justice – Page 83

How Terrorism Works

The 2005 London terror attacks killed 52 people; a decade later, the British Police are so intimidated by Islam that they won’t investigate Muslim grooming gangs even when they have raped hundreds of British children

Terrorism often seems senseless to modern, pampered Westerners. Killing for the sake of killing is a long way from our everyday lives of peace and bounty. But terrorism isn’t just killing for the sake of killing – there’s an established calculus behind it, and it works. This article looks at how.

The ultimate reason for committing any act of terror is to induce submission in an enemy population towards the collective that the individual terrorist is a representative of. The idea is that the terrorist does something so horrifically cruel and destructive that the observers of it become afraid of attracting the wrath of the terrorist or his allies, and so become submissive towards them.

The first king learned that submission could be induced by publicly smashing the skulls of his enemies in, and the natural logic of dominance and control that applied thousands of years ago also applies now. For instance, the vast majority of us are submissive towards government representatives because we have observed that governments will spare no cruelty when it comes to getting their will through.

This is no accident; all Western governments have purposefully committed acts of cruelty towards those they claim to be representing, for this is the simplest and most effective way to induce submission. Had they not done so, they would not exist.

The same is true of religions. All Abrahamic religions encourage and promote human rights abuses, whether those be infant genital mutilation, denial of rights to women or homosexuals, the murder of unbelievers or the incarceration of medicinal drug users. Neither is this accidental. All of these cruelties create an impression in the minds of the victims – an impression of the frightful consequences of resisting these people.

The purpose of terrorism, then, is to create an impression that it’s better to go along with the wishes of the collective you represent than to resist them. Therefore, submission means you can get your will through. Every woman burnt at the stake is another woman who doesn’t resist the will of the next priest to come through the village.

In the world of 2018, we can see that repeated acts of Islamic terror in Europe have led to incredible freedom and prosperity for that religion. British Police are so scared of being called Islamophobic that they happily turn a blind eye to thousands of young girls getting raped by Muslim grooming gangs – a phenomenon most recently uncovered in Telford – but they’re more than happy to arrest people for growing medicinal cannabis, knowing they can do so without risk to themselves.

This fear is a direct consequence of Islamic terrorism. In other words, the British Police have been successfully terrorised.

This is how fear and terrorism work, and it’s how the usual way that territories get conquered by foreign invaders, because the locals seldom acquiesce to such a thing without coercion. The British did similar things when they built the Empire, which is what makes it all the more surprising that they don’t resist when it’s being done to them.

Every Islamic terror attack in the West, especially if the attacker dies in the act, makes Westerners ever more impressed by the strong will and faith of Muslim people and ever more willing to bow down to those Muslims rather than stand up to them and risk being killed. The public response to terror attacks is usually horror and condemnation, but the unconscious individual response – especially among individuals who adhere to slave morality – is to be impressed by the bravery and conviction of the killers.

Terrorism bypasses the rational mind and makes its appeal directly to the unconscious. When laid out like this, it’s clear that terrorism is simply a form of iron magic like any other. All successful uses of iron magic induce submission in observers, and broadcasting those terror acts into every household during the evening news is a genius way of amplifying the magic.

All this is lost on the Pastafarians. There have been several cases where individuals have ostensibly had their religious rights denied to them on the grounds that Pastafarianism isn’t a “serious” religion. They all miss the point. A religion counts as a serious one when its followers are willing to slaughter anyone who mocks or disagrees with them. That’s the only way that the rest of us can be forced to take the kind of garbage written in Abrahamic holy scriptures seriously.

Every Westerner instinctively knows, whether they’re willing to admit it or not, that if they stand on a street corner wearing a Bomb Muhammad tshirt mocking the prophet of Islam, pretty soon a Muslim will come and stab or shoot them to death or run them over. So they don’t mock Islam, neither on the street corner nor anywhere else. From the terrorist’s point of view, that’s victory.

If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2017 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis).

VJMP Reads: Julius Evola’s Ride the Tiger III

This reading continues on from here.

The sixth essay in Ride The Tiger is called “Active Nihilism – Nietzsche”, and continues to deal with the problem of the Death of God. Also continuing with the esoteric theme of this book, Evola appears to insist that the solution is alchemical. The negative is overwhelming and ascendant; it cannot be resisted. So the question becomes “how far the negative can be transformed into something positive.”

Here we are concerned with “the transition to the postnihilist stage.” Modern man is free, free from the strictures of Abrahamism – but free for what? We have striven against our enslavement for so long that we don’t know what to do with freedom. We invented God to assuage our existential anxiety, and, now that we are “free” from this God, that anxiety has rushed back with a vengeance. Evola cites Sartre here: “We are condemned to be free.”

Evola contends that Nietzsche’s conception of the Superman is not sufficient to avoid this nihilism. His reasoning is that the Superman theory is not sufficiently different from the other eschatologies, such as the Marxist one, and therefore cannot be more than a pseudosolution to the problem of nihilism.

As was true for Marxism, the Superman theory could potentially be used to justify all manner of horrors in the present by promising paradise in the future. However, Nietzsche’s theory of eternal recurrence strikes much closer to what might be described as a perennial philosophy.

The seventh essay is called “Being Oneself.” It seems as if that, once the pseudosolutions and outright false philosophies are abandoned, what one is left with is oneself. This something is beyond morality (indeed, morality is considered something to be liberated from), and internal, instead of imposed from without as if by God or King.

Nietzsche comes in for some criticism here. Evola considers his attitude to the human spirit “materialistic”, but concedes that Nietzsche must have seen beyond because he is capable of distinguishing the “Self” from the “I”. Other thinkers, such as Guyau, are considered, but dismissed for not offering anything truly new, merely “restrictions that more or less return to one οf the systems οf the old morality.”

Evola concludes that the answer, as ever, is to “Know Thyself”. However, there’s a caveat. In the past, it was easier to know thyself because one was defined by strictures of class, religion, nation, caste and many other things. Modern man is free, so he cannot fall back on these now-abandoned strictures.

Modern man is, in fact, so free that it is as if he has been shattered to pieces. His soul “contains multitudes”. This shattering, Evola contends, can be most easily observed in remorse, which is an emotion that mostly affects divided people and which is characteristic of our time.

The eighth essay is called “The Transcendent Dimension – ‘Life’ and ‘More Than Life'”. The man who gets it, Evola contends, is one who possesses a transcendental dimension, a spiritual dimension. Here he distances himself further from Nietzsche, who for Evola was more of a vessel that history acted through than a genuine actor in his own right. Nietzsche’s great error was “confusion of the sacred with the profane”.

Evola, through quoting Nietzsche, gives us a prescription for a man of gold, although without using alchemical terms: a many who has great passions (clay), but who holds them in check (iron), and who hold them in check with apparent ease (silver) and who, last of all, does not draw any particular egoic satisfaction from doing so (gold). Here, the highest sort of man is one who overcomes great dangers, for it is only in doing so that all these qualities can be expressed.

Evola mentions the common interest in Zen philosophy among the Beat Generation that was heavily influenced by the existentialists. Here, religious belief (of any kind) is rejected as a failure of the human spirit, of the sort of person who did not have the character to survive the tension of the Age of Nihilism, and who hence surrendered to easy answers.

Should New Zealand Legalise Cannibalism Out of Respect For Maori Culture?

In recent years, people have been asking hard questions about the effects of Western colonisation on the New World. Many moral values that were taken to be universal are now being re-evaluated in the new light of Western oppression. Eventually, New Zealand will need to ask itself: were the British wrong to abolish cannibalism?

In British culture, there is a massive taboo around cannibalism. The act is considered even lower than barbaric, more befitting of an animal than of a human being. Famous cases such as the Sawney Bean family horrify British people even to this day. The taboo can be traced back at least as far as Homer and is universal in the West.

In Maori culture, before British contact, there was no such taboo. Cannibalism was rife. The act of cannibalism was, as it has been all around the world, an extremely effective black magic ritual, in which the cannibal convinced themselves that they had absorbed the power of their victim. This ritual is effective for the simple reason that it increases the ego of the cannibal and makes them more formidable in the realm of iron magic. Moral considerations didn’t come into it.

So a couple of questions have to be asked: if cannibalism was an accepted part of Maori culture (in that it was practiced by many tribes over the whole country), did the British really have the right to suppress that particular cultural expression? And, if they didn’t have that right, are we obligated to re-legalise cannibalism out of respect for Maori culture?

After all, cannibalism may have been an effective method for keeping the tribe strong. Because it was mostly the old, children and those defeated in battle who got eaten, it could be argued that this practice served to keep the Maori genepool free of weakness. If so, who are white people to impose their own moral framework over a useful practice?

The major objection to cannibalism is that it is almost never consensual, and arguably could not ever be with someone of right mind, for the simple reason that it goes against basic self-preservation instincts. Getting cannibalised in New Zealand usually meant that one’s brains were first dashed out with a patu or taiaha, and it’s hard to legalise this for obvious reasons.

Another major objection is that many Maori tribes actually opposed the practice of cannibalism, and were happy to welcome the British settlers, who not only also opposed it but who had muskets to make their opposition count. The Ngati Porou of the author of this piece is one such example. Thus is could be argued that cannibalism was never a universal Maori practice and therefore not an integral part of the culture.

However, these objections have to be considered in the context of modern technology. As Sir Apirana Ngata said: “Ko to ringa ki ngā rakau a te Pāhekā” (“Your hands to the tools of the Pakeha”). Well, now ngā rakau a te Pāhekā include machines that can grow animal flesh in laboratories, and cheaply enough so that a lab-grown steak can be produced for $20. It won’t be long until we can cheaply grow human flesh in a lab.

If human flesh can be grown in a laboratory, this would get around the problem of people having to be killed into order for cannibalism to be possible. This would get around the moral objections so far presented against the legalisation of cannibalism. If there are then no remaining objections to legalising cannibalism, one is forced to conclude that the balance of liberty ought to fall on the side of established precedent.

Because cannibalism has been practiced in these isles for much longer than English has been spoken, it seems natural to conclude that it ought to take precedent over British settler values like not practicing cannibalism. Therefore, the New Zealand Government ought to take action that clearly demonstrates its respect for Maori culture, and make the practice of cannibalism legal.

The Tyranny of Mercury is Control of Information and Free Expression

Mercury was known as the “Messenger of the Gods”, and alchemically represents the information that is immediately below transcendental

Mercury comes inbetween silver and gold in the hierarchy of alchemical substances, which is one reason why it was given the name “quicksilver”. As the tyranny of silver is control of intellectual perceptions and the tyranny of gold is control of spiritual perceptions, so is the tyranny of mercury control of information and truth perceptions. This means controlling who is allowed to say what and when.

All tyrannies have an interest in controlling information – a lesson best taught by Orwell’s 1984. As Stalin said, “Ideas are more dangerous than guns. We don’t let our enemies have guns, so why would we let them have ideas?” Ideas are how people organise themselves, and without ideas they are unable to position themselves to strike against the tyrants, never mind whether they have guns.

Resistance to a tyranny must first begin with an idea, because the resistance will need to rally around an idea if they are to be coherent enough to succeed. The usual case is for that idea to be expressed in terms of information, as a memeplex, and therefore counter-resistance must first begin with denying accurate or meaningful information to the people, because otherwise the people will provide and share the necessary information to each other.

Thus, in order to control information you have to first control free expression. There are two major ways to do this.

The first is through legal consequences. This means to forbid a range of opinions or means of expression and then to punish anyone who proceeds to express them anyway. The best-known examples of these methods are the Soviet Union and East Germany. In the latter country it is believed that, at one time, one in five of the adult population were Stasi informants.

In the 21st century, tyrannical attitudes to free expression can be observed in the ever-increasing prison sentences handed down to people for what are essentially blasphemy charges – blasphemy against the religion of political correctness. This has been happening in Britain for some years already and it looks likely to get worse.

Some of the most egregious examples are the sentences for social media posts criticising Islam. Freedom to criticise religion – especially the mindless, violent, supremacist cults of Abrahamism – has been an integral part of Western culture since the Enlightenment.

This could be equated to “hard power” in the sense that transgressors run the risk of getting locked into a cage of iron by direct force. It’s essentially no different to giving someone a backhand across the mouth for saying the wrong thing. The ultimate purpose is to discourage the transgression by applying immediate physical suffering.

The second way to control free expression is through social consequences. Although this is similar to the first category in the sense that the idea is to modify behaviour by punishing that which is undesired, this method uses more subtlety – although it can be equally as brutal.

Humans have a deep, instinctual fear of being excluded from the tribe. In the biological past, getting banished from the tribe for some kind of moral transgression frequently meant death. Even though starving to death is nearly impossible in today’s age of plenty, the raw, primal fear of it remains – and can be manipulated by those who can see the wiring of the human brain.

One of the consequences of this pattern of human instinctual behaviour is that people with social influence can wield this influence as a weapon against those without it, by threatening to destroy the community reputation of those with low social capital. The way to destroy another person’s community reputation is to suggest that they are not moral on account of some belief they have or action they have taken, thus leading to distrust.

Such threats frequently evoke fear and acquiescence, and could be equated to “soft power”. This is similar to the sense that countries like Britain are believed (by some) to possess a cultural influence that goes much further than their military one. A perception exists that one risks being shunned from the clique of cool nations if one goes against them.

It can be readily observed today that the West is falling into a state where freedom of expression can no longer be taken for granted. When a tyranny begins to fail, the first thing they are tempted to do is to restrict free expression, because the free expression of a people who have been failed by their leaders will involve criticism, and this criticism threatens the continued rule of the tyrant. Understanding the tyranny of mercury gives us clues as to the tyrant’s next moves.