conflict – Page 62

Chains of Gold

Previous articles here discussed the difference between chains of iron, which are physical chains that bind the body, and chains of silver, which are psychological chains that bind the mind. There’s a third kind of alchemical metal that can be used to bind humans: gold, which binds the will.

Much like the other chains, anybody enslaved by chains of gold is the slave of the creator of those chains of gold. A person who has enslaved another with chains of gold has not just enslaved their body or mind, but their very spirit. The difficulty is that it’s not always apparent that chains of gold have been placed around a person, because the spirit cannot be sensed by outsiders (at least not directly).

The frightening part is that chains of gold are the most fundamental of all. A person enslaved by chains of gold can be enslaved by chains of silver and then by chains of iron, as a matter of course.

Chains of gold lead quickly to chains of silver. Once a person has been confused spiritually, it’s possible to get them to believe all manner of political insanities, because they will have no accurate moral compass with which to resist them. It will be possible for them to borrow against their children’s inheritance, because they will have lost their connection with such thing. They will fear death, and it will be possible to threaten them.

Chains of silver also lead quickly to chains of iron. The most obvious way is through debtor’s prisons, or through having one’s physical property repossessed to pay debts. Once a person’s mind is tricked, it’s easy to steal from them without them even realising. So we can see that losing touch with God puts one at risk of losing all other freedoms.

There are two elements to slavery by gold. The first is that a person’s natural knowledge of God must be disrupted in some way. The second is that a person must be induced to believe lies about God.

Included in this first element are all the legal prohibitions restricting the natural pathways to discovering God through entheogenic drug use. Because drugs such as cannabis and psilocybin can cause a person to draw closer to God, part of enslaving someone in the realm of gold involves restricting access to these substances, so that they are more deeply and thoroughly enmeshed in the illusion of the material.

Make no mistake: the purpose of drug prohibition is to enslave people by denying them the natural avenues for learning about God. This slavery is what makes chains of silver possible. Denied their natural avenue for learning about God, most individuals will fall deeply into the illusion of materialism, and will consequently come to desire material possessions and pleasures, indifferent to the long-term consequences of this on their happiness.

Also included in this first element are the promotion of ideologies that leave no room for God, like materialism, scientism or racialism. These are promoted as part of the idea that this world is all there is. Forced materialism is the most obvious example of how modern people are enslaved by chains of gold, because it leaves no room for a plausible explanation of consciousness.

The second element refers to lies told about God. This usually takes the form of brainwashing into believing a particular religion, in the guise of that religion being a pathway to meet God, such that the brainwashing victim comes to believe that they know certain things to be true about God. Because God is more fundamental than information, nothing about God can be known, and therefore anything that anyone thinks they know is delusion.

For example, a person who has been brainwashed to believe that only by grovelling before a Catholic priest can he find absolution is doomed to suffer forever. He will always look for absolution outside of himself, and will never find it. He is enslaved by chains of gold, and his Catholic enslavers will use that to extort money and labour out of him.

Likewise, a person who has been brainwashed to hate homosexuals will soon find himself weighed down by chains of silver, because his social and economic opportunities will be restricted if it is widely believed by his fellows that he is irrationally prejudiced. This may lead to chains of iron if he gets into debt or commits a crime on account of that prejudice. This also goes for people who believe that God is masculine, or that “salvation is of the Jews”, or that God hates fornication/music/singing/dancing etc.

A person who is weighed down by chains of gold will feel that only by way of their particular religion can a person find absolution. This is true whether their religion is Abrahamism or materialism, and they will feel terror at all other possibilities. They will feel terror at the thought of anyone opposing their religion, and they will fight to defend it out of fear, just like any Roman Empire auxiliary fights out of fear of future punishment.

Whoever controls the chains of gold can then induce submission through the threat of having that person excommunicated, or by knowing more about the particular religion and becoming a trusted moral authority (a “Man of Gold”).

Chains of gold are the ultimate way of enslaving a person, because they enslave a person’s very soul, separating them from God and making them fear death and the world beyond. With the soul enslaved, enslaving the mind and then the body are very easy. The vast majority of Westerners bear chains of gold, and it’s the main reason for our dire state.

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Why the New Zealand Working Class is Destined to Turn to Fascism

With the signing of the UN Compact on Migration, the Sixth Labour Government all but assured that the New Zealand working class will turn to fascism. They won’t do so straight away, and many will claim that they won’t do so at all, but the snowball has been set in motion. This essay will explain why.

From the turn of the century in Europe, a new pattern started to emerge: the resurgence of anti-globalist sentiments. Globalism had dominated the world for the previous half-century. Nationalism was comprehensively defeated in World War II, and the next fifty years were characterised by anti-protectionist trade agreements that liberalised commerce and trade all over the world.

Western workers were promised that this liberalisation would lead to better living conditions, as their wages would be able to buy goods and services more cheaply and efficiently. The reality turned out to be the opposite. Western workers turned out to be the product, and trade liberalisation simply meant that international companies could play workers in different countries off against each other, bidding their wages down to the floor.

Eventually the globalist propaganda stopped being effective, as people started to see through it. They realised that they had been cheated – not only were they not richer, but they now had to live with the effects of the mass importation of cheap labour into their communities. This meant increased violence, increased property crimes and increased sex crimes, all of which the elite were safely inured from by virtue of living in wealthy neighbourhoods.

The European working class were brutalised by globalism. Their wages went down, their neighbourhoods became less safe, and on top of it all, they were regularly humiliated by the same political class who claimed to represent them. Leftists habitually dismissed working-class concerns as “bigoted” or “motivated by racism”, as if it were unreasonable to complain about the destruction of one’s community or of the possibility of raising a family on one wage.

This sentiment has found increasing expression in fascism. At the last Swedish General Election, the Sweden Democrats won 17.6% of the vote. The globalist parties refuse to co-operate with them, and as a consequence the country has been ungovernable for the last 100 days. In Germany, opinion polls are suggesting that the Alternative Fuer Deutschland now has as much support as the major social democratic party, which suggests that the government of Europe’s largest economy risks falling into a similar state of paralysis.

New Zealand is merely a few decades behind on this same miserable path of social decay.

You’d have to be insane to vote National as a working-class person. Not only do they want to cut all of your social assistance, but they also want to import the same hordes of cheap labour that has destroyed Europe over the last 40 years.

But you’d also have to be insane to vote for Labour. The New Zealand Labour Party has long ago replaced all of its working-class sentiments with bourgeois ones. As a result, they’re right behind the UN’s Global Compact on Migration. This follows in the same vein as the recent increase in the refugee quota, and is commensurate with Jacinda Ardern’s ambition to become a highly-ranked UN official.

As a working-class person, an increase in the refugee quota, and an liberalisation of the ability of cheap labour to move here, have a number of terrible consequences.

The first and most obvious is the destruction of the economic position of the working class. The economic position of those who sell their labour for a living is entirely dependent on the supply of that labour. Basic economics tells us that if the supply of cheap labour goes up, the wages go down. So the more people who are let into the country to compete with the working class, the lower the standard of living becomes.

Even worse is the destruction of the social position of the working class. Instead of being seen as economically disadvantaged individuals who might need extra social assistance, the working class (especially the white working class) are now seen as enjoying privilege that refugees don’t have. They now find themselves facing verbal abuse for defending their own class interests by opposing globalisation.

These consequences come on top of the changes brought by the last 30 years of neoliberalism, which has changed the position of the working class from an essential part of the nation to a disposable commodity to be bargained down to the cheapest possible price. The net result of it all is a deep sense of humiliation, rage and betrayal.

If the working class feels like the left has abandoned them (perhaps because the left has become captured by bourgeois interests), they will find an alternative from outside the right-left liberal democratic dichotomy. There is ample historical precedent for this – indeed, it was a deep sense of anger among the working class that led to Mussolini and Hitler taking power in their respective countries.

The Maori working class will be the most receptive to the fascist message. This is apparent from their existing high level of support for the (supposedly) nationalist New Zealand First party. This particular group has already lost their social position from colonisation, and are not at all keen to lose it again to what is effectively more colonisation. They will be among the strongest supporters of fascism in New Zealand.

If the left react to this intensifying sense of abandonment by lecturing the working class about how they are racist, and how they are selfish, and how they need to sacrifice more to do their share of helping out, then a fascist resurgence is all but guaranteed. As Emmanuel Macron recently proved in France, nothing will amplify the fury of the working class more than to inflict moral lecturing on top of their economic and social suffering.

The New Zealand working class will turn to fascism because the two mainstream parties are co-operating – and will continue to co-operate – to take measures that will destroy the economic and social position of that class. The inability of the working class to find expression within the liberal democratic system will lead to them destroying it by supporting a fascist alternative as soon as one arises. The New Zealand Establishment will not heed the lessons of history.

VJMP Reads: Ted Kaczynski’s Unabomber Manifesto VI

This reading carries on from here.

The next chapter in Industrial Society and Its Future, beginning from paragraph 171, is ‘The Future’. Here, Kaczynski discusses the likely outcomes of the perpetuation of the techno-industrial system.

One potential outcome is that increasing technology and automation means that the vast majority of human labour becomes performed by machines instead. At this point, one must consider whether this machine workforce is to remain working under direct human supervision or if it is to work autonomously. It could be that our increasing dependence on the decisions made by these machines make us dependent on them, in the same way that we have become dependent on other technology.

The horror scenario, as Kaczynski sees it, is that automation will incentivise the extermination of the masses on the grounds that they are no longer needed for their labour. A more humane scenario is that the elite uses propaganda to reduce the birth rate of the masses so that natural deaths cause the population to decline. This may become necessary because of ecological considerations. The only alternative is to essentially domesticate humans like pets.

Kaczynski flat-out rejects the idea that work for the sake of the work is the solution to the problem. Makework will not lead to any kind of fulfillment. Even more of a worry is the fact that these problems will continue to get worse. The bourgeois sort of person who runs the machine will only become more and more a part of it, and the machine will grow to absorb all, barring the odd pocket of nature kept as reserve.

He concludes, “It would be better to dump the whole stinking system and take the consequences.”

The next section is titled ‘Strategy’. Here Kaczynski talks about what specifically can be done to oppose the techno-industrial system. Most people believe that the forwards march of the system is inevitable; Kaczynski disagrees. It can be meaningfully opposed in two ways: by increasing the stresses within it to hasten its collapse, and by developing an alternative ideology so that people can learn to live without it.

The French and Russian Revolutions provide an example of how this could be achieved. Ideologies must have both a positive and a negative ideal. Kaczynski proposes valuing wild, raw Nature as something that should prosper freely. This includes human nature. If the techno-industrial system collapses, people will come to live close to Nature again, on account of that they will be forced to.

Most people don’t like psychological conflict, and as a consequence they do like black-and-white thinking. Despite that, it’s important to target the ideology at intelligent and thoughtful people, because they will be most capable of influencing others. Even so, it’s necessary to have a simpler version of the ideology that even simple people can understand. Care must be taken so that propagandising towards this simpler version doesn’t put the more thoughtful people off.

The most important thing is building a committed core of good people. For this reason one needs to take care who one attacks and who one befriends. The general public should never be blamed, but focus should be placed on the ruling class. Care must be taken not to encourage conflict in the wrong places, because that will lead to more technology. It’s also a mistake for minorities to put members into high positions in government and business, because that will just hasten the absorption of that culture by the system.

For this reason, it’s better for revolutionaries to not try to win power in the democratic system. There is no way to change the system from within without getting co-opted. The collapse of the techno-industrial system will induce short-term suffering, and the politicians will get blamed for it, so best to stay out of the way until such a time as this suffering gets blamed on the shortcomings of the system.

The revolution will have to happen in all nations at the same time. For this reason, it’s better for the world to become interconnected – the hope is that if, for example, America collapses, it will take the rest of the world down with it.

People will not be aided by becoming more passive in the face of the system. Humans have a will to power; this is a fact. This will to power can be better satisfied in primitive conditions, because people will satisfy it by meeting their survival needs.

Technology can be freely employed by revolutionaries, but only if it is directly employed in the destruction of the techno-industrial system. Humans cannot be trusted with technology any more than any alcoholic can be trusted to babysit a bottle of wine. In any case, revolutionaries should have as many children as they can, because anti-technological attitudes will be in some way inherited.

A Brief History of Modern Racism

I remember the first time I got called a racist. I was 17 years old, and was in my first year of university, involved in a philosophical discussion. Someone had claimed that the word ‘Islam’ means ‘peace’, and I had countered that it really means ‘submission’, only to be told that this was a misconception that I had to be racist to believe. In the 20 years since then, as this essay will examine, our conception of what racism is has only become more ridiculous.

Racism originally started out as a reaction to the racial supremacist sentiments that were blamed, in English-speaking popular culture, for World War II. As the story goes, the evil dictator Adolf Hitler stirred up such latent sentiments among German speakers, which lead to an attempt to invade Eastern Europe for the purposes of securing lebensraum for the overflow of Germans. This led to the deaths of some thirty million people, and all because of racism.

Quite reasonably, there developed a movement within postwar popular culture to reject racist sentiments, so that the causes of World War II would not cause another great conflagration. The problem, as with so much of popular culture, is that things went too far. Far, far too far.

Once upon a time, in order to be called a racist you had to display racial prejudice that harmed someone. A racist would be someone who called a black man a “nigger” in public, or someone who refused to hire the best-qualified applicant on the grounds that he was Asian. An example of something that was racist would be going around your neighbourhood beating up Aborigines. Choosing to hold an unfashionable political opinion was not racist, as this was just a thought, and thoughts weren’t crimes once.

Now, if a person doesn’t actively hate the white race and wish for its destruction, that person is considered some kind of white supremacist. The ‘It’s Okay To Be White’ campaign revealed that, in the minds of many people, a refusal to feel guilt on account of being white is tantamount to support for white supremacy. You can now be racist merely for a refusal to be ashamed for being white.

In modern times, our conception of racism has evolved, and well beyond any directive to treat different races on equal terms. The white man is perfectly evil – if you think that there’s a semblance of good in him, you’re a racist. All men of other races are perfectly innocent – if you think there’s a semblance of malice in them that did not arise as a result of their oppression at the hands of white people, you’re a racist. This is the new dogma – question it at your peril.

All economic and social advantages that the white man possesses can be attributed to his ruthless oppression of coloured people and the theft of their natural birthright, but curiously this does not apply to Jews. Despite being much wealthier than the average white person (at least in America), Jews did not achieve their position by any immoral means, but only by diligent and intelligent application of effort.

It is never explained why the white man can not have become rich by the same application of effort as the Jew, it’s just assumed that the white man became rich through crime, while the Jew – who is far wealthier – did so through honest hard work.

Similarly, an attempt has been made to redefine racism as “prejudice + power”, implying that black people cannot be racist against white people on account of that black people do not possess institutional power with which to oppress white people. But, as above, white people do not possess institutional power with which to oppress Jews, yet white people are accused of anti-Jewish racism all the time.

Believing in science is now racist if science suggests facts that are in any way unflattering to a coloured person. It’s not even okay to suggest that different groups of people evolved to meet the survival challenges of different environments, unless of course all non-white people evolved to be superior to whites (there is no way in which white people could have evolved to be superior over anyone else). The idea that the different challenges of different environments led to different intelligences is right out.

It can be seen from the examples above that much of what passes for modern racism is really an anti-white sentiment, either self-hatred projected outwards (as in the case of the social justice warrior) or simple hatred born of envy and fear (as in the case of most coloured people). This explains why accusations of racism are often made in situations where they make no logical sense, the most common example today being getting called racist for expressing a dislike of Islam.

The truth, of course, is that most of this racism hysteria is part of what is known as “call-out culture” – in other words, it’s mostly a way for bourgeois white people to one-up each other, gaining social capital at the expense of their fellows. The modern concept of racism has, therefore, lost all contact with its roots as a way of reducing suffering from racial prejudice. It’s now just a fashion, displayed as shamelessly as any other.