Understanding New Zealand 3: Who Voted Maori Party in 2020?

The Maori Party won 33,630 votes in the 2020 General Election, for 1.17% of the total vote. They have been getting a lot of media coverage recently, and have been climbing in the polls as a result, and are now looking to expand their support into previously untapped demographics. This chapter explains who voted for them in 2020.

The obvious assumption is that Maori people vote for The Maori Party, but it’s not as simple as that. For one thing, a significant number of non-Maoris vote for The Maori Party. For another, the Maoris who do vote for The Maori Party are not necessarily representative of the Maori population as a whole.

This chapter will therefore focus mostly on the differences between the average Maori Party voter and the average Maori, and not on the differences between the average Maori Party voter and the average Kiwi. Generally speaking, the average Maori Party voter is significantly more enfranchised than the average Maori, and this is characteristic of the difference between the two populations.

VariableVoting Maori Party in 2020
European-0.31
Maori0.91
Pacific Islander0.06
Asian-0.32

Some Kiwis of European descent and Asians vote for The Maori Party on account of general anti-Establishment sentiments. To some, it feels as if Labour, National, The Greens and ACT are all part of the one Establishment. Some votes for The Maori Party, then, are effectively protest votes. Some Pacific Islanders might have voted for The Maori Party on account of general pan-Polynesian sentiments.

The support of any of these three racial groups, however, were dwarfed by Maori support for The Maori Party. The correlation between being Maori and voting for The Maori Party in 2020 was 0.91, one of the strongest in this entire survey.

VariableVoting Maori Party in 2020Being Maori
Voting Labour in 2020-0.37-0.33
Voting National in 2020-0.71-0.65
Voting Greens in 2020-0.15-0.27
Voting ACT in 2020-0.64-0.58
Voting NZF in 20200.070.32
Voting New Conservative in 2020-0.57-0.44
Voting ALCP in 20200.810.88
Voting Advance NZ in 20200.470.63

Curiously, there was a significant negative correlation between voting Maori Party in 2020 and voting either Labour in 2020 (-0.37) or voting National in 2020 (-0.71). The least strong negative correlation between voting Maori Party in 2020 and voting for any of the four other Parliamentary parties in 2020 was with The Greens, at -0.15.

Two of the most striking correlations are these: 0.81 between voting Maori Party in 2020 and voting ALCP in 2020, and 0.88 between being Maori and voting ALCP in 2020. Considering that cannabis prohibition is one of the best examples of a colonial law that disproportionately harms Maori people, one might think there was a great opportunity there for The Maori Party to oppose it.

Some might be surprised to see such an overlap between Maori Party voters and New Zealand First voters. After all, the former are characterised in the mainstream media as far-left extremists and the latter as far-right extremists. The reality is that the former are Maori nationalists and the latter are Kiwi nationalists, and because so many Kiwis are Maori and because white Kiwi nationalists are usually pro-Maori, the two populations have much in common.

VariableVoting Maori Party in 2020Being Maori
No qualifications0.340.53
Level 1 certificate0.280.46
Level 2 certificate0.440.59
Level 3 certificate0.510.46
Level 4 certificate0.330.52
Level 5 diploma0.240.37
Level 6 diploma-0.64-0.67
Bachelor’s degree-0.34-0.53
Honour’s degree-0.38-0.55
Master’s degree-0.31-0.50
Doctorate-0.28-0.43

Maori Party voters are much better educated than the average Maori. Not only are they much more likely to have gone past high school, they’re also much more likely to have a degree.

Maori Party voters were significantly less likely to have a university degree than the average Kiwi, but none of the correlations between voting Maori Party in 2020 and having any of the degrees were stronger than -0.38. By contrast, all of the correlations between being Maori and having any of the degrees were stronger than -0.43.

These correlations reveal the basic truth about Maori Party voters: they represent the Maori elite, and are in many ways more like middle-class white people than they are like the average Maori.

VariableVoting Maori Party in 2020Being Maori
Living urban-0.26-0.39

Maori Party voters are much more urban than Maori people in general. This is a useful clue when it comes to understanding the average Maori Party voter.

Urban life tends to be cosmopolitan and therefore tends to cultivate pro-globalist sentiments. So if Maori Party voters are more urban, they can be expected to have some globalist sympathies. The average rural Maori is much more likely to favour New Zealand First than the Maori Party.

Urban areas are also where the power is, and the fact that Maori Party voters are more likely to be urbanites than Maoris in general demonstrates the extent to which Maori Party voters are more enfranchised.

VariableVoting Maori Party in 2020Being Maori
Median income-0.11-0.30
Mean income-0.08-0.25

Maori Party voters in 2020 were significantly wealthier than Maoris in general. In fact, the average Maori Party voter in 2020 was not much poorer than the average New Zealander. The average Maori, by contrast, is significantly poorer.

Understanding the correlations of education and wealth, a distinct class division within Maoridom becomes evident. The majority of Maoris tend to vote for the Labour and New Zealand First parties, and these make up the broad Maori masses. The Maori elites, who expect to be granted Government subsidies and handouts, tend to vote for The Maori Party.

VariableVoting Maori Party in 2020Being Maori
Managers-0.36-0.36
Professionals-0.27-0.43
Technicians and Trades Workers-0.070.03
Community and Personal Service Workers0.510.56
Clerical and Administrative Workers-0.19-0.27
Sales Workers-0.04-0.15
Machinery Operators and Drivers0.320.43
Labourers0.420.58

In comparison to the average Maori, the average Maori Party voter is much more likely to be a professional or a clerical and administrative worker, and much less likely to be a technician and trades worker, a machinery operator or driver or a labourer.

This reinforces the class narrative noted above. Maori Party voters are much more likely to be independent professionals or important members of the Government machinery, whereas Maoris in general are more likely to have working-class professions.

VariableVoting Maori Party 2020Being Maori
Working in agriculture, forestry or fishing0.060.23
Working in mining0.050.08
Working in manufacturing0.160.28
Working in electricity, gas, water and waste0.170.29
Working in construction0.150.20
Working in wholesale trade-0.21-0.31
Working in retail trade-0.15-0.15
Working in accommodation and food services0.04-0.05
Working in transport, postal and warehousing0.420.41
Working in information media and telecommunications-0.14-0.32
Working in financial and insurance services-0.22-0.40
Working in rental, hiring and real estate services-0.30-0.40
Working in professional, scientific and technical services-0.28-0.46
Working in administrative and support services0.330.29
Working in public administration and safety0.050.04
Working in education and training0.100.09
Working in healthcare and social assistance-0.060.02
Working in arts and recreation services0.10-0.03

Looking at occupations, the pattern mentioned above reappears: the more working-class an occupation is, the fewer Maori Party voters it will have in comparison to Maori people in general.

This is most obvious with occupations such as agriculture, forestry and fishing. The correlation between working in this occupation and voting Maori Party in 2020 (0.06) was much weaker than the correlation between working in this occupation and being Maori (0.23). Similar gaps were seen with manufacturing (0.16 and 0.28, respectively) and electricity, gas, water and waste (0.17 and 0.29, respectively).

The opposite pattern was seen with middle-class occupations. The correlation between working in professional, scientific and technical services and voting Maori Party in 2020 (-0.28) was also much weaker than the correlation between working in this occupation and being Maori (-0.46), only negative. Similar gaps were seen with financial and insurance services (-0.22 and -0.40, respectively) and information media and telecommunications (-0.14 and -0.32, respectively).

This supports the tendency that Maori Party voters tend to be more middle-class than Maori people in general.

VariableVoting Maori Party in 2020Being Maori
% VAP Enrolled-0.37-0.40
Turnout rate-0.69-0.67

Many will be surprised to see that the turnout rate is actually lower for the group voting Maori Party in 2020 than for the group who are Maori. If Maori Party voters are more middle-class than Maori people in general, and if middle-class people vote more often working-class ones, then it seems paradoxical that Maori Party supporters would vote less often than Maori people in general.

The reason why can be explained by the demographics below: Maori Party voters are younger than Maoris in general, and younger people are less likely to vote.

VariableVoting Maori Party in 2020Being Maori
Median age-0.010.05
Mean age0.010.04

Maori Party voters are slightly younger than Maori people in general. One major reason for this is that The Maori Party is a radical party and young people are more attracted to radical politics. Another major reason is that The Maori Party is a relatively new party, and so has not had time to build lifetime allegiances, in contrast to Labour and New Zealand First. A third reason is that older Maoris tend to be more assimilationist than younger ones.

VariableVoting Maori Party in 2020Being Maori
Married (not separated)-0.69-0.66
Divorced/separated/widowed-0.110.09
Never married0.650.56

Given that getting married is more common among middle-class Kiwis than among working-class ones, it might come as a surprise that Maori Party voters are less likely to get married than Maori people in general.

The explanation is simple: because Maori Party voters are younger than Maori people in general, they have had less time to get married. This is also why the correlation between never being married and voting Maori Party in 2020 (0.65) was stronger than the correlation between never being married and being Maori (0.56).

The relatively middle-class nature of Maori Party voters reveals itself when comparing the correlation between being divorced/separated/widowed and voting Maori Party in 2020 (-0.11) with the correlation between being divorced/separated/widowed and being Maori (0.09), as middle-class people are, on average, much less likely to get divorced.

VariableVoting Maori Party 2020Being Maori
Own or part own house-0.43-0.32
Own house in family trust-0.47-0.51
Neither ownership nor family trust0.530.45

It might come as a surprise to some that the average Maori Party voter is less likely to own their own home than the average Maori, as homeownership is typically middle-class and Maori Party voters tend to be more middle-class than Maoris in general.

However, it can be readily explained by the fact that Maori Party voters are much more urban than Maoris in general, and urban dwellers are more likely to be renters than homeowners. Furthermore, Maori Party voters are younger than Maoris in general. These two factors explain the lower homeownership rates.

VariableVoting Maori Party 2020Being Maori
No children-0.02-0.20
One child-0.03-0.14
Two children-0.49-0.47
Three children-0.080.09
Four children0.340.55
Five children0.560.74
Six children0.590.73

The average Maori Party voter is significantly less likely to have children than the average Maori. There are multiple reasons for this.

The foremost is the previously-mentioned class differences. Maori Party voters tend to be more middle-class than Maori people in general, and middle-class people have fewer children than working-class ones. There is also an age effect – Maori Party voters tend to be slightly younger than Maori people in general, and therefore have had less time to have children.

VariableVoting Maori Party 2020Being Maori
Income < $5,0000.260.16
Income $5,000-$10,0000.380.32
Income $10,000-$20,0000.390.59
Income $20,000-$30,0000.080.26
Income $30,000-$50,0000.030.14
Income $50,000-$70,000-0.40-0.48
Income > $70,000-0.35-0.51

As mentioned in the previously discussed correlations, Maori Party voters tend to be more middle-class than Maori people in general. This is reflected everywhere, including (as most would expect) in income.

Although the average Maori Party voter was more likely than the average Maori to fall into the lowest income bands (those below $10,000), this can be explained by the fact that Maori Party voters are more likely to be students. The average Maori is considerably more likely to belong to the bands typical for working-class Kiwis ($10,000-$50,000).

The largest gap was with the correlation between having an income above $70,000 and voting Maori Party in 2020 (-0.35) and between having an income above $70,000 and being Maori (-0.51). This demonstrates that, all other things being equal, the wealthier a Maori person is, the more likely they are to vote Maori Party.

VariableVoting Maori Party 2020Being Maori
Being male-0.08-0.06

Other commentators have previously observed that Maori Party voters tend to be more female than male. This mystifies some because there’s no obvious reason why Maori Party policy should appeal more to women than to men.

The explanation is that Maoris in general tend to be more female than male. This is owing to the relatively high death rate among Maori males, a function of high rates of alcohol use, extremely high rates of tobacco use, and disproportionate rates of suicide. As such, because of the extremely strong correlation between being Maori and being a Maori Party voter, it follows that most Maori Party voters are female.

In summary, Maori Party voters occupy similar demographics to Maoris in general, which is unsurprising given the strength of the correlation between the two populations.

The main difference between Maori Party voters and Maoris in general is that the former are more globalist, the latter more nationalist. This is a function of the fact that Maori Party voters are much more part of the Establishment than the average Maori is. The more that any given Maori individual is likely to be close to the levers of power, the more likely they are to vote Maori Party.

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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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If you enjoyed reading this essay/article, you can get a compilation of the Best VJMP Essays and Articles from 2021 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2020, the Best VJMP Essays and Articles of 2019, the Best VJMP Essays and Articles of 2018 and the Best VJMP Essays and Articles of 2017 are also available.

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Censorship In The 21st Century

Censorship was straight forward in the 20th Century. If you wrote anything the rulers didn’t like, they confiscated all copies of it or put you in prison. There was no Internet back then, and no social media, and therefore no realistic possibility of building up a following outside of mainstream media and publishing. Things are different in the 21st Century.

Today, it’s more subtle. Instead of the physical gulag, there is the financial gulag. The Establishment uses the financial gulag to achieve the same deterrent effect on others as the physical gulag, but with the political advantage of evading accusations of totalitarianism.

Deplatforming is a central tactic of this decentralised censorship. The modus operandi is for some influencer to persuade dozens or hundreds of their minions to bombard a private company with demands to deplatform some wrongthinker. Any wrongthinker so deplatformed will have a harder time making money to support themselves – this is the financial gulag.

The logic is that the platforming of wrongthink normalises it, and therefore it’s a moral imperative to prevent its platforming whenever possible. Allowing wrongthink to get platformed jeopardises the entire authoritarian plan of shaping the human race into something perfect. As Josef Goebbels wrote, any attempt to establish a mainstream narrative is threatened by the existence of contrary narratives. Therefore they must be banned.

New Zealand saw this logic in action in 2019 when Stefan Molyneux and Lauren Southern had booked the Bruce Mason Centre, and then the Powerstation, to give talks covering a number of topics, including the deleterious effect of mass Muslim immigration. Globalists created a shitstorm of negative media attention, and the booked venues reneged on their deal to provide space for the Canadian duo.

The most recent example of this tactic in New Zealand was last month, when Napoleon Busch’s listing for a first edition CounterSpin mug was taken down. Hordes of virtue-signalling baizuos flooded TradeMe with messages accusing CounterSpin Media of being “disinformation spreaders” (“disinformation spreaders” being Newspeak for ‘wrongthinkers’).

TradeMe initially caved to mob pressure, removing the listing, but have since rescinded this decision. But in any case, the back-and-forth is emblematic of the arbitrary nature of 21st Century censorship.

VJM Publishing also suffered from this assault on free speech. Our best-selling book, Clown World Chronicles, was cancelled from TradeMe after a campaign launched by a self-admitted far-left extremist. Not even a change.org petition with 300+ signatures was enough to persuade TradeMe to relent.

The truth is that the political Establishment and the commercial Establishment are the same people. So the political Establishment can simply ask their friends in the commercial Establishment to ban anyone they don’t like, and their friends in the commercial Establishment are happy to oblige. The persecution of wrongthinkers is just another favour to be traded.

Having your right to speak taken off you is not even the worst aspect of 21st Century censorship.

The Canadian Trucker’s Convoy protests and the response by the Canadian Government gave us a new word in the fight against freedom: ‘debanking’. Debanking is when the Establishment withdraws financial services from people in order to starve them into submission. In the 21st Century, it’s not enough to remove from wrongthinkers the right to speak – they also have to lose the right to eat and pay bills.

Incredibly, the trucker’s convoy protesters were not debanked after a thorough investigation leading to a judge signing a warrant. The Royal Canadian Mounted Police simply gave the banks a list of names, and the banks cancelled the accounts of anyone on the list. If it sounds tyrannical, that’s because it is. And it’s not even the most egregious example.

Lauren Southern’s family came in for similar treatment when they tried to book an AirBNB, only for it to be cancelled on account of their family ties to Southern. Because Southern’s family was “closely associated” with her, and because she was already deplatformed, her family had to get deplatformed as well.

By contrast, no such corporate censorship was levied against Jeffrey Epstein, even after he was convicted of the sex trafficking of children. In fact, Epstein’s bank, JP Morgan, supported his actions even after Epstein was found guilty of soliciting a minor in 2008.

So if you oppose the ruling class, you and your family can be cancelled from any service for any reason, but if you support the ruling class, you can traffic and rape children with no cancellation. It sounds like North Korea, but it’s the modern West.

The political Establishment claims that there’s nothing immoral about this new censorship, because it’s being carried out by commercial and financial entities and not by government departments. As such, it claims, these cancellings are merely the free market in operation, and nothing that we ought to be concerned about.

In reality, this is the political Establishment working together with the commercial and financial Establishment to silence their common enemies. They’ve simply found a loophole in the law that allows them to claim plausible deniability. So instead of using the Police and Army to commit human rights abuses, they now use venue companies, banks, TradeMe, AirBNB and other corporate entities.

Make no mistake: censorship in the 21st Century isn’t the “little people” fighting back against their oppressors by using the weight of numbers. It’s the oppressors destroying their enemies by using the mob. 21st Century censorship might be less brutal than it was in the 20th Century, but its no less immoral.

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Weaponised Psychiatry Is Still Used Everywhere

Most people consider the mental health system to be part of the wider health system. This isn’t true at all. In reality, the mental health system is part of the criminal justice system. In the same way the political Establishment uses the Police, it also uses psychiatrists to destroy their enemies. Psychiatry in the West today is a weapon used to stifle dissent.

In the Soviet Union, dissidents were destroyed for being mentally ill. Dissidence itself was a crime; anyone who did not slavishly obey the authorities risked being diagnosed with “sluggish schizophrenia“. Anyone who pointed out that the Holodomor was a genocide risked getting locked up in a psychiatric institute, never to be seen again.

Like most crimes committed by authoritarians last century, the same thing is happening in Anglo countries today. As with all other crimes committed by Anglo governments, the mainstream media strenuously denies that it’s happening.

A New Zealand woman named Pamela Taylor is now copping the same treatment from the New Zealand mental health system that freethinkers copped in the Soviet Union. Taylor, like those destroyed by Soviet psychiatry, is a dissenter. She attended the Parliament Lawn protests last year, and is well aware of the criminal nature of our current ruling class.

Earlier this week the Police dragged Taylor away to a psychiatric facility in Dunedin where a Dr Nigel Fanshaw “deemed her to have mental dysfunction”. Apparently the psychiatric assessment was ordered by a Family Court Judge in connection with an ongoing dispute with the father of her children, and was prompted by Taylor’s view on the Coronavirus vaccine and the fact that she attended the Wellington protests last year.

Taylor is no longer being held in psychatric “care”, but the damage has been done. As honest legal scholars have pointed out for decades now, the process is the punishment. Simply being forced through the mental health system will serve as a lesson not to question the Government again.

Normies don’t realise it, but the mental health system is tougher than the criminal justice system.

If you chop someone’s head off and rape the corpse, and then get arrested, you will have a lawyer with you at every step of the process to make sure your rights aren’t violated. If you can’t afford a lawyer you’re given one for free by the state. This lawyer will ensure that, if your rights are violated, you will get away with whatever you did (or at least get massive compensation).

No such respect is granted to you if you’re under suspicion of having a mental illness.

If you’re under suspicion of having a mental illness, you can be hauled in front of a psychiatrist for a mental health assessment, without any right to protest. You can be put under the Mental Health Act and have your freedom taken off you, without any recourse to a lawyer, without any recourse to appeal, without any rights at all.

The decision whether to put you under the Mental Health Act will usually be made by one psychiatrist only. You will not have a lawyer present to ensure your rights are not violated. If a bad decision is made, you will not be informed of your rights to overturn that decision (you have no such rights anyway). You can then be hauled off and force medicated.

Psychiatric medication is capable of producing many and varied changes in human behaviour, but one of the most predictable is sedation. These “chemical lobotomies” are ideal ways to smash dissenters. In principle, it doesn’t matter if those so lobotomised are really dissenters or not, as being unable to work is also considered a form of dissent.

All of this horror is justified by the delusion that, because psychiatrists have done nine years of tertiary study, they must be smarter and morally superior to everyone else. In reality, psychiatrists are some of the most depraved and despicable members of our society. Almost all of them are hard-core materialists who believe that spirituality is a mental illness. Having no spiritual sense, they follow the societal herd on all moral questions.

And so, if a psychiatrist puts a patient under the Mental Health Act, that psychiatrist is not obliged to explain their reasoning. It’s assumed that any attempt to explain would be futile owing to the inherent subhumanity of the patient. No such assumptions of subhumanity are made about rapists and murderers, who are given full rights to appeal.

People under suspicion of mental illness are lower than rapists and murderers in New Zealand: that’s weaponised psychiatry.

The grim, brutal truth is that the mental health system is twins with the criminal justice system. Its purpose is primarily to destroy the enemies of the Establishment. The mental health system isn’t there to help, it’s there to punish. Dissenters like Pamela Taylor and VJM Publishing are the prime targets of it.

Weaponised psychiatry is used all over the world today to keep the herds of human livestock under control. This is not only true of the Soviet Union and its descendants but also of America and New Zealand, where psychiatrists routinely violate the Human Rights Act with no consequences. All it takes is a person or group arrogant enough to believe that they can decide what other people’s best interests are.

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The Choice Between Fear and Love

The choice between love and fear is the most vital choice available to us as human beings, although it is typically misunderstood or misconstrued. Fear and love don’t always look like you would expect them to.

Fear we equate with horror movies, or material fears pertaining to the physical world. You may be surprised just how many of these inner machinations of fear are purely ethereal or intellectual- the mind simply being afraid of ideas that it has construed as threatening.

Love, too, is greatly misunderstood. We often characterise it as arriving in the form of affection, but this is just our human patina colouring our world. If we are lacking an existential sense of connection, then we feel we need to be affirmed to be worthy or loved, so we continue to seek this outwardly in manifold ways, most of which are merely fantasies. We find ways to move in the world that encourage other people to tell us we are special, we seek out soulmates and endlessly outsource our need for specialness to others, when really all that is needed is a supremely deep dive inward.

The game of fear cannot be won. To engage it at all represents an inherent loss, hence the state of the world. There is no hierarchy within fear – the bully or tyrant is just as much a victim as those he abuses. To step into the game of fear is therefore to choose to court misery. It cannot be foisted upon you; it can only be chosen. This is because we are ultimately responsible for our own states of relative wisdom or ignorance.

Fear is regularly chosen out of conditioned habit and miseducation. Recognize every small decision of fear, and choose to disengage from that illusion into the truth of love where you already are, the truth of I AM. Awareness is the golden key to this. The truth of who you are cannot be trapped in darkness against your will.

The game of love, by stark contrast, cannot be lost. To choose it represents an inherent victory. There is no hierarchy in the participation of the love of the divine. To enter it, in other words, to choose to engage it, is to experience immediate success. You are not granted external reward – it constitutes its own reward. It must be chosen eventually, because the only other choice begets sorrow, loneliness and misery. Real love is never separate, real love is shared amongst all or it is nothing.

Look at all the tiny ways fear continues to dominate our thoughts, and therefore our lives. The great teachers consistently taught that the kingdom of heaven, whether they called it ‘moksha’, ‘liberation’ or ‘nirvana’, was always all around us, but they were also careful to add that no one is typically willing to look at it, because the price would be giving up all that you think you know. What we are afraid to give up in this equation is the paltry kingdom of our own making, the constellation of our egoic arguments, arrogant conclusions and our blithe confidence about the way the world appears to us at this level.

That is because those who do not understand their true nature are loath to look through the eyes of anything but fear. The opposite of this eternal teaching is simultaneously true – hell is all around us, but none can understand that it is both temporary and illusory. In this self-imposed blindness, people resort to the only solutions they have learned in their life-long ignorance, all of which serve to dig them into an ever-deeper hole. For one who chooses fear, suffering is their constant companion. Is there any among us who has ears to hear this timeless message? This is what the teachers of the past across the globe have implored us in unison.

There is no moral ‘ought’ in choosing love over fear, or unity over separation. This is simply the choice that is always freely available to you. If you know your true nature, the light that you are doesn’t really have much of a choice anymore, because what is good chooses the good, and what is light moves toward the light. Do you choose your thoughts, actions, and attitudes to confirm the deeper nature of love and unity? Or, do you choose that which separates us indefinitely from that simple realization? With what ongoing result? No one will judge you for what you have chosen – they don’t need to, because it would be of no use. Pointing out how you were wrong cannot make love feel better about itself, because love is not an insecure ego.

Are you choosing the love that is the source of all, or are you choosing the denial of love which is fragmentation and disunity? Are you choosing the same thing over and over and somehow expecting miraculously different results? You are free to sow your fields with any seeds you wish, but don’t sow them with nettles and expect a bumper crop of apples.

Fear is above all a prodigious liar. It shows you not only glimpses by way of mental images, but also glimpses of projected feelings pertaining to what your choices and actions might lead to, such as the projected feeling of ultimate contentment, peace, or sweet success. Furthermore, because it was born inside your mind, it knows your weaknesses. It promises you results entirely different than it is capable of producing. Most people are unaware that it was fear that glued together their entire worldview.

The ongoing purpose of fear is to create more fear. Like love, it is self-propagating. Do not believe this, because that would be of no help to you – observe it in your thoughts and actions and experiment with it. Have you ever seen an evangelist spread a message of fear? Why are those who promote fear so loud and obnoxious? Why are the peaceful, tolerant, compassionate and inclusive so quiet? Because they don’t stand on soap boxes exhorting change from everyone around them on pain of exclusion. The message that ‘all is well’ is an exceptionally quiet but powerful message. It is extremely difficult to make that out amongst the clamour of the deluded masses shouting themselves hoarse.

People nevertheless continue to feed fear. This is because in some way, those empty promises about the survival of the frightened fragment you had assumed yourself to be have been believed and invested in. You repeated the choices again and again, which bought you more of the same. There is no use in claiming you were swathed in darkness of ignorance because what is past is past – what counts is what you are choosing now in the light of awareness. Perhaps you were ignorant and in darkness, but you are not now. This is what is meant by putting one’s hand to the plough and not looking back.

This is also why the great teachers and mystics placed such an emphasis on the dictum ‘know thyself’. The contents of your soul need to be made clear to you, no matter what. It is the number one primary good to be self-knowing, in other words to be ‘awake’. Being awake has nothing to do with being a walking encyclopaedia of conspiracy theories. It has to do solely with your access to the depth of your own truth in the flow of this eternal now, moment to moment.

Thankfully, for many of you reading this, the time for choosing fear has actually ended. Further investment in fear is no longer tenable in your life, and the deeper part of you knows this to be so.

Examples of fearful thoughts:

Get them to like you, then you will feel conditionally worthy.

Put yourself first, and you will be safe.

Use reverse-psychology, then you can manipulate your partner into giving you more of what you want.

Tell your partner you can change or become a different person, then they will not leave you.

Treat them respectfully now so that they will look after you when you are in trouble.

Do what they say you ought to, and then you will fit in and not be excluded.

Make them think your role is more important than it is, then they will respect you.

Bury the problem and ignore it for long enough, and it will leave you alone.

Notice how many of these are consequentialist in nature. Fear projects horror into the future and asks you to fritter away the only thing that is real, the ‘now’, in cascading delusions. It casually disrespects the well-being of others in favour of short-sighted self-preservation and self-promotion. Anything that depends upon a projected result in this way does not touch the realm of love, which is about service and the inherent value of doing, not consequence. I would rather refrain from giving too many examples of love, because I don’t wish to imply that you are being given a moral prescription, however, take the following example. A mother bird pushes her fledgling out of the nest because she trusts her offspring is mature enough to spread its wings and attempt flight. Is it bad to push, or is it loving to respect what another is capable of?

The same kind of love may be available to you when for example your friend or spouse refuses to agree with your claim of being a victim to a particular situation. Maybe that doesn’t feel immediately nice, as how we often portray love, because you aren’t being shown affection. Despite this, maybe you really are being supported and given exactly what you need for your continued growth and liberation. Such is love; it doesn’t always look the way we think it will, and sometimes it can appear less like being wrapped and swaddled and more like being dunked into cold water.

If you knew you were eternally loved, worthy, valid, and included, and you were never once considered by the divine source to be a candidate for exclusion, what would you do in light of that unconditional love and acceptance?

The traditional argument is that if there were no tough rules, people would just do whatever they want. Don’t forget that the only reason tough rules are even introduced in the first place is in response to an already dysfunctional society poisoned by the very institutions placed to protect it. Throwing more dysfunction into play will do nothing to heal the core failure.

A society can function perfectly without harsh rules if it is founded upon love. This has nothing to do with dancing around in circles wearing daisy chains saying ‘anything goes, man’. Love is not laissez-faire; it is intelligent, cohesive and wise. It attends to specific situations with a high respect for context, because love means that aware attention is given, unlike the vacuous bureaucratic processes we are all-too familiar with. If society is founded upon separation and inequality, then those harsh rules will convey the optical illusion of their necessity.

Disengage fear and you are in your authentic, natural state, the great ‘I am’. Unbeknownst to almost everyone, this is the core message that the world’s highest teachers have brought to us. They all had to skirt around this core message, because it was so simple that people wouldn’t accept it. The human mind craves narrative and substance around messages, hence all of the mystical parables and stories we have inherited. The kingdom of heaven is at hand, not reserved for those who are morally good and conform to authority, but for those who remember their heritage in spirit and choose to leave fear behind along with all the other things of the past that did more harm than good, such as bloodletting and prefrontal lobotomy.

The very remembrance of this heritage is sufficient to elicit in us all of the virtues that the world traditions have valued and promoted – not acting so as to become good, but because this is how goodness itself naturally acts when given the appropriate encouragement. This represents the final layer of self-inquiry and self-discovery – that we in our natural state are divinely free and unblemished. The ego fearfully misinterprets such a statement as mere arrogance, but what it really represents is the final challenge of love to confront and therefore understand who you truly are – this is the timeless meaning of the dictum ‘know thyself’. This vital ‘I AM’ marks the eternally available choice to participate in Love, which is by the same turn to permanently deny the movement of fear.

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Simon P Murphy is a Nelson-based esotericist and philosopher, and author of His Master’s Wretched Organ, a brilliant collection of weird fiction stories.