Writing Attention Deficit Hyperactivity Disorder

Attention Deficit Hyperactivity Disorder (ADHD) is characterised by problems paying attention, hence “attention deficit”. For whatever reasons, people with ADHD tend to flit like butterflies from one focus of obsession to the next, usually fidgeting the whole time. It might not be one of the most severe mental illnesses, but it’s still capable of severely degrading a person’s quality of life.

People with ADHD often do things without remembering. The cliche is of a person with ADHD hearing their phone ring from the fridge, where they mistakenly put it because they thought it was a carton of milk or similar. This is common because attention has to be paid to something before it can be remembered, and a person with ADHD might have been paying attention to the thoughts in their head instead of the phone in their hands.

Also common for people with ADHD is struggling to complete tasks owing to having difficulty sustaining attention. They might start to complete a task, only to get distracted by something they noticed, and then to get sidetracked from that by a particularly unusual thought (the potential comedy value of such a thing should not be overlooked!).

The experience of having ADHD is, much like many other conditions, one of having too much chaos in one’s life. A character who has it will tend to be very disorganised, for the reason that paying attention to a task long enough to get it done is difficult (and rare).

Writing about this from a first-person perspective will be exhausting. Not only will it be hard to sustain for long, but it will seldom be necessary, for the reader should get the idea very quickly. For this reason, it’s hard to write from a stream of consciousness perspective here. Subtlety will have to be employed to describe an environment that reflects the impact of a person with ADHD.

As with many mental disorders, it’s easy to confuse ADHD with other conditions on account of apparently shared symptoms. A character with ADHD might appear psychotic to another because of a rambling conversational style that leaps from subject to subject. They might also seem dull-witted to someone who’s trying to teach them something that isn’t very interesting.

It’s also distressing to have ADHD (in most cases), and so many symptoms of it are those that are common to other mental disorders and which are ultimately stress-based: insomnia, anxiety, irritability, nausea, low self-esteem etc.

A lot of ADHD-induced behaviour can be mistaken for being on drugs. A lack of apparent ability to pay attention might be explained by another character as drug influence that is forcing the character with ADHD to pay attention to their inner world. The stereotypical caffeine high of jittery behaviour and staccato speech can also be hard to distinguish from a bout of attention deficit. It doesn’t help that use of drugs is common among people with ADHD.

For a variety of reasons, the personal experience of ADHD is frequently one of frustration. The condition itself is frustrating, because it’s hard to get things done and so chores and errands tend to build up and become stressful, but also the world, and its responses to ADHD, are frustrating – and often cruel.

Part of the story of a character with ADHD, then, might be about their experience as an outsider, for two major reasons.

The first is rejection by their peers. People with ADHD, especially as children, tend to behave in ways that lead to low social status. They are often not fun to be around because the fast talking and constant fidgeting puts others on edge. Worse, their attentional deficits can lead to a failure to process speech and body language cues as efficiently as someone without ADHD, degrading the social value of communicating with them.

Someone with ADHD might have trouble finding a friend who has the patience to listen to their machine-gun conversational style. On the other hand, if they do, it is more likely to be a genuine friend. There’s a good chance that the friends of people with ADHD have bonded with them by way of a shared experience of being an outsider.

The second is rejection by society. Society expects its charges to conform to a certain pattern: a pattern of passive, obedient consumerism. A character with ADHD might have trouble fitting into this pattern, because they find it boring as all hell (for good reason). Modern life is experienced by many as a cage, and few people feel this more keenly than those with ADHD.

This can lead to a kind of outsiderhood that brings with it bitterness, but it can also lead to characters who live highly unconventional lives owing to being unable to fit in with the demands placed on them by the standard work place. A character with ADHD could easily be a hero (or anti-hero) who rejected the excessive sobriety and mindless strictures of society in favour of a psychonautic life of consciousness exploration.

It’s easy for a person with an ADHD diagnosis to believe that the problem isn’t with them but rather with the world. After all, the demands of modern schooling are extremely unnatural if one considers that the human child has evolved to suit an environment that contains infinitely more novelty than a school classroom.

Indeed, there is some debate over whether ADHD is a mental disorder at all, or if it’s just a label given to those who have a high desire for stimulation and novelty. The biological past was a far more dangerous, violent, unpredictable – and therefore, exciting – place than the modern classroom or workplace, and it’s not realistic to expect all people to be easily able to make the transition.

It might be that your character is capable of distinguishing themselves from the majority of people with their condition by overcoming it and mastering an area of particular interest. People with ADHD sometimes are better at paying attention than the average person, as long as the subject matter appeals enough.

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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.

The Ultimate Evil Is To Continue To Exist

To live is to destroy

You! You are an aggressor! There is no way that you can exist on this planet otherwise. All of us have to carve a niche out of Nature, with violence or treachery, for there is simply no other way to survive. So malicious are you that you commit the ultimate evil – to continue to exist!

Every living creature has a need to metabolise in order to stay warm. This metabolisation requires energy, which means food, which means a need to eat, which means a need to kill. In order to live, you have to kill!

Every bit of food you have ever eaten was a living being that had to be killed so that you could eat it! What right do you have to assert the primacy of your own existence over that of another being, over a fellow creation of God? The morally correct thing to do, in order to avoid bringing suffering into the world, is to lie down and starve to death!

Worse, as a mostly hairless ape, you also have a need for shelter – and there’s no other way to build a house than by carving a space out of Nature for yourself. This means destroying the habitats of other creatures.

150 square metres of floor space means 150 square metres of land on which no forests can grow, and through which no streams can run. It’s 150 square metres worth of trees that had to be chopped down, with all the bird and insect life supported by it destroyed.

Neither can you escape your own energy needs. Driving a car around consumes oil – a finite energy source, and one that has to be extracted at the price of more environmental damage. Reading this website requires electricity, which requires energy. All the goods in your house were shipped to you by transportation methods that required energy.

Collectively, these demands meant even more coal mines put down, even more oil wells sunk, even more valleys wiped out by hydroelectric dams. To use energy is to render parts of the Earth to chaos!

There’s nothing you can do about any of these things! To continue to exist is to destroy – for only through destruction can one continue to exist!

To reproduce causes even more damage. The facts are stark: the single most ecologically destructive move a person can make is to bring another human being into the world – a human who will have to eat, to shelter themselves and to use energy, and at ever-increasing appetites!

Worst of all, merely to keep existing means you run the risk of bringing more conscious life into the world to suffer. Even if you don’t intend to breed, you might meet a certain person who causes a massive dump of some hormone to be released by your brain and then you fall in love and nek minnit you have eight children, all of whom must find their own way to come to terms with the fact that they are mortal creatures in a world of ceaseless slaughter!

If you should stop existing, on the other hand, not only does it become impossible to bring more conscious suffering into the world in the form of human offspring, but one also vacates a niche within the biosphere that can (and will) be occupied by gentler, kinder forms of life.

Think of the biomass of the worms that would eat your corpse!

You should be killed!

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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 the Depressive

All of us know what it feels like to be sad, but few truly appreciate how it is to be clinically depressed. There’s something about wandering ghost-like through an ashen world of dead feelings that is a challenge to express to those who are full of healthy, natural vigour. This article shares some tips for writing realistic characters who suffer from depression.

Depression (in the sense of a mental illness) is otherwise known as major depressive disorder. To be diagnosed with it, a patient has to meet certain criteria. 21% of the French population have been diagnosed with the condition at some point in their lives, which speaks to its prevalence in the modern world.

There are two obvious approaches here.

The first is to use thoughts. Conveying the innermost thoughts of a character is, in many ways, the ultimate power of the literary medium.

The kind of thoughts that go through the mind of a depressed person tend to be anxiety, sadness and fear. Life not only seems to have no meaning, but seems completely hollow and empty. Even thirty seconds is a sufficiently long time in which to experience some genuine psychological torment, and it seems all-pervasive and never ending.

It’s important to distinguish depression from sadness. Depression is a mental illness, and as such it causes irrational thinking. A bereaved person can tell you that they expect to feel happy again at some point in the future once the shock has worn off; no such expectation exists for the depressive. It seems like it’s going to last forever.

Of those people who have never been depressed, few understand the ways that guilt can eat away at the minds of someone who is. Depression is not like a physical ailment in the sense that one can easily justify taking time off from regular duties to recover. It’s rare that a depressed person has the ability to think clearly enough about their condition to realise that they need a break.

It’s far more common for a depression sufferer to end up consumed by guilt in their every waking moment, thinking about the things they should be doing in the time they are convalescing, and how they are letting people down by being weak. This reveals one of the worst things about depression: the way in which it feels like one is persecuting oneself.

The second obvious approach is to use the reactions of other characters to the depressed one. All mental illnesses have a marked social impact, and depression is no exception.

Depression is a sinister, insidious illness. In many cases, a person with it will not realise that they have it. The protagonist of your story might end up arguing and fighting with people all day because of sourness or irritability caused by the condition, all the while assuming that the fractiousness that caused it was natural and normal.

Some well-meaning friend might tell them that they have depression only to be told to piss off. To a depressed person, a friendly suggestion to “Cheer up” might well be taken as an insult. Constant irritability is as much a part of depression as sadness is, and a story might be best able to evoke this through the social side.

In other cases a person can’t avoid realising they have depression, because other people will continually remind them of that fact. The protagonist of your story might be smarting from constantly being called a “miserable prick”, and this might make them even more depressed. It might cause them to withdraw and plot revenge (or even to seek help – who knows?).

The fear of the loss of social bonds can be evoked here. This is a very powerful, primal instinct that almost everyone can relate to. People don’t enjoy interacting with depressed people, and after a while the rejection may lead to the depressed person deciding that those others would be better off without them.

Note that stories featuring depressed characters don’t need to themselves be depressing. In a way, every story about a depressive is a happy one, because any depressive who is still alive must have been able to find some reason to keep going.

This might be the most interesting part of the entire character. After all, it’s objectively not clear why any of us should keep living, given the uncertain prospects for any happiness in front of us. A depressed person might exhibit a stronger will to live or a more beautiful nature than any other person who did not need to struggle through the condition.

Despite this, the reality of the depression experience is that it is one of the most terrifying and deadly of all illnesses, mental or otherwise. The temptation to take the ultimate step to end the suffering is always present, which makes the experience worse than a horror story in several regards.

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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 2017/18.

How To Fix All of Cricket’s Problems At Once: Introducing the T0 (T-Zero) Format

Taking thirty overs out of the middle of ODIs has been such a success, we need to consider removing a further twenty

T20s were invented to fill a specific niche in the cricket market. It was believed by some great, visionary minds that cricket fans were turning away from ODIs because of the “boring” middle overs between ten and 40. Apparently these 30 overs had too many balls that resulted in neither a wicket nor a boundary, causing viewers to switch off from a lack of action. This essay proposes that we reduce limited overs cricket by a further 20 overs.

There have been experiments with reducing cricket matches to less than 20 overs, such as the recent T10 tournament in Sharjah. Some brave souls have talked about T5 cricket, but what is being proposed here is the advent of zero-over cricket, hereby dubbed the T0 (pronounced “tee-zero”) format. It’s technically a form of limited-overs cricket in the sense that overs are, indeed, acutely limited.

Many people say that Tests are boring because the result is often a foregone conclusion. Over five days, it’s as likely as anything ever is in sport that the most skilled side wins. This contrasts sharply with soccer, and with T20 cricket, because these sports have a much greater luck component. This luck component means that weaker teams can upset stronger ones more often, making for a much more engaging spectacle.

Why not maximise the thrill of potential upsets by deciding the match at the coin toss?

Purists will likely dismiss the idea at this stage, pointing out that reducing the contest to zero overs also reduces the batting, bowling and fielding components of the game. While this is a fair criticism, it needs to be balanced against the fact that the boring aspects of the game would also be reduced. T0 cricket completely does away with the notion that the players are just going through the motions; every moment of every game would be crucial to the outcome.

In all, there are at least three major reasons to support the expansion of T0 cricket. Each of these reasons solves a major problem with the current state of the longer formats of world cricket.

One of the foremost is that it would enable cricket to be expanded into markets where people have not been able to play because of the expense. Cricket is a fairly expensive sport to play, especially when compared to rugby or soccer, and this puts an upper limit on its market appeal to the poorer demographics of the world. Many interested people just don’t have the spare cash for several bats, balls, a set of pads, box, helmet, thighguard etc.

In T0 cricket teams don’t need anywhere near as much equipment as they need in the longer formats – for some players a uniform would suffice. Moreover, maintenance of that equipment is also reduced to a minimum on account of being used less often than in the longer formats of the game. Limiting the equipment factor will also have the effect of reducing gear envy among teammates.

The effect on wear and tear on the players’ bodies is another problem solved by T0 cricket. England head coach Trevor Bayliss was in the news recently for saying that T20 internationals should be dropped from the schedule to help with player burnout. Bayliss contends that the cricket schedule is so jam-packed nowadays there is no time for players to rest.

T0 cricket takes away the physical exhaustion factor. By minimising the incidence rate of high-risk physical exertions, T0 cricket also minimises the chances of injury or burnout. Also, with awareness growing about the long-term dangers of concussions, mothers of young keen-on-cricket children will be relieved to hear that T0 cricket offers very little risk of players getting hit in the head by a hard, rapidly moving ball. The biggest risk is getting a coin in the eye.

Modern life has a peculiar obsession with equalising conduct between the sexes, and T0 cricket can proudly claim to have solved the gender problem. At the moment, men and women can’t really play cricket together because of the fact that men are much taller and stronger, which provides immense advantages when it comes to bowling a ball fast or swinging a bat hard. The differences are so vast that leagues currently have to be separated by gender.

Many would argue that these gender differences, like the personal differences in height and muscle mass, make the game of cricket inherently unfair. Instead of everyone having a reasonable expectation of being able to pull off a win, the longer forms of cricket reduce batting to a mere contest of strength, timing and hand-eye co-ordination, and bowling to a simple process of repeating a single action with maximum shoulder leverage.

T0 cricket would provide a truly level playing field, as all players would be limited to their own ability to pick which side the coin was going to land on – a tricky skill to master even for the most dedicated or gifted athlete.

In summary, there are a number of reasons to think that this revolutionary proposal could rejuvenate the public’s appreciation for the sport. T0 cricket offers the perfect solution for busy people in our modern world who don’t have copious amounts of time to set aside to watch a match, and is surely the future of our beloved game.

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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 Left Are the New Christians – For Better or Worse

The essence of Jesus Christ, as he appears to the modern Left, can be summed up in the word ‘nice’

In the West, most of us associate Christianity with the political right. It’s the right – especially in America – that makes the most overt appeals to the Bible and to Jesus. But if one looks past these appeals to the Christian religion, it seems that the political left is more interested in virtue signalling in general. Have they become the new Christians?

People profess Christian beliefs in order to virtue signal. The idea is that Jesus Christ was the perfect man and without blame, and therefore the more Christ-like a person appears to be the more perfect they are.

The problem with this mentality is that a people’s perception of what Jesus was like – and therefore, their conception of what entails moral perfection – is an artifact of the time and place they live in. Even worse, the popular perception of what Jesus was like is usually fabricated wholesale to suit the needs of the ruling classes.

It has now become fashionable to associate Jesus with socialism. Pope Francis, when not covering up for the numerous child abusers within his institution, makes a concerted effort to link his church with progressive attitudes to refugees, homosexuals and climate change. These are all trendy, left-wing issues that promote globalist solutions – which is what Francis really wants.

The idea is to recast Jesus as the “Lord of Nice,” and since it would be really nice to open your borders to anyone who wanted to wander in and claim welfare for the next 50 years, it’s presumed to be the sort of thing Jesus would have done. Jesus wouldn’t let refugees into his actual home, of course, or even his neighbourhood, because of the imperative to keep house prices up, and he definitely wouldn’t have opened the doors of his church to them, but he surely would have at least dumped them in poor neighbourhoods and offered to pay some tax to go towards their upkeep.

When Jesus was cast as the Lord of morally upstanding and wholesome, then it was the right wing that virtue signalled about how much they were like this. Now, the Baby Boomers that comprise the right don’t care about anything other than money, and Generation X don’t even care about that, so it’s left to the Millennials to virtue signal about how much they are like Christ.

In much the same way that the Biblical Christ taught people to give up concerns for pleasure in this material life, so does 21st-Century Jesus teach that we give up concern for maintaining basic law and order in our societies and protecting our women from rape and our vulnerable youth from physical abuse.

These are mere physical, material concerns, and will naturally dissipate. So it doesn’t matter if Muslims and Africans flood into the country in their millions and rape and destroy everything in sight – the fools simply don’t understand that the real pleasures are in the afterlife!

Of course, this is the reason why the Romans threw Christians to the lions in the Colosseum – the presence of any Abrahamic cult will inevitably cause the society that hosts it to rot from within unless action is taken. The left do not realise that they are controlled by whoever controls their perception of what Jesus Christ was like – and these people tend to be the major moneyed interests who control the mass media.

In other words, their sworn enemies.

The purity spiral of the neo-Christian Left has led to them breathlessly supporting the importation of rapists and religious fanatics into the West, in the hope that this masochistic niceness will be seen and appreciated as Christ-like and rewarded. In this sense, they are much like the original Christians who were too concerned with moral posturing to do anything about the hordes of Germanic invaders that ended up destroying the Roman Empire.

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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 Western Centre-Left Have Now Fully Betrayed the Working Class

The Marxists have made it clear: white people are the enemy, even if they’re working-class

Imagine being a working-class Englishman of a line of working-class Englishmen, knowing that it was your hands and the hands of your ancestors that built this country, and then being charged £10 more to enter a Labour Party gathering because you were white. No-one in that situation could help but to feel insulted, if not completely betrayed, by the Labour Party in that situation. After all, it’s supposed to represent the labouring class!

Western political parties that used to represent the working class have now been completely taken over by middle-class Marxists who despise the workers. This was never more evident than this week, when the British Labour Party made the decision to charge white people £10 more to attend a Jeremy Corbyn rally compared to non-whites.

The sense of betrayal among the white working class is total. Imagine knowing that one of the millions of wealthy black or Asian people out there are privileged to pay a lower price for the same service than you, even though they have more money, just because the social democrats have abandoned you.

Unfortunately for those in the working class, the young middle-class Marxists who run most of the centre-left parties of the West have declared them the enemy. The white man is the enemy, and white skin is the enemy uniform. It doesn’t matter if you are poor, if you are descended from poor people, or if your white ancestors have been exploited their whole lives going all the way back to medieval times. Possession of white skin is sufficient for guilt.

This is not a phenomenon confined to Britain. The DACA shutdown in America represents a similar betrayal of the native working class by the major centre-left party. Here, the Marxists are willing to go as far as shutting the Government down (meaning that many poor Americans are forced to miss out on services) for the sake of protecting illegal immigrants. It’s hard to imagine such a thing being possible at an earlier time in history.

Even in New Zealand, the Sixth Labour Govt. went back on its promise to legalise medicinal cannabis, instead using its sparse political capital to agitate for the importation of “refugees” from Manus Island. It doesn’t matter that the working class has been crying out for a recreational alternative to tobacco and alcohol for decades – the blood debt of white people necessitates that they go to the back of the queue.

Western centre-left parties have started to put people from foreign cultures ahead of the people from the cultures that they originally represented. This is an incredible development if one considers that it was the white working class that founded and built all of the Western centre-left parties. These movements have now been totally co-opted.

There is historical precedent for this sort of thing, and it’s not promising: the rise of Adolf Hitler was mostly fuelled by playing on the discontent of the German working class, who felt themselves abandoned and humiliated by the Weimar Republic and by the Marxists responsible for the German Revolution of 1918-19, a majority of whom were Jews.

In the Internet age, we don’t need a megalomaniacal genius totalitarian dictator to arise for problems to hit the streets. All that’s necessary is an economic downturn of sufficient magnitude – and the mainstream media was warning just this week that the extra time bought by quantitative easing is just about to run out, with the fundamentals looking even worse than before the Global Financial Crisis.

A sharp downturn in economic fortunes could see the European perception of their Muslim and African populations to shift from disadvantaged to burdensome to parasitic, and then the world will be in a state of extreme danger.

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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).

Sweden Met With Catastrophe Because of Arrogance

I arrived in Sweden for the first time in December of 2001. Within weeks, before I even had the chance to adjust my sleep schedule to the 11-hour time difference, the country was rocked by the murder of Fadime Sahindal. I didn’t understand it at the time, but this incident – and Swedes’ reaction to it – could explain the disaster that has now befallen the nation a generation later.

Sahindal was a Turkish refugee, and had moved to Sweden with her family at the age of seven. She was evidently a high-spirited woman because she refused to accede to her father’s demands that she abstain from dating any Swedish men. This refusal, to to horrified astonishment of the Swedish population, was enough to provoke her own father into shooting her in the head to absolve the perceived shame Fadime had brought upon the family – a so called honour killing.

I had never, ever heard of such a thing as an honour killing in New Zealand, because our Muslim population is too low. So I had to look to Swedish people, as fellow Westerners, to suggest a reasonable reaction. The reaction to this was, at first, utter shock, mostly because murders were shocking enough by themselves in the Sweden of 2002, and to my surprise people got over it very quickly, appearing to reason that the problem would be sorted out soon enough.

But on the fringes on Swedish society, a plaintive voice sounded in the dark forests. It said, calmly and logically, that if women are being murdered for going out with young Swedish men, then the nation’s efforts to integrate these people – now arriving in their tens of thousands – were going to be extremely difficult. If the immigrants hate us so badly that they’d rather kill their own children than have them go out with ours, how will they ever have the will to integrate?

Many Swedish people appeared to have followed that line of reasoning to the obvious, and unremarkable conclusion that if they hate us that badly then we ought not to let them into the country, at least not in any large number. These people had learned, however, that they could not articulate these thoughts without being socially executed, because the consensus was that Sweden would do an excellent job of integrating these immigrants, and anyone going against this consensus was ostracised without mercy.

The intellectual class of Sweden appeared to be obsessed with becoming an “ideologiskt stormakt” (ideological superpower). The reasoning was that Sweden was too small to be a superpower in any military or economic sense, so she could only find satisfaction for her ambitions to be recognised as the best in the world through ideology. She would have to set some kind of Christ-like moral example for the world to follow.

Swedes strongly disagreed with me when I claimed that this desire, borne of a self-righteous and narcissistic need to be recognised as the best in the world at everything, was likely to backfire. Sweden had proven itself the best in world at solving any and all social issues – this was the constant refrain that I could not escape during my time here. Vi är stolt men inte nojd – we are proud but not satisfied – was the campaign slogan.

Therefore, Sweden would inevitably prove itself better than every other country in the world at solving the issue of how to integrate masses of angry, psychologically crippled men of fighting age from cultures rotten with hatred for outsiders. I realised this from talking to a Swedish friend of mine who was a member of the ruling Social Democrat party.

I tried to explain the mathematics of open borders to him. I used the metaphor of two bank accounts, one containing $100 and growing at 5% interest, the other containing $1,000 and growing at 2% interest. No matter how small the initial principal in the first bank account, as long as it grew at a higher percentage it would eventually become the larger of the two.

Therefore, I explained, if you allow mass and unending chain migration from a foreign population into your country, and those foreigners breed at higher rates than you, those foreigners will eventually outnumber you in your own country. Then you are forced to either get rid of democracy or be ruled by them.

He shrugged his shoulders. It was evidently not considered a big deal. “Dom försvenskar sig” (they will become/make themselves Swedish) was heard everywhere. The underlying belief appeared to be that, out of sheer gratitude, the refugees would cast aside all of their previous culture and immediately adopt Swedish norms, having finally come to the conclusion (self-evident to Swedes) that Swedish culture is the best in the world.

None of this is to disparage Swedish culture – to the contrary. Aside from the problems mentioned in this essay, I was deeply impressed with the national character of the Swedish people. In all regards I found them exceptionally competent, thoughtful, industrious, honest, organised and compassionate. They had clearly succeeded in building a society with very few problems.

Unfortunately for them, this success also contained the seed for their demise.

A foreign visitor to Sweden (at least 16 years ago) quickly noticed that it was an unusually high-trust society. People generally believed what you told them. This high trust allowed for an exceptional level of efficiency, because it meant that business could be conducted with very little suspicion.

It also led to Swedish people forgetting, over time, that not everyone else in the world was like that. The level of trust in Swedish society at the turn of the century was so high, and so taken for granted, that it was assumed that everyone else in the world was capable of behaving like that if they were just given a chance.

And so, the failure of other countries to successfully integrate large numbers of Africans or Muslims and turn them into productive members of society was blamed on the moral failings of those countries – those populations were simply too racist or unwilling to pay the high levels of welfare necessary. Sweden would be different because of the unique foresight and generosity of these people.

The psychological origin of the disaster currently befalling Sweden is nothing more than the very same hubris that great writers and playwrights have been warning us about since the time of Homer. It lies in the narcissistic, arrogant belief that Sweden is the best in the world as if by God’s Will and therefore can effortlessly solve the social problems that other nations had struggled with.

Sweden has to accept that it’s impossible to make gold out of shit, no matter how skilled and intelligent one is.

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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 Three Definitions of ‘Racist’

The word ‘racist’ has a variety of meanings depending on the political goals of the person using it

The word ‘racist’ has been overused so badly in 21st century discourse that it no longer has any real meaning. Originally used to describe a person who held unfair prejudices against a group of people on the basis of their skin colour, it now has a wide range of meanings depending on the political motivations of the person pointing the finger.

The first definition is what can be called the “supremacist” orientation. This is the attitude a person has if they believe that their race is the greatest one of all and everyone else is naturally inferior. It is also the “classical” racism that was espoused by Adolf Hitler, and is the real type of racism that everyone is afraid of.

The problem with a supremacist orientation of racism is that it obligates the holder to be fighting all the time. As the alpha male in any dominance hierarchy soon learns, claiming to be the top dog means you’re always fighting off challengers. This is great in a “live fast, die young” sense, but it doesn’t make for peace or order.

In an effort to bring peace on Earth, The Powers That Be have made immense efforts to discourage this sort of racism since the end of World War II, in which this sort of racism was directly responsible for the deaths of 50,000,000 people.

The second definition is specific, and could be termed the “experiential” version of racism. People in this category are not supremacists because they do not believe that their own specific race is generally superior, so they are not racists in the first sense. In this category are people who have learned to not like members of specific races through adverse life experiences.

People in this category can, in fact, can be the opposite of supremacists, as they often are in the case of white people who happily concede that the average IQ of a Far East Asian is higher than that of a white person, or in the case of Far East Asians who happily concede that white people are much less corrupt when in government than Far East Asians.

They often get accused of being racists, though, because their experience has caused them to hold unflattering opinions of some races and these opinions are often considered supremacist by social justice warriors looking for someone to freak out at. The truth prevails, however, because these people tend to find each other and reinforce each others’ experiences.

The third is the “Marxist” definition of racism, which is the weaponised version. Here the concern is with how to use guilt about racism as a tool for browbeating those perceived to be bourgeoisie. Anywhere you hear the ludicrous assertion that racism isn’t real racism unless the person doing it is part of the bourgeoisie, you know you’re in Marxist territory.

This weaponised version of racism is used to manipulate people, usually white people, into believing that they have inherited racial debts from the age of colonialism, and can only clear these racial debts by supporting Marxist policies like mass Muslim immigration. This is why it is so frequently brought out when someone criticises the practices of the religion of Islam, which is not a race.

Unfortunately for the Marxists, their attempts to guilt-trip people into supporting their policies has backfired, because no-one knows which of these definitions is being used at any one time. Manipulating people through dishonest use of language is typical for people with totalitarian mindsets, but overuse of it causes the populace to become aware.

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The Philosophy of Materialism is The Memetic Cancer of Our Age

The brain generates consciousness and therefore the death of the physical body means the extinction of all awareness – so buy buy buy!

Materialism – what is it good for? To give it its due, it’s a very useful paradigm to adopt if one wants to conduct an experiment in any of the physical sciences. The monkey who first realised that fire could be started from the friction of a hard wood on a soft one derived an enormous advantage over the monkeys who were still doing dances to try to please the lightning gods.

More recently, materialist science such as physics and chemistry led to Anglo-American dominance of the sea trade routes, as the adoption of first coal, then oil, then uranium allowed these powers to keep a naval force in operation that was orders of magnitude more powerful than what was possible under sail. Mastery of these sciences also allowed these same powers a decisive military advantage in terms of weaponry.

All well and good – but what is materialism bad for? Many, many, many things. Unfortunately, materialism has strengthened beyond being a mere scientific approach. It’s not even a worldview anymore. In our blind 21st century, materialism must be accorded the status of a legitimate religion. This has had profound effects on the political, scientific and intellectual discourse of all nations.

Like any dominant religion, the presuppositions of materialism can no longer be questioned in polite society. It’s possible to talk about “the” biological basis of consciousness as if it were already an established fact that consciousness has a biological basis. Asking how it is that it’s known that consciousness has a biological basis elicits, in materialist circles, a similar response to going into a church and demanding the priest prove his contention that the Bible is the Word of God.

It’s just not the done thing.

And so it’s possible for one of the world’s most prominent intellectuals, Sam Harris, to discuss consciousness with a supposed expert on the subject for over an hour without either of them questioning the dogma of the “biological basis of consciousness”. That the brain generates consciousness and not the other way around is assumed from the beginning, and all subsequent data has to be shoehorned into this framework or discarded.

Ironically, the podcast mentions that consciousness had hitherto been the purview of philosophers, in a passage exclaiming how good it was that other disciplines are now considering it. The reason why this had been the case is now obvious – because physicists, chemists and neurobiologists are incapable of the logical reasoning necessary to truly consider the question. This logical failure leads to errors like assuming right off the bat that the brain generates consciousness, the type of error that philosophers generally don’t make.

Listening to a supposed expert in neuroscience ramble on about the biological substrates of consciousness is every bit as depressing as listening to some old priest ramble on about whether or not we’re allowed to drink wine on Sundays. Both charades are dependent on one gimmick: take for granted the biological basis of consciousness and we can explain everything (says the neuroscientist), take for granted the eternal truth of the Bible and we can explain everything (says the theologian).

The worst part of it is that – just like Abrahamism, Nazism, Communism and Marxism – materialism has also rotted the minds of the people who have come to believe in it. Like a cancer, it has given rise to a number of bad things, all of them ultimately caused by the belief of materialist individuals that the death of their brain inevitably means the extinguishing of their consciousness.

Materialists are generally indifferent to the condition of the world after they die. Let’s just rape it now is their motto. After all, if their consciousness is extinguished upon the death of the brain, there is no logical reason to act in a manner custodial to the life that comes after you. There won’t be any way it affects you, so why bother?

Materialists are also easily manipulated by death anxiety. People who know that the consciousness survives the death of the physical body can laugh in the face of death, because they know that death will not occasion a traumatically significant change from the state of existence that pertained before death.

This latter point is why materialist cultures like the British fight wars all over the world while non-materialist ones such as the Indians do not. A Brit can easily be terrified into doing what you tell him because of the fear of invasion or economic disaster or God’s judgment or some other catastrophe; the Indian will just laugh.

For Western culture to survive, we have to cast off the spiritual sickness that we inherited even as we assumed scientific and military dominance. We have to move past materialism and the ludicrous contortions of reasoning that it forces people to undergo.

Psychedelic drugs and meditation are the cures for the memetic cancer that has been growing in the West for a few centuries.

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Does Cannabis Prohibition Cause Schizophrenia?

R. D. Laing

In The Politics of Experience, the great Scottish psychiatrist R. D. Laing presents his own understanding on the ultimate causes of schizophrenia. He concludes that schizophrenia is not mainly caused by either genetic or environmental factors but rather “the experience and behaviour that gets labelled schizophrenic is a special strategy that a person invents in order to live in an unlivable situation.”

This is a position that many schizophrenics could themselves agree with. Common to the schizophrenic experience is a sense of having been “skewered” by the world, in that one is doomed if one chooses a certain option but also doomed if one does not choose it. This kind of Catch-22 situation is regularly accompanied by a level of anxiety that is impossible to live with, followed by the mind starting to disintegrate as a way of relieving unendurable levels of stress.

It’s not a position that receives much sympathy from the psychiatric establishment, who are almost all hard-core worshippers of the cult of materialism. Most Western psychiatrists cannot conceive of mental health in any other terms than brain chemistry, and they cannot conceive of treatment in any other fashion than dishing out pills. That someone has been driven insane by society is an unpalatable possibility.

Cannabis use is believed by many to be the cause of schizophrenia, because the association between cannabis use and getting such a mental health diagnosis has long been noted. In the mainstream Western model, it is assumed that the causal relationship of these two variables goes in the direction of cannabis use causing people to develop psychosis and schizophrenia.

This has led to many psychiatrists telling their patients that not only are the patients themselves to blame for their own mental illness (which leads to terrible feelings of guilt and self-recrimination) but that only by avoiding cannabis can they hope to make a recovery.

The problem with this approach is, obviously, that cannabis is medicinal, and the vast majority of cannabis users know this, and so being told such things by a mental health “professional” is confusing, frustrating and enraging.

Getting lectured about what one needs to do to stay mentally healthy by a person who has never had schizophrenia, who has never had any experience with psychosis and who has almost certainly never used cannabis, much less a major psychedelic, is a difficult thing for any person to put up with, let alone an experienced psychonaut. When that person doing the lecturing is actually ignoring one’s own lived experiences with the medicinal qualities of the substance, it’s mind-boggling.

Because of cannabis prohibition, mental health care workers are extremely reluctant to tell the truth about the medicinal qualities of the substance (if they’re even aware of them). After all, if they recommend medicinal cannabis to a patient in a place where it’s illegal, they’re effectively recommending that the patient commit a crime, which comes with various ethical issues.

The problem is that the patient is frequently aware that the mental health care workers are lying by omission, which puts them in an impossible situation – exactly the kind of situation described by Laing as schizophrenogenic. If you have problems knowing what’s real and what isn’t, talking to someone who you know is lying to you while that person is also claiming to be helping you is just too much for the human mind to cope with.

If doctors and psychiatrists are there to help us, why don’t they tell us the truth about the medicine that does so much to relieve abominable suffering? The fact that they refuse to do so only feeds into the perception often held by paranoid schizophrenics – that they really are out to get you. It also makes people wonder if they’ve fallen into a time warp of some kind.

Prohibition of cannabis medicine is so absurd, so ludicrous, that it actually causes mental illness in the people whose lives are affected by it.

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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).