justice – Page 2

VJM – New Zealand’s Most Suppressed Author And Thinker!

Not since Arthur Desmond has a New Zealand author created as much controversy as myself. The simple fact that I am an educated, working-class Kiwi man willing to speak the truth has resulted in a devoted horde of haters. The purpose of this photoessay is to chronicle the Establishment’s attempts to destroy me.

The first sign I had that the Establishment wanted to shut me up was in May 2019. For a couple of years before then, I had been selling ‘It’s Okay To Be White’ t-shirts on TradeMe as a way to wind up Communists. Sales had been slow, until one day I sold three shirts in the space of an hour. A friend rang me up, and told me to check the news.

The Human Rights Commissioner, Paul Hunt, had taken to the mainstream media to declare there was “no place” for my satirical political expression. Calling me “ideologically adjacent” to Brenton Tarrant, Hunt intimated that selling such t-shirts was somehow anti-social in and of itself. The listings were soon taken down by TradeMe after a deluge of lies about how ‘It’s Okay To Be White’ was actually a white supremacist call to action.

The next move was the Establishment sending cops to my house to harass me as part of Operation Whakahumanu. This came in the form of a rap on my front door at about 10am one morning in July 2019. I opened the door to find a couple of uniformed officers, who wanted to ask me some questions about comments I had made on FaceBook. Apparently this was in the belief that I was at risk of shooting up a mosque. They had no warrant, so I asked them to leave immediately.

It was an unmistakable threat. The political establishment clearly saw me as an enemy. I understood directly that this opinion was a result of my VJM Publishing work, wherein I had explained to people for some years how the political system manipulates them against their best interests. My work to explain the psychology of submission and control was giving too much power back to the New Zealand people. I had to be countered.

Learning that the Establishment was targeting me, various sycophants and arselickers, attempting to curry favour with the powerful, followed suit.

The first of these was terrorist fundraiser Byron Clark.

Talia Levin’s book Culture Warlords mentioned an article about globohomo I had published in November 2018. Levin mentioned VJM Publishing as part of an effort to smear the counter-globalist resistance as deranged racists. Clark seized on this opportunity to attempt to have VJM Publishing books cancelled from TradeMe. His harassment campaign mostly involved posting lies about me to his Twitter account.

While this was going on, the Establishment was working behind the scenes with major tech firms to silence wrongthinkers such as myself. This was a consequence of the Christchurch Call.

I discovered that this had been happening when Google slashed traffic to the VJM Publishing company page by 75% overnight. Presumably Ardern had given them a list of New Zealand websites considered wrongthink, and Google had reached into their algorithm and given those websites a massive penalty. VJM Publishing traffic fell from around 200 hits a day to around 50. Over the next few years, before I stopped using Google products, it would fall to around five.

This was especially annoying as VJM Publishing had just released Clown World Chronicles, our best-selling book of all time, and the Google traffic to the Clown World Chronicles main page was the central plank of the marketing effort. This one move, more than any other, crippled my ability to make a living from speaking the truth.

Somehow the Establishment also recruited former Uruwera terrorist Rangi Kemara to do its dirty work harassing, stalking and slandering me. Kemara has clearly been given (or assumed) an agenda to associate me with neo-Nazism by adding this term before my name every time he gives his moronic followers an update on my activity.

As someone who has repeatedly criticised authoritarianism in all its forms – Nazi, Commie, Abrahamic, neoliberal – I can only assume this line of slander is being pursued because I am openly a nationalist. The VJM Publishing company page is full of essays and articles decrying war and authoritarianism, but it also features several arguing for the merits of nationalism and criticising globalism. It is for these latter reasons that I am so heavily targeted.

Almost as annoying as the loss of Google traffic to the VJM Publishing company page was when Byron Clark and friends were rewarded for their ongoing harassment and slander campaign. TradeMe finally caved to the bleating and removed Clown World Chronicles from sale (as well as the 2021 annual compilation of our best essays and articles).

Donna Carson, an “extremism researcher” at the notoriously Marxist-riddled Massey University, joined the pack attack against Clown World Chronicles, taking it upon herself to email TradeMe arguing for the book to be cancelled from sale.

The Police and academia are not the only weapons that the Establishment has been able to wield against me. They also have the mainstream media.

In 2023 I wrote an essay about provincialisation in New Zealand, and how it could potentially be the answer to the lack of human rights here. Tane Webster of Reality Check Radio read the article, was impressed, and arranged for an interview between me and Paul Brennan on RCR. The interview went well, the booking agent suggested I might come on once a month, and for a brief time there was a small amount of social media buzz.

At that point, mainstream media journalists launched their attack on me: a cancel campaign to have the interview taken down. Charlie Mitchell of The Press was the most prominent of these, using an article I wrote about Jewish opposition to hereditarianism as basis for a claim that I was (wait for it) anti-Semitic and therefore have no right to speak.

RCR soon folded, removing the interview from their website and ghosting me from all further email or social media contact.

All this is enough, by itself, to make me New Zealand’s most suppressed author and thinker. But perhaps the most shocking revelation of all came from the Police themselves, who revealed in an Offical Information Act response to Cameron Slater that they monitor the VJM Publishing website for potential wrongthink.

That’s right – the New Zealand Police spends money paying someone to read every essay or article that goes up on the VJM Publishing company page and to make a note of any counter-globalist sentiments that may be expressed. Any anti-immigration or anti-government sentiments are duly recorded (and presumably held on file against my name).

Why would the New Zealand Police take note of the fact that I “allege” that Muslims and Africans commit an enormous amount of violence and sex crimes wherever they go, an assertion that is borne out by law enforcement data from all over the Western World? Simple: noticing things is verboten. Only agreeing with my globalist masters is permissible.

In summary, I am monitored by the New Zealand Police, officers have been sent to my house to harass me, the Government teams up with major social media companies to restrict my reach, globalist activists work in packs to deplatform my books from TradeMe, terrorists on the Government payroll slander me all over the Internet, and mainstream journalists take to Twitter to cancel me from the alternative media.

All this yet I’ve never been arrested for a crime. This is all simply because I speak truth to power.

Never before has New Zealand produced an author or thinker who has attracted so much hate and aggression from the ruling class and their enforcers. I, VJM, your humble servant of truth, am the most dangerous man in New Zealand. This is for no other reason than because I take the side of the New Zealand people against their oppressors.

If you appreciate the risks I am taking to bring you the truth, then read my essays and articles, share my videos and buy my books, because they will kill me sooner or later.

For more of VJM’s ideas, see his work on other platforms!
For even more of VJM’s ideas, buy one of his books!

If you enjoyed reading this piece, buy a compilation of our best pieces from previous years!

Best VJMP Essays and Articles of 2023
Best VJMP Essays and Articles of 2022
Best VJMP Essays and Articles of 2021
Best VJMP Essays and Articles of 2020
Best VJMP Essays and Articles of 2019
Best VJMP Essays and Articles of 2018
Best VJMP Essays and Articles of 2017

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An Open Letter To The Minister Of Justice Regarding Psychedelic Use For Spiritual Purposes

Dear Minister of Justice,

I am writing to seek clarification on New Zealand’s current stance regarding psychedelic substances, particularly in the context where these substances are considered spiritual sacraments.

The New Zealand Bill of Rights Act states in Section 13 that “Everyone has the right to freedom of thought, conscience, religion, and belief”. Section 15 states that “Every person has the right to manifest that person’s religion or belief in worship, observance, practice, or teaching, either individually or in community with others, and either in public or in private”.

A fair reading of these sections suggests that New Zealanders have the right to use spiritual sacraments.

Indeed, this is already true with regards to the religious use of wine in the Christian Eucharist. New Zealand Anglicans use wine as a spiritual sacrament, the psychoactive ingredient being, of course, alcohol. But there are many other substances that serve as spiritual sacraments in the religious and spiritual traditions of the world.

The use of psychedelics like psilocybin mushrooms, ayahuasca and other entheogens has been deeply rooted in various spiritual and religious practices around the world for millennia. These practices often regard these substances not merely as drugs but as sacraments crucial for spiritual exploration, healing and connection with the divine or the deeper self.

The Eleusinian Mysteries were the most famous of the mystery schools that characterised pre-Christian European spirituality, running for 2,000 years and attracting anyone who was anyone in ancient Greece or Rome: Socrates, Plato, Sophocles, Aeschylus, Euripides, Thucydides, Herodotus, Marcus Aurelius and the Emperor Julian were all known or believed to have participated.

Cicero wrote of them that “Though Athens brought forth numerous divine things, yet she never created anything nobler than those sublime Mysteries through which we became gentler and have advanced from a barbarous and rustic life to a more civilised one, so that we not only live more joyfully but also die with a better hope.”

Initiation into these mysteries involved the consumption of a drink known as kykeon. The mycologist R Gordon Wasson, the chemist Albert Hoffmann and the historian Carl Ruck have argued that the kykeon contained an entheogenic substance. Their book Road to Eleusis made a compelling argument that the use of psychedelics as spiritual sacraments played an integral role in the creation of Western Civilisation.

Robert Graves believed that linguistic evidence revealed the kykeon to include some kind of mushroom. Terence McKenna supported this assertion, pointing out that psilocybin-containing mushrooms had both the capacity to cause extreme psychospiritual change and the safety profile that would have allowed thousands to use them every year without getting a reputation for being dangerous.

The claimed benefits of the Eleusinian Mysteries included losing one’s fear of death, gaining a belief in the afterlife, learning to understand the will of the divine and improvement of moral rectitude. These benefits are very similar to those claimed by modern psychedelic users – Erowid.org lists hundreds of mystical experiences of people who have taken psilocybin.

It’s apparent from these arguments that the use of psychedelics as spiritual sacraments played a role in the moral and civil development of Western peoples during our greatest ages. But the potential of psychedelics to induce spiritual insight is not limited to the ancient age or to the West.

The Marsh Chapel Experiment conducted by Walter Pahnke in 1962 discovered that psilocybin is capable of inducing powerful spiritual experiences in modern people. A long-term follow-up questionnaire found “experimental subjects wrote that the experience helped them to recognise the arbitrariness of ego boundaries, increase their depth of faith, increase their appreciation of eternal life [etc.]”

One of the participants in the Marsh Chapel Experiment noted in the long-term follow-up, regarding death, “I’ve been there. Been there and come back. And it’s not terrifying, it doesn’t hurt.” Such an insight is profoundly spiritual. Many of the other participants made similar observations. One remembered their experience as “one of the high points of their spiritual life”.

This experiment demonstrated that the link between psilocybin and spirituality can be established within a modern, scientific paradigm. More recent research has supported this, with a 2024 paper in Current Psychology finding that “psychedelic use is linked with a variety of subjective indicators of spiritual growth, including stronger perceived connections with the divine, a greater sense of meaning, increased spiritual faith, increased engagement in religious and spiritual practices, an increase in feelings of unity and self-transcendence, positive changes in worldview, increased connectedness with others, and reduced fear of death”.

Albert Hofmann described how the teonanacatl of the Aztecs was a psilocybin-containing mushroom. This teonanacatl, or “flesh of the gods”, was used as a spiritual sacrament to commune with the divine. Indigenous North Americans have used psilocybin-containing mushrooms as entheogens for thousands of years. The Aztec use of entheogens, including both mushrooms and others, is extensive.

R Gordon Wasson believed that the soma referenced in the Rig Veda was the fly agaric amanita muscaria. Supporting his contention was the fact that Siberian shamans were still using this mushroom for spiritual purposes. More recently, Russian researchers have found evidence suggesting the active ingredient in soma was psilocybe cubensis. In either case, psychoactive mushrooms have a history of religious and spiritual use in India as well.

Although the record of historical psychedelic use is not as strong in Europe as it is in the Americas and Asia, there is still evidence of magic mushroom use in Spain from some 6,000 years ago.

In New Age spirituality, psychedelics are used extensively. In Nelson, where I am from, it’s common to use psychedelics as spiritual sacraments outside the purview of any institutional authority. “Mushroom Season” describes the time of the year beginning in early winter and ending around midwinter when psilocybin-containing mushrooms are foraged, dried and consumed as spiritual sacraments.

In light of all this, significant questions arise concerning the human rights implications of New Zealand’s drug laws as they pertain to psychedelic substances. Once it is understood that psychedelics are spiritual sacraments, there’s a compelling argument to be made that restrictions on their use infringe upon the freedom of religion and belief, a fundamental human right protected under various international treaties to which New Zealand is a signatory.

Article 18 of the Universal Declaration of Human Rights states that “everyone has the right to freedom of religion” and “to manifest his belief in practice”. Given the widespread use of psychedelics as spiritual sacraments throughout time and space, this right must surely encompass the right to use psychedelics to manifest spiritual belief in practice.

An appropriate reading of the New Zealand Bill of Rights Act suggests that the right to use psychedelics for spiritual purposes is guaranteed. In reality, however, a hierophant who wanted to conduct a sacramental ritual akin to the Eleusinian Mysteries could potentially face life imprisonment for the supply of Class A drugs.

This letter seeks to understand how current New Zealand drug laws reconcile with the rights of individuals to practice their spirituality freely, especially when such practices involve substances that are currently classified under the Misuse of Drugs Act.

The laws against the use of psychedelics for spiritual purposes reflect, to a major extent, the historical Christian dogma against pharmakeia. This is the same dogma that led the Christian fanatics under Alaric to destroy the Eleusinian Mysteries in 396 by killing its priests, that led the inquisitors of medieval Europe to burn witches at the stake for using spiritual sacraments, and which inspired the Catholic invaders of the Americas to eliminate the sacramental use of teonanacatl by murdering the shamans who specialised in it.

It has also been suggested that much of the modern opposition to the use of psychedelics as spiritual sacraments comes from organised religious groups who want to position themselves as ticket-clipping intermediaries between the people and divinity. However, as can be seen from reading the New Zealand Bill of Rights Act, Kiwis have the right to commune with divinity without the need of an intermediary. This necessarily means the right to use spiritual sacraments.

As other laws based on Christian prejudices – such as those regarding marital rape, homosexuality, prostitution and abortion – have been discarded in favour of greater freedom, the laws prohibiting the use of psychedelics for spiritual purposes ought to be discarded. Indeed, many countries and territories have reformed their psychedelic drug laws, based on arguments such as the ones made in this letter, plus others.

In closing, I respectfully request a detailed clarification or review of how New Zealand’s drug policies align with the principles of religious and spiritual freedom and human rights. Understanding the government’s perspective on this matter would not only inform those within New Zealand who use psychedelics as spiritual sacraments but would also contribute to broader discussions on drug policy reform that respects cultural and spiritual diversity.

Thank you for considering this important issue. I look forward to your insights and hope for a dialogue that can potentially lead to policies that honour both the law and the deeply held spiritual convictions of many New Zealanders.

Yours sincerely,

Vince McLeod

For more of VJM’s ideas, see his work on other platforms!
For even more of VJM’s ideas, buy one of his books!

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The Working-Class White Question

Conventional political understanding is that the left wing is for the working class and the right wing is for the ruling class. But conventional understanding is in the process of being replaced by an alternative politics. In the politics of the 21st Century, the left wing is for browns and blacks. This has raised a number of, until now, unanswered questions.

Perhaps the foremost of those questions is: what is the position of working-class whites in the new paradigm?

The labour movements that formed in the West in the 19th and early 20th Centuries were almost entirely white. They formed in opposition to the capitalist interests that were also almost entirely white. But when globalists won World War Two, and began the mass importation of cheap Third World labour to the West, the white working class were put in a bind.

According to the Marxists, the white working class were obliged to embrace their replacements. The world’s working class were prophecised by Marx to come together across international borders, and so the destruction of national consciousness through mass cheap labour imports was a good thing. The white working class would have to recognise that they and the newcomers were of a shared mission: to destroy the capitalist system.

Working-class whites, however, didn’t feel like they had much in common with the newcomers. For one thing, the vast majority of working-class whites have at least some middle-class people in their extended family. For another, the newcomers usually hated the working-class whites and made that hatred obvious.

This caused working-class white sentiments to split: some embraced working-class culture, some embraced white culture, and others bunked down into an exclusivist working-class white culture that was hostile to outsiders. The net result was the shattering of working-class white solidarity and the neutralisation of working-class whites as a political force.

Today, we see working-class whites, on account of being white, forced to take a back seat to everyone else, even when those others are wealthier. Working-class whites are excluded from racial scholarships just as much as Bill Gates’s kids are. Working-class whites can also be, and often are, excluded from certain jobs under Diversity, Inclusion and Equity initiatives.

Naturally, this has led to immense resentment among working-class whites towards the Western political establishment. This resentment is strongest for those leftists who claim to be fighting for the white working class, but who in reality are fighting for an ideology that doesn’t care at all about working-class whites.

The working-class white question, then, is a way of distinguishing sane leftists from insane wokists.

If a person truly supports the underdog, they will support the working-class whites upon whose backs industrial civilisation was built, and who still bear the majority of the intergenerational trauma incurred through the various wars of the past 100 years: the same working-class whites who are currently getting squeezed out of housing all over the West.

If they are an insane wokist, by contrast, they might consider working-class whites traitors for their refusal to support the globalist revolution. Thus they will not care about the suffering of working-class whites from the mass importation of Third World cheap labour. That suffering is just a means to the end of globalist revolution.

Thus sane leftists can be distinguished from insane ones, simply by asking them what they think about working-class whites.

A leftist might make the argument that some particular racial group is disadvantaged because of colonisation, and therefore deserves special treatment by way of compensation. Very well. But what, then, explains the disadvantage of working-class whites?

If a left-wing politician makes the argument that browns and blacks are disadvantaged by colonisation, but working-class whites, who may be poorer than those browns and blacks, are advantaged by that same colonisation, and therefore are obliged to pay some of the reparations that are due from the whites to the browns and blacks, that politician is the enemy.

Likewise if a politician says that browns and blacks are poor because they have not had a chance yet, but working-class whites are poor because they have had a chance and have already blown it, that politician is the enemy. This is akin to saying that working-class whites are the only truly low-IQ faction of society, and therefore deserve a place at the very bottom of the ladder.

Working-class whites need to realise that, if a left-wing politician doesn’t support working-class whites explicitly, they will not support working-class whites at all. The fact that they are on the left cannot be taken to mean that they implicitly support working-class whites.

The working-class white question is a way for working-class whites to determine if a given leftist is a friend or a foe.

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Ambassadors Of Weed

The cannabis referendum in 2020 may have failed (even if non-Chinese voters voted in favour of it), but it was close enough that no-one has really complained about the liberal medicinal cannabis regime that the Sixth Labour Government introduced.

It’s now very, very easy to get hold of a medicinal cannabis prescription. There are now numerous outfits that will give you a prescription after a teleconsultation. Some of these might demand that you go through a multi-stage process of first trying CBD oil, then THC oil, before you can first get a prescription for THC flowers. But it’s not a difficult process.

Despite this ease, cannabis is not fully accepted in New Zealand. Decades of Drug War programming has brainwashed hordes of idiots into thinking that cannabis fries brains, causes violence and sexual assaults, and is a gateway to criminality. The truth about cannabis doesn’t matter. The perceptions are what lead to the opposition.

In almost every case where cannabis has become legal (excepting Thailand and a few other places) it only became so after a long struggle. The masses have been brainwashed for so many decades to see cannabis as something evil that changing mass perception is something that can only happen slowly.

Millions of conversations must be had before widespread acceptance of cannabis can exist. This must consist of millions of people hearing from multiple other people each how cannabis helped them, whether medicinally, recreationally or spiritually. And then millions of slow realisations that the government lied about it.

Not only must cannasceptics hear the arguments for cannabis law reform, they must hear them from people they respect if they are to change their opinions.

Whether people accept it or not, human society is status-based. This is how we have evolved for hundreds of thousands of years: in tribes where the higher your status, the higher your chance of surviving and reproducing. Status-seeking and status-judging are as hard-wired into us as sleeping.

Thus, people are more likely to become accepting of something if they see high-status people engaging in it. Status can be hard to judge, but most people realise that polite, happy, pro-social people are higher status than bitter, angry and resentful people.

This essay is an encouragement to all the new legal cannabis users to consider themselves ambassadors of weed.

Many people will not have met a medicinal cannabis user before. So if you can create a polite, happy, pro-social impression on such people, it will normalise in the public consciousness the idea that cannabis users are good people. Let’s not forget, most people who voted no in the cannabis referendum did so because they hated cannabis users.

Some political ambassadors end up representing civilisation among the savages. If you are a cannabis user, this is essentially what you are, among all the pissheads, screen zombies and painkiller addicts. So don’t forget it! Act like you are surrounded by ferals, because you are. Modern drug culture, with its belief in the harmlessness of alcohol and the absolute harm of everything else, is a mass psychosis.

This essay, then, is an encouragement for those with medicinal cannabis prescriptions to act as if they were early traders with cannibal tribes. Try not to shock the natives of Boozelandia too much. They’re superstitious and poorly educated. Try to act in a friendly and understanding manner.

This especially relates to doctors and other medical staff.

If you get a prescription for e.g. Tilray 10:10 oil, such that you are directed to take 1mg every day from a 40mg bottle, then take 1mg every day. Don’t drink half the bottle on the first day and then start hassling the doctor for refills. Holding to the prescribed dose will convince people that it’s possible to use cannabis responsibly without ending up like Trainspotting.

None of this is to say that anyone should use less cannabis or not enjoy it.

Modern Rockefeller medicine has been slow to realise it, but one of the main psychiatric benefits of cannabis is precisely that it gets you high. Being high is the opposite of being low, and being low for too long (so that you get stuck there) is commonly known as depression. Therefore, cannabis is a cure for depression.

I have personally found that cannabis can stop dead all manner of suicidal and/or homicidal ideation, and this is primarily achieved by making you feel good when you would otherwise have felt bad. This sounds straightforward to most people, but it’s still a shock to those who believe that people need to suffer for various reasons of character building/anti-degeneracy/religion/sadism.

Anyone who implies that cannabis is bad because it makes people happy is the sort of authoritarian who ought to be kept far from any decision-making. So, please, enjoy it to the max. As with so many other things, an intelligent balance is necessary.

If New Zealand is ever to step fully into the 21st Century and legalise cannabis, it will first require acceptance of cannabis users by the herd. This will require ambassadors of weed to create that acceptance through positive interactions.

For more of VJM’s ideas, see his work on other platforms!
For even more of VJM’s ideas, buy one of his books!

If you enjoyed reading this essay/article, you can get a compilation of the Best VJMP Essays and Articles from 2021 from Amazon as a Kindle ebook or paperback. Compilations 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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