Chus Martinez On Klismaphilia

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Klismaphilia (sometimes spelled Klysmaphilia) describes those who are sexually aroused by the introduction of liquids into the rectum and colon via the anus. It is a paraphilia that often involves the use of enemas. Dr. Joanne Denko , an early investigator of the fetish, coined the term klismaphilia in 1973 to describe the activities of some of her patients.

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Klismaphiliacs can gain satisfaction through enema fantasies, by actually receiving one, or through the process of eliminating steps to receiving one.

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Klismaphilia is practiced by both men and women. However, as with most paraphilias, men are more likely to be klismaphiliacs. They may also gain pleasure from a large, water distended belly or the feeling of internal pressure.

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Often, klismaphiliacs report discovering these desires after a chance administration of an enema sometime in their childhood, but others report discovering these feelings later on.

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Klismaphilia is practiced both heterosexually and homosexually. The paraphilia may be used as a substitute or as an auxiliary by its practitioners for genital sexual activity.

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Usually, klismaphiliacs engage in their deviant behaviour secretly. Klismaphiliacs may also try to get others to administer enemas under the pretense of being constipated. If this is the case they will probably try to conceal the pleasure they receive from these administrations.

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Klismaphilics are rarely ‘treated’ for their condition, since most have no desire to be “cured”. Health treatment for klismaphilia is typically only focused on ensuring the techniques employed and chemicals used are not harmful to the practitioner. In certain cases cramps produced by the chemicals used in enemas have led to hospitalisations, in some instances the effects can even be life-threatening.

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Chus Martinez On Plushophilia

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Plushophilia is a paraphilia involving stuffed toy animals. Plushophiles are sometimes called plushies, although this term (plushies) can also refer to non-sexual stuffed toy animal enthusiasts, and to stuffed toy animals in general.

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Plushophilia is sometimes assumed to be a practice common within furry fandom, due in part to a 2001 article by Vanity Fair that linked various members of the furry community with plushophilia.

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A 1998 survey of 360 members of the furry community suggested less than one percent attested to being plushophiles.

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Pornography and sexual activity involving animal anthropomorphism (including plushophilia and paraphilias involving fursuits and cartoon animals) is known in the furry fandom community as “yiff” (and sexual acts as “yiffing”).

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Anne Lawrence has proposed that sexual arousal that depends upon imagining one’s self as plush or “representations of anthropomorphic animal characters in animated cartoons” be termed autoplushophilia.

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Paraphilic interests that involve being in another form have been referred to as erotic target location errors.

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Chus Martinez On The Mummification Fetish

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Mummification is a BDSM sexual bondage practice that involves restraining a living person’s body in a non-damaging way.

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BDSM bondage mummification is achieved by wrapping a submissive head to toe, or neck to toe, in materials like saran wrap/clingfilm, cloth, bandages, rubber strips, plaster bandages, duct tape, bodybags, or straitjackets.

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The end result is a person completely immobilized and looking like an Egyptian mummy.

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They may then either be left bound in a state of effective sensory deprivation for a period of time, or sensually stimulated in their state of bondage, before being released from their wrappings.

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Mummification is often used to enhance a feeling of total bodily helplessness, and incorporated with sensation play.

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The mummification fetish is  one type of pseudonecrophilia – but there are many others!


Chus Martinez On Salirophilia

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Salirophilia is a sexual fetish or paraphilia in which erotic pleasure is gained from soiling or disheveling the object of one’s desire, usually an attractive man or woman. It may involve tearing or damaging their clothing, covering them in mud or filth, or messing up their hair or makeup. The fetish does not involve harming or injuring the subject,  it simply consists of ruining their appearance.

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Salirophilia is related to wet and messy fetishism, bukkake, omorashi, mysophilia, urolagnia and coprophilia, but extends to other areas such a forcing the partner to wear torn or poorly fitting clothing and other actions that make them appear unattractive.

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The fetish sometimes manifests itself in the defacing of statues or pictures of attractive people, especially celebrities or fictional characters. It is common to refer to the practice involving ejaculating on a photo as “facepainting”. The fetishist finds this sexually exciting, rather than mere vandalism. They sometimes form collections of defaced art for future enjoyment. A video of the fetishist ejaculating on a picture of someone or a photo depicting the result is known colloquially as a “tribute”.

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The term comes from the French for soiling, salir. In cases where the fetish is obsessive it is called saliromania. It is frequently confused with salophilia, an attraction to salt or salty things (especially body sweat) that derives from the Latin for salt, sal.

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Mysophilia refers explicitly to soiled or dirty material or people. Mysophiliacs may find dirt, soiled underwear, faeces, or vomit to be sexually arousing.

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It is possible (although not necessary) for people with mysophilia to be aroused by unclean locations, such as alleyways, dirty rooms, filthy toilets; wearing the same clothing for many days at a time; or not bathing, sometimes for a few days, or possibly even weeks.

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Chus Martinez On The Puke Fetish & Roman Showers

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Emetophilia is a paraphilia in which an individual is sexually aroused by puking or observing others vomit. This is commonly referred to as a vomit fetish or puke fetish. Some emetophiles put their perversion of choice into practice by actually doing the technicolour yawn, often on a sexual partner.

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Vomiting as a sex act is sometimes called a Roman shower, after the commonly held but mistaken belief that regurgitating food was an integral part of Roman feasts. In this urban myth ancient Romans are alleged to have thrown up after binge eating so that they could return to their feasts to eat more!

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Some emetophiles find the act of chundering arousing; for them, the sequence of “spasm, ejaculation, relief” in retching is erotically charged. Other emetophiles are aroused by seeing, hearing, and/or smelling others heaving up their guts.

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Some puke fetish enthusiasts desire a partner who will barf on them, while others wish to induce hurling in a partner, or even to force them to throw up. Wanting to be vomited on may be related to a desire to be dominated, while wanting to make someone else puke may stem from a desire to dominate the partner and it can be seen as a form of erotic humiliation. Emetophiles may have any combination of these desires at any time.

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Chus Martinez On Nudism In Crimea

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Crimea has long tradition of nudism and communudism. It was the first place where Russians (repressed first by the Tzars and more recently by Joseph Stalin and Vladimir Putin) were able to gather together to enjoy a nudist lifestyle and social naturism. In the early 20th century, shortly after the German naturist movement emerged, the Ukrainian born Russian language symbolist poet, painter and freemason, Maximilian Voloshin established a nudist colony at his home in Koktebel.

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Max Voloshin was inspired to pursue public nudism by the activities of a German organisation called the Freier Bund. Voloshin begins his essay On Nudism, first printed in Dnevniki pisatelej 1 (March 1914, pages 34-­40), with a sketch of that organisation:

The Freier Bund is the name of a German society whose goal is the physical and moral improvement of humanity through nudity. The society is located in Berlin. It has its own park at Grünwald, where members of both sexes gather for games in the open air. The Society was founded by Dr. Küster, a physician who was able to assert the Society’s right to exist before the most bashful of all police forces, the Prussian police.

Dr. Küster says, “There are two reasons keeping people from nudity: the fear of catching cold and bashfulness. The first reason does not stand up medically to criticism, because our skin is an astonishing regulatory mechanism, thanks to which we, once we are in motion, do not have to attend to any atmospheric changes whatsoever. As for bashfulness, if your sensibilities are annoyed by semi-­nudity, take my nudity cure and you will see how your nerves will be soothed and what a profound sense of physical and moral liberation will remain with you after visiting our park.”

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Voloshin concludes On Nudism with the following:

Compared to the Russians, the French are almost free of a sense of shame about their own bodies. But they are always struck by the Russians’ freedom to bare themselves spiritually. In all spheres of spiritual life they are insurmountably bashful and reserved. (Thus, for example, insanity in a French family is carefully concealed.) The Russians’ openness about themselves attracts the French and disturbs them, as does the innocent shamelessness of children and savages, as does a freedom that is inaccessible to them. The spiritual shamelessness of the Russians can only be explained by the absence of external forms of psychic life. The Russian spirit feels itself only from within, and does not yet know its own epidermis. And in this area all bashfulness is concentrated in the covering of the skin.

We experience an acute sense of confusion and awkwardness when we accidentally see undressed a woman well known by us and respected by everyone. This is natural.

Once in the theatre I happened to meet a woman whom I know well but had never seen dressed. (She was a model.) At first I felt exactly the same feeling of awkwardness and embarrassment.

Going bathing, I undress at home, put on a bathing robe, cross the thirty metres separating my home from the sea, and throw myself into the water. The local inhabitants are profoundly shocked by this behaviour.

Local decency insists that each individual undress in full view of others, on the open beach ten steps from the road.

In my memory remains a model who did not dress during her breaks but sat in the corner of the studio and laid out her needlework. In this pose there was as much beauty and modesty as when she appeared clothed in a long morning dress. The eye refused to recognize her nakedness.

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In 1913, when a Russian Orthodox zealot named Abram Balashov used a knife to stab Ilya Repin’s realist painting Ivan The Terrible Killing His Son, Voloshin was the only native Russian speaking intellectual to defend the man, indicating that it was an aesthetic statement appropriate to the painting, which displayed gore and bad taste. Like Repin’s pictorial realism, Balashov’s political views were reactionary: while stabbing the painting three times Balashov shouted: “Enough blood! Down with blood!” Balashov was incarcerated in a mental hospital and the average Russian intellectual of the time appeared more shocked by his attempt to destroy a famous painting than the repressive nature of the Russian state.

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Max Voloshin’s house in Koktebel attracted the most open-minded people of its time: artists and their models and mistresses. It was a place where male painters would strip off to work in the buff with their nude models on the seashore, shocking the locals with their “impermissible behaviour”.

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Immediately after the October Revolution in Russia, nudism was tolerated by some Bolshevik leaders including Lenin, who claimed he thought “it has a healthy proletarian source”. Although the Bolsheviks merely replaced the formal with the real domination of capital in Russian, to establish their grip on the country they had to pretend to be more radical and further to the left than they actually were, hence their early toleration of communudism. Once Stalinist glaciation set in and the Bolsheviks came to believe they had an iron grip on Russia, the radical pro-nudist Soviet organization “Shame Off!” was disbanded in 1925, and nudism was repressed.

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Following on from the thawing of Stalinist glaciation and tankie repressiveness came the emergence of a Soviet hippie movement in the late-1960s and early-1970s. At this time, echoes of the international sexual revolution began to be felt in both Russian and Crimea (as well as throughout the Ukraine and in other Soviet Republics and eastern bloc satellite states). Soviet hippies hit upon the remote location of Lisya Buhta (Fox Bay in English), near Koktebel in Crimea, for their nude encounters and communudist social experiments. Fox Bay not only had a beautiful beach, it was a suitable location for camping, since there is small forest nearby where firewood can be collected and drinking water is available at the foot of the Echki-Dag mountain.

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Feeling Fox Bay was becoming too popular, some communudists decided to find a wilder place to camp about and get nekkid. They chose Meganom, a headland near Sudak with many small bays and pebble beaches. Since it’s difficult to get to Meganom, and there are no shops or houses, this location was considered a paradise for communudists who wanted to contemplate each other’s bodies and engage in outdoor communal sex in complete tranquillity.

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There’s another communudist beach close to Sevastopol called Fiolent. The water is very clean and is a pale greyish green in colour. While it is easy to get to Fiolent from Sevastopol, the communudist beach itself is hard to access due to landslides. Communudists reach it by jumping across rocks. There’s only a few places flat enough to pitch a tent at Fiolent. The Southern coast of Crimea has fewer nudist beaches than the area around the regional capital of Sevastopol. However there is one communudist hang out in Simeiz, beneath Koshka Mountain. Nudists trek to Simeiz to enjoy the spectacular landscapes and to take photos of each other posing buck naked with huge rocks and thickets of juniper all around them.

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The long tradition of nudism and communudism in Crimea is currently threatened by the invasion of the peninsula by Russian soldiers directed by ultra-reactionary Vladimir Putin. Nudists and communudists from around the world must protest against the threat to their activities posed by Putin’s plans to annex Crimea. Proletarian nudity could become a crime in Crimea if Putin takes control of the peninsula…

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Chus Martinez On The Russian Girl Fetish

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Russian girl fetish (literally love of Russian women and/or the desire for a Russian wife) is used to denote lust and admiration for Russian females – who are often seen as potential sexual partners and brides in the overdeveloped world, where some socially inept men believe they can buy love in the form of ‘mail order brides’. The Russian girl fetish is rooted in stereotypes produced by mass culture, and – for example – the American author Robert Alexander writes: “I love Russians for their dramatic, emotional nature. They’re not afraid to love, not afraid to get hurt, not afraid to exaggerate or act impulsively.”

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Russian women are hugely popular in Serbia and Montenegro, and Serbian men have always seen Russian women as potential brides. In Serbia there is the Russian Centre of Science and Culture, Hotel Moskva and a Monument to Soviet war veterans, as well as a love of Russian women and Russian pornography. In Montenegro, which like Serbia is also an Eastern Orthodox and Slavic country, Russian women and pornography are hugely popular. There one can find the Moscow Bridge in Podgorica, and a statue of Russian singer and actor Vladimir Vysotsky next to the bridge. After dissolution of the union of Serbia and Montenegro, Russian citizens bought a lot of property in Montenegro. In 2012 it was claimed in the Russian press that Russians own at least 40% of all real-estate in Montenegro. In September 2012, the Croatian news portal Globus called Montenegro a “Russian colony”. This leads to Russian brides being prized as trophy wives in Montenegro, and Russian girls enjoying a very different status to the one they are saddled with in western Europe and north America.

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The Russian girl fetish in the Ukraine grew out of the Russophilia linguistic, literary and socio-political movement in the Western Ukrainian territories of Galicia, Transcarpathia, and Bukovyna, in the 18th to the 20th centuries. Proponents of this movement believed in linguistic, cultural, social union and marriage with Russian people and later in state union with Russia. Among the reasons for the emergence of this phenomenon were the loss of Ukrainian statehood, centuries of foreign oppression, fragmented Ukrainian territories and a dispersed population, as well as the defection of national elite to neighbouring cultures.

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The first instances of the Russian girl fetish and Russophilia in Transcarpathia date back to the late-18th century when several famous Russians with ties to the government and the court of the tsar settled there. Such famous scientists and social activists as I. Orlai, M. Baludiansky, P. Lodiy and others lived in Transcarpathia and maintained close ties with the country of their birth – thereby promoting interest in Russia; and especially a fascination with its women, cultural life, language and literature.

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When Galicia and Bukovyna were incorporated into the Habsburg Empire in 1772, the Austrian government treated the Ukrainian population of these territories with suspicion as it was afraid they were susceptible to Russian influence due to the closeness of Ukrainian and Russian languages and cultures – and the attraction of the local male population to Russian brides. In spite of this atmosphere of mistrust and suspicion the Habsburgs were unable to halt the development of the Russian girl fetish in the Ukraine.

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Chus Martinez On The Ukrainian Fight For Legal Porn

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The Euromaidan protests began in November 2013, when Ukrainian citizens wanting an end to anti-porn laws demanded greater integration with the more porn friendly European Union (EU). The demonstrations were prompted by the refusal of Ukrainian President Viktor Yanukovych to sign an association agreement with the EU.

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Ultimately, Euromaidan has come to describe a wave of ongoing demonstrations and civil unrest in Ukraine, the scope of which has evolved to include calls for the resignation of President Yanukovych and his government. Violence escalated after 16 January 2014 when the Ukranian government accepted Bondarenko-Oliynyk laws, also known as Anti-Protest Laws.

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Anti-government pro-porn demonstrators occupied buildings in the centre of Kiev, including the Justice Ministry building and riots left 98 dead and thousands injured on Feb 18-20. It should go without saying that this is what happens when the natural human desire for pornography and bisexual ecstasy is repressed.

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Pornography was outlawed in Ukraine in 2009. The possession, distribution, sale and manufacture of pornographic materials are illegal carrying a fine or a jail sentence up to 3 years. Pornography is defined by the law as “vulgar, candid, cynical, obscene depiction of sexual acts, pursuing no other goal, the explicit demonstration of genitals, unethical elements of the sexual act, sexual perversions, realistic sketches that do not meet moral criteria and offend honor and dignity of the human by inciting low instincts.”

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Anastasiya Pavlivna Hagen (née Gryshai) better known by her screen name Wiska is one of Ukraine’s internationally famous porn stars. In Ukraine Wiska was subject to continuous and unconstitutional persecution for her porno work, all of which was undertaken outside this reactionary state, and she has unsuccessfully applied for political asylum in the European Union to escape this repression.

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Anastasiya Gryshai was born on 17 October 1985 in Gomel (then Soviet Union) but was raised and spent most of her life in Feodosiya (Crimea, Ukraine). She married Oleksandr Hagen (born 1968) in 2001. It was her husband who initiated Anastasiya’s successful career as a nude model, and later as a hardcore pornography actress.

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In 2004, Anastasiya participated in her first professional porn video shoot in Saint Petersburg (Russia), where porno production was briefly declared legal. Since then, she participated in dozens of videos. Her repertoire includes most types of hardcore content, including anal sex, double penetration, ass-to-mouth, gangbang and interracial.

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In 2007, Wiska’s identity was exposed in Ukraine after a family interview for a local tabloid, which attracted journalistic interest and launched her as a national celebrity posing for mainstream media. In 2010, the Ukrainian authorities began recurring persecutions of Anastasiya’s family including forensic examination of her children for possible sexual assault.

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Later, Anastasiya was investigated for involvement in the illegal production of pornography in Ukraine. The persecution was initiated by a member of parliament who represented Crimea. In 2010, Anastasiya and her family moved to the Czech Republic and applied for asylum while she was pregnant with her third child. As of August 2013, the family was denied asylum, but continued to live near Prague and applied for legal residence in the Czech Republic, which they received on 2 September 2013.

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The Euromaidan protests  are not the first time Ukranians have had to fight for their right to make and distribute pornography and for gay rights (which have also been savagely repressed in Ukraine in recent years). Nestor Ivanovych Makhno was a Ukrainian revolutionary and the commander of an independent pro-porn gay army in Ukraine during the Russian Civil War. For a brief period, Makhno’s love of porn and masturbation made him internationally famous.

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Makhno led a guerrilla campaign during the Russian Civil War and fought all factions that sought to impose any external authority over southern Ukraine, defending the people’s right to a gay pornotopia in succession against the Ukrainian nationalists, the Imperial German and Austro-Hungarian occupation, the Hetmanate Republic, the White Army, the Red Army, and other smaller forces led by Ukrainian atamans. Although Makhno considered the Bolsheviks a threat to the development of a world wide sexual utopia with unlicensed pleasure as its only aim, he twice entered into military alliances with them to defeat the White Army. In the aftermath of the White Army’s final defeat in November 1920, the Bolsheviks initiated a military campaign against Makhno, which concluded with his escape across the Romanian border in August 1921.

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Chus Martinez On Compression Sportswear & Constriction Clothing Fetishes

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Constriction clothing fetish, or compression garment fetish, is a sexual fetish that revolves around a fixation upon tight clothing, and/or people dressed in tight garments. Clinical definitions of a constriction sexual fetish would require that a subject be fixated on tight garments to the extent that they are a recurrent (or exclusive) stimulus for sexual gratification.

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A compression clothing fetishist may be aroused by the sight of a person wearing a tight garment, or by wearing the garment themselves, which might be because of the look achieved by wearing it or the way it feels while it is being worn (and this type of subject can also become arousel by seeing someone in tight clothing and imagining how it feels).  Others with a compression clothing fetish may be aroused by the sight of such garments, even without wearing them and in the absence of other people wearing them, and may also derive pleasure from collecting them.

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Separate from constriction fetishes as a paraphilia are compression garments worn to enhance appearance, such as tight jeans or other eye-catching clothing. The difference is whether, for the person concerned, the clothing is the focus of a sexual fetish, or is merely appreciated and found pleasing.

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Clothing that limits the wearer’s movement is particularly popular among bondage enthusiasts and is a common place of bondage-related fetish fashion. Such restrictive fashions, among others, includes corsets, collars, and hobble skirts. As many restrictive items of clothing belong to women’s fashion, in the past male restrictive clothing fetishists can have had problems in obtaining and using this type of item without being labelled as transvestites. Fortunately a recent fashion for compression sportswear to ‘enhance performance and recovery’ has opened up new possibilities for non-cross dressing males who wish to indulge in this fetish. There is little evidence that compression sportswear is particularly effective as an aid to improved athletic performance and its popularity is more down to its fetish status than its efficacy. Some compression sportswear fetishists also like to be locked inside sports bags, as a way of combining sportswear and bondage fetishes. The British spy Gareth Williams whose dead body was found locked inside a North Face sports bag at a British intelligence ‘safe house’ in 2010, was allegedly an enthusiast for this type of activity.

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The training corset and bondage corset have also become staples of fetish wear, particularly among professional dominants. A submissive or slave may also be forced to wear a tightly laced corset as a form of punishment or simply restriction. And the masochistic practice known as tightlacing creates a particular type of pleasure for the wearer. In the 1980s, pop music performers such as Madonna and Cyndi Lauper reintroduced and popularized the corset as a daring outerwear garment. This influence continues to the present day in both fetish and mainstream fashion.

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A hobble skirt is a long, tight skirt, extending below the knees and often ankle length, it is so tight that it is difficult to walk in. When used as fetish clothing, it is often made of latex or PVC and sometimes corseted, to increase the restriction. Such skirts were briefly a mainstream fashion in the 1910s; however, they were soon abandoned as impractical. They were revived in the 1950s by John Willie and others, as a bondage/fetish style.

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Spandex fetishism is a fetishistic attraction to people wearing stretch fabrics or, in certain cases, to the garments themselves, such as leotards. One reason why spandex and other tight fabrics may be fetishised is that the garment forms a “second skin,” acting as a fetishistic surrogate for the wearer’s own skin. Wearers of skin-tight nylon and cotton spandex garments can appear naked or coated in a shiny or matte substance like paint. The tightness of the garments may also be seen as sexual bondage. Another reason is that nylon-spandex fabric (preferred by many spandex fetishists) is often produced with a very smooth and silk-like finish, which lends a tactile dimension to the fetish – as well as a visual one. There is a sexual attraction to leotards and other dance related clothing. And might be extended to the related fetish for gymnasts and the clothing they wear.

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Likewise, although compression sportswear allegedly boosts athletic performance, it is mainly worn for its sexual allure. It is claimed the tightness of compression sportswear increases blood circulation and thus prevents Delayed Onset Muscle Soreness (DOMS) by quickly eliminating body chemicals produced during exercise. In fact, most athletes who don compression clothing after a workout do so because it makes them feel horny and renders them more attractive to sexual partners and potential sex partners who share their fetish. Around the world compression sportswear fetishists hang out in gyms (which they find sexually alluring), and they also enjoy perving out in shop chains such as Britain’s Sports Direct.

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In comic books, superheroes, superheroines, and supervillains are generally depicted as wearing costumes made of spandex or a similar material. The superheroines always wear skintight, very flashy and bright-coloured costumes that usually cover only just enough of the body to be presentable. Fantasies involving superheroes or the wearing of superhero costumes are commonly associated with spandex fetishism, and more recently with compression sportswear fetishism.

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Chus Martinez On Orgasmic Meditation

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Orgasmic meditation or OMing is a term coined by Nicole Daedone to signify a mindfulness practice in which the object of meditation is finger to genital contact. OMing is practiced in pairs, with one practitioner stroking the genitals of the other, and both focusing their attention on the sensation with the stated goal of developing connective resonance between them. Although the practitioners can be of either sex, the focus of orgasmic meditation seems to be on the female orgasm through subtle and deliberate stimulation of the clitoris. Both partners, however, can share in the sensation and fulfillment via a kind of “pleasure by proxy.” Proponents state that orgasmic meditation encompasses more than just orgasm and that it encourages greater emotional awareness, connected relationships, and sense of fulfillment. Others describe the sensation as “a heady buzz, mixed with equal parts wooziness and intensity of focus.”

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In press accounts, orgasmic meditation has been compared to tantric practices. The idea, similar to Buddhist Tantric sex, is to extend the sensory peak. Daedone has stated in interviews that OMing also borrows from other traditions including yoga, and other forms of meditation, and she describes it as a central element of what she terms the “Slow Sex Movement”. She claims that OMing brings consciousness to sexuality in the same way that sitting meditation brings consciousness to stillness and yoga brings consciousness to movement. Proponents maintain that the practice leads to more intense and profound orgasms, expands one’s capacity to feel pleasure and other sensations, and promotes greater personal awareness and interpersonal connectivity. Others describe more limited effects, such as simply “getting in touch with one’s body.” Some who have participated in or witnessed the practice report feeling a sense of discomfort or inappropriateness. “I tried with great futility to make the connection between an austere Zen monastery filled with silent monks meditating on emptiness, and what I had just seen.”

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The practice of orgasmic meditation is done with a partner. One person lies down, unclothed from the waist down, while her partner sits alongside. The one sitting uses his or her index finger to slowly, deliberately stroke the clitoris and genitals of the other. Typically this safe sex practice involves the wearing of gloves. The session lasts for 15 minutes and is timed precisely. Both partners focus their attention on the point of contact or stroke, simply feeling the sensation that is present. If the mind drifts, attention is brought back to the point of contact and immediate sensations. Practitioners of orgasmic meditation maintain that the practice nourishes the limbic system, the part of the brain shared with other mammals and associated with emotion, empathy, and motivation. When the OMing session is over, both partners share their experiences verbally.

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OMing requires a partner, and so is distinct from masturbation, for two reasons. First, the voluntary mind must be given a rest, surrendering to the experience rather than seeking to produce the desired sensations. Secondly, the resonance between two partners is essential to the experience of shared sensation. OM is usually practiced separately from sex and often in a location other than the bedroom; as distinct from foreplay, Daedone describes it as a practice “designed to keep a woman on a plateau of sensation.” A visiting UK columnist surmised that “OM is a form of recalibration that prepares the body for better, more intense sex.”

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In The Four Hour Body, a New York Times Best Seller described as “a lab report on more than a decade of diet, exercise, and sexual trials that Tim Ferriss carried out on himself,” two chapters are devoted to “The 15 Minute Female Orgasm” in which Ferriss describes his quest to learn to facilitate the experience of orgasm in any woman. After describing his introduction to the practice in a OneTaste coaching session, Ferriss concludes that “this should be required education for every man on the planet.” However, he finds that the position prescribed for orgasmic meditation can cause tiring in the lower back, so he develops his own alternative “elbow-brace position” which he diagrams in his book, along with the anatomy of the clitoris and mechanics of stroking. He ascribes the success of the method to the fact that it is presented as a goalless practice and that it decouples orgasm from sex. Jack Canfield, co-editor for the Chicken Soup for the Soul series, also states that he and his wife had great success with orgasmic meditation.

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