philosophy – Page 108

An Anarcho-Homicidalist Explains the Last 50 years of Workplace Relations

The social contract is held in place by a fine balance. Perhaps most famously expressed as the 13th-century ultimatum given by English barons to the despotic King John that led to the Magna Carta, it can summarised as: treat us well or we’ll chop your head off. This is to say that, the king has the right to be the king, but if he becomes tyrannical then the rest of us reserve the right to overthrow him.

This social contract is not unique to humans – it’s a natural feature of life for all social animals, perhaps most apparent in observing the political machinations of male chimpanzees. The alpha male chimpanzee might get his pick of the females, and he might even get to preoccupy more than one female at any one time, but if he gets too greedy, and tries to monopolise all of them, then the betas will band together from a solidarity borne of mutual frustration and tear him to pieces.

After all, no matter how strong the alpha is, it’s extremely difficult to beat two other healthy, fit males if those two males have sufficient solidarity to work together as a unit. Over the recent ten or so million years, our ancestors evolved to adapt to this brutal calculus. This instinct manifests as a rudimentary sense of justice, which provokes righteous anger if it is violated, such as by a greedy or tyrannical alpha that doesn’t share.

We have inherited similar sentiments from our common ancestor with the other apes, and they have expressed themselves as the multifarious political machinations that humans have contrived over the millennia. The ultimate intent behind all of this manoeuvering is the genetic imperative to get the maximum amount of pussy, which is essentially a question of getting the maximum amount of resources, this being primarily what attracts the females of sexually reproducing species.

Key to understanding anarcho-homicidalism is understanding the eternal truth of this equation.

The amount of pay that a worker gets in 2018 A.D. is the result of a negotiation. The negotiation reflects the amount of relative leverage that the worker has compared to the employer. For the most part, this is a question of the best alternative to a negotiated agreement. For thousands of years, it was understood that if the employer class offered the workers a deal that was so poor that they could not maintain their own basic dignity, as King John had done, this was effectively an attempt to enslave, and in such a case the workers would have the right to kill that enslaver.

This changed about 50 years ago, with the 1968 Revolution. Ever since that tumultuous year, which marked that the Great Pendulum had definitely swung back from the right that caused World War II to the left, Westerners have been conditioned to be nice. All of the problems of the Great Wars, we were told, stemmed from human nastiness. Now we have to be nice, nice, nice – all the time!

At the same time that the human masses were decoupled from their natural instincts to sometimes be nasty in defence of their basic interests, wages decoupled from productivity (as can be clearly seen from the graph at the top of this essay). Every member of the ruling class, in particular economists and politicians, will tell you that this is a coincidence. But the anarcho-homicidalist knows that it is no coincidence.

Basically, we’ve become so domesticated that not only have we lost the desire to kill our enslavers, which was the one thing holding our half of the bargain in place, but we’ve forgotten that it’s even a legitimate option. Because we’re no longer willing to kill, we’ve lost all of our negotiating leverage. In the age of nice, employers can simply play the working masses off against each other in a race to the bottom, knowing full well that there’s no tipping point at which they will feel too humiliated and revolt.

As a natural consequence, wages have plummeted.

Worst of all, we’re getting nicer and nicer, as most of us are now so powerfully conditioned against violence by a merciless school system that we resemble Alex from A Clockwork Orange after his exposure to the Ludovico technique. The very thought of rebellion is terrifying to a population no longer allowed to write ‘faggot’ on FaceBook, and where protesting the wrong religion will get you beaten to death in prison. One can therefore expect that our negotiating position will continue to weaken.

This is where the philosophy of anarcho-homicidalism becomes necessary: to restore the lost half of the negotiating equation. Those who consider themselves fit to rule need to learn, once again, to fear those who they presume to command. Because, no matter what your ruler says, it’s always, always, always permissible to kill someone trying to enslave you.

Anyone who is incapable of understanding this is already a slave!

This essay is an excerpt from The Anarcho-Homicidalist Manifesto, written by Viktor Hellman and due for release by VJM Publishing in the autumn of 2019.

The Ways in Which White People Are Stupid

There is a lot of talk nowadays about how intelligent different races are. Some say that white people are smarter than the others, some say that this is impossible. In the vein of our previous essay about the complimentary dimensions of intelligence and stupidity, this essay – while happily conceding that white people are capable of feats of great intelligence – looks at the unique ways they are stupid.

There are basically two categories of ways that white people are stupid. The first category relates to their inherent nature, and the second relates to the environment they have created.

When children are born, they don’t naturally understand lying and cheating. The human infant is born in a highly immature state when compared to the infants of other mammals. As a consequence it comes into the world primed to rely on learning, not on instinct. It adapts to its environment primarily by mimicry.

This makes the human infant exceptionally trusting. In most cases, an infant that grows up around people who are honest and upstanding will come to learn that other people are like this. The heuristic becomes established that other people are trustworthy. They can naturally come to assume that everyone in the whole world must be like this, because if they are not exposed to the horrors of other people while young they might never get it.

This is the reasoning behind Sweden’s insane and suicidal decision to open their borders to mass Muslim immigration. The banks who control the media decided that they wanted cheap labour and upwards pressure on house and mortgage prices, and mass immigration from the Middle East and Africa appeared the best way to achieve those objectives.

So all the banks had to do was instruct their media pets to declare that mass immigration of cheap labour was good, and those opposing it were evil, and the white people of Sweden believed it all without question.

Another way that white people are stupid is a low social IQ, which relates to autism. White people are widely acknowledged at being good at abstract thought such as science, philosophy, computer programming and finance. Part of the reason for this is that the white brain has evolved to solve the problems of a cold climate, which means that evolution has selected for white people who can solve problems of physics, mathematics, logic and architecture.

But part of the problem with this evolution is that white people were not selected for solving social problems. There wasn’t a selective advantage for those who were skilled at this, owing to the low population density of Europe (and the population density gets lower, and the people more autistic, the further North you go). White people tend to assume that anyone smiling at them is their friend – which is why they are so readily suckered by democracy and television advertising. White people are more gullible than any other racial group, by far – and that’s a kind of stupidity.

The second category of ways that white people are stupid relate to the environment that they have created. This is not an inherent stupidity, but a secondary stupidity that arises as a consequence of the damage done by the inherent form.

White people, for all of their vaunted ability to see far into the future to overcome the cold winters of Europe, have utterly failed to anticipate and plan for the long-term environmental effects of the capitalist industrial system that they created. This capitalist machine rumbles ever on, free of any bonds, restraints or true oversight, consuming ever more of the natural world.

There is growing evidence that this capitalist-industrial system is unsustainable, such as disappearing Arctic ice, disappearing rainforest cover and disappearing insect populations. In fact, it’s already clear to most intelligent people that we’re headed for a mass collapse, like a train going over a broken bridge. Certainly a group of people who invented a system that caused the biosphere to collapse can justly be said to be stupid, because they will inevitably go down with it.

For whatever reason, white people are not intelligent enough to see this trainwreck about to happen, and so they continue to stoke the coals.

Perhaps worst of all, this insane and inhumane system causes an appalling amount of psychiatric disease in the people that it rules over. Western nations consume baffling amounts of anti-depressant, anti-anxiety and anti-psychotic medication, reasoning that the terrible side-effects are easier to deal with the effort of trying to live in a way that makes sense.

But the major reason why white people are stupid, over and above all the others, is that they have no spirituality. White people might have a low social IQ, but if there was such a thing as a spiritual intelligence quotient, white people would be to that what Australian Aborigines are to a standard intelligence test.

Instead of following a spiritual tradition that links white people to anything meaningful (i.e. either God or the natural world), most of them follow the dead traditions of a Middle Eastern tribe that almost none of them are descended from. They are even stupid enough to get tricked into persecuting their own, true spiritual traditions, in particular those based around meditation, cannabis and psychedelic drug use.

This lack of spirituality underlies all the other stupidities of white people, as well as their others. Because materialism is the widespread belief, most white people don’t believe that consciousness survives the death of the physical body. This makes them disinclined to consider the truly long-term effects of anything, whether it be financial, environmental or demographic.

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).

A Closer Look at the Four Masculine Elements

The masculine is to go upwards, outwards and onwards; to shine without burning

Previous essays here have discussed the difference between the four feminine elements and the four masculine elements, and the four elementary perceptions. This essay looks more closely at the four masculine elements and, more specifically, how awareness of them arises in perceptual space.

According to one manner of thinking, masculinity is judgment in the place where femininity is perception. Where feminine divides into light and dark (where both have equal value), masculine divides into good and bad, where one is prized and the other despised.

Thought of in terms of elements, the basic masculine division is into precious and base. This means that applying the simplest possible masculine lens to the world will divide it into things that are valuable and things that are not valuable. Those things that are already valuable don’t need to be (or ought not to be) acted upon, because they are good as they are. That which does not have value can be freely acted upon, because such actions do not (or ought not) destroy value.

The elementary masculine action is to impose order upon chaos. This means to impose order upon the world. Before this can be done, the masculine perception must be adopted, so that the world can be divided into precious and base. The precious does not need to have order put to it; it has value inherently. The base, however, can freely be worked because in doing so one cannot damage anything valuable, and can in fact improve the value of it if the correct order is imposed.

Regarding the base, the natural masculine question is to ask: can some of this be shaped into a tool? If a blob of clay – which is simply an ordinary part of the natural world – can be shaped into an object that is useful as a tool, then the crafter has performed an act of basic alchemy: through an application of will he has turned clay into iron. This he has done by imposing a useful order upon it.

Imposing useful order upon clay makes it more valuable than mere clay, because it is possible for information to have value, and if that information is encoded into the shape of an object then that object also has value. A worthless blob of clay can be thrown into a pot, and a pot has value as a tool because it can be used to store things. A stick can be fashioned into a spear; rocks can be melted to produce copper and iron, which can themselves be formed into tools.

The two precious elements – those which are perceived to be good and valuable instead of otherwise – are silver and gold. Both of these are very bright in comparison to the base elements, which is how their essential masculinity manifests – as light. Because these elements manifest themselves as light, and because light is associated with valuable things (like warmth, the Sun, daytime etc.), these elements have inherent value.

Ultimately, the reason why gold is more valuable than silver is because it is richer. Gold is shiny like silver, but where silver is colourless, gold is a vibrant kind of yellow. In this sense, gold contains all of the range of colours that clay does – all the colours of life. Thus, it is easier to distinguish gold from iron than it is to distinguish silver from iron, which means that the gold is more obviously valuable.

Metaphysically speaking, this arrangement of the world into four elements of increasing rarity and value tells an entirely different creation story to the seemingly random appearance of the feminine elements of earth, water, air and fire. It tells a story of order emerging out of an ocean of chaos by means of an act of will, first hardening itself, then polishing itself, then finally refining itself to become something immensely valuable that somehow stood as an avatar for all of life – a God.

VJMP Reads: Julius Evola’s Ride the Tiger X

This reading continues on from here.

The 27th essay in Ride the Tiger is called ‘Relations Between the Sexes’ and seeks to cover a different range to the essay about marriage. When the order of the world is dissolving, men and women are naturally separated. Our sexual prejudices have contaminated our ethics. Nowhere is this more evident that in the idea of sexual revolution.

Processes have worked towards a freeing of sex, but not a freeing from sex. The sexual revolution has not liberated us from the suffering caused by sexual desire; to the contrary, we are now intoxicated by it. This is contributing to the collapse of society, but we can use the space afforded by the chaos to assert higher values. Bourgeoisie values, being materialistic, cannot conceive of woman in anything more than her anatomical capacity as instrument of reproduction – in reality, she has a spiritual value.

Sexual liberty therefore leads to materialism, and thereby away from spirituality. Incredibly for the 1960s, Evola is already able to anticipate how widespread pornography has affected the “polarity” between men and women. Nowadays a naked woman doesn’t stir much more interest than the sight of a cat. This is a tragedy because the sexual union is capable of acting as a bridge to higher consciousness via “an existential rupture of planes”. Making love can be Dionysian.

Part Eight of Ride the Tiger is where Evola finally gets to the spiritual side of things. This final section is titled ‘The Spiritual Problem’, and consists of two essays. The first of these is called ‘The “Second Religiosity”‘.

In this essay Evola decries what he calls “neospiritualism”, which he describes as an attempt to lead people beyond the material without giving any credence to the old, dogmatic religious movements. He has no time for the “movements, cults, sects, lodges, and conventicles” of the modern day, and considers them also a phenomenon of dissolution. In fact, things have gone so far that we are now in the rigor mortis stage, and all that awaits is the decomposition of the corpse.

When man closed himself off to the higher, transcendent world in the 19th century, this did not liberate him from superstition but merely opened him up to the lower, primitive emotional world in the 20th. We are now in the “soulless, collectivistic and materialistic phase corresponding to the closing of a cycle of civilisation”. All of these neospiritual movements thus represent an excess of the feminine. Evola is highly cynical and dismissive of these movements.

It’s difficult to correctly discriminate between all the garbage thrown up by neospirituality and the wisdom of genuine value. The emphasis ought to go on the deconditioning of the spirit. Here, Evola is at pains to emphasise that a person cannot achieve initiation by themselves, in contrast to the belief espoused by many. One is either born initiated, or one achieves initiation by way of spiritual emergency or ordeal, or one is initiated deliberately by someone who is part of a tradition and who knows what they’re doing. This is hard to achieve because the organisations that do so hardly exist any more.

The 30th and final essay is titled ‘Death – The Right Over Life’. Evola begins here by talking about the common belief, held by Heidegger (as well as by Socrates) that life is in some way a preparation for death. Death appears to be the end of the “person”, and atheism and materialism have made this simpler to deal with. Contemplation of death is a noble endeavour, as it can lead to a heightened state of appreciation of one’s life.

The traditional doctrines had the correct approach to death. The truly differentiated man cannot believe that his being began with the beginning of his physical body. He must solve the problem of nihilism by “displacing the I towards the centre of ‘being'”. Here Evola is talking about consciousness: “the human condition οf earthly existence is only a restricted section in a continuum, in a current that traverses many other states.” This eternal truth is not easy to grasp in an age of dissolution like ours, but it is much better than the lies of theistic creation myths.

A truly differentiated man, much like the Stoics and the Pythagoreans, could never take his own life, no matter how poor his conditions. This is because to do so would acknowledge that he was not strong enough to overcome the irrational part of his being. However, one always has the moral right to exit the world, should one decide that remaining ordeals are not meaningful. The differentiated man would be extremely disinclined to take this option in any case, right or otherwise. This is because of the possibility that one has chosen and said yes to – whether before or beyond this life – all of the ordeals in it.

In the final analysis, one can say that, no matter how degenerate and dissolute the world, it can still have value. It might be that, in order to achieve the highest state of being, consciousness must challenge itself as intensely as possible. To that end, there’s little more challenging than existing in a world where everything is contrary to one’s nature.