SEXUALITY AND THE ID

1. The connection between sexuality, or the fact of one's having sex, and the id is direct, since sexuality is rooted, like the id, in unconscious impulse.

2. Not only does sex occur as a mutually-shared instinctual response to fleshy temptation of a sufficiently alluring nature, but there is an intimate connection between sex and the id during sleep, as and when one experiences a nocturnal emission, or 'wet dream', due to unconscious impulses associated, more usually, with erotic imagery.

3. Just as the brain is located at one end of the central nervous system, so the reproductive organs are located at its other end, as separate manifestations of not-self from that which can be physiologically identified with the self, whose instinctual manifestation is the id.

4. The above must be so, to some extent, even of females, though the feminine axis of tongue to womb would be more characteristic of them, in view of their chemical disposition towards phenomenal objectivity.

5. However that may be (and bearing in mind that metachemical and metaphysical modifications of the self are also possible due to class and gender influences which owe more to noumenal than to phenomenal factors), there can be no question that for most people the unconscious instinctuality of sex derives from the id and therefore is not an isolated matter having nothing to do with the self.

6. But, then, the instinctual self is the most basic manifestation of the self, just as sex is the most basic manifestation of self-expression, and will only be unfettered, or 'free', when there is little or no prohibitive influence from the ego, that conscious manifestation of selfhood which is capable of transcending both the not-self and selflessness in the interests of mind and soul, or superconsciousness and subconsciousness.

7. Thus 'sexual freedom', or the unfettered encouragement of the id to seek sexual fulfilment through the reproductive organs, is only possible on the basis, no less basic than that of the id itself, of a heathenistic norm, since sexual fulfilment is to the id what emotional fulfilment is to the ego - namely its raison d'être and ne plus ultra.

8. Thus unfettered sexuality is only conceivable in a heathenistic context, be it individual or societal, and attests to the absence, for whatever reason, of the kind of conscious constraints or taboos placed upon sexuality when Christian or Christian-type criteria obtain.

9. For the difference between a Heathen and a Christian society ... is that whereas the one has its starting-point in the id and its finishing-point in the gratification of the id through reproductive fulfilment (sex), the other has its starting-point in the ego and its finishing-point in the gratification of the ego through emotional fulfilment (soul).

10. Thus a Christian or Christian-type society, of which my own Superchristian alternative to Christianity, viz. Social Transcendentalism, is a case in point, can only be censorious of sexual freedom and/or unfettered sexuality, since its conception of mankind transcends the animal selfishness of reproductive gratification in the name of the development of self towards a divine or, at any rate, soulful end.

11. When the id is unfettered, on the other hand, then soulfulness is 'beyond the pale' and, with it, the possibility of genuine religion, as temporal concerns, rooted in unconscious impulse, become the be-all-and-end-all of human striving, and mankind are reduced to the survival level of the animal kingdom, with little or no concept of or respect for Eternity ... other than through the mundane satisfaction, where conception is actually effected, of generative continuity.

12. A society in which the id has effectively eclipsed the ego, in which instinctive self-gratification becomes the mean, will be mechanistic and magical, falling back, in materialism, upon the false religions of cosmic and/or geologic primacy, where fantasy of one visionary persuasion or another becomes the principal expression of cultural self-identity, an identity at once Superheathen/Heathen and superfeminine/feminine, with little or nothing to commend it to male sensibility.

13. The symbolical effigies of 'Britannia' and 'the Liberty Belle' perfectly illustrate the Heathen/Superheathen disposition, through primacy, of the Anglo-American West, in which the feminine and the superfeminine have come to the fore at the expense of male subjectivity and reduced society - and by implication most of the individuals of which it is composed - to mechanistic playthings of magical spectacles which owe more to the id, in idiotic fashion, than ever they do to the ego.

14. So long as 'Britannia' and 'the Liberty Belle' are enthroned in their respective countries, there will be no appreciable change for the better, i.e. for the supersession of the id by the ego and, more importantly, of the ego by the soul, but only a continuance of the Heathen/Superheathen norms of female objectivity, as before.

15. Although there is ample evidence, in contemporary society, of egocentric alternatives to id-based mechanisms, such alternatives, for the most part equally mechanistic, are unlikely to tip the balance against the pervasive and influential id-based media in favour of a Christian or, more relevantly for the future, Superchristian alternative.

16. That, it seems to me, could only be done within the Superchristian context of 'Kingdom Come', and then largely, though not exclusively, on the basis of legalizing the use of drugs which are known to have chemical properties commensurate with the development of an 'inner light' such that would overhaul and effectively eclipse the 'outer lights' germane to photographic and filmic media generally, thereby establishing a 'reborn' alternative to them in keeping with the need for a 'kingdom within' that, besides according with Superchristian criteria, would amount to an artificially-contrived 'resurrection of the dead', or of afterlife-type experiences in the grave for those who had every right, within 'Kingdom Come', to otherworldly fulfilments.

17. Before I proceed to discuss 'Kingdom Come' in greater detail, however, a word must be said about the id in connection with an important distinction, hitherto overlooked, between behaviourism on the one hand and mechanism, or mechanistic materialism and/or realism, on the other hand.

18. For 'sexual freedom' can be interpreted in two quite distinct ways, depending on the individual and the society: either in terms of the gratification of the id, the instinctive aspect of the self, or central nervous system, through reproductive fulfilment (sex) or, alternatively, in terms of the denial of reproductive commitment through recourse to contraceptive means of one kind or another, which is less sex, as defined above, than antisex.

19. For where sex is behaviouristic and a reflection, no matter how selfish, of self-respect, antisex is mechanistic and therefore a testimony to the absence of self-respect even on the arguably pagan terms to which the behavioural gratification of the id ordinarily pertains.

20. Thus whereas sex is still rooted in the self, conceived in instinctual terms as id, antisex is rooted in the antiself, the negative unconscious of that which is less supreme than primal in its cosmic and/or geologic associations.

21. Where sex is behaviouristic and crudely mystical, rooted in personal and/or universal concern for generative continuity through reproductive fulfilment, antisex, devoid of reproductive aspirations, is simply mechanistic and magical, rooted in geologic and/or cosmic oppositions to any such fulfilment, since solely concerned to garner what pleasure (sic.) can be obtained via the mechanics of copulation, etc., in response to magical appearances aided and abetted by realism and/or materialism.

22. Not only is antisex a futility when compared or, rather, contrasted to sex as an incentive and reward for reproductive fulfilment, but it requires not a positive but a negative precondition such that owes more to female objectivity than to male subjectivity, and which accordingly stems from the 'lead', if I may speak paradoxically, of objective criteria owing more, through realism and/or materialism, to the not-antiself and its antiselfless complement, than to the self or, rather, antiself as such, since the antiself that acquiesces in antisex is negatively ranged against itself in due primal fashion.

23. Thus in considering the distinction between behaviouristic sex and mechanistic sex, the former crudely mystical and the latter all-too-smugly magical, one is drawn to the conclusion that the former is deserving of more respect than the latter, since demonstrative of that which is in touch with the self as opposed to being negatively ranged against it in due realistic and/or materialistic terms.

24. In fact, it seems to me that what may be called behaviouristic pagans are generally worthy of more respect than their mechanistic and effectively heathen counterparts in the West ... where this distinction between sex and antisex is concerned, and that those who were once Christian 'First' (fallen, more often than not, into Protestant heresy) are now heathen 'Last', while those who are pagan 'Last' (including Subchristians and Subjudaists) may well be among the Superchristian 'First' in the generations to come.

25. Be that as it may, I do not doubt that Protestants, in particular, have paid dearly for their real and/or material gains and greater freedoms, not least of all in terms of loss of self, and hence self-respect. For not only has the conscious self been eclipsed by the unconscious self, as ego by id, but positivity has been overshadowed by negativity in the march of Western decadence and decline from sensual supremacy into the sensual primacy of mechanistic degeneration, making the primitive positivity of the Pagan upon whom Western imperialists formerly wiped their realistic and/or materialistic boots ... seem much the more desirable of the two alternative approaches to egocentric self-denial which rule the contemporary, godless world.