Deckerd said:
But how do you create larger population of homosexuals and by what means?!
Well, let's look at sexuality itself. As certain research indicates, sexual orientation may very well be just another program that is laid down in us during our development. The only exceptions that seem obvious to me are individuals who may have had many past lives as one sex and then, suddenly, get born as the opposite sex. These individuals might be considered "born homosexual."
First of all, re-read the post that includes the quotes from "Desire and Anomie in The Turn of the Screw" in my first post in this thread. Notice where it says:
"that in order for desire to exist in any coherent, active, and potentially satisfiable form, it must embed itself in a fully social matrix, which is to say, become directed toward objects conventionally defined and symbolically coded as desirable by human society" [...]
For Durkheim and others, the socially authorized symbolic objects of desire did not in effect limit the avenues of human feeling, but rather constructed those avenues, mapping routes through what otherwise would be a chaotic wilderness of emotions and impulses. In this view, the norms of "civilized" culture were understood not as restraints, as Rousseauistic romanticism would have it, but rather as tools, a kind of technology of satisfaction which provided the necessary matrix for human desires and their fulfillment. [...]
Desires of all kinds (including sexual ones) are experienced as a valences of identity, and are not only "trapped in the economy of the sign," as Lacan says; they are in fact created by that economy, their expression and satisfaction dependent, as Jay Clayton puts it, on "embodiment in social and historical forms" [...]
For Durkheim individual states of conscience arise "not from the psychological nature of man in general, but from the manner in which men once associated mutually affect one another," [...]
the semiotic terms that determine self-consciousness include desires and objects-- including sexual ones [...]
Victor's behavior suggests the incoherency of his sexual identity at two different levels. First of all, his anarchic symptoms suggest a kind of bodily semioclasm: he is unable to experience himself as a "sign," a socially constructed combination of bodily signifiers (including sexual desires and responses) and underlying biologically determined signifieds (his procreant organs and capacities); but secondly, Victor's "semiotic emergency" (Lacan's phrase) is caused by a larger disruption--that of the relational nature of sign to sign.
Deprived of initiation into the system of representations on which the social and interpersonal dimensions of sexuality are contingent, Victor finds it impossible to construct an individual sexual self-concept as well. [...]
Lacan's psychoanalytic model posits as a stage in the development of the psyche a "mirror" image, "through which the I is precipitated in a primordial form," a stage which is followed by a second and dialectical element, its "social determination." The first stage Lacan calls "idealization," and the second "differentiation," with individual self- consciousness a result of the interplay of the two.
Next, let's consider what Gurdjieff said about sexuality that was quoted on
another thread:
Phillippe: Why does the major part of human suffering revolve around love and things of sex?
M. G. Why this question? It does not concern you personally. Ask it in another way:
Phillippe: Why are the major part of the associations, which interfere with the work, sexual associations?
M. G. This question is subjective. It is not so for all men. It is an abnormality which is a result of infantile masturbation.
But what is the connection between this and suffering. There is not trace of suffering here.
Each man has in him three excrements which elaborate themselves and which must be rejected. The first is the result of ordinary nourishment and eliminates itself naturally, and this must be each day, otherwise there follow all sorts of illnesses. (The physician knows this well.) For the same reason that you go to the bathroom for this maintenance, you must go to the bathroom for the second excrement which is rejected from you by the sexual function. It is necessary for health and the equilibrium of the body; and certainly it is necessary in some to do it each day, in others each week, in others again every month or every six months.
It is subjective. For this you must choose a proper bathroom. One that is good for you. A third excrement is formed in the head; it is rubbish of the food impressions, and the wastes accumulate in the brain. (The physician ignores it,just as he ignores the important role of the appendix in digestion, and rejects it as wastes.)
It is not necessary to mingle the acts of sex with sentiment. It is sometimes abnormal to make them coincide. The sexual act is a function. One can regard it as external to him, although love is internal. Love is love. It has no need of sex. It can be felt for a person of the same sex, for an animal even, and the sexual function is not mixed up there. Sometimes it is normal to unite them; this corresponds to one of the aspects of love. It is easier to love this way. But at the same time it is then difficult to remain impartial as love demands. Likewise if one considers the sexual function as necessary medically, why would one love a remedy, a medicine? The sexual act originally must have been performed only for the purpose of reproduction of the species, but little by little men have made of it a means of pleasure. It must have been a sacred act. One must know that this divine seed, the Sperm, has another function, that of the construction of a second body in us, from whence the sentence; Happy he who understands the function of the "eccioeccari" for the transformation of his being. Unhappy he who uses them in a unilateral manner.
Aboulker: Why do religions forbid the sexual act?
M. G.: Because originally we knew the use of this substance, whence the chasteness of the monks. Now we have forgotten this knowledge and only remains the prohibition which attracts to the monks quantities of specific disorders and illnesses. Look at the priests where they grow "fat like pigs", (the concern about eating dominating them) or they are "skinny as the devil" (and they have inside little love for their neighbor), the fat are less dangerous and more gentle.
http://www.gurdjieff-bibliography.com/Current/index.html
Now, if you will read this little book published on the web here: http://www.restin.7h.com/
You will find that the author has done some research in order to solve her own emotional issues and quite a few of her remarks relating to sex and sexuality, attachment, infatuation, love, and so on, are very important. This material is directly related to not only what Gurdjieff has said, quoted above, but also the matter of sexuality being a program circuit that is laid at an early age, and the possibility that abduction experiences at times of imprint vulnerability could definitely influence an individual's sexual orientation.
Consider also the wide promulgation of "gay pride" and "gay rights" that manifested at about the same time that the whole SRA and alien abduction phenomenon was cranking on. Most of us already have the feeling that we are all being manipulated by forces we cannot see or understand, and that those forces work through the humans in charge of our governments and media.
It's funny that so many people can see that 911 was a set-up, the JFK was murdered as a result of a conspiracy at high levels, but cannot consider the idea that the anti-smoking campaign also has sinister implications. At this point, we are wanting to look at the idea that the "pro-gay" movement of the 70s and 80s may also have had sinister implications.
Now, keep in mind that there is absolutely no criticism in my mind regarding anyone's sexual orientation. As Gurdjieff points out,
The sexual act is a function. One can regard it as external to him, although love is internal. Love is love. It has no need of sex. It can be felt for a person of the same sex, for an animal even, and the sexual function is not mixed up there. Sometimes it is normal to unite them; this corresponds to one of the aspects of love. It is easier to love this way. But at the same time it is then difficult to remain impartial as love demands. Likewise if one considers the sexual function as necessary medically, why would one love a remedy, a medicine? The sexual act originally must have been performed only for the purpose of reproduction of the species, but little by little men have made of it a means of pleasure.
People are way too identified with their bodies, their sexuality. Get this very clear: your gender and sex itself has NOTHING TO DO WITH YOU - your ESSENCE. It is all part of the False Personality.