Well, at least it’s not bursting out of your chest. Of course, cloning specimen with sex differentiated genitals is strictly prohibited under the Sexism & Gender Affirmation Code; it simply hasn’t been seen in decades.

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In the research for this article, a repeating theme strongly impresses itself upon the psyche, articulating a discrete image:

“..when women started working”, “how women broke into the world of work…”, “from home to factory, a wartime effort”, “..the era of industrialisation now includes women”, “..the rise of women’s labour participation”, “..the working woman Revolution”, “.. when women became consumers and producers”, “..the beginning of the corporate working woman”, “..the history and future of female employment”

It speaks for itself. It really does.

..on and on. One is hit with the very strong impression that this in fact is not the natural condition, yet very little resistance is left once the dust settles. Something unnatural has happened; an alien force has torn through society and all definitions of Womanhood, appropriating for itself what it may as the financial powers demand total obedience to all progressivist redefinitions, placated under radical philosophies of Becoming in hegemony over the reproductive process that one is born into. There is more at stake than merely being born as a psychological New Man. In a radical splintering of equal pay against family wage, the nation producing institution; corporations now pay less to both as women were mobilised as industrial labour. Download our sample letter and read about our Family Wage advocacy here, or continue reading for historical exposition:

Women are the lifeblood and reproductive means of a people; this intrinsic sanctity lies at the heart of the feminist rejection of female anatomy. There is no family without a woman. In the total absence of Woman as mother, corporations now can commodify and manipulate a previously sacred arena. Today, it is not protected, but completely commodified with technological intervention to permit the delaying of childbirth and unnatural intervention in the life process as women are desexed and aged out of fertile reproductive windows in a deliberate Malthusian depopulation agenda. Men are capable of endless endeavours of every type but there is one thing they can never do. This is why boundaries are blurred and ontology is hijacked. Attempting to affix male standards to women is a clear attack on the ontological Essence of Womanhood as a redefinition of the mode of Being that shuffles down to the next generation born within these new paradigms. Handing over your reproductive function, the very method by which new men and women are incarnated and the sacred beginning of life itself to corporations devalued under natural empiricist paradigms will result in a physical change following submission to the psychological change. You may as well sell your soul.

The dimension of analysis here will focus on just that; the pernicious corporate influence over reproductive functions that constitutes the fulfilment of a multifaceted technological intervention along with profound implications for the Essence of Man. This transformation extends beyond mere manipulation of reproductive cycles to pave the way for a transhuman reshaping of humans and our fundamental self-conception that is the ultimate fulfilment of the ontological reframing of Man that transpired over the last few centuries of natural empiricism and the stated goal of desexing women under the feminist rejection of biology and thereby of ontological Womanness; they are in fact entwined. The intentional defeminising of women and initiation by feminism into a radicalist eternal flux philosophy of Becoming was the birth of the Transhuman; feminism is the first stage to transhumanism, with obvious implications for depopulationist strategies deployed as “health care”. See our other article for the philosophical basis of Satanic Feminism and Radicalism along with a comprehensive history of radical feminist Satanists and Suffragettes including the origin of The Women’s Bible, artists, satanic cult theology; NGOs and Marxist feminist philosophy; a must read.

This was spurred by radical policy emphasising equal pay to replace the family wage. The concept of the family wage, prevalent in the early to mid-20th century, was rooted in the idea that a male breadwinner should earn enough to support an entire family. This model reinforced the capability for a single man’s income to suffice for the needs of his entire household; preserving the integrity of the holistic institution of family; the prevailing sentiment underscored the institution of the family. This was framed by radicals as a male vs female dichotomy, when in reality it masked a radical vs family dichotomy; which acted as corporate entryism into the holistic institution of family. Communists and Capitalists had a mutual interest; on the one hand, a hungry machine sought to leverage a sterilised workforce without the challenges of a masculine dominated environment, and on the other, communists saw abortion as a way to undermine this very capitalist system by robbing it of additional bodies; in a grotesque empiricist feedback loop devoid of all higher Essence. Far easier it is to sterilise desexed women than it is to demasculinise men, who also demanded a wage capable of providing for an entire family, not merely themselves; as equal pay has framed for women. What better opponent to the family wage than a woman scorned? But what will the communists say when it is in fact corporations incentivising abortions, fertility postponement for women, and now abject sterilisation? The story takes a much darker turn as a common motive unites the false materialist dichotomy of capitalism/communism.

The idea of freezing eggs was first proposed for cancer patients as chemotherapy can damage a woman’s eggs. The idea behind “fertility preservation” is that by removing and fertilising their eggs in their 20s, women will have a better chance of becoming pregnant in their 30s and 40s. Fertility often declines in women’s 30s.

The Guardian, Apple and Facebook offer to freeze eggs for female employees, 2014. How do you reason with someone that thinks this is normal? You don’t. She is philosophically demoralised and radicalised decades before you ever got to her.

The previous decade has been characterised by an anti-natalist culture at workplaces. According to the 2015 study by the EHRC, corporate leadership do not like women that prioritise their children over work: 10% of women said they were treated worse by their employer after returning to work after having a baby; one in five new mothers – up to 100,000 mothers a year – face negative comments or harassment from colleagues, employers or managers during pregnancy or after maternity leave; 7% felt pressured to hand in their notice; 1 in 20 reported a cut in pay or bonus after returning to their job. Full report here and more available here (mirror),

Other companies, dedicated to the technological intervention in childbirth, such as Snapchat, Salesforce, and Spotify, offer to fund surrogacy for their employees, with some spending up to $80,000 to support staff through the process. Critics argue that these benefits are a form of coercion or manipulation, as they encourage women to delay or forgo motherhood for the sake of their careers; however the true technological drive behind it has yet to be identified. A dark motive is revealed when we find that as a reaction to the Supreme Court decision to overturn Roe v Wade in 2022, megacorps such as Disney, Netflix, Meta (formerly Facebook), Comcast, Paramount and Live Nation have stated their intention to ply their women employees with financial incentives to help them travel out of state to receive an abortion, Google has also stated their employees may apply to relocation to states with abortions. Sundance Film Festival, BuzzFeed, Condé Nast along with various Hollywood talent agencies joined those offering financial incentives to keep their female workforce using abortion.

Maternity leave is but a shadow of this original right that Man claimed for his Woman. Women have been seduced and given something much less valuable in exchange, when they had guaranteed resources under family wage without offering devalued labour for a rapidly inflating workforce under the influx of an entirely new demographic of people. The internal contradictions and bad logic are replete; they reveal the guilt of the culprit. This has to be more manipulative than robbing sweets from a baby; certainly more genocidal as the birth rate dwindles and corporatised abortions are replete. The historical context of the labour market reveals a nuanced reality which challenges the simplistic notion of equal pay as an unequivocal moral imperative.

One of the great mistakes is to judge policies and programs by their intentions rather than their results.

Economist Milton Friedman questioned the one-size-fits-all approach.

Economist Milton Friedman questioned the one-size-fits-all approach, noting, ‘One of the great mistakes is to judge policies and programs by their intentions rather than their results.‘ The corporate involvement in the reproductive choices of women amplifies the commodification of human life. IVF, initially hailed as a medical breakthrough, becomes a tool for the corporatisation of fertility, fostering a transactional approach to reproduction that severs its ties with the traditional roles ascribed to Woman. The U.S. Equal Pay Act of 1963, yet another legislative product among many of the radical 60s, was a pivotal step towards undermining family wage and fulfilling the goal of feminism’s stated denial of biological sex, complete with the interjection of day care as a substitution for maternal care. President John F. Kennedy, in signing the act into law, declared it was to ‘call attention to the unconscionable practice of paying female employees less wages than male employees for the same job. This measure adds to our laws another structure basic to democracy’. As always, moral preening is a requirement when justifying the homogenisation, and destruction of your people; the psychological con job and split had been accomplished with disastrous consequences to follow.

The modern landscape is saturated with incentivised corporate rhetoric, aiming to reconstitute womanhood along radical ideals. YouTube activists, celebrities, politicians, and economists—who view humanity as little more than their numerical weight—all impose themselves upon the backdrop. Beginning with Simone de Beauvoir’s The Second Sex, womanhood was reconceptualised as existing in a state of flux, perpetually at odds with any stable principles or defining norms, while the notion of integrating Woman into a cohesive and functioning Whole was quietly abandoned. This progression continued in the radical 60s with Betty Friedan, often hailed as the mother of the feminist movement, who picked up and accelerated the trajectory of the anti-natalist, radical ontological reshaping of Woman—masked as only a self-righteous rebellion against traditional domesticity. In her work, The Feminine Mystique (1963), Friedan imposed the new societal expectations on women, stating, ‘Each suburban wife struggles with it alone. As she made the beds, shopped for groceries, matched slipcover material, ate peanut butter sandwiches with her children, chauffeured Cub Scouts and Brownies, lay beside her husband at night — she was afraid to ask even of herself the silent question — “Is this all?”‘

The advent of modern household appliances such as washing machines, refrigerators, and electric stoves had a profound impact on 20th century society, particularly on women’s lives. These plug-in conveniences destabilised traditional sex roles and enabled women to be mobilised as industrial labour, leading to a significant inflation in the economy and the proliferation of radical feminist liberation ideology, as women lived as short-sighted as they were independent and accountability-free in a total technologisation of feminine roles and delaying of childbirth; we now stand at the forefront of artificial childbirth, with a redefinition of human essence through the technologisation of maternity. Why require sex differentiation, or women, at all? According to Professor Emanuela Cardia from the Department of Economics at the Université de Montréal, ‘although it wasn’t a revolution per se, the arrival of this technology in households had an important impact on the workforce and the economy’. The study conducted by Professor Cardia based on more than 3,000 censuses conducted between 1940 and 1950, from thousands of American households across urban and rural areas, calculated that women who loaded their stove with coal saved 30 minutes every day with an electric stove; the result being that women flooded the workforce. In 1900, five percent of married women had jobs; in 1980, that number jumped to 51 percent.

Generations of women have been radicalised against their own mothers, wanting them to marry, and behind every man alienated is another woman—his mother, who bears the brunt of the radical, desexed, nonreproductive, transhuman woman; this cannot be called a feminine ideology, nor is it holistic. Friedan’s work was promoted through the media megacorporate conglomerati, and paved the way for the cynical shift towards leveraging women as additional labour in the workforce, particularly in the wake of a hungry war machine that had eaten all the men—the answer to which seems to be to completely hand women over to a technological corporatisation. Women were granted the vote in a time of destabilising war and revolution, mobilised thus as industrial labour in numerous countries, the UK being one of them. In Britain, if women had been splintered from their men and granted the right to vote under identical criteria, they would have comprised the majority due to the significant loss of men during the war.

‘It was one of the worst days of my life. There were so many emotions. I was sad. I was angry. I was ashamed’, she said. ‘I questioned, “Why me?” “What did I do wrong?”‘

Brigitte Adams, 44, upon finding her 11 frozen eggs were unviable.

Empiricist egalitarianism, rooted in arbitrary assumptions about cognitive development and striving to equalise and homogenise the sexes, neglects the formative role of marriage in personal growth; in doing so, it exacerbates the developmental stagnation already fostered by delaying childbirth. Men and women have differing fertility windows that cause them to both mature and age quite differently, due to completely different hormonal timescales. According to research published by the University of Copenhagen’s Centre for Healthy Aging under Michael Ben Ezra, studying 33 million biopsy reports from 4.9 million individuals revealed that cell senescence shows up in girls at 19 that does not appear in men until 40, and the picture stays that way, when even elderly men retain better health outcomes and vigour due to hormone differences; women live longer but age much quicker and become frail.

This is perfectly in line with patriarch traditionalist cultures and against the global corporate woman NGO projections of so-called ‘abuse’ when really they should be on the chopping block for Woman exploitation; but they have endless debt currency and you do not, so they can paint you as a predator and millions of bought and paid drones will follow; who are already invested in abortion painted as ‘health care’ akin to lunchtime cosmetic treatments, so they can continue work as a childless corpocrat. Labour and abortion is fine; the family unit is sexist abuse. A comprehensive answer and assertion of traditional values is required.

The neurosis about aging is a female concern that is projected onto men in an attempt to demoralise and discourage male leadership, participation in society and marriage or encourage depopulationist technological intervention by medically assisted suicide. There are several women who have shared their stories of crying when their frozen eggs were unviable, but one of the most prominent ones is Brigitte Adams, who appeared on the cover of Bloomberg Businessweek in 2014 under the headline, ‘Freeze your eggs, Free your career.‘ She was 44 years old when she tried to use her 11 frozen eggs “in the quest to have it all” and none of them resulted in a pregnancy. She described it as one of the worst days of her life and said she felt ‘sad, angry, and ashamed‘”‘. Later, she had a son using a donor egg and is now an advocate for more transparency and education about egg freezing.

“Nothing is more evident than that modern capitalism is just as subversive as Marxism. The materialistic view of life on which both systems are based is identical; both of their ideals are qualitatively identical, including the premises connected to a world the centre of which is constituted of technology, science, production, "productivity," and "consumption." And as long as we only talk about economic classes, profit, salaries, and production, and as long as we believe that real human progress is determined by a particular system of distribution of wealth and goods, and that, generally speaking, human progress is measured by the degree of wealth or indigence—then we are not even close to what is essential...”

― Julius Evola, Men Among the Ruins: Post-War Reflections of a Radical Traditionalist

Had her eggs been viable, it would not have been the happy ending as the mechanised commodification of reproduction might want to convince you. Autism spectrum disorder (ASD) is a neurodevelopmental condition that affects social communication and behaviour. The prevalence of ASD has increased significantly over the past century, with various factors influencing the development of cases. According to the School Census from the National Pupil Database in England, the prevalence of ASD among children aged 2-21 years old in state-funded schools was 1.76% in 2021, compared to 1.57% in 2018. This is much higher than the estimates of 0.05% in the 1970s and 1980s. A significant risk is maternal age; older mothers have higher odds of giving birth to a child with ASD than younger mothers. For example, a study based on data from California found that mothers over 40 had a 51 percent higher risk of having a child with autism than mothers 25 to 29, and a 77 percent higher risk than mothers under 25. A meta-analysis of 27 studies found that an increase of 10 years in maternal age (such as from age 25 to age 35) was associated with an 18 percent higher risk of autism.

The above is rigorous science that has had precedent for decades. In a case of empiricism fatigue, we see the endless accumulation of facts without a single truth in the directed narrative of “The Science” and its cult of experts that require the eschewing of all higher wisdom and historical knowledge. The Science is not actually as honest as they would have you believe. There is a recent attempt to muddy the waters and prevent the decades of logical, historical, and biological evidence regarding the fertile window for women, as new meta-analyses published in March 2021 and August 2023 respectively attempt to rewrite history, to fit the technological conception of reality; they newly manufacture a grim picture of ASD risk in pregnancy during a woman’s most fertile years contrary to historical knowledge in an attempt to shift the narrative from practical solutions and to keep the technological corporatocracy hegemony running. The answer is to take technological solutions in a constructed paradigm as they paint a picture of the New Woman for you. Never doubt that science can be bought and meta-analyses are one of the easiest ways to manufacture a narrative.

The age of consent is the minimum legal age at which a person can consent to sexual activity; in a shift away from traditional roles and increasing emphasis on the individual. The age of consent varies across different countries and regions, and it has been subject to an increase as well as a change in social perceptions towards premarital free love hand in hand with the raising of the minimum age over time. Across the late 19th and early 20th centuries America and Britain, a social purity movement composed of numerous Christian feminist reform NGO groups attempted to raise the age of consent from 12 or 13 to 16, 18, or even 21 in an initial attempt to divorce women from biological Sex and traditional marriage. Examples include the White Ribbon Association previously the British Women’s Temperance Association, Women’s Christian Temperance Union, the American Purity Alliance and the National Vigilance Association; the radicalist attacks were framed as against prostitution but were only one prong of radical internationalist organisations with much darker motives joined in co-ordinated effort across Western nations as part of greater suffrage radicalism such as abolition and radical utopianism; along with advocacy of free love and divorce laws based on a Luciferian reading of the Bible known as The Woman’s Bible influenced by Theosophy.

In the United Kingdom during the ongoing suffragette movement in the wake of the proliferation of British empiricism and Malthusian depopulation, the age of consent was raised from 12 to 13 in 1875 and then to 16 a decade later in a stated feminist aim to “make further provision for the Protection of Women and Girls, the suppression of brothels, and other purposes”. It remained so; presently the highest in Europe, until the age of consent was raised from 16 to 17 in Northern Ireland in 1950, but remained at 16 in the rest of the country until 2008, when Northern Ireland was equalised down due to legislation lowering the age of consent for homosexual acts to equalise them with heterosexual acts in an increasing homosexualisation of heterosexual lifestyle. In the United States, the age of consent ranges from 16 to 18, depending on the state; influenced by radical movements such as the women’s suffrage movement that was closely affiliated with the free love movement, was associated with the eugenics depopulationist movement following Thomas Malthus, Marxist utopianism and the radical civil rights movements. The root of feminism was a formal denial of female anatomy and biology and a Satanic counter-reading of the bible in an edited Woman’s Bible.

The consequences are manifest as global birth rates below replacement, and unprecedented in human history near zero population growth; Malthus has won as the transhuman is primed to take centre stage. The current birth rate for the USA in 2024 is estimated to be **12.009 births per 1,000 people**, a 0.12% decline from 2023. According to the CIA World Factbook, the global average birth rate was 18.5 births per 1,000 people in 2019. The global birth rate has been declining over the last 50 years, from 36.9 births per 1,000 people in 1970 to 18.5 births per 1,000 people in 2019. The projected birth rate for the world in 2024 is a catastrophic 17.299 births per 1,000 people, a 0.94% decline from 2023; the soil is not fertile, the harvest is not fruitful, in what would be interpreted in life-affirming traditional cultures as the product of a severe spiritual disorder or curse by a malevolent, hungry spirit. This transcends the personal and becomes a dire existential threat. You have been killed. Childbirth and youthful marriage have been pushed away in an ongoing effort since the 60s; in a push for teenage birth control and broad cultural emphasis that settling down before adequate sexual “experience” and corporatised career is the worst one could possibly do, in a total hegemony over values by corporations and radicals promoting suffrage and humanism to undermine traditional values, marriage has been smeared as a violation of human rights; whereas it used to be the norm to be married as a teenager and was known for forging the strongest bonds, producing the highest birth rates, lowest divorce, and a prime source of happiness and meaning. It still is in many cultures, considered a shame to have an unwed daughter. In the last century, teenage marriage has declined significantly in most regions, especially in developed countries.

According to UNICEF data from 1900 to 2000, the percentage of women aged 15 to 19 who were married declined in all regions of the world, with the largest decline in Europe and Central Asia (from 18.0% to 2.9%), followed by Latin America and the Caribbean (from 32.4% to 15.4%), sub-Saharan Africa (from 58.7% to 43.8%), the United States (from 12.9% to 4.5%), and the Middle East and North Africa (from 22.3% to 18.0%). The United States had a peak in teenage marriage in 1960, increasing from 12.9% to 15%, followed by a sharp decline to 8.9% in 1980 afterwards due to the proliferation of intense social radicalism during that period. The most cited tool educating girls is seen as a method to reduce fertility, postpone childbirth and marriage, deconstruct the nation-producing institution of family; and to proliferate sustainable development NGO social policy. Female education as a depopulation vector is ahead even of enforcement of marriage minimum age laws; the source of personal fulfilment and meaning for mothers and fathers, but women and mothers especially, is destroyed in a malicious anti-human programme. In a Satanic inversion of reality, it does not get more anti-woman and more disempowering than what presents itself as empowerment of women. We see that women have been overtaken by a curious anti-woman programme.

Traditional marriage is stigmatised by radical NGOs as “predatory” in a malicious gaslighting of a historical and prosperous nation-building custom, as fertile women are absolutely verboten to the corporatist-radical bipolar plutocracy and a corporate spinsterism and projection of shame onto young women emerges in a manipulation of social standards that covers up the infidelity and infertility of the mechanised career woman. Amidst rising age of consent due to feminist groups in denial of biology, in certain jurisdictions it is legal to sleep with teenage girls but illegal to marry them, the UK having recently outlawed marriage under 18 as of February 2023 –– but still an age of consent of 16, the highest in Europe; it shows you their priorities, in these circumstances, marriage is quite literally outlawed but free love permitted!

Augmentation through intelligent design does not transpire without consequence, but it is an autonomous force. The alterations wrought by intelligent technological design irrevocably shape the essence of living beings. The advent of assisted reproductive technologies (ARTs) such as IVF has precipitated a paradigm shift in traditional women’s roles in reproduction. It begins with altruism; assisting premature children, genetic increases in IQ and fitness; but at the cost of encroaching technological invasion and hegemony that brings with it one other worm: As corporate interests become increasingly entangled with the reproduction of women, and radical feminist social movements stigmatise conventional sexual relations into oblivion; questions arise concerning the implications of these interventions for the preservation of authentic human existence. A psychic desexing progresses to physical desexing with gene editing technology.

Everywhere we remain unfree and chained to technology, whether we passionately affirm or deny it. But we are delivered over to it in the worst possible way when we regard it as something neutral.

Martin Heidegger, The Question Concerning Technology (1954)

Women are intentionally desexed at the layer of ontology, so that a corporate structure may control reproduction and accelerate the descent of human biology into transhumanism by the values of an autonomous technological system. The change at the layer of Being manifests into physical transformation at the point of reproduction. Women are not sexed because they are reproductive, but they are desexed by this technological force because at the layer of the Essential Womanness they are inherently and self-evidently reproductive. A tremendous amount of weaponised guilt is misplaced; women have been invaded by an alien technological force. Critiques at the nexus of corporate women, IVF treatments, and the ominous trajectory towards transhumanism echo Martin Heidegger‘s insights into technology, contending: “Everywhere we remain unfree and chained to technology, whether we passionately affirm or deny it. But we are delivered over to it in the worst possible way when we regard it as something neutral.”

Heidegger’s concern lies in the technologisation of Being, where the very fabric of existence is inexorably entwined with the products of human intelligence. The transhumanist pursuit, echoing Nick Bostrom’s sentiments, heralds a paradigmatic shift in the nature of humanity. Bostrom notes, “Technological development may be seen as an extension of the natural evolution of the cosmos,” aligning forebodingly with Heidegger’s apprehensive foresight about technology becoming an inescapable dimension of Being. In Heidegger’s philosophy, aletheia goes beyond the conventional understanding of truth as correspondence to facts. It refers to the uncovering or unconcealing of things, Heidegger explores aletheia in the context of Being, emphasising how it discloses the essence of existence and directs notions of truth. The concept is integral to Heidegger’s broader ontology of the nature of human experience.

For Heidegger, aletheia holds a central and nuanced position, representing the disclosure of truth. Through an etymological examination of aletheia, he elucidated the meaning of the term as “unconcealedness”. Hence, aletheia diverges from the notions of truth as propositions that correspond to reality (correspondence), or as propositions that cohere within a logical framework (coherence). The term originates from ancient Greek, with “a-” signifying negation and “-letheia” derived from “lethe,” meaning concealment or forgetfulness. Aletheia, then, is the unveiling or unconcealment of what was previously hidden, occult, or esoteric. Heidegger explores aletheia in the context of his broader philosophy of technology, notably in his essay “The Question Concerning Technology.” Here, he delves into the essence of technology and how it influences our understanding of Being. Heidegger contends that technology is not just a means to an end but a mode of revealing or unconcealing (aletheia). In the technological era, everything, including human beings, is revealed as a standing-reserve—a calculable and exploitable resource reduced to an empiricist mathematical quantity of the kind put forth by Thomas Malthus; with Heidegger, it becomes a full fledged autonomous self-sustaining and self-corrective force akin to an algorithm one might find in artificial intelligence.

We see the further encroaching of an embedded autonomous intelligence in a systematised decentralised bureaucratic industrial complex; extreme reproductive intervention begins in youth with gender reassignment programs aimed at children: Based on a letter sent by the University of Kentucky health clinic to a Republican lawmaker in March 2023, which stated that the clinic had performed some non-genital gender reassignment surgeries on minors, such as mastectomies. The article mentions that the Democratic governor of Kentucky, Andy Beshear, had vetoed a bill that would ban such surgeries for minors, claiming that they “don’t happen in Kentucky”; obfuscating and denying responsibility as is common in enforcers of decentralised systems of authority. However, the clinic’s letter contradicted his claim and showed that some youth gender reassignment surgeries did take place in the state. The article also cited some other sources that provide more information about the clinic’s services and the controversy over the governor’s veto.

According to a study published in JAMA Network Open, the number of transgender surgeries in the US increased from 3,664 in 2016 to 10,857 in 2019, before dropping slightly to 10,113 in 2020 due to the COVID-19 pandemic. The study used data from the IBM MarketScan Commercial Claims and Encounters Database, which covers about 60 million privately insured individuals. These numbers take a stark turn when we look at the number of children being diagnosed with gender dysphoria and placed on hormones. According to a Reuters analysis, about 42,000 children and teens aged 6-17 across the United States received a diagnosis of gender dysphoria in 2021, nearly triple the number in 2017; and 1,390 initiating puberty blockers, another technological intervention.

The most common types were breast and chest procedures, accounting for 56.3% of all surgeries in the study period. The majority of patients were aged 19 to 30 years (51.4%), followed by 31 to 40 years (20.6%), 41 to 50 years (12.5%), 51 to 64 years (10.8%), and 18 years or younger (7.7%). The study also found that patients were more likely to be female (71.2%), live in the West (40.5%) or Northeast (23.6%) regions, and have a diagnosis of gender dysphoria (83.9%); demonstrating the fruits of Simone de Beauvoir and her successors in the formal denial of anatomy of feminism. In a chilling consolidation with autism and high maternal age cited above, the largest study to date of 641,860 people confirms the overlap between autism and gender diversity.

Gender reassignment surgery, presented as “gender-affirming care” to avoid stigma, involves the radical removal or surgical reconfiguration of reproductive organs, which results in sterilisation. This means that the person will no longer be able to produce gametes (sperm or eggs) or conceive a biological child, or may have to adopt further technological interventional measures such as IVF or freezing gametes and embryos, along with the adoption of long-term reliance on exogenous synthetic hormones which creates a myriad of fertility issues, physical changes, and psychological changes in a more radical version of the adoption of hormone therapy for purposes of birth control pushed by early radical feminists. In an increasing technologisation of human biology; the physical effects can be changes in fat distribution, muscle mass, bone density, hair growth, voice, and reproductive function. Long-term health consequences involve venous damage, infection and thrombosis, polycythemia, liver dysfunction, cardiovascular disease, osteoporosis, and cancer. In an attempt to prevent natural progression of development, puberty blockers are administered and an integral part of this ideology; they interfere with cognitive function, such as memory, learning, and problem-solving, with different effects on male and female brains due to the rapid shift in brain development that occurs at puberty. It is rather ironic to hear cries of delaying childbirth and marriage, in the context of the stunted brain development caused by puberty blockers, which are absolutely fine according to the medical industrial complex. These are youth being abjectly sterilised in a widely enacted programme in a further delineation of transhumanist ideology and feminist denial of anatomy.

Drag pedagogy is a term coined by Harper Keenan and Lil Miss Hot Mess, the drag persona and publishing name of Assistant Professor Harris Kornstein a trans educator and a drag performer, in a paper entitled Drag pedagogy: The playful practice of queer imagination in early childhood (mirror) to describe the use of drag as a teaching tool for young children. The word “pedagogy” is derived from the Greek word “paidagōgia,” which means “education, attendance on boys.” It is composed of the words “pais,” which means “child,” and “agōgos,” which means “leader, guide.” The word “pedagogy” originally referred to the practice of hiring a slave or a freedman to supervise and instruct a young boy in ancient Greece; it refers to education of children.

Modern Western societies appraise sex acts according to a hierarchical system of sexual value. Marital, reproductive heterosexuals are alone at the top erotic pyramid. Clamouring below are unmarried monogamous heterosexuals in couples, followed by most other heterosexuals. Solitary sex floats ambiguously. The powerful nineteenth-century stigma on masturbation lingers in less potent, modified forms, such as the idea that masturbation is an inferior substitute for partnered encounters. Stable, long-term lesbian and gay male couples are verging on respectability, but bar dykes and promiscuous gay men are hovering just above the groups at the very bottom of the pyramid. The most despised sexual castes currently include transsexuals, transvestites, fetishists, sadomasochists, sex workers such as prostitutes and porn models, and the lowliest of all, those whose eroticism transgresses generational boundaries.
Rubin, Gayle. Thinking Sex: Notes for a Radical Theory of the Politics of Sexuality. Lesbian Radical Queer Theorist.

 In an explicit aim to subvert conventional education, they claim that drag can help children explore different aspects of themselves and others, such as personality, appearance, voice, and behaviour: “It is undeniable that DQSH participates in many of these tropes of empathy, from the marketing language the programme uses to its selection of books. Much of this is strategically done in order to justify its educational value“.

Drag pedagogy is also influenced by queer theory and trans studies, as outlined in our Satanic Feminsim exposé on the influences of Feminism on Queer Theory with quotes from gay hagiography and philosophical analysis. Continuing from these feminist forerunners; queer theory and trans studies seek to destabilise the binary and hierarchical categories of gender and sexuality, and to expose their historical and cultural contingency. Keenan and Lil Miss Hot Mess contend that drag pedagogy can disrupt the normative function of schooling, which they claim reproduces and reinforces dominant ideologies and power structures:

drag artists have channelled their penchant for playfully “‘reading’ each other to filth” … as well as positioning queer and trans cultural forms as valuable components of early childhood education
[..]
Drag queens have historically been relegated to the realm of the night. In the past few years, however, drag performers have made their way from the dimly lit bars of gayborhoods and into the fluorescent lights of libraries and classrooms
Drag pedagogy: The playful practice of queer imagination in early childhood
Harper Keenan Icon & Lil Miss Hot Mess

Drag pedagogy has been implemented in various contexts, such as Drag Queen Story Hour (DQSH), a program that invites drag performers to read books and perform songs for children in libraries, schools, and other venues. They claim that DQSH prepares children for “alternative modes of kinship”, such as queer families and communities, which are often marginalised or erased by mainstream culture. We see Heidegger’s concerns at play as the literal reshaping of a mode of Being by a stated form of Praxis and technological intervention in the reproductive cycle and the very sex identity beginning now in childhood.

The most despised sexual castes currently include transsexuals, transvestites, fetishists, sadomasochists, sex workers such as prostitutes and porn models, and the lowliest of all, those whose eroticism transgresses generational boundaries.

Rubin, Gayle. Thinking Sex: Notes for a Radical Theory of the Politics of Sexuality. Lesbian Radical Queer Theorist leverages paedophilia as a wedge tool of the most caustic activism possible.

Heidegger draws attention to the self-referential feedback loop inherent in modern technological endeavors, particularly in the realm of science. He notes, “Science […] by calculating, puts to nature the unreasonable demand that it supply ready-to-use energy, which can be extracted and stored as such.” The relentless pursuit of calculative thinking in science establishes a feedback loop where technology, as an enframing force, not only reveals nature but also shapes it according to its own instrumental demands. This feedback loop resonates with the self-correcting nature of artificial intelligence algorithms, as they adapt and optimise based on their own outputs, guided by predefined objectives.

In Heidegger’s The Question Concerning Technology based on the lecture “The Framework” (“Das Gestell“) the term “Ge-wirk” emerges as a key linguistic construct to elucidate the essence of technology. While it is often translated as “enframing” in English, the etymological exploration reveals a rich tapestry of meanings. William Lovitt, a notable translator of Heidegger’s works, points to the intentional resemblance of Ge-wirk to “Gewirk”—an ordinary German term signifying a complex web or texture. This etymological link unveils a metaphorical connection, suggesting that technology weaves an intricate fabric, reshaping the world into a complex texture or network. The association with weaving in Ge-wirk extends beyond a linguistic curiosity. Heidegger’s choice of this term invokes the image of a weaver intricately crafting or working a textile, drawing attention to the meticulous and transformative nature of technological processes. The fabric, once woven, establishes a structured framework—an enframing—that defines the way entities are revealed and interact within the technological order. Heidegger’s Ge-wirk, as a metaphorical weaving force, finds a parallel in the interconnected networks of contemporary AI. These systems, through machine learning and adaptive algorithms, continually reshape the informational fabric of our reality. The self-corrective nature of AI systems, adjusting and optimising based on feedback, mirrors the transformative enframing elucidated by Heidegger.

In the exposition of aletheia, the disclosure of truth leads to Advaita Vedanta’s non-dualistic ontology and resonates with Parmenides of Elea’s Presocratic monistic vision. Aletheia’s etymological roots, revealing the “not” within concealment echo Advaita’s negation of dualities, merged into an intricate dance where truth is both disclosed and concealed, a semblance of Parmenidean oneness manifested in linguistic revelation. Etymologically dissecting Advaita, the prefix “a-” signifies negation, rendering “not two” or “non-dual”. This negation extends beyond mere linguistic intricacies to embody a profound philosophical rejection of dichotomies within the Advaitic framework. Heidegger revived and clearly references the Aletheia of Presocratic Parmenides. The term has its roots in Ancient Greek philosophy, where Parmenides, considered the founder of metaphysics and ontology, first employed it explicitly in his poem On Nature. He juxtaposed it with doxa, a contrasting concept referring to popular opinion, appearances, or the multiplicitous will of the masses; δόξα; from verb δοκεῖν, dokein, ‘to appear, to seem, to think, to accept’ in stark parallel to Maya. Maya is a Sanskrit word that means illusion or delusion. It is a concept in Hindu philosophy, especially in the Advaita Vedanta school, that refers to the power of concealing the true nature of reality and creating the appearance of the phenomenal world anthropomorphised as a feminine goddess of multiplicity and materiality; it is an alternate name of the Hindu goddess Lakshmi, who as the consort of Vishnu, the personification of the Absolute, means “to perceive, observe, know, and understand”; as the goddess of wealth, fortune, power, beauty, fertility and prosperity she represents one of the many forms of Maya.

Welcome, O youth, that comest to my abode on the car that bears thee tended by immortal charioteers! It is no ill chance, but right and justice that has sent thee forth to travel on this way. Far, indeed, does it lie from the beaten track of men! Meet it is that thou shouldst learn all things, as well the unshaken heart of well-rounded truth (Aletheia), as the opinions of mortals (doxa) in which is no true belief at all. Yet none the less shalt thou learn these things also, how passing right through all things one should judge the things that seem to be.
Parmenides of Elea, On Nature; John Burnet’s Early Greek
Philosophy, 3rd ed; presents Aletheia as the foundational truth in contrasting to popular opinion or appearance. A-letheia parallels with A-dvaita as doxa parallels with Maya.

Maya is the empirical reality that entangles consciousness, preventing the unveiling of the ultimate reality of Brahman. In the realm of Advaita Vedanta philosophy, the conceptual landscape delineates two distinct ontological domains: Vyavaharika, denoting the empirical realm characterised by transient phenomena in flux, sense perception, multiplicity, and conventional transactions, and Paramarthika, representing the transcendent dimension of absolute reality, metaphysic, and methods of Knowing; imbued with spiritual significance and immutable essence. Maya became associated with sleep; and Vishnu’s Maya is a deep sleep which envelopes the world when he awakes to destroy evil; when Vishnu, a principal deity in Hinduism associated with preservation, is awake, the illusionary power of Maya envelops the world. Advaita, derived from Sanskrit, signifies “non-duality” (a-dvaita) and encapsulates the Vedantic tenet that the ultimate reality (Brahman) is devoid of any dualistic distinctions. A-letheia parallels with A-dvaita, as doxa parallels with Maya. This ontological stance converges with the rejection of dualities of Julius Evola, an assertion foundational to his Traditionalist philosophy, emphasising a transcendence of mundane dichotomies in favour of a primordial Unity ordering principle and Wholeness as the ontological substratum.

Aletheia, within Heidegger’s framework, highlights a profound shift in the way truth operates. It is not merely the uncovering of a pre-existing reality but a mode of revealing that is influenced by technology. The essence of truth becomes intertwined with the revealing nature of technology itself. In this context, Heidegger uses the term Ge-stell to describe the enframing or ordering essence of technology, wherein everything, including truth, is ordered and revealed according to a calculative process.

In Heidegger’s phenomenological exposition, praxis is intimately entwined with the profound ontology encapsulated in the term “Dasein.” Etymologically, Dasein, originating from German, amalgamates “Da” (there) and “Sein” (Being). This fusion, in its surface interpretation, signifies the being that is there, but a hidden dimension unfolds through an esoteric lens by drawing parallels to the Sanskrit term “Dharma.” The etymological resonance between Dasein and Dharma unveils an intriguing connection—the former suggesting a Being that is existentially there, and the latter embodying the cosmic order or duty inherent in one’s Being. In this juxtaposition, Dasein transcends its linguistic confines, resonating with the ancient echoes of cosmic harmony embedded in Dharma, thus exposing an underlying intercultural congruence that enriches the esoteric tapestry of Heidegger’s ontological discourse. Heidegger’s assertion that Dasein is “Being-in-the-world” takes on a multifaceted resonance, echoing not only the existential presence within one’s immediate environment but also an echo of cosmic attunement with the broader order, subtly revealing the nuanced interplay between linguistic roots and metaphysical resonances.

In delving into the esoteric and cross-cultural resonances between Heidegger’s Dasein and the Sanskrit term Dharma, a profound interplay emerges. Etymologically, Dharma, derived from the root “dhr” meaning “to uphold” or “to support,” conveys a multifaceted meaning encompassing the monistic cosmic order, duty, righteousness, and the inherent law governing the universe in presocratic discourse and traditions of the east.

Heidegger contends that praxis is not a mere external activity or a series of utilitarian actions but a dynamic engagement that discloses the very essence of Being. In his seminal work Being and Time, Heidegger proclaims, “Dasein, as essentially understanding, comes to be essentially in its action.” Here, praxis is revealed as an essential constituent of Dasein’s Being-in-the-world, embodying an intrinsic connection between understanding and action. Heidegger further expounds, “The kind of Being which belongs to such Being as Dasein is essentially that of ‘having to be,’ ‘wanting to be,’ ‘being about to be.’ The structure of Being that belongs to Dasein’s Being is essentially care.” In elucidating praxis as care, Heidegger posits an intricate interplay between anticipatory resoluteness and existential orientation, where Dasein’s engagement in the world emerges as a mode of being that discloses the fundamental structure of its existence.

This entity which each of us is himself…we shall denote by the term ‘Dasein’ […] [Dasein is] that entity which in its Being has this very Being as an issue…
Heidegger, M. (1927). Being and Time

The link between Dasein and Dharma, while rooted in distinct linguistic and cultural contexts, reveals an intriguing convergence. Heidegger’s Dasein, denoting the existential Being-there, resonates with the essence of Dharma as a cosmic duty and the inherent inner order that upholds the universe. Both concepts encapsulate a sense of responsibility and attunement to the larger Whole. Heidegger’s ontological framework, while steering clear of metaphysic, challenges the Cartesian dualist notion of an “abstract agent” and innate solipsistic division within consciousness that precludes a notion of whether others exist at all — and instead emphasises practical engagement with our environment. Dasein, a central concept in Heidegger’s philosophy, emerges through our active involvement with our personal world—a continuous process shaped by our self-directed projects. Heidegger contends that language, everyday curiosity, logical systems, and common beliefs often obscure Dasein’s true nature to itself. Authentic choice, according to Heidegger, involves turning away from the collective world (“Them”) and confronting our individuality, finite lifespan, and essential Being. Ultimately, Heidegger intended the concept of Dasein to serve as a foundational inquiry into the essence of Being, encompassing one’s own existence, own mortality, and own truth within a Unity.

Heidegger’s assertion that Dasein is fundamentally “Being-in-the-world” aligns with the holistic nature of Dharma, which encompasses one’s duty not just to oneself but also to the interconnected web of existence in relation to others, being ultimately alone as part of a Whole. In Dharma, the individual’s actions are entwined with the cosmic fabric, mirroring Dasein’s entanglement with the world in Heideggerian ontology. Where Parmenidean monism emphasises unity and eternity, Heidegger’s existential phenomenology delves into the complexities of human existence and the dynamic interplay between Being and beings. Heidegger’s Dasein exists in time, engaged in ongoing projects.

The esoteric dimension of Heideggerian thought lies in recognising Dasein as more than individual existence—it is an attunement to a broader cosmic order akin to the cosmic duty embedded in Dharma. Dasein’s responsibility extends beyond the immediate environment, resonating with the cosmic duty to uphold the harmonious functioning of the universe in the Dharmic tradition.

Ge-stell enframes human existence, challenging Dasein to confront the destining essence of technology. Ge-stell’s etymological roots, from stellen, imply an orchestration, a setting-upon that transforms beings into a standing-reserve. The calculated framing manifests as Bestand, revealing beings as mere inventory. “Bestand” is derived from the Old High German word “be-stantan,” which means to stand ready or to stand at one’s disposal. This linguistic exploration aligns with Heidegger’s emphasis on the calculative nature of technology, where everything stands ready as a resource to be ordered and employed according to technological imperatives. Heidegger unravels an ontological tapestry where technology, emerging from revealing (Entbergen), dictates the essence of Being. The shift from aletheia to Ge-stell marks a metamorphosis—a revealing transformed into a challenging that subjugates beings to a calculative ordering. In this terrain, Heidegger navigates the very fabric of human existence, unveiling technology’s ontological shaping force.

In synthesis, the infusion of intelligence into technological design, as articulated by Nick Bostrom, magnifies human capacities but, as Heidegger warns, fundamentally alters the ontological structure of existence. The juxtaposition of these perspectives underscores the intricate interplay between intelligent design, technological evolution, and the existential consequences for living beings. The symbiosis of augmentation and alteration in the wake of intelligent technological design delineates a critical juncture where humanity is confronted with the implications of an reality-warping machination having reshuffled our Being at the level of social identity on the one hand, and reemphasised our identity by metrics of pure economical number and quantity to neatly fit into a natural empiricist algorithm on the other.

The empirical roots of natural science, emblematic of the ontological shock, evolve from latent intelligibility within technology to a concrete, physical manifestation—a literal artificial womb. This metaphorical gestation transitions from subtle edits in cognitive and physical attributes to a profound alteration in the species’ nature—an evolution directed by the hidden intelligence in technology, and under evolutionist philosophies of Becoming.

In Jean Baudrillard‘s reflection on the disappearance of reality in hyperreality he states, “The simulacrum is never that which conceals the truth—it is the truth which conceals that there is none.” The simulacrum becomes the truth, concealing the organic truth of human reproduction and individuality and one’s own relation to these in a radical departure. The latent intelligence within technology, operating within the hyperreal, orchestrates a reality where the absence of biological truths becomes the dominant narrative.

The demand for mathematical physical science within technological praxis underscores the instrumental nature of modern technology. Human beings become instruments of a calculative and mathematical order, reinforcing the autonomy of machine technology in shaping not only praxis but the essence of human existence. Machine technology, according to Martin Heidegger, brings about a reconfiguration of praxis by reshaping the relationship between human beings and the world. The mode of technological enframing shifts the focus from a poetic, harmonious engagement with the world to a calculative, manipulative stance. Praxis becomes increasingly instrumental, as individuals are compelled to interact with the world as a resource to be efficiently exploited through pure number alone.

Heidegger’s concept of enframing, described as “Ge-stell,” encapsulates the essence of technology’s control over the form of humans. In “The Question Concerning Technology,” Heidegger notes, “Enframing means the gathering together of that setting-upon which sets upon man, i.e., challenges him forth, to reveal the Real, in the mode of ordering, as standing-reserve.” The delay in childbirth, guided by corporate interests and societal expectations influenced by technology, transforms individuals into standing-reserve—resources to be calculated, controlled, and manipulated.

In the realm of Baudrillard’s hyperreality, artificial wombs serve as epitomes of simulacra, where the natural biological processes of gestation are usurped by technological intervention. The artificial womb becomes a hyperreal artifact, blurring the boundaries between the real and the simulated, as Baudrillard astutely notes, “Simulation is no longer that of a territory, a referential being or substance. It is the generation by models of a real without origin or reality.” The dissonances between monistic paradigms like the Advaita Vedanta and Baudrillard’s hyperreality find themselves intricately woven into the fabric of technological descent. The former, advocating a transcendental unity beyond the illusory multiplicities of existence, confronts the challenge posed by technologically mediated gestation, while the latter, reveling in the disappearance of foundational realities, witnesses the emergence of artificial wombs as simulacra in the hyperreal tapestry. In the subversive rhetoric of “assigned sex at birth” one should ask; did the doctor assign your sex or a did greater power and design in the universe: God; and who are you really radicalised against?

Women are not women and produce alienation and isolation; yet machines make you feel the warm ancient familial instincts? An important component of the psychological takeover; Man is accustomed and his instincts attached to a false simulacrum as the Real Woman has been radicalised and alienated away from men in a masterful radical social engineering plan.

The profound non-dualism of Advaita Vedanta, encapsulating the transcendent unity of the ultimate reality, stands in stark contrast to the postmodern eschewal of biological truths that began with feminism’s ontological rejection of biological sex and theological function in the reshaping of Being in Womanness. As echoed elsewhere, feminism was the start of the transhuman enterprise that finds its present manifestation in Queer Theory and transgender ideology — it will not stop when gene editing and artificial wombs are viable, but the force becomes fully manifest. What began as discarding biological sex framed as an oppressive category to justify a moral imperative results in total eschewing of biology within Baudrillard’s hyperreality — however, this was the very root of human Being. Advaita Vedanta, rooted in ancient Indian philosophy, posits a metaphysical Unity wherein the individual soul (Atman) recognises its inherent identity with the supreme reality (Brahman), echoing the Upanishadic dictum, “Tat Tvam Asi” (Thou art That), affirming an indissoluble Unity that transcends the illusory multiplicity of worldly phenomena, the feminine Maya takes full precedence with the transhuman in absence of the unifying ordering Being.

In the rhetoric of “assigned sex at birth” one should ask; did the doctor assign your sex or did a greater power and design in the universe: God; and who are you really radicalised against?

Conversely, Jean Baudrillard’s postmodern vision, manifesting in the disappearance of reality within hyperreality, challenges foundational ontological wisdom about Truth and Being, both having been made impossible to access by empirical sense philosophies of Becoming as it positions a formal denial of what lies beyond nature: metaphysic. By definition therefore, philosophies of Becoming can only be naturalist. Though masked in intellectualism, spirituality, technological wonder and innovation, or progressivist morality that acts as a dummy compensation for total ontological robbery, it in reality makes all systems of knowing dissolute and ends in the denial of truth itself. Baudrillard contends, “When all our reference points disappear, when everything is transformed into information, it is no longer transformation, but disappearance,” positing a foundational reality, a Being, eclipsed by the simulacra of information and representation, where the very essence of truth evaporates into hyperreal void; Maya. Too perfect to be accidental.

[…] any conception which allows for nothing else than “becoming” is thereby necessarily a “naturalistic” conception, and, as such, implies a formal denial of what lies beyond nature, that is to say of the realm of metaphysic, which is the realm of the immutable and eternal principles. A pretended intuition which is modelled on the ceaseless flux of the things of the senses, far from being able to serve as an instrument for obtaining true knowledge, represents in reality the dissolution of all knowledge possible.

Guenon, Rene. Crisis of the Modern World, 1942

Sense data as the source of all knowing is self-destructive, as the epistemological claim itself falls outside of sense data; in the empiricist view, all knowledge under this axiom is then self-refuting as well as all science. Rather than acting as a method for accruing knowledge, it in fact makes all knowledge impossible by formal denial of systems of knowledge (metaphysic) while itself being rooted in a claim outside of sense data. Rather than being hampered by this, it is in fact the destructive method by which deconstructionists actually then proceed to destroy systems of knowledge and the social order that follows; negation par excellence: Diabolos.

This ontological dichotomy unfolds into poignant relevance when contemplating the advent of artificial wombs, a technological landscape that mirrors the collision of traditional metaphysical ideals with postmodern skepticism. Artificial wombs as vessels for gestation and birth challenges the traditional biological interconnectedness and harmony in sex reproduction and roles, it bears repeating, biological sex as a stated rejection of core feminist ontotheology introduces a violent schism between the spiritual essence of life and the technological orchestration of reproductive intervention. In the realm of Baudrillard’s hyperreality, artificial wombs serve as epitomes of simulacra, where the natural biological processes of gestation are usurped by technological intervention. The artificial womb becomes a hyperreal artifact, blurring the boundaries between the real and the simulated, as Baudrillard astutely notes, “Simulation is no longer that of a territory, a referential being or substance. It is the generation by models of a real without origin or reality.” Maya speaks through the radicals in the language of the hyperreal with no ordering principle, a magnetic material force pierces through from the side of matter.

Baudrillard describes the concept of hyperreality as a multi-layered phenomenon, where reality becomes increasingly indistinguishable from its representations. While his elaboration on hyperreality is intricate, the layers can be summarised as follows:

1. First Order of Simulation, associated with the pre-modern period:
   • This layer corresponds to a faithful representation of reality. At this stage, signs and symbols still have a direct connection to the real world. The image reflects an underlying reality, and there is a clear distinction between the sign and what it represents.
2. Second Order of Simulation, associated with the industrial revolution of the 19th century:
   • In the second layer, signs and symbols start to deviate from a direct representation of reality. The simulation becomes more autonomous, and the relationship between the sign and the real object becomes more blurred. There is still some connection to an original reality, but it is becoming less evident.
3. Third Order of Simulation, associated with the postmodern age:
   • At this level, the simulation no longer refers to any reality. Signs and symbols are completely detached from any original context. The representation takes on a life of its own, independent of any real-world referent. Baudrillard often uses the example of Disneyland as an illustration of this third-order simulation, where the theme park creates a hyperreal environment unrelated to any specific place or history.
4. Fourth Order of Simulation (Hyperreality):
   • The fourth layer is the pinnacle of hyperreality, where the distinction between reality and simulation collapses entirely. Signs and symbols no longer have any connection to an original reality, and the simulation becomes the reality itself. This is a state of total simulation, where the boundaries between the real and the imaginary are obliterated.

Baudrillard emphasises the progression from a mimetic representation of reality to a state where simulations proliferate, detach from any grounding in reality — and ultimately replace reality. The hyperreal is a condition in which the signs and symbols are no longer reflections of reality but constitute a self-referential system that generates its own meaning and significance.

The resonances between Advaita Vedanta and Baudrillard’s hyperreality find themselves intricately woven into the fabric of artificial womb technology. The former, advocating a transcendental unity beyond the illusory multiplicities of existence, confronts the challenge posed by technologically mediated gestation, while the latter, reveling in the disappearance of foundational realities, witnesses the emergence of artificial wombs as simulacra in the hyperreal tapestry of contemporary advancements. In this final stage of progressive hyperreality from a faithful representation of the real to total dissolution in hyperreality, simulacra no longer bear any relation to reality whatsoever. The representation is entirely self-referential and exists independently of any original. Hyperreality fully takes over, and distinctions between the Real and the simulated become indistinguishable. This manifesting of the artificial womb prompts a profound examination of how these philosophical underpinnings grapple with the implications of the feminist rejection of Womanness.

In navigating this philosophical labyrinth, the words of the Upanishads resound: “Aham Brahmasmi” (I am Brahman). Yet, in the hyperreal theatre of Baudrillard, this assertion might unravel into an enigmatic play of disappearing realities, where the essence of Being metamorphoses within the artificial confines of technological gestation. The artificial womb, as a symbol of both transcendence and disappearance, becomes a crucible wherein the complex interplay of metaphysical ideals and postmodern skepticism unfurls, challenging preconceptions of truth, Being, and the very nature of existence itself.

The prevalent societal trend of delaying childbirth aligns with both transhumanist and Heideggerian concerns. From the transhumanist standpoint, the delay could be construed as part of the ongoing remoulding of human existence, allowing individuals to align reproduction with a vision of an optimised and enhanced future. Heidegger, on the other hand, might view this delay as a symptom of the discordant relationship between human beings and technology, where the essence of Being is compromised by calculative control. The application of gene editing in the reproductive domain intensifies the transhumanist discourse. The capacity to modify genes for ostensibly improving human traits is the fulfilment of a dissolution of human Being. Heidegger distinguishes between two modes of revealing: poiesis (bringing forth, as in craftsmanship) and enframing (Gestell). What is presented as poiesis with transhumanist metaphors of a butterfly as humans birthing technology we argue is actually an enframing and reprogramming of the human biology in the radical feminist rejection of Sex as technology birthing humans. The poiesis metaphors neglect to account for the ontological reframing of man by material empiricism.

Technology, when understood in the modern sense, embodies enframing, revealing the world as a standing-reserve for efficient use. The revealing nature of technology, therefore, shapes human perception and engagement, guiding how individuals encounter and understand the world in a manner deeply intertwined with the essence of modern technological processes. The intervention of reproductive technologies and ontological shock of naturalist empiricism in the reduction of man to quantity thus represents a convergence of Heidegger’s enframing and a transformative paradigm wherein reproductive technologies act as conduits for reshaping not only the external world but the very essence of humanity itself.

The advent of artificial wombs and advanced reproductive interventions in the absence of the Essential Woman facilitates an unprecedented level of control over the human reproductive process, urging contemplation on the potential consequences of such interventions as well as an intellectually honest account of the forces that surreptitiously led us here. Reproduction has been hijacked and onboarded with transhumanism; women fled their duty, and as a stated goal of feminism, denied their Sex. This does not stop until Women Go Our Way.

©Women Going Our Way 2024, ALL RIGHTS RESERVED.