Although we should consider one’s sex a fact of an inner nature that saturates one’s entire being, we must always allow for the exceptions that are possible and which, therefore, will sooner or later present themselves. The exception we have in mind is the anima mulieris in corpore inclusa–the soul of a woman in the body of a man. Such a case may result from the chaotic nature of the modern environment, which goes hand in hand with the increasingly homogenous makeup of mankind, whether on the spiritual, mental (psychical), or physical level. The ambient chaos combined with the loss of spiritual vitality may produce asymmetry between inner and outer sex, and the extreme of this would be the situation just mentioned, where a man or woman is one sex on an inner level while manifesting physiologically the features of the opposite sex. The progressivists of our contemporary situation are therefore right in insisting on this possibility, but they err in trying to make of this exceptional and disordered situation a norm, and by this norm they seek to promote a kind of “gender fluidity” making all of this into a matter of choice and “identification.” They are opposed on the “conservative” side by people equally rigid and who display an equal incomprehension of the subject, but at least this latter group errs on the side of order and the true norm. The downside of course is that these conservatives, in their insistence on the norm and their denial of the exception, tend toward bigotry and outright cruelty.
We should look at these exceptions as analogous to others wherein an individual’s inner nature does not reconcile perfectly with their physical makeup, such as those cases where a person of a certain race (external) clearly exhibits the spiritual qualities of a different race. Again, these exceptions permit of exceptional behavior, and while we have said that ‘conversion’ is normally inappropriate, the type of person just mentioned would be justified in emigrating and converting to another religious framework more appropriate to their inner nature. Returning to the issue of sex, we can apply the same reasoning, permitting of abnormal behaviors in abnormal cases. But again we must insist that society is not obligated to rearrange its norms on the basis of these exceptions, for this would be absurd, and if traditional civilization seems to ostracize persons it is only out of necessity and on the basis of the principle that the norm must be insisted upon in order to guide social norms and that social order must tend toward the common good and must prefer this over the individual good of some exceptional cases.