Sexual Inversion is implicated in True or HomoSexual Transsexualism (HSTS) and Transgender Homosexuality, that is, feminine male homosexuality and masculine female. It is innate, has distinctive features and should be considered a form of Intersex.
Affected individuals may develop either into Transgender Homosexuals (feminine male/masculine female) or they may transition into HSTS. In males this phenomenon is usually associated with a range of physical effects including, but not limited to: lightness of build; tendency to be smaller than related males; fineness of bony structures; anomalies in digit ratios such that they tend to resemble the female typical, marked neoteny (baby face) and usually, delayed masculinisation even after puberty. As children they show marked preference for girl-typical toys and games and reject and avoid rough-and-tumble boyish ones. They may enjoy sewing or other delicate hobbies and they are likely to be talented.
They may be exceptional dancers and love performing; in cultures where Sexual Inversion is tolerated amongst children, it is not at all unusual to come across informal ‘beauty pageants’ set up in the street or the village square, where all the contestants are pre-pubescent boys dressed as girls. Their mothers and sisters form the crowd, shouting encouragement as their sons — or perhaps their daughters — extravagantly strut their stuff, elbows on hips, eyes flashing exaggerated ‘come on’ looks at the boys.
Sexual Identification and Orientation
Sexual Inverts are likely to be cross-sex identified and also same-sex oriented from early childhood (although they may conceal these in unfavourable conditions). They probably began crushing on individuals of the same sex, typically older males, from the same time. They may fantasise themselves in romantic relationships with such a man, for example being Beauty to his Beast, Wendy to his Peter Pan and so on. Typically, when they watch films like this or read books of similar style, they will identify with and as the heroine, not the hero. They will be Sleeping Beauty waiting for her kiss, Rapunzel awaiting her Prince.
Exactly opposite characteristics are seen in female Sexual Inverts, although perhaps, with significantly less exaggerated flamboyance!
Ulrichs and Sexual Inversion
Sexual Inversion was first described well over a hundred years ago by Karl Heinrich Ulrichs. His thesis was extensively discussed and developed by Havelock Ellis. Despite the fact that the term became unfashionable, it remains accurate and the underlying hypothesis has never been undermined scientifically — indeed, it keeps being supported, eg by Guillamon 2016.
In recent years the idea has gained ground again, but in a bastardised form, in which all homosexuality is seen as innate, which is not the case. This has parallels in the way that non-homosexual transitioners colonise and erase HSTS in order to appropriate their identity. Non-inverted homosexuals, eg Narcissists and Pederasts, attempt to claim legitimacy by colonising the innate status of Sexual Inverts, and then erasing the type altogether, in favour of themselves, by claiming ‘no difference’. It’s a blatant lie.
The State of our knowledge
The best state of knowledge we have is that Sexual Inversion, but not the other forms of homosexuality, is caused by prenatal disturbance in testosterone delivery to the foetus in utero. Put very bluntly and only as an illustration, boys who don’t get enough at the proper times are feminised across a range of parameters including but not limited to sexuality (and therefore gender). The opposite occurs in girls.
Pregnancy is a process and different effects will occur with anomalies at different times, so the effects will vary with intensity of the under-supply in males or equally, the excess in females, as well as the timing of the anomaly. Pre-natal hormone delivery depends on a feedback mechanism that is a function of the mother’s endocrine system, which monitors hormone levels in the amniotic sac and modifies them. But humans are far less than perfect and very small errors in delivery can have significant effects. (That is a very brief outline of a very complex system!)
Sexual Inverts have a normal karotype for their sex, that is, boys (those born with male genitalia) have XY chromosomes and girls (born with female genitalia) have XX. This makes them different from, for example, those with Congenital Adrenal Hyperplasia (CAH) or Complete or Partial Androgen Insensitivity Syndrome (C/PAIS), where the genitalia appear to be more or less similar to those of the opposite sex. They also differ from other forms of intersex, like KlineFelter’s (XXY) or Mosaic (XYXY) in having either XX or XY.
Sexual Inversion as a form of Intersex
Nevertheless, there’s a strong case for considering Sexual Inversion to be a biological, innate condition rather than a psychological one. If so, then we should treat affected individuals appropriately, by accepting the innate nature of the condition. It is only a few years since surgeons stopped mutilating the genitalia of newborns with other intersex conditions in order to make them appear more ‘standard’. The new, ‘wait and see’ approach is clearly progress, and we should afford the same standard of care to those with Sexual Inversion, this should not, however, extend to unnecessary delays in treatment. There are reliable diagnostic tools to identify Sexual Inversion.
Professor Guillamon, in the conclusion to his 2016 review paper said that there was evidence to support the idea that Homosexual Transsexualism was a form of ‘brain-restricted intersex’ but, while that is certainly the case, it does not go nearly far enough. It is not just Homosexual Transsexualism that is affected, to begin with. It is the spectrum of Sexual Inversion and its effects, which, as we have seen, cover a wide range of physical traits as well as mental ones and may or may not result in transition.
Range of possible outcomes
When we look at it this way we see that the underlying condition is Sexual Inversion, but it has a range of possible outcomes. These may partly be due to the nature of the epigenetic anomalies that cause the condition. This is a biological function so we should expect it to show variation in severity — which is exactly what we do see.
At the same time, we’d expect to see a typical statistical distribution, with the most affected individuals being relatively few in number and the less affected ones being more numerous and we should expect the phenomenon, at its very least affective level, to be almost indistinguishable, when compared with individuals with absolutely no symptoms.
So we should see a slope which, if conventional theory holds up, should resemble one half of a bell-curve, with very few at the ‘severely affected’ end of the scale and a great many at the ‘least severely affected’ end. This, again, seems to be consistent with what we see. Here in the Philippines, where there are many HSTS, we see a few who are so feminine as to be unrecognisable as their birth sex, particularly in males, even if they take negligible doses of hormones. They are so feminine in every way that it is actually hard to believe that they are not female.
On the other hand, we see significant numbers who, although they pass as women, are somewhat less strongly affected. They might retain some masculine features or characteristics. They might, at the least affected level, be relatively easy to identify — although it is truly amazing what can be done with a combination of hormones, make-up, dress-sense and cosmetic surgery. This redresses the imbalance greatly.
Society and Sexual Inversion
Those with Sexual Inversion do not live in a Petri dish. They exist inside human cultures and interact with them. So the extent and severity of the Sexual Inversion are not the only issues at hand; social acceptance or, conversely, intolerance, is also hugely important.
This brings us to my axiom: ‘An individual will transition when their sense of discomfort at presenting in the gender suggested by their birth sex exceeds their fear of social rejection or intolerance as a result of transitioning.’ 1
Not a mental condition
Sexual Inversion is not a mental condition per se, but a physical, innate one that does have psychological consequences These are principally caused by distress at having a sexuality that is a mismatch to physical sex and by the social expectations of gender that is considered correspondent to their birth sex. Since gender is inextricably linked to sexuality, people with Sexual Inversion naturally desire to present in the gender opposite to their birth sex and feel great distress if they are prevented from doing so.
Other forms of homosexuality and transsexualism have to be explained differently, but most are a consequence of Narcissistic personality disorders, either homosexual or non-homosexual in nature. There also appear to be significant social parameters that affect both lifestyle choice and acquired sexuality (ie, you have sex a certain way and like it, so you do it again.) In addition, ‘gay’ culture has long been associated with transgressive, revolutionary, anti-Establishment youth cults and many are seduced into acquired homosexuality for social reasons. These factors may affect non-homosexual transitioners but they do not apply to Sexual Inverts, since their condition is innate. It is neither psychological nor a function of social pressure.
Sexual Inversion stands apart
Sexual Inversion, together with both Transgender Homosexuality and HSTS, stands apart from all the other forms of homosexuality and gender transition.
Since Sexual Inversion is caused by a partial failure in epigenetic hormone delivery systems, the ‘biological impossibility’ argument is null. This proposes that homosexuality (those behind the idea rarely take the time to understand the different forms or even that they exist) cannot exist, because it has no evolutionary end; it should, effectively, breed out of existence, because homosexuals do not have procreative sex.
In the first place, the idea that people with Sexual Inversion never have procreative sex is an unsupported premise; they might well do, if there were enough social pressure. Further, since Sexual Inversion is the result not of a mutation, with positive or negative results that might or might not lead to it being retained, but instead the result of a variation in a complex biological mechanism which might affect one sibling only, we have to think rather more constructively. Such variations are extremely common in all animals and humans have, for hundreds of generations at least, accommodated them. One reason that human society exists at all is that collectively we can overcome individual limitations; we must always take care to see the process of evolution, in social animals, within the context of their society, which is itself an artefact of Evolution.
For comparison, you might argue that myopia should not exist because clearly, myopic individuals can’t see well enough to perform properly in a competitive environment, unless they have glasses, which were only invented recently. Yet it has long been present in humans, probably since we first evolved. But severely myopic people, unaided by lenses, are practically useless as hunter-gatherers.
We know that there is a link between myopia and reading and other close work, however. So it’s likely that the most myopic in Ancient Greece were also the most learned, or perhaps the most skilled engravers. Perhaps myopic people in pre-civilised cultures were artists, weavers, or makers of jewellery; for we have always coveted these things. So the society around them compensated for their poor eyesight by rewarding their other skills. The fact that a phenomenon cannot be directly explained in terms of a specific evolutionary benefit does not mean it is not real; it just means that your proposed explanation is wrong and you need to study harder.
Shamanism and culture
There are several ways that this might work in the case of Sexual Inversion. Many researchers have explored the value that such individuals may have in terms of ensuring the survival of closely-related children, for example.
Another, perhaps more telling example, is in the way that sexual inverts of both sexes but most notably male-to-feminine ones, became associated with shamanism and other early religions.
The idea of the ‘two-spirit’ individual is ancient indeed. Transsexual shamans were of great importance across the Ancient World and remain so, in many traditional cultures across the globe. The Bugis of Indonesia would be a good example but they are by no means alone, especially in Animistic cultures.
Even today, successful businessmen in Thailand may take one or more ‘second wife’, providing her with a home and financial support. This is a sign of status that occurs in many cultures, but here, one of these second wives will often be a kathoey; a transwoman. This is not so much because of her unique sex appeal but because of her power in two spirit realms, the feminine and the masculine. She becomes a protective talisman, defending the man against supernatural attack.
Sexual Inversion and those with it have been a part of human society and culture since we first appeared. It’s about time we began treating them with some respect.