Queer Women Masturbate More Than Straight Women O
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THE ANDROGYNOUS QUEER MYSTIC free porn video
Labelled by the medical/psychiatric profession as the ultimate state of confusion – whereby a person is not clear whether one is male or female – nowadays the notion of androgyny is ridiculed rather than clinically dismissed as deviant. Subsumed under the label of the hermaphrodite it tends to be perceived as an idiosyncratic adoption of maniacs or new-age freaks. Retrieving the positive – and more ancient – meaning is not an easy task. Keep in focus that this is the same society with very dismissive ideas about God, who incidently, is androgynous…both male and female.
Gender is also a contentious issue of our time, and it is difficult to describe androgyny without resorting to gender language. In the androgynous state, the biology tends to be clearly demarcated. Contrary to transsexuals, androgynes do not wish to have a sex change; in fact they tend to be quite comfortable in their gendered identity as male or female. What is different is the psychic energy that informs their erotic drives and desires.
Initially, the desired integration may manifest in a man becoming restless and disillusioned with conventional male roles, no longer wishing to play games of competition and male prowess, but desiring a lifestyle of a more cooperative and creative nature. In a woman, it will sometimes become manifest in a desire for greater achievement and competence in a commercial or business role. It is not a case of switching roles, or breaking down more conventional boundaries. Both men and women find themselves drawn to engage in social, relation and professional behaviour which tends to transcend the cultural attributes often identified with a specific gender. And irrespective of what society feels about the newly adopted role, deep inside the androgyne knows a type of “home-coming” which defies rational explanation.
The inner drive is towards integration and wholeness, motivated in this case not so much by conscious choice as by an inner subconscious urge which is fundamentally spiritual in nature. And it is not a once-and-for-all achievement; it is a life-long process, which merits the status of a life-calling or vocation, as distinct from a goal one reaches through learning and human accomplishment.
The androgyne and mystic seem to have a lot in common; each aspires to a sense of wholeness that transcends all our man-made distinctions and dualisms. Perhaps, St. Paul was alluding to this when he describes the new person in Christ: “There is neither Jew nor Greek, …slave or free, … male or female” (Gal.3:28). The mystical dimension helps to articulate and channel the spiritual meaning which is central to androgynous orientation; this may be subconscious rather than conscious and may not be easily integrated with formal religion.
Psycho-sexually, androgynous behaviour is informed by a stronger desire for psychic wholeness rather than driven to perform out of stereotypical, biological conditioning. Because it is difficult to internalise this identity in a culture addicted so rigidly to sexist and gendered stereotypes, androgynes are often labelled as bi-sexuals or transsexuals, and some prematurely adopt these labels.
Celibacy as an androgynous call
I suspect that people called to a celibate vocation effectively embrace an androgynous identity. This is not something they have consciously chosen; more likely it is something that happens in the internal spiritual realm evoking a particular calling or vocation. Were such people always disposed to this calling - already marked out at birth as several ancient cultures claim? I feel unable to offer a meaningful response to this question. Whatever the preconditions governing the vocational call, the consequences remain the same and it is the consequences I am exploring in this essay.
Celibacy in its primordial significance seems to arise from a passionate desire to share more closely in the erotic intimacy of the Divine. God is the supreme lover who allures and captivates the heart of the loved one. This can easily be depicted as a mystical calling for the rare few, with nothing of value or worth for the rest of humanity. I suspect that the opposite may be the case. The celibate fulfils a cultural role – perhaps a paradoxical one – exemplifying the ultimacy that is at the heart of all our desiring as a human species. Of course, the vocational motivation may be based on less worthy aspirations, some of which may even be pathological; this is an area for profound and comprehensive discernment.
Despite this divine initiative – or perhaps precisely because of it – I wish to suggest that the celibate calling is a highly sexualised one. The celibate may well be the most erotic of all humans, honouring a very ancient understanding of the Divine as a highly eroticised life-force, impregnating the whole of creation. That being the case, two important adjustments need to be made to our thinking. Firstly, God is not a-sexual, and neither is any organism created by God. Secondly, the celibate needs expressive outlets for psycho-sexual energy, which cannot be adequately or appropriately channelled through sublimation or total abstinence.
On this complex question, ancient cultures may have been far more enlightened than contemporary ones. They provided outlets for the expression and articulation of sexual desire other than those of the monogamous, married relationship. They seem to have understood better the intense and amorphous energy of human sexuality and facilitated its articulation through rituals and ceremonies whereby people were sexually intimate, inclusive of genital expression (not to be reduced to biological intercourse). We glean evidence for this through ancient Chinese and Indian art; through spiritually-informed traditions like that of the Tantric philosophy of ancient India; in the iconography of early Hinduism; through a vast range of initiation rites among indigenous peoples, and through the courtly customs of mediaeval Europe.
That celibacy will involve an option for non-marriage makes a lot of practical and pastoral sense. That it must also imply total abstinence from sexual intimacy, is less compelling in our time. What may be most shocking about this claim is my differentiation between marriage and sexual expression. As indicated at the beginning of this essay, human sexuality is a process of growing more deeply into our evolving humanity - which for most of our time on earth was not confined to monogamous marriage - and there are several contemporary indications that this equation will not prevail in future.
(P.S. To defend or substantiate the contents of this paragraph would distract from the central message of the essay itself. I simply want to invite the reader to a place of deeper reflection from which may arise a more fruitful dialogue. I also want to include rather than dismiss sexual experiences which some celibates consider integral to their human and spiritual growth. As we dialogue around this sensitive and urgent topic, we must not assume that being sexual always entails genitality, nor should genitality be equated with sexual intercourse).
How our culture might provide appropriate outlets for the expression and articulation of celibate sexual intimacy is a further consideration that need not detain us now. Once we get the underlying vision clear, informed by a larger sense of culture, history and especially sexuality itself, then it will be easier to initiate the dialogue that will need to take place, delineate necessary boundaries, discern moral guidelines, and generate the good-will to provide the necessary support structures. The inevitable fear is that this will release a new wave of promiscuity and make a mockery of sexual morality at every level. My concern is to clear up the immorality and promiscuity that have been far too prevalent, and perversely covered over. So we come back to Griffith.
He is called Dasa, servant-slave, at Oikos. His body is smooth-shaven and he seems to be channeling his feminine side in a predominant way. He emerges from the shower before entering the session. His towel is wrapped around his body in womanly fashion. A towel wrapped around his head. He talks with us for a few minutes before he begins the session. His voice is as soft as his body. Some of us can’t help but be reminded that he was once a transvestite prostitute in his youth. Now there is a purity about his femininity. He has done what God did to Adam and pulls the woman from himself. Tonight is all about energy. He strips and begins to pray. Soon he is masturbating, working himself up into a near fever pitch. Soon he is flooded his sexual energy, he stops and leans forward and he converts his sexual energy to his spiritual side. His erection immediately disappears. He successful sent the orgasm to his spirit and the spirit shut down the body.
He now teaches the five gay and bisexual men in front of him how to let their feminine side emerge, building their energy source.
The Dasa tells me he does not do this often. Removing his body hair adds huge amounts of energy to what he has already harnessed. He adds that all true “spiritual masters and teachers should be androgynous. God is androgynous. It brings oneness and power”.
BY CHAD DUNN
Gender is also a contentious issue of our time, and it is difficult to describe androgyny without resorting to gender language. In the androgynous state, the biology tends to be clearly demarcated. Contrary to transsexuals, androgynes do not wish to have a sex change; in fact they tend to be quite comfortable in their gendered identity as male or female. What is different is the psychic energy that informs their erotic drives and desires.
Initially, the desired integration may manifest in a man becoming restless and disillusioned with conventional male roles, no longer wishing to play games of competition and male prowess, but desiring a lifestyle of a more cooperative and creative nature. In a woman, it will sometimes become manifest in a desire for greater achievement and competence in a commercial or business role. It is not a case of switching roles, or breaking down more conventional boundaries. Both men and women find themselves drawn to engage in social, relation and professional behaviour which tends to transcend the cultural attributes often identified with a specific gender. And irrespective of what society feels about the newly adopted role, deep inside the androgyne knows a type of “home-coming” which defies rational explanation.
The inner drive is towards integration and wholeness, motivated in this case not so much by conscious choice as by an inner subconscious urge which is fundamentally spiritual in nature. And it is not a once-and-for-all achievement; it is a life-long process, which merits the status of a life-calling or vocation, as distinct from a goal one reaches through learning and human accomplishment.
The androgyne and mystic seem to have a lot in common; each aspires to a sense of wholeness that transcends all our man-made distinctions and dualisms. Perhaps, St. Paul was alluding to this when he describes the new person in Christ: “There is neither Jew nor Greek, …slave or free, … male or female” (Gal.3:28). The mystical dimension helps to articulate and channel the spiritual meaning which is central to androgynous orientation; this may be subconscious rather than conscious and may not be easily integrated with formal religion.
Psycho-sexually, androgynous behaviour is informed by a stronger desire for psychic wholeness rather than driven to perform out of stereotypical, biological conditioning. Because it is difficult to internalise this identity in a culture addicted so rigidly to sexist and gendered stereotypes, androgynes are often labelled as bi-sexuals or transsexuals, and some prematurely adopt these labels.
Celibacy as an androgynous call
I suspect that people called to a celibate vocation effectively embrace an androgynous identity. This is not something they have consciously chosen; more likely it is something that happens in the internal spiritual realm evoking a particular calling or vocation. Were such people always disposed to this calling - already marked out at birth as several ancient cultures claim? I feel unable to offer a meaningful response to this question. Whatever the preconditions governing the vocational call, the consequences remain the same and it is the consequences I am exploring in this essay.
Celibacy in its primordial significance seems to arise from a passionate desire to share more closely in the erotic intimacy of the Divine. God is the supreme lover who allures and captivates the heart of the loved one. This can easily be depicted as a mystical calling for the rare few, with nothing of value or worth for the rest of humanity. I suspect that the opposite may be the case. The celibate fulfils a cultural role – perhaps a paradoxical one – exemplifying the ultimacy that is at the heart of all our desiring as a human species. Of course, the vocational motivation may be based on less worthy aspirations, some of which may even be pathological; this is an area for profound and comprehensive discernment.
Despite this divine initiative – or perhaps precisely because of it – I wish to suggest that the celibate calling is a highly sexualised one. The celibate may well be the most erotic of all humans, honouring a very ancient understanding of the Divine as a highly eroticised life-force, impregnating the whole of creation. That being the case, two important adjustments need to be made to our thinking. Firstly, God is not a-sexual, and neither is any organism created by God. Secondly, the celibate needs expressive outlets for psycho-sexual energy, which cannot be adequately or appropriately channelled through sublimation or total abstinence.
On this complex question, ancient cultures may have been far more enlightened than contemporary ones. They provided outlets for the expression and articulation of sexual desire other than those of the monogamous, married relationship. They seem to have understood better the intense and amorphous energy of human sexuality and facilitated its articulation through rituals and ceremonies whereby people were sexually intimate, inclusive of genital expression (not to be reduced to biological intercourse). We glean evidence for this through ancient Chinese and Indian art; through spiritually-informed traditions like that of the Tantric philosophy of ancient India; in the iconography of early Hinduism; through a vast range of initiation rites among indigenous peoples, and through the courtly customs of mediaeval Europe.
That celibacy will involve an option for non-marriage makes a lot of practical and pastoral sense. That it must also imply total abstinence from sexual intimacy, is less compelling in our time. What may be most shocking about this claim is my differentiation between marriage and sexual expression. As indicated at the beginning of this essay, human sexuality is a process of growing more deeply into our evolving humanity - which for most of our time on earth was not confined to monogamous marriage - and there are several contemporary indications that this equation will not prevail in future.
(P.S. To defend or substantiate the contents of this paragraph would distract from the central message of the essay itself. I simply want to invite the reader to a place of deeper reflection from which may arise a more fruitful dialogue. I also want to include rather than dismiss sexual experiences which some celibates consider integral to their human and spiritual growth. As we dialogue around this sensitive and urgent topic, we must not assume that being sexual always entails genitality, nor should genitality be equated with sexual intercourse).
How our culture might provide appropriate outlets for the expression and articulation of celibate sexual intimacy is a further consideration that need not detain us now. Once we get the underlying vision clear, informed by a larger sense of culture, history and especially sexuality itself, then it will be easier to initiate the dialogue that will need to take place, delineate necessary boundaries, discern moral guidelines, and generate the good-will to provide the necessary support structures. The inevitable fear is that this will release a new wave of promiscuity and make a mockery of sexual morality at every level. My concern is to clear up the immorality and promiscuity that have been far too prevalent, and perversely covered over. So we come back to Griffith.
He is called Dasa, servant-slave, at Oikos. His body is smooth-shaven and he seems to be channeling his feminine side in a predominant way. He emerges from the shower before entering the session. His towel is wrapped around his body in womanly fashion. A towel wrapped around his head. He talks with us for a few minutes before he begins the session. His voice is as soft as his body. Some of us can’t help but be reminded that he was once a transvestite prostitute in his youth. Now there is a purity about his femininity. He has done what God did to Adam and pulls the woman from himself. Tonight is all about energy. He strips and begins to pray. Soon he is masturbating, working himself up into a near fever pitch. Soon he is flooded his sexual energy, he stops and leans forward and he converts his sexual energy to his spiritual side. His erection immediately disappears. He successful sent the orgasm to his spirit and the spirit shut down the body.
He now teaches the five gay and bisexual men in front of him how to let their feminine side emerge, building their energy source.
The Dasa tells me he does not do this often. Removing his body hair adds huge amounts of energy to what he has already harnessed. He adds that all true “spiritual masters and teachers should be androgynous. God is androgynous. It brings oneness and power”.
BY CHAD DUNN
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