Should Gender Identity be Sacred?

Gender as religion, part eight

If you’re new to this series, please visit Genspect on Substack to read my previous articles on Gnostics, Jungian alchemists, castration cults, rock’n’roll gender outlaws, the deification of the transgender child, esoteric male power networks, polygender societies and colonialism.

Outside the Title IX hearings at the Supreme Court of the United States in January 2026, the banner of ‘The Satanic Circle’ featuring the transgender colours of baby blue and girly pink was on display, as noted by ‘Women Are Real’ and other campaigners. That the spiritual descendants of syphilitic madman Aleister ‘The Beast’ Crowley are fully aboard the trans train should be no surprise to readers of this series.

Less obvious were the smaller ‘Trans Lives are Sacred’ signs produced by the Interfaith Alliance, an American lobby group advancing the premise that all religions are valid. This slogan was not a one-off or random occurrence; in November 2025, the Unitarian Universalist Association, which claims a lineage going back to the year 1793 and over a thousand congregations across the United States alone, released a statement to that effect. This edict was signed by various representatives of American sects including Judaism, the Presbyterians and the Episcopalians, those Protestants following the lead of serial monogamist King Henry VIII and known outside the USA as ‘Anglicans’.

The Universalist Association’s catechism included the declaration: “Our faiths, our theologies, and our practices of prophetic witness call on us to say with one voice to transgender people among us: ‘You are holy. You are sacred. We love you. We support you, and we will protect you.’”

The slogan ‘Trans Lives are Sacred’ was previously used by the ‘Interfaith Temple’ for the title of its online service on the 24th of March 2024, recorded for later playback by the interfaithful. A high point of the sermon is a ‘two-spirit’ song, complete with drumming, one hour and five minutes in. The symbol of this movement appears to be the Progress Pride flag reworked as an asexual Eye of Providence staring out from an intersectional pyramid; queermasonry has developed its own iconography.

In Durham, North Carolina, is found an “intentional, radically inclusive, LGBTQ+, and BIPOC-centered campus for healing, wellness, and joy”. In fewer words, ‘Radical Healing’ is a psychiatric facility, which has the interfaith slogan du jour painted in giant lettering on its premises’ outside wall.

The Unapologetic Dismantling of All Boundaries

Psychiatrists use the term ‘borderline personality’ when they aren’t sure if someone is merely neurotic or actively psychotic. Being encouraged to believe that you are holy, sacred and divine after a trip to the clinic surely passes over that borderline. A queer theorist never knowingly leaves a boundary uncrossed.

During 2022, a sermon delivered by Joshua Heath in the Trinity College chapel at the University of Cambridge, England suggested Jesus had a transgender body, simultaneously masculine and feminine, merely on the basis that the side wound depicted in medieval paintings of the Crucifixion, such as ‘Pietà with the Holy Trinity’ by Jean Malouel, was kind-of vagina-looking and bloody.

One member of the congregation who complained to the Dean of the chapel wrote “I am contemptuous of the idea that by cutting a hole in a man, through which he can be penetrated, he can become a woman.” Despite reports that children present at the chapel were distressed by the sermon, Heath continued to enjoy the Dean’s complete backing, and no apology was forthcoming.

Dr. Heath’s PhD thesis was reportedly supervised by the former Archbishop of Canterbury, Rowan Williams, who quit the Church of England’s top job in 2012 after a decade of battles over the acceptance of high priestesses, same-sex marriage and openly gay clergy between the Episcopal Church in the Americas and the more traditional Anglican churches in Africa.

Hurt Feelings and Unequal Beliefs

Christian nurse Jennifer Melle, a black woman, works for Britain’s National Health Service in south-west London.

Melle was disciplined by her employer Epsom and St Helier University Hospitals NHS Trust in 2024 after referring to a male convicted sex offender who claimed a transgender identity as ‘mister’, making it explicit that cross-dressers sit at the apex of the intersectional pyramid. Despite being racially abused by her patient, and the well-known Employment Tribunal appeal decision in the Maya Forstater case three years earlier, Melle’s employer disciplined her for implying that the male prisoner under her care was male. Melle was reinstated in January 2026 after the disciplinary charges against her were dropped by the Trust.

If it were not for the fact that the prisoner was restrained, Melle believed he would also have presented a safety risk to her in the workplace of the hospital. And so a racist, threatening, convicted paedophile’s belief that he was in fact a woman was considered by hospital management to be supremely important: a sacred belief. It did not seem to matter that Melle cited her own Christian belief when stating that men can’t become women, and that she is required by her faith to tell the truth, confirming that not all beliefs were considered equivalent by the Trust.

Because demographic pressures have required Britain to recruit an increased proportion of healthcare workers from outside of the progressive West, the collision between belief in a sacred transgender caste and the mainstream Christian or Muslim sex-realist view held in Africa and Asia is not going to be resolved easily by the National Health Service.

It remains to be seen whether the UK’s hospital trusts will take on board the outcome of the Melle case, or will double down with Progress Pride flags, pronoun badges and further intimidation of staff. Melle’s case is the third recent disciplinary action involving transgender protagonists versus National Health Service nurses to have received international attention, alongside the Sandie Peggie and Darlington changing-room incidents.

On the other side of the Atlantic, former school trustee Barry Neufeld was fined 750,000 Canadian dollars plus a further 10,000-dollar penalty by a self-identified ‘human rights tribunal’ in February 2026, for failing to respect the existential quality of gender identity: to refuse to believe.

Kasari Govender, British Columbia’s Human Rights Commissioner, stated that both denial of the ‘existence of transgender people’ and associating LGBTQ2S+ people with child abuse amounts to ‘hate’ under Canadian law. This was a caricature of Neufeld’s position, as a community volunteer in the conservative district of Chilliwack for more than twenty years.

For those of us who are used to tribunals settling disputes between employees and employers, it is of note that Neufeld has not been an elected school board member since 2022 and is therefore not the employer of the teachers and other school staff who brought their class action to the tribunal. Neufeld had long ago criticised the ‘SOGI 123’ queer theory materials being introduced by teachers to classrooms in the province without the approval of local school boards. This approval by elected members from the local community is no longer a legal requirement in Canada.

In Neufeld’s case, the tribunal was used to pursue a class action by all of the two-spirit, queer and transgender educators in Chilliwack, and any other kind of school staff in the district who included themselves under the intersectional umbrella. It did not seem to matter that there is no objective test for someone being ‘two-spirit’, for example, when all of these individuals claimed a payout for the “expenses” associated with “discrimination”.

It was because the Hurt Feelings caused were multiplied by the number of individuals in the class action that Neufeld’s penalty reached three-quarters of a million dollars. Sarcastically, the tribunal claimed that this was not a punitive demand; only the additional 10,000 dollar fine levied on the former school trustee was meant to be punitive.

If you thought human rights tribunals had something to do with war crimes, think again. The symbolic genocide of Hurt Feelings is now a serious human rights matter, without trivialising actual human rights issues, of course. Until these tribunals are restricted to their conventional scope of actual bodily harms, it seems no sane person is safe from lawfare in Canada.

Barry Neufeld appears to have found himself in an ecclesiastical court of the new-old religion – an Inquisition, or witch trial – and he has been found guilty of heresy. The existential battle is not between Neufeld and the two-spirit people of British Columbia, but the orthodox Christianity that he or Jennifer Melle represents, versus the gnostic insurgency which has achieved power across the West.

Neufeld was not just an elected school trustee with decades of experience, but a probation officer supervising troubled youth who had been in the care of the state. He was also a regional lead on the supervision of sex offenders. In a 2021 interview,

The Blasphemy of Rehabilitation

Neufeld mentioned that the Canadian ‘conversion therapy’ law, passed by the legislature later that year as Bill C-4, effectively prevented the criminal justice system from rehabilitating sex offenders. Those convicted had been considered people who obviously needed their sexuality to change, for the future benefit of society at large.

The text of Bill C-4 explains that any attempt to change sexual orientation or behaviour will result in a prison sentence of up to five years for a counsellor or therapist. Promoting or benefiting from ‘conversion therapy’, including non-financial benefits, attracts a prison sentence of up to two years.

Evidence cited by the Canadian authorities for the prevalence of conversion therapy came from the lobby group ‘Community-Based Research Centre’ which published a survey in 2020 claiming that up to 47,000 gay, bisexual, trans, two-spirit and ‘queer’ men in Canada had already undergone conversion therapy, defined as organised, sustained effort which “intentionally delays or impedes self-acceptance of someone’s gender identity or sexual orientation.” This figure was extrapolated from 8% of self-reports among 7,259 survey respondents, equivalent to less than 581 individuals, a statistic which does not appear to have been independently verified or audited.

Subsection 164(3) of the Canadian criminal code now groups matters “alleged to be obscene, child pornography, a voyeuristic recording, an intimate image” or “an advertisement of sexual services” with “an advertisement for conversion therapy”, as if they were equivalent. This law really does place therapists offering help to people in gender crisis on the same footing as pimps, producers and promoters of illegal child porn, in constant fear of arrest and imprisonment. Is it any wonder that transgender people can find it difficult to obtain objective help for their mental health problems?

Section 320.‍101 of this criminal code defines conversion therapy to include “a practice, treatment or service designed to…

(a) change a person’s sexual orientation to heterosexual…

(d) repress or reduce non-heterosexual attraction or sexual behaviour;”

At first glance, subsections (a) and (d) might appear equivalent, so why the duplication? Let’s note the use of the second ‘or’ in subsection (d), which potentially allows repression or reduction of sexual behaviour of any kind to be included in the definition of ‘conversion therapy’. Continuing, this section of the criminal code states, in a double negative:

“… this definition does not include a practice, treatment or service… that is not based on an assumption that a particular sexual orientation, gender identity or gender expression is to be preferred over another.”

Let’s also note that this paragraph does not mention heterosexuality or any other orientation being the verboten preference, and therefore protects all possible sexualities. Just as all beliefs are valid in the intersectional interfaith community, all sexual orientations are now valid in Canada.

The generously-minded individual might assume that Bill C-4 must include some provision to make it clear that it does not intend to criminalise the rehabilitation of sex offenders; for example, a clause mentioning relationships between consenting adults. This Canadian law does not mention any such caveat, and so Neufeld’s concern that the legislation would prevent therapeutic work to address the criminal behaviour of sex offenders appears to have been justified.

In Crowley’s words, do what thou wilt does seem to be the whole of the law in Canada today, unless you are a therapist, of course. If someone is unfortunate enough to be prosecuted for sex offences in Canada, a therapist who attempts to challenge their offending behaviour could receive a longer prison sentence than was handed down for the original crime.

It would appear that youth with gender identity crises who can’t get objective counselling are experiencing collateral damage from measures protecting sex offenders who don’t want their behaviour challenged. These criminals convicted of sexual offences are a notoriously difficult cohort to rehabilitate, and now they have the law on their side in Canada.

The Barry Neufeld and Jennifer Melle cases are evidence of blasphemy laws and disciplinary procedures which have spread across the Western world, thanks to the efforts of motivated lobbyists. If gender identity is sacred, anyone who claims it is beyond reproach, put on a pedestal for the rest of us to worship. Any recusant who refuses to worship the new gods is accused of ‘queerphobia’. And ‘death before detransition’ is both a warning and a threat to apostates who dare to leave the cult behind.

Separation of gender church from state could be the only relief from esoteric beliefs about sacred sexed souls and holy, mutilated bodies being established as the new government religion.

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