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The Four Great Masculine Motivations

Figuring out how to get laid motivates almost the entirety of the behaviour of men, whether directly or indirectly

As everyone familiar with men knows, there is really only one masculine motivation: the sexual impulse to attract and to reproduce with women. Fortunately for us in the 21st century, things are a bit more subtle and nuanced than they were in prehistory. This essay looks at how the sexual impulse manifests in the behaviour of men today.

The first of the four great masculine motivations is the unconscious sexual drive, which man shares with the lower animals. This corresponds to the state of clay in elementalism.

At this level, men are barely thinking at all. This is the mindset that a drunk is in when someone spills his drink and he tries to start a fight. He doesn’t know that the reason why he wants to fight is because of his sexually inspired desire to establish dominance over a given territory for the sake of controlling the resources within it.

Much less does he appreciate that this sexually inspired desire has been repressed by his culture, nor that this repression is reversed under the effect of alcohol.

Although this level is the one at which all activity began, women tend to avoid men that are here to the degree that those women are intelligent. The obvious reason for this is that any man at this level of thinking is liable to go and chase some other woman as soon as the first one is pregnant.

The second is the conscious sexual drive, which the majority of man share with each other. This corresponds to the state of iron in elementalism.

This is as far as most men ever get, and the characteristic of this stage is the development of the capacity to get laid by scheming. Here a man will use his higher cognitive functions to plan and execute a plan to get laid.

It might sound primitive to some, but over the course of human history a colossal amount of energy has been sunk into enterprises at this level by men, and it’s historically where much of the joy and flavour of life comes from.

It was also at this level that many of the patriarchal elements of human society and interaction were established. Marriage and the cultural norms surrounding it are, ultimately, little more than male attempts to establish the certitude of their paternity.

The third is the unconscious sublimation of the sexual drive into a creative endeavour, which man shares with the more intelligent of his kind. This corresponds to the state of silver in elementalism, and most men do not ever reach this level, at least not meaningfully.

This stage is characterised by the production of art. Probably the first ever expression of it was music, perhaps something as simple as a man drumming a tune on a hollow log to amuse a woman.

Developing over time, this impulse found expression in all manner of great works of architecture, literature, music, sculpture and painting.

This stage is not easy to distinguish from the second stage, because it isn’t clear where the border between art for art’s sake and art specifically for the sake of attracting women is. Perhaps the best way to distinguish them is that acts made in the second stage do not produce much else apart from an orgasm.

The fourth is the conscious sublimation of the sexual drive into a creative endeavour, which only the highest of men partake in. It is entirely absent in some ages and places – and in the vast majority of men – and corresponds the the state of gold in elementalism.

Relatively few men dabble with this drive, although doing so may have been popular in times and places that revered the art more.

It isn’t easy to summarise all of the behaviours that fall into this category. This is for a couple of reasons.

This is because actions in this category are particular to the individual. A man might create a work of art to impress a woman, or as a conscious sublimation of his sexual impulse, and in either case the work of art will be the same (or at least similar).

The second reason is that very few men have the necessary education to understand where his sexual energies ultimately come from, and without this knowledge it is impossible to consciously direct where those same energies might ultimately go.

Taken together, these four great masculine drives explain much of why men do what they do.

Te Reo With Mnemonics: Head Words

Beard – paihau

A man with a really long beard keep talking and talking, so a woman grabs it, stuffs it into his mouth and says “Shut your pie hole!”

Chin – kauae

A man with an enormous chin keeps tapping on a woman’s shoulder. She turns around and says “Go away!”

Ear – taringa

A woman is wearing massive hooped earrings, when a car drives past, throwing up a chunk of tar onto her. On her ears are tar rings.

Eye – karu

A car opens up its headlights and instead of lights there are eyes there.

Face – kanohi

A man in a canoe paddles down a river, but the canoe gets stuck on the giant stone face of a moai in the current.

Forehead – rae

A man is praying on his knees when a ray of light bursts through the clouds and strikes his forehead.

Hair – makawe

A man with incredible hair sits on a chair, as part of a contest. A woman walks up to him with a pen and clipboard and asks if she can mark his hair. “Mark away,” he replies.

Head – mātenga

At K-Mart, two disembodied heads get into an argument. The heads are exhibiting mart anger.

Lip – ngutu

A trendy-looking woman stretches out her lip and plays it like a banjo. To a nearby journalist, she says “It’s the thing to do!”

Mouth – māngai

An artist sits at a desk, practising how to draw mouths in the Japanese manga style.

Neck – kakī

A solider dressed in khaki has a neck that stretches high into the air.

Nose – ihu

A man walks up to a busker and, out of his nose, deposits a number of coins into the busker’s hat. Then he says “He who pays the piper calls the tune.”

The above is an excerpt from the upcoming Learn Maori Vocabulary With Mnemonics, by Jeff Ngatai, due to be published by VJM Publishing in the summer of 2017/18.

VJMP Reads: Anders Breivik’s Manifesto I

Few are aware that the manifesto of Norwegian mass murderer Anders Breivik has already had a considerable impact on the narratives within Western popular culture, but over the next few months we will have a close look at how. Today we introduce the VJMP Reads column, in which we try to get to grips with lesser-known or suppressed works of philosophy, especially those of a political bent.

Titled 2083: A Declaration of European Independence and published in 2011, the manifesto is not a light read. The version we are using weighs in at 1,515 pages – a similar length to War and Peace or The Stand.

Neither does it have any ambitions to be a light read. The vast scope of the document can be appreciated from a cursory glance at the table of contents, which runs to over 300 items.

The introduction starts off with a very powerful, and very unsettling, argument: that all ideologies are necessarily false. All ideologies, according to Breivik, declare a model of reality to be reality itself, and, when inevitably proven false, attempt to suppress that reality to the extent that they have the power to do so.

Their ultimate goal is to suppress the very thinking of thoughts that, although they may reflect reality, do not further the ideology.

Breivik is very direct about approaching these questions from a conservative perspective. Like many other conservatives, he harkens back to an idyllic Golden Age in the past – in Breivik’s 1950s,

“Our homes were safe, to the point where many people did not bother to lock their doors. Public schools were generally excellent, and their problems were things like talking in class and running in the halls. Most men treated women like ladies, and most ladies devoted their time and effort to making good homes…”

Western Europe, he laments, has been conquered by ideology. The dominant ideology – variously referred to as ‘Marxism’, ‘political correctness’, ‘cultural Marxism’ and ‘feminism’ among others – is one that seeks a classless society where the outcome for every person is the same.

Because people are different, they will end up with different outcomes as a consequence of natural laws. Therefore, in order for equal outcomes to be reality, people have to be forced into this reality against their will and against nature.

Variants of this basic argument are made by most conservative commentators, and to that end Breivik is not unusual.

Much of the introduction to the manifesto is taken up with a history of the ideology of political correctness and Marxism, which Breivik treats as having waged a many-decades long war against the order of the West.

What Breivik is decrying, fundamentally, is chaos; what he fundamentally desires is order. The current order is correct, and therefore efforts to destabilise it are wrong. Although the situation is grim – there is a distinctly paranoid tinge to the introduction – Western Europe can still be saved through a sufficient effort of will.

One curiosity is that Breivik, who is approaching the issue from a conservative perspective, uses many arguments that echo George Orwell, who was a leftist libertarian. “Whatever controls language also controls thought” is a paraphrasing of a famous line from 1984.

This explains why many of his arguments have broad appeal. His criticisms about how the emphasis of higher education has changed over time, from providing an education in the liberal arts to providing a cultural uniform that one learns to wear to display one’s political virtue, ring home with any freethinker that has been through university.

Breivik also identifies with Christianity, decrying a university course “designed to denigrate the Bible as cleverly crafted fiction instead of God’s truth.” The patriarchal nature of this Abrahamic cult is considered by Breivik to be a positive thing.

Indeed, the enemy, in summary, is “anti-God, anti-Christian, anti-family, anti-nationalist, anti-patriot, anti-conservative, anti-hereditarian, anti-ethnocentric, anti-masculine, anti-tradition, and anti-morality.”

And it’s these qualities, Breivik contends, that have weakened European culture and society to a point where Islamic conquest becomes possible.

What’s clear from the introduction to this document is that, if there’s a team yin and a team yang, Breivik is fully committed to team yang. For him it is order, not free expression, that is the foundation of all that’s good and moral in the world, and threats to that order cannot be improvements but are necessarily evil.

The VJMP Reads column will continue with Part II of Anders Breivik’s manifesto.

Election is Not the Same As Selection!

You’ve got the power to choose who will rule the country after September 23rd – we’re all waiting on your input! Your vote will help elect a Prime Minister and ruling party. You will have a range of choices of both electorate and party candidates – some voters will have over 25 options. That’s democracy, right? The people choose, right? Not really.

The tricky thing is that your input regarding the selection of the candidates is not asked for. The process that led to either Bill English or Andrew Little becoming one of your only two choices for Prime Minister is not under your influence, not even in the slightest.

As Richard Goode of Not A Party pointed out in a recent address, New Zealand has had either a National Party Prime Minister or a Labour Party Prime Minister for the past 80 years.

And you don’t get to select either of those. You get to vote for one list of people that you have zero input into, or another list of people that you have zero input into.

So what your vote amounts to, as an elector, is little more than a ceremonial acknowledgement of the completion of a process that started a long time before election day. Like the Queen cutting a ribbon to open a new library, it’s merely a show for the cameras.

The process that matters – where the political power is – is the process that puts a person into the position of leading their party in the first place. And the Establishment will have seen to it, as it does every other time, that both the National leader and the Labour leader are their puppets.

So it doesn’t matter if you vote for the left wing or the right wing of the shitbird – the leaders of both wings have been selected by the people who really have all the power in society, and it isn’t you.

That’s why Andrew Little and Bill English are indistinguishable when it comes to several major social issues. On the issue of cannabis law reform, Little is no less conservative than English, constantly harping on about brain damage, and the Labour Party policy webpage makes no mention of cannabis law reform whatsoever (although funding a motion-capture studio in Dunedin was important enough to mention).

In the end, we shouldn’t expect Little and English to be distinguishable. What the rulers of this country want is to frighten the markets as little as possible, and that means reducing democracy to a sham election between two candidates pre-selected for their total absence of any capacity for novel thought.

Ultimately, the people who benefit from the status quo have far too much invested in it to allow it to be upset by plebs like you!

Not even voting for a third party is possible. Watching the Green Party mortgage their soul at ever-increasing rates of interest over the past 18 years taught us one thing: a maverick third party can only win power in our system to the degree that it makes itself indistinguishable from those who already have it.

That the country will be led by someone who sees you as a unit of livestock to be milked for productivity and taxes is a given. It might appear that the only reasonable course of action was to refuse to vote and to work on building a parallel society away from the gaze of psychopaths beholden to international banking or ideological interests.