their superstition is destined to rule over the whole world by the Will of God, and that violent acts that hasten this end are justified.

But stoking this hate is part of the plan. The people of the West have to be conditioned to despise Muslims so that we are motivated to provide the righteous flames of revenge to them after they destroy Israel. We become conditioned to despise them as a result of their presence and behaviour in the West. Therefore, opening the borders to them now causes Westerners to become ready to play their role in the third part of this great scheme.

Male infant genital mutilation is another part of it. Abrahamists would have you believe that the practice of male infant genital mutilation is not harmful and does not cause any trauma to the infant boy. To the contrary, it causes a massive amount of trauma, proportionate to having one’s earlobes sliced off, but this is desired and is intentional, because of the psychological malleability it produces.

This trauma makes the victim exceptionally receptive to certain suggestions, in particular suggestions to do violence against others. This is why the vast majority of the world’s terrorists, mass murderers and serial killers are mutilated. Revenge-fuelled outbursts of violence are natural for innocent beings who have been forced to undergo such a severe trauma for no good reason.

The three most notable areas of male infant genital mutilation are the Muslim world, America and Israel. The reasons for this are simple: these are the people who have been selected to play the starring roles in World War Three. Therefore, they have to be mutilated so that they’re submissive and malicious enough to follow the orders to destroy huge numbers of people when they are given them.

How this will come about has long been foreshadowed: Israel has been claiming for over two decades that Iran is close to developing nuclear weapons. Iran might be, Iran might not be, but the point is that it is part of the plan for them to develop nuclear weapons, and it’s part of the plan for them to use those weapons on Israel.

When this happens, the world will be so shocked, horrified and traumatised that we will be in a prime state to accept the introduction of a New World Order that promises to keep humanity permanently free from the great corruptions. This will involve the introduction of a world religion based on the perennial philosophy, and a world political system based on what we have learned scientifically from psychology and evolutionary biology about how the human species actually functions.

When this day comes, borders (iron) politics (silver) and religion (gold) will all be obsolete, because all humans will have been reunited with their birthright to know the truth. This will signify the end of the Kali Yuga and the start of a new Golden Age.

Of course, none of this really is a secret – you can find all these plans on the Internet if you have the patience to collate them. The real secret is whether or not what I’m saying is true. Is it truth, or it is bullshit dreamed up by some schizophrenic cannabis addict larping as a publisher while living at his mother’s house? You don’t know, you can’t know, unless and until you do the research, and in any case there’s nothing you can do about it. So enjoy the ride.

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

How Mass Immigration Leads to The Loss of Freedom

The right to free expression is not a universally held cultural value, and can only be maintained as long as a sufficient proportion of the population support it

Historically speaking, the main reason why people have resisted mass immigration into their territories is because it usually leads to a loss of freedoms, in particular freedom to practice one’s culture. In recent decades, Westerners have been told that mass immigration to the West would not cause them to lose freedoms, but this turned out to be lies. This essay will examine how immigration, especially from undeveloped countries, leads to a loss of freedoms for the host population.

For people to have any freedoms at all they have to value those freedoms highly enough to assert them. If they cannot assert them, the ruling class will take them away. It can be seen in every society that, in order for people to value those freedoms highly enough to assert them in the faces of the ruling class, they have to share them in common, enough so to call it a culture.

Without a shared belief in the value of certain freedoms, they cannot be maintained. If only part of a population believes in a freedom, then the ruling class can ban it and not enough of the population will believe in it to assert it. Therefore, it will be lost. We can see, then, that freedoms are lost as soon as the proportion of the population that supports them falls below a certain level.

For example, naturally speaking, people are free to walk the land. There is no private property in a state of Nature, and originally there were no prohibitions on where one could go. Over the past 5,000 years, as something called civilisation got invented, this freedom was eventually stripped from the people by rulers who commanded men of iron able to use violence to drive undesired people away from certain territories.

The Swedes, possibly on account of the hard-won lessons of solidarity learned by their Viking forebears, were not willing to lose their right to walk the land freely. Thus, they asserted that right in the face of enclosures, and won what they call the allemansrätt (this was known as the Freedom to Roam back when Anglos used to assert this right). This means that Swedish people have the right to walk through property owned by other people as long as they do not come within sight of the main house (and some other restrictions).

Immigration is not likely to threaten allemansrätt anytime soon, but it is threatening (or has already destroyed) other freedoms, all over the West.

New Zealand Federation of Islam Associations president Hazim Arafeh voiced his opposition to a talk by journalist Lauren Southern in Auckland earlier this month, leading to it effectively getting banned by Auckland mayor Phil Goff’s refusal to approve a venue for it. Arafeh, in his attempt to get the talk banned, stated that “I don’t think insulting Muslims comes under free speech, that’s an abuse of freedom of speech.”

As everyone who actually values free speech knows, free speech is precisely what that is. The cultural value of free speech entails that the responsibility is on the listener to not chimp out when they hear something provoking. The reason why this is important is that it makes it possible to talk about things like rational human beings instead of keeping quiet out of fear, because this leads to resentment and then violence.

Satire, windups and pisstaking necessarily come under this umbrella, as do insults and criticisms of governments and religions.

Free speech acts as a safety valve that releases political pressure when the ruling class starts veering off path. An incompetent ruling class will always try to crack down on criticism rather than accept that they have been incompetent, and for this reason free speech must be ardently defended. The alternative is that ruling class corruption and incompetence becomes entrenched.

It is because the Anglosphere values free speech that we have never had a fascist or communist dictatorship come to power in any of our countries. None of Britain, America, Canada, Australia or New Zealand have ever had a totalitarian government, for the reason that our right to free expression enables us to criticise the bastards, and thereby to organise opposition, before they fuck everything up. Thus, no Hitlers, no Stalins, no Pol Pots, no mass starvation of tens of millions.

Arafeh, not being a Kiwi, doesn’t understand any of this. It’s not important to him. He will not defend it.

Islamic culture forces women to cover up because it considers those women responsible for the urges that their appearance might induce in men. The onus of responsibility is not on the Muslims, but on women, who are inferior, to moderate themselves. By the same token, the culture forces people whose speech it disapproves of to keep their mouths shut because it considers those people responsible for the violent urges that their speech might induce in Muslims.

The onus of responsibility is on us Westerners, as inferior, to moderate ourselves. We can see from what happened with Lauren Southern that Muslims are forcing us to shut our mouths in the same way they force their women to cover up – under the implicit threat of violence.

It’s obvious that if we had not allowed any Muslims to immigrate to this country, Arafeh could not have written a letter to Goff “on behalf of 50,000 to 60,000 Muslims in New Zealand”. It’s equally obvious that if we let in another 50,000 to 60,000 Muslims, we will lose even more rights, because we can see this happening in other countries that have made the mistake of opening themselves to mass Muslim immigration.

Multiculturalism necessarily means that the only freedoms that remain are universal values that are supported by all people. What Westerners have failed to understand is that free speech is not a universal value. Most people on this planet are pathetic slave-creatures, not educated citizen-orators that can be expected to assert their rights through reasoned debate.

In short, we’re losing our freedom to speak freely because we’ve let in a lot of people who do not value free speech, and this is just one example. As shown by Europe, if we continue to let these people in, our rights to free expression will be further curtailed, and then the rights of people to walk certain neighbourhoods free of molestation will be curtailed, and then the rights of women to walk in public without covering up will be curtailed.

As long as banks continue to demand mass immigration for the sake of propping up house prices, gutless politicians will continue to placate those making the threats of violence for the sake of appearing to maintain order. We need to take care that our immigration policies don’t end up robbing us of our hard-won rights of free expression.

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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).

National Alt-Centrism

A wide range of different political positions have been tried over the past 4,000 years, each one leading to varying but terrible amounts of human suffering and misery. If it is true that politics is the art of compromise, then all political philosophies are sets of compromises. This essay discusses one such: the philosophy of national alt-centrism.

National alt-centrism is the answer to all problems. In particular, it’s the answer to three massive questions that have divided people (both mentally and physically) since the dawn of civilisation.

The first question of politics is the question of how wide to throw open the circle of solidarity. Keep it too narrow, and you risk your people becoming insular, myopic, small-minded and inbred. Open it too wide, and you no longer have any bonds of solidarity that would cause a person to act bravely on behalf of another one, and you will be conquered.

This question has long been understood by political philosophers, who have had to strike a balance between the xenophobia that leads to a culture collapsing out of insularity, and the xenophilia that leads to a culture collapsing out of no longer possessing common bonds.

The fashion today appears to be in favour of removing borders, but it isn’t plausible that the human species is ready to unify as a single entity. The range of behaviours exhibited by people in various places around the world is so vast, that they cannot all mingle together peacefully any more than chimpanzees could freely wander the main streets of major Western centres.

Disagreements are already so numerous that no one single world authority could possibly hope to mediate them all without unrest. Worse, no one world government could possibly have the trust of the whole world, for it will inevitably be comprised of people who have deep historical antipathy towards other people who they intend to rule. The only possibility would involve the introduction of totalitarianism.

On the other hand, however, it’s obvious that very small units, such as city-states, are not viable (outside extremely unusual circumstances) on account of their inability to project any meaningful force on the world stage, which means that they quickly get overrun by larger neighbours. This suggests that a balance between global and parochial, such as national, is the right size of circle to optimise the benefits of solidarity and co-operation.

The second question is essentially the question between left and right. There are a variety of ways of posing this question and there are a number of ways of summarising what this question all boils down to. It’s apparent that the right is masculine and the left is feminine, but there are a near-infinite number of different ways of interpreting what this means.

In either case, it can be seen that the political solutions offered by either extreme are insufficient, and only cause the political pendulum to swing back equally as far as it is initially pulled. Leftist solutions are short-sighted, naive and reckless, and this inspires right-wing countermovements. Right-wing solutions are cruel, exclusionary and narrow-minded, and this inspires left-wing countermovements.

This swinging back and forth along the left-right paradigm has torn all nations of the West in two. None of them work as true nations any more: they are comprised only of a cadre of politicians and their wealthy backers trying to screw an ever-increasing horde of suckers as hard as possible. No-one has any national solidarity any longer because both sides have imported so many randoms that no-one has anything in common.

The left-right paradigm has to be abolished because it induces people to put their class interests above the national interests and, in so doing, makes it impossible for the people to have any real solidarity. Instead of being members of the nations, people self-segregate into social circles based on ideology. In doing so, they are divided and conquered.

Here it can be seen that a centrist position is the most naturally fitting to those who have already decided to operate on a national level. This avoids at once the cruelty of the right and the stupidity of the left, striking a balance in much the same way that silver is alchemically speaking a balance of iron and clay. This gives us National Centrism.

The third question is whether to go along with the established systems or to overthrow them. Regardless of the precise balances struck on the range of solidarity and the left-right questions, one separate question has to be asked: whether to co-operate with the established systems or to overthrow them if those systems are hopelessly corrupt. This is the alt question.

It’s apparent that the centrist parties have failed to create a worthy compromise between the left and the right. Rather than taking the best from both they have either taken the worst from both (in the form of neoliberalism) or adopted a piss-weak compromise that satisfies no-one except for major moneyed interests (such as most of the centrist parties in Europe). This is a political error akin to the balance fallacy in philosophy.

Alt-centrism is the refusal to fall prey to the balance fallacy. It seeks to harness both the strengths of the right and the strengths of the left. The right may be cruel, but within that cruelty is a healthy self-interest that can induce a people to stand up proud. The left may be stupid, but within that stupidity is an honest and earnest will to make the most out of what life offers.

Alt-centrism is, by contrast, an uncompromising position. The emphasis is not on the insipid compromises that have destroyed public faith in the West but rather on a dynamic fusion of the yin and the yang. This naturally eschews materialism by way of appealing to metaphysical ideals, and therefore leaves room in the national consciousness for the spiritual, which is the major domain in which the current political system has failed.

National alt-centrism is, therefore, a revolutionary nationalist philosophy that seeks to combine the orderliness of the wealthy with the creativity of the poor, for the benefit of both sides as one nation. It solves at once five separate problems: the problem of opening the gates to barbarians, the problem of becoming insular and weak, the problem of hoarding wealth in too few hands, the problem of losing touch with reason, and the problem of how to deal with an incumbent political system that is rotten to the core.

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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).

Writing Narcolepsy

Best known as the condition that causes Grandpa Simpson to fall asleep at a moment’s notice, narcolepsy is an uncommon disorder linked to sleep patterns. This article looks at how to write believable characters with narcolepsy.

Narcolepsy is a decreased ability to regulate sleep-wake cycles. The overwhelming problem with narcolepsy, and its most characteristic feature, is that people with it can feel extremely tired during the day. The most notable symptom is recurring bouts of extreme daytime sleepiness, which can result in falling asleep in unexpected and inappropriate places.

Because being properly awake during the day is virtually a necessity for normal life function, narcolepsy can be a crippling condition for those afflicted. If it’s bad enough, driving a car will be impossible because of the risk of crashing (similar to epileptics). Taking public transport might not be possible either, which means that the life of the a narcoleptic character in your story might have to be a restricted one.

The author should pay close heed to what’s known as the “tetrad of narcolepsy”: cataplexy, sleep paralysis, hypnagogic hallucinations and being extremely tired during the day.

Cataplexy is a strange condition that involves the sudden weakening of large muscle groups. A bout of cataplexy can involve a weakening at the knees, or in the neck and head (similar to nodding off to sleep). This is one symptom that can truly wreck the life of a narcoleptic. It isn’t just that the physical debilitation is a problem, it’s that the narcolepsy sufferer learns to fear the social occasions that pose a risk of provoking one.

Sleep paralysis is the experience, often terrifying, of not being able to move one’s body when awakening or falling asleep. The experience of a character undergoing sleep paralysis might be similar to one undergoing night terrors. They may feel as if they have died.

Hypnagogic hallucinations are felt by narcoleptics when falling asleep. These are intense, vivid and dreamlike experiences that usually manifest as sights and sounds. These experiences can feel much like salvia divinorum experiences in that they are surreal and cause one to feel like one is present in another world. These hypnagogic experiences are sometimes disturbing enough to cause a person to get out of bed again.

The excessive daytime sleepiness is probably the most striking and obvious symptom. This manifests as powerful “sleepiness attacks” that overcome the narcoleptic, no matter how much sleep they have had the previous night. These attacks may be irresistible, so much so that the narcoleptic can literally fall on the ground asleep.

Narcolepsy might be more useful as a plot device than as something to afflict a character with. It could be that someone’s narcolepsy in the past led to a car accident, which then had far-reaching consequences for the protagonist of your story. Or it could be that, as a small minority of narcoleptics are “supertasters” with heightened olfactory awareness, your protagonist has a special use in forensic science or perfumery.

It might even be that a character’s narcolepsy has led to them waking up and rearranging their environment during the night. This could be combined with more interesting sleep disorders, like somnambulism.

Another curious point about narcolepsy is that it’s easy to confuse with an addiction to heroin or some other drugs. After all, it need not be immediately obvious to a close observer if a given person nodding off is doing so because of narcolepsy or heroin, drunkenness or something else. A character with narcolepsy might then feel that they are hard done by on account of being treated like something they’re not.

Unlike most of the other psychiatric conditions in this book, narcolepsy is not caused by early childhood abuse or neglect. So a character with it is unlikely to demonstrate signs of being damaged. Possibly they are an entirely normal person by most apparent measures apart from the narcolepsy.

Many stories about mental illnesses are tragedies because of the exposure to violence, neglect or abuse that caused the trauma underlying the illness. In this sense, a story about narcolepsy is probably different. The trauma might be ongoing, on account of that the coming of narcolepsy can ruin the life of an otherwise entirely normal person who had previously given no indication that they might be mentally unusual.

Alternatively, the narcoleptic could be a good choice of character to place at the centre of a comedy. A problem with suddenly falling asleep all the time could make it very hard to get things done. If a band of characters had to achieve some set goal, and one of their number was a narcoleptic, that character might constantly be letting the others down by falling asleep at inopportune times.

Likewise, a narcoleptic guard, surgeon or helicopter pilot might be considered inherently funny, on account of that their condition makes them exceptionally unsuited for that particular job, in a fish out of water sense. The author will have to take care to find the right balance between comic and ridiculous here.

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This article is an excerpt from Writing With The DSM (Writing With Psychology Book 5), edited by Vince McLeod and due for release by VJM Publishing in the summer of 2018/19.

We’ve Had the Great Financial Depression, Now We Have the Great Spiritual Depression

We’ve got all the money and stuff we ever wanted – but it’s not making us happier

Tyler Durden in Fight Club told Generation X that “Our Great War is a spiritual war.” This is the truth, and we have been too slow to see it. The narrative has changed since our parents’ and grandparents’ time: the major struggle of human life is no longer physical survival, but making sense of our lives.

Durden was speaking directly to Generation X because ours is a different story. The Great Depression that our elders endured, while terrible, was ultimately a financial one, and we were guaranteed to get out of it once the markets reset. What we have to endure is also worthy of the epithet Great Depression, only what we have to endure is spiritual.

This Great Spiritual Depression has been caused by a perfect storm of factors.

The first major factor is the rottenness of what passes for spiritual tradition in our culture. It’s obvious to any outside observer that the Christian rituals are empty and meaningless – this can be determined simply by speaking to the average Christian and hearing his hatred of other religions, of homosexuals, and of drug users. It’s apparent from that that Christians do not have any privileged access to understanding the mind of God.

A person who enters a Christian church to hear a sermon from a learned man is far more likely to hear something political about the need to obstruct progress on gay rights or drug law reform. If that person stays to talk to those who think they understand the nature of God, those people will say that a women’s place is subordination, and that anyone who doesn’t worship the Magic Jew will be condemned to an eternity of hellfire.

If there was ever anything spiritual in the Abrahamic tradition it has rotted away centuries ago.

The second major factor is that all of our cultural and political narratives are entirely materialistic. It’s materialist capitalists versus materialist socialists. Whichever side wins, we get materialism. Neither side has a solution to the problems of human existence that goes beyond accumulating more physical resources or power.

This materialism has arisen as a reaction to the fact that religion, in the guise of Christianity, retarded progress in the West for over 1,000 years. Because of this, the people and societies that developed an interest in discovering the truth naturally came to distrust anyone who spoke about non-materialist concepts. Moreover, most of the advances in alleviating human suffering made in recent centuries have come through materialist sciences such as medicine, engineering, biology, chemistry and physics.

The problem with this materialism is that people have been thinking in these terms so so long that most of us have forgotten that any other terms are possible, or even sometimes necessary. Emotional, intellectual and spiritual paradigms have all been forgotten in favour of who controls the most stuff. Even psychiatrists – supposedly doctors tasked with healing the soul – can only think in terms of chemical imbalances and pharmaceuticals.

As Terence McKenna was fond of saying, “the way out is back”. Westerners have historically shown themselves capable of exceptionally sophisticated metaphysical thought – one only need read Plato for ample proof of this. The solution is the revival of the perennial philosophy and the perennial, universal, cosmic religion, in a form that suits the world of today.

This will have two major benefits.

The first will be the return to each human being of their birthright to be initiated into the spiritual truths. Instead of being brainwashed from birth with some horseshit story about being specially chosen by God, virgin births or last prophets, and how God’s love is conditional upon obeying the moral dictates laid down by the political authorities of the time, people shall be instructed truthfully from the beginning.

This means that something like the Eleusinian Mysteries will have to be reinstated, and the ceremonial mass public consumption of psychedelics encouraged, but in a highly ritualistic and orderly manner. This will mean that the public at large will once again be connected with God, and all will know the truth. This will lead to our spiritual elders transmitting useful information to the youth instead of old Middle-Eastern stories that justify genital mutilation and slavery.

Because the spiritual elders will no longer be lying, there will no longer be cause for the men and women of silver to respond by going in the other direction. Thus, being a freethinker will no longer correlate highly with being a materialist (as it has for the past three or four centuries). People will be free to discuss metaphysical subjects without the assumption that they are dangerous fanatics.

The second major benefit will be to cause the coming of new political ideologies that are not based on materialism. These will transcend the ancient capitalist-communist paradigm. In other words, they will not be grounded in settling arguments about who gets what stuff, and who can extort what labour, taxes and rent out of who. These ideologies will be much better suited to meet the challenges we face because they will reflect reality more accurately and faithfully.

What exact form they do take is not clear, but it is likely that they will be grounded in reducing the amount of suffering in the world rather than the redistribution of resources. This specifically means reducing the suffering of sentient beings, through all of their thwarted desires.

It’s certain that cognitive liberty will play a central role here, as it has been the lack of cognitive liberty that caused this Dark Age in the first place. We can guess from this that the social sharing of consciousness-altering sacraments will flourish – not merely alcohol and cannabis, but psychoactives that are capable of a wide range of desirable effects.

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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).

The Six Stages of Societal Collapse

Coming to a society near you: Brazilianisation

As Plato wrote over 2,300 years ago, societies tend to follow a predictable arc of decline after they are established. After being founded by philosopher-kings, states tend to degenerate as ever-greedier, stupider and baser people come to power. This essay charts the collapse of societies into six stages, each stage represented by a society from the world of 2018 A.D.

These six stages can be chunked into three larger stages when viewed on another level. In the first of these, the people help the Government and the wealthy and are helped in return. In the second two stages, the people are indifferent to the Government and the wealthy, and receive indifference in return. In the latter two stages, the people and the Government and the wealthy actively fight each other.

The initial stage of society can be called the Japan stage. South Korea is also here. In this stage, there are extremely high levels of solidarity. For a member of such a society, the entire nation might feel like one large extended family, where every new person you meet is like a cousin. Here there are no nations-within-nations made up of foreigners.

When a population is at this level, they will not vote for extremist parties, and the average citizen will hold a lot of faith in what they read in the newspapers and in the proclamations of Government. Political discussion is widely conducted without violence. People in these societies tend to walk around with smiles on their faces, unafraid of the future.

Europe was at this level until the turn of the century, when a combination of pressure from business interests looking for cheap labour and Marxist ideologues looking to destroy the nation state for the sake of a global command structure led to mass importation of Africans and Muslims. Many European states did not need minimum wage laws then, because solidarity was so high.

The first stage of collapse can be called the New Zealand stage. At this stage there are so many minorities and competing interests that social cohesion is beginning to falter. Big cities no longer feel like part of the nation but more like a patchwork of racial ghettoes. There is no longer a typical appearance for someone from this society, because in order to have typical anything you have to have common bonds, and those have been lost.

‘Solidarity’ as a concept is starting to be forgotten. People start to forget what it was that led to high levels of solidarity in the first place, and it’s simply assumed that the current levels will continue indefinitely. Europe is now at this stage. Major cities such as Paris and London are now so diverse that there are areas where natives cannot freely walk without being harassed, sometimes violently.

The population in this stage is split between those who benefit from the small amount of corruption and those who do not. Usually this split happens along generational lines, with an elderly group who were raised in good times thinking things are still good, versus a young group who are more aware of the state of decline. When this younger, more cynical group grows up to take power, this usually leads to the next stage of collapse.

The second stage of collapse is the America stage. At this stage, not only are there a lot of minorities but there is a waning sense of everybody being on the same team. People care more about money, and about making money, than about the nation. Actions that benefit the tribe, or the self, at the expense of the nation are taken without a second thought. Nations-within-nations are common, the “average American” merely a good-natured rube to be exploited.

At this stage, it’s possible for large moneyed interests to import millions of cheap labourers and to have the population accept it under the assumption that it’s “good for business”. It’s inevitable that the national myth will get changed at this point, from being a nation tied to an ethnicity to “a nation of immigrants”, or something else that suggests an extreme level of egalitarianism (and even fewer common bonds).

Here, people are aware of the lack of solidarity but feel powerless to do anything about it, because the term ‘solidarity’ has itself taken connotations of Communism and totalitarianism. The seeds for the next stage of collapse are sown when people stop even pretending that they belong to a coherent society, and it starts to become tacitly accepted that it’s every race, ethnicity or tribe for itself.

The third stage of collapse is the Brazil stage. This is where severe racial ghettoisation starts to begin, and solidarity starts breaking down completely, leading to an “urban jungle”. If life started to become cheap in some places in the America stage, by the Brazil stage this is a widespread sentiment. Robbery deaths from people being shot dead over a pair of shoes or a phone become common.

No-one thinks about the nation at this stage of collapse. Most people have degenerated so far that even the most enlightened can only think in terms of tribe. For most people it’s family at the most, and pure self-aggrandisement is standard practice. Greed is now the major motivating principle, with power and status closely following.

At this stage, pretenses to higher values are still made. People in general have long since stopped believing in God, but they still go through the motions; they still have hope. They just don’t have very much hope, because priests and policemen and politicians are happy to demonstrate every day that life has very little value. Many people are seen as superfluous at this stage, fit to be eliminated.

The fourth stage of collapse is the South Africa stage. Racial rhetoric is now openly antagonistic, with themes of revenge frequent. Things have gone well beyond the race-baiting of the America stage – here, politicians openly sing songs about killing members of the opposition. Many people talk openly of civil war, some looking forward to it.

Here there are no pretenses to higher values. It is accepted that God has forsaken the people. An atmosphere of hate pervades everyday relations, although this paradoxically can lead to increased solidarity among members of persecuted or beleaguered groups. Many people at this stage will be stocking up on guns and ammunition in preparation for some climactic final battle.

At this stage there is a pronounced exodus of the most productive and capable groups, who can see the writing on the wall. This immigration pattern – of the productive people leaving while more unproductive people join the society at the bottom – will trigger a positive feedback loop until the society ends up disintegrating entirely.

The final stage of collapse can be called the Haiti stage. At this stage the poor actively band together to destroy the wealthy. Here there is widespread violence, not for resources but simply out of savagery. Revenge or simple bloodlust are the motivating factors here. A society at this stage of collapse can be said to have utterly failed; a state at this level is a “failed state”.

The Haiti stage references the 1804 Haiti massacre, in which a slave revolt led to the slaughter of 5,000 men, women and children. In the total absence of interpersonal solidarity, murder and rape become standard. Any noticeable difference between groups is liable to trigger violence at a moment’s notice. A society that collapses this far will produce horrors that will be remembered for centuries.

This is, after all, the path that South Africa is on, and which Brazil will sooner or later fall into. One could even make the argument that America was on this path, and that collapsing in this manner may be inevitable. However, it might also be possible that collapse can be averted at any stage by a philosophical revolution that introduces a new paradigm and which leads to an increase in solidarity between groups in the society.

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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).

Writing Conduct Disorder

Unlike most of the conditions in this book, Conduct Disorder (CD) is only diagnosed in children and adolescents. As the name implies, people who get diagnosed with it conduct themselves in ways that the clinician considers disorderly, in particular when it comes to respecting the rights of other people. This article looks at how to write believable and interesting characters with the condition.

The most important thing is to distinguish CD from Antisocial Personality Disorder. CD is the developmental precursor to Antisocial Personality Disorder – it can only be diagnosed in those too young to have a diagnosis of Antisocial Personality Disorder (i.e. 18 years of age). It is therefore a developmental condition.

One of the key symptoms of CD is a lower level of fear. This will express itself in a wide variety of ways.

The most notable way that a lower level of fear expresses itself in young people is when it comes to transgressions. A young person has not yet had time to internalise knowledge about the effects that their actions have on other people. They therefore have to learn to be afraid of punishment. This corresponds to Level 1 of Kohlberg’s Scale of Moral Reasoning.

A young person with CD will have a hard time internalising rules about those transgressions, in part because they don’t feel much fear, and so don’t have as much inhibition when primitive impulses towards violence and destruction start playing up on them. Because of this, they regularly violate boundaries relating to other people’s personal space and property.

Another way low levels of fear find expression is in transgressions against one’s own health. Young people already play fast and loose with their health when it comes to having a good time; young people with Conduct Disorder are nihilistically reckless. If the protagonist of your story has Conduct Disorder, chances are that they will be into the booze, weed and pills from their early teenage years.

A character with CD will likely be something of a daredevil. If they are male, they might find themselves drawn to racing motor vehicles or street fighting; if female, to shoplifting and starting trouble between men.

A story with a protagonist who has Conduct Disorder might read like J. D. Salinger’s Catcher in the Rye. Care must be taken here, therefore, not to sound cliched. Anti-hero stories mostly appeal to the same young audience, because they will most readily identify with the spirit of rebellion expressed by such a character. People with Conduct Disorder push the boundaries, for good or ill.

Punk stories, in particular cyberpunk, often feature protagonists who would appear (at least from the authorities’ perspective) to have Conduct Disorder. Young men like John Case of Neuromancer or Jonty Gillespie of The Verity Key are unrepentant criminals, usually because they have to be in order to make a living in the cracks of the edifice of respectable society.

After all, one man’s Conduct Disorder is another man’s righteous rebellion against a tyrannical oppressor. So a character with the condition might be the perfect choice of protagonist if your story involves going up against a large, faceless, totalitarian entity. After all, most of us have a point which, if pushed beyond, we will no longer behave in a co-operative manner.

If a character with CD is pitted against a malicious, evil entity (corporation or government), much of the difficulty in writing your story will come from making that entity unsympathetic enough that the reader readily comes to identify with that character. The more credibly this can be done, the less that character will look like a CD sufferer and more like a righteous hardarse.

Unsurprisingly, Conduct Disorder is highly correlated with all forms of early childhood abuse. A character with the condition might have learned by way of mimicry of their parents that violence and cruelty are perfectly acceptable ways to advance one’s interests, and that fear is for the weak and an invitation to be destroyed.

So if you are writing a character with CD they might not necessarily be a cool, daring and adventurous antihero. Realistically they are more likely to be somewhat brutal. If your protagonist encounters such a character, they might find them intimidating – the class bully, or local street thug.

If your protagonist encounters a character with CD, they could respond in a wide variety of ways, depending on how they themselves are (and their decision will be very revealing to the reader). They might consider that character a cool rebel to be befriended, they might consider them a danger to be avoided, or they might consider them a little brat to be corrected.

Conduct Disorder often occurs at the same time as Attention Deficit Disorder. It’s likely, therefore, that any character with it will have extreme difficulty at school, at work, or with either friends of family. Their life will probably be very chaotic, and will considerable Police or social worker involvement.

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This article is an excerpt from Writing With The DSM (Writing With Psychology Book 5), edited by Vince McLeod and due for release by VJM Publishing in the summer of 2018/19.

Writing Avoidant Personality Disorder

Avoidant Personality Disorder (AVPD) is characterised by extreme action taken to avoid certain feared stimuli, usually social. Social anxiety, feelings of unworthiness, timidity and sensitivity lead to a pattern of avoiding situations that involve interacting or socialising with others. This article looks at how to write engaging and realistic characters with the condition.

AVPD is a Cluster C personality disorder, which means that it’s primarily an anxious condition. The essential characteristic of it is an inability to form social bonds brought about by an extreme desire to avoid particular feared stimuli. For example, people with AVPD tend to be very sensitive to social rejection or humiliation.

It is believed to be caused by abusive or neglectful parenting patterns. In particular, rejection by one or both parents is thought to correlate highly with the condition. It can be observed in other mammals that rejection by one or both parents sharply reduces the ensuing life expectancy for that creature. No doubt the trauma from such treatment makes an impact on the behaviour of human survivors.

If your protagonist has AVDP, it might be that they experience loss and social rejection so strongly that they are simply devastated by it. They might have an internal monologue that heavily plays on fears of social encounters going wrong. A story featuring them might read very strangely as it involved a number of events that ended up not happening or not being attended by the protagonist, who felt too anxious to participate.

This can easily lead to a darker, resentful pattern of behaviour, especially if a protagonist with AVDP comes to feel a malicious desire for revenge as a consequence of their rejection. Social rejection need not lead to learned helplessness and submission in every case – it can lead to violent reprisals, especially if the rejected person feels that they have been treated unjustly.

Someone with AVDP might make a convincing villain if the author can convincingly portray a character who has become nasty as a result of their pride. It might be that the villain received some mild slight or insult and their massive ego was punctured, leading to narcissistic rage. They could be the sort of person who never forgives an insult, leading to complicated revenge schemes.

To many outside observers, AVPD looks very similar to just having low self-esteem. People with the condition tend to believe that their social presence is unwanted, and that they are unworthy of the time and attention that they are given in their social relationships. In cases of parental rejection it’s obvious how such thinking might come about, but it can be caused by other things, such as a generalised perception of social rejection.

In the mind of a character with AVPD, the everyday experience might be one plagued by self-doubt and feelings of unworthiness, in much the same way that it can be for a depressed person. Indeed, one particular strain of AVPD has a number of depressive features, in particular the casting away of, and refusing to deal with, certain traumatic memories.

A protagonist with the condition is likely to consider themselves socially inept. There might be a lot of blame directed at the self in their internal monologue. It’s possible that there is a personal quality of their own that they fixate on as an explanation for their lack of social success. As mentioned above, this can easily become projected outwards onto society.

People with AVPD can be difficult socially because they can be very needy and very resentful. There is a particular strain of the condition that is hypersensitive in a way that is not dissimilar to those with Narcissistic Personality Disorder. This type can become easily wounded by jokes or banter, to the extent that others might call them “precious”.

Feedback loops are an unfortunate common effect of this condition. Anxiety about being socially rejected often leads to a range of behaviours that themselves increase the likelihood of social rejection. Anxious eye contact often appears shifty to other people, who then come to distrust the person with AVPD. Because these people trust the person with AVPD less, they speak to them in a less friendly manner, which validates the initial feelings of anxiety and strengthens the avoidant behaviours.

A protagonist with AVPD might find their everyday experience tormenting, because people with the condition have a normal need for social interaction and intimacy – they just fear it. Because of this fear, and sometimes because of resentments, a protagonist with the condition might find their everyday experience tormenting. It might be a relentless march of anxiety, blame, missed opportunities, guilt and rejection.

AVPD sounds, and is, similar to Schizoid Personality Disorder, but there are crucial differences. For one, a character with AVPD will like be more anxious than a schizoid. For another thing, schizoids don’t generally care about other people, whereas people with AVPD will still desire positive social contact.

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This article is an excerpt from Writing With The DSM (Writing With Psychology Book 5), edited by Vince McLeod and due for release by VJM Publishing in the summer of 2018/19.

Why Neoliberals Love Mass Immigration

Mass immigration is often supported by the left, but it happens to also achieve a number of major right-wing goals

Neoliberalism is a right-wing movement in the sense that the ultimate aim of it is to take power away from the poor and give it to the rich. However, it is not a conservative movement, because neoliberals don’t care at all about the disruption that their policies have on people’s lives. So some of their positions are hard to understand at first. This essay seeks to explain why neoliberals love mass immigration so much.

Classical conservatism recognises that the wealthy already have the power, and so the wealthy try to keep things the same to preserve their good position. Change is therefore considered bad. Where this differs from neoliberalism is that the neoliberal tries to entrench the already strong position of the wealthy by further weakening the position of the poor. Accordingly, changes to the social structure are permissible if they make the rich richer and the poor poorer.

The basics of labour solidarity work like this. The rate of pay is a function of the supply and demand of labour. As long as labour is not available below a certain level of pay, then the rate of pay must rise above this to meet a higher equilibrium. So if all the workers in a certain area or industry get together and agree to not work for less than, say, $15/hour, this constricts the supply of cheap labour, which presses the price of labour upward.

To counter this, employers like to import cheap labour from outside of the area. The most infamous example of this is the trans-Atlantic slave trade, but the importation of labour doesn’t have to be involuntary. To the contrary – there is a virtually infinite supply of cheap labour in the world that can willingly be brought in to work for less, because there are always impoverished shitholes with high birth rates that people want to escape from in exchange for the McDonalds lifestyle.

Seen in union-busting terms, immigrants who are brought into the country by capitalist interests to work for less money than the locals are effectively scab labour. After all, there’s no real difference between scab labour that breaks a picket line and someone willing to immigrate to another country to do work at a wage lower than the locals would accept: both push wages down.

Not only does this outside labour have the effect of lowering wages through the scab effect, but it also makes future labour organisation more difficult. It’s much harder to conduct the conversations necessary to start a union when the workplace has no common language, and no-one is going to start a union anyway if their work visa is dependent on pleasing their employer.

It can be seen, then, that liberalising immigration through globalising the workforce has the immediate effect of not only driving wages down by increasing the supply of labour, but it also makes it harder to agitate for a higher wage, a double effect.

In other words, mass immigration is simply another example of the same union-busting behaviour that the ruling class has always used. The only difference is that it destroys the bonds of solidarity on the national level, instead of only destroying them in a certain area or industry. With a menagerie of different languages and cultures in the same area, the solidarity necessary to resist the divide and conquer attempts of the ruling class cannot be achieved. If that area is the whole nation so much the better.

Regular conservatives are a bit leery about destroying the working class in quite so brazen and irreparable a manner. The fear seems to be that they might rise up in anger and riot. Neoliberals have to be understood as significantly different to regular conservatives in this manner. They’re not at all shy about rubbing the faces of the Western working class in dogshit, knowing that their complete media domination makes the threat of retaliation essentially nil.

The real beauty of the mass immigration issue, from the neoliberal perspective, is that they can destroy the Western working class in this manner with the kindest of rhetoric. Mass immigration is presented by the mainstream media – almost completely owned by banks – as a compassionate solution to foreign poverty, only opposed by racists, bigots and rednecks.

This means that the already disadvantaged classes tear themselves in half as the globalists feel solidarity with the immigrants and refugees and the nationalists with the indigenous people. The neoliberals laugh all the way to the bank.

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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).

Can North Korea Teach the West How to Have A Humane Cannabis Policy?

Our media has been giving us the Two Minute Hate about North Korea for over two decades. Anyone who has read 1984 knows that most of the reason for this is to distract from the crimes of our own politicians and industrial leaders. One of these crimes is the War on Cannabis: Western Governments could learn from the North Koreans how to have a humane, honest and fair cannabis policy.

For the past 40-50 years, Western Governments have conducted a War on Drugs against their own people, without the consent of those people. Trillions have been spent during these decades to persecute tens of millions of Western citizens, many of whom had not caused any harm to anyone. This mass human rights abuse – because that’s what it is – continues to this day, despite small wins for the people in some areas.

This War on Drugs has been justified with a rhetoric so clumsy and corrupt that even a 1930s-era propagandist would be embarrassed by the lack of subtlety. From the infamous “Reefer makes darkies think they’re as good as white men” to “Cannabis use causes psychosis” to today’s horseshit stories about how buying cannabis is supporting Mexican narcoterrorism, no more hamfisted effort has ever been made to sell anything.

For roughly half a century, Western families have been ripped apart from having one of their family members sent to prison for a cannabis offence. Tens of millions have been forced into a traumatic encounter with the Police and justice or prison systems, treated as criminals when most were mentally ill and needed help. In America in 2016, there were 574,641 people charged with the crime of simple cannabis possession.

One would expect then, that the punishment for cultivating cannabis in a place as fundamentally evil as North Korea would be horrifically draconian and senseless. If it’s up to seven years imprisonment in New Zealand it must surely be life in prison or even execution there.

To the contrary – far from scheduling cannabis as belonging to the most dangerous category of addictive drugs with no medicinal value as America does, North Korea doesn’t even consider cannabis a drug. Not only are people free to cultivate it without sanction, but it grows freely by the roadside in many places, being a weed and not being subject to eradication programs. North Koreans are free to harvest and smoke it every single day – and they do.

Many would personally be happy to trade all the supposed Western freedoms to drink booze, watch television and chase loose women for the freedom to smoke cannabis, have quality conversations with intelligent people and at the end of the night still be capable of maintaining an erection. So one has to ask: who’s actually better off?

The thawing of relations between the West and North Korea might have implications for cannabis policy in the West. Those Westerners who are still labouring under primitive superstitions such as “cannabis causes brain damage and therefore people should go to prison for it” might learn something from the more enlightened approach taken by the North Korean Government.

Perhaps North Korea could send advisors to the West to educate our politicians about how large industries conspired to make cannabis illegal for the sake of wiping out a competitor, and that keeping it prohibited is actually an immoral thing to do. These North Koreans could also be tasked with going through our Police and justice system employees to root out the sadists who believed that imprisoning someone was ever a fair or reasonable response to drug possession, because they are morally defective and cannot be trusted to serve the public.

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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).