To those who may be receiving one of these post-notifications for the first time: This is not a blog; it’s actually part of a book, and will make little sense to you without knowledge of what has come before—which you can easily obtain, along with a goodly amount of satirical theatre as matters progress, by simply entering ttgftyri.org into your web browser, opening the menu, and starting at page one. J.J.
“Ladeez and gentlemen!” someone suddenly calls out as Gaim leaves the shop with his prized painting; and looking around, he finds himself gazing upon this strange, round arena, out at the center of which, atop a great round stool, a man attired in what had to be about the proudest clothing yet to be fashioned anywhere stands and addresses the crowd.
“I’d like you to imagine that you’re standing just outside this ordinary world,” he soon continues in a loud, clarion tone, “—beyond the rim of the Great Wheel, as it were, looking in upon this great Ring where you’re about to witness nothing less than an exhibition of your own more extraordinary human doings.”
And as everyone starts pressing excitedly toward the rail, the Ringmaster sweeps his hand in a grand manner toward an opening in the circle and the ‘circus’ begins—led by some clown who seems determined to ride this real wheel wherever he wants it to go; except he proves so clumsy at it, he draws a great deal of laughter from the crowd, if along with a few appreciative coins.
But then a more serious performer suggests that humans might yet learn to control everything—if only beginning with some modest coin-juggling, might one believe knife-swallowing, and oh lord, even fire-eating!
And he’s followed by someone who has trained a dog to jump through a small, token Ring onto a stool, where he leads it through several tricks that grow increasingly more difficult until in the end, he commands it to rise up on its hind legs and simply turn around in response to everyone’s enthusiastic applause.
After which, someone confronts this roaring lion with nothing more than a noisy whip, orders it up onto the stool for a suitable display of animal ferocity, and jumps it through a whole series of terrifying, flaming rings—all without incident.
While the next performer not only duplicates all that with a half-wild horse, but suddenly swings astride the animal’s back and personally jumps it through several flaming rings before finally galloping it around the whole arena in every conceivable riding position, right in front of everyone.
And he was followed by someone astride the most stupendous land creature of all: an elephant—albeit here reduced to showing off its incredible strength, performing a few ponderous stunts with the stool and rings, and otherwise allowing itself to be used for such purposes as its much smaller master might require.
While in the end, someone simply climbed a pole until they reached a small, round platform high above the ground; stepped forth onto this rope stretched taut across the whole hushed arena, and well, just laid it all out right there—’on the line’, or real Rim of it All, as it were, where a single loss of control would suddenly find them landing on the other side of it, squarely in the arms of the Divine One, if ultimately but getting to improve their control of it all in their next lifetime.
And the crowd cheered them wildest and craziest of all, while reaching for virtually everything in its pocket!
And not far from there, Gaim encounters a round amphitheater—literally, ‘on both sides’, as both within the ring, where a few bold actors are currently satirizing the priest’s’ relentless pursuit of some elusive ‘ultimate knowledge’, and without, where a small, if ever so attentive audience presently watches everything unfold from the surrounding seats.
And afterward, of course the departing crowd is abuzz with criticism—not excluding a common complaint about the seating arrangement: a simple semi-circle would have been more practical, most opined, while still preserving the operative idea.
* * *
And then when two men fell to arguing about this—and after a few moments, found that they could no longer abide each other’s point of view—why, they simply drew a ring around themselves in the dust and proceeded to snarl, punch, kick, grapple, bump, and otherwise drive one another out of it, into the netherworld!
Well, there was certainly something to be said for trying to look at it all objectively, Gaim muses with a lot of newfound energy as he finally moves on; nonetheless, the fact remained that one was really the subject of the whole business—and felt some deep compulsion to keep advancing toward its power center.
And now rounding a bend, he comes upon this modest temple where he’s actually greeted by a woman—and informed that Our Lady of Sexual Pleasure is specially celebrated therein!
“Are you kidding?” he guffaws. “I mean, for a long time now it has been known that our Divine Mother cares nothing about that stuff—nor should we people, except when we might have some time to play.”
“Oh, you might be surprised,” the woman responds cryptically as she quickly ushers him inside—and straightaway leads him to a room where the featured exhibit is a life-size statue of Our Lady all naked and alluring; while lest one fail to grasp the Divine Wish there, the walls are covered with depictions of couples enjoying every conceivable erotic embrace.
Then his hostess explains that she herself is the head priestess there, and adds that she’s still virginal—that is, remains childless—but utterly devoted to Our Lady and eager to serve her if only by making herself available to all her worshipful sons.
After which, she explains further, they customarily leave an offering, or contribute whatever they might be able to afford toward the support of the temple—as with all of the other temples thereabouts.
And now he realizes that she is indeed seductively clad and perfumed—and bears a seemingly deliberate touch of red about herself, most noticeably on her lips and cheeks.
She certainly appeared to know what men really wanted, down deep in their soul: Mama.
“Well, what about it,” she abruptly jarred him out of some old reverie, “—do you have time to play?
Not surprisingly, sexual desire too is widely recognized as an important aspect of the Great One; in fact, so important that some people who understand her need for what it really is—the strong need to keep the world moving, or evolving—believe that it must be controlled at all cost in ordinary women who would otherwise feel it stirring within themselves at puberty, lest the current establishment and all its investment ultimately fall into chaos.
To which attempts, I imagine all the Ladies below would respond sarcastically—and with just a touch of pity—”So good luck with that.”
- Achtland: deified Celtic queen who apparently no mortal man could sexually satisfy, and so she finally took a giant from the faery realm as her mate
- Aebhel: ancient Irish deity who reportedly commanded that men bow to women’s sexual wishes, and held a daily midnight court to hear arguments about whether or not they were doing so
- Aeval: Celtic deity of sexual relations
- Agrat Bat Mahala: ancient Semitic deity held to be a wanton seductress
- Aidin: Celtic deity of love and sexuality
- Alalahe: Polynesian sex deity
- Annallja Tu Bari: Sudanese deity of sexual desire
- Aphrodite: ancient Greek deity of sexual desire
- Aphrodisias: ancient Turkish sex deity
- Astart: Phoenecian deity of sex and pleasure; patron of harlots and hedonists
- Astoria: Ephebian sex deity
- Athtart: Canaanite deity of sex
- Bidhgoe: Celtic deity of sexual love
- Bintang: Borneo sex deity
- Brangwaine: ancient Welsh sex deity
- Branwen: ancient Irish sex deity
- Cathea: Mojave sex deity
- Chuang Mu: Chinese deity of the bedroom and sexual delights
- Conchenn: Celtic sex deity
- Cotys: Phyrigian deity who presided over debauchery
- Dahud Ahes: ancient British deity of debauchery and earthly pleasures
- Freyja: ancient Germanic deity of love and sex
- Ichpuchtli: Aztec deity of sex and sacred prostitution
- Inemes: Micronesian deity of love and sex
- Ixcuiname: Aztec deity of sex, which in the Aztec mind was unclean, and so she was also regarded as the personification of filth
- Kanikanihia: Hawaiian deity of love and sex
- Korawini: Paiute deity of sexual intercourse
Hindu temples are devoid of religious imagery on the inside, which in order to provide for undistracted meditation, are left entirely empty, or as bare-walled and quiet as the amniotic sac of the womb in which all life begins—as Hindus themselves would often describe it.
Rather, the images upon which the approaching visitor is encouraged to meditate are carved into the outside walls, as in the temple above dedicated to Lakshmi: the female deity who along with the god Vishnu are perceived as the Divine Pair whose creative activity sustains not only the part of life that lies between the womb and the tomb, but indeed between the ultimate Creation—which Brahmanic Hindus attribute to the aforementioned Sarasvati and the god Brahma—and the ultimate Destruction, as attributed to Parvati and Shiva.
Nor would Hinduism be shy about explaining just what we might be meant by that term ‘creatve actvity’; because what one specifically finds celebrated in the carvings on Lakshmana Temple is sexual pleasure in all of its passion, natural curiosity, and conceivable variety, as plainly pursued and enjoyed by the gods themselves since the dawn of time—else how might the world have even come into being—and depicted in our next five photos.
- Lofn: Norse deity of sex and illicit unions
- Luamerava: African deity of sexual desire
- Lulong: Borneo deity of sex
- Mariana: Brazilian deity of sex
- Nambi: Masai African sexuality
- Nanaya: Mesopotamian deity of voluptuousness and sensuality
- Nin-Imma: Babylonian deity of the female sex organs
- P’an Chin Lien: Chinese deity of prostitution, brothels, and drunken orgies
- Pantang Mayag: Borneo deity of sexual desire
- Pertunda: early Italian deity of sex
- Prende: Albanian deity of sex
- Qadshu: Syrian deity of sex
- Qetesh: Syrian deity of orgiastic sex
- Rati: Balinese deity of sex
- Sheela Na Gig: Celtic/ancient Irish primal mother; one of the rare Celtic religious figures whose imagery has actually survived into the Christian era, her depiction as a naked woman with her legs spread wide while she openly displays her vagina still adorns the walls of many old Irish Catholic churches, as indicated by the map below.
A few samples . . .
- Taka rita: Polynesian deity of adultery
- Teicu: Aztec deity of sexual appetite
- Tlaco: Aztec deity of sexual longing
- Tlanzolteotl: Aztec deity of carnality, lust, and sexual misdeeds; patroness of adulterers
- Ururupuin: Micronesian deity of flirting, sexual playfulness, and happiness
- Venus: ancient Roman deity of sex
- Voluptasx: ancient Roman sensual pleasure
- Xochiquetzal: Aztec deity of sex, sensual pleasure
- Xtabay: Maya deity of seduction
- Zizilia: Polish deity of love and sexuality
9: Shutterstock https://www.shutterstock.com/search/similar/1037975497
11: Upper left: Beyond the Pale http://www.beyond-the-pale.org.uk/list.htm Upper right: Turkagram https://turkagram.com/en/this-is-a-sheela-na-gig-a-medieval-stone-carving-12th-century/Lower left: Turkagram https://turkagram.com/en/this-is-a-sheela-na-gig Lower right: Pinterest https://www.pinterest.com/pin/532058143468956120/?nic_v1=1bux%2FnnvfQizZTh9ZOWxOcEWk30jpEjTbRqkBiM7k8cmEutxIZBODWLAr76mg%2F9PAk
12: Museums for Intercultural Dialogue http://www.unesco.org/culture/museum-for-dialogue/item/en/117/statue-of-venus12: