Sexual inverts, or, in males, ‘feminine homosexuals’ — along with a range of much less polite vernacular terms — make up a class of homosexuals which have been identified, for over 100 years, as having characteristics of the opposite sex. I’ve just been reading over a group of papers on this, with one typical being Zucker 1993 ‘Physical Attractiveness of Boys with Gender Identity Disorder’. That is by no means the most recent, with numerous studies by a swathe of researchers making the same findings, along with 2D:4D finger length ratios and other measurable parameters. The observed facts are that male sexual inverts are naturally feminine (and female ones are masculine.) This was first noted, in the modern era, by Karl Ulrichs, was written about in depth by Havelock Ellis and has NEVER been refuted. It remains the scientific consensus.
Autogynephilia is defined as ‘a man’s propensity to be aroused by the thought or image of himself as a woman’. It is a paraphilia or mental disorder which afflicts heterosexual men. It is typified by a range of behaviours through which the subject gains sexualised or directly sexual gratification from behaviours that he considers ‘womanly’. These can range from cross-dressed masturbation to knitting to wearing typically female clothing under masculine work clothes.
Autogynephilia bears no relationship whatsoever to True Transsexualism or HomoSexual TransSexualism (HSTS) which is the natural end-point of Sexual Inversion, in which a subject of one sex has the sexuality normally associated with the other. Since Gender and Sexuality are normally inseparable, such individuals, given an appropriate social climate, may transition and indeed, probably should do so. Autogynephilia, however, is not a sexuality but a paraphilia. Victims remain heterosexual men and their sexuality is male. This means that transition is unlikely to provide long-lasting relief.
It is not known how many men are afflicted with autogynephilia. This is partly because of the complexity of the condition and the variety of ways through which it cn be expressed. Autogynephilia comes in four or five basic forms, depending on which authority is being quoted. These are behavioural, anatomic, transvestic and physiological. The fifth, when it is used is inter-personal, but many observers feel that this is already contained within the behavioural category. These forms can appear alone but more commonly, the subject exhibits several at once.
Autogynephilia is uniquely experienced by heterosexual men and appears at or after puberty, though it can have a very long latency period, often being suppressed for decades. It has three sexual variations: heterosexual, in which the subject is attracted to women; pseudo-bisexual, in which the subject experiments with sex as a woman — including sex with men; and analloerotic or ‘asexual’ in which the subject does not have sex with other people. (Asexual is misleading here because the subject is usually having plenty of sex, it’s just that it’s solo.)
In the West, until recently, overt autogynephilia was principally exhibited by middle-aged men who tended to be married and have had socially normative lives. The appearance of the disorder, in these cases, often causes massive familial upheaval. It frequently results in divorce, loss of family, loss of career, loss of status and, not uncommonly, bankruptcy. Less commonly but even more sadly. suicidality, especially post-transition, increases.
So is there a cure for this debilitating condition? This video discusses the matter.
Bisexualism has a chequered history. Beloved by its proponents, it lacks convincing support, at least in the West, where it is taken to mean, more or less, ‘equal attraction to both masculinity and femininity’. Actual studies are conflicting and the consensus must be that more depends on the way the question is put than reality. Look at the following pictures. Can it really be possible to be sexually attracted as much to the one as the other?
I don’t think so. Yet there is one form of bisexualism in males that is well-supported and documented. It is a function of Autogynephilia. a very common fetish of straight men.
Homosexual transsexuals exactly fit the profile of ‘sexual inversion’ as defined over a hundred years ago by Karl Heinrich Ulrichs (1825-1895)
‘The truth of the invert was inside rather than on the surface; thus a male invert was “really” a woman, and should be allowed to express a female gender, and a female invert was “really” a man, and should be allowed to dress and live as one. Inversion also referred to the ways in which such bodies inverted the laws of nature, which supposedly decreed that male bodies should desire female sexual partners instead of male ones, and vice versa. The theory of sexual inversion maintained conventional categories of sexuality and gender and did not allow one to be divided from the other. Inversion meant that a man’s homosexual desires, effeminacy, or both did not challenge masculine gender or heterosexual sexual norms; rather, a perfectly normal heterosexual woman with a feminine gender was trapped inside him, yearning to come out.’ (Encyclopedia.com)
Later, the English sexology pioneer H Havelock Ellis wrote:
‘(Congenital sexual inversion) is sexual instinct turned by inborn constitutional abnormality towards persons of the same sex.'(My emphasis).
(Ellis uses the term ‘congenital’ which remains unproven. It is clear that what he is talking about is innate and must result from biological factors occurring either in the womb or shortly after birth; but we do not know whether the trigger for whatever these might be is congenital, that is, a result of a specific gene mutation. However, the condition is innate and not acquired. I prefer to use the term ‘innate’.)
Ellis’ massive study of human sexuality, Studies in the Psychology of Sex, which is downloadable via this page HERE, contains a whole volume on sexual inversion, and he defines this as above on the first page. Note that both Ulrichs and Ellis agreed that this sexual inversion was innate. It was inborn and not a matter of choice.
If you don’t know what the inside of one of those gateways to Heaven, otherwise known as a ladyboy bar, is really like, I hope this little video will help you visualise the legions of loveliness that populate them. I found the video a few years ago and decided to re-edit it to Billy Idol’s ‘Rebel Yell’. It’s an all-time favourite and frankly, is far more in tune with the passionate yelps of a toothsome young transgirl in bed than the music the video originally had!
You’ll need a ‘guest-friendly’ hotel, if you don’t use one of the ubiquitous short-time hotels which are, by definition, open to customers bringing along a girl or three. Although generally, budget hotels are fine, it’s probably better to avoid those run by farangs. I have to say, with regret, that the only time I’ve ever had any real issues with ladyboys in bars, restos or hotels in southeast Asia, it has been in establishments run by that species of bigoted Australian male who would, frankly, have been better left as a stain on his mother’s bedsheets.
This link is an excellent resource, detailing the guest-friendly hotels in Pattaya. If in doubt, email or call before booking as some may be cool with natal girls but not with ladyboys. Which would somewhat defeat the point.
Something that I have thought about a lot over the last seven years is this: why would a man not want to date a transwomen? I see, practically on a daily basis, the hot stares of men as they scope a ladyboy. Most of the t-girls here are slender, with little in the way of silicone, other than maybe a boob job. Men can’t stop themselves. You can see them sliding their eyes up those long brown legs — and legs are something ladyboys do magnificently, never mind those tight little backsides. They know their good features and they don’t hesitate to show them off — exactly as other women here do.
Most amusing, perhaps, is the Western male, the Anglo-Saxon particularly (Mediterranean types have a different take on life.) So often I have been sitting in a bar watching one of them, or sometimes sitting in the same company. I saw them fascinated, practically salivating, over a girl nearby, and then their reactions as one of their companions leans forward and murmurs something crass like ‘You’ll get more than you expect with that one, mate, she’s a bloke!’
Ladyboys are like hobbits; they have big feet. Although, and fortunately, not usually hairy.
My dearest and truest friend, my distant confidante and beloved adopted sister, Andie, is sitting on the brown vinyl sofa in my rented condo in Pasig. She has delicately hoisted the hem of her long floral skirt with one hand and with the other she is holding one of her slippers — flipflops in Filipino — against her leg.
‘Ugh,’ she says. ‘You see? My feet are longer than half the length of my shin.’
She drops the slipper and the hem and takes to regarding her feet with evident distaste, elbow on knee, chin cupped in her hand. She wiggles her toes.
‘I could possibly cut them off,’ she muses. ‘I should cut them off.’
The Portman and Tavistock, the UK’s main gender clinic, recently reported a more than 4500% increase in referrals over 8 years. FOUR THOUSAND, FIVE HUNDRED PER CENT in EIGHT years. The total referrals in the last year accounted for were some 2500, up from 97 eight years ago. Of these latest figures, 1800 were young females. Nearly 2000 were under 18, last year alone. That beats any stats on this, anywhere and to make it even more shocking, whereas the historic prevalence amongst females has always been less than 1/3 that for males, in the recent referrals this is reversed, with more than 2/3 being female. But what has this to do with Feminism?
In classic theory, gender transition is provoked by Gender Dysphoria (GD), a sense of more or less intense discomfort at being obliged to socially present as the gender one’s birth sex might suggest. It occurs in males and females and in two completely distinct forms in each: homosexual and non-homosexual. This might not always seem to be the most sympathetic way to triage the forms, especially in cultures which remain deeply uncomfortable with sex, such as the Anglo-Saxon ones, but it works.
Transtrender is a word that will become familiar to everyone in the West.
How things have changed; from a position, 15 years ago, when very few people knew what even transsexual meant and far less had actually thought about it, we have seen an explosion, first of ‘transgender’ and now, ‘transtrender’.
Suddenly we are faced, we are told, with thousands upon thousands of ‘trans’ people appearing all over society. While it is true that there is an uptick in genuine referrals to gender clinics, transtrenders rarely seek to actually transition; they seek instead the social status of a ‘trans’ label.
Because that is really all transtrender is: a label, a cultural fad, an Identity Politics membership card. It is no more real than Emo, New Romantics or Punk. But it might be a bellwether for much deeper social ills.
On the tenth anniversary of completing the first draft of The Warm Pink Jelly Express Train, I am republishing this article about it. It describes an affair between a Brazilian transsexual prostitute and a Western straight man.
Poaching is essentially a romanticised memoir; Warm Pink is nothing like that. It is far deeper and more introspective and writing it, along with the later Why Men Made God, was what shaped my current world view.
My ideas about gender in particular were formed by the research and writing of Warm Pink. Although it is a breathlessly-paced romantic adventure, it required me to dig deep into the natures of gender and sexuality, something I had never done before.