After the two apocalyptic world wars Auden’s contemplation of history results in the unequivocal recognition of the fundamental depravity and instability of human civilization, which, Auden diagnoses, is caused by the abuse of the masculine principle as no detached action unaware of spacing and contemplation. While seeking new alternative perspectives for the restoration of civilization, Auden keenly feels the necessity of the reexamination of the feminine principle. As he reinterprets the passivity of the feminine principle, he pays attention to the securing of dissociation, a trait that is analogous to the notion of Plato’s khora or Derrida’s reappropriation of khora. Khora as a receptacle receives all sorts of imprints, and thus is deeply affected by the intense impressions, but in another sense, it is safe to say that it evades the impact, because it is an amorphous matrix. That is to say, khora locates a paradoxical position in which it not only embraces severe strikes, but also avoids the burden of the inscriptions. Similarly, Auden’s feminism highlights the new possibilities that the feminine principle affords including the productivity of passivity or inaction. Of course, Auden does not ignore the tormented history of the feminine, particularly lamenting over the deprivation of bucolics. But by unearthing the new traits from the feminine, he strains to sublimate the passivity into new possibilities including diffidence, reservation, contemplation, and intervention. With the detection of a layer of spacing between the impression and the receiving matrix, the receiving agents can take on immune resistance or distanced indifference against the inscriptions including aggression and violence. In addition, by securing more detachment from incidents, the feminine passivity exercises more influential power including the peculiar intervention in diverse occurrences. Thus, the feminine principle eventually demonstrates its maximum efficiency as the key initiative in the future. Auden links the paradoxical duplicity of dissociated creativity to Christian mysticism, which underlines the disconnection from secular life and reconstruction of it from the perspective that the disengagement provides, redolent of the notion of khora, and transposable with Christian feminism.