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

Chapter 10--Sensuous Fantasies: Recipes for Pleasure

This is the largest chapter of Imaginative Sex and consists of fifty-three scenarios for sexual role-playing. These scenarios all generally involve some degree of bondage, capture, slavery and dominance. All of these scenarios only require two people, preferably a married couple. Some of the scenarios are very simple while others are much more complex. The majority of these scenarios involve a woman being kidnapped by someone (pirate, Indian, Arab slave trader, alien, etc.) and then enslaved. Interestingly enough, Norman often indicates that one variant of many of these scenarios is to reverse the roles so that the man is the one who is captured by the woman. He thus becomes the slave.

Each scenario is numbered and forms its own mini-chapter. This mini-chapter gives description, often brief, of the scenario and then adds a lengthier Comments section. Numerous variants for the scenario may be given as well, to slightly vary the basic scenario. The comments section usually describes how to enact the scenario and/or explains some of the psychological rationale behind the fantasy. Sometimes the scenario or the comments section will also contain a fictional scene that illustrates the scenario. A number of those scenes will seem very familiar to those who have read the Gor books as they are often similar to some of the master/slave interactions scenes.

Listing or explaining all of the different scenarios delineated by Norman is beyond the scope and objective of this essay. If you wish more information about the scenarios, it would be best to pick up a copy of Imaginative Sex. But, interspersed throughout these scenarios, especially in the comments section, are more of Norman’s personal beliefs and philosophy. There are a number of fascinating quotes mixed into these scenarios and their comments. And these statements are often of direct interest and relevance to this essay.

I shall now highlight some of those quotes, though not all of them, showing their relevance to Gor and Norman’s viewpoints. This shall provide some snapshots of Norman’s beliefs. To address each and every relevant quote within this chapter would be a voluminous task and is not necessary for this type of survey essay.

Norman often uses the term “rape” in Imaginative Sex, as he often did in the Gorean series as well. In general, when we hear the term “rape” it comes with harsh connotations. It is most often seen as a brutal and violent act, not acceptable for any rational being. But, Norman’s use of this term differs from its most common usage. He co-opts the term to refer more to a desirable taking. Its intent is not to harm but to please. Norman’s use of this term was also previously mentioned in our discussion on chapter 9. In the context of the scenarios of Imaginative Sex, Norman does not want anyone to be injured. He envisions a fantasy rape, one devoid of the brutality of the actuality. “Obviously, in a love rape, a fantasy between husband and wife, he neither wishes to intimidate her nor, obviously, to injure her or make her miserable. The love rapes must be delicious for both; otherwise they are without point.” (p.64) To understand Norman, one must understand the context of his language and not assume that his vocabulary usage conforms to the norm.

In one of the presented role-playing scenarios, a frigid woman is supposed to drink an aphrodisiac and then eventually beg for sex. But, Norman stresses that the aphrodisiac should not be real. “Incidentally, actual aphrodisiacs are to be avoided. They are either useless or dangerous.” (p.71) Norman is not referring here to certain foodstuffs, like oysters and chocolate, that supposedly possess aphrodisiacal properties. He is referring more to chemicals and drugs such as the infamous Spanish Fly. In a number of other scenarios, Norman will indicate that it is often better to pretend than to try to really emulate a scenario. The key is not to perform any action that is potentially harmful to either participant.

In another part of the comments on this scenario, Norman also points out that all of these scenarios, not just this one, are likely to arouse the parties involved. Just because there are fantasy scenarios does not mean they are unable to arouse someone. “It is hard to pretend you are sexually excited, particularly in a sexually exciting situation, without becoming sexually excited.” (p.70) This elevates the scenarios from mere acting as the intent is to garner a definite response, in this case a sexual one. This also once again shows the power of the mind where sex is involved.

In another of the scenarios, the husband is supposed to treat his wife as a prostitute, giving her money for sex. Norman is quick to mention that one must be careful in this scenario to not truly abuse your wife by treating her as if she were actually worthless. Her emotional well-being must be protected. “First, you must not be, truly, callous with her, nor hurt her feelings. You are both playing.” (p.77) Norman is fearful that some men would treat a prostitute very poorly and that this might be then done to the wife who plays that role. Norman wants to clearly differentiate fantasy from reality. But, Norman goes further, as he does not feel that even a real prostitute deserves such callous behavior. “Second, if she were a real whore, there is no excuse in the world for treating her callously. The real whore, not the wife playing a role, is a human being and deserves the same consideration and affection, accorded to any other person.” (p.77) Norman definitely shows his compassionate side here, that all people deserve basic respect and decency.

There is a scenario where a woman becomes a belly dancer. The comments section of this scenario indicates how much Norman is enamored of belly dancing. “Next to making love or engaging in intercourse itself the belly dance is one of the most sexually stimulating acts a human female can perform.” (p.80) We do see this preference reflected in the Gorean novels. Slave dancing, a close relative of belly dancing, is a valued art on Gor and slave dancers command very high prices at auction. Such dancing is thought to truly release the woman inside a slave. “It is impossible for a female to learn belly dance and still not know what being a female is all about.” (p.80) The Gor novels also discuss how some people believe that slave dancing is genetic, a part of all women that simply needs to be drawn out. Norman does believe this as evidenced in Imaginative Sex. “My suspicion is that most women have belly dancing bred into their glands.” (p.81)

As mentioned previously, Norman believes that all people contain elements of sadism and masochism within them. But, Norman does feel these feelings must be controlled and directed to socially acceptable and healthier outlets. In one scenario, he describes how a slave might be whipped before she is sold on the auction block. But, this is meant to be only pretend and Norman strongly advises that a real whip not to be used. “Obviously, in the fantasy, the woman may not be struck with a whip. It would hurt her to do so. Acting, however, as though she is being beaten can be sexually stimulating to her.” (p.84) Norman does not believe that a healthy individual would enjoy being actually whipped, that they would derive pleasure from that degree of pain. He makes quite plain his disdain for such people. “Pain is not pleasure. If she should really desire you to hurt her, you should get her to a doctor.” (p.84) This belief though primarily refers to the more serious infliction of pain and not just a minor touch of pain. “Many women find a bit of pain, psychic or physical, sexually stimulating.” (p.113) A hand spanking might qualify as such while a caning or whipping would certainly cross Norman’s line.

As many of the scenarios given involve a woman being enslaved, Norman indicates how common a fantasy this is for women. “There is something in a woman that wants to surrender itself to a strong, desirable male. In a sense, sexually, a woman does frequently want to be dominated. The I-am-his-slave fantasy, so to speak, is a common one for the female.” (p.91) Not only does he indicate its popularity, but he also emphasizes how erotic such a fantasy can be. “In its thousands of variations, this is perhaps the most provocative sexual fantasy that a man and woman can share.” (p.145) We have seen similar comments made by Norman earlier in this essay.

This gives a rationale for why so many women are drawn to the Gorean books, as such books fuel their inner fantasies. Within the books, similar feelings exist within the women portrayed there, though the books actually go so far as to say that not only do all women dream about being slaves but that they all should be slaves in actuality. Despite this rhetoric, which many people online often repeat, the actual amount of women on Gor who were enslaved is very low, less than 3% of the female population. So why doesn’t the rhetoric match the reality? Why aren’t more Gorean women enslaved?

In Imaginative Sex we may see an explanation for this seeming contradiction between the rhetoric and the actuality. Though Norman states women do fantasize about being a slave, that is but one aspect of their desires. “It is, of course, only one side of the complex, marvelous creatures that are women. There is also a side that desires and deserves independence. Women are gloriously complicated. They are part companion, part slave girl. A man is very lucky to have both. If he has only one, I think he has been shortchanged.” (p.91) Thus, a man who only has a slave does not have everything that he could. He would be lacking a companion. “Love women, and free them; but in the hour of their heat do not be too kind to them; when their heat is on them do not be reluctant to enslave them; they will love you for it; in their heat they wish to be held, to be dominated, to be penetrated and mastered; in each woman there is a companion and slave. Give each, effectively and mercifully, her due. Treat the companion as a companion; treat the slave as a slave.” (p.207) A woman should thus be treated differently at different times, according to the situation.

Obviously, the percentage of slave and companion within each woman is not exactly equal. Some women will tend more toward the slave while others will tend more to the companion. A woman needs to assess herself, to determine her own percentages. Once she understands herself, she should accept her nature and not seek to change it. “At any rate, let each woman be true to her own self. Let each not pretend to be the other. “ (p.146) This is a common Gorean belief, that one should know one’s self and then be true to their inner nature.

Based on this, it appears that the role of the Free Woman on Gor may most closely reflects Norman’s own personal beliefs. Though slaves are in touch with their slave nature, they do fail to address their companion nature. They are too one-sided, ignoring a significant aspect of their nature. The Free Woman is in touch with her role as a companion but has some lacking in getting in touch with he slave side. Yet, Norman allows them the ability to do so, an ability basically denied to slaves. But in private, with a Free Companion, a Free Woman can be more submissive, more slave-like. Physicians on Gor often tell Free Women to learn slave dance so that they will not be frigid any longer.

This may thus explain why the number of slaves on Gor is so low compared to the rhetoric of how all women should be enslaved. Free Women are better able to get in touch with all aspects of their inner nature. And consider as well that the primary reason most slaves are freed on Gor is thought to be so that they can become the Free Companion of their master. There will obviously be Free Women who remain frigid, who stand back from expressing any type of slave-like behavior, but there may be many more who take that challenge. This is likely most true with the Low Castes who are not as concerned about social reputation as the High Castes.

Though the Gorean books present a more primitive society in many ways, it is still a form of civilization. And Norman is very supportive of civilization, especially when the alternative is closer to the anarchy of the jungle, the wilds of our more primitive past. “Civilization is fragile, and depends on restraint, and, to a certain extent, on genuine frustration. It is, however, preferable to the jungle. We, on the other hand, retain something of the jungle in our blood.” (p.92) Again we also see how Norman shows our intimate connection to nature, how we retain a certain more primitive aspect to ourselves. This is an aspect that we cannot deny and must find a way to control. This is very much a Gorean idea, a basic principle of Gorean philosophy.

The more primitive aspect of man must be restrained and controlled in a civilized society. This is beneficial to all involved. People understand the undesirability of the jungle, of anarchy. Norman even feels that most people would choose even a bad civilization over none at all. “Rational human beings, statistically, will choose even a terrible civilization to the law of the knife.” (p.93) This explains why some people have embraced fascist and totalitarian governments. Even though such governments may be oppressive, they are still preferable to simple anarchy. The jungle is where the belief might makes right takes its strongest hold. Norman’s support for civilization then is a repudiation of this belief, a support more for the law of civilization rather than the law of the jungle.

Norman’s scenarios do engage in some role-reversal, where the woman plays the more dominant role and enslaves the man. One reason for these types of scenarios is to give the woman an outlet to vent her frustrations. “Although they are not as much oppressed in our society as many of them enjoy believing, there is little doubt that they have more than their fair share of frustrations. The main frustration is doubtless a very basic biological one. The woman is, statistically, smaller and weaker than the man.” (p.109) Allowing a woman to play a more dominant role can be beneficial to her in additional ways as well. “From time to time it is good for them to be dominant. It helps them think better of themselves. It releases suppressed emotions and ventilates often-bottled hostility and aggression. It gives them more self-respect and helps them to be freer, happier human beings. There are pleasures in being the leader, the commander. These pleasures should be open to the woman as well as the man.” (p.97)

How does this impact upon Norman’s belief in the general dominance of men? It surely indicates that male dominance is not meant to be absolute. Though it still supports that male dominance is the general norm, there will be exceptions. And there will also be times when it is good to allow a woman to feel dominant for a time. Such dominance could be expressed in a variety of ways. And obviously not all women will need even this temporary expression of dominance. Thus, again we see Norman calling for people to tend to their inner nature and not to deny it. It is also indicative of the belief that there are no absolutes.

In a caveman scenario, Norman describes some of his historical and evolutionary beliefs. “The capture, rape and enslavement of women was one of the great historical pastimes of man.” (p.115-6) To anyone familiar with history, this is absolutely true. Many ancient cultures engaged in slavery and it continues to exist to this present throughout the world. In historical Islamic slavery, far more women were enslaved than men. It has long been believed that the ancient Greeks and Roman enslaved more men than women. But, new research is starting to cast some doubt on this belief, raising the number of women believed to have been slaves.

Norman then goes on to discuss the natural existence and history of hierarchical structures. “It would seem likely that the brain, morality and civilization all developed simultaneously. It seems further likely that, given primate societies, there was always order and structure in human groupings, leadership by an elite of strong, dominant males, and, thence, downward through a social hierarchy ending up with smaller, weak males, sons of females not mated to dominant males, on the periphery of the group for the leopards.” (p.114-5) This is some of the foundation of Gorean society, the hierarchies that exist in its society. It shows the naturalness of such structure and how such structures are often led by the most dominant individuals.

It is common knowledge that on Gor, the word for stranger is the same as that for enemy. But why should that be the case? Actually, such a belief has a natural origin, a historical and evolutionary basis. “Outsiders, even of our own species, have usually been regarded as fair game for about anything.” (p.115) “The stranger, too many times, has meant danger.” (p.115) “Those groups which were suspicious of strangers, we note, tended to survive.” (p.115) Thus, treating strangers initially as potential enemies is a survival mechanism, an evolutionary trait that supported the continued existence of a group.

A city-state of Gor is a tight-knit community, united by its Home Stone and Caste structure. People know they generally can rely on each other, especially against an external threat. A stranger, someone who does not share such loyalties, cannot be immediately trusted. Immediate trust would be potentially perilous. There is little reason to trust a stranger. We can even see this in our own world. How many of us are suspicious when a stranger is nosing around our neighborhood? Do we normally immediately embrace a stranger or are we more tentative with that person? Though we may not call a stranger an enemy, we do not automatically treat them as a friend upon a first meeting.

On Gor, a kajira who is kneeling may place her hands upon her thighs with the palms upward. This is meant to indicate that the girl is in need, desirous of her master. There are more subtle meanings as well, possibly even subconscious reasons, that Norman outlines. “The palm of a girl’s hand is a very delicate, sexy area. For example, it will make a girl nervous to trace, with a fingernail, a design in her palm. The palm, subconsciously, I suspect, represents to her the sweet vulnerability of her cunt. She will even use the palm, subconsciously, from time to time, to signal sexual desire, holding it open, subtly, as though inadvertently, toward a sexually desirable male.” (p.130) Norman finds the entire body to be sexy, even something as innocuous as the palm. The genitals alone should not be the only erogenous zone on a person. The whole body, especially the brain, should be considered a sexual organ.

Amidst all this discussion of sexual role-playing, Norman even delves a bit into the area of law and morality. Norman is generally supportive of the rule of law and democracy. “Since law, and respect for it, constitutes about the only fragile shield between us and the jungle, there is a general presumption that it is not morally permissible to break laws, even when the law is, in effect, morally neutral. Indeed, even if the law prescribes something contrary to morality, the question must be weighed whether or not the violation of the law is not more morally improper than the acceptance of the moral impropriety advised by the law. For example, it may in certain cases be more moral to obey an unjust law than to violate it.” (p.141) So what should be done if a law is unjust? “The usual thing to do with bad laws is not to break them but get them changed.” (p.142) But this is not always possible to effectuate. The majority of people may support a law, even if it is unjust, and thus the law may never get changed.

But, Norman still supports such a system, even if certain laws cannot always be changed. “If it seems impossible to change the laws then a common democratic rule of thumb, coming out of centuries of military and political conflict, is that majority rules. This may not be a great rule, but the alternative, that a minority rules, doesn’t seem obviously superior.” (p.142) The key problem is that it may be impossible to derive any absolute laws of morality to govern a society. Thus, something like majority rule becomes a best option, though not optimal. An optimal rule will remain elusive. “Optimum moral action is as subtle and difficult as life itself; circumstances may well alter cases. Even a rule like, ‘Everyone should follow his own conscience and be prepared to take the consequences’ isn’t plausible, if understood as a universal prescription.” (p.142)

This belief would also be a refutation of certain action-centered moralities such as Kant’s categorical imperative. Norman does not feel that any single universal law of morality would always be appropriate. Morality cannot be so easily pigeon-holed as such. It is a more intricate matter, one wrapped up in a myriad of possibilities. “Morality is not simple. Beware the man who, in a complex situation, clearly sees the right. He is probably either very young or very simple, or perhaps both. Further, it is one thing to see a wrong, and another to figure out how to make it right without producing a great deal more wrong. It is one thing to be able to tell the car is running improperly and another to be able to fix it. Driving it off a cliff will probably not effect the necessary adjustment.” (p.142) As mentioned in a previous essay on Virtue Ethics, Gorean philosophy does not include an action-centered morality. Its philosophy does not provide set rules for moral actions. Gorean ethics are more agent-centered, worried more about the person than his actions.

Norman does later go on more about the nature of the government. He feels that the United States possesses an aristocracy, despite the belief of many that such does not exist here. “As a matter of fact we now have something of this sort in our country. Power, in its economic form, is transmitted usually along familial lines and among limited sets of families. A child born into one of these families may be the heir to power which would have been the envy of kings of simpler ages. The ‘words,’ of course, of aristocracy, etc., are not used. The lower orders might not like them. We no longer call our kings kings. It is not to their advantage to be recognized as royalty. The aristocracy can be much more effective when diffused and concealed. There is no essential connection between aristocracy and naivety.” (p.194) Yet this is not necessarily a bad thing. “Incidentally, philologically the word ‘aristocracy’ suggests rule by the best. Accordingly, at least semantically, there is something to be said for the notion.” (p.194) In Plato’s The Republic, the aristocracy was seen as a beneficial form of government and Gorean governments are often seen as such as well.

Norman even goes further in showing that a democratic form of government may entail aristocracy. “Indeed, traditional American democracy, not war-democracy or quota-democracy, might be regarded as an instrument for achieving aristocracy. The theory, of course, is that the electorate will attempt to elect the best individuals possible to govern them.” (p.194) Who can argue that a government should not be made up of the best people? Norman also tries to distill a myth about democracy. “The essence of democracy is not rule by the people, which is politically impractical, but responsibility to the people. In a democracy, the electorate can change rulers and thus can exert important pressures and influences on policy decisions.” (p.194)

Norman is also disdainful of the younger generation, those who denigrate the U.S. democracy. “In our own country we find totalitarian governments praised by idiotic young people and a true democracy, our own, depreciated as a fascism.” (p.194) We must remember that at the time of the writing of Imaginative Sex, the Vietnam War was winding down and there were many protests against the U.S. There were many young people praising Communist regimes and denigrating the U.S. Norman is indicating here his own patriotic support of the U.S. Norman’s statement would apply now as it did then. There are still many young people today who praise such foreign governments, denigrating the U.S.

Much of this section, Norman’s views of the American government, may be dated. Norman is now a self-professed Libertarian. We are unsure as to when he choose this path and whether his current beliefs on government still reflect his words written almost thirty years before. It is likely that at the very least his views on morality that were given above may still be valid.

“Truth need be no stranger to art; where but in art can truth be clearly spoken; in what other context could we face it? In what other context could we dare speak it so openly? In art, truth may be spoken, while we pretend to look elsewhere; it may be spoken, and we may hear it while we pretend to not listen.” (p.207) This intriguing statement delineates Norman’s feelings on art, which would include his own fiction, and the “truth.” It indicates that he believes that fiction can do more than merely entertain. It can also be bold and present ideas and concepts that may not be socially acceptable without the guise of art.

This supports the belief that the Gorean novels contain a deeper philosophy, one guised in fiction, but containing a greater reality. It is obvious from the comments within Imaginative Sex that many of Norman’s personal beliefs do form a foundation for Gor. So, it seems equally as obvious then that Gor is more than a series of novels. They are also a place where Norman has placed certain principles and ideas he believes to be truths. This has also been supported by Norman in other writings as well, especially some that have been posted online. The Gor series is a complex work, encompassing a range of different objectives and ideas.

One of the truths given by Norman deals with the nature of dominance. “The master/slave fantasy, accordingly, presents the act of sexual congress in its most basic and searing realities. In a sense it is far from being a fantasy; in a sense it is one, perhaps, of the rare moments in which the truth is spoken.” (p.207) Norman has stated repeatedly how such dominance has its natural basis, a long evolutionary history. Thus, its portrayal in the Gorean books simply emulates this natural aspect. But that is not the only truth of Gor. There are many others as well. Far too many people concentrate on this single aspect of Gor, the master/dynamic, ignoring many other important aspects. Gor must be seen in its entirely, as a whole and not dissected into desirable and undesirable parts. Male dominance is but a single piece of a much greater puzzle.

And near the end of this chapter, we once again see evidence that Gor may have originated, at least in part, as a sexual fantasy. The readers are once again advised to write down their fantasies, to create detailed books about them. This mirrors the statements previously mentioned from Chapter 9. “It is not a bad idea to prepare ‘books’ on the fantasies you develop, with notes, reminders, etc. The prototype here, though more extensive and developed, would be the ‘director’s play book,’ in which the director has not only the script, but his notes, stage directions, sketches of scenery, costumes, etc.” (p.221) Gor may be Norman’s “director’s play book.”

Epilogue:

This is a very brief section, less than one page long. Though not very important, it does end with an interesting quote. “Sex, like love and music and chess, and coin collecting and gardening, and poetry and painting, can be a source of intricate delight. All that is required is the determined intrusion of intelligence and imagination into its sphere. Let those who can break their chains, break them. Let those who cannot, keep them.” (p.230)

Appendices:

1. Garments:

This appendix basically deals with women’s clothes and the psychological reasons behind some of the choices that are made in selecting such clothes. The three primary items that are considered are pants, long dresses and miniskirts. This is a discussion of the actual clothes worn by women and not a discussion of clothes for role-playing. Clothes and costumes for role-playing purposes are discussed in Appendix #3.

This appendix begins on a startling note. Who would think that a discussion of pants could lead to a discussion of homosexuality? “Pants, pants suits, etc. on a woman can be very sexy. They appeal to the homosexual in a man, and each male has certain homosexual elements. For some men, doubtless a woman in pants combines the best of two worlds. Also, of course, pants, from the woman’s point of view, appeal to the Lesbian in her. Every female, of course, possesses some Lesbian inclinations. It is natural, to some extent, for a woman to occasionally feel attraction toward other women, and for a man to feel it toward another man.” (p.230) Thus, Norman is saying that homosexual feelings in both men and women have a basis in nature. This is an idea that a number of people online have denied. They have stated homosexuality is not part of the natural order. And they have even tried to use the Gor novels for support of their denial, stating that homosexuality on Gor was not considered natural.

References to homosexuality are rare within the Gorean series. The primary references are in Savages of Gor, Blood Brothers of Gor and Magicians of Gor. In the two Red Savage novels, the major reference is to the society of the Sames where homosexual relationships sometimes occur. The Sames are considered an aberrant society and they eventually break out from their conditioning by the Red Savages. In Magicians of Gor, there is evidence of a gay Master and his male slave. Norman says nothing here though concerning the general feelings of Goreans toward homosexuality. Nothing indicates that it is a crime on Gor and nothing indicates that it is actively suppressed. The books are essentially silent on the common view of the Gorean towards homosexuality. How does all of this correlate with Norman’s belief that homosexual feelings have some basis in nature?

We must accept that Norman does believe such inclinations have a basis in nature. But, Norman does continue to explain his feelings on the matter, placing it in a certain perspective. “Indulging these inclinations, of course, is quite a different matter, one likely to lead to frustration and incompleteness. It is no accident that there are two sexes, which have been, by sexual selection, designing one another for hundreds of generations for the mutual pleasure of the other.” (p.230) Thus, Norman indicates that though the feelings may exist, though they are natural inclinations, it is often better not to act on those feelings. “Men and women are for one another; anything else is second best.” (p.231) Thus, Norman sees homosexual relationships as less than optimal, and plagued with potential problems. He is not adamantly opposed to such relationships but simply feels that a male/female relationship is better, more fulfilling. This would correlate to Gor as well, that though such feelings may exist, they are not considered the best way to fulfill oneself.

After this discourse, Norman then begins to concern himself with the long dress which he considers, “… predominantly a female garment.” (p.231) And yet again, Norman makes a rather startling statement. He considers the long dress to be a symbol of subjugation. “The dress is a hobbling device, which reflects the bondage of the female. It is as useful as chaining her ankles together. She cannot run. She is confined. She is captive. She is owned.” (p.231) Please remember that Norman is discussing here the more traditional long dress and not some of the less confining styles that do exist. We can compare this belief quite well to the Robes of Concealment of Gor. The Robes are often quite confining and bulky. This would reflect the Gorean saying that all women are slaves though not all have collars. The Free Women of Gor are simply bound by different matters, by their Robes. Thus, even Free Women are not completely free.

But, in another fashion, Norman feels that dresses are sexy as well because they do not cover the genital region. “The dress, historically, is a tantalizing garment. It also makes the woman more available.” (p.231) The miniskirt on the other hand rejects the idea that a woman should be dressed as a captive or prisoner. The miniskirt is not confining and allows much more freedom than the long dress. “.., it exhibits an admirable pagan acceptance and pride of a girl in her body. In this sense it is very healthy and very feminine. She is female, and she shamelessly and joyously exhibits her beauty.” (p.232) It also makes a woman extremely vulnerable and available.

Norman would rather that women were free and proud of their bodies. He is much more a fan of the miniskirt than the long dress. He thus prefers that women be in touch with their femininity rather than be confined and repressed. But, he does realize as well that some women can look wonderful and feminine in a long dress, such as an evening gown. He gladly notes that the modern woman often now owns both miniskirts and long dresses. The modern woman is not afraid to be more feminine.

The final part of this appendix touches on more beliefs that counter any allegation that Norman is a misogynist. First, Norman explains some additional rationale behind the rape fantasy that is so common among women. “It is her nature to be hunted, and she knows it, and loves it. She wishes to be pursued, and then caught and, by the man of her choice, and no other, raped.” (p.232) By “raped,” Norman is not using the term in its most common usage. He is implying more of a fantasy rape, a forceful taking that is permitted by the women. It is not a nonconsensual act. And Norman clearly specifies that the object of this fantasy is not just any man, but actually a particular man. The woman’s choice of a partner is very relevant to her. Second, Norman simply praises women. “Woman is superb. She requires and deserves a man who can give her a hundred lives, a thousand personalities. She is fortunate indeed if she finds a man who can understand, and satisfy and love the many of her.” (p.234) Those are most definitely not the words of a misogynist.

2. Ties

This appendix deals with bondage and provides a number of specific ways to tie up your mate. The start of this section though addresses some generalizations about men and women. Bondage implies a sense of power, of domination over another. One person is the bound victim, helpless before the other. It is obvious that this concept appeals to many men. “Every man, from time to time, fantasizes complete power over a woman. In his blood he wants it. This doubtless goes back to the caves. Those who were less possessive, less commanding and lustful failed, in large numbers, to propagate their kind.” (p.234) Norman then goes on to give an advisory warning to women about this aspect of men. “It is important for a woman, too, to realize that there is a predator in any male. This either worries her or scandalizes her, or stimulates her sexually. Perhaps it does all three.” (p.234) These matters are part of the reason why the Gor books appeal to so many people, catering to these hidden thoughts. Both men and women can find the Gor books appealing because they share a common fantasy.

< Mention is also made of the desirability of intelligence in women. “Intelligence is extremely sexy in a woman. Stupid women are bores, not worth the trouble of capturing.” (p.235) This belief is mirrored multiple times within the Gor series. The best slaves are often said to be intelligent and imaginative. “As a matter of fact intelligence is one of the major criteria used by Gorean slavers when scouting an Earth girl for capture and abduction to the chains of Gor..” (Beasts of Gor, p.151) “High intelligence is highly valued in a female slave.” (Guardsman of Gor, p.183) Though there are some on Gor who prefer to keep their women “slave ignorant” there are far more who desire an intelligent kajira.

The appendix then reaches the heart of the topic in question, bondage. “There are hundreds of ways to tie women. Many are obvious. It is interesting that the sight of a naked, bound woman is extremely sexually provocative to a male. This probably has to do with evolution, with captures and rape, etc.” (p.234) The appendix lists at least 26 different ties and some of them reflect ties that exist within the Gorean novels as well. For example, the “mind-control tie” is the same type of tie as the “will bond” on Gor. Couples will decide on which ties are best for themselves, or for different situations. “Experimentation and mutual discussion is helpful in deciding on ties.” (p.235)

As the first appendix did as well, this appendix ends with additional evidence showing that Norman is by no means a misogynist. He begins by showing the importance of love in this form of sexual role-playing. “It is perhaps important to remind ourselves, though it should be unnecessary, that love games are meant to be performed only between lovers, usually men and their wives. Without love there is not even fantasy, there is only exploitation and degradation. One objective of this book is to bring some of the less common but authentic pleasures of sex within the ambit of love.” (p.248) He then proceeds to discuss how to properly handle women. “The important thing is to care for women, and love them.” (p.248) And he also shows his open disgust at those who would are harm women. “The man who truly abuses a woman is not a man. He is no more than the freak who abuses animals or children. Fantasy can be delicious; but reality must, on the whole, be where we live.” (p.248) These three quotes are very clear in their stances. It is without doubt that the depiction of slavery within the Gorean series was intended as fantasy, not reality. Norman does not advocate the actual abuse of any women.

3. Apparel in Fantasy

This appendix deals with using costumes, mostly for women, within the role-playing scenarios of imaginative sex. It discusses how to adapt commercially available items and also what you can make on your own. Two of the garments described are referred to simply as slave garments but they fit the physical description of the camisk and Turian camisk from the Gor novels. Besides costumes, cosmetics and hairstyles are also discussed, including placing a “bondage knot” in one’s hair to indicate that the woman is a slave. There is even a brief mention that women should make up some slave dances. This appendix presents some possible enhancements to the role-play scenarios presented in Chapter 10 though none of these enhancements are absolute necessities. A couple can always substitute their imagination for any of these matters.

4. Notes on How to Buy a Slave Girl

“You always buy a woman naked, of course. Only a fool buys a clothed woman.” (p.259) These words are echoed within the Gorean novels as well. In fact, this entire appendix could have been placed within the Gorean books with little, if any, revisions. This appendix gives advice on buying a slave and is written from a role-playing point of view. There is a discussion of the slave auction, examining the slave before bidding, slave displays, etc. The information is presented so that it can easily be adopted into many of the role-playing scenarios presented within Imaginative Sex. It is additional detail to help immerse a couple deeper into such a fantasy.

5. Notes on Investments, Documents and Conception

This appendix is similar in many ways to Appendix #4. It is also written from the point of view of role-playing and the information presented is intended for use in imaginative sex scenarios. It details the type of documents that might be used in slave transactions and also includes information on slave breeding. Again, this entire chapter could be inserted into the Gorean novels with little, if any, revision. It is simply additional detail to help immerse a couple deeper into such a fantasy.

Concluding Thoughts:

We have now completed our examination of Norman’s Imaginative Sex, a compelling work that offers us a look into the mind of John Norman. We have learned that is it far more than just a sex manual, though those aspects are intriguing as well. The book also presents many of Norman’s personal beliefs and philosophies on a diverse variety of topics. It also offers us an effective instrument to examine both the Gorean series and Gorean philosophy. I would strongly recommend this book to anyone interested in a deeper comprehension of Gor. It might be worthy as well to recap a few key points raised in this essay.

First, and maybe the most controversial, we have seen that one of the intentions of the creation of Gor may have been for use in sexual role-playing. The books fit well within Norman’s ideas for imaginative sex and many of the role-playing sections deal directly with slavery matters applicable to Gor. Norman advocates that people create intricate and complex fantasies, writing all of the myriad details in books. Gor could easily fit within these parameters. Even if this is true though, it does not mean there were not other motivations as well for the creation of Gor.

Second, we also have seen how many of Norman’s philosophical beliefs that are explicated in Imaginative Sex are mirrored within the Gor series. We have also seen how Norman believes that art can conceal the truth. This indicates that an additional intention of the Gorean series was also likely to serve as a showcase for Norman’s philosophy. This lends more credence to those of us who claim there is a defined philosophy within the Gorean series. Based on these two points, Norman clearly had multiple intentions for the Gorean series, which is not unusual for an author.

Third, we have clearly seen that Norman is by no stretch of the imagination a misogynist. Slavery within the Gorean series is simply a fictional portrayal, a fantasy. It was never meant to be taken as an actual reality. Norman often praises women within Imaginative Sex and has only disgust and disdain for men who truly abuse women. The only slavery he advocates in this book is that done through role-playing. Any violence toward women is intended to be pretend violence, just part of a game, and is not meant to actually harm anyone. No one can read Imaginative Sex, hear his praises of women, and still believe that Norman is a misogynist.

Fourth, we have seen that Norman does not support engaging in every natural inclination we possess. The natural order must not be accepted as is but must be carefully analyzed to accept only what portions are deemed proper. This actually supports the naturalistic fallacy. Just because something is natural does not mean that it is right. Human choice must intervene over natural inclination. Self-mastery is our best defense against our darker aspects. This may actually be the most important part of Imaginative Sex, the point of greatest relevance for those who want to live according to a Gorean philosophy. It is also not a point made very clear within the Gorean series. This points out the value in seeking beyond the Gorean books to better understand Gorean philosophy.

There are a number of other points that could be recapped here as well but there is little need to touch on all of them here. I would like to finish though by once again strongly recommending that everyone attempt to obtain a copy of Imaginative Sex and read it. It contains so much of value, especially for anyone who wishes to follow a Gorean philosophy in their life. The book contains the thoughts and beliefs of John Norman, absent all of the fiction of Gor. Thus, there is much more clarity and that obviously promotes comprehension. This essay only highlighted Imaginative Sex so that by reading the book you will learn much more.

(Next issue: Pity, Hardness & Nietzsche)