How and why the following statement has come to be regarded as coherent and meaningful is beyond comprehension to most males over the age of 60:
“I am a woman trapped in a man’s body.”
Carl Trueman in his latest book The Rise and Triumph of the Modern Self states that “those who think of it as meaningful today are not restricted to the veterans of college seminars on queer theory. They are ordinary people with little or no direct knowledge of the critical postmodern philosophies whose advocates swagger along the corridors of our most hallowed centres of learning.”
The statement carries with it a world of metaphysical assumptions. It touches on the connection between the mind and the body, given the priority it grants to inner conviction over biological reality. It separates gender from sex, given that it drives a wedge between chromosomes (your biological identity) and how society defines being a man or a woman. And in its political connection to homosexuality and lesbianism via the LGBTQ+ movement, it rests on notions of civil rights and of individual liberty.
The so-called sexual revolution of the last sixty years, culminating in its latest triumph—the normalization of transgenderism—cannot be properly understood until it is set within the context of a much broader transformation in how society understands the nature of human selfhood.
The sexual revolution is as much a symptom as it is a cause of the culture that now surrounds us everywhere we look, from sitcoms to Congress. In short, the sexual revolution is simply one manifestation of the larger revolution of the self that has taken place in the West. And it is only as we come to understand that wider context that we can truly understand the dynamics of the sexual politics that now dominate our culture.
What marks the modern sexual revolution out as distinctive is the way it has normalized these and other sexual phenomena. The sexual revolution does not simply represent a growth in the routine transgression of traditional sexual codes rather, it involves the abolition of such codes in their entirety.
In fact, it has come to in certain areas, such as that of homosexuality, to require the positive repudiation of traditional sexual mores which are of cause based on God’s/Biblical values to the point where belief in, or maintenance of, such traditional views has come to be seen as ridiculous and even a sign of serious mental or moral deficiency.
Criticism of homosexuality is now homophobia; that of transgenderism is transphobia. The use of the term phobia is deliberate and effectively places such criticism of the new sexual culture into the realm of the irrational and points toward an underlying bigotry on the part of those who hold such views. This kind of thinking underlies even decisions in the Supreme Court of the USA.
The old sexual codes of celibacy outside marriage and chastity within it are considered ridiculous and oppressive, and their advocates wicked or stupid or both. The sexual revolution is truly a revolution in that it has turned the moral world upside down.
Canadian philosopher Charles Taylor, in his book Sources of the Self: The Making of the Modern Identity gives us important clues to the nature of the modern self. In that work, Taylor highlights three points of significance in the modern development of what it means to be a self: a focus on inwardness, or the inner psychological life, as decisive for who we think we are; the affirmation of ordinary life that develops in the modern era; and the notion that nature provides us with an inner moral source. They lead to a prioritization of the individual’s inner psychology—we might even say “feelings” or “intuitions”—for our sense of who we are and what the purpose of our lives is. Transgenderism provides an excellent example: people who think they are a woman trapped in a man’s body are really making their inner psychological convictions absolutely decisive for who they are; and to the extent that, prior to “coming out,” they have publicly denied this inner reality, to that extent they have had an inauthentic existence. This is why the language of “living a lie” often appears in the testimonies of transgender people.
The changes we have witnessed in the content and significance of sexual codes since the 1960s are symptomatic of deeper changes in how we think of the purpose of life, the meaning of happiness, and what actually constitutes people’s sense of who they are and what they are for.
Nietzsche, Marx, Freud and particularly Darwin were all used by Satan to remove God from society. Nietzsche and Marx, argued, certainly in different ways, but that ultimately the history of society is a history of power and oppression and that even notions such as human nature are constructs designed to reinforce and perpetuate this subjugation. Freud taught sexuality lies at the very heart of what it means to be an authentic person. Indeed, along with Darwin, they all dealt lethal blows, philosophically and scientifically, to the ideas that nature has an intrinsic meaning and that human beings have special significance or an essence that determines how they should behave.
Teaching our children that they evolved from apes and this world started with a big bang rang the death knell for God and the Bible and that the chaos we are seeing play out in our world today was inevitable. The God of the Bible from whom the basis of our morality in the West was derived is no longer considered real. The Bible is considered a collection of myths and fables and Jesus, if he ever lived at all, but a good man. For most people moral truths are now an expression of moral preferences.
It is not as if this has taken God by surprise the state of moral decay that existed prior to Noah’s Flood which caused God’s judgement and destroyed all mankind is escalating in our world today exactly as Jesus said it would prior to His return to restore righteousness.
“Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all.” Luke 17:26-27
In not publicised Egyptian history the Benben (sacred stone) placed on the top of the pyramids represents the primeval mound, the first land that appeared from the primeval ocean, called the Nun. It was upon this land that the eight ‘gods’ (OGDOAD) sprang into being; four males and their wives, headed by the chief god ‘Nu’ which is phonetically similar to Noah.
The pyramids were themselves extensions of the Benben. We know this to be a fact linguistically, because the Egyptian word for pyramid is bnbn.t which is the female version of the bnbn sacred stone.
This explains the size and shape of the pyramids. They were a constant reminder to the Egyptians of the worldwide flood and the rebirth of the world from the deified eight occupants of Noah’s Ark.