Sex and the R’lyehian
(the following is an excerpt from the chapter ‘The Unbearable Strangeness of Being: Sex and the R’lyehian’ which may be found in When The Stars Are Right: Towards An Authentic R’lyehian Spirituality by Scott R Jones. There are only 2 PRINT COPIES of this provocative title left to order, though the ebook version is always available. Details on how to obtain your copy may be found here… )
Sex is weird. Let’s be honest here: when you get right down into the squelchy, heaving, multi-limbed mass of the thing, sex is very weird indeed. Sex is weird, because just being is weird. The fact that we are conscious entities parading around in flesh, flesh that occasionally comes together to please itself and, when conditions are right, produce more flesh for other conscious entities to parade around in? Completely weird.
Most of the time, we simply don’t notice how odd this is, how utterly strange our existence as a species on this planet has become. We are long past the simple days of our animal bruting-about, and each moment we are engaging more and more with the thing that we are to become. For now, we are strange, soft, pulpy creatures moving about the surface of this rock in our cloths and armours, cloaked in ideas and studded over with glowing memes, parasitical hoardings of belief and faith, ignorance and obsession. Can we truly claim that our behaviours, our proclivities and preferences, are even our own? Our society itself, an epiphenomenal entity sprouting from the fevered bios of its fleshy host if ever there was one, has its own obsessions. In regards to sex, society’s primary obsession is with normative behaviour, and this is a symptom of that not-noticing, that willful ignorance of the outré nature of the human experiment. Of the life experiment.
Sex sells and is sold. Ecstasy and anxiety are its products. It cages even as it frees. Look to the multitude of labels given to gender expression, sexual preference, and lifestyle choice: we are given to understand that the current LGBQT-MNOP alphabet soup of possible roles and modes of sexual being is a progressive movement, a real step forward. And yet this proliferation of labels, each with their staunch and strident defenders and detractors, has contributed little towards any reasonable increase in sexual freedom, and resulted in no real decrease in the level of sexual anxiety in our increasingly fractured society. Labels are for the marketplace, and the marketplace is primarily concerned with cost, supply, demand, brand loyalty, and the act of consuming. Each brand merely serves to define what it is not: by their very existence they shore up and validate the sexualities they set themselves against, reinforcing the standardized behaviours of every other brand. Sexual ghettos are the result, cages in which individuals imagine themselves free.
The R’lyehian, then, sees through this commodification of our sexual nature, to the inherent Being-Strangeness at the core of our existence, and the attendant weird-tantra of the sexual act as an expression of that strangeness. Labels and gender roles flow from the R’lyehian’s skin like water: though they may enjoy and even prefer a primary sexual orientation (heterosexual, homosexual, bi-, queer, and yes, even asexual[i]), they are not fixed there, pinned to the board like a common moth to be gawked at and then forgotten. The R’lyehian way is, again, one of camouflage and stealth, and so, as far as sex is concerned, the R’lyehian is, at her core, an omni-sexual being.
[i] In truth, ones preference here is an entirely surface presentation, as much a stealth cloak as the so-called personality: all modes of sexual expression are open to the R’lyehian and can and should be accessed at any time, should the situation call for it. That being said, the R’lyehian is not “in the closet”, so to speak, or, if they are, that closet is effectively infinite, and the multitude of personalities, ideations, and modes of sexual gratification within it are similarly endless. The R’lyehian is a thousand white-hot compartments. He makes no judgments regarding the modes of being within himself (the very definition of a Sisyphean task!) and extends that openness outwards to others as well. If there is a criteria of judgment at all vis a vis R’lyehian omni-sexual practice, it comes down to one thing: the bare wiring of the nervous system. To wit: all beings, if they are wired up at all, move towards pleasure and away from pain (a basic polymorphic approach), and the means by which this pleasure is attained is inconsequential, merely epiphenomenal. As far as the R’lyehian is concerned, sex is whatever turns you on, and this literally so. The wires must fire.