The Battle Of The Now: Nothing Is Anything vs. Some Things Are Something

The Western World seems on the brink of civil war. The factions appear to be two completely different conceptions of reality, or how to approach reality. One faction contends, essentially, that nothing is anything. Their opponents assert that some things, in fact, are something. As with many historical battles, it’s fundamentally a battle of masculine vs. feminine.

The feminine side states that nothing is anything. No truths can be known for certain. All is flux, therefore nothing is permanent for long enough to substantiate its existence. Because nothing is certain, there’s no point in being too strict about borders or boundaries. This side is what Alan Watts used to call “gooey” people.

The masculine side, by contrast, states that some things are something. There are such things as objective truths, and they can guide our lives. These truths are often fixed ideals. Such people often react with outrage to Nietzsche’s suggestions that there are no moral truths. This side is what Alan Watts used to call “prickly” people.

In the Clown World of 2023, these are the battle lines of the culture war.

The feminine side has no issue with the trans phenomenon. If nothing is anything, then women are not exclusively those with XX chromosomes. Therefore, femininity is a matter of what gender you “identify as”, or which gender you “represent”. Trans people are whatever they say they are, and the rest of us have to follow along.

The masculine side comes into opposition with this view. To the masculine, gender is fixed, and it’s more or less fixed to sex. Men are men and women are women. It doesn’t matter what you identify as, because there’s a determined and objective reality which itself reveals what you are. Thus, there is a particular bathroom to which you belong, and one to which you don’t.

A similar situation exists with nationality. To the ideologically feminine, nationality is like a mask, that can be put on, taken off, and replaced at will. It’s possible to become a member of a different nation simply by living there. Such a view sees no contradiction in having two or more passports and claiming to belong to more than one nation.

To the ideologically masculine, nationality is rooted in blood and soil, and therefore even people who have lived in a new country for 50 years aren’t members of the nation (although their children might be). Nationality, like gender, is fixed and not fluid. It’s comprised of kinship links that are as real as family ties.

In fact, this division is replicated in attitudes to biology. The feminine reject biological determinism, preferring to believe that anyone can become anything if given the right environment while growing up. Success is primarily a matter of will, and natural talents can be shaped in virtually any direction. This ties in with the modern globalist mindset.

The masculine, by contrast, reject Blank Slate Theory. They support hereditarianism. The masculine approach ties in with the modern nationalist mindset, because it’s concerned with the long-term effects of (e.g.) immigration on the nation’s genetic infrastructure. When some things are something, it tends to be permanently that way.

Complicating matters, sometimes one of the two sides is more correct than the other.

For instance, the masculine side is right when it says that intelligence is mostly genetic, but wrong when it says that mental illness is also mostly genetic. As such, it errs towards exclusion. The feminine side, for its part, is right when it says that mental illness is mostly environmental, but wrong when it says that intelligence is mostly environmental. As such, it errs towards inclusion.

Those who cannot overcome an inherent, entrenched masculine or feminine bias are why public discourse has now degraded to such a low level. Rather than talking to uncover the truth, people now talk to further the interests of their team. Those with the strongest biases are incapable of even perceiving their opponent’s position.

The correct course of action is to stop thinking in crude, black-and-white terms, and to try developing some intellectual nuance. Masculine thinking is useful when it’s necessary to delineate and discriminate, and feminine thinking is useful when it’s necessary to draw similarities. To have a bias towards either is a cognitive weakness.

In order to psychologically survive Clown World, it’s necessary to stand above forced, artificial battles that are designed to destroy your will and waste your mental energy. The simplest way to stand above is to not get sucked into inconsequential masculine vs. feminine debates that have been created by the mainstream media. Try to be, as the Confucianists say, the unwobbling pivot between yin and yang.

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Understanding New Zealand 3: Who Voted New Conservative in 2020

The New Conservative Party had one of the strongest Internet presences of any party leading up to the 2020 General Election. They regularly scored 5%+ in online polls of voting intent. In the actual election, however, they only got 42,613 votes, or 1.5% of the total. This was not enough to win any seats in Parliament.

Unsurprisingly, New Conservative voters were similar to National and ACT voters. The correlations between voting New Conservative in 2020 and voting National in 2020 or voting ACT in 2020 were both 0.68.

Although there was a significant positive correlation between voting New Conservative in 2020 and voting New Zealand First in 2020 (0.29), this was not as strong as any of the correlations between voting New Conservative in 2020 and voting Sustainable NZ in 2020 (0.37), voting Social Credit in 2020 (0.35) or voting NZ Outdoors Party in 2020 (0.34).

The strongest negative correlations were between voting New Conservative in 2020 and voting Maori Party in 2020 (-0.57), voting Vision NZ Party in 2020 (-0.42), voting Greens in 2020 (-0.35) or voting Aotearoa Legalise Cannabis Party in 2020 (-0.31).

VariableVoting New Conservative in 2020
European0.50
Maori-0.44
Pacific Islander-0.25
Asian-0.21

The New Conservatives made a big deal about the racial diversity of their candidates, but their constituency was solidly white. As with the National and ACT parties, there was a significant positive correlation between being of European descent and voting New Conservative in 2020 (0.50).

The negative correlation between being a Pacific Islander and voting New Conservative in 2020 (-0.25) was much weaker than the correlations between being a Pacific Islander and voting either National in 2020 (-0.46) or ACT in 2020 (-0.58). This was mostly down to two major factors: the fact that then-Deputy Leader Elliot Ikilei was conspicuously Polynesian, and the fact that the New Conservatives in general were conspicuously Christian.

VariableVoting New Conservative in 2020
No religion0.04
Buddhism-0.24
Christianity0.24
Hinduism-0.21
Islam-0.22
Judaism-0.36
Maori religions-0.38
Spiritualism and New Age0.01

Maoris and Jews share very few things in common, but one thing they do share is a significant dislike for voting New Conservative in 2020. The correlation between voting New Conservative in 2020 and following one of the Maori religions was -0.38, and with being a Jew it was -0.36.

The only one religious group to have a positive correlation with voting for the New Conservative Party in 2020 was Christians, and even then the correlation was barely significant (0.24). The irony is that religious people, being conservative, tend to favour the status quo, and therefore they favour the status quo conservative party (National) and not the alternative conservative party (New Conservatives).

VariableVoting New Conservative in 2020
20-24 years old-0.52
25-29 years old-0.47
30-34 years old-0.33
35-39 years old-0.20
40-44 years old0.01
45-49 years old0.30
50-54 years old0.46
55-59 years old0.59
60-64 years old0.63
65-69 years old0.61
70-74 years old0.64
75-79 years old0.65
80-84 years old0.65
85+ years old0.54

Like most reactionary parties around the world, New Conservative voters were old. There was a significant positive correlation between voting New Conservative in 2020 and belonging to any age bracket above 45 years old. All of the age brackets between 60 and 84 years old had a positive correlation of at least 0.60 with voting New Conservative in 2020.

The correlation between voting New Conservative in 2020 and belonging to a particular age bracket became more and more positive as age increases, from the 20-24 age bracket (where it is -0.52) all the way up to the 60-64 age bracket (where it is 0.63). The obvious reason for this is that young people don’t like conservatism.

VariableVoting New Conservative 2020
Not studying0.63
Wage or salary-0.45
Interest, dividends, rent or other investments0.29
NZ Super or Veteran’s pension0.65
Own or part own house0.71
Neither own house nor family trust-0.71

New Conservative voters might not have a high income (the correlation between voting New Conservative in 2020 and mean income was -0.27), but they are comfortable and secure by many measures. For example, there was a significant positive correlation between voting New Conservative in 2020 and receiving NZ Super or a Veteran’s pension (0.65) or receiving income through interest, dividends, rent or other investments (0.29).

By contrast, there was a strong negative correlation between voting New Conservative in 2020 and receiving a wage or salary (-0.45). This wasn’t because students vote for them either: there was a correlation of 0.63 between voting New Conservative in 2020 and not studying.

New Conservative voters were very likely to own their own homes – the correlation between voting for them in 2020 and owning or part-owning a house was 0.71. In this sense, New Conservative voters also suffer from the “too much time on the Internet” phenomenon that affected Advance NZ voters. This explains why both parties got so few votes in comparison to the size of their Internet presence.

VariableVoting New Conservative in 2020
No qualifications0.24
Level 1 certificate0.40
Level 2 certificate0.25
Level 3 certificate-0.55
Level 4 certificate0.35
Level 5 diploma0.37
Level 6 diploma0.55
Bachelor’s degree-0.31
Honours degree-0.26
Master’s degree-0.35
Doctorate-0.25

As with Advance NZ, there was a significant negative correlation between voting New Conservative in 2020 and having any of the university degrees. These negative correlations were not as strong as they were for Advance NZ, however.

The most likely to vote New Conservative in 2020 were those with a level 6 diploma – the correlation here was 0.55. The reason for this is the strong support for the New Conservatives among tradesmen who have completed training at polytechnic – the correlation between voting New Conservative in 2020 and being a technician or trades worker was 0.52.

Related to this, New Conservative were also the third most masculine party in the General Election. The correlation between being male and voting New Conservative was 0.09, exceeded only by Heartland NZ (0.11) and the NZ Outdoors Party (0.22).

Fittingly, then, the party was heavily represented among those working in masculine professions.

There was a significant positive correlation between voting New Conservative in 2020 and working in construction (0.37), working as a manager (0.36) or working in agriculture, forestry and fishing (0.34). There was also a significant negative correlation between voting New Conservative in 2020 and working in administrative and support services (-0.46), being a community and personal service worker (-0.31) or working in public administration and safety (-0.24).

In summary, New Conservative voters represent a kind of old-school masculinity that perhaps hasn’t adjusted well to changing times. This is best shown by the strong negative correlation of -0.66 between voting New Conservative in 2020 and casting a special vote for Yes in the cannabis referendum.

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This article is an excerpt from the upcoming 3rd Edition of Understanding New Zealand, by Dan McGlashan and published by VJM Publishing. Understanding New Zealand is the comprehensive guide to the demographics and voting patterns of the New Zealand people.

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The Spiritual Use Of Cannabis Throughout History

The use of cannabis in human history as a spiritual tool dates back thousands of years. In many cultures, the plant has been considered sacred and has held a significant place in religious practices. Despite its controversial status in today’s society, cannabis was once regarded as a holy sacrament, offering those who consumed it a gateway to higher spiritual states.

Cannabis has been used in various forms throughout history. Its earliest recorded uses date back to ancient China and India. In China, the plant was considered one of the “50 fundamental herbs” and was used extensively in traditional medicine. In India, cannabis was considered sacred under the name “bhang”, and it was considered an essential element of Indian religious practices.

In Hinduism, Lord Shiva is often depicted holding a “chillum”, a clay pipe used to smoke cannabis. It is believed that Shiva would consume cannabis before meditating, as it helped to quiet his mind and achieve a heightened state of consciousness.

Similarly, in the Elementalist religion, cannabis, or “ganja”, holds a central role in their spiritual practices. Elementalists believe that the plant is a sacrament, given to them by God, to promote relaxation, calmness, and increase spiritual awareness. They use it as an aid in meditation and prayer, to gain insight into their relationship with the divine and to connect with their inner selves.

Native American tribes also incorporated the use of cannabis in their spiritual rituals. The Lakota tribe, for example, used cannabis as part of their vision quests. During these quests, individuals would consume cannabis to enter a trance-like state and seek guidance from the spirit world.

In addition to spiritual practices, cannabis has played a crucial role in modern religions such as Elementalism and the Church of the Universe. These religions view cannabis as a means of connecting with the divine and achieving a higher state of consciousness.

The spiritual use of cannabis is not limited to religious practices. It has also been used as a tool for self-exploration and personal growth. Many individuals who consume cannabis report experiencing feelings of euphoria, a sense of connectedness with the universe, and heightened creativity. These experiences often lead individuals to question their place in the world and their relationship with the divine.

However, it is important to note that the spiritual use of cannabis is not without controversy. Some argue that the plant’s psychoactive properties can lead to abuse and addiction, ultimately hindering an individual’s spiritual development through creating an attachment to the material world.

Despite these criticisms, the spiritual use of cannabis persists among many individuals and religious communities around the world. In recent years, there has been a growing movement to legalise cannabis, driven in part by those who view its use as a spiritual right.

This movement has gained momentum as more individuals and communities have begun to recognize the therapeutic benefits of cannabis. The plant is now used to treat a variety of medical conditions such as chronic pain, epilepsy, and anxiety. As more research is conducted on its potential as a therapeutic tool, it is possible that the spiritual use of cannabis will become more widely accepted and recognized.

In conclusion, the spiritual use of cannabis in human history is a complex and multifaceted topic. For many cultures and religions, cannabis was considered a sacred plant capable of promoting spiritual growth and personal development. Although it is mostly prohibited today, many millions still use it to gain spiritual insight.

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Vince McLeod is the author of The Case For Cannabis Law Reform, the comprehensive collection of arguments for ending cannabis prohibition.

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Somatic Symptoms of C-PTSD: An Overview

Psychological trauma can affect individuals in various ways, both mentally and physically. One of the ways it can manifest physically is through somatic symptoms, which are bodily sensations or symptoms that have no apparent medical basis.

Complex Post-Traumatic Stress Disorder (C-PTSD) is a mental health condition that develops as a result of prolonged exposure to traumatic events, such as child abuse, domestic violence or ongoing trauma in adulthood. The somatic symptoms of C-PTSD can be debilitating and deeply affect an individual’s quality of life.

The following is an overview of the somatic symptoms that individuals with C-PTSD may experience:

Chronic pain: A significant number of people with C-PTSD suffer from chronic pain, including headaches, migraines, neck pain, back pain and joint pain, among others. Trauma-related pain can arise from various causes, such as somatic memories, muscle tension, or heightened arousal. Over time, such pain may affect an individual’s physical functioning, potentially leading to disability.

Gastrointestinal distress: Those with C-PTSD may experience gastrointestinal distress or functional digestive conditions. Trauma disrupts the regulation of the HPA axis, affecting the gut’s function and leading to problems like irritable bowel syndrome (IBS), chronic constipation, diarrhea, nausea and vomiting. These issues can significantly diminish an individual’s quality of life and trigger unpleasant emotional reactions, such as anxiety and depression.

Respiratory distress: Breathing difficulties, such as shortness of breath, hyperventilating or choking sensations are common among those with PTSD. People may experience these symptoms during flashbacks, when they feel triggered, or even when they try to relax. With C-PTSD, these symptoms may be more severe and chronic, causing feelings of panic or detachment that can make daily activities challenging.

Cardiovascular problems: Trauma can impact the nervous system, causing physiological changes that affect the cardiovascular system. People with PTSD are at an increased risk of developing heart problems such as arterial disease, hypertension and stroke. The chronic stress of C-PTSD can exacerbate these conditions, leading to potential health complications down the line.

Sleep disturbance: The stress and anxiety associated with PTSD can profoundly influence sleep patterns. Nearly all individuals with C-PTSD report symptoms like insomnia, nightmares or night terrors. Insufficient or poor quality sleep can lead to daytime fatigue, mood swings and physical exhaustion.

Sensory processing issues: Traumatic events can permanently alter the way an individual perceives sensations such as sound, touch and sight. Individuals with C-PTSD may experience hyperarousal or sensory overload, making it challenging to tolerate certain stimuli. Alternatively, some people may develop hyposensitivity, resulting in a diminished sensory awareness that may negatively influence their quality of life.

Dissociation: Somatic symptoms are not always experienced in the context of physical pain. They can also manifest as a sense of detachment or disconnect from reality. This feeling is known as dissociation, and those with C-PTSD often report experiencing it. It can cause memory problems, the feeling of being disconnected from the body or extreme emotional disengagement.

In summary, traumatic stress disorders are debilitating conditions that can have lifelong effects on an individual’s mental and physical wellbeing. Individuals with C-PTSD may experience a range of somatic symptoms that can affect their quality of life. By raising awareness of these symptoms, we can improve early detection and help those suffering from C-PTSD receive proper treatment.

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