The Devil's Sperm Is Cold Read Free

operation down.
    After the alcohol, marijuana, LSD, amphetamines, Quaaludes, and amyl nitrate; after all the variations in activity, from sucking assholes, being whipped and stuck with pins and having clamps applied to one’s nipples; after the enemas, dildos, fist-fucking and dressing in rubber; after the numbers game, with three, four, six, twenty, many, all men, all women, men and women, endless indiscriminate slidings among the slippery bodies in the posh pads where ghouls seek warm flesh; after the books and magazines and films; after the countless fantasies in which impossible and indescribable happenings transport one to supposedly transcendent realms; after all the liberations and the marching of homosexuals and transsexuals and prostitutes and sadomasochists; after every single last act has been acted and thought thought and word spoken, and when the complete circle of erotic exploration has been traveled and one is right back where one began, with nothing to show except a bit of wear and tear…well, then, what do we do next?
    I think that we have learned that the quality of any given erotic act, including the feeling of content and the sense of caring between or among the people involved, is far more important than any gymnastics or antics. It seems to me that any consideration of eroticism has to proceed along three lines: freedom of expression within the act itself, the social matrix within which the person behaves, and the sense of human dignity, which serves as a corrective to mindless excess.
    In the first area, that of freedom of expression within the act itself, such contradictions have to be taken into account as the fact that most orgies do not allow for a release of inhibition in the participants. One rarely hears true cries of passion, or sees exuberant movement, or feels any deep letting go. At orgies, people continue to mind their manners as much as at cocktail parties, and are usually less relaxed than an old married couple doing their 2.3 by the light of the TV tube. If the central function of metasex is, as I believe it is, to regulate the psychophysical system—whether one thinks of this in terms of the Reichian orgasm or Tantric consciousness or the simple ability to “go wild”—then there is no point in piling on the bodies or the perversions if one is going to stay stuck in one’s characterological tension anyway. All the so-called liberated activities are meaningless if they are performed without the actual freeing of the organism by those activities.
    To underscore the point, it is fairly safe to say that the freedom of an individual is usually in inverse proportion to the “kinkiness” of the behavior he or she indulges in. Healthful, joyous, ecstatic fucking is straightforward. The bulk of what we consider erotic is based on resistance, and most of our erotic “art” is a description of the curlicues made by erotic energy as it hits that resistance. True eroticism leaves no trace.
    The second avenue of understanding is that of the social matrix within which the activity takes place. This involves the establishment of a truly pluralistic society in which a wide range of life styles is cultivated. Homosexuals require homosexual communities. This doesn’t mean that homosexuals can’t or shouldn’t live among people with different orientations, but that they ought to have a homeland, a place within each city, each town, each village, where they can touch the sources of their identity. The same is true of bisexuals, heterosexuals, monogamists, swingers, coprophiliacs, and so forth. The first requisite for this is that people know what their structures and preferences are and accept them without fear or undue pride. We must look forward to a world of erotic tribes. For only in the fullest development of variety can we experience freedom, and the growth of erotic tribes would allow us that diversity within the context of continuity that such identity bestows.
    The third issue is human