The Real White Privilege Is Not Being White – It’s Being Around White People

If you live around white people, you’re generally in good hands

Some say that it’s a privilege to be intelligent, but genetic studies have shown that it’s actually of more benefit to be around intelligent people than to be intelligent oneself. In a social species such as homo sapiens, the real privilege is to reside in an environment that has intelligent people in it, thereby reaping most of the benefits of intelligence for none of the costs. This essay will argue that a similar scenario exists in the case of being white.

Being intelligent has clear benefits. It’s easier to see patterns that lead to dangers, it’s easier to remember dangerous things that happened in the past, it’s easier to come up with new and creative ideas. These abilities have a massive benefit to the survival prospects of those few who possessed them, creating immense selective pressure in favour of more intelligence.

However, being intelligent also has less obvious drawbacks. It’s much easier to get depression or anxiety if you’re hyperaware of all the dangers out there. It’s also much harder to get over trauma if you have a good memory, which the vast majority of intelligent people have. Many intelligent people are also more sensitive, which makes them more prone to psychological trauma.

So the real benefit to individual intelligence is gleaned by the friends and family of that individual more than by that individual themselves. This is the real privilege of intelligence, and it’s the same with being white. White privilege doesn’t come from being white. It comes from being around white people.

The wealthiest countries are wealthy not because they have high IQs or the right skin colour, but because they are not corrupt. Corruption – not intelligence or skin colour – correlates the most highly with national wealth because in a corrupt environment, intelligence and hard work are not rewarded.

The correlation between wealth and white people can be explained by that white people are less likely to be corrupt. This can be proven by noting that where white people are corrupt (i.e. Russia) they tend to be poor, and where non-white people are not corrupt (i.e. Japan and South Korea) they tend to be wealthy.

An understanding of reciprocal altruism reveals the brutal truth behind all these figures. The reason why white people have it good is because people trust them to reciprocate mutually beneficial acts of social benefit, and one of the results of a high level of mutual trust is wealth. The easiest way to understand all this is to think in terms of investments.

When a person has to decide quickly whether or not to trust a person they don’t know, they will make their judgment based on any recognisable cue. Skin colour (alongside skin health, clothing quality, posture, general grooming, tone of voice, display of status symbols) is one of those cues that tells you what’s likely to happen to your investment.

The point of weighing up these cues is to answer these questions: If you treat a person kindly, will they treat you kindly in exchange? Or will they use your kindness as an excuse to get into a position to exploit you? Because if having white skin correlates with a propensity towards reciprocal altruism, then living around white people is likely to make a person both wealthier and more trusting regardless of their own skin colour.

We could talk about Asian privilege in the same way – after all, it’s fundamentally a matter of investment. Some would argue that investing social capital in an Asian is unwise because it’s less likely to be reciprocated, but most would disagree. The fact is, history shows that when a large number of Asians move into an area the local standard of living either increases or stays the same.

Indeed, we can see that wealthy Asian countries such as Singapore, Hong Kong, Japan and Taiwan also rank among the least corrupt, while corrupt Asian countries like China are poor despite their high IQs. All of this is because acts of reciprocated kindness increase trust, which increases wealth. It’s a privilege to be trusted, true, but it’s also a privilege to live around trustworthy people – and it’s the trustworthiness that leads to being trusted, which leads to wealth, not the other way around.

Ultimately, the reason why white people are frequently favoured for certain roles and positions is because the people putting them there have good reason to expect that their largesse will be reciprocated. White privilege, then, can be boiled down to the fact that people have learned to trust individual white people more than individuals of other races on account of historically getting rewarded more for doing so.

This is certainly unfair to two groups of people: low-value whites who get a free ride on the erroneous assumption that they are high-value, and high-value non-whites who get offered worse deals on the erroneous assumption that they are low-value. The best way to combat this unfairness is not by shrieking about how racist and evil white people are, but firstly by rewarding other people’s trust and secondly by learning to make more sophisticated and accurate appraisals of other people’s trustworthiness.


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Why is it So Fashionable to Defend Islam?

It’s extremely fashionable right now, in some circles, to make a show of defending the virtues of Islam and of Muslims. Strangely, in those very same circles, it’s extremely unfashionable to defend the very same moral values supported and asserted by Islam and Muslims. This essay attempts to make sense of this curious contradiction.

Let’s be clear: Islam is an ideology of hate. Its holy scripture makes it very clear that Allah commands the subjugation of non-Muslims, women and homosexuals. There are numerous admonitions to violence in the Koran, and it is widely accepted – even by Muslims – that Mohammed, the Perfect Man, chopped the heads off 600 Jews on one particular day.

An extremely odd, but common, phenomenon nowadays is of people claiming to be enlightened humanists while defending Islamic ideology. In truth, defending Islam in the name of Enlightenment values is insanity. It doesn’t make any more sense than defending the same fundamentalist Abrahamism that the great thinkers of the Enlightenment valiantly struggled against for 300 years in its guise of Christianity.

This point can’t be overemphasised: the people defending Islam right now are attacking the same people who criticised fundamentalist Christianity for being supremacist, xenophobic, misogynistic and homophobic! In other words, the defenders of Islam are attacking the same people who won us our freedoms from fundamentalist Abrahamism. Freedoms that took hundreds – in some cases, thousands – of years to establish.

So what if the Muslims take over and install a new patriarchy ten times worse than the old one, the gutmenschen cry, like they did in Lebanon and a hundred other places? At least no-one called us racists!

The question has to be asked: why is it suddenly so fashionable to make a big show out of defending such a disgusting ideology, one which would see women stripped of the right to vote and homosexuals thrown from rooftops? This phenomenon can be explained in four major ways: some sensible, some not.

Much of the sentiment behind shrieking “Nazi!” at people who criticise Islam appears to come from a desire to avoid another genocide. The logic appears to be that the white working classes, twisted with the malice and hate natural to people of that station, are only one excuse away from stuffing millions of Muslims into gas chambers. All that’s needed to light a spark to this powderkeg is hate speech from some Islamophobic demogogue.

If anyone is allowed to criticise Islam openly, the reasoning goes, the working class will inevitably chimp out and everyone will get carried away until we’re beating out the brains of Muslim children in the street Lord of the Flies-style. Obviously it’s mostly just middle-class wankers who think like this, but there are a fair number who defend Islam on this reasoning.

Part of it is also pure submission. As this column has pointed out previously, terrorism works, and many cowards have calculated that it’s better not to criticise Islam in case doing so paints a target on the back. The hope of many Westerners is, as the old phrase has it, that “the crocodile will eat them last”. No need to go out like Theo van Gogh, after all.

A third reason is more narcissistic. Some people believe that by accusing someone else of unvirtuous conduct they draw positive attention to themselves, as if by making the accusation they must automatically be innocent of the same. It’s a narcissistic sentiment because it holds that by casting other people down into shame, the accuser brings glory upon themselves.

Leaving aside the obvious application of Haggard’s Law, this virtue signalling is the sign of a true dickhead. It can be observed every time that someone defends Islam by accusing its critic of making their criticism from a place of dumb hate or prejudice, as if Islam could not possibly be criticised on any other basis. It’s no less petty than ripping another person down for not being au fait with any other meaningless fashion.

The major explanation as for why people defend Islam, however, is simply our old favourite, human retardation. Many of these defenders have neither read the Koran nor studied Islamic history in any detail, and they simply aren’t aware of the amount of blood shed by people encouraged by these supposedly holy words. If they are aware, they blithely write it off as “no worse than Christianity”.

Some other retards have observed that most people who hate all other races also hate Muslims, and so, in the manner of retards, have reasoned themselves to the conclusion that anyone who dislikes Muslims must be a racist. Failing to realise that one can distinguish a racist from someone who doesn’t like Islam simply by asking a person their opinion of brown-skinned apostates, these retards tend to reflexively bleat about racism every time they hear a person express any misgiving whatsoever about the religion.

Unfortunately for lovers of peace and reason, it appears that defending Islam is currently fashionable for many reasons, which means it will continue to be defended for a long time yet, which means there will be many more terror attacks on Western soil before we wake up. Sit tight.


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).

Why Right-Libertarianism Is Full Of Autists

Many have had the experience of being surrounded by right-libertarians and realising that they have absolutely no clue about how other people think, and that this lack of insight inevitably dooms their political philosophy. It’s now apparent to many that the right-libertarian movement is chock full of autists. This essay will argue that right-libertarianism and autism overlap so heavily because they are both highly masculine mindstates with a shared evolutionary genesis.

Right-libertarians often like to paint a picture of how excellently everything would work if there was no welfare. In their minds, the welfare system only incentivises failure. If it was removed, they claim, people would work harder and pull themselves out of poverty rather than “relying on the Government”. Human suffering would decrease as a consequence.

What’s perfectly clear, to the 99% of the population who aren’t right-libertarians, is that this approach completely fails to account for the reality of human behaviour. Pulling the rug out from under tens of millions of struggling people at once would lead to chaos and violence in short order, and the thought that private security could manage enemy odds of hundreds to one is laughable.

Human suffering would increase sharply – and quickly – if we got rid of the welfare system, and a person doesn’t have to be a Dickens scholar to know this. We can simply observe the widespread misery in all times and places that don’t have one. Therefore, no-one will ever get rid of the welfare system, any more than they’ll ever get rid of the law against theft, and for similar reasons. Why don’t right-libertarians understand this?

One approach has it that the major difference between male and female psychology is that the masculine mind is systemising, while the feminine mind is empathising. The logic here is that men and women evolved to fit different niches in the biological environment: the male to the hunting niche, and the female to the gathering and nurturing niche.

Another theory has it that the major difference is that the male brain is autistic while the female brain is psychotic. This is apparent in several ways – chiefly the fact that boys are diagnosed with autism at many times the rate of girls, but also by genetic studies that show that autists tend to inherit from their fathers a disproportionately high number of genetic markers relating to brain development.

Yet another theory points out that men tend to vote for right-wing parties more than women do (a theory supported by the research of our very own Dan McGlashan), and from this draws the conclusion that men are naturally more conservative or orderly than women are.

What all these theories have in common is a realisation that men are not particularly empathetic. After all, the male brain has not evolved to be empathetic. For a hunter, empathy is not useful – in fact, it could even be detrimental if it caused the hunter to hesitate before landing a killing blow. All that really matters is the systemising ability to figure out how to get into position to land the killing blow. That is what is rewarded.

The male adaptation to a hunter’s niche is probably the underlying cause behind both high male rates of autism and of supporting right-libertarian parties. Essentially it’s a matter of a large swathe of people, predominantly men, lacking the brain capacity to imagine what it’s like to be another creature, and thereby coming to support a political movement that simply discounts such experience as a non-factor.

Females, for their part, tend to be neither hunters, autists nor right-libertarians. Their niche required more empathy, because it fell to them to do the bulk of the child-rearing and attending to the sick or old. It’s therefore not easy for women to ignore the suffering endured by other conscious beings. Women (like psychotics) tend to find it stressful when another conscious being is suffering; men (like autists) do not.

In order for a person to become a right-libertarian, they have to be usually masculine, in the sense that they have to have an unusually low amount of empathy for the countless millions who would suffer under their political system. Moreover, they have to keep supporting this system despite the overwhelming opposition from sensible people. These qualities are very similar to the tenacity and stubbornness that autists are infamous for, and probably because of a shared origin in masculine brain structures.


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 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.


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.

Masculine Conservatism and Feminine Conservatism

One male, one female, but both represented a very masculine, active conservatism

Contemporary political philosophy suffers from an inability to accurately define terms. Political discussion has been so inundated with lies from all quarters that no-one any longer knows what anyone else is really talking about. This essay makes an attempt to make sense of conservatism by teasing it apart into recognisably masculine and feminine strands.

Like its synonym ‘right-wing’, conservatism is usually equated with a will to keep things the same as they are now. This seems to be naturally implied by the root verb ‘to conserve’. In most cases, this makes a lot of sense. The balance of power has traditionally been held by men, by the religious and by the wealthy, and these are generally the same people who promote and support conservatism.

In some cases, however, it makes less sense. Why, for example, would a conservative support mass immigration to America of low-skilled Mexican workers? Such an action not only fails to conserve the status quo but actively disrupts it. Why also would a conservative support the introduction of government surveillance measures like the PATRIOT Act? Such an action also marks a distinct change of attitude on the part of the American Government towards the people.

One solution to this dilemma is to think in terms of vertical or horizontal dominance hierarchies. Another potential solution follows from the understanding that conservative attitudes divide neatly into two major strains. The basic dichotomy could be considered between active conservatism (or masculine conservatism) and passive (or feminine) conservatism.

The core tenet of masculine conservatism is that people have a moral obligation to take action to impose order; in other words, an obligation to take action to reduce chaos. This is a missionary, evangelical form of conservatism in that it goes out into the world looking for disorder to impose itself upon. It’s an extremely popular sentiment in the New World, because the immigration histories of these countries selected for people willing to impose order upon chaos, on account of that the New World had so much chaos.

Done correctly, this masculine conservatism can lead to a person being able to maintain a complex system at high performance for a long time. A doctor who makes a diagnosis is operating to reduce the chaos in their patient’s body; a mechanic who makes a diagnosis is operating to reduce the chaos in their client’s vehicle.

The core tenet of feminine conservatism is that people have a moral obligation to not change anything, to maintain the status quo. This strand of conservatism is the one that makes appeals to “tradition” so as to justify not changing anything. Change is here seen as disruptive, destructive, stressful – and fundamentally unnecessary.

In an ideal situation, these two impulses overlap so much as to be indistinguishable. After all, if things are already in good order, there’s no pressing reason to change anything, and therefore a desire for the status quo is a desire for good order. Moreover, in such a situation, a desire for good order is a desire for the status quo, so a conservative can simply copy what their forebears did to succeed.

In the situation we have inherited, these two impulses are far away from harmonious co-operation. Another way of expressing this disharmony is to consider it in terms of fault lines within the conservative movement. Anti-conservative forces might target the loci of these divisions between masculine and feminine with agitprop intended to further the divide.

There are two ways to do this. The first is to draw attention to a situation of persisting disorder, because one half of the conservatives will want the situation to persist and the other half will want the disorder to be resolved. The second is to draw attention to a situation of disintegrating order, because one half of the conservatives will see this disintegration as a natural process and the other half will want to retain that which is at risk of being lost.

The two strands of conservatism that this essay considers masculine and feminine are extremely powerful – if they work in unison – but, if they don’t, the overall system is fragile and highly vulnerable to direct pressure from the outside.


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).

Why Immigration Is a Weapon Of The Parasitic Rich

The parasitic class has many different strategies for destroying the mutual trust among the people – and opening the borders achieves several of them at once

Many were surprised, and many were not, by the news that the New Zealand Bus Drivers Union was opposing the request of Ritchies to import 110 indentured servants in the form of “migrant bus drivers”. Those who were surprised were those who thought that the union, being comprised ostensibly of leftists, ought to support bringing third-world people in to compete with the indigenous working class, because leftists are supposed to be all about solidarity for poor brown people.

Those who were not surprised were those who understand how reality works. The reality is that Ritchies put in such a low bid for the bus drivers’ contract that they couldn’t fill the positions with Kiwi staff, because the supply of people willing to work at wages that they can’t live off is almost nil. There is now an established precedent, however, for Kiwi employers who can’t find enough local suckers to subsidise their parasitic lifestyles: immigration.

Much like American employers with illegal Mexicans, Kiwi employers have cottoned on to the fact that maximising profitability is a function of minimising wages, and that minimising wages is a function of the leverage the employer has in the negotiation, and that this leverage is vastly increased if the worker is illegally in the country or wholly dependent on the whims of the employer for future work.

Not only does immigration give the local ruling class great power by populating the land with people dependent on them, but it also strengthens their economic position by destroying the leverage that local workers have in employment negotiations. This destruction of leverage is achieved by destroying the amount of trust that people have for each other, because solidarity is necessary to resist the depredations of the parasitic class and solidarity is primarily a matter of trust.

Game theory* tells us about the factors necessary for the evolution of trust.

The first is repeated interaction. People rarely trust others if they believe that they will never meet that other again, and for good reason: it makes sense from a game theory perspective to be more likely to exploit a person who you will never see again, for the reason that they will not be able to take revenge.

The greater the flow of people, the less repeated interaction there is. At one extreme end, there is very little solidarity in an airport terminal, for the reason that the vast majority of interactions here will not be repeated. At the other extreme, there is immense solidarity among members of a pioneer family deep in the Canadian wilderness, for the reason that virtually all interactions will be repeated.

The second important factor is the capacity for social interactions to be non-zero-sum games. In other words, trust only develops when social interactions result in clear mutual benefit. If either side feels like they lost out from the exchange, trust will dissipate.

Many people will make the claim here that immigration grows the overall size of the pie, for the reason that each new immigrant, even if they take up a job, creates at least one job’s worth of demand for other goods and services. This argument is often touted as a counter to the “Lump of Labour Fallacy” and, to that end, it has merit. But this argument ignores the impact of social status on a person’s well-being.

Social status is a zero-sum game in the sense that the higher one person is up the dominance hierarchy, the lower someone else must be. Low social status is extremely stressful – perhaps it wouldn’t have to be experienced as such in an ideal world, but we don’t live in one. In our world, a native person having to accept a lower social status than an immigrant is regularly experienced as a humiliation, for the reason that the native feels pushed out, as if by a cuckoo hatchling.

In a social environment where immigration means that the natives have to accept lower positions (such as an unemployment benefit in lieu of a living wage, as in the case of the indigenous bus drivers in the opening paragraph), there will naturally and understandably be resistance from those natives. This means that forcing it on those natives, against their will, will inevitably have the effect of causing those natives to hate the immigrants instead of trusting them.

The third important factor for the development of trust is to have low levels of miscommunication. As everyone who has spent any time on the Internet knows, clarity and precision are the cornerstones of communication, and when you have hordes of jabbering retards you end up having arguments and fights.

The greater the diversity, the greater the levels of miscommunication. This is because you have more languages and dialects to contend with, and any given person has an upper limit as to how many of these various forms of communication they can master. Exceeding this limit – which is guaranteed to happen if diversity keeps increasing – will cause miscommunication to happen.

Increasing the rates of immigration has the effect of bringing a diverse range of different forms of communication into everyday life, which increases the likelihood of someone misunderstanding someone else. So the greater the levels of immigration, the greater the levels of miscommunication and therefore the lower the levels of trust.

Who benefits from all this destruction of trust? The cheaters. The very same parasite class who entreats the Government to let them import indentured servants instead of paying a fair wage to local workers who are looking for employment. They benefit immensely from the destruction of trust, because an environment of distrust makes the people less able to organise to resist the hoarding of wealth, and this shifts the balance of power in favour of the wealthy.

The greatest trick the rich ever pulled on the poor was to convince them to open the net of solidarity so wide that no-one in it has anything in common with each other any more. The circle of trust has been cast so wide that it has fallen apart, and the traditional ways of re-forming bonds of trust have been destroyed or are severely discouraged.

This makes about as much sense as opening your pantry for the neighbourhood rats and mice to come and take their fill, on the grounds that rodents are disadvantaged compared to humans and therefore solidarity with other humans is a form of supremacism.

* For an outstandingly brilliant demonstration of the basic principles of game theory as it pertains to trust, see


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 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!


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).

Buddhism is Incompatible With Abrahamism, But Fully Compatible With Luciferianism

The apotheosis of Buddha came not through grovelling, sadomasochism and superstitious entreaties, but from lucid, rational and brave introspection

The fashionable talk today is about interfaith dialogue. All of sudden, everyone’s trying to emphasise what the world’s various religious traditions have in common. Some even go as far as to say that all religions worship the same God. Despite the absurdity of most of this fashionable lip-flapping, this essay will argue that, at least, Buddhism is compatible with Luciferianism.

Some say the reason for this interfaith dialogue is that talking leads to fewer misunderstandings, which leads to less violence. Leaving aside the fact that Abrahamism causes 99%+ of the world’s religious violence anyway, the problem with Abrahamism is that the more one learns about it, the less one respects it. Even worse, the more time one spends around its followers, the less one respects it.

On the face of it, there are several major ways that Buddhism appears utterly incompatible with Abrahamism. On the other hand, although Buddhism could never find peaceful co-existence with Abrahamism, it could find it with Luciferianism.

The major tenet of Buddhism is that one acts in a way that minimises the suffering of other sentient beings. The principle behind this is compassion, in that the suffering of those other beings is an important thing that ought to be taken into consideration. A related teaching is the interdependence of all things, which cultivates an appreciation of the effects that one’s actions have on the well-being of other creatures.

There are no such concepts in Abrahamism. Working to reduce suffering is incidental to following the directives of God – if homosexuals are to be put to death then so be it. God says so. It matters not whether this action reduces or increases the suffering in the world. Likewise, women have to be put in their place, and non-believers persecuted. Compassion doesn’t come into it; all that matters is submission.

Luciferianism doesn’t really have set instructions for what to do about the suffering of other conscious beings. Cruelty, however, is seen as petty, small-minded, even bestial. The Abrahamic insistence on male infant genital mutilation appalls the Luciferian, who tends to see it as a gross violation of power with superstitious origins.

This attitude of submission (and of forcing submission) is another way in which Buddhism is not compatible with Abrahamism. For example, Buddha said:

“Don’t blindly believe what I say. Don’t believe me because others convince you of my words. Don’t believe anything you see, read, or hear from others, whether of authority, religious teachers or texts. Don’t rely on logic alone, nor speculation. Don’t infer or be deceived by appearances. Find out for yourself what is true and virtuous.”

This is an extremely Luciferian attitude. Here, Buddha appears to be saying explicitly not to worship him, not to see him as something higher. A Luciferian would understand that one cannot take another person for an authority on how we all got here or what we’re doing, while a Buddhist might contend that the nature of God is irrelevant.

By contrast, Abrahamism preaches submission to dogma. Questioning the priest is not the done thing, because he speaks with the authority of God. Whereas a Buddhist teacher will sit at the front of a class and take questions, which are answered honestly, the Abrahamist preaches from a raised pulpit, and takes no questions. Questions imply free-thinking, which is a sin because it correlates negatively with submission.

Buddhism doesn’t demand that anyone bow down to anyone else. There is no self-appointed “God’s Representative on Earth”. A Buddhist would not give any credence to anyone claiming to speak for God, for any reason – the Pope has no more spiritual authority than a schizophrenic street prophet. The shiny silver that high priests are bedecked with will not convince a Buddhist that they know what they’re talking about.

What matters to the Luciferian, like the Buddhist, is a methodology by which truth might be discerned. Abrahamism is not a methodology – it is a dogma. Where the Luciferian and the Buddhist might meet on equal terms to discuss strategies and tactics of mutual interest, the Abrahamist presumes to dictate the truth, and the right to enforce submission to this truth with violence.

It seems like Buddhism appeals to the same sort of people as Luciferianism. It may be that both traditions arose to meet the challenges of their time and place: Buddhism with immense physical poverty, and Luciferianism with suffocating environments of spiritual lies, misdirections and untruths.

Buddhism deals with the lies of the senses and the mind, and Luciferianism with the lies of the Abrahamists. They are both master moralities, in contrast to the slave philosophies of the desert.


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Verticalisation and Horizontalisation

Dividing the political spectrum into two poles depending on a person’s attitude to sociobiological dominance hierarchies can be more instructive than left and right

There are many competing theories of political spectrums. The best known is left-right, but libertarian-authoritarian and traditionalist-progressivist are two popular others. This essay contends that the most instructive way to look at the basic political division is to split it into what we call verticalists and horizontalists, based on crude biopolitical sentiments.

These terms refer not to a person’s ideal distribution of resources or land, or to the status quo or change, but to a person’s preferred form of social dominance hierarchy. In this sense, verticalists correspond to what has traditionally been called a “masculine” kind of politics while horizontalists correspond to what has traditionally been called “feminine”.

Verticalists also overlap heavily with what has hitherto been considered the right, and horizontalists with the left, but it isn’t as simple as this.

The basic belief of a horizontalist is that the dominance hierarchy ought to be flattened, or at least that the ideal dominance hierarchy is a relatively egalitarian one. This entails that no-one can exalt themselves too far above the others or above the average. The basic belief of a verticalist is that it is morally permissible for an individual to acquire many, many times more wealth or power than the average person.

Horizontalists are therefore much like mainstream leftists when they contend that CEOs should not be allowed to earn 500 times more than the most lowly-paid workers at their company, or when they express a dislike of feudal monarchy. Their core sentiment seems to be a belief that people should not be allowed to wield power over others, and that to do so is obscene.

Verticalists don’t feel the same sense of injustice that horizontalists do at the thought of a dominance hierarchy in which some positions carry much, much more power or prestige than others. They are much more comfortable with the thought of a person having exclusive control over an area, such as a fascist dictatorship.

There are essentially two types of verticalists.

The first are those who think that they themselves are the natural inheritors of the top of the dominance hierarchy. These people are the natural alphas. Usually they are distinguished from the others by being exceptionally vigorous, strong or intelligent. Sometimes their distinction is a matter of will.

The second are those who want to serve the first group, in the hope that some of the spoils of war fall to them. These are the natural betas. If one observes the natural dominance hierarchies that occur in chimpanzee troops, it is clear that this alpha-beta vertical distinction is a naturally occurring phenomenon in social creatures.

Horizontalism draws its power out of a discontentment with this primitive way of things. Some people naturally have a moral objection to others wielding great amounts of power. Horizontalists tend to think that such a thing is obscene, and that “the people” (i.e. the betas) need to work together to avoid being exploited out of their fair share of the proceeds of their labour.

Horizontalisation probably came about when some early primate realised that the alpha male of their tribe was preventing them from accessing reproductive opportunities by means of extreme jealousy and possessive violence over the tribe’s females, and that if our early primate teamed up with a like-minded they could collectively eliminate the alpha male and thus gain access to those females.

Over time, this created a selection pressure in favour of those males who reacted angrily to other males asserting dominance and control over large amounts of resources. In other words, there was a selective pressure in favour of those who believed in horizontalism.

There are also two types of horizontalists. The first are those who do not themselves think they are the natural inheritors of the top of the dominance hierarchy. These people are similar to the beta males who become verticalists, only they have chosen another strategy. Instead of trying to work with and for the alphas, they aim to supplant them and become the new alphas themselves.

The second are those who promote horizontalisation for idealistic reasons, despite being in the upper half of the dominance hierarchy themselves. These people are often very intelligent and have taken a particularly long-term view, because a long-term view will naturally suggest that one should focus on co-operation rather than competition. These people are the natural nation-builders and philosopher-kings, and are extremely rare.

A verticalist generally has no problem stating that one thing is more valuable than another. For example, they might be comfortable saying that Person A is a great man and that Person B is a piece of shit. A horizontalist, on the other hand, is disinclined to show great respect to Person A and is also disinclined to show great disrespect to Person B. In this sense the verticalists are more masculine and the horizontalists more feminine.

Verticalism differs from the popular conception of right wing in several ways. A verticalist has no problem with a person smoking cannabis, for example, because that doesn’t impact the individual verticalist’s ability to get ahead. Whether or not cannabis is legal doesn’t make it harder or easier for a verticalist to get ahead from their own effort, so they won’t support it for the sake of mere tradition like a conservative, or for the sake of destroying poor and non-white people like a right-winger.

Also, verticalists don’t tend to be either racist or misogynistic. A verticalist doesn’t have a problem with respecting a black man or a woman as long as those people are capable of distinguishing themselves from the plebs by their own merit. In this manner, there is an overlap between verticalism and Luciferianism.

Conversely, horizontalism differs from the popular conception of left wing in that it doesn’t need to posit a new ruling class in the form of any kind of global authority. A horizontalist feels absolutely no need to crate a global hierarchy in which an entity like the United Nations wielded great power over the peoples of the Earth. Horizontalists are fairly anarchistic in that sense.

Furthermore, a horizontalist would likely oppose mass immigration from poorer countries, for the reason that this tends to form an underclass of people who aren’t really a part of the nation, and an overclass of wealthy landowners who benefit handsomely from the cheap labour and increased demand for housing. Horizontalists might therefore have more in common with national socialists than with regular socialists or Marxists.

Alchemically, all of these positions relate to the four masculine elements. The basic verticalist dichotomy can be said to reflect the basic feminine-masculine distinction between clay and iron, between the passive, receptive yin and the active, outgoing yang. The horizontalists are themselves split into the false egalitarians of the silver and the true philosopher-kings of gold who intend to lead humanity out of the brutality of biological dominance hierarchies.


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).