Sexual ritual
Sexual rituals fall into two categories:
Rites of passage
Part of the
Wedding as orgy
Freud also noted that in 'numerous examples of marriage ceremonies there can be no doubt that people other than the bridegroom, for example his assistants and companions (our traditional "groomsmen"), were granted full sexual access to the bride'.[6] To his followers, 'the wedding as orgy, with the bride taking on all the men present, is the clear historical reality behind the modern jokes... and the climactic line-up or "gang"-kissing of the bride, by all the men present'.[7]
In such a view, 'other examples of sacred or permitted public coitus of all women with all men do survive, in similarly modified "kissing" form', as under the mistletoe 'to revive the dying sun at the winter solstice, when the strongest human "life-magic", namely ritual intercourse, is to be deployed'.[8]
Interaction ritual
To the
Erving Goffman has noted however 'the considerable informational delicacy of this form of interaction', and how 'individuals may use darkness to ensure strategic ambiguity'.[11]
Compulsions
In
Dharmic art
In the
Private worship
A sex organ 'makes an admirable fertility symbol, and has been worshipped as such privately from time to time, or even publicly...gives dramatic promise of productivity and protection'.
In the further reaches of
Literature
In the Satyricon, the hero is throughout 'hounded by the mighty rage of Priapus of Hellespont'—almost certainly because early on he 'has offended Priapus...by impersonating him in some sexual ceremonies'.[32]
See also
References
- ^ Desmond Morris, The Naked Ape Trilogy (London 1994) p. 246 and p. 34
- ^ Arnold van Gennep, The Rites of Passage (1977) p. 67
- ^ Northrop Frue et al, Northrop Frye's Writing on Education (2000) p. 92
- ^ Antony Powell, A Buyer's Market (1981 )p. 267-8
- ^ Sigmund Freud, On Sexuality (PFL 7) p. 268-9
- ^ Freud, Sexuality p. 269n
- ^ G. Legman, The Rationale of the Dirty Joke Vol II (1973) p. 90-2
- ^ Legman, Rationale p. 90
- ^ Randall Collins, Interaction Ritual Chains (Princeton 2004) p. 235
- ^ Margo Anand, The Art of Sexual Ecstasy (1990) p. 71
- ^ Erving Goffman, Relations in Public (Penguin 1972) p. 235
- ^ J. E. Douglas et al, Crime Classification Manual (2006) p. 296
- ^ Sandra Pertot, When Your Sex Drives Don't Match (2007) p. 8
- ^ G. Anderson/B. K. Weinhold, Connective Bargaining (1981) p. 53 and p. 58
- ^ Mary Stewart, Airs Above the Ground (1967) p. 98
- ^ Eric Berne, Sex in Human Loving (1970) p. 47
- ISBN 0-19-860560-9.
- ^ Herrmann-Pfandt, Adelheid. "Yab Yum Iconography and the Role of Women in Tibetan Tantric Buddhism." The Tibet Journal. Vol. XXII, No. 1. Spring 1997, pp. 12-34.
- ^ The Marriage of Wisdom and Method Archived 2011-06-17 at the Wayback Machine By Marco Pallis
- ^ Sophie Hoare, Yoga (London 1977) p. 19
- ^ K. Devi, in Margo Anand, The Art of Sexual Ecstasy (1990) p. 39
- ^ Berne, p. 78-80
- ^ Gail Sheehy, New Passages (London 1996) p. 328-9
- ^ Watts, in Anand, p. 62
- ^ Kate Cann, Sea Change (London 2007) p. 48 and p. 297
- ^ Sean Thomas, the cheek perforation dance (London 2003) p. 230
- ^ G. Blakemore Evans ed., The Riverside Shakespeare (1997) p. 229
- ^ Amanda Hemingway, Soulfire (London 1994) p. 277 and p. 437
- ^ C. R. Aldrich, The Primitive Mind and Modern Civilization (1999) p. 153 and p. 146
- ^ C. G. Jung, Psychology of the Unconscious 9London 1944) p. 57
- ^ Anand, p. 72 and p. 215
- ^ Petronius, The Satyricon (Penguin 1986) p. 157 and p. 17
Further reading
- O. E. Wall (2004), Sex and Sex Worship. ISBN 9781589633261.