(All quotes in this essay from Imaginative Sex are taken from the 1997 edition by Masquerade Press)

“Imaginative sex is not a substitute for reality; it is a refreshment for reality.” (p.50)

Gor was designed as an elaborate scenario for sexual role-playing.

A rather provocative statement. The first visceral response of many would be an immediate denial of this statement. Some would say that Gor is about far more than just sex. Some would say that Norman wrote Gor to espouse a certain philosophy. Some would say Norman wrote just to earn money. Some would say that Gor should have nothing to do with role-play. Yet, can the above statement be so easily dismissed? What was the actual intention of Norman when he wrote the Gor series? Was he just trying to entertain or was he also trying to make us think? Were there multiple intentions involved? How do we determine his intentions?

At the present time, John Norman has published thirty novels and two nonfiction books. Additional novels in the Gor series may be published during the next few years. One of Norman’s nonfiction books was The Cognitivity Paradox which he wrote under his real name of John Lange. This thin book seeks to define the term “philosophy” and ascertain whether philosophy can possess a truth-value or not. Though it is an interesting and thought-provoking book, it deals little, if at all, about Norman’s intentions in writing the Gor novels. It has much to say about philosophy in general but essentially nothing directly about the Gorean series. I have previously written an essay on this book and it can be found on my website at: www.geocities.com/delphius2002/id111.htm

Norman’s other nonfiction work was Imaginative Sex, first published in 1974 and later reissued by Masquerade Books in 1997. It is currently out of print and copies commonly sell for up to $100 on online auction sites. Despite its apparent popularity though, the online Gorean community has written little about this work. I am unaware of any significant essays concerning Imaginative Sex and its connections to Gor. The work receives an occasional brief post on some message boards, maybe the posting of a quote or two, but there has been a definite lack of substantial efforts to analyze this text. This essay hopes to remedy that matter through a more in-depth analysis with the hope that others too will more deeply explore this compelling work.

In its time, Imaginative Sex was a revolutionary book. It was one of only a handful, at best, of books that dealt with this subject matter. Nowadays, books on this topic, as well as magazine articles, videos and more, are very common. Thus, Norman can be seen as a pioneer in this field. From a modern-day point of view, the book in parts can seem dated and the subject matter generally “tame.” There is little anymore in this book which we would consider shocking or taboo. But, there is still much within the text that is as relevant now as it was almost thirty years ago when the book was first published. Some parts simply need to be updated to conform to their modern day counterparts. For example, substituting the dangers of syphilis for HIV and AIDS.

In placing this book in perspective with Norman’s Gorean series, Imaginative Sex was published in the same year as Hunters of Gor, Book #8. Thus, about a third of the Gorean series had been completed at that point. Much of Gor had thus already been codified and described, detailed and explicated. It would be soon after Hunters of Gor as well that the slavery aspect became much more prominent in the Gor books. Hunters of Gor was also the first of the series to be done by a different publisher, a change from Del Rey to Daw Books, Inc.

Imaginative Sex presents some of Norman’s own philosophy, his own views on a number of matters, especially in the area of relationships between men and women. In addition, there is evidence within this book that could lead to a conclusion about at least one of the intentions of the creation of Gor. This conclusion is sure to cause controversy, even to lead to a possibly vocal opposition. Yet, the evidence is plainly laid out within Imaginative Sex. Though the conclusion is not absolutely explicit, it is a very logical conclusion based on what is presented. The conclusion presents one intention but does not deny that other intentions existed as well. Humans are complex creatures and we often act of out multiple motives. It is highly probable that Norman had multiple objectives in writing the Gorean series.

Imaginative Sex contains 10 chapters (most of them very brief), an Epilogue (also very brief) and 5 Appendices. The Masquerade Press edition also contains a foreword by Pat Califia, a feminist, though I will not discuss her forward in this essay. The 10^th chapter of this book is the largest section of the text, the delineation of fifty-three sexual role-play scenarios. We shall explore each section of the book individually, also forming more overall statements as we go along. This approach should allow us to identify Norman’s ideas on multiple levels. Please also remember that this essay is but a highlighting of numerous points from the book and that for a deeper understanding you should read the book yourself.

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Chapter 1--Imaginative Sex: The New Sexual Revolution

The first two lines of Imaginative Sex clearly describe Norman’s objective for this book. “The imagination has not yet been sexually liberated. Its liberation is the object of this book.” (p.9) To Norman, imagination is an important component of sex but one which has been largely ignored or even suppressed. He seeks to explicate the benefits of “imaginative sex” and also indicate what prerequisites are essential to proper “imaginative sex.” He wants people to be free to express themselves sexually in ways they have only fantasized about. He wants to take those fantasies and give them life, turn them into a sort of reality. This was a bold idea when the book was first published though in the present world this is a far more common idea.

Norman indicates that “…, we are animals with brains, animals with intelligence and imagination, animals with the capacity to fantastically diversify and enhance our sexual experiences.” (p.13) We can see how Norman clearly ties in man with nature, considering us animals though with significant differences. This is clearly a Gorean idea, man’s integral connection to the natural world. Thus, this is our first glimmer that Norman does believe in at least an aspect of Gorean philosophy, an aspect that is integral to the entire philosophy. Gorean philosophy is based on a foundation that one should live in accordance with nature which entails a belief that man is a part of nature. It is very interesting that we see a correlation to Gor so early on in this book.

Despite imagination being a natural aspect of man, Norman does not believe that everyone possesses an equal ability to use their imagination. Some people possess more of an imaginative ability than others. “The capacity to use the imagination, one of the highest forms of intelligence, that of creative as opposed to dissective intelligence, is not an endowment bestowed in great quantity on human beings.” (p.9) This would be the same for any other human ability, that people possess it in varying degrees. Why then are some people lacking in imaginative ability? Norman offers a couple of possible answers to this question. “There will be individuals who are defective in imagination. Whether this incapacity is congenital or the result of an oppressive, crippling conditioning is arguable.” (p.9)

In these statements, we continue to see evidence of Gorean philosophical concepts and ideas. We see the inequality of people, the hierarchy of abilities where each person is born with different talents and skills. Not everyone possesses the same degree of imaginative ability. Each person is an individual who possesses their own unique make-up. The world of Gor is based on the premise that people are not equal, that each one is different. So again, we see Norman supporting a principle of Gorean philosophy, another foundational principle that is integral to the whole.

We also see that part of the reason why some people may lack imaginative ability could be societal conditioning. Such oppressive conditioning is often cited in the Gorean novels as the reason for many of the problems of Earth, for why so many people live in opposition to nature. On Gor, imaginative ability has been given free reign, without such adverse conditioning. Thus, in general, the imaginative ability of Goreans should be higher than those of Earth. More people on Earth should try to cultivate and hone their imaginative abilities. So this chapter has already shown us several aspects of Gorean philosophy embraced by Norman in his own beliefs.

Norman felt that in the generation before him there was a sexual revolution that established that sex was a natural biological process. What people then saw as the sexual revolution that began in the 1960s was simply the large-scale acceptance of this earlier revolution. It did not introduce any radically new ideas. And in this alleged sexual revolution, the concept of imaginative sex was not included. Norman does not consider this to be a true revolution. “To me, the expression ‘revolution’ is most felicitously applied to the revolutionary conception, the revolutionary act, the publication and defense of the transforming ideas, and their acceptance by the intellectual elite, rather than to the later derivative phenomenon, sociological changes brought about by the percolating downward of these sexual theses and commitments. (p.11) Norman felt that it was time for a true sexual revolution and he had a particular revolutionary act in mind. “The revolutionary act is to speak with clearness and in detail, to enunciate and explain imaginative sex with force and fullness.” (p.13)

Norman sought a new sexual revolution, an embrace of the use of imagination within the sexual realm. His revolution would not be the mass acceptance of a previously stated idea but “…the creating of new conceptions of and modes of sex.” (p.12) The idea of imaginative sex was a new one, something that few people had even considered. Norman felt that sex was something that “…takes place in a human being.” (p.12) To him, this is a critical difference from sex between other animals. The key difference is that humans have minds, intelligence and imagination. Thus, for humans, sex should be more than just the engagement of the genitals. It should also engage the mind as well. And Norman wanted to offer suggestions for engaging the mind.

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Chapter 2--Love, Hunters and Evolution

This is one of the longer chapters of the book and it touches on several different areas, from marriage to evolution. Norman first indicates that later in the book he will present a series of “love games” and then explicates some of the prerequisites required for participation. Norman then makes it clear that he is an advocate of marriage, of the monogamous relationship. “..,I am rather stick-in-the-muddish, and am sold on the institution of marriage, as it might be if not as it is.” (p.15) He is not very supportive of either affairs or prostitution. “The extramarital relation, …, is hygienically and emotionally dangerous.” (p.14) “Prostitution doesn’t seem very rewarding to the customer. It is probably less rewarding to the salesperson.” (p.15) Yet, he does sympathize with those who seek extramarital affairs or prostitutes because he understands the shoddy state of many marriages. “…the unimaginative, dismal marriages that seem to be the statistical rule in our rather grim and loveless world.” (p.15) He strongly believes that a primary reason for these affairs and use of prostitutes is often just sexual boredom within the marital bed that sparks a desire to find sexual passion elsewhere.

But, Norman hopes to reignite the spark within marriages by presenting a series of sexual scenarios to add spice to the boredom, to create a bridge that will lead to increased love and intimacy. “Indeed, rather in this book, I will describe and detail a remarkable variety of delicious love games and love episodes which a husband and wife might not only share, but which, ideally in my opinion, are to be shared by a husband and wife. Other lovers are possibilities, particularly if both are unmarried, but the husband-and-wife relationship, the partnership of long standing, the durable and mutually respecting and understanding relationship, supplies, it seems, a desirable framework for these remarkable exploitations of human sexual capacity.” (p.15) Norman wants to give married couples reasons not to stray, reasons to grow closer to each other.

Norman views the pairing of a couple to be part of the natural order. “The human being is both a single organism and a double organism. The human being consists either of a man or a woman, or the two in love. It is natural for the single organism in each of us to fight for its independence, its freedom to be self-seeking and selfish, and self-striving. But it is natural, too, for the single organism to desire its completion in the mated pair.” (p.16) Despite the existence of slavery within the Gorean novels, it is the institution of Free Companionship, Gorean marriage, that is far more prevalent. Less than 2% of the people of Gor own slaves yet the percentage of people within Free Companionships, though never explicitly specified, would quite clearly be a very significant number. On Gor, it is the mated pair that is most common.

Norman also lists in this chapter two prerequisites for these games of imaginative sex: affection and trust. “… most of these games require authentic affection and trust. One could not so reveal and trust oneself to a stranger.” (p.15-6) He does make it clear that he is discussing “affection” and not “love” as a prerequisite. But, Norman believes that love will derive from these games as a natural consequence of the experience. Norman is a true believer in love, a romantic if you will. He respects and adores the power of love. “…love is a vast, tender, profound, binding instinct, which makes great differences in those lives it floods.” (p.16) Trust is also considered an important factor in imaginative sex. You will open yourself up to another, revealing some of your deepest feelings and desires. That requires a high level of trust. The nature of some of these games also requires trust for the maximum comfort level. If one does not trust one’s partner, nervousness and fear could detract from benefits of imaginative sex.

A significant criticism of Norman is that he is a misogynist, a hater of women. This is primarily based upon his depiction of women and the harsh institution of slavery within the Gorean novels. Legal slavery has always been a harsh system, on both male and female slaves. Norman does not shy away from depicting it in its plain truth. But, for Norman, the portrayal of slavery within the Gorean books is simply a fictional device to explain certain concepts. Imaginative Sex helps to shatter the label of misogynist. It is indisputably clear from a reading of this book that he loves women, seeing them as both necessary and wonderful. Norman abhors men who would truly harm women. In the rest of this essay, I will point out some supporting quotes in the further chapters.

Norman also perceives a need for equality between men and women within the framework of his games. Women are not seen as inferior beings, simply as different persons with their own strengths. “These are games in which the woman, all of her, her mind, her imagination, her body, is fully and necessarily the equal of her male partner. If she is passive, if she does not understand, if she is puzzled, if she does not join fully, the games are impossible. Her ideas, her inventions, her imaginations are as needful and as important as those of the man.” (p.16-7) Norman does differentiate between “submissive” and “passive,” seeing the two as incompatible in imaginative sex. Passivity will only ruin the games, thwart their objectives. Both partners need to take an active role, even if one is the more submissive. This is clearly echoed in the Gor novels in the belief that the bold and imaginative slave girl is the preferred type. “A girl who is bold is likely to think of marvels of pleasure for her master which a more timid girl would not dare to even contemplate.” (Slave Girl of Gor, p.172)

Later in this chapter, Norman touches on some matters of psychology and evolution. He states that we all possess elements of both dominance and submissiveness, though in varying ratios. He goes as far as to extend this to even sadism and masochism. “It is that in all human beings there are exploitative elements, and elements of a desire to be the object of exploitation. In the crueler language of psychology in every human being there are certain sadistic elements and certain masochistic elements. They differ in amount and degree among human beings but they exist in all.” (p.18-19) These darker aspects are seen as natural, part of our evolutionary past. They cannot be denied, ignored, repressed or forgotten. The key is for each person to find a way to express these feelings in a way that is “sane and healthy.”

Norman’s beliefs mirror much once said by the ancient Greek philosophers such as Socrates, Plato and Aristotle. They all advised that man needed to be in control of his baser instincts, to control those darker aspects which were a part of every man. They then spoke of the higher man who could control these darker aspects, the man who found a road of self-mastery. Norman reiterated their position as his own. “The higher human being,…, is probably the deep, fierce, energetic individual, of high intelligence, who controls these powerful elements in himself.” (p.19) And like the ancient Greeks, it was the rational mind that allowed one to harness these darker aspects. But, Norman took this a step further, adding love to the equation. “Man’s best defense against himself has been love and rationality. It is still the best we have. They are all he has to pit against himself.” (p.19) “Love and rationality continue to exist because of their survival value.” (p.19)

All of these beliefs are mirrored within the Gorean series. Gor is about personal fulfillment, of becoming the best type of person possible. Gorean ethics are virtue ethics, where a person cultivates certain virtues in order to be a better person. The darker aspects of man are vices, the opposite of virtues. A man must control those vices, acknowledging their existence, and use his rationality to prevail. In addition, Norman often discusses the importance of love on Gor. A primary goal of many people is to find that perfect person to love. Thus, we can see that more of Norman’s beliefs, his philosophical stance, were placed within the Gorean books.

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Chapter 3--Marriage, Sex and Normality

Norman is very pro-marriage, stating that is it a “particularly sexy institution.” (p.26) But, he feels that far too many people waste its vast potential. We do not see any indication here of a support for a different type of marriage than the traditional one. The Free Companionship of Gor does not show its face which then raises a number of unanswered questions. Was Free Companionship ever intended to be a valid substitute for marriage? Was it only a fictional tool? Does Norman care only for a committed, monogamous relationship, no matter what the specific legal framework? Was this an area he felt was outside the primary topic of Imaginative Sex and thus not proper to discuss in detail? There are no easy answers to these questions.

After his brief discussion on marriage, Norman then explains what he perceives as the most common types of sex, including normal sex, Platonic sex, and square sex. Normal sex can be defined in two different ways. First, it can refer to what are statistically the most frequent forms of sex. Second, it can refer to the type of sex that is normally “commended” by the majority of people. This type of commendation often denigrates whatever it considers to be “abnormal” sex, labeling it as deviant. Norman clearly states that imaginative sex does not fall into either of these definitions of normal. Platonic sex is sex without the sex. It is where someone is primarily interested in the other person’s mind and not their body. Again, imaginative sex, though the mind is important to it, does not fall under this type of sex. Square sex is more a case of “applied mechanics.” It may also be referred to as “marriage-manual” sex. It is the type of sex most often recommended by counselors and psychological professionals. It consists more of a variety of positions, a variation of the actual mechanics than anything else. Once again, imaginative sex does not fall under this type of sex.

Imaginative sex is a different form of sex, its own type, concerned with both the body and mind. In fact, Norman is very strong in his belief in the need for imaginative sex. “It is my suspicion that a whole human life requires elements of both reality and fantasy.” (p.36) But, he does not see imaginative sex as appropriate or beneficial for everyone though in the majority of cases he would recommend it. He recognizes that there is no single sexual panacea to cure all the ills of marriage. He also recognizes the differences inherent within all people so that each has their own needs.

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Chapter 4--Sex and the Brain

“Sex, perhaps surprisingly, is primarily centered in the brain.” (p.38) This is a belief widely held now, that sex derives most importantly from the mind. More sexual problems have been found to have their origins in psychological rather than physical matters. Thus, if the brain is so important in sexual matters, then obviously our imaginations should be able to enhance our sexual lives. Norman states that imaginative sex can potentially relieve psychosexual distress though he obviously will not make any guarantees. “All I would like to claim for imaginative sex is that it is delightful and exciting, that it can be fun, that it can be, under appropriate circumstances, very pleasurable.” (p.39) Norman is very careful not to promise too much here. Norman will leave the decision on the therapeutic value of imaginative sex to the professionals. Common sense though should indicate its valuable potential.

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Chapter 5--Marriage and the Ventilation of Emotion

Norman is fully cognizant of the potential hazards of imaginative sex and advises caution. He states that imaginative sex could go as far as to “…bring about the termination of certain marriages.” (p.40) The reason for this potential peril is that imaginative sex properly requires affection and trust. If those matters are absent, if there is actual animosity and hatred present in a relationship, then that presence may become evident to the other spouse. Thus, feelings that might have been kept hidden, or at least usually below the surface, might emerge in their full disclosure. As such a marriage was likely doomed anyway if such feelings existed, then any termination might be just sooner than later.

Again, in this chapter we can deal with the allegations of misogyny against Norman. People want to denigrate him for his portrayals of violence against women, generally slaves, that is depicted in the Gor novels. They allege that such scenes mirror his own personal feelings yet that is the furthermost thing from the truth. “Hurting and humiliating human beings, genuinely and with malice, is morally wrong. This is very different from pretending to hurt and humiliate.” (p.40) Norman clearly differentiates between reality and fantasy, reality and fiction. His statement could not be any clearer. The Gorean novels are in no way advocating true violence against anyone, especially not women. But, Norman is supportive of imaginative sex, with its sexual role-playing in various scenarios that might include imaginary pain and such, can be considered therapeutic. “Drama can have cathartic effect, release emotion and enlarge one’s energies and self-understanding.” (p.40) Imaginative sex can be a cathartic “sane and healthy” way to express one’s darker desires.

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Chapter 6--Privacy

Norman advocates for everyone’s right to privacy, clearly stating that there is no need to inform the world that one practices imaginative sex. It is a personal matter between the participants, a matter they may freely keep behind closed doors. But, if a couple desires to tell others, to advocate for others to engage in similar behavior, then that is fine as well. “At any rate, imaginative sex is not a social program which its practitioners are obliged to publicly espouse. They may do so, or course, at their option.” (p.44) Norman is simply stating that everyone’s has the freedom of choice in this matter, to speak or not to speak.

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Chapter 7--Disease

Norman wrote this book before the advent of HIV and AIDS but his warnings of other venereal diseases applies to these modern day diseases as well. Norman states that one must be aware of the potential for disease and engage in behavior to minimize one’s exposure. Extra-marital affairs and prostitution enhance one chance’s of contracting a sexual-transmitted disease. Norman sees monogamous marriages as beneficial in part because it tends to reduce the chance of someone catching a disease. Obviously this applies today as much as it did then, maybe even more now that the diseases are more lethal.

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Chapter 8--Requirement for Imaginative Sex

Norman brings together three primary requirements for effective imaginative sex: affection, trust, and imagination. He also adds that a few other factors are important as well. First, there needs to be a willingness to engage in imaginative sex. Both partners must willingly agree to engage in such a practice or it will not be effective. If one partner is only doing it to appease the other, then there will be problems. There needs to be a mutuality of desire. Patience is also recommended as one partner may be initially tentative, though willing, about the idea. Imaginative sex can be a new experience for many people and this unfamiliarity can cause some tension and stress. Helping your partner through that may often require patience. In addition, you should begin very simply and work your way up to more complex matters. That is often true of many new endeavors. Finally, we must not forget that humor is also an important element of imaginative sex. “Humor is a tool for survival, as much as the ax and fire.” (p.50) “The important thing to remember is that imaginative sex is not a serious business; it is supposed to be fun; it is supposed to be a delight.” (p.50) “Life without humor, love and tolerance might not be simply a mistake; it might be impossible.” (p.49) The Gorean books do reflect the importance of humor, that life should be enjoyable.

Imaginative sex can be an incredible learning experience. “Entering into the fantasy world of another human being can be a very stimulating and exciting experience. We do not know another person, really, until we know their fantasies.” (p.47-48) In part, this is why trust is so important as a person will often reveal their deepest desires, matters they might have been tentative about broaching before. Being this open with a stranger will be difficult for most people. The intimacy that develops when two people share their innermost fantasies can further solidify their relationship. You will learn about each other and probably also learn more about yourself in the process.

At its most basic level, imaginative sex is simply a form of play. But, just because it is play does not mean it is unworthy of attention. “If one believes that all play is silly, or a waste of time, one will probably not understand imaginative sex, or, surely, be much good at it.” (p.49) Play can be quite beneficial if the proper perspective is taken. “Play can be taken seriously, of course. We all take our games seriously. Watch people play chess. Or basketball, or water polo. But it is not reality. It is, in the final analysis, only a form of play. Play, of course, can stimulate the mind, increase energies and healthily ventilate, in a love context, bottled emotions and suppressed desires.” (p.49)

As an aside, an interesting aspect of this book are the multiple references, including in this chapter, to Nietzsche, the controversial German philosopher. The Nietzsche references are all positive ones. In the Gorean books, we can clearly see the influence of Nietzsche on numerous aspects of the Gorean philosophy. This is further supported by the fact that Nietzsche derived much of his inspirations from the ancient Greek and Roman philosophers which were also an influence on Gor. Norman’s use of Nietzsche in Imaginative Sex bolsters the belief that the ideas of Nietzsche within the Gor novels may also be philosophical ideas that Norman holds in his own life. The influence of Nietzsche on Gor is worthy of its own essay.

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Chapter 9--Imaginative Techniques

We now reach a very important chapter in this book. First, this chapter deals with the most controversial aspect of this book, one of Norman’s intentions for the creation of Gor. Was Gor intended to be an intricate scenario for sexual role-play? Second, it deals with natural inclinations, evolutionary elements within man, and whether such inclinations should be followed through or not. This important point strikes at the heart of the cognitivity of Gorean philosophy, whether we should follow the natural order or not. In this respect, it touches upon the naturalistic fallacy, where proscriptive statements cannot be derived from descriptive ones.

Norman begins this chapter with some general statements on role-playing, not just sexual role-playing. “Role playing is fun. Almost any human being with imagination enjoys role playing.” (p.51) He even ends his chapter with a similar quote. “It is common knowledge that role playing is fun. Few people suspect that it is this much fun.” (p.63) Based on these statements, it would be evident that Norman would approve of Gorean role-playing as well. He understands the enjoyment one can derive from role-play. Norman does not state that certain matters should not be role-played. After these general comments, Norman then begins to narrow his perspective in the rest of the chapter to just sexual role-playing, imaginative sex.

Everyone fantasizes to one extent or another. For some, the fantasies are rather plain and simple while others compose very elaborate scenarios. Imaginative sex allows you to try to enact your fantasies, to turn them into sexual role-playing scenarios. In these scenarios, you can create certain characters, different from yourself, and then act out some type of scene. You may envision yourself and your partner as different people. Costumes can be created to enhance the effect of being a different character. You can also enhance the scenarios with a variety of props or decorations intended to set the scene. One example that Norman gives is that a red magic marker could be used to draw a slave brand on someone. But these are not a necessity. “It is not important to have elaborate costumes and props. The imagination is important. Much, if not all, may be imagined.” (p.62)

Norman’s preference is for more complicated and elaborate role-playing. He advocates for very detailed fantasies, richly developed scenarios that draw a person deep into the world. As an example of such, he discusses the science-fiction movie Planet of the Apes, based on the book by Pierre Bouille. In this work, apes are the dominant species and hunt the primitive humans, keeping them as slaves. Norman finds this work particularly compelling. “The Bouille fantasy incorporates a number of elements indicative of the successful fantasy. It is detailed, and deliberate. It is carefully worked out. It gains a reality in virtue of the very multiplicity and obduracy of the detail which defines it. It is a congruent, appropriate, natural series of events in a congruent, appropriate, natural environment. It is a bizarre real happening in a bizarre real world. Furthermore, it incorporates hazard, capture, helplessness and forced sex.” (p.52) If we carefully examine these elements, we will find that they all apply equally as well to the Gor books. Thus, the Gor books would clearly represent the type of elaborate fantasy that Norman would recommend for imaginative sex.

Norman also gives advice on how someone can construct their own such complex fantasies. And his descriptions again apply to the Gor books. “Time, and care, and detail, as well as imagination, will tend to produce excellent, coherent, reliably stimulatory fantasies. They may be retained indefinitely, used from time to time, and, on a continuing basis, elaborated or altered. A given couple may maintain several such fantasies. Supplementing each fantasy, of course, should be an entire civilization and background, an entire reality. Such realities might be our own world, supposed with certain changes, such as the institution of slavery, or they might be worlds of the past, such as that of ancient Rome, or exotic worlds of the present or future, for example, on distant planets. Do planets outside our solar system, for example, currently make slave raids on the planet Earth? Is the intelligence of the raiders so much above that of human beings that human females could only be sex slaves to them?” (p.61) How does one keep track and remember all of these complex details of one’s fantasy world? “It is not a bad idea to keep notes. When a good idea occurs to the husband or wife, it should be added to the background of the world or the analysis of the characters they play. A book on each fantasy may be prepared. History is important, economics, social institutions, coinage, architecture, weaponry, cosmetics, customs, laws, ornaments, etc.” (p.61-62)

If we carefully examine the above quotes, we can see their obvious applicability to Gor. This is further supported by how much space is given in the latter parts of this book, especially the appendices, on master/slave fantasies. Gor is an elaborately developed world where slavery exists. It is a fully detailed setting, containing all of the diverse elements listed above. The various barbarian cultures of Gor fit a number of the settings of the role-play scenarios that will be later given in Chapter 10. So, did Gor originate as a sexual fantasy of Norman and his wife that was put down onto paper?

Norman does not explicitly state here that is what he did but it is certainly a definite possibility when we consider this chapter and the whole of Imaginative Sex. It does not seem likely that Norman would be advocating for imaginative sex if he was not a practitioner as well. And if he is a practitioner, then there is no reason why he would not have used Gor for used purposes. Or even if that was not one of his original intentions, it may have later become useful in that regard. Thus, one of Norman’s intentions in writing the Gor books could very well be its use in sexual role-playing. Or he could also just be very supportive of its use in that manner.

Many might want to deny this possibility. They may state that since it is not explicitly stated within the book that it is not true. But evidence does not really support a firm denial. A denial is not even necessary though as it adds nothing to the mix. For even if is true that one of Norman’s intentions was to provide a scenario for sexual role-play, it still does not diminish the value of Gorean philosophy. Throughout Imaginative Sex, Norman clearly provides philosophical ideas and concepts along side his love games. The sexual aspect of Imaginative Sex is melded with the philosophy. All it does is to add an additional dimension to Gor overall. In addition, Gor could very easily have been born of multiple intentions. Most authors would agree that their works derive from multiple inspirations.

In another significant section of this chapter, Norman states that for both men and woman, “rape” fantasies are very common. For the man, he fantasizes about stalking and capturing a woman, finally raping her once she has been taken. For the woman, she fantasizes about being stalked and captured, finally ending with a forceful taking. Norman sees nothing wrong with these fantasies and considers them remnants from our evolutionary past. They are considered natural feelings, part of our genetic heritage. But again, Norman clearly sees a difference between fantasy and reality for he abhors the reality of rape. “Rape, as a sociological reality, is commonly an ugly, brutal, unpleasant, sickening, horrifying, vicious act.” (p.52) This once again supports the conclusion that Norman is not a misogynist. He does not support, in any way, actual violence against women.

Despite the fact that these rape desires may be natural, Norman does not believe they should be acted upon. “Rape, real rape, even if we are naturally inclined to do it, is not to be done.” (p.53) This is a clear denial of following through on each and every natural inclination we possess. So why should a man refrain from actual rape? It is because “…, he would not want to hurt or intimidate a woman. He might desire to do so, but, on the genuine level of his humanity, he just would refuse to do so. It is not a humanly good or worthy thing to do.” (p.53-54) True rape is an abhorrent act.

These comments on rape have deeper ramifications than just this single issue. They strike to the heart of the natural order, of what natural inclinations man should adopt and which he should avoid. Norman is clearly stating that not everything that is natural should be adopted. We actually first saw this in Chapter 2 when the discussion revolved around sadistic and masochistic tendencies. Despite their natural origins, they were matters that needed to be channeled into healthier aspects. They should not be allowed free reign. Norman will later in this book discuss homosexuality and the natural inclinations toward it possessed by both men and women. But, he will also state that acting on this inclination is not beneficial. Norman’s statements here are supported by the naturalistic fallacy. That fallacy roughly states that just because something may exist in nature does not mean it translates into a moral mandate. This is a fallacy that more people studying the Gorean philosophy should be aware of due to its relevance to the issue.

Gorean philosophy is based upon a principle of living in accordance with nature. Many may consider that to mean following the natural order. Yet it is clear from Norman’s words in Imaginative Sex that he does not advocate following every aspect of man that is natural. Just because something is part of the natural order does not mean it is the proper way to act. Thus, we must then carefully decide on which natural ways are appropriate to follow and which are not. We cannot just accept everything natural as being good. We must question and analyze every aspect of the natural order to ensure that it is worthy of emulation. We must look for the cognitivity of each principle of Gorean philosophy. That will entail much work, more than many are willing to invest. It goes far beyond proving just that something is a natural inclination. We cannot just state that we follow the natural order.

As discussed in Chapter 2 on the sadism/masochism issue, these natural inclinations, though they are not to be acted upon, cannot simply by denied or suppressed. Proper outlets need to be found to purge ourselves of this negative aspects in a manner which will be “sane and healthy.” For Norman, many of these desires can be properly exercised within imaginative sex. Rape can be simulated as part of these love games. But one must never forget that it is but a game. This is not real rape and should not ever reach that point. It is meant to be a catharsis. As was also discussed above in Chapter 2, self-mastery is the key to controlling these darker aspects of our natures.

(Next issue: Imaginative Sex, Part 2)