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To: alt.magick.tyagi,alt.magick.sex,alt.religion.sexuality,alt.magick.tantra,alt.philosophy.taoism,alt.pagan,alt.pagan.magick From: nagasiva@luckymojo.com (xiwangmu) Subject: Taoist Sex Worship? (was Worshipping Tao ...) Date: Sun, 18 Jun 2000 23:12:22 GMT 50000618 Vom mu: >>>usually one places oneself BELOW that which is worshipped. Ruby: >>Unless the object of worship is a woman. papaj418@aol.com (Papaj418): >Oh, *especially* if the object is a woman! how odd. there are many ways that Ruby's comment could be taken here, and I am confused. is it that Ruby is complaining that women are far too often "worshipped" while (excuse the graphic nature of this notion) the "worshipper" stands above them? is Ruby saying that worship of a woman DOES take place from above her as a sort of convention? is Ruby saying that worship of a woman SHOULD take place from above her because that it the proper configuration? or is Ruby trying to point out the beauty of women in inferior positions? where "worship" of other humans is concerned I have most often heard serious discussion about this with respect to sex and in the context of comical or real attempts to ritualize or 'sacralize' the giving of pleasure to another. occasionally this was purely heart-based and consisted of treating them, effectively, like a statue to which one brings offerings of food, incense, flames, and obeisance. in the context of worshipping a woman, the less intimate method would not seem to require a superior or inferior specifier (though it could). the more intimate method would seem to vary based upon one's notions of 'worship', perhaps whether one is a woman or a man (though I'm not sure this is true), and what type of pleasure we're discussing. the stereotypical pleasure of sex (coitus) would seem to be CONTRADICTED by Ruby's statement, since there seems to be a predominant opinion by women that being on top is more pleasurable (by no means universal, but it does seem to be quite common, and their will and direction may provide an experience of 'being worshipped'). the pleasure of oral sex would ALSO seem to be contradicted by Ruby's statement, since the most stereotypical configuration (no matter who was doing the worship) places the worshipful BELOW her. aside from this, perhaps Ruby is referring to supine reception of oral worship. is there a Taoist standard for worshipping of human beings? the only comparable example of which I am aware in the East is the tantric (neo- and traditional), and this varies in ritual specifics and whether or not it includes intimacy. are there any Taoist alchemical practices (sexual or not), for example, which are describe in some way what could be translated as WORSHIP? I know that twilight classics (like the sex alchemy described in "The Art of the Bedchamber" ed. by Wile, consisting of all known ancient texts on sexual alchemy as well as solitary practical instructions for Buddhist nuns) do mention coital woman-superior, but this is not described as "worship" as far as I know, and the impression I get is much like the Tantric writings for males who are the focus and target reader of the instruction (containing data about the things to be chanted by the man, visualized, etc.). most of the stories I remember hearing/reading about Taoist sexual alchemy feature male main characters, and their vampiric 'retention of chi (semen)' while absorbing the yin-energies (sometimes called inexaustible) of the woman. it was this unbalanced polarity that led me to construct the following legend of Hsi Wang Mu/Xiwangmu when I discovered a love for, and *identification with* her after seeing the film "Farewell My Concubine": Many centuries ago, in Old China, before the Warring States Period, there was born a girl called White Peony (her name was the Chinese for this flower), whose parents were very cruel to her. They made her work from an early age to support their sedentary ways. Peony was a smart girl and, as she grew up, she set aside stolen coins here and there until she had enough to use to run away (as a young teen). The country was very hard for a lone girl to find a home, so she went to the city some distance to the West. Here she met with horrible fortune, winding up in debt to a brothel-owner, who told her that she must work for him until he was completely paid. In the brothel, Peony met a wondrous woman named Lustrous Cloud, who showed Peony all the tricks of the trade, sheltered her from the most villainous of customers, and took care of her as if she were her own child (ignoring their somewhat impoverished and indentured circumstances). Peony's natural innocence and kindness impressed Cloud, and she was always sure to send the occasional (Taoist) monks who would come to the brothel to see Peony, as they were generous and reliable. It was during the visit of one such monk that Peony began learning about the joys and mystery of something called Taoist sexual alchemy that the monk was studying, and of which he was reputed to be an adept. A cocky rascal, he brazenly explained to her the entire corpus of principles, the techniques he had learned, and described the objective of developing an Adamantine body and becoming an Immortal, said to dwell in magical places like in the clouds, under the water, or, quite often, on a fabulous island to the East. Peony's sweet demeanor won the confidence of this monk, who returned repeatedly to dally with her at the brother and to try out new practices as he learned them. Eventually he disappeared, but not before he had inspired within her a desire to herself achieve the successes described as solely the domain of men. She developed the ability to absorb the chi or bodily energies of her customers, and she refined this skill to such an extent that they never knew what she was doing, even when they were monks. And yet her adeptship proved a boon to both her employer as well as to some who sought her out. She listened with patient sympathy to the elderly men who came to her, and, when they complained bitterly about wanting to leave the world, she used her skills to drain them completely of life. It is said that this is a most pleasant way to die, being transported directly into heaven, a joyous smile ornamenting the face of every satisfied corpse. Some monks also came to her and, believing that she was so advanced that she was the veritable Ming Vase of sexual alchemy, presumed that she could through draining their life away whisk those who were properly prepared into Immortality (serving as a kind of 'booster'). Through the years the chi she absorbed kept Peony young, and she drained the life from hundreds of men, each of them ecstatic and so grateful. The story goes that one day she was seen walking through a wild field of White Peonies in swirling robes, and that the flowers before her shifted from the ground, rising up into a kind of ramp or ladder into the sky. She walked up into the clouds and was not seen for some time. Later, stories were brought back of the rise of a mysterious Queen in the Kun Lun Mountains to the West, and those brave souls who had caught a glimpse of this beautiful and monstrous goddess described her as looking quite alike to the girl White Peony, now dwelling in a fine palace so difficult to reach, the Guardian of the fabled Peaches of Immortality. -------------------------------------------- (end of story) it was not in my mind at the time I constructed this tale that either Xiwangmu ought be worshipped (though this may well have been one relation people have had with her) or that White Peony would require the female-superior position in order to vampirize energies, but this is would not surprise me (if it tied into the stereotype of male practice :>). comments? mu -- mailto:nagasiva@luckymojo.com ; http://www.luckymojo.com/nagasiva.html mailto:boboroshi@satanservice.org ; http://www.satanservice.org/ emailed replies may be posted; cc replies if response desired
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