politics – Page 162

Buddhism is Incompatible With Abrahamism, But Fully Compatible With Luciferianism

The apotheosis of Buddha came not through grovelling, sadomasochism and superstitious entreaties, but from lucid, rational and brave introspection

The fashionable talk today is about interfaith dialogue. All of sudden, everyone’s trying to emphasise what the world’s various religious traditions have in common. Some even go as far as to say that all religions worship the same God. Despite the absurdity of most of this fashionable lip-flapping, this essay will argue that, at least, Buddhism is compatible with Luciferianism.

Some say the reason for this interfaith dialogue is that talking leads to fewer misunderstandings, which leads to less violence. Leaving aside the fact that Abrahamism causes 99%+ of the world’s religious violence anyway, the problem with Abrahamism is that the more one learns about it, the less one respects it. Even worse, the more time one spends around its followers, the less one respects it.

On the face of it, there are several major ways that Buddhism appears utterly incompatible with Abrahamism. On the other hand, although Buddhism could never find peaceful co-existence with Abrahamism, it could find it with Luciferianism.

The major tenet of Buddhism is that one acts in a way that minimises the suffering of other sentient beings. The principle behind this is compassion, in that the suffering of those other beings is an important thing that ought to be taken into consideration. A related teaching is the interdependence of all things, which cultivates an appreciation of the effects that one’s actions have on the well-being of other creatures.

There are no such concepts in Abrahamism. Working to reduce suffering is incidental to following the directives of God – if homosexuals are to be put to death then so be it. God says so. It matters not whether this action reduces or increases the suffering in the world. Likewise, women have to be put in their place, and non-believers persecuted. Compassion doesn’t come into it; all that matters is submission.

Luciferianism doesn’t really have set instructions for what to do about the suffering of other conscious beings. Cruelty, however, is seen as petty, small-minded, even bestial. The Abrahamic insistence on male infant genital mutilation appalls the Luciferian, who tends to see it as a gross violation of power with superstitious origins.

This attitude of submission (and of forcing submission) is another way in which Buddhism is not compatible with Abrahamism. For example, Buddha said:

“Don’t blindly believe what I say. Don’t believe me because others convince you of my words. Don’t believe anything you see, read, or hear from others, whether of authority, religious teachers or texts. Don’t rely on logic alone, nor speculation. Don’t infer or be deceived by appearances. Find out for yourself what is true and virtuous.”

This is an extremely Luciferian attitude. Here, Buddha appears to be saying explicitly not to worship him, not to see him as something higher. A Luciferian would understand that one cannot take another person for an authority on how we all got here or what we’re doing, while a Buddhist might contend that the nature of God is irrelevant.

By contrast, Abrahamism preaches submission to dogma. Questioning the priest is not the done thing, because he speaks with the authority of God. Whereas a Buddhist teacher will sit at the front of a class and take questions, which are answered honestly, the Abrahamist preaches from a raised pulpit, and takes no questions. Questions imply free-thinking, which is a sin because it correlates negatively with submission.

Buddhism doesn’t demand that anyone bow down to anyone else. There is no self-appointed “God’s Representative on Earth”. A Buddhist would not give any credence to anyone claiming to speak for God, for any reason – the Pope has no more spiritual authority than a schizophrenic street prophet. The shiny silver that high priests are bedecked with will not convince a Buddhist that they know what they’re talking about.

What matters to the Luciferian, like the Buddhist, is a methodology by which truth might be discerned. Abrahamism is not a methodology – it is a dogma. Where the Luciferian and the Buddhist might meet on equal terms to discuss strategies and tactics of mutual interest, the Abrahamist presumes to dictate the truth, and the right to enforce submission to this truth with violence.

It seems like Buddhism appeals to the same sort of people as Luciferianism. It may be that both traditions arose to meet the challenges of their time and place: Buddhism with immense physical poverty, and Luciferianism with suffocating environments of spiritual lies, misdirections and untruths.

Buddhism deals with the lies of the senses and the mind, and Luciferianism with the lies of the Abrahamists. They are both master moralities, in contrast to the slave philosophies of the desert.

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Should There Be A Ministry of Men’s Affairs?

Life is so much harder for men in New Zealand that they kill themselves at almost three times the rate of women

Many people were shocked, and many were not, by Julie Anne Genter’s comments this week about old white men. Speaking to Cobham Intermediate School pupils, Genter made the point that some of these old white men “need to move on and allow for diversity and new talent.” These statements were made in her capacity as Minister for Women, but if you look at the statistics, it seems like there’s more need for a Minister for Men.

The reason for a Ministry of Women’s Affairs was ostensibly to close the gaps between the well-being of women and men. Since the advent of Abrahamic religion in the West, women have been forced into a subservient role, being forced to take the blame for the fall of man as well as for invoking the horror of Nature. Biblical passages such as Timothy 2:12 instructed Christendom that “I do not permit a woman to teach or exercise authority over a man; she is to remain quiet.”

Ever since these male supremacist religious cults invaded the West, our women have been forced to endure structural abuse. Divorce was banned, forcing women to endure permanent relationships with violent men. Prostitution was banned, denying women natural opportunity for economic advancement. Abortion was banned, forcing women to carry unwanted children to term or else risk a back-alley abortion from a “doctor” with no licence.

By any objective measurement, women had the worst of it for a very long time, and, when we realised this, we tried to make up for it with things like feminism and Ministries for Women’s Affairs. What we’ve been slow to realise is that, now that advantage is mostly a matter of obedience to the political, educational and commerical authorities, women have it better than men in many regards.

Most obviously, women have a much easier time of things in academic settings. Page 38 of the document linked in this paragraph demonstrates that women get better grades in literacy, and page 42 shows that they also get better grades in numeracy. This disparity is even worse for men at university level, which New Zealand women are 40% more likely to participate in.

When men had higher university participation rates than women, the media couldn’t keep quiet about how sexist and evil this state of affairs was. Indeed, this was one of the stated reasons for bringing in a Ministry of Women’s Affairs in the first place. An inequality of outcome in terms of education and gender was simply impermissible, immoral, outrageous.

In 2015, 527 New Zealanders killed themselves, of who 384 were men (72.8%). That means for every Kiwi woman who feels so rejected by society that she is compelled to take her own life, there are almost three Kiwi men who feel the same way. This is greater than the gap between Maori and non-Maori suicide rates, which is itself considered a large enough gap to be a national tragedy that demands immediate action (indeed, there is a Ministry of Maori Development).

So if society is so bad for Maori people that they need their own Ministry, as evidenced by suicide rates, and if society was so bad for women that they needed their own Ministry, as evidenced by tertiary participation rates, then surely there is sufficient cause to say that New Zealand men need someone looking out for them as well?

It’s absurd to claim that women are disadvantaged compared to men because men earn 20% more, when at the same time men are killing themselves at almost 300% the rate of women. It’s doubly absurd when it’s considered that women are benefitting immensely from the way that the pension system is set up, at the expense of predominantly male workers.

If the experience of being a man in New Zealand is so much less pleasant than the experience of being a woman that it carries triple the risk of suicide, it’s time to take steps to redress the balance by instituting a Ministry of Men’s Affairs to make up for all the privilege that women hold.

Green Party Diversity

Verticalisation and Horizontalisation

Dividing the political spectrum into two poles depending on a person’s attitude to sociobiological dominance hierarchies can be more instructive than left and right

There are many competing theories of political spectrums. The best known is left-right, but libertarian-authoritarian and traditionalist-progressivist are two popular others. This essay contends that the most instructive way to look at the basic political division is to split it into what we call verticalists and horizontalists, based on crude biopolitical sentiments.

These terms refer not to a person’s ideal distribution of resources or land, or to the status quo or change, but to a person’s preferred form of social dominance hierarchy. In this sense, verticalists correspond to what has traditionally been called a “masculine” kind of politics while horizontalists correspond to what has traditionally been called “feminine”.

Verticalists also overlap heavily with what has hitherto been considered the right, and horizontalists with the left, but it isn’t as simple as this.

The basic belief of a horizontalist is that the dominance hierarchy ought to be flattened, or at least that the ideal dominance hierarchy is a relatively egalitarian one. This entails that no-one can exalt themselves too far above the others or above the average. The basic belief of a verticalist is that it is morally permissible for an individual to acquire many, many times more wealth or power than the average person.

Horizontalists are therefore much like mainstream leftists when they contend that CEOs should not be allowed to earn 500 times more than the most lowly-paid workers at their company, or when they express a dislike of feudal monarchy. Their core sentiment seems to be a belief that people should not be allowed to wield power over others, and that to do so is obscene.

Verticalists don’t feel the same sense of injustice that horizontalists do at the thought of a dominance hierarchy in which some positions carry much, much more power or prestige than others. They are much more comfortable with the thought of a person having exclusive control over an area, such as a fascist dictatorship.

There are essentially two types of verticalists.

The first are those who think that they themselves are the natural inheritors of the top of the dominance hierarchy. These people are the natural alphas. Usually they are distinguished from the others by being exceptionally vigorous, strong or intelligent. Sometimes their distinction is a matter of will.

The second are those who want to serve the first group, in the hope that some of the spoils of war fall to them. These are the natural betas. If one observes the natural dominance hierarchies that occur in chimpanzee troops, it is clear that this alpha-beta vertical distinction is a naturally occurring phenomenon in social creatures.

Horizontalism draws its power out of a discontentment with this primitive way of things. Some people naturally have a moral objection to others wielding great amounts of power. Horizontalists tend to think that such a thing is obscene, and that “the people” (i.e. the betas) need to work together to avoid being exploited out of their fair share of the proceeds of their labour.

Horizontalisation probably came about when some early primate realised that the alpha male of their tribe was preventing them from accessing reproductive opportunities by means of extreme jealousy and possessive violence over the tribe’s females, and that if our early primate teamed up with a like-minded they could collectively eliminate the alpha male and thus gain access to those females.

Over time, this created a selection pressure in favour of those males who reacted angrily to other males asserting dominance and control over large amounts of resources. In other words, there was a selective pressure in favour of those who believed in horizontalism.

There are also two types of horizontalists. The first are those who do not themselves think they are the natural inheritors of the top of the dominance hierarchy. These people are similar to the beta males who become verticalists, only they have chosen another strategy. Instead of trying to work with and for the alphas, they aim to supplant them and become the new alphas themselves.

The second are those who promote horizontalisation for idealistic reasons, despite being in the upper half of the dominance hierarchy themselves. These people are often very intelligent and have taken a particularly long-term view, because a long-term view will naturally suggest that one should focus on co-operation rather than competition. These people are the natural nation-builders and philosopher-kings, and are extremely rare.

A verticalist generally has no problem stating that one thing is more valuable than another. For example, they might be comfortable saying that Person A is a great man and that Person B is a piece of shit. A horizontalist, on the other hand, is disinclined to show great respect to Person A and is also disinclined to show great disrespect to Person B. In this sense the verticalists are more masculine and the horizontalists more feminine.

Verticalism differs from the popular conception of right wing in several ways. A verticalist has no problem with a person smoking cannabis, for example, because that doesn’t impact the individual verticalist’s ability to get ahead. Whether or not cannabis is legal doesn’t make it harder or easier for a verticalist to get ahead from their own effort, so they won’t support it for the sake of mere tradition like a conservative, or for the sake of destroying poor and non-white people like a right-winger.

Also, verticalists don’t tend to be either racist or misogynistic. A verticalist doesn’t have a problem with respecting a black man or a woman as long as those people are capable of distinguishing themselves from the plebs by their own merit. In this manner, there is an overlap between verticalism and Luciferianism.

Conversely, horizontalism differs from the popular conception of left wing in that it doesn’t need to posit a new ruling class in the form of any kind of global authority. A horizontalist feels absolutely no need to crate a global hierarchy in which an entity like the United Nations wielded great power over the peoples of the Earth. Horizontalists are fairly anarchistic in that sense.

Furthermore, a horizontalist would likely oppose mass immigration from poorer countries, for the reason that this tends to form an underclass of people who aren’t really a part of the nation, and an overclass of wealthy landowners who benefit handsomely from the cheap labour and increased demand for housing. Horizontalists might therefore have more in common with national socialists than with regular socialists or Marxists.

Alchemically, all of these positions relate to the four masculine elements. The basic verticalist dichotomy can be said to reflect the basic feminine-masculine distinction between clay and iron, between the passive, receptive yin and the active, outgoing yang. The horizontalists are themselves split into the false egalitarians of the silver and the true philosopher-kings of gold who intend to lead humanity out of the brutality of biological dominance hierarchies.