Clown World Chronicles: Who Is Doomer?

The horrifying and seemingly hopeless nature of Clown World can easily lead to despair. As suicide rates climb all around the world, one member of the Clown World pantheon grows ever stronger. He is the Doomer, and his presence can be felt everywhere.

The Doomer cuts a depressing figure. His very appearance is doom. Sunken eyes peer out from a pallid, unshaven face, the expression on which is one of dread. A smouldering cigarette juts from his mouth – it should have been ashed five minutes ago but he isn’t paying attention. He looks extremely tired, the sort of tired where one needs to sleep but can’t.

His clothing, like his beanie, is black and grey, the colours of depression. The Doomer fears and is anxious for the future, but at the same time he is tormented by the fact that he doesn’t know why. He understands that he lives in a time of great material wealth, and feels guilt that it doesn’t bring him happiness. But deep in his heart, he knows that Clown World isn’t normal.

Clown World is the Doomer, and the Doomer is Clown World. He feels the pain and fear of the world acutely. The Doomer manifests in the expectation that everything in the world is about to get worse. His time comes in the great autumns of the world cycle. When the nights are warm and dark, the Doomer stalks the streets.

The Doomer is one of the Elder Gods, occupying the position beyond the Virgin on the Negative Masculine Axis. The essential nature of this axis is passivity – but where the Virgin is physically and socially passive, the Doomer is spiritually passive.

This spiritual passivity is not only the key to understanding the Doomer, but understanding Clown World itself. The Doomer is very much Clown World in microcosm. His suffering might seem overwhelming, but the grim truth – which he is unwilling to accept – is that most of it is self-inflicted. His own habits and his own moral failures have led him here.

The spiritual passivity of the Doomer has made him indifferent to his spiritual needs. The Doomer doesn’t meditate, because he can’t stand the noise in his head. Either he doesn’t use spiritual sacraments or he uses them irresponsibly. Most of the time he’s under the influence of pharmaceuticals or alcohol, or smoking something. Anything to numb the longing for a better world.

Nightwalking is the closest that the Doomer gets to a spiritual practice. This he does compulsively, as if an automaton, driven by a desperate need to escape his suffering. But in nightwalking he finds peace. Perhaps it is from intuiting the lesson of the streetlight: it’s forever meaningful to shine in the darkness, because a new dawn always comes.

This is one important facet of the Doomer: he contains within himself the seed to grow into a Bloomer, his exact opposite. The Doomer might be in pain, but that’s only because he cares enough to keep going. In that sense, the Doomer represents a flicker of light in every spiritual darkness. His spirit is more than just suffering – it’s also that which endures it.

As mentioned above, the Doomer is what a Virgin becomes if they continue along the Negative Masculine Axis, of which the Virgin is the Younger God. The most common path to doomerhood isn’t an extended spell of involuntary celibacy (i.e. it’s not merely extended virginity). When men become Doomers, it’s usually because they succeed in attracting a woman and establishing a romantic relationship – and then it collapses.

The Doomer is not created from a man who can’t get what he wants, but the reverse. Once a man gets what he wants, and finds that it isn’t sufficient to make him happy, he can become a Doomer. If a Virgin makes love to a beautiful woman and then the next morning realises that it didn’t solve any of his existential problems, he’s taken the first step to transitioning into a Doomer.

Doomers became numerous after the Great Financial Crisis, which could be argued to herald the descent into Clown World. It was in 2008 that an entire generation of men became faced with the reality that they would not enjoy the same easy lives that their fathers did. A few years after that, the doom had become widespread and permanent.

The solution for the Doomer is to develop spiritual strength, which will enable his will to correctly guide his mind and body to make the right moves. In doing so, he transitions onto the Positive Masculine Axis and becomes a Chad.

This article is an excerpt from Clown World Chronicles, a book about the insanity of life in the post-Industrial West. This is being compiled by Vince McLeod for an expected release in the middle of 2020.

If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2019 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2018 and the Best VJMP Essays and Articles of 2017 are also available.

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Understanding The New Definition Of “Crime”

Most of us are still getting our heads around the bizarre attempt to redefine racism as “prejudice plus power”. Well, hold on to your pants, because there’s about to be another effort to redefine a simple word to suit a political agenda. This essay has the details.

If you’re in Generation X, the definition of racism is simple enough. If you dislike someone because of their race, and not because of personal characteristics that are worthy of hate, then you are a racist. You have judged a person prematurely on account of your bigotry, which is prejudice. Prejudice is bad because it doesn’t give other people a fair deal.

We had just gotten our heads around how racism was a bad thing when the definition changed.

Now, or so we’re aggressively told, racism is defined as prejudice plus power. This new definition asserts that only structural and institutional racism counts as actual racism, and that racism that isn’t backed by institutional power is merely prejudice. In practice, this means that non-white people can’t be racist because their racism isn’t “backed by institutional power”.

This is clearly bullshit, but enough morons have fallen for it to make it possible for the next move to be made.

In recent months, keen observers have noticed another attempt at redefining language, this time relating to crime. Some criminal actions are made out to be horrific atrocities, whereas other criminal actions, much worse than in the first group, are made out to be perfectly and understandable courses of action that no reasonable person would complain about.

For instance, 472 people have been shot and killed by American Police officers in 2020 so far. At that rate, some 30 have been killed between the death of George Floyd and the writing of this article. The crucial difference between the death of Floyd and the hundreds of others is simple: Floyd was a black man killed by a white one. As such, the severity of the crime is much greater than if it had been different.

The new logic is that a criminal act isn’t really a criminal act unless it’s coming from a place of power. In the same way that racism isn’t real racism unless it’s committed by those deemed to have power, now crime isn’t really crime unless it’s committed by those deemed to have power.

This is why no-one cares about the fact that American blacks kill 4,000 other American blacks every year. These might be killings, but they’re not really murders because they’re not coming from a place of institutional power. As such, they’re not worthy of any outrage.

It’s also why no-one cares about children getting beaten to death. Children are almost always the same race as their parents, and consequently there is seldom a racial power differential between parent and child. Absent such a differential, crimes aren’t considered severe enough to warrant attention. No-one knows who Sofia Taueki-Jackson is, and no-one cares.

In the new paradigm, not having power means that you can basically do whatever the fuck you like for whatever reason. Someone else is always to blame. No matter how wretchedly unenlightened your conduct, someone else is always to blame. There will always be a chorus of slaves willing to make excuses.

The morality can be summed up thusly: to have power is to be immoral, to be powerless is to be moral.

This morality explains why the authorities of the Capital Hill Autonomous Zone have been filmed taking action to enforce the zone’s borders and immigration policy. The authorities of CHAZ are powerless, therefore they get to enforce immigration laws (in any case, if they are not weak then they represent those who are). This is why it’s moral for them to enforce borders but not moral for America to do it.

Enforcing immigration laws is only a bad thing if you have power. If you don’t have power, then it’s fair for you to violate other people’s boundaries. This is (of course) never explicitly stated, but it’s implied. Only the strong are obliged to hold to moral laws. The weak can do what they like, and all blame can be safely deflected onto the structure of society.

This logic is self-contradictory, because such a system does nothing to abolish hierarchies or power differentials – it merely grants ultimate authority to those who decide what power is. If power is defined as wealth, then the powerless are the poor. If power is defined as white privilege, then the powerless are the non-whites. If power is defined as social status, then the powerless are the degenerate and the outcast.

In reality, under such a system, all power lies in the hands of those who can most effectively claim to represent the powerless. And those people will be those who were powerful in the beginning, and who are powerful in all times and places: members of the ruling class who are able to persuade others to follow and obey them.

Understanding the new definition of crime requires the recognition that the Western World is now fully in the grips of slave mentality. We have given up on the concept of self-mastery entirely, and now indulge baser instincts in a manner little different from animals. This won’t change until the world goes through a revolution that reasserts master morality and an honour culture.

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Clown World Chronicles: Who Is ‘Karen’?

Clown World, it is oft lamented, is beset by Karens. Middle-aged women with deep feelings of entitlement are making everyone’s lives harder, but there seem to be more and more of them as society decays further. These Karens are avatars of Karen herself, the Elder God of the Negative Feminine.

A Karen is typically a middle-aged woman with a fashionable haircut and aggressive clothing. She is demanding, aggressive, bossy and rude. She is seldom violent, but that’s precisely why she’s so terrifying – the damage she wreaks is in the invisible, metaphysical realm, and so is harder to defend against.

Retail workers, more than any other, fear the Karen. She will complain that her coffee wasn’t made right, and if you’re not apologetic enough she will ask to speak to the manager. Like a spoiled princess, the Karen thinks the world revolves around her, and she expects others to behave accordingly. A failure to do so is met with rage.

The nightmare scenario is to have a Karen as a boss or a wife. Her vanity is such that one cannot engage with her without becoming drained.

Karen is one of the Elder Gods. Her realm is the space beyond the Roastie on the negative feminine axis. The fundamental energy of the negative feminine is narcissism, and Karen shares with the Roastie a deep self-absorption. If a Roastie continues on her path of manipulating and self-obsessed attention whoring, she is liable to grow into becoming a Karen.

In Clown World terms, the Roastie transforms into a Karen once Chad is no longer interested in fucking her. Normally, by this stage, a healthy woman will have developed enough devotion to transition into a Waifu. The Karen has failed to do so. She is not devoted to a family – it’s still all about her.

The root cause of Karen’s shitty behaviour lies in her dismay that she doesn’t attract male attention like she used to. Instead of moving on gracefully, she exerts herself to remain the centre of attention. She hasn’t figured out that the attention she once received was a consequence of physical characteristics that are now irrecoverably lost. As such, she cuts a tragic and terrible figure.

None of this is to imply that Karen is despised. To the contrary, Karen is both feared and revered, much like the goddess Kali in the Hindu pantheon, and much like the Roastie who is her younger manifestation. Her good will is strenuously courted by the citizens of Clown World, who know that she is the favoured daughter of the Merchant.

A widespread belief holds that good fortune can be had by appeasing the Karen. After all, the majority of followers of the Clown World pantheon are young, and so they are likely to have Karens as managers. Karens are often promoted into managerial roles on account of that the company is often owned by the Merchant. This relationship is one of the Five Alliances of Pain.

The difference between the Karen and the Waifu is stark.

The Karen is fundamentally opposed to the Waifu, who is the Elder God of the Positive Feminine. The Waifu is the metaphysical representation of devotion, and as such is selfless. The Karen is the exact opposite. The Karen cannot find, or is unwilling to recognise, true rectitude. Absent rectitude, she has nothing to be devoted to. Absent devotion, she becomes something bestial.

The Karen is also fundamentally opposed to the easy-going Boomer, who is the Elder God of the Positive Masculine. The Boomer has demonstrated physical rectitude in his chadly youth, and now he demonstrates spiritual rectitude by going with the flow and not clinging to his desires. The Karen is the exact opposite here, too.

In summary, the Karen is a spirit that represents the energy of the divine feminine if it becomes twisted towards egotism as it ages. She is an almost demonic figure to anyone who becomes stuck with her, but can deliver great blessings of fortune to anyone manly enough to win her good favour.

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Could We Abolish The Police In New Zealand?

Most people never imagined that, one day, we would seriously discuss the possibility of abolishing the Police in New Zealand. It’s usually just assumed that society would fall back into savagery without a police force to keep order. Yet, here we are. This essay outlines the considerations involved in disbanding the New Zealand Police.

The first thing is to distinguish between what we’re told the Police do, and what they really do.

What we’re told is the Police enforce law and order. The story we’re given is that the Police are another government service, like road construction or defence. It’s paid for out of general taxation like any other government service, and Police officers themselves are selected for the job on the basis of demonstrating a will to serve the people.

We’re told that the Police enforce law and order for the same reason that all other government officials do their jobs: a general will to end the suffering of all citizens. The predation of criminals causes a great deal of harm, especially when it goes unopposed. Thus, the suffering of the citizens can be minimised by raising a Police force to battle criminals.

What the Police really do is protect private property.

The Police originated with the first chieftain to horde more wealth than he could realistically defend himself. In the really old days, this would mean that other people teamed up to take his wealth off him. The civilised way to defend wealth is not to defend it oneself, but to pay gullible sycophants to do it.

Today, the Police protect the investments of alcohol company shareholders by attacking anyone who produces alternatives in the form of cannabis, MDMA, LSD or other substances. They protect the investments of the importers of cheap labour by harassing anyone who speaks out against mass immigration. They protect the investments of those who hold fiat currency by kneeling on the necks of people who try to pass counterfeit bills.

If you have no investments, the Police don’t care about protecting you. If you doubt this, try being working class and reporting a crime against yourself to them. They won’t give a fuck – they’re not there to protect people like you. They’re there to protect the property of those paying their wages from people like you.

The sad reality is that the New Zealand Police are a pack of dogs that the New Zealand ruling classes sic onto their enemies when they want them destroyed. Those enemies don’t have to be causing harm to anyone – they can be peaceful cannabis users or political dissidents. The Police will destroy them anyway because they are not taking orders from the people, but from their rulers.

Most adults understand now that the New Zealand Police, like Police forces everywhere, are waging a war against the people on behalf of their paymasters. The New Zealand Police see the New Zealand people as a common enemy and, as such, co-operate and conspire against them; it’s extremely rare that one Police officer testifies against another in court.

The grim facts about human nature show that if we abolished all peacekeeping and orderkeeping services, society would soon decay into a Lord of the Flies-style permanent chimpout. However, this doesn’t mean that abolishing the Police would lead to such an outcome. It would in the short-term, if we abolished the Police immediately, but with a bit of thought we could simply deprecate them instead.

What would happen if we gradually abolished the private property-protecting force that is the New Zealand Police, and replaced them with some kind of peacekeeping and orderkeeping force that operated with the consent of the people it kept in line? A community police force whose role was to keep peace and order with the consent of the policed?

We could base such a policing model on the example of the Commando used by the Boers in the Boer Wars.

This would involve all of the able-bodied men from a particular community or neighbourhood getting together on occasion to elect officers. Perhaps for every hundred able-bodied men, ten officers are elected, and these officers choose a sergeant from among themselves.

This sergeant would then be tasked with enforcing peace and order. His rights and responsibilities would be little different to that of a regular Police constable, but with one major difference. The sergeant would serve at the pleasure of his fellow officers for the sake of the community, and could be dismissed at any time by those officers. This would be very different to today’s model, where he serves at the pleasure of the ruling class for the sake of the ruling class.

As such, our hypothetical community sergeant would not enforce laws such as cannabis prohibition, or prohibition of psychedelic sacraments. Anyone who came into the community from the outside, however, and started selling something the community did not approve of, would get dealt to. So would anyone who broke any actual law, such as thieves, rapists, thugs and murderers.

These community sergeants could come together on a town level to vote for a captain of police, who could in turn come together on a regional level to vote for a regional inspector, who could in turn come together on a national level to vote for a national superintendent. The captains, inspectors and the superintendent would have their own separate budgets with which to hire detectives and other specialists.

Should the community sergeant require, he would be able to deputise the other officers previously elected by the community’s menfolk. This would occur in cases of public disorder, or if a violent criminal needed apprehending safely.

This is entirely different to today’s model, where the ruling class appoints a caste of political administrators through a sham process called democracy, who in turn appoint lackeys to the highest ranks in the Police Force, who in turn hire arse-licking dogs willing to enforce laws against the population without their consent.

This model has led to an unaccountable paramilitary who operate more like a horde of goons than a community peacekeeping force. It’s little wonder that the world is currently wracked by protests against police brutality. The time is perfect to replace today’s top-down model with a community policing model under which officers operate with the consent of the policed.

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