Well, not yet anyway. Only a few years ago, the MeToo movement burst onto the popular scene, threatening to complete the establishment of the gynocracy and the Helotisation of men. But MeToo didn’t quite work out as the covens of feminists, with their eye of newt and ear of bat (metaphorical, of course, what would PETA say) had hoped.
Thanks to MeToo every man in the West was soon losing sleep about all those drunken nights at Uni, worrying whether he had kissed some equally drunk girl who was well up for it anyway. Perhaps he’d let a hand slip onto her hip while dancing; enough now, to see a man crucified. Let’s be honest, there were a fair few nights I can’t even remember and I don’t think I’m alone.
Autogynephilia or AGP shares characteristics with Autistic Spectrum Disorders (ASD) and in particular, Obsessive-Compulsive Disorder or OCD. This latter is often made fun of but in severe cases, OCD can be debilitating. One characteristic of it is that the subject knows that whatever he is doing is not rational, but is unable to stop. This is typical of AGP, although as the condition progresses, the attachment to reality may fail altogether.
Since gender is how we advertise our sexuality to others, sex, sexuality and gender are normally linked. If the sex/sexuality link is broken, gender will follow the sexuality, not the sex. This is a condition known as Sexual Inversion or transgender homosexuality. In more complete cases this will result in the individual desiring to live in accordance with his or her sexuality and required gender, rather than social norms for sex.
As far as we know, Sexual Inversion is innate. It appears early in childhood, sometimes as early as three. It is just a part of natural variation. Commonly, those who elect to live in accordance with such inverted sexuality are known as HomoSexual Transsexuals or HSTS.
Prostitution is, they say, ‘the oldest profession in the world’ and, as far as the historical record goes, it’s at least close to being so. The first mention of prostitution that we know of was 5,500 years ago, in the city of Uruk, in Sumer in Mesopotamia, where priestesses in the Temple of Inanna performed this service.
The religious connection with prostitution, of course, is one that has long since been lost — though we might discuss it in another piece; yet of course, the practice continues. Until recently, in fact, the major push to suppress prostitution was itself religious, coming from, in particular the Protestant Christian traditions and notably the Anglican one, which has always been a pillar of sex-negativity and repression.
Of recent decades, however, the attempt to prevent women from engaging in prostitution has come from other women. Indeed, it has become a bastion of modern feminism. But this throws up a thorny moral question: do we or do we not have the right to do as we will with our own bodies?
Women always think in terms of power. When they decorate a home they are showing their power within their space. When they outlaw masculinity and masculine behaviour, they are exercising power.
Men think in terms of targets and things. That is why a man gets irritated when his wife interferes with his prized model collection. It’s also why men ‘objectify’ women. Men objectify everything, there is no need to feel it’s special treatment.
Men, innately, seek to achieve targets and to acquire things as measures of status with which they can persuade women to give up what they want, which is sex. Women see their power over that sex as the means by which they can control the individual man they might be partnered with, but also the broader society.
Sex is a social bargain, formed by Evolution. Men agree to behave in certain ways in order to have access to it. Women, who need fathers for their children, are prepared to give that access, as long as men behave in certain approved manners.
However, men’s need for sex is in their need to orgasm, as women have so often pointed out. If they can do that without women, then much of the need for dealing with them vanishes. This is because, while Evolution requires that we reproduce, for men, this is largely felt as a desire to have a lot of orgasms by penetration. Men do not have the visceral connection between the act of sex and the arrival of a baby that women do. For men, babies really could be delivered by the storks.
This unquestionably leads men to have a somewhat cavalier attitude towards sex — they’ll take it wherever they can get it — but it has also caused women to bolster the social bargain that keeps their behaviour moderate. Principally, this was through marriage, an arrangement whereby a woman only has sex with one man. In this way, he knows whom his own children are, something he otherwise could not. So the bargain becomes sexual exclusivity in exchange for heredity.
We now know that women are becoming increasingly unhappy, and this is because they are no longer doing that which would make them happy, having and raising children. There are no unhappy women in traditional cultures, because they are not infected by feminism. They don’t need to go to the city to compete with men. Their men go there and work, while the women run the home, bear, care for and educate their children.
Women in the West are unhappy because feminism denies them the opportunity to be happy by doing the same. Any who try to do so are berated on the sewers of social media, shouted down as ‘pawns of the patriarchy’ and as ‘sex-traitors.’
My dear sister, it is some years since last I heard from you now. I am worried, my dear. There you are, far away, outside the loving matriarchy, where you would be safe and never oppressed. I don’t even know if you receive my messages, but again, as I do every year at this time, I write to you, womyn to womyn.
Today, things are very different from what you had become used to in the years BM (Before Matriarchy). You were used to the not-womyn roaming freely and oppressing womyn at every turn. You were used to them having the vote and a political voice. But the problem was that allowing them a political voice also allowed them to exercise their masculinity and through that their violence. Society could not progress as long as we allowed not-womyn to influence it.
To combat this, it became necessary to strip the not-womyn of executive power and to replace them with womyn. This was always the purpose of the Feminist movement, following the words of the Great Prophet Karl Marx (PBUH) and his Holy Priestess Gloria Steinem.
For many years now, the New Gay Man’s promoters, speaking through activists from Jim Fouratt to Peter Tatchell, have claimed that HomoSexual TransSexuals (HSTS) are a form of ‘failed gay man’. But is this true or even a reasonable position to take?
In a recent Twitter conversation a correspondent proposed an alteration to the conventional understanding that placed homosexual men as a subset of HSTS. In other words, she suggested that, far from transitioned HSTS being ‘failures’, all homosexuals are in fact also transsexual but for various reasons some repress or deny this.
It might seem surprising, but I had never considered this inversion, or the implications of it, but the more I thought about it, the more sense it made.
Autogynephilia (AGP) is ‘a man’s propensity to be aroused at the thought or image of himself as a woman’ (Blanchard) and it is the cause of all non-homosexual gender dysphoria in males. But what actually causes it? The key to this lies in first understanding that there is nothing at all unusual about a male with AGP, other than the AGP itself.
AGP has five recognised forms, transvestic, anatomical, physiological, behavioural and interpersonal, and these may occur in combination. Men with it have three sexual orientations: they may be gynephilic (heterosexual, attracted to women), analloerotic (having no sexual relations at all with others or pseudo-bisexual, (pursuing sex with men but only when in role as a woman). In the last case, where the individual lives full-time as a woman, he may only have relations with men, but these are still pseudo-bisexual. In Blanchard’s testing, the proportions were about 60:20:20, but this may have changed and also appears to be culturally dependent. All forms, however, are principally gynephilic. As Blanchard said, ‘You have to be gynephilic to be Autogynephilic.’
Autogynephilia is ‘a man’s propensity to be sexually aroused at the thought or image of himself as a woman’. For many practical purposes we might restate that as ‘a man’s overwhelming desire to be a woman’, to ‘become that which he loves’ and so on. It is a man’s deeply-felt identification with the object of his desire. So what might social autogynephilia be?