The aspects of practice to be applied near or at the point of genital crisis [sic] are:
1. Relational attention, free of inwardness in the form of thoughts and images
2. Relational feeling, free of bodily contraction or self-possession by bodily sensation
3. Control of personal bodily motion and intentionally or casually stimulating contact with one's lover
4. Control of ejaculation in the male via finger pressure at the base of the penis near the perineum, and control of orgasmic spasm in the female via finger pressure at the base of the vagina, near or at the perineum...

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The practice of drinking of one's own urine for health purposes is an ancient and traditional rejuvenating technique, common all over the world until very recently. Those who use the drinking of urine, or "amaroli," as an adjunct to general health practice may find it strengthening to drink and gargle with the urine shortly after intercourse, or at the point of the next urination after intercourse. The flow will contain vital chemistry from the sexual organs that the body would do well to retain. The use of urine after intercourse applies to both men and women, although those who tend toward high blood pressure, or who are very "yang", fiery", expansive, or sensitive to salts and biochemical stimulation may find it necessary to moderate or even avoid this practice.

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The ejaculatory fluid and semen of the male should generally be retained and the rhythmic sequence of discharge bypassed. However, on those occasions where ejaculation is permitted, it should generally be released as an offering to his lover. And just as that substance is precious within the body of the male, it should be accepted as such by the lover who receives it. Most often the ejaculation is released into the vagina, but it may just as well be released into the mouth or even the anus. And, if taken in the mouth, it should not be refused or spit out, but pleasurably accepted and ingested as a carrier of Life and regenerative substance.

-- from Love of the Two Armed Form by Bubba Free John. 462 pgs., Dawn Horse press, Middletown, CA. First published December, 1978. Out of print.

Love of the Two-Armed Form is one of the stranger self-help tomes. Unlike most sex guides, which take a positive view of sex, this exotic handbook contains hundreds of manufactured precepts about "right" sexuality, and authoritarian admonitions against the "wrong" use of sex. Reading it builds an interior image of Adi Da as sex-obsessed "Sri Aunt Petunia" shaking her finger at the reader, and attempting to insert herself as a classic Freudian censor/super-ego during this most private, spontaneous, and intuitive of relational expressions.

While railing against the "suppressive" Western attitude toward sexuality, Franklin A. Jones manages to put together nearly five hundred pages of his own sexual "shoulds" and should nots". Example, chosen at random:

Thus, lovers may enjoy control over subjective phenomena (such as internal imagery, casual thoughts, ridigity, fear, and so forth) via constant and intense feeling-attention to Life, via one another, made natural by their loving feeling and their presently highly vital desire for one another. Therefore, they should not engage in sexual embrace casually, but only on those occasions wherein love-desire is mutual and intense, to the degree that the inversion of attention and emotion toward the self and subjectivity will not occur.

Imagine trying to keep that admonition in mind (along with hundreds of other Daist sexual commandments) while feeling the touch of your lover's skin, or tasting the pure emotion of your lover's eyes.

Over and against the copious pronouncements, edicts, cautions and reproofs "Sri Bubba-Da Petunia" applies an edifice of religious abstractions -- the typical Daist dissociation from the concrete to high-flying verbal gymnastics which snuff out the immediacy (and immanence) of the Divine with glamorous promises and ideational projections:

Sexual communion may continue as a lifelong practice, until extreme Ecstasy, or Transcendental Dissolution of the body-mind, in the second phase of the Way of Radical Intuition. But the quality of the practice naturally changes over time, as the disposition of the body-mind becomes more and more that of prior Fullness or whole body Radiance. Thus, transcendence of conventional sexuality, either in the form of a profound sexual economy or even motiveless celibacy, becomes the ultimate destiny of human sexuality.

Those kinds of romantic statements, familiar to anyone who has read Frank's works or heard him speak, are characteristic of the "seeking" aspect of Daism. While constantly being reminded by Adi Da of their inferiority and "failure", devotees are presented with a "heavenly carrot" of Capitalized Descriptions of exalted states they will one day attain -- perhaps after many lifetimes -- if they will only agree to submit to "the Master" and all the "stages" or "phases of practice" at his feet.

The book does contain a few clues to Frank's rationalization of his own fetishism and voyeurism. On the use of drugs, "sex toys" and pornography (which Frank classes under the genteel term "erotica"), he says

Aphrodisiacs and erotica in general emphasize the rapid buildup and elimination of Life-Intensity through orgasm. Therefore such devices are part of the conventional traditional ritual of orgasm. The usefulness of such devices is generally restricted to the awakening and instruction of those who are yet sexually immature and weak. (page 224)

In other words, amyl nitrate poppers and dildos (two of Franks' favorite "sexual aids") make useful instructional appliances for the guru who must "use every means possible to awaken the devotee."

Regarding voyeurism and pornography, he says

There is value not only in right participation in sex play, but in the feeling consideration and observation of it in one's own case as well as in the case of others. Thus, erotic art and literature may have a communicative or educational function as a form of observation, just as frank conversations between lovers as well as among friends in general serve understanding and release from the bogies of both inwardness and excessive "cultic" privacy.

These fine sounding words are a rationalization of his love of pornography and his bizarre habit of forcing his followers to have sex while he watches and critiques their performance. They are also "Da-code" for his endeavor to make every personal and intimate experience into a subject of "consideration" by the collective Daist "community" and by extension, subject to the admonitions and authority of the guru. (Those who were members of the community know that exactly these kinds of group "sexual considerations" have long been part of the mix.)

Just as in Daism no one is permitted to have "their own" enlightenment, so is the intimate communion of the sexual act owned and intruded upon by Sri Aunt Adi Da and the communo-babble of her de-personalized minions.

The book contains a couple of howlers -- for instance, on page 385 Frank, consistent with his ignorance of the woman's perspective (not to mention his legendary abuse of women), says

The menstrual flow may be regarded as a kind of degenerative or diseased bodily condition, produced by dietary irritation and emotional imbalance.

He proceeds to advocate the raw diet as a way of "healing" this imaginary "disease".

And, lest we forget, LOTTAF is the book where Frank tells us that Count Dracula is a symbol of the superior man:

'Count Dracula' is simply our human obligation to accept responsibility for the sexual process and the higher, truly human, or ecstatic and regenerative purpose of both sexuality and the living mechanisms of the personal life. But he is made to appear as the Incarnation of Evil, the Devil, and the anti-Christ, so he must be suppressed and destroyed.

Rather than understanding Dracula as a symbol of spiritual cannibalism, or the rapacious spirit who seeks to violate and murder the soul (yes, Frank -- evil does exist) -- he tells us that the dark and "disgusting" aspect of Dracula is a "pseudo-Christian accretion" upon "the ancient type of superior man who was free to embrace a woman during her time of menstrual imbalance... He embraces his lover with passionate intent, as a life and death matter, and mysteriously, suddenly, like the Holy Spirit descending on the future Mother of the Incarnation of Truth."

Wow. And I'll bet she gets "all silly and erotic" (Frank's favorite phrase for the female response) on being sexually assaulted by this incubus, right? Granting that every symbol has a dual aspect, I find Frank's revisionist interpretation of the Dracula myth rather fascinating -- especially considering Daist C.'s description of his guru (on the Ken Wilber Forum), as a supremely powerful sexual predator who is going to "rape you".

IMHO Love of the Two-Armed Form, while sincerely written from the context of Frank's megalomaniacly inflated self-regard, is propagandist bullshit, designed to sell Frank to the uninitiated as a "tantric master". For those who are already committed Daists, it is a reminder that he is an autocratic authority who intends to dominate even their most intimate moments.

What the book succeeds in doing, however, as it piles on the Daist platitudes, sanctions, and hypostasized ideas, is reveal the two sides of Frank's divided personality -- Sri Aunt Petunia and Bhagavan Count Dracula.

cheers,

E