psychopathy

Clinical Narcissism: Think Lightly Of Yourself And Deeply Of The World

Guest Post by Thomas S.

According to ancient Greek mythology, Narcissus was a youth of incomparable beauty, born from the coupling of the river deity Cephissus and a nymph named Liriope. Such was his beauty that bewildered and broke the hearts of all those who chanced to see him, that the blind prophet Tiresias cautioned Liriope that her son would live a long life, so long as he never came to know himself.

Followed by wanton eyes and beseeched by the lusts and longings of hopeful lovers, Narcissus would reject all advances made upon him. This eventually led to a curse by Ameinias, who upon rejection was handed a sword with which to commit suicide, but not before appealing to Nemesis, the goddess of revenge, that Narcissus would never be able to obtain the one he would one day fall in love with.

It was after losing his way while out hunting in the forest one day, that this curse of Ameinias, as well as the prophecy of Tiresias, would eventually bear fruit. Tired and thirsty, Narcissus happened upon a pool of water, which he stooped over to drink from.

Meanwhile, a mountain nymph named Echo was weeping nearby, having been the most recent suitress to have been rejected by Narcissus after having fallen in love with his beauty and made shy advances upon him.

Interestingly, the nymph, who had been cursed by Hera, the Queen of Heaven, for having deliberately distracted her with idle gossip in order to prevent her from discovering the affairs of her husband Zeus, was only able to utter the last few words of another, and was otherwise deprived of the ability of speech.

Unable to bear the torment of rejection by Narcissus, the mountain nymph was consumed by grief and her physical form melted away, leaving nothing more than a whisper, capable only of mimicking the words spoken by another, as is our experience of an echo still to this day.

While Echo’s voice trailed away, Narcissus scooped water from the pool in order to quench his thirst. As he did so however, a charming face below the shimmering waters caught his eye and soon became the object of his own heart’s desire – an object, which as per the curse of Ameinian, would remain unobtainable to him.

Forgetting his thirst, Narcissus reached toward his own reflection, while his reflection reached upward in return, only to be dispersed by the splashing until the stillness of the waters resumed between each failed attempt to clasp his beloved’s hand.

Eventually, Narcissus gave up his life due to the torment of being unable to attain himself, and was transformed into the daffodil flower.

Like many Greek myths which are etiological in nature, the story of Narcissus offers an explanation for why observable phenomena within our human experience, have come to be.

Clinical Narcissism

In the modern day, this same phenomenon of excessive self adoration, which was also evident in ancient times and thus deserving of an origin story, has come to be known as the narcissistic personality disorder, which can also sometimes be regarded as being pathological in nature.

While a high degree of variability of character is evident in those diagnosed with the condition, such as being either socially reclusive or highly extroverted, self-loathing or self aggrandising, having a history on the right or the wrong side of the law, and demonstrating all manner of success or failure in the professional field, narcissism can be problematic to diagnose clinically.

Additionally, there are specific clinical subtypes of this condition, and while narcissism is often associated with the grandiose and overtly arrogant and exploitative stereotype, there are also those who are fragile, shy and hypersensitive to the evaluations of others while harbouring deeply envious as well as grandiose delusions.

Both subtypes however, are excessively self-absorbed and it is possible for a narcissist to fluctuate between these states, depending on life’s circumstances.

It is also possible for a narcissist to exhibit a mix of these qualities, as well as for a narcissist to be ‘high functioning’ and able to employ their character traits in order to succeed, while their competitive, attention seeking and sexually provocative traits can often go unrecognised.

Former New Zealand Prime Minister Jacinda Ardern for instance, could be described in this way, for she employed various devices and rhetoric around themes of compassion and kindness, which all turned out to have been self-serving and politically expedient tools, rather than sincere sentiments. The effects soon wore off during the tyranny which ensued during her time in office.

Despite the diversity of narcissistic personalities, there are however, several indicators which have been published by the American Psychiatric Association, which may contribute to such a diagnosis when several exist concurrently in an individual.

These indicators are as follows:

1. Has a grandiose sense of self-importance (e.g., exaggerates achievements and talents, expects to be recognized as superior without conmmensurate achievements).
2. Is preoccupied with fantasies of unlimited success, power, brilliance, beauty, or ideal love.
3. Believes that he or she is “special” and unique and can only be understood by or should associate with, other special or high-status people (or institutions).
4. Requires excessive admiration.
5. Has a sense of entitlement (i.e., unreasonable expectation of especially favorable treatment or automatic compliance with his or her expectations).
6. Is interpersonally exploitative (i.e., takes advantage of others to achieve his or her own ends).
7. Lacks empathy: is unwilling to recognize or identify with the feelings and needs of others.
8. Is often envious of others or believes that others are envious of him or her.
9. Shows arrogant, haughty behaviors and attitudes.

Of course, it is reasonable to expect that most people experience some degree of arrogance, selfishness and other character flaws, although clinical narcissism is a condition deeply affecting an individual’s self-esteem, sense of identity and their relations to others.

While the causes of clinical narcissism are not definitively known, there are indications that several factors, including genetics, childhood trauma and parenting, as well as cultural factors, may all contribute to an individual displaying a narcissistic personality disorder.

In particular, abuse, neglect, or parental overindulgence may inhibit the development of a child’s expectations in regards to themselves and other people. Adoption, divorce and losing a parent prematurely through death are also factors which may put a child at risk of developing a narcissistic complex.

Unfortunately however, many cases of emerging clinical narcissism in childhood and adolescence are left to develop without intervention through counselling or behavioural therapy. And later in life, many narcissists remain wholly unaware of their own character flaws and unwilling to admit that they could do well to improve themselves.

And while many narcissists do eventually self destruct under the weight of their own absurdities, the tragedy is that few are willing to learn from these mistakes, instead placing blame on those around them whenever discrepancies are called to account.

True Wealth Of Character

Unlike the narcissist however, there are those in life who in addition to a high degree of personal achievement, also demonstrate those qualities which may be regarded as wealth of character, such as genuine humility, renunciation, compassion and so forth.

The Japanese swordsman Miyamoto Musashi, who lived in the sixteenth and seventeenth centuries for instance, was a revered martial artist who attained the status of a kensei and was regarded as the most accomplished swordsman of his time, capable even of fighting with a sword in each hand.

After a life of considerable achievement, he eventually took to Buddhism in his later years, retiring from martial arts and taking to deep contemplation and a solitary existence. Musashi produced two works during his retirement, Go Rin No Sho, or The Book of Five Rings, as well as Dokkodo, or The Path of Aloneness.

Both books were passed on to his students in the days prior to his death and have been widely studied in many languages in the centuries since. Most significantly, according to precept four of Dokkodo, Musashi advises one to “think lightly of yourself and deeply of the world”.

As this precept suggests, Musashi was grounded in a higher reality afforded by spiritual practice and practical renunciation, rather than base egoism. And interestingly, the seeds of this worldly detachment had also been tended to and nurtured prior to his retirement, throughout his career as a mendicant swordsman where he was confronted with the impermanent nature of life on a regular basis.

This deep sense of renunciation or detachment is one of six primary opulences in life, and is a precursor to the development of finer qualities of character, beyond the base animalistic ambitions. The opulence of wealth for instance, is rendered more desirable when complemented by detachment and a man who humbles himself despite his status, endears himself to others.

Those who are preoccupied by the low-hanging fruits and the bondage associated with self-absorption and egoism however, whether they be clinical narcissists, or simply those who indulge too frequently in their lower nature, are unable to obtain or sustain true wealth of character, despite their worldly achievements.

Thomas S. is a Kiwi writer with an obsessive interest in the truth, especially when it comes to spirituality and politics.

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What El Salvador Could Teach New Zealand About Solving The Gang Problem

Nayib Bukele is the President of El Salvador, having won re-election earlier this year with almost 85% of the popular vote. Most of his popularity is a result of his security strategy, which has transformed El Salvador from an extremely dangerous country to a safe one. On X, Bukele describes himself as a “philosopher king”. His security philosophy might be applicable to other places plagued by gangs.

Bukele’s approval rating today is some 89%, making him arguably the most popular leader of any country. Understanding why he is so popular requires understanding the difference between the El Salvador before Bukele took power, and the El Salvador now.

El Salvador used to be the most violent country in the Western hemisphere. The MS-13 and Barrio 18 gangs had reduced the country to a battleground. With everyday life under gang control, El Salvador was in danger in collapsing into Haiti-style anarchy. The homicide rate in 2015 was over 100 per 100,000 people.

Bukele came to power in 2019. The homicide rate had fallen from its peak since then, but was still extremely high. In March 2022 there was a spike in homicides due to MS-13, wherein 87 people were randomly murdered by the gang over a three-day period. This was apparently an attempt by MS-13 to intimidate the people of El Salvador into submission.

The response was a ‘War Against the Gangs‘, launched by Bukele that same month. He had described gangs as the metastases of a cancer that is killing Salvadorean society.

The crackdown saw the arrest of around 2% of the Salvadoran population and the construction of a 40,000-person maximum security prison, known as the “Terrorism Confinement Centre”. Since these measures were taken, El Salvador’s homicide rate has plummeted. In 2023 it was a mere 2.4 per 100,000 (c.f. Canada at 2.3).

Could a similar strategy work here?

For one thing, New Zealand gangs don’t cause as much damage as the gangs in El Salvador. The homicide rate in New Zealand is lower than even the 2023 rate there. New Zealand gangs might be feral by New Zealand standards, but by Latin American standards they’re standard-bearers of civilisation.

However, the general cancer metaphor is apt. As family members of gang members can tell you, the damage caused by gang members is not limited to crime. Immeasurable quality of life damage is caused by the constant threats, intimidation and antisocial behaviour that comes with the presence of gang culture.

Moreover, existing gangs could cause extreme damage in the future. The example of El Salvador shows that the homicide rate can increase manyfold in a short period if the economic and social environment permits. Given the ongoing economic collapse of the Anglosphere, anyone could confidently predict a rise in both volume and intensity of gang activity in coming years.

Bukele’s Terrorism Confinement Centre has room for 40,000 people. New Zealand was known to have 8,300 gang members nationwide near the end of 2022. We could, therefore, build a much smaller prison – one that fit 10,000 people – and still have enough room to put every single gang member in it for life.

Other anti-gang measures could readily be adopted from El Salvador.

One of these is the reduction of the age of criminal responsibility, from 16 to 12. Having the age at 16 makes sense in a high-trust, high-social capital environment where most people want to do good. In a low-trust environment, however, tolerance and kindness just gets taken advantage of. Gangs exploit that tolerance and kindness by getting younger teenagers – too young to be charged – to commit crimes. This phenomenon also exists in the New Zealand gang scene, so we might benefit from a similar reduction in the age of criminal responsibility.

Of note is that one element of Bukele’s crackdown was banning media from expressing pro-gang sentiments. If implemented in New Zealand, this would prevent The New Zealand Herald offering a column to former Black Power pack rapist Denis O’Reilly. It would also prevent the numerous hagiographies about gang leaders doing community work.

Unfortunately, no measures will be taken to protect the New Zealand people from the gang menace as long as globalists are in power.

What New Zealand needs is a leader that cares about the New Zealand nation first and foremost.

Also of note is that the political philosophy of Bukele’s movement is explicitly anti-democratic. Bukele’s Vice-President, Felix Ulloa, has said “The democratic system that existed for years in El Salvador only benefited crooked politicians.” The system that exists in New Zealand also only benefits crooked politicians. That suggests that solving our leadership problems might require also solving the democracy problem.

All this might be too much for New Zealand for now – we are yet to see the Mongrel Mob, the Headhunters, Black Power or the Hell’s Angels murder random civilians in New Zealand to intimidate the Government. But the worse our gang problem becomes, the more we will need to consider the need for a Nayib Bukele-style crackdown.

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The Cruelty Is The Point

Many have been surprised by the decisions made by the Sixth National Government. Taking food away from hungry children and giving the money to landlords seems pointlessly cruel. So does ticking up an eleven-figure debt that our grandchildren will labour to settle, just for tax cuts. Perhaps the most egregious is maintaining cannabis prohibition in the face of the mountain of international evidence that it doesn’t work.

What motivates these decisions?

A cursory examination of New Zealand political history shows that previous National governments have also been motivated by cruelty. The Fifth National Government slashed the mental health system and continued to withhold medicinal cannabis. The Fourth National Government slashed the welfare system and destroyed unions. All of these measures were blamed on Labour at the time, but in reality were motivated by simple cruelty.

Cruelty is, in fact, one of the major human motivations. The rush of sadism can be one of the most powerful of all. Ted Bundy once said “When you feel the last bit of breath leaving their body, you’re looking into their eyes. A person in that situation is God!” Similar feelings of grandeur flow through the National MP who cuts food programs for children.

It can be seen from the way that bullies abuse each other at school, psychopathic bosses abuse workers in the office and spouses abuse each other behind closed doors, cruelty and sadism are powerful motivators for action in many different times and places. People wired up this way readily find an outlet in National and ACT party politics.

Once the central motivating role of cruelty in National party psychology is realised, it’s much easier to understand National party policy.

This was seen most evidently during the cannabis referendum. National party supporters, who generally opposed law reform in this area, were not moved by arguments around the immense alleviation of human suffering that easy access to cannabis would allow. To the contrary – National voters, who seldom use cannabis themselves (preferring booze, painkillers and television), understood that cannabis prohibition usually destroyed Other People.

This also explains why National party voters were seldom moved by appeals to the fact that Maoris suffer more heavily than other races from cannabis prohibition. Given that National voters hate Maori people and want them to suffer, why would they then care about Maoris getting locked up because of cannabis prohibition? To the National mindset, that’s more of an argument to support prohibition.

John Ehrlichmann, Presidential Advisor under Richard Nixon, once said: “We knew we couldn’t make it illegal to be either against the war or black, but by getting the public to associate the hippies with marijuana and blacks with heroin, and then criminalizing both heavily, we could disrupt those communities. We could arrest their leaders, raid their homes, break up their meetings, and vilify them night after night on the evening news. Did we know we were lying about the drugs? Of course we did.”

Same deal in New Zealand. Of course the National party and their lackeys like Mike Hosking and Bob McCoskrie know the science. The science has been established for decades: cannabis is medicinal, and any amount of misuse is less harmful than misuse of alcohol. But by lying about it, the National party can target their enemies. Not hippies and blacks, but hippies and Maoris.

National party policy cannot be understood unless it is appreciated that the intent of such policy is to destroy people the National party hates. This is primarily the poor. National hates Maori people more because they are poor than because they are Maori – proof for this assertion comes from the fact that National voters don’t seem to hate Asians.

The central motivating role of cruelty in National party policy can be seen in this year’s benefit cuts. The indexing of benefit increases to inflation instead of wages has cost the average beneficiary $6 per week, which saves the Government a pittance in comparison to what they’re paying out in landlord tax cuts. But it’s not the saving money that motivates such cuts – it’s tightening the stranglehold on beneficiaries.

Nietzsche wrote, in Thus Spake Zarathustra, to “distrust all in whom the impulse to punish is powerful”. There was excellent reason for this. The impulse to punish is fuelled by resentment, which is the basis of slave morality. This impulse is referred to as a “justice boner” in modern Internet parlance, reflecting the fact that its ultimately motivated by pre-human, even reptilian, brain structure.

Unfortunately, the stupidity of Labour and the Greens means that the cruelty of National and ACT is something the rest of us must endure for as long as the two-party democratic system exists.

As long as democracy exists, it will appeal primarily to the lowest common denominator and thereby enable the most bestial and sadistic impulses of humanity. This is why the National and ACT parties have produced, and continue to produce, a parade of sadistic beasts: Shipley, Richardson, Prebble, Key, Brownlee, Bennett, Collins, van Velden et al., ad infinitum.

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Clean And Dirty Information, And How To Tell The Difference

This essay describes a concept in information science. This is a concept that is of extreme importance in today’s Post-Truth Age, now that the media is even more full of propaganda than usual. It relates to the art and science of deciding whether a given set of information is trustworthy.

There are already conceptions of clean vs. dirty data. However, those conceptions are inadequate, because cleanliness is considered the same thing as accuracy. As such, they are not useful, because it would be simpler and easier just to use the term ‘accurate’ instead of ‘clean’.

A useful conception of clean vs. dirty information has to take into account the moral dimension of the people promulgating the information. Essentially, then, clean information comes from a clean source who cares about the truth only, with no view to the propaganda value of the information, and dirty information comes from a dirty source, who doesn’t care about the truth at all.

This division is very simple, but applying it in the real world of propaganda is highly complex.

For one thing, it takes great knowledge of the world and of the people in it to make accurate judgments about other people’s biases. The usual, poorly-educated approach is to trust people based on whether they have attributes in common with oneself: race, class, education, occupation etc. The more qualities they have in common, the more trusted.

Another poorly-educated approach used by many people is to determine truth based on whether the speaker has a high rank in the listener’s herd or not. So one’s pastor, boss, father or club leader becomes the authority to which one listens. All that matters is a high position in a friendly dominance hierarchy. This was the approach described in detail by Edward Bernays in Propaganda.

It can safely be said that all information from a political source is dirty. Any press release put out by a political party can be considered filthy. So can any article or book written by a member of a political party. The greater the influence of politics on any source of information, the dirtier it is.

It can also safely be said that most information from religious sources, particularly Abrahamic ones, is dirty. This is especially true of those who are seeking to gain followers for money or political power. Anyone who says that you have to obey them or suffer everlasting pushishment in a Hell Realm can be confidently written off as a dirty source. But in this regard, as with others, the world’s religions vary greatly.

Here it’s necessary to look at the reputations of the people pushing the information. Have they murdered their way around the world over the centuries? Do they regularly sexually abuse their children? Do they practice barbarisms such as infant genital mutilation? Do they have transparently sadistic animal slaughter protocols?

Perhaps there was once a time when the mainstream media was a clean source of information. This was back in the times when honest people chose to become journalists for the sake of spreading the truth (i.e. before the Charlie Mitchells took over). Today, no rational or intelligent person can trust anything in the mainstream media.

It used to be possible to trust scientists, because a lot of the people drawn to academia are the sort of person who values truth above merely material concerns such as political power or wealth. But then corporations started buying research favourable to their products. It turns out that scientists are only slightly harder to buy than politicians.

Who actually does tell the truth?

In order to reliably tell the truth, a person has to believe that there are positive consequences for speaking truth and negative consequences for telling lies. They have to believe in something like karma, or at least the Law of Attraction, before they can be trusted to put the truth before their own interests.

This is to say that it’s possible to trust genuinely spiritual people. But there, again, is another major problem: usually it’s impossible to tell if someone is genuinely spiritual or not. The low-IQ approach is to trust people at the top of the same religious herd as yourself. High-IQ people go on the reputation of the source among other high-IQ people.

If you would ask the ten most intelligent people you know who they consider clean sources of information, and if more than one of them suggested the same source, you could be reasonably sure that source was clean. This is the same logic as academic peer review, and, while an effective way of distinguishing clean from dirty, it’s far from infallible.

The tough news is that there’s no truly reliable way to tell if someone is a clean source of information other than going through everything they have written or said, comparing all facts therein stated to known truths, and subjecting their logic to the most rigourous examination. If they regularly make predictions that turn out to be false, that’s a good sign they’re a dirty source.

Perhaps the two rules of thumb are firstly: never trust an authority figure, because they have reason to lie to you. Secondly: prefer to trust someone who is trusted by smart people and distrusted by dumb people.

The great thing about clean information is that it can be absorbed without the need to take time and energy correcting for bias. A truly clean source of information is worth gold in the information marketplace of 2023. In this age of pervasive AI-generated content though, best of luck finding it.

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