Sexology & Structure: Breaking The Code

The Prurient Image: Its Hidden Coding.
What is this code of which we speak in connection with Structural Analysis? To begin with, like any other code we might imagine, it is a secret language, an esoteric language. As such, we understand that a given image, of whatever nature or classification, carries within it something deeper than the simple denotation of its subject. Along with this typically exacting image of the subject comes CONNOTATIVE messaging as well, and it is this that is communicated through the sign system or CODE that reflects the underlying conscious or unconscious intent that engendered the appearance of the image to begin with. This coding may be more or less sophisticated depending upon the motivation for its appearance, but the coding that is enmeshed within the effective erotic image is much more complex and subtle than that of most other types of signifiers. In analyzing structure, we refer to the image as the signifier. It is the sign or source of the sign system through which the intended message(s) is transmitted. Since the study of the erotic image is given almost exclusively to the medium of photography, we may simplify this preliminary study by confining ourselves to it and leaving aside for the time being any considerations of drawings, paintings, sculptures, etc. We are about to discover that in the world of sex, the photograph contains an enormous amount of coded information, and that it is completely unique in its status among all other forms of pictorial representation.

In spite of all the various and wonderful creative applications that serious artists have contributed to the world of photography, it is still a medium used primarily for obtaining the most perfect possible analog of ‘reality’ as we perceive it through our day to day visual interaction with the world. Whether it be a news photo, advertisement, scientific display, family snapshot, or travel documentary, its job is that of reproducing the most accurate facsimile of reality possible. As such, these analogs serve to remind us of exactly what transpired at different times in the past, or to prompt us as to things we need to do or purchase in the future. They function, in the main, as reminders of noteworthy occasions, and advertising teasers. Think about your daily encounters with photography. They first appear in your morning newspaper. Then, perhaps in a magazine perused while on line in the supermarket. Billboards on the way to the office. Depending on ones line of work, they find greater or lesser degrees of application during the day. Ah, and then there is the internet. ‘All photos, all the time.’ But even online, for the purposes of most people the subject matter typically remains grounded in one or more of the above types of applications, and again, is intended to be as perfectly analogical as possible.



In the case of the erotic image, however, all this changes significantly. On the analogical level, we notice many similarities with the forms listed above, but we discover also some salient differences. While it may be said that the photographer typically wants to capture the model in such a way that her likeness is perfect, that she is readily identifiable, etc., it must also be admitted that he/she is more concerned with making her ‘look her best,’ whether this constitutes analogical accuracy or not. The model will be dressed, her hair carefully manicured, and her makeup applied, all with meticulous care and with maximum attention to detail. When the photo session is finished, and when the final proof or proofs are selected for their applications, what appears at first sight is indeed the perfect analog of the model; an exact replica of the real thing.

At this level of analysis, the image of our beauty is no different than any other kind of photograph, with the exception of one important thing: She does something miraculous; she turns you on. She may indeed be an extremely successful analogon, but she is, for all that, a signifier nonetheless. She is not the real thing in your real life in your real bedroom. Or is she? It must be said that she is having the same effect on you as if she were there ‘in real life.’ How is that possible? Other photographs are not capable of such. A finely executed photograph of food may look fabulous to us, it may even inspire us to make the same dish for dinner tonight. But no matter what anyone says, it cannot literally ‘make you hungry.’ You must be hungry to begin with in order for the photo to add to the effect. What about other kinds of image-ads? Cars? Jewelry? Clothes? What about notifications? An add for your favorite musical group appears before you in the calendar section of your newspaper. Cool! You can’t wait to go. You get excited. You call your friends or your girlfriend or your wife and share your enthusiasm with them. The expectation of the experience makes you happy.

But in the end, the ad-image is meaningless in and of itself. Without the corresponding real-life experience, it holds no value. Let’s return to the prurient image. She’s got you right where she wants you, and she’s not even there. It’s like slight-of-hand, a parlor trick of some kind. Through the image alone, you are rendered open to nearly the entire range of experience you might enjoy in the real-world encounter. Depending upon the extent of your imaginative powers, it might even be said that your experience could be considerably wider. The more deeply we consider this phenomenon, the more enigmatic it becomes. How is it that mere shapes and colors on a piece of paper or computer screen can become an almost fully surrogate person in this quite comprehensive manner? What magic does the prurient image possess that separates it from all other imagery in this way? The answer lies in the semiology of the image. Through structural analysis, we are able to ‘decode’ the erotic image in such a way that we can better understand the intricacies of its workings. In this way we will learn in detail just why such images have the power to transcend their artificiality and command real power in the space-time of the viewer.

Sex & The Absolute. (Or The Meaning of Life)
So, what’s in the prurient image? What can we decipher consciously with regard to its message or messages? What elements may be of an unconscious nature? Does this image speak to us on levels of which we are not even aware, but at which we are profoundly influenced? It is my contention that the prurient image speaks to us almost entirely at the level of the unconscious. Unlike any other form of image, the prurient signifier works upon our receptive faculties predominantly at levels of psychic depth at which conscious thought is not in operation. And the reason for this lies in the simple fact that the realm of the erotic is the very locus of our direct line to The Absolute. It is a non-verbal realm, a non-linguistic realm. It is our primary point of contact with all experiential apprehension of metaphysical reality. Mysticism, god-consciousness, contact with ultimate reality, whatever you choose to call it, it is revealed to us boldly and perfectly through the encounter with the effective erotic image, if, that is, we are willing to see things for what they are. It is at this point that I am compelled to lay down for you the encapsulated summation of this entire line of thought. It is this: In the case of the prurient signifier, it is my bold contention that nothing less than the secret of life itself is described within its coding. Are you surprised by my audaciousness? You’re not alone. The whole notion of a ‘Secret of Life’ is lost on the vast majority of world-citizens, let alone the idea that someone might actually claim to have discovered it. Well, all you can do is read on and see if I can prove the validity and truth of such a claim. Here we go.

Join me for the next section of this study, The Structure of The Erotic Signifier Revealed.

Cosmic Sexology: An Introduction

What kind of imagery is triggered in your mind by the term ‘Cosmic Sexology?’ Are you speeding into deep space having freeky-deeky alien sex with the hottest of alien love-toys? Are you chillin’ in your bedroom with girlfriend/boyfriend panting to the rhythmic flow of lava lamps as you find yourself metaphorically rocketing ‘into orbit’ from the intensity of your interaction? Do you think of Sexology as it may be studied elsewhere in the universe? Such imagery does indeed have some bearing on the subject matter at hand, but the B-Movie connotations of such signifiers will better serve us as supplementary materials in this slightly more rigorous intellectual approach to the term. The idea of a Cosmic Sexology has to do with revealing the structural character of sexual behavior, while at the same time opening our eyes to aspects of sexuality that serve as shifting mechanisms through which we may actually ascertain the existence of extra-dimensional space-time and the implications this holds for the elevated state of awareness known as Cosmic Consciousness. Our study will be academic, to be sure. But it will also be a journey of joy. Realizing the truth about human sexuality is like that. It is the cultivation of pure joy. When life is in order, the realm of the erotic is indeed our foremost connection to all higher experience. It is the vehicle of ultimate truth, the pathway to The Absolute.

So how does sexology reveal to us these ‘shifting mechanisms’ through which we access our higher selves? It is accomplished through the techniques of structuralism. Structure must be understood as an intrinsic principle in any successful study of sexology. Our attitudes about sex are shaped by the same forces that shape every other aspect of our lives, and these may be thought of as structures of discourse. By discourse, we refer to the cultural dialectic as it is manifest at any given historical moment. This discourse is shaped by underlying currents of attitudes, beliefs, habits, customs, etc., which form the largely unconscious structures through which and upon which culture is created. The implications here are enormous. What structuralism reveals to us is a world of widely diverse cultures, all built predominantly upon foundations of belief that are utterly unexamined. In fact, it is with near accuracy that we may think of the world of human beings as a world of cyborgs capable of functioning only in obeisance to their internal programming via these currents of unconscious impulses. Indeed, the very notion of free will itself is called to task by our methodology. Structuralism aims at the excavation of these basic structures with an eye toward understanding the mechanisms by which they function in an effort to create the potential for a far more liberal and meaningful exercise of free will in the overall process of human self-determination. It will also demonstrate that it is within the world of The Erotic that the most powerful and influential cultural structures exist, and that the dialectic which creates them is of a kind highly resistant to reason. By uncovering the underlying structural truths about sexuality, we discover how to become healthier and more highly self-actualized beings, even as we also discover, by serendipity as it were, the true nature of our spiritual apparatus, which is also most accessible through the world of the erotic. We might, then, most accurately name our study Cosmic STRUCTURAL Sexology, a moniker which accounts for everything. But our original nomenclature is sufficient, as its simplicity engenders a greater sense of curiosity, and, as the poet so rightly appreciates, it rolls lovelier off the tongue.

A Few Words About Structuralism & Sexology
What are the objectives of Sexology? Are they narrow and specific, or do they encompass any and all manner of discourse in the realm of The Erotic? Not surprisingly, there are probably as many different answers to the question as there are sexologists. There is, of course, general agreement that sexology attempts to understand sexual behavior in a unified, systematic fashion, but as to exactly what kinds of phenomena warrant classification as ‘sexual behavior’ there is no such general consensus. As a relatively ‘underground’ science, there is still much in the way of precedent that needs to be established. Our Structural approach to Sexology is an effort to narrow the focus of the study of sex in such a way as to ascertain something of its essence, that which is at work in all manner of sexual behavior and expression, rather than trying to work backwards from each isolated instance of diversity in search of underlying structural elements.



Structuralism was the definitive philosophical method during the 50’s and 60’s as it evolved from a purely literary analytical tool into a system of inquiry that could treat of almost any subject whatsoever. If there was a phenomenology to something, it could be studied in terms of underlying structures. The method gave way in the late 60’s and 70’s to the school of deconstructionism, a movement based almost entirely on the works of Jacques Derrida. There are ample texts on the differences and preferences of the two schools of thought, to which I refer the reader via google search in lieu of taking unnecessary time for the discussion here. To capsulize briefly, semiotics, the study of signs, is an integral part of structuralist methodology, and it is my contention that this same study of signs is of particular value in the discipline of sexology. And, truth be told, semiotics finds itself in a pivotal role within deconstructionist thought, as well. The interpretation of signs is as useful in the dissecting of phenomena as it is in the apprehension of totalities. Therefore, in the realm of The Erotic, to deconstruct and to apprehend essential structure are two sides of the same coin. At issue is the clear comprehension of the essential structure or structures upon which sexuality OF ANY VARIETY may become manifest, and it is this which our exacting methodology will facilitate.

So I hope you'll join me for a wondrous ride through the vast universe of modern sexual discourse. With a little diligence, we will uncover some enlightening aspects of our own deeper sexual selves, and in the course of such discoveries we will learn why Sex is in reality the only true expression of religious transcendence. It is the ultimate ritual experience through which man may rise above his workaday life and enter into the realms of The Absolute.

Part VII Dehumanization: The Final Frontier

We have covered considerable ground in our basic sketch of a philosophy of Female Domination, beginning with the impulse itself from both the male and female point of view, and on through the emotional birth and development of Vixen from her earliest inclinations toward dominance to its fruition within her in her 20's. We then outlined the basic development of the phases of Domination from initiation through the power Vixen exercises through the encounter, and on to the phase of abject humiliation, at which point her subject has become an utterly helpless shell of a man, resigned in fullness to his subjugation to Mistress’s will. It is here that we finally reach the zenith of Vixen’s agenda, that of Dehumanization.

In this final phase of dominance, all semblance of the man’s identity as a human being is vanquished, and he becomes as a utensil, or appliance, useful only insofar as he serves some menial purpose for Vixen. As we have noted in the preceding essays, this has been Vixen’s real purpose all along; the stripping away of the subject’s very identity-as-person. This phase of Vixen’s comprehensive dismantling of her subject is easily the most misunderstood aspect of Female Domination. To many casual observers who instinctively recoil from the idea of submission, there is still an element of connection that exists when considering the world of the dominatrix. What man doesn’t feel at least some sense of erotic awakening when confronted with the image of a beautiful woman bedecked in leather fetish lingerie with stiletto heels, brandishing a whip and insuring that a measure of discipline will be exacted upon her downtrodden subject? Typically such an individual interprets FemDom as simply ‘good clean fun,’ all tongue-in-cheek, and is prepared to ‘go along with the gag.’ Such uninitiated willingness to play along with the idea will invariably break down, however, when it comes to the severe physical punishment Vixen administers as her game escalates, as it also does in the face of humiliation. But at its pinnacle, dehumanization, all attempts at understanding Domination become utterly inconceivable in the face of such extreme compromise. Vixen’s ultimate triumph can only be understood by the true initiate, the seeker of truth, the mystic, the enlightened…The Obsessed. To him, the transformation to sub-human is the fulfillment of his spiritual destiny. All his life he has envied the inanimate things in Vixen’s world; the chair upon which she sits with her glorious ass and legs, the table which holds her drink, the ashtray which receives her cigarette butts, and the toilet into which her divine golden nectar and excreta are deposited; these are the things that arouse his jealousy, the things to which his longings aspire. For this reason, many serious dominatrices actually refer to the phase of dehumanization as ‘de-animation,’ or ‘objectification.’ The emphasis here is on the idea of the man’s function becoming that of the strictly inanimate, as opposed to, say, a dog, monkey, or servant. (All of which are less than human, but still animate.)



Dehumanization is not only the final phase of Vixen’s sublime act of mastery, it is also the phase of ultimate transcendence. In renouncing fully his humanity, the subject has entered a separate reality, the dimension of the wholly sacred. Consciousness for him has been transformed in such a way as to preclude everyday brain functions such as choice, reason, evaluation, rationalization, etc. His mind-state, if it may still be categorized as such, is now that of simple unmediated compliance. This state may be better understood as a mind-body separation in which body fulfills its physical role as toilet, spittoon, coffee table, or ashtray while the higher self, (mind, soul, spirit, etc.) discovers its own oneness with the absolute. Vixen herself experiences transcendence in her role as goddess, creator and transformer; all-powerful and able to execute her will unconditionally. This dual transcendence represents a mystical state far in advance of any reached through other forms of worship. A man, having been reduced to mere raw material, no more significant than wood, metal, concrete, or porcelain, has become one with the cosmos. His spirit soars free even as his eyes continue to behold his Mistress and his body continues to obey her with perfect devotion. It is the ultimate union of ethereal substances, human consciousness with eternal absolute consciousness.

For her part, Vixen also reaches untold spiritual heights through her mastery of Man. In the process of domination, she reaches closer to godhead with every new level of compromise accomplished by her subject. And while she takes diabolical delight in belittling, beating, and humiliating him, it is not until dehumanization that she reaches her own point of transcendence. At this point, she becomes so in awe of her own perfection and power that she experiences a shift in consciousness, a transformation at once highly-charged sexually, emotionally, and spiritually. She finds her entire mood flowing beautifully into a state of bliss. She no longer needs to be supreme bitch. She simply relaxes and makes her demands calmly. Her subject is quiet and perfectly accommodating. She often experiences intense orgasm at this point, and may well ride her subject’s face as her own personal sybian in order to get there. Often, though, she needs no physical stimulation at all. The experience of communion with the absolute and the vision of her subject’s ultimately compromised body and mind are enough.



Thus far, we have been discussing the transcendental nature of dehumanization. But what is the final dynamic in this most singular of transformations? How long and how fully will Vixen’s subject remain in this state of ultimate and total kenosis? For an indeterminate period of time now he has chewed and swallowed her shit, drank down her urine, served as receptacle for her cigarette ashes and butts, and functioned as an ottoman upon which she rests her feet as she enjoys her favorite television programs. Unable to prepare her meals as a result of his loss of reason, she has had another slave cook for her and her dehumanized subject has served as her table, from which she has eaten and drank. Remarkably, Vixen does not speak to him during this phase. After all, why would a lovely woman speak to her toilet? Or to her dining room table? Somehow, he manages to anticipate her needs through some marvelous act of instinct and actually does a far superior job of serving her in this capacity than he did earlier when his own unevolved and insipid human senses caused him to fail her repeatedly through faulty thought processes and inferior logic. How long does it go on? Quite simply, it goes on until Vixen tires of him and kicks him (often literally!) out of her space. What happens to him then is none of her concern. Often her subject will sit naked at her doorstep waiting for the eventual return of his normal mental processes, a period that varies widely from one individual to another. Depending on her mood and/or her level of generosity, Vixen may deem to throw his clothes out with him, allowing him to at least dress before wandering the streets in search of home.

And so the final phase of the most extraordinary and powerful erotic ritual comes to an end. Vixen has achieved her ultimate high, and her subject has been to places he will never be able to describe to anyone. It has indeed been a secret ceremony, a magnificent rite through which both Mistress and subject have known the truth of authentic human experience. Happily, Domination is an experience more men are beginning to discover as they realize their utter inferiority to Woman through various fortuitous twists of individual fate. Sadly, however, they still comprise the vast minority in a world teetering on the precipice of mass insanity as a result of patriarchal stupidity run amok.



Be sure and join me for the conclusion of this series as we look at the personal and social ramifications of the extraordinary world of Female Domination.

Part VI: Humiliation: Breaking the MInd

In our last segment, we covered the exciting topic of Violence as it pertains to sexuality and to Female Domination in particular. We learned that Vixen will almost inevitably avail herself of extreme violence in the service of her sexual objectives (vis-à-vis her subject), and that she relies upon it not only to fuel her own sexual arousal in the exercise of her power, but also as a progressive form of further arousal as she then contemplates her subject’s state of extreme compromise and degradation after the fact. All her thoughts and actions are aimed squarely at the manifestation of her power in the most comprehensive possible fashion, and physical domination is of paramount importance for her in the achievement of this goal.

Beyond the level of physical rule, however, lies the true ultimate object of Vixen’s quest: the complete subjugation of the male’s very Being. This phase of Domination, being metaphysical, cannot be accomplished by mere physical punishment, no matter how severe. This she accomplishes through Humiliation, and finally Dehumanization. Here is the realm in which our study reaches its zenith. Here we probe the deepest darkest secrets of the unconscious, and learn the most extraordinary details about the activity of the human psyche, and indeed, about consciousness itself. This is the realm of The Mind, the psychological front, and it is the most fascinating frontier, not only of sexuality, but of Anthropology and Theology as well. It is here that we really learn what makes human beings tick!

So, just how do we define humiliation? Basically, it means that one is made to appear foolish or contemptible, especially in the eyes of others. It is certainly not uncommon for Vixen to mistreat her subject in front of an audience, and she generally has no problem with this if the opportunity is present at the time of her encounter. On a deeper level, however, and more applicable to our study, is the notion of humiliation as ‘degradation.’ In degradation, we move to a level beyond mere embarrassment, or of being made to look foolish. With degradation we are now concerned with the lowering of the subject’s status. To DE-GRADE is to lower in grade or rank, and may be thought of as a demotion. It is this dynamic that allows her to display her power more and more perfectly as her own status becomes ever-more exalted with the ever-diminishing status of the subject. This formula has some very interesting implications, as we will soon see. As a convenience, I will henceforth use the terms humiliation and degradation synonymously.


Humiliation is intimately connected to the ego, the particular level of power that is present in ones own self-image. For example, before reaching a level at which he experiences humiliation, a man who perceives himself as ineffectual, inadequate, unworthy, etc. will require more extreme measures to be taken against him than will a high-profile, Alpha-type male who prides himself on his power, on his abilities to achieve, and on what he perceives to be the exalted status of his own personality and charm. Such a man as this may feel severe humiliation if his tie is slightly crooked in the presence of others. It takes very little for him to experience a sense of belittlement and embarrassment. And so, Vixen’s job differs from subject to subject, but either way it is only a matter of time before her penchant for degradation assumes full control of her quarry. Humiliation may be seen as the crossover medium between Violence and the ultimate end of Female Domination, Dehumanization. Through violence, Vixen shows the subject that she is in complete control of him physically. The threat of being beaten unmercifully is before him at all times. Note here also that the threat of physical violence is the standard expression of force in any cultural institution. It is the same threat used by the state, through the mechanism of its militia, in virtually every culture on earth. It basically says: ‘Get out of line and you’ll get your ass kicked.'

But having established this medium of control over her subject, Vixen takes her power to an even higher level by wielding complete psychological control through the process of humiliation. Let’s take another look at the steps involved in progressive degradation.

On the Physical Plane. You are Man, I am Woman. It is generally accepted that you are the physically stronger gender. I am going to DEGRADE you to that of an inferior by overcoming your so-called superior strength and beating you into utter submission.

Humiliation. Though I have proven myself stronger, DEGRADED you to physical inferior, you are still a man, a human being, deserving of certain inalienable rights and dignity. Therefore, I will DEGRADE you further, stripping you also of those human attributes. You shall have NO rights, other than those I sanction, and you shall obey my every command instantly and without resistance. And so we see that ultimate control comes by way of the progressive liquidation of qualities by which the subject defines himself. After removing his notion of physical superiority, the next thing to go is any sense of self-worth or self-assurance, and when those are gone, Vixen will have accomplished the liquidation of what the subject understands as his ‘dignity.’

Culture knows two basic forms of abject humiliation: Slavery and Imprisonment. Both of these forms of humiliation work on the premise that the removal of a subject's freedom is the core mechanism for the breaking down of the will. Vixen relies upon and interesting mix in this regard. The aspect of slavery is more or less self-explanatory, but concerning imprisonment, Vixen may use a very cruel form of reverse-psychology here. It is not uncommon for her to bid the subject his leave when he is desperate to remain in her presence, but to then imprison him forcefully at precisely such times as he may desire a return to his normal life or to take care of pressing affairs, etc. The dynamic is such that the subject NEVER acquires the fulfillment of a desire. As even the most basic desires continue to go unfulfilled, an inevitable feeling of loss begins to fill the soul of the subject. It is an escalating sense of frustration that all basic choices, choices long taken for granted, have been removed from ones own sphere of control. This brings about depression and feelings of worthlessness; precisely the mind-state Vixen has set out to produce in him. In addition to rendering him powerless, she will compound his feelings of worthlessness by forcing upon him ever-more unpleasant and menial chores. He will clean her shoes to an immaculate shine, often using nothing more than his tongue. And when the tops of them are clean, she will then have him lick the soles clean as well. All the while, she has been flaunting her glorious body at him in a compelling state of undress. As he is polishing her shoes to a sparkle, he is abjectly tormented by her big beautiful legs, with which she taunts him and teases him mercilessly as he works. The combination of beauty and power on her part, and intense, frenetic desire on his part can only lead to his breaking down when the situation is pushed to its limits. Rest assured, Vixen will push it there and beyond!

Humiliation compounds the subject’s state of degradation in significant and quite serious ways. The most powerful of these takes the form of a breakdown in the subject’s ability to reason normally, and more importantly, in a collapse of the will through which he begins to lose hope of escape from Vixen. A purely physical beating leaves the subject open to notions of escape. Even if he is beaten into unconsciousness, he reasons he may awaken to an opportunity to get away from her. Humiliation operates in the realm of the Unconscious, progressively wearing down this potential for hope until the subject ceases to see himself as an autonomous entity with the self-worth, dignity, and intelligence to even orchestrate such an escape, let alone survive on his own if he were to succeed. As Vixen continues to increase the level of humiliation, she drives her subject into a progressively more dehumanized state. Before long, his own self-image is that of a being whose perpetual mind-state is that of self-doubt, fear, and servitude. All this happens at his deepest level, in the dark realm of the Unconscious where his truest self actually resides. Vixen's techniques of Domination and Humiliation constitute the tools she will use to access that most inaccessible part of his true being and effect her profound influence. Here she deals with his human essence completely free of all the standard 'filters' that socialization builds up between our true selves and the world in which we must function according to certain standards and practices. Here Vixen stands before her subject in accordance with his true desires, which are those of actually becoming assimilated into her divine being. Then, having bridged the gulf between the inaccessible and the world of everyday reality, the subject becomes a broken man on the one hand, as he can now no longer distinguish between his deeper self and the self that functions in the world, but on the other hand a free man, no longer enslaved by the soul-killing conventions of 'normal' society. He is almost beyond retrieval at this point, seeing himself only as a being whose identity lies in the charge of serving his mistress. He is not far from the end,--and the new beginning--dehumanization, which will be the subject of our next chapter.

The Techniques of Humiliation. Earlier, we broke the concept of humiliation down into two basic forms, Slavery and Imprisonment. Within the contexts of these larger forms, the techniques of humiliation are as diverse as the personalities of Dominant Females and the men they rule. There are, of course, a few tried and true staples that are incorporated in most cases.

1. Verbal Abuse. This simple act on Vixen’s part is possibly the most effective of them all because it is so consistent. Verbal abuse accompanies almost every aspect of her dominance. The continual browbeating, screaming, threatening, barking of commands in the style of the stereotypical drill sergeant, the endless criticism with ne’er a word of praise; she fills him with a comprehensive understanding of his worthlessness in a very short time with this approach. Many men say it is the most debilitating tool in Vixen’s entire arsenal of abusive techniques.

2. Enforced Servitude. We’re all familiar with this one. Enforced servitude is a powerful tool in humiliation because it has the effect of lowering the subject’s own ideas about his status. Forcing him to do her cooking, cleaning, maid duties, difficult and dirty tasks, accompanied as always by the ongoing verbal abuse, quickly robs the subject of his dignity, and, beginning to realize that this is the position in which he will STAY, he descends into a more confused mental state, becoming more and more dependent upon Vixen’s instructions by which he is beginning to define himself.

3. Body Worship. This category covers any form of enforced ‘meditation’ by the subject on designated parts of Vixen’s anatomy. The most typical examples are enforced worship of the legs, thighs, feet, ass, or breasts, depending usually upon the subject’s particular sensitivities. For example, if it is Vixen’s thighs that generate the greatest arousal, then she will force him to kneel before them for extended periods, beholding them with undivided attention, and usually, as an additional stimulus, smelling her delightful, perfumed flesh in the same area as well. If it is her ass that drives him wild, she will force him to sit just inches from it and absorb its subtle movements, and certainly its perhaps not so subtle fragrances. The technique of body worship is extremely powerful, having been known to cause premature catatonia in various subjects without recourse to any higher forms of degradation.

4. Cuckolding. With this technique Vixen continues the trend of degradation, reinforcing the subject’s self-image of worthlessness by enjoying the romantic and/or sexual advances of other men while forcing him to bear witness. Here, Vixen demonstrates acceptance of the male in the service of her pleasure, provided he is possessed of all the qualities she deems necessary, while reinforcing the subject’s self-image of unacceptability. Instances of cuckolding range from playful romantic exchanges to the most intimate sexual relations, all enacted with the subject serving as audience to the proceedings.

These 4 main categories cover most, if not all, of what I am labeling as Humiliation. It may be objected that there are many more demeaning and humbling forms of humiliation than these, and of course, this is true. However, these harsher forms of humiliation fall into the final category of Female Domination, and that is Dehumanization. Dehumanization differs from humiliation in the nature of its objective. It’s objective is not that of lowering a man’s self-image. It is that of removing it altogether. With dehumanization comes the transformation of man into something sub-human. It is the final phase in Vixen’s glorious, ultimate triumph over the will of the human male. With dehumanization, she reduces him to the threshold of death.

Be sure and join me for the next segment in our study. Dehumanization: Vixen’s Grand Prize

Part V. Vixen: The Ascent to Violence

Having now placed both Vixen and her subject in terms of their respective developments, it is now time to turn our attention to the true focus of our study, which is Vixen in action. With this section we begin our analysis of the most fascinating subject within the entire spectrum of Sexuality. This is Domination, an extraordinary realm of unconscious impulses and desires, of forbidden thoughts brought to life, of the most extreme reversals in conventional attitudes, actions, relationships and roles. It is the realm of fear, of rank and protocol, of altered states of reality, of the most fervent and existentially real forms of Religion and Worship, of dungeons and chains, and of a sizzling, stocking-adorned leg flashed furtively and to grand effect on a crowded subway. It is the realm of ultimate command and obedience, mistress and slave, oppressor and oppressed. In the end, it is the realm of violence. Vixen’s capacity for the inflicting of physical and emotional pain and suffering is unsurpassed. It is this aspect of her power that we will investigate in today’s post.

So how is it that a lovely young girl turns to violence? What has gotten into her that makes her crave the intoxicating empowerment of beating a man into utter submission? How is it that she happened onto that laugh, so reminiscent of an Evil Sorceress? And why does it comes forth in such lovely, lilting waves when the lowly man has been rendered tearful and helpless at the mere sight of her powerhouse legs? She has adopted, in many ways, the attitude of a cold-blooded killer, and she revels in the role. Assuming, of course, that we are now dealing with the woman that has undergone the transformations described in our previous posts, we begin, then, from the standpoint of a woman who is already quite accustomed to having her way. She controls men with consummate ease and even what we would describe as artistry. But the shift to availing herself of abject violence in the execution of her will is yet another phase that must be investigated.

Vixen’s propensity toward violence happens quite naturally in the course of her development, and there is no set stage during which she adds it to her repertoire of domination. Some are already experimenting in the Awakening stages, for others it begins during Discovery. It all depends on the personality. But regardless of age, it usually happens that she simply gets carried away in the heat of the sexual moment and follows an instinct that comes upon her, the impulse to strike. With that first slap, punch, or kick, and in fully grasping the import of her subject’s terrified reaction to it, she senses her power surging to even greater heights, and experiences herself as implacable tyrant, now possessing carte blanche to do with her puny, pathetic pig-boy anything she pleases. She no longer simply dominates him. After learning that she can beat him at will, she owns him. That first blow is routinely followed by all manner of corporeal experimentation in which Vixen discovers her preferred methods of breaking his body and demonstrating in no uncertain terms her unconditional authority. This continuous growth in Vixen’s power and authority has a dramatic effect on her own journey of sexual transcendence. The more power she exerts over her subject, and conversely, the more powerless he proves to be in her presence, the closer she comes to arrival at the desired state of sexual ecstasy in which she will experience her own ascent into translation.



Meanwhile, her subject is experiencing the reciprocal movement toward Kenosis (self-emptying). As he is progressively stripped of his power, his bodily control, and eventually his very will itself, he too is moving very near the state of transcendence or translation. So, what is this close connection between sensuality and violence? How can we explain the apparently incongruous fact that more suffering, and more infliction of suffering, produce in the principals the state of sexual ecstasy? Unfortunately, we learn very little from nature with regard to our question. While there is indeed significant violence in the sexual behavior of animals, as far as we can tell, none of it is premeditated for the purpose of achieving enlightenment. (Then again, who knows, Hmmm?) But with us, the natural element of sexual violence is not reserved for the act of consummation itself, but rather, it is introduced as an element of Ritual. It is a religious form of violence, the purpose of which is that of achieving a higher state of consciousness. As mentioned above, it is the infliction of violence that works toward Vixen’s translation, and the reception of violence that works toward the same in the case of the subject.

You will notice that I have used the term ‘translation’ in describing the alterations in consciousness through which Vixen and subject ascend to elevated states of being. Translation is contrasted to Transcendence by virtue of its describing the state of motion as such between planes, or from one to another. And so, as the sexual experience becomes progressively more heated and ecstatic, the moment comes when Vixen and/or the subject become ‘translated’ to the superior plane. Transcendence is reserved for indicating the actual state of being within the planes of higher consciousness. It is accurate, then, to speak of being translated into states of transcendence.



So, what exactly is happening during the infliction of violence? How is it so closely tied to sexual ecstasy? For the most part, we are conditioned to think of sexuality in terms of love, in terms of relationship, in terms of monogamy, marriage, etc., in short, as an expression of care and/or exclusivity between two people. A one-night stand may lack the deeper emotions associated with the relationship as such, but it is generally thought of as an expression of affection nonetheless. True Domination, inclusive of the potential for X-Treme violence, operates outside the limits of such a dynamic. Through the violence of Domination, Vixen is seeking her own orgasmic luxury through the manifold psychic highs that are the concrete effects of her mastery. There are endless variations to the qualities present in these highs, but they will tend to fall under the umbrella of the following basic forms. These forms include, Intoxication with her own strength, sexual arousal at witnessing the disorientation of her subject, the sense of ‘play’ that characterizes the encounter, the experience of translation, and finally orgasm itself. Orgasm may or may not signal the achievement of Transcendence for Vixen. Often, she will have already achieved it from the ecstatic flow of the encounter and from the fullness of spirit she receives from the depth of subjugation inflicted upon her subject. In such cases, orgasm usually follows closely after. It will be instructive, then, to look at these psychic highs individually.



1. Intoxication with her own strength. With self-intoxication, we enter into the marvelous realm of Vixen’s confidence and arrogance, the two qualities that, after consideration of the outright allure of her beauty, are the most indicative of her power and best account for the particular level of dominance she has achieved. In playing with her subject as predator to prey, each vicious slap, each powerful punch, each devastating knee bash or leg lift, each act of smothering or face-sitting, each element of the brutal damage she will accomplish, makes her hungry for more as she becomes intoxicated with her own power to reduce a man to a useless, pathetic, and irrelevant lump of flesh. This self-intoxication makes her more dangerous as the encounter progresses because of the escalating level of arousal she is experiencing as she punishes him. This syndrome is not unlike that of the Great White Shark in the act of feeding. It is not only a show of devastating power, it is also a natural result of the violence itself. The more bloodletting that occurs, the more frenzied the shark will become. In the same way, the thrill of stalking, catching, and overpowering brings Vixen to a state of inner frenzy in which her excitement is manifest in even more accelerated violence. The knowledge that she can control another with such ease and impunity feeds upon itself causing her to access even higher levels of strength and power with each hard blow she administers upon her battered subject.

2. Sexual arousal vis-à-vis the disorientation of her subject. This follows closely, and is indeed connected to #1. Here we see a most disturbing and cruel side of Vixen, the actual arousal at the heavily compromised state of her subject, which typically will include X-Treme mental disorientation and even severe physical injuries by this point in the encounter. Let us be clear that this is a separate source of arousal from that of her self-intoxication. Self-intoxication, again, is the arousal that comes from within herself, a kind of high-level pride-in-self that comes from knowledge of her capabilities. It is inner-directed toward her own ego. This second state of arousal comes at the actual enjoyment of seeing her subject in a helpless condition, from a dark form of erotic satisfaction at seeing him in agony. Watching him grovel, beg, cry, writhe in pain, and make every effort to fight through the damage she has inflicted upon him in order to please her is a powerful source of erotic stimulation for her. We will speak more on the direct psychology associated with this particular psychic effect in a coming post, but we should note at this point that this fiendish sensual charge she gets from seeing her subject fallen into a devastating state of delusion and psychosis at her hands, is difficult to trace back to any particular psychological source. It is found as often in Power-Dommes who have never had issues with men as it is with those who use their dominance as a way of getting even with men for some earlier injustice in their lives. It appears that there are simply a certain number of women out there who love to batter men. They will tell you almost routinely that it was something that just ‘felt great’ right from the start with no qualifications needed nor expected. This state is outer-directed at the subject. It should be noted here that this near-obsession on her part with her subject’s helplessness and trauma often leads to more severe violence on her part. As she watches him struggle, she is usually prompted to ‘ratchet up’ the punishment and it is at this point in the encounter that she most often beats and humiliates the subject with such force that he will achieve translation. Her awareness that he has 'left himself' (kenosis) is often the trigger for her own translation as well. Obviously, each encounter is different and there are certainly no hard, fast rules as far as order and timing are concerned, but this description is certainly an accurate guideline for charting the different levels of violence that Vixen will enact due to the compromised condition of her subject.

3. The sense of ‘Play.’ The third psychic high experienced by Vixen through her mastery, though of course also related to the first two, involves a very different aspect of her interior make-up that is connected to her sense of innate creativity. It is a feeling that is invoked due to the role-playing character of the encounter and can also be compared to the feeling we might imagine to be present in a cat playing its game of death with a mouse. Contrasted to the the arousal at her own strength of point #1, and the arousal at the compromised state of her victim in #2, we are describing here the arousal that she feels in anticipation of ‘what happens next?’ It is the open-ended character of the event that stimulates her here. This state is both outer and inner-directed as it depends on the subject’s reactions to her abuse, and in turn, to her reactions to his reactions. I generally prefer to call this the ‘cat & mouse’ syndrome, but the correct psychological designation is that of ‘Play.’ Play involves freedom to act in random ways, unstructured, and without any necessary qualifying objective. It can refer to meaningless activity, enjoyable activity, experimental activity, sensory activity, almost any kind of activity that is performed strictly for its own sake. With this sensation of openness to the moment infusing her spirit, Vixen’s sense of creativity comes to the fore as she decides what the next development in the encounter is to be. She is the boss here, and nothing happens unless she wills it or approves it. Well, if you guessed that this concept inspires even more violence on her part, you’d be right. Abandoning herself to this quality during the encounter, she will most often experiment with the most unusual forms of violence and humiliation she can think of. This period can go very badly for the subject as the realization that no one can stop her from doing literally anything she wants to him takes hold of her.

4. Translation, Orgasm, and Transcendence. With regard to these final phases of encounter, we will have more to say when we discuss the Religious elements of FemDom. Their relationships to violence are generally indirect, which is to say that while violence certainly plays a significant role in getting Vixen to these levels, once translation is achieved, we have effectively left its province behind and must begin to avail ourselves of other concepts that are more suitable for the analysis of these psychical and physical states. At this point it suffices to note that Translation, Orgasm, and Transcendence do not necessarily follow any particular order and may occur independently or in such rapid succession as to be experienced as one progressive state, with a nearly infinite combination of variations possible between the two extremes.

Regardless, then, of the forms Vixen’s violence takes on, the simple answer to our topical question is that she employs violence because it gives her pleasure to do so. It is also clear that she is a most greedy task-mistress when it comes to violence, which, as we noticed in our study, tends to beget itself over and over within her as she continues to employ it. We must try to come to grips with this aspect of human nature, because that will-to-violence is part of us. It is within us, and it is alive. Vixen’s manner of manifesting it on the physical plane just happens to be the most delightful and fascinating form of it known to us at present. Does it surprise you that I use the adjective ‘delightful’ in describing the brutal violence at which Vixen is so consummately adept? If so, you must remember the maxim, so apropos of the subject of Female Domination, that Pain is a Pleasure. This is, after all, a study of Obsession by one who is Obsessed. So, yes, I’ll stick to my guns and shout from the rooftops that Vixen’s use of violence is delightful, delightful indeed! Long may she reign.

Be sure and stay with me for Part VI Humiliation: Breaking the Mind

Part IV. Vixen's Subject: A Brief Overview of Obsession

In our last segment, we traced the development of the Dominant Female from the phase of teen-age awakening, through her late teens, and into early adulthood. Rest assured, there is much more to be said about Vixen, as we now refer to her, now that she has come of age. But before that part of our study can be fully expanded upon, we must also gain a rudimentary understanding of the second partner in this ‘two-to-tango’ phenomenon, and that is the submissive male. While we will see clearly that empowered Woman is easily able to dominate even the strongest male persona, the more common formula for Domination/Submission involves the male that has grown his spiritual wings early on, and is preconditioned to worship his goddess in fear and trembling. We shall meet him in today’s segment, which provides an overview of his first encounters with Vixen, and will be of significant help to us a bit later in our coming analysis of her subsequent possession of his soul.

She bends over to check her tire and flashes her regal and extraordinary ass. A group of four young boys standing nearby all view the revelation. For each of them, this is a moment of peak experience. One is enamored of what he sees. He has a moment of little boy titillation followed by a return to his concerns with whether or not the group should proceed to the mall or go to Johnny’s house to watch TV. The next boy is also enamored and admits to having seen her before in her short skirt getting in the car for work. He makes a crack about her being sleazy. That’s what his dad said, anyway. The third is not so enamored. He doesn’t see what everyone is so up in arms about. He has been brought up to believe that such displays are shameful and wrong, that they shouldn’t be encouraged. He actually seems noticeably embarrassed by his unwitting participation in the event. The fourth boy alone receives the input rightly as a life-directive. It is not his first serendipitous glance at the glory of gorgeous legs and a phenomenal ass, but rather serves as a further confirmation of what he already knows from his limited but profound earlier encounters. Having received this vision from her, he no longer has any interest in whether they’re going to the mall or to Johnny’s house. He already knows that whether she’s ‘sleazy’ or not couldn’t possibly be more irrelevant. Above all, he knows that the brief and marvelous gift she has bestowed upon him today is neither shameful nor wrong. It is the revelation of divine spirit. He will think of nothing else the rest of the day, working the interior magic of memory to keep the vision alive in his mind. He is the blessed one, the one who will live life in the miraculous grip of Obsession.

So, wherein lies the stark difference in outlook between the four lads in our example? Can we write it off as a difference in environmental conditioning? This is certainly the traditional response to such a question. But it takes very little reflection to realize that such an answer must be rejected virtually out of hand. For surely, especially in our still unfathomably repressed American culture, all four boys would have received the clear and oft-repeated message that sex is something intrinsically evil and to be strictly avoided. Granted, each of the four will likely have had differing levels of exposure to beautiful women in states of undress. In one household the ‘no cable TV’ rule is firmly enforced, in another, maybe not so firmly, in yet another perhaps the rule is a little lax. Let’s assume the same holds true with Internet usage. More here, less there. Regardless of how much or little exposure the boys have had, the point is that they have all been taught, with equal conviction, that nudity and sexuality is WRONG. That it is NOT FOR THEM. Not at their age, at any rate. In the interest of keeping my already long blog posts at somewhat manageable lengths, I will refrain from investigating our question thoroughly from the perspectives of all 4 boys. Instead, I will simply use the problem of the differing perspectives as a backdrop to our analysis of the servant, for it is here that we gain entrance into one of the great mysteries of FemDom, which treats of the psychic and metaphysical aspects of the phenomenon.

The first thing to understand with regard to the differing reactions of the boys in our example--who have been indoctrinated with basically identical ‘moral’ teachings--is that the theory of the ‘Tabula Rasa,’ that each human being is born a ‘clean slate,’ not essentially different from any other newborn child, is a failed theory. Indeed, it is almost universally accepted today that the most meaningful and unique aspects of an individual's personality are those he was born with, those that belong to him innately. Though environmental factors may indeed have similar effects on young children, there are nonetheless dramatic differences in their core personalities and sensibilities that cannot be accounted for in the environmental model.

Having thus put this notion aside, the path to clear understanding is opened to us and we are able to see the servant’s recognition of the true import inherent in the dazzling 'upskirt' scenario for what it really is. Man is the only species to have evolved to the level of self-consciousness. All higher animals are capable of knowing, but only Man knows that he knows. In Man, consciousness has turned in upon itself. It is this quality that makes us unique as human beings. It is also this quality that bestows upon us the capacity for spiritual insight and contemplation. Through this singular faculty of ascendence to a plane of higher consciousness Man is able to understand himself as transcendent Being. And so it is that the boy's interpretation of this woman's gift is the reflection of an innate capacity which belongs to him quite precociously, i.e., the ability to perceive sexual energy as nature intends it, not as basic biology in the mere service of the reproductive faculty, but in its uniquely human function as the supreme medium of divine communication. In other words, he is already, as a young child, able to understand sexual communication as being inherently transcendental, and he knows intuitively that there is an element of ultimate purpose that belongs to that same communication and transcendence. As to reasons 'why' he has possessed this understanding from his first encounter with feminine sexuality, all we may offer by way of explanation is that it falls into the category of a gift or talent. It is not unlike an early talent for music, painting, etc. The other three boys know of no such underlying realities. They have interpreted the same event in three distinctly different ways, but in no case has it acquired any sort of permanence. For them it was simply another event (albeit perhaps a more provocative one) among all the others of the day, a moment easily disposed of and left behind without consequence. For the servant, these precious moments are stored in as much detail as possible in a special place deep within his subconscious mind. While the term ‘subconscious’ or ‘unconscious’ accurately describes the location of this storage of memory, it is also true that the servant has an exaggerated ability to draw upon these memories and hence we may propose a sort of middle ground in his consciousness wherein such memories remain below the surface, but at the same time are often accessible to him.

We are making a case, then, for the servant, the Obsessed, as an individual uniquely gifted by nature herself, and with a propensity for the apprehension of the true nature of exchanges in sexual energy, which is that of absolute transcendence. This concept is vital to our understanding of Female Domination as will be seen in the upcoming posts where we will treat of Vixen’s transcendent power and her proclivity towards violence. Understanding that her subject is more or less genetically predisposed to see her and her objectives in the proper light will be key to the eventual explication of her divine nature. What we are going to learn is that Female Domination is an astonishing manifestation of transcendental energy, extra-dimensional energy, which Vixen communicates through powerful psychic vibrations controlled by the artful use of her body and her will. It is the most powerful and enlightening journey upon which we, The Obsessed, may embark.

As the photos accompanying this post might suggest, from early childhood on, the servant will be in constant pursuit of sexual experience. He will leave almost any endeavor behind in order to catch his requisite glimpses of upskirts, lovely legs extending from short skirts, beautiful faces, lips, eyes, hair, breasts, and in particular the movements of the female body. He becomes a devout student of Woman. He also becomes the consummate voyeur. Whenever he should stumble upon any feminine display of power, any of her myriad ways of flaunting her sexuality with that coy, knowing confidence; wherever he discovers Woman wielding her divine beauty and strength to manipulate the hapless male to her desired advantage, at the slightest hint of the imposition of her indomitable will in the service of his nullification; in the presence of any and all of these, the servant rejoices at his good fortune in being granted the vision, and confirms himself ever more deeply as one of the blessed, The Obsessed. He is one of the elite, one of the very few who will experience absolute transcendence through perfect submission to his beloved Vixen.

Having now laid the necessary groundwork for our study of Female Domination, we are ready to move to the heart of the subject. Join me for the next post: Part V: Vixen: The Ascent to Violence.

Part III: The Birth of Her Power

In Part II we were introduced to Vixen as the archetype Female Dominant. We learned that she is a rare breed of woman in that she deals exclusively in the realm of Obsession and that her limitless Power constitutes a sublime mystery owing to the bizarre and, as far as we know, unique appearance of an anomaly in nature with respect to the display and wielding of that Power in and around events and especially where her encounter with Male is concerned. With the appearance of the anomaly, her weakness is transformed into strength, her beauty into destructive force, and her softness into pure potentiality for the consummate execution of extreme brutality; brutality which she administers with impunity. To grasp all that lies at the root of this marvelous reversal of roles requires more than a casual perusal of surface appearances. As stated in our introduction, the detailed study of Female Domination, by its very complexity and fascination, must be a rather lengthy one. But I am convinced that we will discover it to be well worth the effort if we persevere with intelligence and enthusiasm. Who knows? With a little good fortune along the way we may even be able to shed some entirely new light on the miraculous existence of Vixen and the enigmatic phenomenon of her extraordinary power.

Having now learned something about who Vixen is, we must now back up a bit and investigate Vixen’s beginnings. How does it start? Where and when does the awareness of her true identity become known to her? Surely this revelation must be among the most exciting and compelling developments of self-actualization in the life of any human being. And for us, The Obsessed, it is thought of as a moment of sheer magic. Let us move forward, then, and take a look at Vixen’s beginnings with ‘The Birth of Her Power.’

The Awakening.
This phase constitutes the birth of the dominatrix. Dominant women acquire their tastes for power at different times and in different ways. But regardless of the particulars, there is always a pattern of emerging awareness with regard to certain capabilities that become available to them based on the display of their bodies. A teen-age girl stands before the mirror in her bedroom, admiring her naked body. Her hot, nubile rack is a fairly new development, but that ass and those legs have been evolving toward this state of perfection for some time. She looks at herself from every angle, smiling proudly. Something new is happening within her, something exciting. She may not define it at this point, she may, in fact be quite unsure as to where it is leading. But she knows that whatever it is, it is good. Suddenly her body is 'there.' It's hot and she knows it's hot. She takes mental notes as to how she compares to Monica, Susie, Charis, and Jenny Li. They too have all been called ‘hot,’ but she knows now that she burns them all down. Seems like it just happened, right now, this morning, like she wasn’t this perfect yesterday morning. But she’s got it now, and that’s all that matters.

The Awakening phase is also signaled by a radical change in wardrobe. Our neophyte Vixen immediately begins to require far less bodily coverage than she had in the past. Tops get skimpier and thinner. She perfects the appearance of her developing bust line by rigorous experimentation with bras until she achieves the look she wants. Shorts get shorter, heels get higher, make-up gets trashier, parents become enraged. She will usually become more outgoing during this time, happy to flaunt her new found confidence. Those around her notice that she is becoming more demanding. She has the feeling she deserves the fulfillment of her desires. At this point, it seems as if all she wants to do is to scandalize with her delicious new body and attitude.



Discovery and Development
This is an exciting period. Everything is new, and a girl begins to see the effect, the impact she is making on the world around her. She begins to sense the potential that she has for controlling events with her body and her attitude. The results are almost immediate. She moves into an entirely new world; from anonymity to ‘force to be reckoned with.’ For most dominant girls this phase is accomplished in no more than one school term, usually far less, in as little as two or three months.



During this period, the young dominatrix is receiving valuable input from all quarters. From peer interaction she is learning general consensus as to what is ‘hot.’ She becomes aware of all vital sources of media, such as TV shows, music, videos, movies, everything a girl must be familiar with in order to be cool. But most importantly, she is learning to assimilate all this information in the service of her supreme power. She will quickly ascertain which dresses, which footwear, which poses, which body parts, which smiles, which phrases, and which attitudes best serve her purposes, not only with the boys, but with the world at large. As this period of discovery continues, at some point our newborn Vixen will have a kind of epiphany, that moment when it all ‘locks in.’ She may be as young as 14 or 15 in some cases, but usually it will occur around the age of 17 or 18. But regardless of age, from that moment forward, she is in charge. She knows she can have whatever she wants, whenever she wants. As long as there are men in the world, she will be fully satiated.

The Engagement
The transitional, or Engagement phase is that period of maturation that bridges adolescence and adulthood. I use the term 'Engagement' to denote that time when Vixen reaches full clarity. She sees the world for exactly what it is and she 'engages' it with all the tools she has developed and all the power she has accumulated during the periods of Discovery and Development. She knows who she is and makes the existential choice that it is that woman who shall be known to the world. With The Engagement, Vixen has arrived. This phase is typically accompanied by other signs of adulthood and maturity. A woman finds her body softening ever so slightly, now having the tendency to retain body fat a bit more easily than when she was a teen. This is in no way a bad thing. In fact, Vixen will find men even more susceptible to the lure of her flesh than they had been in the past. She also learns how to use this, like everything else, to her best advantage. She learns that the slight jiggling of her arms, the quivering bounce of her ass and thigh flesh, all these effects of getting older have in fact made her all that much more desirable, and as a result, all the more powerful. As with everything else, she uses it to her advantage. At this point in her development she will begin to feel her first real sense of omnipotence. The idea that she is a goddess is not simply metaphorical any more. It is the blossoming of true identity within her. Her physical flesh as absolute divinity incarnate becomes her central mode of self-perception. She knows herself to be divine. In the eyes of the world, she is only a young woman, but behind the sociological veil, she is already perfect. At this point also, her mastery over men is so complete it becomes laughable. With a simple look, a shift of the body, the slight flicker of tempting fat of her upper thigh, she can command a man to lay down his own life. Her power continues to grow ever stronger as she uses it to create the world in her own image.




Join me for Part IV: Vixen's Subject: A Brief Overview of Obsession.