Chaos Worship Is The 21st Century Manifestation of Slave Morality

Muslim culture might express significant contempt for homosexuals, but the two groups are nonetheless united in their resentment for those strong enough to uphold the current world order

Looming over the world stage of today is a shaky alliance of groups who not only appear to have little in common, but whose goals appear to be directly antithetical to each other. There is, however, a unifying tenet within this group of people: that order is inherently bad. In other words, they are chaos worshippers.

On the surface of things, it’s not obvious what a homosexual rights activist might have in common with a Muslim. Homosexuals are hated by Muslims; the Koran and hadith make it clear that homosexual acts are sins deserving of punishment.

Indeed, in all of Afghanistan, Brunei, Iran, Iraq, Mauritania, Nigeria, Saudi Arabia, Sudan, United Arab Emirates and Yemen, homosexual activity carries the death penalty.

Nor is it obvious what either of these groups have in common with communists. Both Islam and homosexuality were heavily suppressed by the Soviet Union, with adherents of either practice regularly shipped off to the gulags.

So what is the basis of this modern alliance of homosexuals, Muslims and communists?

The answer lies in what Nietzsche called slave morality. In particular, it is the resentment of the weaklings towards the strong that have seen those weaklings put their differences aside (or at least pretend to) and unite against The Man.

A similar phenomenon can be observed in chimpanzee troops, where weaker males sometimes come together in order to take out an individual stronger male.

Essentially what many individuals in these groups have in common is a grudge against the current order of things.

Homosexuals want to be treated with the same respect as heterosexuals, but they never will be because their sexual orientation does not maintain the existence of the human species.

Muslims want to be treated with the same respect as non-Muslims, but they never will be because the moral principles at the foundation of their religion lead inevitably to segregation, mistrust and violence.

Communists want to be treated with the same respect as those of other political orientations, but they never will be because their philosophy expresses a contempt for individual human life that the majority of people consider abhorrent.

Because all three of these groups have found themselves in a position of weakness, on account of that all three of them have been shunned for expounding a way of life that is detrimental to the human survival project, they have found cause to unite around their common resentment of the current order.

Their resentment is so great (this being the outwards projection of their immense self-hatred) that they have no interest in modifying or refining this order.

What they want is simply to destroy it. Whether or not a better order will arise after this act of destruction is not important. The overall goal is to destroy the current order.

In other words, many individuals in these groups are chaos worshippers.

Chaos worshippers don’t believe in correct order. To a worshipper of chaos, all order is bad because it is all oppressive. Thus, any individual or group serving to maintain that order is the enemy, no matter who they are or for what reason they maintain order.

Sometimes the chaos worshipper goes as far as to disbelieve in concept of order at all. This can manifest as a refusal to believe in the march of history.

Some chaos worshippers believe that the laws of human psychology that have led to the march of history no longer apply, or that things will be different this time. As a result they refuse to learn anything from history, mindlessly insisting that the world can be made into a paradise merely through sufficient adherence to an ideology.

One disastrous consequence of this attitude has been the European decision to let in tens of millions of Muslim immigrants in the belief that they would all decide to fit in to the local culture and essentially become Europeans with slightly swarthier skin.

The reality is that mass immigration of anyone to a foreign locale almost never benefits the locals, as is plainly obvious to anyone who has studied any amount of history.

This is irrelevant to the chaos worshipper, for whom mass immigration has the benefit of destroying existing social bonds at all of the local, national and super-regional levels.

In other words, mass immigration of obviously incompatible cultures is great because it spreads chaos. This is why chaos worshippers universally support it.

After all, if you are a pathetic loser at the bottom of society, then all order is bad. All order is oppressive. All order is necessarily immoral. All order is “keeping you down”.

So for these losers, enslaved not by chains of iron but by chains of silver and gold, destruction for destruction’s sake has become its own imperative.

This is the form that slave morality has taken in the 21st century.

Poetry K-Hole 6: The Infernal Principles

If you want to keep living in hell, treat other people the way you would never want to be treated.

Judge, abuse and criticise them and wait for the same energy to return to you.

If you want to keep living in hell, hold yourself in light and righteousness and keep your fellows at an arm’s length in darkness and condemnation.

If you want to keep living in hell, keep chasing and clinging to things, objects, people, experiences and ideas, to temporarily fill the void which you refuse to acknowledge is even there.

Keep pushing away the things, objects, people, experiences and ideas that threaten your creations.

Stay attached to clinging or rejecting.

If you want to stay in hell, never stop running.

Insist that slowing down to rest must mean that life has defeated you and therefore exhaustion must be a sign of weakness.

If you want to stay in hell, hold fast to your grievances and your stubborn beliefs.

Keep fighting what you have always fought to strengthen the enmity and hatred, never apologise, never forgive, and never, ever let go of your right to feel victimised and offended.

If you want to stay in hell, keep insisting that the world ought to conform to your ideas about how everything should change, and how you know what is best and that if only everyone did exactly as you wanted, then everything would fall neatly into place.

If you want to stay in hell, never accept yourself and your fellows for who they are.

Do not honour what you have been given, and do not honour the right of others to choose.

Fight to become more than what you are – better, stronger, more pure, more noble, more worthy.

If you want to stay in hell, give your authority away, anywhere, but only give it away where it does not threaten to touch you.

Give it to your thoughts, your family, your religion, your government.

If you want to stay in hell, insist on this game of the ever-turning wheel.

Submit to being ever thrown up and ever cast down, bound by chains of sin and chains of virtue.

Never step off this wheel on pain of disappearing into stillness and absence of definition.

*

Simon P. Murphy is the author of His Master’s Wretched Organ.

Trip Report: 100mg Methoxetamine

2100: I take a gelcap with 50mg methoxetamine. I am at home with only my mother and two cats for company. I have just had an excellent week on holiday with some good friends and so my mindset is optimal.

+0.30: I take a second gelcap with 50mg methoxetamine. This makes it a total of 100mg, which is a very heavy dose. The reader ought to note that I weigh 115kg, and so the vast majority of people would not need as strong a dose as 100mg to have a similar experience.

+1.00: It’s starting to come on for real. I turn my head to the side and it seems to take a while for my perception to catch up.

It’s not like how it usually is, where the turn of the head seems to take place at the same time as the change in focus. Somehow there is a sense of viewing everything though a camera.

It’s as if there is some kind of perceptual space in between the sensory action that is detecting the physical world and my consciousness that observes it.

As if my eyes have been removed and replaced with cameras, and these cameras feed input directly to my consciousness somehow.

+1.30: I’m enjoying watching myself do things. There is a strong sense of comedy, as my body appears to be doing things without an exercise of will on my part.

For example, I just went out of my house to go up the stairs to another house, and it’s more like watching an extremely boring movie (although the novelty of one’s life being observed second-hand like a movie makes it interesting).

I realise that I am in a state of dissociation, and there is a mild sense of alarm at the possibility that I might do something without being in control of myself, and come to regret it.

This alarm never becomes anything major, as my body fortunately rolls along without doing anything stupid.

+2.45: It’s interesting to pat a cat in this state because of the dissociation. The cat seemed to me as it usually does, except for one distinction.

I was happy for the cat because I knew the person patting it was a good person who meant no harm. Because this person was going to bring happiness to the cat, I was happy for the cat’s sake.

That it was my cat and that it was me patting it didn’t come into the picture, despite that this is the usual course of events.

I knew it was my cat and I knew that the cat being happy made me happy, it’s just that I was unable to comprehend that it was me making the cat happy. It was as if my consciousness just hung in physical space, a short distance from the man I was watching, and followed him around like a will-o-the-wisp.

+3.30: The dissociation has helped me to realise something. That the person I’m observing in this highly dissociated state is actually a decent fellow.

It’s an interesting state because I don’t usually feel this way about myself, a feature of having clinical depression. But the dissociation has allowed me to view myself as if through the eyes of another. It seems natural to assume that this is a more objective state, having been stripped of all the psychic flotsam that otherwise occupies the mind.

I realise that everyone’s opinion of themselves is, to a large extent, conditioned and therefore has been arrived at by involuntary means.

That I appear to be watching myself, and that this self that I am watching is a decent fellow who I don’t need to be afraid of, doesn’t seem particularly strange in this moment.

+4.00: It has occurred to me that methoxetamine is an excellent anti-depressant. I have not taken my anti-depressants for a week before this trip so as to avoid serotonin syndrome (methoxetamine, like my prescribed sertraline, is a serotonin reuptake inhibitor).

I am feeling pretty happy, but not in a high way. Methoxetamine doesn’t appear to be an especially giggly drug like the classical psychedelics.

The sense of joy rather comes from a removal of the cloud of ignorance that I had about myself. It’s as if I dared to peek behind a perceptual curtain and was rewarded by feeling better about myself.

+5.00: The trip is starting to wind down. One pleasant thing about dissociatives is that the comedown tends to return the user to their familiar, everyday state of doing things in a way that is a relief.

This contrasts with the feeling I get on psychedelics, in which the comedown to familiarity often comes with a sense of disappointment, of being stuck here again.

All in all, I’d highly recommend a solid dose of methoxetamine, however I would only do so under certain caveats.

In particular, this drug is probably a terrible choice for going out partying or in public, on account of that the dissociation makes normal human communication a bit of a crapshoot.

On the flipside, it seemed like an excellent choice for hanging out at home and getting to know yourself better. Thus I would suggest that using it more or less like psilocybin should work out okay.

Also, I get the feeling that methoxetamine should probably be avoided if a person has low self-esteem or hates themselves. This is because the dissociative effect might bring this lack of self-regard starkly to the fore.

The Ten Strongest Positive Correlations in New Zealand Society

In 1847 most Kiwis smoked all the time, but by 2017 the correlation between being Maori and being a regular tobacco smoker had become 0.922

Dan McGlashan’s Understanding New Zealand is currently undergoing final preparations for publication and release. This means that the most comprehensive demographic survey of New Zealand ever conducted is about to be available to Kiwi readers in paperback form!

As a sample of what is in the full version of Understanding New Zealand, this article looks at the ten strongest positive correlations in this study, out of all 9,870 of them.

10. Working in professional, scientific and technical services and having an income between $100 and $150K had a correlation of 0.918. This is not very surprising at all, because it is well known that working in any of those occupations requires a very high level of knowledge and skill and that is usually well compensated.

9. Working in financial and insurance services and working in professional, scientific and technical services had a correlation of 0.920. Obviously a person can’t work in both, but the reason for this strong correlation is that both industries are almost exclusively confined to the central city electorates of Auckland, Christchurch and Wellington.

8. Being Maori and being a regular tobacco smoker had a correlation of 0.922. This is an astonishingly strong correlation if one considers that there is no known racial inclination to smoke tobacco.

The reason for it is probably because people generally need to be doing it quite hard to smoke tobacco, because its medicinal effects are outweighed by the physical damage unless a person is under severe emotional distress.

For these reasons, because the majority of the people who are doing it the hardest are Maoris, it’s also the case the majority of Kiwis who are currently regular tobacco smokers are Maoris.

7. Being a Hindu and being a Muslim had a correlation of 0.929. Like point 9 of this list, the two categories are mutually exclusive, and therefore the correlation represents the high physical proximity that the two groups live in.

The explanation for it is that both Hindus and Muslims are part of the most recent waves of immigrants, and so the vast majority of both groups live in the same neighbourhoods, in particular poor ones in Auckland.

6. The correlation between voting ACT in 2014 and being born in North East Asia was 0.937. This might seem like a very strange statistic until one considers that much of a person’s voting preference is a function of two factors – their degree of solidarity with other Kiwis and how much that solidarity will personally cost them.

Anyone not born in New Zealand will necessarily have the least amount of solidarity with other Kiwis on account of having the least in common in terms of heritage and culture, and those born in North East Asia are usually earning an income at or above the Kiwi average – and so pay more taxes.

Thus it can be seen that the ACT Party, in that it most unashamedly considers money more valuable than people, attracts the bulk of these voters.

5. The correlation between being Congregational or Reformed and being born in the Pacific Islands was 0.943. This is because this group reflects a religious tradition that is extremely popular in all of the Pacific Islands apart from New Zealand.

4. The correlation between being Buddhist and being Asian was 0.950. Some might find this surprising because they know a lot of non-Asian Kiwis who are “really into Buddhism”.

Few of these people, however, would go as far as identifying with Buddhism when they fill out the census forms – unlike Asians born in Thailand and in other countries where Buddhism is mainstream, of whom there are tens of thousands in New Zealand.

2=. The second strongest positive correlation was between voting National in 2014 and voting to change the flag – this was 0.954. As Section 56 of Understanding New Zealand discusses in detail, the entire flag referendum project was essentially a National Party vehicle.

2=. Equal with this was the correlation between being a Pacific Islander and being born in the Pacific Islands. A correlation of 0.954 here tells us that, not only are the bulk of Pacific Islanders in New Zealand not born here, but that they tend to choose to live in geographical areas full of other Pacific Islanders (in particular South Auckland).

Although many Kiwis of Pacific Island descent are born in New Zealand, many of these have moved out of Auckland and therefore away from the bulk of those born in the Pacific Islands. These two factors explain this extremely strong correlation.

1. The strongest positive correlation in all of New Zealand was that between voters in the first flag referendum and voters in the second flag referendum – this was a whopping 0.985.

This combines the fact that the entire project was a National Party vehicle with the fact that those who like to vote tend to take every opportunity they can to do so.

*

This article is an excerpt from Understanding New Zealand, by Dan McGlashan, published by VJM Publishing in the winter of 2017.