Women and gay men must unite in a pact of self-protection and eugenics

Women and gay men are the perpetual underdogs, civilization has always been built against us and has relegated us to an inferior and unhappy place. Women and gays in the West have gained some power recently and rights, but that has only made them lazy and complacent and soft; the specter of religious fundamentalism is on the horizon and like the sun it is rising. What is the problem, why are we in this situation?

Women and gays/bisexuals must realize we are different from heterosexual men, we are different mentally, emotionally, physically and spiritually. Heterosexual men have many natural advantages. They are physically stronger, more aggressive, and have a penchant for domineering. Women and gays are more about empathy and understanding and we extend these virtues much too far and even include our persecutors while they are persecuting us.Heterosexual men are the natural controllers of society, to deny this would be foolish. Nature has made homosexuals and women slaves by design. That is why we cannot look to nature to help us but that which is unnatural. The natural way is for a woman to have very little of her own resources and have to be dependent upon a heterosexual man for economic security and protection. In exchange she gives him reproduction.

A woman can't reproduce without a man, and gay men often don't reproduce because they don't have sex with women. However, we can both understand we are stronger and whole together and have the power to reproduce even if not through direct sex but artificial insemination. Whoever produces the next generation owns the future, at the moment it is the misogynists and homophobes who are breeding the fastest. If women and gay men want power and control in society, we must be the ones in a breeding alliance together.

What do the gay men get? Gay men get children and through them more access to power in society. What do women get? A partner who is willing to support her and her children without the demands a heterosexual man puts on his wife, and she is free to have love interests in any man she chooses. Women get freedom and are treated as equals in this partnership if not the more important half, and there is no dogmatism about her second-class status, gay men know the plight of being a minority and will not persecute her. She must use her sexual and love freedom to reward heterosexual men who allow and support our program.

There is another advantage, and that is when gay men and women breed, they don't do it out of the unstable and fickle force of love or simple physical attraction, but upon a contractual agreement to produce a certain kind of child. Pairing between gay men and women does not happen randomly, no emotions are involved, a random pregnancy cannot happen due to drugs or alcohol; this is a planned breeding based upon selection by both the gay man and the woman to produce a child that is able to not only uphold but advance and evolve civilization. This process of pair selection would involve a deep community assessment of the gay male and woman involved, things like DNA screening should be done, family history and genealogy should be investigated, personality testing should be done, histories of drug use and medical problems should be recorded, questions about diet and nutrition should be added.

Then there is the question of what type of child is to be produced? When heterosexual men and women come together in love or lust, they usually are not planning the specifications of the next generation. There is no attempt to create different breeds of humans through selectively breeding like with like. Heterosexuals do not plan over generations to make tall races, or short races, or athletic races, or races of high intelligence, or races of different standardized shades and colors. We must be designing the human race intentionally through creating more variety and diversity within the race than happens naturally through random heterosexual breeding. We must prepare breeding strategies for different outcomes that extend into future generations. Women and gay men must weave the genetic tapestry of the future, and we must do it right.

If gay men and women come together and practice eugenics and high fertility, they can compete with heterosexual men who only wish to subjugate women and destroy homosexuals. Heterosexual men have the natural advantage, but when empowered, gay men and women have an unnatural advantage, we are not the winners by nature, but we can be the winners if we conquer nature and be above nature. Planned generational breeding that is based upon non-emotional relationships and guided by desired outcomes is not natural, but it would create a better human race and give women and gay men emancipation. We can do it better. But we must hurry, the forces of heterosexual misogyny and homophobia are once again rising, we must do this now or go under another thousand years of slavery before we rise again.

Review of Mark Twain's "Christian Science" about Mary Baker Eddy

 

Below is a summary of Mark Twain's Christian Science, based on the provided text. Twain’s work is a satirical and critical examination of Mary Baker Eddy, the founder of Christian Science, and the religion she established. The summary focuses on the key themes, arguments, and tone, reflecting Twain’s perspective as presented in the excerpts.

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Summary of Christian Science by Mark Twain

Mark Twain’s Christian Science is a biting critique of Mary Baker Eddy and the Christian Science movement she founded, blending humor, skepticism, and detailed analysis to question Eddy’s character, claims, and the structure of her religion. Written in stages between 1899 and 1907, the book reflects Twain’s fascination with Eddy as a figure of immense influence, while simultaneously challenging her intellectual abilities, motives, and the legitimacy of her religious enterprise.

Book I: A Personal Encounter and Initial Critique
Twain begins with a humorous anecdote from 1899, recounting a fictionalized injury in Vienna and his subsequent interaction with a Christian Science practitioner. After falling off a cliff and suffering severe fractures, he is told by the practitioner that pain, hunger, and physical ailments are mere illusions, as matter does not exist—only mind does. This sets the tone for Twain’s satire, mocking the denial of physical reality central to Christian Science doctrine. He portrays the practitioner as absurdly detached, highlighting the impracticality of "absent treatment" and the contradiction when she reacts to a pinprick despite her teachings. Through this, Twain questions the coherence and efficacy of Christian Science healing, contrasting it with tangible medical intervention (e.g., a horse-doctor’s remedies), which he deems more effective.

Twain then broadens his scope, examining Eddy’s writings and the religion’s foundational text, Science and Health with Key to the Scriptures. He argues that Eddy’s prose—seen in her autobiography, poems, and other works—is juvenile, incoherent, and littered with grammatical errors, suggesting she lacked the capacity to author the more polished Science and Health. He posits that Eddy likely borrowed the core idea of mental healing from Phineas Quimby, a mesmerist, but transformed it into a grander, systematized religion through ambition and opportunism rather than original genius.

Book II: Eddy’s Character and the Church’s Structure
In the second part, Twain shifts to Eddy’s rise to power and the organizational genius behind Christian Science. He portrays her as a shrewd, authoritarian figure who centralized all authority in herself through the Church’s By-laws, which she personally drafted and copyrighted. Twain meticulously analyzes these By-laws, revealing how Eddy monopolized control over every aspect of the Church—its finances, publications, clergy (Readers), and membership—leaving no room for dissent or independent thought. He highlights her title of "Pastor Emeritus" as a façade for absolute rule, noting that she reserved the right to appoint and dismiss officials, dictate doctrine, and excommunicate members at will, often without evidence or process.

Twain paints Eddy as driven by a "hunger for power and glory" rather than spiritual purity, citing her accumulation of wealth (e.g., seven hundred percent profit on Science and Health) and her self-aggrandizement as evidence. He mocks her claims of divine inspiration, suggesting they are self-serving, and contrasts her followers’ reverence—viewing her as a near-divine figure equal to Jesus—with her petty vanities and inconsistencies. For instance, he ridicules her shrine-like "Mother’s Room" in the Boston Mother-Church, where relics like her chair are venerated, as an example of self-worship.

Philosophical and Literary Critique
Twain delves into Eddy’s literary output, arguing that her early writings (e.g., the 1883 Science and Health preface) are clumsy and unrefined, while later editions show a sophistication he believes she could not have achieved alone. He speculates that an unnamed collaborator—possibly dead by the time the book was published—authored the work, with Eddy claiming credit. Her poetry, such as the "gymnastic trees" verse, and her convoluted prose, like the "plague-spot and bacilli" passage, are cited as proof of her limited intellectual capacity, contrasting sharply with the "lucid and compact" style of certain Science and Health sections.

The Religion’s Appeal and Future
Despite his skepticism, Twain acknowledges the appeal of Christian Science: its promise of spiritual healing, serenity, and a hell-free heaven beginning in the present. He observes that its followers seem genuinely content, suggesting the religion’s psychological benefits might outstrip its physical claims. He predicts a lasting legacy, likening Eddy’s centralized control to the Catholic Church’s, but with her as the sole infallible authority, even after death, through her book’s role as "Pastor-Universal."

Conclusion
Twain concludes by portraying Eddy as a paradoxical figure: a "granite character" with immense business acumen and ambition, yet riddled with human flaws—vanity, greed, and inconsistency. He credits her success to her followers’ worshipful obedience rather than her own merit, suggesting that without this "supernatural" recognition, her ideas would have faded. While he doubts her authorship of Science and Health and her divine claims, he admires her ability to harness circumstance and opportunity, transforming a modest idea into a global religion. The book ends with a mix of grudging respect for her achievements and unrelenting satire of her pretensions, cementing Twain’s view of Eddy as a self-made tyrant and a master of self-promotion.

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Key Themes and Tone

• Satire and Humor: Twain uses exaggerated anecdotes and sharp wit to mock Christian Science’s denial of physical reality and Eddy’s grandiose claims.
• Skepticism: He questions Eddy’s intellectual capacity, originality, and sincerity, favoring a theory of plagiarism over divine inspiration.
• Power and Control: The analysis of the By-laws underscores Eddy’s autocratic rule, portraying her as a dictator cloaked in spiritual garb.
• Human Nature: Twain reflects on the universal tendency to worship, suggesting Eddy exploited this to build her empire.
• Ambiguity: While critical, he leaves room for the possibility that Christian Science’s spiritual benefits might endure, showing a nuanced, if reluctant, appreciation.

This summary captures Twain’s perspective as a critical outsider, blending detailed textual analysis with his characteristic irreverence, making Christian Science both a literary critique and a cultural commentary on religious innovation in America.