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!