Starving The Three Lions

People today work as hard as their parents did, but they have much less wealth. The reason for their relative poverty is that three mighty lions take a share of every worker’s production before it gets to their bank account. These three lions have always existed, but today they are much more ravenous than ever before.

The first lion is profits.

Ultimately, it doesn’t matter how productive the average worker is, because their employer takes all their production off them and gives only a fraction back, in the form of wages. This is inescapable given that the employer owns the workplace and everything that gets produced in it, and given that the Police will always take their side (at least initially) in any property or rights dispute.

In America, the labour share (or wage share) has been declining for several decades. Compared to the early 1970s, the labour share has declined some 10%. An OECD report suggests that a similar decline, of about 10%, has been seen in the labour share across a basket of Western countries. Employers take more, and give back less, than ever before.

To put this into perspective, the average American worker produces some USD72 of goods and services per hour of labour. A fall in labour share, from 65% to 55%, represents a $7.20 difference by the time it gets to the worker – and that’s before the other two lions take their share!

The second lion is taxes.

The average tax burden in Anglo countries is about 30%. This is lower than the average of other Western nations, and reflects that Anglo countries are run in accordance with a small-government ideology. However, it’s still a significant amount of the average worker’s productivity. After losing 45% of their productivity to profits, to lose a further 30% to taxes is brutal.

It means that our average worker, having produced $72 of goods and services before the lions took their share, is now down to about $27 after profits and taxes have been accounted for. The tax burdens of Taiwan, Hong Kong and Singapore, by contrast, are all less than 15%, despite that their wages and standards of living are similar to those of Anglo countries.

And there’s still the third lion to contend with – perhaps the hungriest of all. This third lion is rents.

The median monthly gross residential rent in the United States is now around $1,100 per month. Median rents in New Zealand are around the same level. Assuming that our average worker works 150 hours a month, dividing their rent by the number of hours worked gives us around $7 an hour. In other words, seven dollars of the income earned for every hour of labour the average worker performs goes to pay the rent.

Subtracting this from the $27 after profits and taxes means that the average American worker ends up with $20 out of every $72 they produce, once profits, taxes and rents have been taken out. If the labour share was still 65%, if the tax rate was 15% like in Far East Asia and if the average rents were at pre-Clown World levels (let’s say $600 per month), the average worker would be left with around $36 for every hour worked – almost twice as much as in reality.

Moreover, out of the $20 per hour the average worker gets in reality, they have to pay for a number of work-related expenses out of that. Transport to and from their job, work clothing, health insurance (if American) and the cost of any psychiatric medicine they might need would account for another $10 at least. They also need to save some of their wage for a house deposit if they aspire to ever be more than a rentcuck.

All of these facts tell us that, if the average Anglo worker in 2021 had the benefit of a pre-1970s labour share, Far East Asian tax levels and pre-Global Financial Crisis rent levels, they would have about three times as much disposable income as they actually do have in reality. Once the three lions have taken their share, there isn’t much left over for the average worker.

In summary, the three lions that take a share out of every worker’s wage, before the worker sees it, are profits, taxes and rents. If we could reduce these expenses to levels that exist elsewhere in space and time, we could triple the prosperity of the average worker.

If you enjoyed reading this essay/article, you can get a compilation of the Best VJMP Essays and Articles of 2019 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 2018 and the Best VJMP Essays and Articles of 2017 are also available.

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Why They Will Never Solve The Homelessness Crisis

Increasing levels of homelessness have been observed all over the Western World. The waiting list of families in severe need of housing in New Zealand has increased sevenfold since 2016, and has nearly quadrupled since the Sixth Labour Government came to power in late 2017. A similar situation exists in America, where “tent cities” of homeless people now surround major metropolitan areas.

A great deal of thought has gone into solving this crisis – or so we’re told. Apparently it’s an issue of great concern to the leaders of the West, who are doing everything they can to get their young people into houses. The reality is that they don’t care about homelessness at all – in fact, they want more of it. Homelessness serves a very important social role.

Like much of human behaviour, whether or not the lower classes rebel is a function of two factors: reward and risk.

The greater the reward for rebelling, the greater the likelihood it will happen. The more oppressed a people are, the greater the reward for rebelling. Anyone who has to endure daily humiliations, especially those of a physical kind, will soon come to feel that it’s worth rolling the dice.

The greater the risk for rebelling, the less the likelihood it will happen. This is why ancient kings used to put every male in rebellious villages to the sword. Others had to learn that the consequences of rebellion were either self-determination or death.

The ruling classes have always had to keep this reward-to-risk balance titled towards not rebelling. A failure to do so could mean that those ruling classes were violently deposed.

Ever since the advent of agriculture, the ruling classes have been preoccupied with one question: how to get people to work. Tilling fields is much less interesting than hunting. Left to their own devices, people would rather hunt and fish, and then lie around the rest of the time, than till fields and accumulate a surplus of grain.

Using violence to force people to work led to rebellion. So the ruling classes had to be subtle about tinkering with the reward-to-risk ratio.

One approach was to increase the reward for working. This was originally how early societies came to have a schedule of festivals, such as harvest festivals in Autumn, fertility festivals in Spring, and festivals for Midsummer and Midwinter. The idea was that people would more readily work a week of tilling fields if they had a festival to look forward to.

The other approach was to increase the risk of not working. As mentioned above, the ruling class couldn’t simply whip people, because they would rebel. The punishment for not working had to be more subtle. The usual solution was ostracisation. Anyone considered to not be working hard enough was deemed a ‘bludger’ or ‘malingerer’ and abused psychologically, instead of physically.

In contrast to physical abuse, psychological abuse can be dished out with very little chance of retaliation. So the ruling classes of today seek to maximise the amount of psychological abuse they inflict upon the lower classes, and that means spreading fear. The ruling class, in the final analysis, are little different to terrorists, and to that end they deliberately cultivate visible homelessness.

Most homelessness has been purposefully created by the ruling class, because they need to have people visibly suffering in public in order to scare the rest of the population into submission. In the terms used above, homelessness has been purposefully cultivated by the ruling class in order to increase the risk of not working.

The presence of homelessness means that the working classes put their heads down and obey orders without complaint, for fear of being made homeless themselves.

Many people have wondered about the logic of doubling the refugee quota, as Labour did in 2017. It seemed especially mysterious, as we were already in the grip of a housing crisis at the time, and each refugee family we housed meant one Kiwi family had to go without.

But that was the precise outcome intended.

The reason why they let the refugees in, and give them housing, while leaving Kiwis to suffer homeless, is because they want Kiwis to suffer. They want the average New Zealander to see his fellows suffering and homeless every day, because this will keep the average New Zealander compliant.

This strategy, which could be summarised as “A boot stamping on a human face, forever,” has reached its apogee in today’s America, where major Californian cities are now surrounded by miles and miles of tents. Los Angeles is believed to contain 60,000 homeless, many of who live in tents in the downtown commercial area.

This need to threaten people into submission is why they will never solve the homelessness crisis.

Much like cannabis prohibition, homelessness serves the purpose of signalling the government’s cruelty, and thereby works to bring the lower classes into a state of compliance. The homeless have to be there, so that the average citizen can be reminded of the consequences of resisting the government’s will. The more tyrannical the government becomes, the more homeless there will be.

The presence of homeless people, then, could be considered a sign of tyranny. Therefore, the homelessness problem won’t be solved until the tyranny one is.

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This World Is One Of The Hellish Realms – But That’s A Good Thing!

Life on Earth can seem so terrible that sometimes one asks oneself if this might be hell. It certainly seems as if we are surrounded, not only by suffering, but by beings whose true will is to increase that suffering. As this essay will elaborate, this world may be hellish, but this is actually a great spiritual opportunity in disguise.

The first thing we have to ask ourselves is what the fuck we’re doing here.

What’s apparent, after very little thought, is that we’re all going to die – therefore material concerns are meaningless. The inevitable deaths of our physical bodies mean that it’s meaningless to accumulate wealth, or status, or even memories of pleasure. All is rendered null upon the utterly inescapable expiration of our physical bodies.

The purpose of being in this place must therefore be something spiritual.

Elementalists believe that the cessation of suffering comes from raising the frequency of one’s consciousness. Elementalism teaches of a great spiritual axis that stretches from perfect harmony with the Principle of Evil in the lowest place, to perfect harmony with the Will of God in the highest. The purpose of life in the hellish realms is to transmute that frequency of consciousness into the highest possible form.

This is achieved by saying Yes to that which God says Yes to, and saying No to that which God says No to, and saying Yes to that which the Principle of Evil says No to, and saying No to that which the Principle of Evil says Yes to.

The more evil there is in the world, the more opportunity there is for us to defy the Will of the Principle of Evil. The more savagery, brutality, callousness and neglect in the world, the more opportunity to act work in favour of civility, class, compassion and good cheer.

If we had incarnated into one of the heavenly realms, there would be little to do other than just chill out. That’s great fun if one is of a high spiritual frequency, because then one gets to experience the pleasure of interacting with other beings of high spiritual frequency. Every moment is a blissful revealing of some astonishing novelty.

If one is of a low spiritual frequency, however, it’s not enjoyable to incarnate in the higher realms, because one will get rejected by the beings that inhabit them. In most cases, those beings will not want to sully themselves by interacting with a being of a low frequency, any more than a group of humans would invite a pig to dine with them at a restaurant. And the difference in frequency between beings of two different realms can be much, much greater than the difference in frequency between humans and pigs.

After enough time has been spent being shunned and rejected, most beings realise that they don’t really belong in such a realm, around high-frequency beings. The sense of loneliness that they feel will eventually become overwhelming. And so they will incarnate, by choice, into the hellish realms, where the density of the world affords the opportunity to radically alter one’s frequency of consciousness.

In these hellish realms, one is confronted with the reality of death, which does not exist in the heavenly realms. The reality of death makes it possible for us to say No to it. All creatures that are born must die, but to dwell on this is to miss the point. The point is that by working to say No to death in this realm, we work to align our consciousness with the Will of God.

Even without the threat of death, suffering is ever-present in any realm below the heavenly ones. So by working to say No to suffering in this realm, we can also work to align our consciousness with the Will of God.

Any being that enters one of the hellish realms, and then works to say No to suffering and death, will raise the frequency of their consciousness. Raise it high enough, and it will become possible, after death, for them to be welcomed into the next world as a hero. In any case, they will get a realm full of beings who are a fractal expression of their own frequency, as per the Law of Assortative Reincarnation.

If one has raised their frequency of consciousness high enough, then incarnating into the next world will come as a great relief. One will be reunited with the frequencies that one encountered in one’s past lives, and on the best possible terms.

If not, one will incarnate into next world imperfect. This might also come as a relief, as one might still be liberated from the sensations of suffering that accompany existence in this hellish world. This relief, however, will soon turn to dismay, as the beings in the higher world come to reject one for being of such a low frequency of consciousness.

Many might prefer, in such an instance, to incarnate into one of the hellish realms. Rather than being shunned by high-frequency beings in one of the heavenly realms, and suffering the immense loneliness that ensues, many would prefer to wage spiritual warfare with the Principle of Evil here in one of the hellish realms. The rewards are much greater and much more immediate.

Being here, in this hellish realm, could be thought of as much like moving overseas for a higher income. It’s scary, challenging and often frightening and unpleasant, but the rewards are much greater than remaining in comfort. The hellish nature of this place creates such a powerful temptation to do evil that truly heroic resistance to that evil becomes possible.

Ultimately, then: this world may be hell, but that’s a good thing, because it gives us a chance to rapidly and dramatically change the frequency of our consciousness. With a sufficient effort of will, it’s possible to transmute even the nastiest and most bestial consciousness into something angelic.

If this world were less hellish, and if the suffering here would be less intense, the opportunity to transmute the frequency of one’s consciousness would be less. The decisions we made would be less impactful, because the influence of the Principle of Evil would be much weaker. Only a very gradual shift in frequency would be possible.

There are realms more hellish than this. Let us work to not go there!

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Free Speech Under Attack VI

This reading carries on from here.

The 16th chapter in Free Speech Under Attack is ‘Free Speech and the Fate of Socrates’ by Tim Wikiriwhi.

This chapter recounts the trial and death of Socrates, who angered the elites of ancient Athens by telling the truth. Those who represented the status quo, and who therefore benefit the most from the commonly-accepted lies, were happy to tell lies about Socrates or to use political force against him.

This is not much different to how Human Rights Commissioner Paul Hunt got the mainstream media to tell the nation that VJM Publishing was similar in mentality to Brenton Tarrant, just because we sold ‘It’s Okay To Be White’ t-shirts. There is nothing that a corrupt ruling class hates more than an honest person explaining the lies and falsehoods used by the ruling class to maintain their dominance.

Wikiriwhi puts it best when he says that “Free speech has always been despised by those seeking to perpetuate falsehoods and control the minds of the ‘sheeple’.” This point cannot be laboured enough – those against free speech always take their position because they wish to perpetuate lies.

Unfortunately, Wikiriwhi credits Protestant Christianity with free speech in the West, when Protestants were still burning people at the stake for heresy as little as 400 years ago. Calvinists in Switzerland were even happy to burn to death as great a man as Michael Servetus. The truth is that all the rights we possess have been prised from the claws of an Abrahamic theocracy that has darkened the West for over 1,600 years.

However, Wikiriwhi is dead right when he says that free speech has to be defended to the utmost, for, without it, all the other freedoms are lost in turn. He’s also right when he points out that the modern left hate no-one more than a member of a slave demographic who has escaped the plantation (Wikiriwhi is Maori). He concludes by pointing out that trying to silence people is the real hate.

The 17th chapter is ‘Hey, Give Us Back Our Rights’ by Robert Stanmore.

Stanmore opens this chapter by recounting the ways that free speech rights have been stripped away in favour of supposed other rights. The New Zealand Human Rights Act makes abusive and insulting language illegal – Stanmore contends that this should be changed. Laws must punish actions, not thoughts.

He points out that most of the political elite support restrictions on free speech, as shown by their widespread support for the Harmful Digital Communications Act in 2015. As such, the people are going to have to fight them in order to assert their rights to free speech.

This chapter mentions, at several points, David Seymour’s Freedom to Speak Bill. It also points out that it is often foreign interests that are against our rights to speak freely. Fundamentally, however, our enemies are not foreigners but the enemies of Western Civilisation themselves, whether external or internal. Free speech is an essential human right, and anyone who would take it from us is our enemy.

In summary, Free Speech Under Attack is an excellent and brave book by some intelligent and original thinkers. It’s a very timely volume, given the relentless and broad-fronted assault on free speech currently being carried out by authoritarians, particularly leftist ones. With any luck, many of the suggestions in it will be adopted by a wider movement of free people.

Anyone who believes in cognitive liberty and who doesn’t trust the mainstream media (i.e. the typical VJM Publishing reader) would enjoy reading this book.

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