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Excerpt
from Hermaphrodeities
Chapter 7: Baphomet - Sacred
Perversion The Myth
By Raven Kaldera
Hermaphrodeities can be found at www.amazon.com
Read the SCENEprofiles
Interview with Raven
Kaldera
Baphomet is a mysterious figure, and perhaps that is appropriate.
Although revered by many mystics and ceremonial magicians, everyone
seems to have a different idea of who s/he is. The Knights Templar were
burned for worshipping this hermaphroditic phallic god. In the desert
near their Spanish castle, strange figures are carved into the rock that
have three faces in one, symbolizing past, present, and future. Local
legend casts them as yet another symbol for Baphomet's all-encompassing
power. The traditional figure of Baphomet, however, is of a goat-footed,
goat-horned, winged hermaphrodite, much like an androgyne Pan. Medieval
woodcut Tarot decks showed Baphomet as the Devil card, in all hir
bisexual glory, since transgression of gender symbolized evil in those
days.
This form of Baphomet's is rather suspicious in some pictures,
especially the presence of breasts and the large, outsize phallus, often
a different color than Baphomet's body. In Thomas Wright's The
Worship of the Generative Powers in the Middle Ages in Western Europe,
written in 1866, drawings are shown of the carvings on several coffers
and bowls associated with clandestine worship of Baphomet. On one such
carving, a statue of Baphomet is kissed by worshippers. On another, a
robed and crowned figure figure holding two twisted serpents
(reminiscent of Ariadne) stands with robe open to display hir body. The
body is female, with breasts and vulva, but the face is heavily bearded.
Is this one of Baphomet's priest/esses, or is it another form of
Baphomet hirself?
Baphomet's form may be related to the legend of the Jack-A-Roe, a figure
who appears in several folk songs as a woman who cross-dresses, often to
be a soldier. The original Jack-A-Roe figure goes back much farther, to
a tale of medieval German and English witch covens who worshipped the
Goddess and the Horned God - Pan, Cernunnos, or Herne. These parts were
played by actual coven members, the real faces of whom were often known
only to a few in the coven for reasons of security. Apparently it was of
the utmost importance that the "Man in Black", or the avatar
of the Horned One, who witch-hunters assumed was the devil, never be
found out to be a human being. According to legend, one way a coven got
around this was to have the Horned God played by a woman wearing a
horned mask and an artificial phallus, which s/he presumably used to
have intercourse with the coven, providing them with a taste of sexual
ecstasy. S/he was referred to in some English legends as the Jack-A-Roe,
and the hermaphroditic Devil card may still bear her visage.
The name Baphomet may come from the Greek Baphe Metis, meaning
"baptized in wisdom", showing the Gnostic roots of the
vanished Baphomet cult which may be an offshoot of the Orphic mysteries;
or it may stem from the medieval Arabic abu-fihamet, with the similar
meaning "father of wisdom". However, unlike other androgynous
deities whose worship is documented, most of what is accepted as
Baphomet's rites are fairly contemporary, created inspirationally by
individuals and groups who seem to see the enigmatic roots of this deity
as an opportunity for new revelation.
As explained before, this book does not attempt to separate ancient and
therefore "legitimate" myths from "illegitimate"
ones borne of personal revelation, since I believe that any myth and
symbol that is associated with a transgendered deity or archetype has
something to tell us, if only about the society we transgendered people
have to survive in, or the value in which we are held in varying
cultures. Why has this half-animal hermaphrodite figure become a muse
for so many in the modern magical community? What can we learn from the
new myths that have sprung up around Baphomet, Rex Mundi?
First is the aforementioned title, Rex Mundi - king of the world,
referring to the fact that Baphomet is poweful only on this material
plane of earth. S/he is half animal, like Lilith, Pan, and may other
deities whose shapeshifting appearance links them with the natural
world. As a primal androgyne, s/he is reminiscent of Zurvan, the ancient
Persian deity of Infinite Time who is pictured as intersex and bore of
hirself the twins Ahura Mazda and Ahriman. Like Lilith, Baphomet is a
highly sexual deity, an avatar of sacred sexuality. Indeed sex magic is
one of the traditional ways of invoking and appeasing hir - but Baphomet
puts a strange twist on it.
Baphomet is known also as the Lord of Perversions. This can be seen as
society's horror of transgendered figures, especially those who are
openly sexual. It can also be used to point out another uncomfortable
fact, one that many in the gender community would rather not look at,
and that is the real and unbanishable connection between genderfuck and
kinky sex.
There is certainly such a connection for fetishistic transvestites
(people whose gender identities are squarely that of their birth gender,
but who find that dressing and acting like the opposite gender is
erotically stimulating), and a huge amount of literature and visual porn
has grown up to satisfy their needs. In the SM/fetish community, there
are also quite a few who wouldn't exactly call themsevles transvestites,
but who enjoy "genderplay" as a fun sexual activity. Examples
are the proliferation of "daddy-boy" relationships among butch
dykes, which mimic similar relationships in the gay male leather
community, right down to the uniforms, mannerisms, and sometimes at
least during sexplay, the pronouns.
Demographically, the percentage of people in the gender community who
experiment with unusual sexual practices (such as consensual SM, fetish
play, and other sexual theatre), is higher than anyone wants to admit. I
was interviewing a noted psychiatrist who handles many gender people,
and he commented on the sizeable number of transgendered patients who
practice SM or have multiple fetishes.
There may, of course, be purely social reasons for this. The SM/fetish
community, such as it is, can be very tolerant of anyone of any gender
expression due to the number of people experimenting with genderfuck on
their own. There is also the fact that SM can be a way for people
uncomfortable with genital contact to get hours of erotic activity
without the expectation that genitals will be involved. Another
explanation might be that when your feelings about your genitalia and
your social gender - which is supposed to determine your sexual role -
are mixed and ambiguous, it might not be so hard for your sexual
"template", as it were, to miss the traditional heterosexual
or even homosexual target, and instead settle on something nonstandard,
and possibly not even focused on other human beings. Or it might - who
knows? - be another biological sexual preference.
However it comes about, Baphomet the sexual pervert is part of hirstory
whether we like it or not. One of the attributes of the Lord of
Perversion is the ability to use that which is shocking and disgusting
to the repressed masses as a tool of magic. Where there's fear, there's
power, says Baphomet. Where the thing is that you were taught you
shouldn't do (often for no good reason), there lies that which will set
you free.
The ancient Tantric sages, recruiting for their religion which competed
with the newer Brahmanic Hinduism, created a "love-feast"
which included meat, fish, and wine for the (heretofore vegetarian)
initiates. Later, in the inner circles, "meat" was shown to be
symbolic of fellatio, "fish' for cunnilingus, and "wine"
for various body fluids; the "love-feast" of the inner circles
was ritual sex. The first "blasphemy" was designed to shake
the complacency of the initiates so that they would better be able to
question their beliefs, and it prepared them for the second one.
Similarly, unconventional sexual techniques frequently open people up to
the possibility of experimenting with gender roles.
Gender bending is, in many ways, the ultimate sin in this culture. Even
may gays and lesbians leap to assure the masses that they are just
completely normal men or women who happen to be attracted to other
perfectly normal men or women. Gender is rigidly legislated in our
culture, and so is the distribution of power. Gender bending turns sex
role rigidity on its head, and SM does the same for power relationships
with its implications that power can be given, taken or swapped at will.
SM as a form of pain infliction can also be yet another way to achieve a
shamanic altered state. Ceratinly the gallae of ancient Europe and the
Near East used ritual flagellation to the point of maximum endorphin
release to create an alteration of consciousness (see Chapter 9,
"The Gallae of Cybele"). At the Villa of the Mysteries in
Pompeii, where the initiatory rites of Dionysus and Ariadne are
illustrated, flogging with a switch is part of the ceremony. Baphomet is
sometimes shown with a handful of birch switches for flagellation of the
worshipers, reminiscent of this tradition.
Baphomet is sometimes associated with a female (or femme) lover/consort
who is supposedly the archetypal Whore of Babylon, and she is often
referred to as Babalon (why they changed the spelling, I don't know)
symbolizing the power of sacred sexuality that was demonized by later
religions. As a sacred whore, she is associated with Aphrodite (see
Chapter 5 on Aphrodite and sacred prostitution). However, she is the
special protector of those who make their living from selling perversion
in particular, such as professional dominatrixes, transgendered sex
workers, etc.
Baphomet and Babalon are both characterized by an utter and complete
lack of shame and an abundant amount of self-confidence in themselves,
their effectiveness, and their sexuality. As Rex Mundi, Baphomet is
invoked in order to gain enough "chutzpah", if you will, to
get one through a trial ahead. Because s/he is androgynous and
comfortable with that, s/he can be invoked to give a temporary relief
from pervasive body discomfort. However, s/he is impatient with those
who refuse to take action to deal with their problems, and may find ways
to "push" someone into action, possibly through dire
circumstances. Invoke at your own risk, but the rewards can be great.
Discussion questions: What do you find sexual about social
gender roles? Do you take on a particular role during sex? Do you
experiment, switch back and forth, write your own script? Have you ever
found cross-dressing erotic? If you have started out as a transvestite
and then fully transitioned from one social gender to another, do you
still find it erotic? At what point did it stop? Do you find it erotic
in others?
Do you ever play with gender during sex? If not, why not? What
would happen if you did? Do you see the sexual role of one gender as
having more power than the other? What would happen if you were to
switch that image in your mind during sexplay?
Do you play with power during sex? Have you ever gone into an
altered state due to deliberate pain infliction or endorphins? (Runner's
high counts!) What did it feel like? Why do you think that it is
downplayed as a legitimate altered state?
Do you have any fetishes? (Think about parts of bodies or
clothing or genders or even personality traits that make people more
attractive to you.) Discuss the other definition of "fetish",
the one that refers to magical objects. What is the connection between
these two terms? Can the first kind of "fetish" be used as the
second kind?
Inner world activity #1: Think about the sort of person you are most
scared of having sex with, that it would be most unacceptable to find
oneself lusting after. Set up a sexual situation (it can be roleplaying
with a partner or simply masturbatory fantasy) in which you are that
person, having sex with yourself, or someone else if you desire. Don't
imagine yourself as being you in relation to them; be them in your mind.
The more frightening the monster, the better. Afterwards, think about it
felt to be that person. Write it down or talk about it.
Inner world activity #2: If you have a fetish, experiment with
incorporating it into a ritual. Suspend your disbelief and find
something sacred about it, something magical that it symbolizes for you.
For example, I think of my leather fetish as a shamanic commodity, and
my leathers as "organic armor". When I don them before sex, I
am doing a ritual to armor myself in such a way that I will be protected
yet still receptive enough to be open to my partner. It doesn't matter
how bizarre or culturally stereotypical your fetish is; it can symbolize
something magical to you. Do a private ritual in which you acknowledge
your fetish as the "power medicine" that it is.
Outer world activity #1: Is there erotica on the market that represents
you and your desires? If not, why not? Try making it yourself - write it
or film it - or writing to makers of pornographic materials and telling
them what you'd like to see. The face of erotica is driven by consumer
demand. The only way to crowd out bad porn (and by bad porn I mean
poorly made, boring stuff with a stereotypically limited range of
subjects and activities) is to make better porn and flood the market
with it. There are a lot of folks out there who would buy it if it was
available. If nothing out there resembles you, do something about it,
even if only to let the publishers hear that. If there is something out
there that you like, buy it - and write to the manufacturer or publisher
telling them to make more of it! Your pocketbook, however meager, is the
best way you have of controlling the variety of erotica on the market.
Outer world activity #2: If you do have a particular fetish, you're
probably not alone. Get together with other people who are like-minded
and talk about it. Share with them the discussion questions and the
activities. No one should be ashamed when it's better to be empowered.
There are more national groups than you think; a good place to start
might be the local branch of the National Leather Association (NLA).
Outer world activity #3: Rent pornography with transgendered people in
it. What does it say about our sexuality? You'll notice that
female-to-males are noticeably absent from porn. Why do you think that
is? What would you like to see with regards to erotica with our people
in it, both M2F and F2M? Write or film some. If you not only don't
recognize your fetishes (as in activity #1) in erotica, but you don't
even recognize yourself in it, it's as if society is saying that you
aren't desirable, and something needs to be done. Rent video equipment
and film erotica with as many transgendered people as you can convince
to help, seen the way they want to be seen. If something like this comes
on the market (and maybe after this book is published, it will) buy it
and tell your friends to buy it.
THE RITUAL
This ritual was developed at an SM play party. It is a larger,
"group affiliation" version of the private fetish ritual. It
may take a long time, and everyone needs to be thoroughly briefed well
ahead of time in order to make it work properly. We did not demand that
everyone who participated take a turn in the center of the circle, as
there is a perfectly acceptable role for people who want to applaud,
cheer, drum, shake rattles, or whatever.
You Will Need:
1. A safe, secure space where no intruders can interrupt and that is
comfortable for everyone to have a good deal of room in. (Some people's
fetishes take up space.)
2. Items for the four directions of the room. These can come from your
imagination. We placed a whip and a lacy fan in the East, a candle and a
pair of high heels in the South, a vibrating "yoni" and a
glass cup filled with lube in the West, and a collection of dildoes
wreathed with leaves in the North. Everyone should take part in
decorating these "altars", contributing whatever it is they
feel might be appropriate.
3. One bowl of M&Ms or other small candies.
The rest is provided by the people in the ritual. Ask everyone to think
of some activity that turns them on and that they don't feel is exactly
socially acceptable. they can bring props to demonstrate activities, or
just speak about them.
Four people are chosen to delineate the circle by acknowledging the four
directions, and create sacred space. Then the priest/esses step up. In
our ritual, Baphomet was invoked by a butch dyke leather top who wore a
horned mask, a large phallus on a furred, tailed harness, and fur
leggings that ended in leather "hooves". S/he carried a riding
crop in hir hand. Although the individual who invokes Baphonet does not
need to have such an elaborate costume, they should at least have
breasts and double genitalia (none of which need to be made of flesh),
and a commanding, confident attitude is a plus. The other priest/ess
played Babalon, the Sacred Whore. Babalon should present as
"femme" and wear red; anything else is up to the priest/ess
performing the role. the pair do represent a kind of
"butch-femme" paradigm, but the actual sexes of the
individuals can be whatever they like within those borders. Our Babalon
was a pre-op M2F who wore scarlet belly dancing gear.
Baphomet recites the "Hymn to Baphomet" at the beginning of
this chapter. Then Babalon says the following:
"The body's truth lies in the rivers of energy
that
rise up from our roots,
and this (takes hold of
genitals) is our roots.
We know our own truth from these messages,
for they are truly come from
the God/desses of love
using
our own flesh to speak to us.
And anything that causes the rivers of energy
to rise with joy and ecstasy
is
sacred, no matter what it is,
no matter what anyone may say.
For all acts of love and pleasure
are Our rituals."
One at a time, each person gets up and has the center of the circle to
themselves. When we did this, some people spoke about their fetishes
(often telling salacious stories or reading hot poetry), some read aloud
erotica, some showed off their fetish gear in a fashion show, and some
performed theirs on the spot, alone or with help. The most important
part of this ritual, however, is this: After presenting their sacred
perversion, each should then speak about what it has taught them about
themselves and the world. For example, cross-dressers might speak about
what playing with gender has done for the way they see men and women, SM
player might recount what they have learned about power and altered
states, etc.
The tone of this ritual must be completely nonjudgmental. Even if
someone talks about a fetish that they cannot perform because it might
be harmful or unsafe to themselves or someone else, and therefore it
must be kept in fantasy only, their courage and self-discipline must be
applauded and appreciated. Lots of clapping, cheering, drumming, and
music playing during performances is encouraged. Those who take part
should be made to feel proud of themselves, not shameful in any way. Do
not challenge or question anyone's preferences and what they have or
have not learned.
As the final part of the ritual, each person goes up to the bowl of
M&Ms, which should be in front of wherever Baphomet and Babalon are
enthroned. Each person selects a piece of candy and names it with a
judgmental attitude that they are better off without, e.g. "I
thought that (whatever) was terrible and that the people who did it were
all sick, but I see now that this isn't the case at all," or
"I've been ashamed of myself for liking (whatever), but now I
refuse to carry that shame any longer." They then present the candy
as an offering to Baphomet and Babalon, who eat it and promise to
excrete the "bad attitude" transformed into something else.
Sacred space is opened, and all feast, make merry, continue to celebrate
their perversions, or whatever.
Raven Kaldera
http://baphomet.genderrage.com
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