POST-DUALISTIC
SEXUALITY
Since everything on
earth stems from the polar constitution of the Galaxy, including the
distinction between female and male, which is the essence of Original Sin, it
follows that the gradual overcoming of this constitution signifies an
evolutionary progression away from the natural-world-order towards the
supernatural context of God. Since stars
correspond to the female side of the Galaxy and planets to the male side, we
find that the struggle away from the natural towards the supernatural entails a
rebellion, on the part of males, against female attractive power, a rebellion
which has led to a loosening of traditional sexual ties and to a gradual move
towards a predominantly male-oriented society, a society in which the
post-dualistic bias of industrial, urban man finds its chief sexual outlets in
either homosexuality or pornography, while women, becoming increasingly
masculinized, effectively function as 'lesser men', or 'quasi-males', thus
giving rise to an extension of 'homosexual' tendencies within the framework of
heterosexual relationships - as manifested, for example, in the ubiquitous cult
of unisex and the practice, intermittently or otherwise, of anal sex. Thus bisexuality cuts across heterosexual as
well as homosexual relationships, reflecting, as it must, the growing
post-dualistic bias of contemporary man.
If the pre-dualistic age was congenial to lesbianism, then the
post-dualistic age will necessarily favour homosexuality, in accordance with
the expansion of the male over the female side of life, as essential to
mankind's struggle towards the Divine.
Thus, in the Western world, it is fashionable - one might
almost say obligatory - to refer to homosexuals as 'gay' rather than 'queer',
since the derogatory implication of the latter term would reflect too
naturalistic a mentality, suggestive of a poor opinion of deviations from the
natural or traditional norm. But to have
such an opinion would be to put oneself in the position of a man, devoid of
evolutionary perspective, who imagines that life should always be lived on
natural terms, and that deviations from such terms are inherently blameworthy
and, consequently, something to be regarded as a perversion. It would be to condemn evolutionary progress
in matters relating to sex, and thus remain entrenched in a short-sighted
materialism that was all-too-ready to brand manifestations of sexual progress
as 'insane' because, according to one's traditional criteria, arguably
perverse.
No, in this age only the less spiritually-evolved people are
partial to the word 'queer' for what they regard as a deviation from the
natural right. They are the
twentieth-century's sexual fascists - people who are unable or unwilling to
recognize sexual progress when they see it, but persist in applying their own
rather short-sighted denigrations to it as a matter of course. 'Queer' is equivalent to 'perverse', and
being homosexual is, according to this value-judgement, somewhat inferior to
the natural, heterosexual norm. In fact,
it is to be a kind of sexual spastic.
Not surprisingly, Marxist-Leninist societies tend to frown upon
homosexuality and pornography as constituting a perversion of the natural norm,
which is also symptomatic, in their view, of bourgeois decadence. Lacking any kind of transcendental criterion,
such societies have no basis for justifying or understanding it, since, without
reference to the spiritual dimension of evolutionary progress, homosexuality
may well appear a perversion of the natural rather than a development towards
the supernatural, in which increasingly artificial standards come to
apply. But such artificiality isn't
readily encouraged in Marxist-Leninist states, since it connotes with an
elitist tendency that would appear to run contrary to the inherent naturalness
of the general proletariat, whose social backwardness or, rather, innocence
must be protected from such 'corrupting' influences as allegedly stem, in the
main, from the decadent West.
To be sure, there is a certain degree of logic behind this type
of thinking, especially with regard to the presumed inability of the general
proletariat to properly appreciate the merits of so-called perverse
activity. Yet decadence isn't the root
from which homosexuality and pornography spring, even though such phenomena may
arise during the decadence of a given civilization. The fact of contemporary Western
civilization's being decadent does not, however, imply that everything which
exists in or springs from it is inevitably decadent, too. Decadence can only extend to certain
contexts, with politics and religion especially conspicuous, and is chiefly
characterized by the inadequacy or irrelevance of the official system, whether
political or religious, from a majority standpoint - by its inability, in other
words, to correspond to the evolutionary changes wrought by environmental and
other factors among the masses. That
certain sections of the masses may develop more relevant unofficial systems to
compensate themselves, in some measure, for this lack ... is a fact which
cannot be denied, and sometimes a context or system that began unofficially, as
a reflection of evolutionary progress outside the prevailing system, is
subsequently absorbed into the decadent civilization in response to both
popular demand and financial expediency.
Pornography is, I believe, one such phenomenon, and its prevalence
throughout the West reflects a manifestation of evolutionary progress which
co-exists with the manifestations of decadence also to be found there. For as a means of intellectualizing
sexuality, pornography - and I use the term loosely in the sense of general
erotica - must signify a development away from traditional materialism ... in
which not concrete but sublimated sexuality comes to pass, as the highest, most
appropriate sexuality for an increasingly transcendental age, with other types
of post-dualistic sexuality, including the homosexual, in fairly close
attendance.
Of course, homosexuals have existed in the past, long before
the dawn of post-dualism, and not all latter-day homosexuals can be considered
truly post-dualistic. Nevertheless it
remains a fact that, in recent decades, homosexuality has become more
widespread than ever before, a fact which must be associated, to some extent,
with the gradual undermining of the traditional female side of life and
consequent upsurge of the male side in its place. If homosexuality is a reflection of this,
then so, too, is pornography, bisexuality, unisex, celibacy, and, indeed, the
sodomizing of women. Whatever the
particular sexual preference of the individual male, it is evident that he can
choose between a number of alternative modes of post-dualistic sexuality within
the broad contexts of the Western dualistic and, most especially, transitional
civilizations. Admittedly, he can also
remain traditionally dualistic and only consort with actual, palpable females
in a consistently orthodox fashion if he so desires or, what's probably nearer
the truth, if his class instincts and environmental/professional conditioning
so dictate. He can thus behave, on the
conventional bourgeois level, like any good traditional Marxist-Leninist male,
who would never dream of doing anything unnatural to a woman or of having
sexual relations with a man, never mind casting an appreciative eye over
pornography! But such conventional
types, who are more apt than anyone to regard homosexuals as 'queer' and
pornographers as 'pervs' or 'jerks', are unlikely to be around for ever, least
of all towards the latter stages of the next civilization when, with the
full-blown acceptance of post-dualistic criteria, adherence to traditional
dualistic criteria would be regarded as a gross misfortune, the subject of
derisory contempt if not actual suppression.
To be shamelessly heterosexual in that more advanced age would
be tantamount to being the victim of atavistic paganism, a kind of anachronism
in a wholly transcendental society that was progressing, all the time, closer
to a post-Human Millennium, and thus to the complete supersession of the
natural body by artificial supports and sustains for the brain - arranged, no
doubt, on a communal basis. To be
shamelessly heterosexual at that time would be even more uncomfortable, from
the social point-of-view, than being homosexual now. For at least the twentieth century gave rise
to the transitional civilizations of America, Germany, and Japan, which
recognize the legitimacy of a degree of sexual transcendentalism unprecedented
in the dualistic civilizations of the more traditional European West. And even these latter are being obliged, in
coming under the influence of the more advanced civilizations, to extend the
transcendental side at the expense of the pagan side of things, so that
post-dualistic sexuality is a tolerated, if not wholeheartedly encouraged,
aspect of contemporary life. But in a
full-blown post-dualistic civilization the prevalence of natural sexual
activity could hardly be considered compatible with transcendental criteria,
and so more rigorous steps would have to be taken to phase it out. Doubtless artificial modes of reproduction
would be preferred, though not necessarily along the lines envisaged by Aldous
Huxley in Brave
New World, while women - assuming they still existed at such a time - would
be a great deal more liberated than at present - so liberated, in fact, as to
take artificial sexual practices, including recourse to vibrators, for granted.
Yet the Western world, being partly tied to its pagan past,
will have its Mary Whitehouses and Malcolm Muggeridges, not to mention Andrea
Dworkins, for some time to come - certainly for the foreseeable future! It will also, thank goodness, have its
There are, of course, various drawbacks to the prevalence of
pornography in the West at present, but they are largely inevitable. The man who misuses pornography is an example
of what I mean, and such men, insufficiently sublimated to properly appreciate
it, tend to react from pornographic idealism with a greater degree of
heterosexual realism than might otherwise have been the case, in consequence of
which they then commit rape or put their pornographically-induced fantasies
into action in socially unacceptable ways.
Instead of being absorbed into the higher sexuality of the pornographic
world, these men rebound off it, so to speak, with redoubled physical violence,
their sexual appetites inflamed by the seductive spectacles to-hand. They are akin to the egocentric mind that,
according to the Hindu doctrine of reincarnation, rejects the purity of the
Clear Light of the Void and is therefore obliged to return to the world in the
guise of a new person. What the Clear
Light ... is to the insufficiently-evolved person, the pornographic stimulus is
to such men as these, who must needs refer everything back to palpable reality,
rather than strive to live on the higher plane of sexual sublimation. As I said, this is a drawback. But it is one that has to be endured by
society in the name of evolutionary progress and fidelity to transcendental
criteria. There is no justification for
stamping out pornography on the hypothetical grounds that it leads to an
increase in sexual crimes, since such crimes as are committed against unsuspecting
people tend to be committed by a small minority of men, not by the majority of
pornography enthusiasts who, on the contrary, are perfectly capable of
containing themselves and directing their sexual impulses towards the
Ideal. That such masturbation as may
take place in this context is regarded, by less-evolved people, as a perversion
... is perhaps inevitable, if regrettable.
For the people in question remain too tied to the natural to see that it
is only through the perversion or, rather, subversion of natural behaviour ...
that man can progress towards the supernatural, and thereby achieve redemption
as an evolutionary being. Not to be
capable of unnatural or artificial sexual behaviour is to condemn oneself to
the level of a beast, in whom natural determinism prevails.
Yet masturbation, much as it may take place amongst a majority
of the pornography-buying public, does not have to take place, and, with the
more highly-evolved men, it generally transpires that voyeurism alone is
sufficient to cater for their pornographic needs. A man who can scrutinize pornography without
feeling compelled to masturbate ... may well be more spiritually evolved than
one who can't, since he reduces sensual commitment to the barest minimum of
optical engagement. But even
masturbation, morally considered, is a less sensual activity than copulation,
and undoubtedly represents a more civilized, because artificial, mode of sexual
behaviour. [For one thing, it cannot be equated with Original Sin and neither,
for another, does it involve the literal use of another body, and of another
body, if female, likely to be more fleshy than one's own.] Of course, D.H. Lawrence wouldn't have
agreed with me here. But, then,
Of course, man is human at any stage of his evolution and
cannot completely escape from the sensual world into a post-human spiritual
one. There are sensual, sexual obligations
to be honoured whether one is in the pagan, the Christian, or the
transcendental stages of human evolution.
But whereas the sexual obligations of pre-dualistic pagan man would be
largely if not exclusively natural, those, by contrast, of post-dualistic
transcendental man should become increasingly artificial, as befits his greater
freedom from natural determinism. The
former is only capable of heterosexual copulation, whereas the latter, while
still capable of such activity, prefers to gloat over a pornographic magazine
and/or video, and thus displays more free will, as is compatible with a higher
degree of evolutionary progress. For in
the age-old struggle between free will and natural determinism, free will can
only triumph over natural determinism as men grow ever more civilized, and so
approximate, by ever-increasing degrees, to the ultimate freedom of God. In a transcendental society the ratio of free
will to natural determinism should be in the region of at least 3:1, in
accordance with the post-dualistic status of the age. Eventually, with the advent of transcendence,
natural determinism will be completely escaped from, as the Spiritual Globes
issuing from Superbeings tend towards ultimate Oneness in the heavenly
Beyond. For Salvation (as definitively
signified by transcendence) is, above all, deliverance from the flesh, from, at
that incredibly-advanced juncture in time, the clustered new-brains whose
physiological constitutions would retain a degree of natural determinism right
up to the moment of transcendence, and hence complete spiritual freedom. But, of course, the degree of natural
determinism imposed upon the meditating wills of the Superbeings would be
considerably less than the degree of it imposed upon man, whether transcendental
or otherwise, and be proportionate, moreover, to the stage of evolutionary
progress consonant with that age when, with extensive technological assistance,
the new-brain clusters were artificially supported and sustained, 'the flesh'
having been reduced to the barest minimum compatible with a truly intensive
cultivation of spirit.
Returning from the upper reaches of our projected post-Human
Millennium to the present, we find that the most advanced men are those in whom
free will predominates over natural determinism to the greatest extent. As a rule, men of genius are the ones who
display the most free will, and this is virtually a primary criterion of
genius, whether we are alluding to a man like Schopenhauer, who willed to spend
most of his adult life in undeviating fidelity to certain solitary habits, or
to one like Salvador Dali, who once lectured a gathering of students with a
loaf of bread tied to his head. Natural
determinism, carried to any extent, is incompatible with greatness, and never
more so than today, when transcendental criteria are on the rise. The leading minds must be the freest minds,
mini-versions of God on earth who intimate, through no matter what
idiosyncratic circumlocutions, of greater freedoms to come; Christ-like figures
with a divine mission - artists and philosophers. Thus they draw the masses up towards
themselves, and so away from the tyranny of natural determinism.
However, just as it follows that not all men can be as free as
the great, so it usually happens that not all women can be as free as men -
even in the twentieth century, the first post-dualistic century in
history. As a rule, women are more under
the sway of natural determinism than of free will, and especially were they so
in the past, prior to the growth of female emancipation. Today, however, while natural determinism
still prevails over free will in most women, evolutionary pressures are
ensuring that women, too, become freer than ever before, thus behaving
increasingly like men, whose work-a-day world is no longer an exclusively male
preserve. Nowadays comparatively few
women can expect to have more than three children. For the emphasis on free will in an
incipiently post-dualistic age ensures that child-rearing becomes rather more
the exception than the rule, and that women accordingly look upon their
professional calling as the main one, with child-rearing a temporary
interruption of their public duties. On
the other hand, in an age with high mortality rates, like the nineteenth
century, this attitude and behaviour wouldn't have been possible, even if other
factors had encouraged it. But, in the
modern age, with extremely low infant mortality rates in the more civilized
parts of the world, it stands to reason that large families and/or regular
pregnancies aren't going to be necessary either to increase or maintain the
population level, and that 1-3 successful first-time pregnancies and
deliveries, per adult woman, will suffice to maintain the population ... as
well, possibly, as enable it to increase.
Thus women are now freer than ever before of maternal responsibilities
and able, in consequence, to regard their public functions, as wage-earning
employers/employees, as their principal ones.
Free will is gradually getting the better of natural determinism in
women as well as in men, and although a significant proportion of women don't
much welcome this fact, it nevertheless remains an inescapable aspect of
evolutionary progress which comparatively few of them can do anything to
reverse. For the post-dualistic age is
hostile to traditional female aspects of life in proportion as it is biased on
the side of those male elements which are gradually bringing the world closer
to Heaven. Future women, you can rest
assured, will be a great deal less naturalistic and correspondingly more
liberated than contemporary ones! We may
not yet have reached a supermasculine stage of evolution, but we are certainly
tending in its direction, as various aspects of the modern world, including the
sexual, adequately confirm.
An historical man (assuming he could come back to life from a
previous century) could only cast a scandalized gaze over the shapely rump of a
liberated young woman walking along the street in tight-fitting denims. The more enlightened modern male, however,
hardly deigns to be impressed by the seductive spectacle of such a
clearly-outlined female figure. He is
simply conscious of looking at another man, albeit an attractive one, in front
of him. He is post-dualistic and,
consequently, if not literally homosexual, then his relations with such
quasi-masculine 'women' are effectively bisexual. For homosexuality, in one degree and form or
another, is not so much the exception in a post-dualistic age as ... the general
rule!
