The philosophical basis of Code d’ Ode is “phallicism”. Code d’ Ode is a system of sexual slave play, and the type of sex it explores is specifically phallic. That is, its central concern is attending to the provision of phallic pleasure and all that goes with it.
This means that it is necessarily Male Dom. And hence Fem Sub. The Slavekeeper is a man who has serious sexual – phallic – needs, such that he is keeping an odalisque to meet those needs. Plainly, most men (straight or gay) are phallicly wired – but some men have more extreme desires, deeper urges, nagging obsessions. Some men are driven by a phallic sexual psychology. For the phallic man, sex necessarily involves using his cock. Such men acquire cockslaves.
For her part, the odalisque must be phallicly inclined by nature if she is to be suitable in the odalisque role. Only a woman who loves to serve men sexually would become an odalisque; by nature odalisques are very sexual women - it is cock they love. A prerequisite to being a cockslave is to love cock. Again, (hetero) women are wired to love cock. In general, it is simple biology that women love sex and they love phallic penetration in particular. But some women are fired by a deeper passion than others. Some women are cock crazy, addicted, obsessed. Such women may embrace the odalisque’s life.
Odalisques, moreover, are trained to be phallocentric. Building upon their natural aptitude, a Slavetrainer trains an odalisque in the erotic arts that serve cock worship. Code d’ Ode is, in many respects, essentially a game of cock worship. The slave is a sexual captive, keep naked and helpless and made to worship cock. Her motto is (in French): J’adore le phallus. The Code states:
10.1. - Dedicated to cockworship
An odalisque shall be devoted in heart, body and soul to the worship of cock. It is the Phallus that she serves and reveres, above all. When a woman enters sexual slavery she is pledged to cock worship and gives herself wholly to cock worship.
So the Slavekeeper is set upon seeking phallic pleasure. To put it crudely, he is out to get his dick wet. He wants to explore sex and his sexuality is phallic-centred. At the same time, the odalisque is cock-centred in her desire to serve. Cock is her god. Cock is the god she serves, to whom she devotes her body and her passion. Thus, both players, Master and slave, are involved in a specifically phallic enterprise. At the centre of play is… cock!
As a male dominant lifestyle Code d’ Odalisque celebrates phallic sexuality. No apology is made for this. Feminist ideology associates phallic sexuality with violence and violation. The contemporary heterosexual male often feels emasculated by this ideology. Phallic masculinity is politically incorrect. Against this, Code d’ Ode is overtly phallic and sets out to create an arena for the deep exploration of phallic sexuality in a non-violent framework.
We should also mention, though, that – by the nature of things – a concentration upon the phallus implies a reciprocal celebration of the feminine. Male Dom implies Fem Sub. The way that a sexual servant serves cock is by surrendering her body, by making herself cunt to be fucked. Cock implies cunt. The glorification of the phallus in Code d’ Odalisque necessitates the humbling of the female and the objectification of the feminine as “cunt”. The woman who yearns for cock spreads her legs and makes herself cunt to be fucked. The phallic man yearns for cunt. Code d’ Odalisque is also a celebration of the feminine – submissive female sexuality; compliant, giving, open, humble, surrendered. Woman as mool.
This is important. The phallic man yearns for cunt. If not, the phallic man is then prone to narcissism. The phallic man is prone to worshipping his own cock. That is a common pathology. In healthy (hetero) phallicism, though, the phallic urge seeks the reciprocating feminine. The Slavekeeper who is focused upon phallic pleasures ought to be, in this, focused upon his slave as “cunt”. The narcissist neglects his slave and prefers to play with his own dick. The fully phallic man sees his slave, in her beautiful submission, as “cunt to be fucked” and her enjoys her accordingly in healthy, celebratory phallic exploration.
Wednesday, August 31, 2011
Monday, August 29, 2011
Qualities of a Slavekeeper (repost)
To be a successful Keeper of an odalisque a man needs certain qualities. One does not need to be a “Dom” in the technical sense and nor does one need a lot of experience in the Master/slave or dominant/submissive lifestyle, but there are certain traits that are essential. Not every man can be a Slavekeeper, anymore than every woman can be an odalisque. It requires aptitude and the right approach. Unfortunately, experience has shown that the necessary qualities are often in short supply in the modern man. It is often easier to find a woman suited to the odalisque role than it is to find a man suited to be a Slavemaster. Here are some of the key qualities that a man needs if he is to consider owning an odalisque:
Sanity
A Slavekeeper needs to be sane and stable. It is a sad fact that many guys who trawl the BDSM scene are neither. Guys who have a history of mental illness and related disorders such as delusions of grandeur are disqualified.
Peacefulness
A Slavekeeper must be able to hold his peace. Guys with short tempers or who are prone to bouts of anger or violence are disqualified. A Keeper must have a deep and lasting commitment to the principle of peace in personal relations. Guys with a history of domestic violence don't make the grade.
Sexuality
A Slavekeeper is necessarily a sexual man. He loves sex, needs sex, enjoys sex. He is a phallic being. He must have a deep, wholesome love of sex, and heterosexual sex in particular. Neurotic guys who have serious sexual hang-ups or guys who are repressed homosexuals are disqualified. One owns an odalisque for sexual fulfilment and for no other reason. Guys who are motivated by power rather than sex are disqualified.
Women-lovers
A Slavekeeper must love women. They must enjoy females and the company of females and have a deep respect for the feminine. Macho guys, women-haters and “men's men” are disqualified.
Maturity
A Slavekeeper must be mature and sensible and have insights into himself. He must have seen a bit of life and know how to behave responsibly and appropriately. Immature fools, loudmouths, jack-asses and dickheads are disqualified.
Generosity
A Slavekeeper must be generous of nature in all departments of life. He is a generous friend to his friends and is always ready to put others ahead of himself. Selfishness and mean-spiritedness disqualify a man from the Keepers role.
Patience
A Slavekeeper must be patient. He is not easily frustrated. He sets clear goals and works towards them in a steady manner. Impatience is a sure sign that a guy is not suitable for the Keepers role.
Chivalry
A Slavekeeper must be chivalrous and courteous. He is well-mannered, polite and behaves in a gallant and respectful manner towards women. Guys who are coarse, loud, abusive or rough are disqualified.
Refinement
A Slavekeeper must have a degree of refinement. He has refined tastes. Guys who are all beer, pool and football are unlikely to make good Slavekeepers under Code d' Odalisque. These things are fine in themselves but a Slavekeeper needs a broader and more nuanced range of interests and appreciates some of the finer things in life as well.
This list is not exhaustive, but it does provide a sketch of the traits that are essential. There are other styles of slave play (such as Gorean) for other types of men. Code d' Ode is designed more for the urbane, sophisticated gentleman than for the Conan-the-barbarian type. Read through the above list again and ask yourself honestly - “Is keeping an odalisque really for me?”
Sanity
A Slavekeeper needs to be sane and stable. It is a sad fact that many guys who trawl the BDSM scene are neither. Guys who have a history of mental illness and related disorders such as delusions of grandeur are disqualified.
Peacefulness
A Slavekeeper must be able to hold his peace. Guys with short tempers or who are prone to bouts of anger or violence are disqualified. A Keeper must have a deep and lasting commitment to the principle of peace in personal relations. Guys with a history of domestic violence don't make the grade.
Sexuality
A Slavekeeper is necessarily a sexual man. He loves sex, needs sex, enjoys sex. He is a phallic being. He must have a deep, wholesome love of sex, and heterosexual sex in particular. Neurotic guys who have serious sexual hang-ups or guys who are repressed homosexuals are disqualified. One owns an odalisque for sexual fulfilment and for no other reason. Guys who are motivated by power rather than sex are disqualified.
Women-lovers
A Slavekeeper must love women. They must enjoy females and the company of females and have a deep respect for the feminine. Macho guys, women-haters and “men's men” are disqualified.
Maturity
A Slavekeeper must be mature and sensible and have insights into himself. He must have seen a bit of life and know how to behave responsibly and appropriately. Immature fools, loudmouths, jack-asses and dickheads are disqualified.
Generosity
A Slavekeeper must be generous of nature in all departments of life. He is a generous friend to his friends and is always ready to put others ahead of himself. Selfishness and mean-spiritedness disqualify a man from the Keepers role.
Patience
A Slavekeeper must be patient. He is not easily frustrated. He sets clear goals and works towards them in a steady manner. Impatience is a sure sign that a guy is not suitable for the Keepers role.
Chivalry
A Slavekeeper must be chivalrous and courteous. He is well-mannered, polite and behaves in a gallant and respectful manner towards women. Guys who are coarse, loud, abusive or rough are disqualified.
Refinement
A Slavekeeper must have a degree of refinement. He has refined tastes. Guys who are all beer, pool and football are unlikely to make good Slavekeepers under Code d' Odalisque. These things are fine in themselves but a Slavekeeper needs a broader and more nuanced range of interests and appreciates some of the finer things in life as well.
This list is not exhaustive, but it does provide a sketch of the traits that are essential. There are other styles of slave play (such as Gorean) for other types of men. Code d' Ode is designed more for the urbane, sophisticated gentleman than for the Conan-the-barbarian type. Read through the above list again and ask yourself honestly - “Is keeping an odalisque really for me?”
Purchase?
Question: My wife wants to be my odalisque, but we want to do it properly. How do I go about “buying” her?
Slaves are purchased. An odalisque should be purchased. She is not whore for hire and she is not a slut who is taken for free. If your wife wants to be your slave then you should “buy” her, yes. This is important. If she is not purchased, she is not a slave.
To purchase your slave is very simple. Under Code d’ Odalisque – which is to say under modern, consensual slave play – the slave price is always commuted to alms. That means that the Slaveowner must pay a slave price, as always, but these days that price is given to charity. Code d’ Ode operates as a system of charity. The slave price is commuted to alms and paid to an appropriate charity.
The steps are as follows:
*You can, if you wish, assess and grade your slave and set her a nominal slave price. This is optional.
*The slave nominates a suitable charity. (This should be a charity devoted to helping women and girls caught in illegal prostitution.) The slave tells her owner that she wants the slave price paid to such-and-such a charity.
*The Slaveowner makes a donation to the nominated charity.
Once the donation is made, the slaveprice has been paid and the slave is officially purchased.
Note that the amount paid is up to the Slaveowner. He makes a suitable donation to the charity named by the slave. He decides how much to donate.
Note that he is not obliged to tell the slave how much he donated. Nor is he required to provide any proof to her that he made the donation. The Owner simple goes to his slave and says, “I have paid the slave price.” She does not know how much he donated and nor does she have proof that he paid it. She must trust that he has “paid the slaveprice.”
For example, a woman might name ‘The National Campaign for the Protection of Children” as her preferred charity. This is an organization that fights child prostitution.
Her prospective Slaveowner then donates, say, $300 to this organization.
He does not tell her how much he paid.
He does not show her the receipt.
He merely goes to her and says, “The slaveprice has been paid.”
At this, she is officially purchased. The slave price has been “commuted to alms”.
It makes a considerable psychological difference that the slave has been purchased in this way.
It is, of course, illegal to traffic in human beings. This aspect of consensual slavery must be simulated. No money changes hands between players. In modern consensual play, the slaveprice is paid as charity. This is how a man “purchases” his sex slave.
Slaves are purchased. An odalisque should be purchased. She is not whore for hire and she is not a slut who is taken for free. If your wife wants to be your slave then you should “buy” her, yes. This is important. If she is not purchased, she is not a slave.
To purchase your slave is very simple. Under Code d’ Odalisque – which is to say under modern, consensual slave play – the slave price is always commuted to alms. That means that the Slaveowner must pay a slave price, as always, but these days that price is given to charity. Code d’ Ode operates as a system of charity. The slave price is commuted to alms and paid to an appropriate charity.
The steps are as follows:
*You can, if you wish, assess and grade your slave and set her a nominal slave price. This is optional.
*The slave nominates a suitable charity. (This should be a charity devoted to helping women and girls caught in illegal prostitution.) The slave tells her owner that she wants the slave price paid to such-and-such a charity.
*The Slaveowner makes a donation to the nominated charity.
Once the donation is made, the slaveprice has been paid and the slave is officially purchased.
Note that the amount paid is up to the Slaveowner. He makes a suitable donation to the charity named by the slave. He decides how much to donate.
Note that he is not obliged to tell the slave how much he donated. Nor is he required to provide any proof to her that he made the donation. The Owner simple goes to his slave and says, “I have paid the slave price.” She does not know how much he donated and nor does she have proof that he paid it. She must trust that he has “paid the slaveprice.”
For example, a woman might name ‘The National Campaign for the Protection of Children” as her preferred charity. This is an organization that fights child prostitution.
Her prospective Slaveowner then donates, say, $300 to this organization.
He does not tell her how much he paid.
He does not show her the receipt.
He merely goes to her and says, “The slaveprice has been paid.”
At this, she is officially purchased. The slave price has been “commuted to alms”.
It makes a considerable psychological difference that the slave has been purchased in this way.
It is, of course, illegal to traffic in human beings. This aspect of consensual slavery must be simulated. No money changes hands between players. In modern consensual play, the slaveprice is paid as charity. This is how a man “purchases” his sex slave.
Sunday, August 28, 2011
Orgasm torture
Code d’ Odalisque is non-violent. It does not employ methods of sado-masochism. An odalisque is preserved from pain and rough treatment. She is a pleasure slave, treasured and protected.
But this does not mean that she cannot be subjected to certain violent pleasures. Pleasure can be as intense and as extreme as pain. An odalisque can be submitted to extremes of pleasure. She can be tormented, tortured with pleasure. There is no pleasure in violence, but there can be violent measures of pleasure.
Just because Code d’ Ode does not use S & M does not mean it is necessarily mild and vanilla. Play is not necessarily soft. Women who enjoy S & M enjoy the power of pain to take them into deeper zones of submission. These same zones can also be reached through pleasure. There are tools other than pain. There are other ways into the heart of a slave. An odalisque may be submitted to intense, even extreme methods including torture by pleasure or, more specifically, orgasm torture.
The human female orgasm, let us recall, is one of the most violent phenomena in mammilian sexuality. It is usually much deeper and more transforming than the male orgasm. The female climax has great power: this power can be used in the training and enjoyment of cockslaves.
The method is simple:
The slave is constrained or positioned suitably and is then subject to prolonged and intense sexual stimulation until she orgasms. This is then repeated until she is exhausted or begs for mercy.
Sexual stimulation can take any number of forms – digital, phallic, oral - including the use of vibrators and other electronic devices. Or a Keeper may enlist the aid of other gentlemen. Whatever it takes to get her off.
Typically, in this type of play, the slave is given permission to be vocal, to speak, cry, groan, yell in an uninhibited way. Open throated delight. Or, the slave is gagged. Gagged. Bound. Blindfolded. Or this might be an occasion for erotic chant. These are all matters of creative play.
Needless to say, bringing a woman to multiple thunderous orgasms requires some skill and finesse. The Keeper (or Trainer) should know the slave’s responses and – patiently - provoke intense, dramatic, deep, shuddering orgasms in her. He goes to work on her. She surrenders her body to him. He pleasures her until she cums. And cums. And cums.
If she cannot continue climaxing then he pushes her to the highest plateau of pleasure he can, and he keeps her there. Often, after a long duration, she will suddenly crash into climax. Otherwise, he pleasures her to exhaustion.
He should then use the power unleashed by these peaks of pleasure to shatter the slave, destroy her, reduce her to a sobbing, quivering mess. He uses orgasm torture to take her deep into sexual submission. It is a technique of sexual catharsis. The most extreme form of this play takes the form of the slave being reduced to a sobbing, incoherent, shaking, throbbing, blithering, gasping mess. She is reduced to jelly.
A session of orgasm torture should be planned in advance. Prepare the saray. Devices of restraint. See that the slave is rested. Perhaps select the best time of her monthly cycle. Perhaps ply her with wine. Put out the ‘Do not disturb’ sign. Then devote a long, wild night to pleasuring her body to climax as often as you are able. Aim to demolish her. Don’t stop until she is destroyed.
Orgasm torture should be approached as a fine art. Those that enjoy S & M consider the delights of pain an art form. So too the erotic arts in Code d’ Odalisque. Here the slave is passive. She surrenders her body, her flesh, her cunt. Her Keeper (or Trainer) uses whatever means he needs to subject her to intense, debilitating pleasure, forcing her to cum again and again.
But this does not mean that she cannot be subjected to certain violent pleasures. Pleasure can be as intense and as extreme as pain. An odalisque can be submitted to extremes of pleasure. She can be tormented, tortured with pleasure. There is no pleasure in violence, but there can be violent measures of pleasure.
Just because Code d’ Ode does not use S & M does not mean it is necessarily mild and vanilla. Play is not necessarily soft. Women who enjoy S & M enjoy the power of pain to take them into deeper zones of submission. These same zones can also be reached through pleasure. There are tools other than pain. There are other ways into the heart of a slave. An odalisque may be submitted to intense, even extreme methods including torture by pleasure or, more specifically, orgasm torture.
The human female orgasm, let us recall, is one of the most violent phenomena in mammilian sexuality. It is usually much deeper and more transforming than the male orgasm. The female climax has great power: this power can be used in the training and enjoyment of cockslaves.
The method is simple:
The slave is constrained or positioned suitably and is then subject to prolonged and intense sexual stimulation until she orgasms. This is then repeated until she is exhausted or begs for mercy.
Sexual stimulation can take any number of forms – digital, phallic, oral - including the use of vibrators and other electronic devices. Or a Keeper may enlist the aid of other gentlemen. Whatever it takes to get her off.
Typically, in this type of play, the slave is given permission to be vocal, to speak, cry, groan, yell in an uninhibited way. Open throated delight. Or, the slave is gagged. Gagged. Bound. Blindfolded. Or this might be an occasion for erotic chant. These are all matters of creative play.
Needless to say, bringing a woman to multiple thunderous orgasms requires some skill and finesse. The Keeper (or Trainer) should know the slave’s responses and – patiently - provoke intense, dramatic, deep, shuddering orgasms in her. He goes to work on her. She surrenders her body to him. He pleasures her until she cums. And cums. And cums.
If she cannot continue climaxing then he pushes her to the highest plateau of pleasure he can, and he keeps her there. Often, after a long duration, she will suddenly crash into climax. Otherwise, he pleasures her to exhaustion.
He should then use the power unleashed by these peaks of pleasure to shatter the slave, destroy her, reduce her to a sobbing, quivering mess. He uses orgasm torture to take her deep into sexual submission. It is a technique of sexual catharsis. The most extreme form of this play takes the form of the slave being reduced to a sobbing, incoherent, shaking, throbbing, blithering, gasping mess. She is reduced to jelly.
A session of orgasm torture should be planned in advance. Prepare the saray. Devices of restraint. See that the slave is rested. Perhaps select the best time of her monthly cycle. Perhaps ply her with wine. Put out the ‘Do not disturb’ sign. Then devote a long, wild night to pleasuring her body to climax as often as you are able. Aim to demolish her. Don’t stop until she is destroyed.
Orgasm torture should be approached as a fine art. Those that enjoy S & M consider the delights of pain an art form. So too the erotic arts in Code d’ Odalisque. Here the slave is passive. She surrenders her body, her flesh, her cunt. Her Keeper (or Trainer) uses whatever means he needs to subject her to intense, debilitating pleasure, forcing her to cum again and again.
How do I get my wife/girlfriend interested in this? (repost)
Question: I am really interested in Code d' Odalisque. How do I get my wife/girlfriend interested in this?
Many couples already play an informal version of Code d' Ode in their bedroom games. The woman submits sexually to her man and says, “Use me! Do whatever you want with me! I'm your sex slave!” If you already play such games, that is a good basis for further development. You can then start to add elements of Code d' Ode to your slave games, especially the slave positions and the code of etiquette. A prerequisite, of course, is that your lady is sexually submissive. She must be inclined to sexual service by nature. We have no interest in making a woman into something that is against her nature. But if your wife or girlfriend has aptitude for sexual service – she loves to be used, she loves to serve cock – then you can foster that natural inclination. A true odalisque – a woman who is suited to full-time service – is rare. So it is unlikely that your wife/girlfriend is a true odalisque. If she is, rejoice! But the role of wife and odalisque are quite different and it is unlikely that you are so fortunate to have married a woman with the soul of a true slave. In that case, aim for part-time play or consider finding an odalisque for both you and your wife to enjoy. How do you get your wife/girlfriend interested? Build on existing foundations.
Then introduce her to the Code. Emphasize the pro-feminine and non-violent aspects of the Code. Stress that you are not looking for a domestic servant cook/housekeeper. In fact, you might suggest employing a housekeeper in order to keep your wife/odalisque from domestic toil and freeing her for sexual service. Suggest to your wife that you employ someone to do the domestic chores so that she can be free to take on the luxurious life of sensuality and sexual delights enjoyed by the odalisque. For a woman with natural aptitude the odalisque's life is a good deal indeed. She is kept for sex. This is a better deal than the average wife has. The average wife is housekeeper/mother/cook/cleaner/nurse AND sex-provider, and often works a job as well! When you introduce your wife to Code d' Ode, offer her a new deal. Offer her a life of sensual leisure in return for sexual obedience.
And in this offer her sexual adventure. If your wife is not in the least bit sexually adventurous then Code d' Ode is not for her. The prospect of sexual adventure needs to be enticing to her or you don't have much chance of getting her interested. The whole reason a couple who consider taking up a Master/slave relationship under Code d' Odalisque is for sexual adventure. It is a journey into luxury and lust, and specifically an exploration of the Master's fantasies. Your wife needs to be ready for that. She must have a genuine desire and readiness for playing the role of her husband's secret fantasy girl. She must be prepared to do that, be that. Happily, there are wives who will do whatever it takes to bring their man to fulfilment. If your wife is like that then you have a real chance of getting her interested. If not, little. Is the prospect of sexual adventure – exploring fantasy and pushing limits - an exciting prospect for your wife? Or are you ill-matched? You're adventurous – she's a prude? You can't turn a woman into a (consensual) odalisque if it is against her natural dispositions. So, make an honest assessment of your wife's aptitude. Then introduce her to the Code and emphasize that it offers her a new deal. Then, proceed slowly. Talk lots. Don't rush. Don't try to talk her into it. Talk about it.
It hardly needs to be said that if your marriage is shaky then it is probably not a good idea to introduce Code d' Ode into it. It certainly won't save a bad marriage but it is intense and might harm a precarious marriage. Only consider it if you already have a strong relationship with a high degree of trust and familiarity and understanding between you.
Many couples already play an informal version of Code d' Ode in their bedroom games. The woman submits sexually to her man and says, “Use me! Do whatever you want with me! I'm your sex slave!” If you already play such games, that is a good basis for further development. You can then start to add elements of Code d' Ode to your slave games, especially the slave positions and the code of etiquette. A prerequisite, of course, is that your lady is sexually submissive. She must be inclined to sexual service by nature. We have no interest in making a woman into something that is against her nature. But if your wife or girlfriend has aptitude for sexual service – she loves to be used, she loves to serve cock – then you can foster that natural inclination. A true odalisque – a woman who is suited to full-time service – is rare. So it is unlikely that your wife/girlfriend is a true odalisque. If she is, rejoice! But the role of wife and odalisque are quite different and it is unlikely that you are so fortunate to have married a woman with the soul of a true slave. In that case, aim for part-time play or consider finding an odalisque for both you and your wife to enjoy. How do you get your wife/girlfriend interested? Build on existing foundations.
Then introduce her to the Code. Emphasize the pro-feminine and non-violent aspects of the Code. Stress that you are not looking for a domestic servant cook/housekeeper. In fact, you might suggest employing a housekeeper in order to keep your wife/odalisque from domestic toil and freeing her for sexual service. Suggest to your wife that you employ someone to do the domestic chores so that she can be free to take on the luxurious life of sensuality and sexual delights enjoyed by the odalisque. For a woman with natural aptitude the odalisque's life is a good deal indeed. She is kept for sex. This is a better deal than the average wife has. The average wife is housekeeper/mother/cook/cleaner/nurse AND sex-provider, and often works a job as well! When you introduce your wife to Code d' Ode, offer her a new deal. Offer her a life of sensual leisure in return for sexual obedience.
And in this offer her sexual adventure. If your wife is not in the least bit sexually adventurous then Code d' Ode is not for her. The prospect of sexual adventure needs to be enticing to her or you don't have much chance of getting her interested. The whole reason a couple who consider taking up a Master/slave relationship under Code d' Odalisque is for sexual adventure. It is a journey into luxury and lust, and specifically an exploration of the Master's fantasies. Your wife needs to be ready for that. She must have a genuine desire and readiness for playing the role of her husband's secret fantasy girl. She must be prepared to do that, be that. Happily, there are wives who will do whatever it takes to bring their man to fulfilment. If your wife is like that then you have a real chance of getting her interested. If not, little. Is the prospect of sexual adventure – exploring fantasy and pushing limits - an exciting prospect for your wife? Or are you ill-matched? You're adventurous – she's a prude? You can't turn a woman into a (consensual) odalisque if it is against her natural dispositions. So, make an honest assessment of your wife's aptitude. Then introduce her to the Code and emphasize that it offers her a new deal. Then, proceed slowly. Talk lots. Don't rush. Don't try to talk her into it. Talk about it.
It hardly needs to be said that if your marriage is shaky then it is probably not a good idea to introduce Code d' Ode into it. It certainly won't save a bad marriage but it is intense and might harm a precarious marriage. Only consider it if you already have a strong relationship with a high degree of trust and familiarity and understanding between you.
Saturday, August 27, 2011
Friday, August 26, 2011
Three parts of the female form (repost)
In some part Code d' Odalisque is all about the appreciation of the female form and the feminine erotic. Slavekeepers, by definition, are connoisseurs of the female body. As well as enjoying the tangible delights of a cockslave's body, a Slavekeeper can expect to enjoy the visual delight of a naked slave ornamenting his life. Code d' Odalisque does not offer preferences for what type of female form is to be desired – thin, plump, short, tall don't matter but are for the personal preference of individual Slavekeepers.
The Code does, however, draw attention to certain parts of the female form that it uses in a symbolic way. Three parts of the female in particular have a developed symbolism:
The Feet
The odalisque is discalced and unshod. Her bare feet are symbolic of her submission. Only freewomen enjoy shoes. There is a certain foot fetish element implicit in this. Men who are into Code d' Ode need not be foot fetishists, but it is there to be explored if you are. A slave's feet are a mark of her beauty.
The Mool
The pussy, the cunt. Needless to say, an odalisque is valued for her sex and so her pussy is an object of special and obvious attention. An odalisque is expected to develop a 'cunt psychology' where she moves into a mental zone where she submits to being her Master's cunt, nothing but a cunt to be used and enjoyed by him.
Nape
The nape of the neck is a symbolic location on the female form in Code d' Ode. The slave bares the nape of her neck to her Master as a gesture of submission. He lays his sword on the back of her neck and demands she confess submission to a life of worshipping cock.
Training and use of a cockslave should develop these places on her body as locations for special attention. A slave should know how to display her feet to her Master, just as she should know how to display her mool, and how to offer her neck to her Master in submission.
The Code does, however, draw attention to certain parts of the female form that it uses in a symbolic way. Three parts of the female in particular have a developed symbolism:
The Feet
The odalisque is discalced and unshod. Her bare feet are symbolic of her submission. Only freewomen enjoy shoes. There is a certain foot fetish element implicit in this. Men who are into Code d' Ode need not be foot fetishists, but it is there to be explored if you are. A slave's feet are a mark of her beauty.
The Mool
The pussy, the cunt. Needless to say, an odalisque is valued for her sex and so her pussy is an object of special and obvious attention. An odalisque is expected to develop a 'cunt psychology' where she moves into a mental zone where she submits to being her Master's cunt, nothing but a cunt to be used and enjoyed by him.
Nape
The nape of the neck is a symbolic location on the female form in Code d' Ode. The slave bares the nape of her neck to her Master as a gesture of submission. He lays his sword on the back of her neck and demands she confess submission to a life of worshipping cock.
Training and use of a cockslave should develop these places on her body as locations for special attention. A slave should know how to display her feet to her Master, just as she should know how to display her mool, and how to offer her neck to her Master in submission.
The threat of beheading
5.10. - The traditional threat of beheading
At her Vows of Devotion, by long tradition, an odalisque be threatened with beheading should she run away or be willfully disobedient or bring disgrace to her vocation or her Keeper. Thereafter, the sword may be presented at her training sessions or other times as an emblem of authority and a constant reminder of the dire fate that awaits a slave who dishonours her vows.
The sword is the emblem of authority in Code d’ Odalisque. This alludes back to the days when pirates and slavetraders took fair maidens captive and sold them into the harems of the Orient.
The authority of the sword takes the form of a threat of beheading. When she becomes an odalisque, and thereafter, the cockslave is threatened with beheading if she violates the institution of odalisque. This typically takes the form:
*The slave kneels or prostrates and exposes the nape of her neck to her Keeper at his command.
*The Slavekeeper places the cold blade of his cutlass upon the back of the slave’s neck.
*The Slavekeeper threatens to behead her if she disobeys or fails to do as he commands.
Needless to say, this threat is an item of ritual drama and is not intended literally. The threat is symbolic – just as the sword is merely a symbol and is never used as a weapon.
Nevertheless, the threat of beheading can be repeated often. The threat is first made at the slave’s discalcing (initiation) and she is reminded of it thereafter. Finally, an odalisque lives under the threat of beheading. This was the traditional punishment for rebellious, criminal or wayward slaves. An odalisque lives "under the sword". This remains a motif in consensual odalisque slave play.
At her Vows of Devotion, by long tradition, an odalisque be threatened with beheading should she run away or be willfully disobedient or bring disgrace to her vocation or her Keeper. Thereafter, the sword may be presented at her training sessions or other times as an emblem of authority and a constant reminder of the dire fate that awaits a slave who dishonours her vows.
The sword is the emblem of authority in Code d’ Odalisque. This alludes back to the days when pirates and slavetraders took fair maidens captive and sold them into the harems of the Orient.
The authority of the sword takes the form of a threat of beheading. When she becomes an odalisque, and thereafter, the cockslave is threatened with beheading if she violates the institution of odalisque. This typically takes the form:
*The slave kneels or prostrates and exposes the nape of her neck to her Keeper at his command.
*The Slavekeeper places the cold blade of his cutlass upon the back of the slave’s neck.
*The Slavekeeper threatens to behead her if she disobeys or fails to do as he commands.
Needless to say, this threat is an item of ritual drama and is not intended literally. The threat is symbolic – just as the sword is merely a symbol and is never used as a weapon.
Nevertheless, the threat of beheading can be repeated often. The threat is first made at the slave’s discalcing (initiation) and she is reminded of it thereafter. Finally, an odalisque lives under the threat of beheading. This was the traditional punishment for rebellious, criminal or wayward slaves. An odalisque lives "under the sword". This remains a motif in consensual odalisque slave play.
Thursday, August 25, 2011
Three types of slave
While Code d’ Odalisque is – obviously – all about odalisques, there are in fact three types of slave mentioned in the Code:
1. Memlooks
2. Odalisques
3. Qoola
A memlook is a common, low slave. They can be male or female. There are no rules for memlooks. They have no rights and no status. Slavekeepers may do whatever they like with memlooks. They can be subjected to sado-masochism and pain and made to work. They are drudges, animals.
An odalisque is a female sexual slave. She has been elevated above low slaves. She is higher than a memlook. She is preserved from toil and pain and is used exclusively for pleasure. She has certain rights under the provisions of the Code. She is treasured, protected.
A qoola is a type of odalisque, but one who is not attached to any single Slavekeeper. A qoola is a “slut slave”. She is not a memlook, but her status is lower than that of an odalisque.
1. Memlooks
2. Odalisques
3. Qoola
A memlook is a common, low slave. They can be male or female. There are no rules for memlooks. They have no rights and no status. Slavekeepers may do whatever they like with memlooks. They can be subjected to sado-masochism and pain and made to work. They are drudges, animals.
An odalisque is a female sexual slave. She has been elevated above low slaves. She is higher than a memlook. She is preserved from toil and pain and is used exclusively for pleasure. She has certain rights under the provisions of the Code. She is treasured, protected.
A qoola is a type of odalisque, but one who is not attached to any single Slavekeeper. A qoola is a “slut slave”. She is not a memlook, but her status is lower than that of an odalisque.
Wednesday, August 24, 2011
Odalisque Fiction Wanted
ODALISQUE FICTION WANTED.
We are always seeking stories and fiction on themes relevant to and compatible with Code d' Odalisque. We are trying to build up a collection of original odalisque fiction. Contributions welcome.
Please write to us at:
bedroomslaves@yahoo.com
Contracts read aloud
Code d’ Odalisque came about in a piece-meal fashion. Initially there were several documents and sets of rules drawn up for various purposes by different people. These ideas were then amalgamated, then smoothed over and reworked, and eventually the first versions of Code d’ Odalisque were written.
Accordingly, there are lots of ideas from various sources in the Code. It is a collection of ideas. This represents the collected wisdom of the people who were involved, some of whom were very experienced in Master/slave lifestyle and play.
In the Code you will find many ideas that came into the Code through practical experience. For example:
3.7. - Contracts read aloud at signing
Every written contract must be read aloud between the signing parties and given assent verbally.
This was the practice of a group of people who were associated with Code d’ Ode in its formative stages. They always read contracts etc. aloud, mainly so that it clarified the contract and alerted everybody to what was in the contract. It was a sensible practice in consensual slave play.
This practical idea has found its way into the codifications of Code d’ Odalisque.
There are many other instances of this. Readers of Code d’ Odalisque should be aware of this aspect of the Code. There are lots of details in the Code that come from practical experience. The Code itself came together from ideas written down by people with considerable M/s experience and expertise. Experience had shown that it is useful (and wise) to read contracts aloud. This idea found its way into the Code. It is a good idea.
Even if you don’t “follow” the Code, you can still find lots of useful ideas in it that can be adapted to your own play. The Code can and should be seen as a repository, a collection, of useful ideas for Master/slave play.
Accordingly, there are lots of ideas from various sources in the Code. It is a collection of ideas. This represents the collected wisdom of the people who were involved, some of whom were very experienced in Master/slave lifestyle and play.
In the Code you will find many ideas that came into the Code through practical experience. For example:
3.7. - Contracts read aloud at signing
Every written contract must be read aloud between the signing parties and given assent verbally.
This was the practice of a group of people who were associated with Code d’ Ode in its formative stages. They always read contracts etc. aloud, mainly so that it clarified the contract and alerted everybody to what was in the contract. It was a sensible practice in consensual slave play.
This practical idea has found its way into the codifications of Code d’ Odalisque.
There are many other instances of this. Readers of Code d’ Odalisque should be aware of this aspect of the Code. There are lots of details in the Code that come from practical experience. The Code itself came together from ideas written down by people with considerable M/s experience and expertise. Experience had shown that it is useful (and wise) to read contracts aloud. This idea found its way into the Code. It is a good idea.
Even if you don’t “follow” the Code, you can still find lots of useful ideas in it that can be adapted to your own play. The Code can and should be seen as a repository, a collection, of useful ideas for Master/slave play.
Tuesday, August 23, 2011
Calling the Cock God
There is an important technique for cockworshipping that is used in Code d' Odalisque that is excellent for carrying cockslaves into a "zoned out" state. It is, in fact, one of the most essential cockworshipping techniques although it is only hinted at in the written Code d' Odalisque. (It is a sort of "secret" technique passed on between some Code d' Ode players... ) Here it is:
The techniquie is called "Talking to the Cock god"or "Calling the Cock God" and is a method by which a cockslave can communicate with her "god" (the Phallus). There is a sort of "secret" method of cockworship, a technique by which a cockslave speaks to her god. There is a proper method for speaking to COCK.
In Code d' Odalisque you will find a question asked: "What is the name of the cock god?" It is only when one learns the secret to "talking to the cock god" that an answer emerges to this riddle.
In order to "talk to the cock god" the slave must do two things.
First, she must WHISPER. She must put her face very near to the cock she is worshipping and she speaks to it in a WHISPER.
Secondly, she must keep the tip of her TONGUE extended between her lips.
That is, she pokes out her tongue and, keeping it out, whispers what she wants to say to the cock. Obviously, this makes her words incoherent, but those are the noises her god wants to hear!
Normally, a cockworship session that includes "talking to the cock god" will go something like as follows:
*The Slavekeeper sits in any appropriate chair
*His cockslave positions herself on the floor between his legs
*She begins to suck and kiss and lick his cock
*She continues doing this until she becomes absorbed in the activity and she starts to "zone out" on the feel and smell of his cock
*She starts including some "talking to cock" between sucks
*She pokes out her tongue and starts whispering directly to the cock
As she zones out further she talks more and more to the cock god until she is ranting incoherently. The point of the practice is to carry the slave into the mental zone where she begins ranting and babbling in a reverie of cock lust. To achieve this she must be uninhibited. She mustn't be afraid to "lose the plot" and become absorbed in whispering and mumbling to her god.
What does she say? It hardly matters. She can tell the cock that she loves serving and she can describe her obsessions. Or her Master can tell her what he wants her to say. Whatever it is, she extends her tongue and then whispers the words directly to the cock. She might say, "I love sucking you" for example. This, of course, becomes, "Thi Thuv Thucking Thu..." when her tongue is thick between her lips.
She speaks like this softly as if she wants only the cock (but not her Master) to hear. She conducts a private session whispering like this to her Master's cock. At first she might feel silly or fear that she sounds retarded. Never mind about that. She must get over any shyness and talk to the cock god like this in an unhibited way. She must become cock-focused and then conduct a quiet private "conversation" with the cock.
In the best cases the slave will be able to "zone out" and will start babbling nonsense. She sucks some cock, loving it with her mouth, then "talks" to the cock a bit before sucking some more. And so on. As she gets more absorbed and more excited, her whispers become less coherent. In the end, it doesn't matter if her utterances are real words or not. It just becomes a crazy rant.
It is here that a cockslave might want to call upon the cock god by his "name". What is his name? The answer is that his "name" is totally formless and is really just an endless string of babble, the babble of the crazed cockslave as she slurps and sucks and salivates over her Master's cock, and whispers wild obscene incoherent confessions of cocklust to the god she loves to serve.
That's the so-called "secret" - the cock god has no name other than incoherent babble from the lips of a deranged slave stricken with mad cocklust.
A Slavemaster or a Slavetrainer might well aspire to push an odalisque to this point - where she is babbling and deranged. Various additional techniques can be used. Anything to push her into an erotic mania. When used with due impact this can be a very powerful method. The slave can be pushed into "zones" of erotic mania.
A dedicated odalisque should "talk to the cock god" often. She should think of things she wants to say to him. Her private confessions to her cock god are an essential part of her devotion to cockworship. "Talking to the Cock god" is an important and useful cockworship technique. The technique is part of the intimate engagement of the slave with her Master's cock. This is proper to a cockslave.
Miss Sabine's Second Thursday (Short Story)
The water was turquoise and warm-to-tepid, almost non-existent, as Mme. Sabine – slender and naked – stepped and then slid quickly into the small private pool that was nestled among ferns in the covered bath-house at the home of Mr John Stronnel. Something had changed in her. It was evident straight away. Madam Therese, a woman in her mid to late forties, already lazing with the water up to her bare, tanned shoulders, both arms stretched on the pool's edge, could see it in her face, her eyes. She looked at the younger woman's beautiful nakedness, her breasts, her thighs, her almost perfect frame. What had been happening? What was it that had changed?
It was the second Thursday. Every second Thursday they would meet at this location and spend a good hour – sometimes three – soaking dreamily, sipping jasmine tea, now and then making conversation. Often there was little to say, which was fine with them both, but on other second Thursdays the younger woman had questions and dilemmas ready for the older and they spent the morning in light, comfortable and wide-ranging discussion. And sometimes – like this particular morning – the older woman made observations and wanted to hear of events and experiences, dreams, surprises, disappointments, developments. The great fortune of it was that they – in all truth – had genuine affection for each other and both felt at ease discussing whatever matters might arise. This included matters of the most explicit intimacy – an intimacy without taboos - since, in fact, that was the business that had brought them together in the first place.
The younger woman was at that time an odalisque to a wealthy gentleman, Mr Stephen Tarrant, architect. The older woman had once served in the sexual servant's role to Stronnel; now her duty was mentoring and instruction. Officially, she was Overmistress to Mme. Sabine: friend, teacher, guardian, protector, companion, and on occasion, mom. She knew the odalisque well enough to be able to detect changes in her demeanour and to know when something had gone wrong – or when something had gone right! She could sense when the younger woman was troubled, or when, on the contrary, she was exhilarated in her youthful confusions. On this day she seemed both. It was hard to tell. The Overmistress smiled with compassion and then, wisely, waited for Miss Sabine to relax and start the conversation. For her part, the younger woman flopped her body into the clear water and ran her palms over her breasts and closed her eyes, breathing deeply. At last. Second Thursday. One of her favourite days.
“Do you think,” she asked at length, “that women are more sexual than men?”
It was a big question. The answer – short of an abstract philosophical discourse that might cover all the possibilities – was, of course, that it depends on the man and the woman.
“Why do you ask?” said Madame Therese, waiting for Sabine to open her eyes and reveal more of her feelings.
“Just wondering” said Sabine.
This was followed by a long silence punctuated by the gentle sounds of the water lapping on the tiled edges. The morning sun beamed down through a skylight into the greenery and seemed to make the garden steamy, tropical.
“Do you think,” asked the odalisque eventually, “that lust can drive you crazy?”
These were merely warm-up questions. Despite their trust and the deep connection they had established, and the fact that nothing was taboo between them, the younger woman was = as usual – slow to open her heart, or, rather, she was simply shy and didn't quite know where to begin.
“It can do, sure,” said the Overmistress. “Why do you ask?”
She searched Sabine's face for clues.
“No particular reason” said the slave, “But I was wondering what you thought, and I...”
But she added nothing more.
More soaking. More silence. The sound of bird-song outside. The gorgeous warmth of the April sun. Miss Sabine let her body float limply and commented on what a lovely day it was. It was a few minutes more before she finally started getting to the point, but even then she still seemed uncomfortable.
“My Master,” she said, “organised a group last week...” Then Sabine held he nostrils closed and slid down into the water. When she surfaced, her hair wet, she continued. “And it was, well, amazing...”
“Ah-huh,” said the Overmistress. “A group...?”
“You know,” said the odalisque. And she looked at Therese as if to say, 'Do I really need to spell it out?'
She didn't. Madam Therese understood perfectly, but she looked back as if to say, 'Are you going to tell me about it or are you going to make me drag the details out of you by force?'
The odalisque avoided her gaze by pretending to notice how her toes were floating on the surface and taking an interest in the state of her toenails.
“A big group,” she said finally. “And it was really... well, I think I really shocked myself this time Therese...”
“How so?”
The odalisque rolled over in the water, her skin pale and smooth and glistening where the sunlight touched upon her shoulders. Her breasts were exceptional. Round. Pert. Perfect proportions. Her neck was splendid too. A long and elegant neck, now framed by the long strands of her wet hair.
Why was she reluctant to open up about this? Why the hesitancy? How had she shocked herself? And what did she mean by “shocked”?
A slightly awkward silence. She spun around in the water again, dunked under, came back up, looked coy.
“A big group?” asked the Overmistress. Another invitation to speak.
“Big-ish,” said the odalisque. “At Mr Ahmed's. Mme. Kathy. Dr Hampton. Those people.”
“I see,” said the Overmistress. “And you shocked yourself?” She smiled.
The odalisque raised her eyebrows. “Wow!” she said, and slid back under the water again.
The event to which she kept alluding was a “party” at the home of Mr Ahmed who had only recently returned from a business trip to Istanbul. And by the word “group” or “party” she meant, in fact, an orgy. Her Master hadn't ventured into Mr Ahmed's circle in a long while, and when he did he would often visit on his own. But on this occasion – a special event - he took Miss Sabine along. He thought it time she saw the full extent of Mr Ahmed's “operation”, the euphemism he used for what was, in fact, Mr Ahmed's hareem of sex slaves and the circle of men and women around him who were devoted to the nurture and use of odalisques. The “party” was at Mr Ahmed's luxurious mansion, a two storey white marble home built in the 1920s in the ornate Art Deco style. To the rear of the upper floor was the 'saray' – the playroom – once a ballroom where governors and Secretaries of State had wined and dined in former times; now it was equipped with devans and couches, a large circular bed, rugs and cushions, and an array of fixtures and devices devoted to the pursuit of sexual pleasures. On the night in question there were nearly twenty people present and they could have easily occupied only a single corner of the room. The lovely Mme. Kathy stood on the old bandstand – naked and barefooted as befitting a slave – and gave a violin recital of Brahms while another slave from Mr Ahmed's hareem, Miss Nell, served drinks. The handsome Dr Hampton gave a speech welcoming Mr Ahmed's return. It was an elegant affair. At first.
The Overmistress wondered why she hadn't heard of this party and, even more, why she hadn't been invited, but in fact it had been some time since she was active in the scene.
“Who else was there?” she asked when Sabine resurfaced.
The odalisque listed those could remember but many of those present she didn't know by name. There were several freewomen, several slaves, and a majority of men all of whom arrived in semi-formal attire – suit and tie – and observed the level of decorum upon which the very urbane Mr Ahmed insisted. After the recital and the formalities, though, the lights were dropped low and the night fell into orgiastic abandon – with absolutely no decorum at all! When Madam Therese asked for details of who did what and to whom her companion took another breath, held her nose and dunked down into the water again and upon surfacing said, “My goodness, Therese! It was a wild night. Crazy.”
Therese observed that Mr Ahmed wasn't known for doing things by halves. Indeed, he was possibly the most serious Slavekeeper in the country. It came as no surprise to her that a “party” at Mr Ahmed's – which is to say one of Mr Ahmed's infamous orgies – had gone off with a bang.
“You came away unscathed?” she asked.
Sabine nodded, but her eyes revealed that she had seen things – done things – which she had found... well, extraordinary.
“You know Therese, I think I nearly lost the plot...”
The Overmistress smiled. All was OK. No harm done. The discomfort in Sabine, she realised, was nothing more than old-fashioned shame. It was entirely becoming, in fact, and she observed just how beautiful, and how deeply sexual, the young woman was.
“So tell me...”
For the rest of the morning, as the sun climbed higher in the sky, and as the fernery filled with rich green light, Sabine detailed the events to which she had been privy. Apart from the steam and the beads of water on her skin she would have blushed and been embarrassed. Mdm. Therese was patient, kind, and also amused. “You outdid yourself, then?” she laughed. “Ha!” And indeed it was true. Perhaps Sabine had sipped a little too much wine, or perhaps the night had caught her at a flashpoint in her hormone cycles, or perhaps (as she considered) she was getting more depraved, but her participation in the orgy was wholehearted, full on. At her Master's direction she gave herself to all the guests without discrimination, male and female, fucking, sucking, panting, moaning, on the bed, on the floor, on the divan. She stayed near her Master at first. She had never encountered a group scene so big. But then a certain gentleman – she didn't know his name – took her by the arm, laid her across some pillows and proceeded to pound her with cock. Beautiful cock. Long, thick, juicy cock. It was that that did it to her. He was an expert, and his phallus was divine. He propped himself on his knees and toes, thrust his lips to hers, and started pumping. Thrust. Thrust. Thrust. Sabine threw her legs wide apart and gave herself to the moment. It drove her mad. Along with the sounds and smells and shadows of twenty or more others lurching and licking all around her. It was wildly exciting.
“I couldn't stop,” she confessed. “I lost control. When he rolled off me I just wanted more. I looked around for another man, another cock. God, Therese. I lost control!”
“Like never before?”
“Yes. Like never before.”
“Why worry?”
“I don't know. I... I lost control. Totally. I was... trembling. Really, Therese. I was an animal. I was crawling around on my hands and knees looking for cock to suck. My god!”
The Overmistress was sanguine. “Well,” she said, “Mr Ahmed knows how to throw a party!”
To illustrate, Sabine related how, at one point in the evening, she was laying in a tangle of naked bodies, her face only inches from the pussy of some woman – identity unknown – while a long, circumcized phallus – identity unknown – slid in and out in joyous rhythms of lust. She didn't care who these obscene organs belong to. She was fascinated to watch them close-up. Pussy juice dripping off the cock. Pink vulva. The sultry scent of sex. The man's testicals hanging low, swinging. Close-up. In detail. Mindless animal organs. Thrusting. Quivering. She could hear grunts at every thrust. A barrage upon her senses. Sounds of squishing. Amazing contours of flesh. Vigour and energy. Spice. Flashes of red swelling. The cunt opening up and gobbling on the cock. And then – led by sweaty, rushing desperation, shafts of hot pink – suddenly, with a cry, the cock withdrew and Sabine watched amazed as streams of white semen burst from its head and splattered all over the sweltering pussy. An extraordinary view. The sudden smell of ammonia-laced man-juice. Thick. Dribbling. No longer content to watch, Sabine repositioned her arm and with a truly bestial lust – this is what she meant by lost control – she plunged her face into the soaked crotch and started lapping up the mess, blissful to have the sticky goo and the sheer heat of fucked pussy on her face.
“I couldn't help myself, Therese,” she said, almost apologetic. “Really. I couldn't help myself.”
The older woman splashed some water onto her shoulders and smiled. “Well, I'm shocked!” she teased. “How digusting of you Sabine! I hope you are thoroughly ashamed of yourself...”
“But that's the thing,” said the slave. “I am! I've never lost control like that before. Never. And there were other things, too. Wow!”
Finally, the older woman realised it was time to avail the younger of the lesson for the day.
“What do you expect, Sabine? I don't see why you are perturbed? This is the odalisque's life. How far will you go? How crazy will it get? So, you've discovered something about yourself. You never thought your lusts extended that far, is that it? I could have warned you. Mr Ahmed's parties have a way of bringing out the beast within a girl... It won't be the last time. If you're lucky.”
Was it 'normal'? Well, what's normal anyway? And what is normal for an odalisque? The only thing to overcome, she explained, is the guilt and the shame. “Don't let guilt get you down,” was her primary word of advice.
“Is that all it is?” asked Miss Sabine. “Guilt?”
It was time to get out of the pool and dry off.
“That's it,” said Therese. “Its deadly. Although in your case, I think its sort of cute...” They smiled at each other. Rapport. “My goodness,” Therese continued, now drying the slave's back with a towel, “once I sucked off a whole football team.”
“Really?”
“No, not really. But I would have if John had asked me to. And, god knows, there were times I swear I wanted to! This life will stir your passions, girl. Expect it. And don't be surprised by your own depravity. Isn't that what led you into this life anyway? And don't be surprised if Mr Ahmed knows how to give everyone a good time. He's an expert at the orgy. OK?
“OK.”
Guilt. Miss Sabine didn't usually think of herself as suffering from guilt. 'Yes,' she thought, 'guilt. I should do something about that.'
“Its just that I shocked myself, I guess,” she said again.
“Be prepared to shock yourself some more before your days are out,” said the Overmistress. “Its an inner exploration, the odalisque's life. You'd be surprised what kind of lusts are lurking within. As you've just found.”
Therese gave her an endearing kiss on the head and then the two of them walked naked through the fernery inside to make some lunch.
It was the second Thursday. Every second Thursday they would meet at this location and spend a good hour – sometimes three – soaking dreamily, sipping jasmine tea, now and then making conversation. Often there was little to say, which was fine with them both, but on other second Thursdays the younger woman had questions and dilemmas ready for the older and they spent the morning in light, comfortable and wide-ranging discussion. And sometimes – like this particular morning – the older woman made observations and wanted to hear of events and experiences, dreams, surprises, disappointments, developments. The great fortune of it was that they – in all truth – had genuine affection for each other and both felt at ease discussing whatever matters might arise. This included matters of the most explicit intimacy – an intimacy without taboos - since, in fact, that was the business that had brought them together in the first place.
The younger woman was at that time an odalisque to a wealthy gentleman, Mr Stephen Tarrant, architect. The older woman had once served in the sexual servant's role to Stronnel; now her duty was mentoring and instruction. Officially, she was Overmistress to Mme. Sabine: friend, teacher, guardian, protector, companion, and on occasion, mom. She knew the odalisque well enough to be able to detect changes in her demeanour and to know when something had gone wrong – or when something had gone right! She could sense when the younger woman was troubled, or when, on the contrary, she was exhilarated in her youthful confusions. On this day she seemed both. It was hard to tell. The Overmistress smiled with compassion and then, wisely, waited for Miss Sabine to relax and start the conversation. For her part, the younger woman flopped her body into the clear water and ran her palms over her breasts and closed her eyes, breathing deeply. At last. Second Thursday. One of her favourite days.
“Do you think,” she asked at length, “that women are more sexual than men?”
It was a big question. The answer – short of an abstract philosophical discourse that might cover all the possibilities – was, of course, that it depends on the man and the woman.
“Why do you ask?” said Madame Therese, waiting for Sabine to open her eyes and reveal more of her feelings.
“Just wondering” said Sabine.
This was followed by a long silence punctuated by the gentle sounds of the water lapping on the tiled edges. The morning sun beamed down through a skylight into the greenery and seemed to make the garden steamy, tropical.
“Do you think,” asked the odalisque eventually, “that lust can drive you crazy?”
These were merely warm-up questions. Despite their trust and the deep connection they had established, and the fact that nothing was taboo between them, the younger woman was = as usual – slow to open her heart, or, rather, she was simply shy and didn't quite know where to begin.
“It can do, sure,” said the Overmistress. “Why do you ask?”
She searched Sabine's face for clues.
“No particular reason” said the slave, “But I was wondering what you thought, and I...”
But she added nothing more.
More soaking. More silence. The sound of bird-song outside. The gorgeous warmth of the April sun. Miss Sabine let her body float limply and commented on what a lovely day it was. It was a few minutes more before she finally started getting to the point, but even then she still seemed uncomfortable.
“My Master,” she said, “organised a group last week...” Then Sabine held he nostrils closed and slid down into the water. When she surfaced, her hair wet, she continued. “And it was, well, amazing...”
“Ah-huh,” said the Overmistress. “A group...?”
“You know,” said the odalisque. And she looked at Therese as if to say, 'Do I really need to spell it out?'
She didn't. Madam Therese understood perfectly, but she looked back as if to say, 'Are you going to tell me about it or are you going to make me drag the details out of you by force?'
The odalisque avoided her gaze by pretending to notice how her toes were floating on the surface and taking an interest in the state of her toenails.
“A big group,” she said finally. “And it was really... well, I think I really shocked myself this time Therese...”
“How so?”
The odalisque rolled over in the water, her skin pale and smooth and glistening where the sunlight touched upon her shoulders. Her breasts were exceptional. Round. Pert. Perfect proportions. Her neck was splendid too. A long and elegant neck, now framed by the long strands of her wet hair.
Why was she reluctant to open up about this? Why the hesitancy? How had she shocked herself? And what did she mean by “shocked”?
A slightly awkward silence. She spun around in the water again, dunked under, came back up, looked coy.
“A big group?” asked the Overmistress. Another invitation to speak.
“Big-ish,” said the odalisque. “At Mr Ahmed's. Mme. Kathy. Dr Hampton. Those people.”
“I see,” said the Overmistress. “And you shocked yourself?” She smiled.
The odalisque raised her eyebrows. “Wow!” she said, and slid back under the water again.
The event to which she kept alluding was a “party” at the home of Mr Ahmed who had only recently returned from a business trip to Istanbul. And by the word “group” or “party” she meant, in fact, an orgy. Her Master hadn't ventured into Mr Ahmed's circle in a long while, and when he did he would often visit on his own. But on this occasion – a special event - he took Miss Sabine along. He thought it time she saw the full extent of Mr Ahmed's “operation”, the euphemism he used for what was, in fact, Mr Ahmed's hareem of sex slaves and the circle of men and women around him who were devoted to the nurture and use of odalisques. The “party” was at Mr Ahmed's luxurious mansion, a two storey white marble home built in the 1920s in the ornate Art Deco style. To the rear of the upper floor was the 'saray' – the playroom – once a ballroom where governors and Secretaries of State had wined and dined in former times; now it was equipped with devans and couches, a large circular bed, rugs and cushions, and an array of fixtures and devices devoted to the pursuit of sexual pleasures. On the night in question there were nearly twenty people present and they could have easily occupied only a single corner of the room. The lovely Mme. Kathy stood on the old bandstand – naked and barefooted as befitting a slave – and gave a violin recital of Brahms while another slave from Mr Ahmed's hareem, Miss Nell, served drinks. The handsome Dr Hampton gave a speech welcoming Mr Ahmed's return. It was an elegant affair. At first.
The Overmistress wondered why she hadn't heard of this party and, even more, why she hadn't been invited, but in fact it had been some time since she was active in the scene.
“Who else was there?” she asked when Sabine resurfaced.
The odalisque listed those could remember but many of those present she didn't know by name. There were several freewomen, several slaves, and a majority of men all of whom arrived in semi-formal attire – suit and tie – and observed the level of decorum upon which the very urbane Mr Ahmed insisted. After the recital and the formalities, though, the lights were dropped low and the night fell into orgiastic abandon – with absolutely no decorum at all! When Madam Therese asked for details of who did what and to whom her companion took another breath, held her nose and dunked down into the water again and upon surfacing said, “My goodness, Therese! It was a wild night. Crazy.”
Therese observed that Mr Ahmed wasn't known for doing things by halves. Indeed, he was possibly the most serious Slavekeeper in the country. It came as no surprise to her that a “party” at Mr Ahmed's – which is to say one of Mr Ahmed's infamous orgies – had gone off with a bang.
“You came away unscathed?” she asked.
Sabine nodded, but her eyes revealed that she had seen things – done things – which she had found... well, extraordinary.
“You know Therese, I think I nearly lost the plot...”
The Overmistress smiled. All was OK. No harm done. The discomfort in Sabine, she realised, was nothing more than old-fashioned shame. It was entirely becoming, in fact, and she observed just how beautiful, and how deeply sexual, the young woman was.
“So tell me...”
For the rest of the morning, as the sun climbed higher in the sky, and as the fernery filled with rich green light, Sabine detailed the events to which she had been privy. Apart from the steam and the beads of water on her skin she would have blushed and been embarrassed. Mdm. Therese was patient, kind, and also amused. “You outdid yourself, then?” she laughed. “Ha!” And indeed it was true. Perhaps Sabine had sipped a little too much wine, or perhaps the night had caught her at a flashpoint in her hormone cycles, or perhaps (as she considered) she was getting more depraved, but her participation in the orgy was wholehearted, full on. At her Master's direction she gave herself to all the guests without discrimination, male and female, fucking, sucking, panting, moaning, on the bed, on the floor, on the divan. She stayed near her Master at first. She had never encountered a group scene so big. But then a certain gentleman – she didn't know his name – took her by the arm, laid her across some pillows and proceeded to pound her with cock. Beautiful cock. Long, thick, juicy cock. It was that that did it to her. He was an expert, and his phallus was divine. He propped himself on his knees and toes, thrust his lips to hers, and started pumping. Thrust. Thrust. Thrust. Sabine threw her legs wide apart and gave herself to the moment. It drove her mad. Along with the sounds and smells and shadows of twenty or more others lurching and licking all around her. It was wildly exciting.
“I couldn't stop,” she confessed. “I lost control. When he rolled off me I just wanted more. I looked around for another man, another cock. God, Therese. I lost control!”
“Like never before?”
“Yes. Like never before.”
“Why worry?”
“I don't know. I... I lost control. Totally. I was... trembling. Really, Therese. I was an animal. I was crawling around on my hands and knees looking for cock to suck. My god!”
The Overmistress was sanguine. “Well,” she said, “Mr Ahmed knows how to throw a party!”
To illustrate, Sabine related how, at one point in the evening, she was laying in a tangle of naked bodies, her face only inches from the pussy of some woman – identity unknown – while a long, circumcized phallus – identity unknown – slid in and out in joyous rhythms of lust. She didn't care who these obscene organs belong to. She was fascinated to watch them close-up. Pussy juice dripping off the cock. Pink vulva. The sultry scent of sex. The man's testicals hanging low, swinging. Close-up. In detail. Mindless animal organs. Thrusting. Quivering. She could hear grunts at every thrust. A barrage upon her senses. Sounds of squishing. Amazing contours of flesh. Vigour and energy. Spice. Flashes of red swelling. The cunt opening up and gobbling on the cock. And then – led by sweaty, rushing desperation, shafts of hot pink – suddenly, with a cry, the cock withdrew and Sabine watched amazed as streams of white semen burst from its head and splattered all over the sweltering pussy. An extraordinary view. The sudden smell of ammonia-laced man-juice. Thick. Dribbling. No longer content to watch, Sabine repositioned her arm and with a truly bestial lust – this is what she meant by lost control – she plunged her face into the soaked crotch and started lapping up the mess, blissful to have the sticky goo and the sheer heat of fucked pussy on her face.
“I couldn't help myself, Therese,” she said, almost apologetic. “Really. I couldn't help myself.”
The older woman splashed some water onto her shoulders and smiled. “Well, I'm shocked!” she teased. “How digusting of you Sabine! I hope you are thoroughly ashamed of yourself...”
“But that's the thing,” said the slave. “I am! I've never lost control like that before. Never. And there were other things, too. Wow!”
Finally, the older woman realised it was time to avail the younger of the lesson for the day.
“What do you expect, Sabine? I don't see why you are perturbed? This is the odalisque's life. How far will you go? How crazy will it get? So, you've discovered something about yourself. You never thought your lusts extended that far, is that it? I could have warned you. Mr Ahmed's parties have a way of bringing out the beast within a girl... It won't be the last time. If you're lucky.”
Was it 'normal'? Well, what's normal anyway? And what is normal for an odalisque? The only thing to overcome, she explained, is the guilt and the shame. “Don't let guilt get you down,” was her primary word of advice.
“Is that all it is?” asked Miss Sabine. “Guilt?”
It was time to get out of the pool and dry off.
“That's it,” said Therese. “Its deadly. Although in your case, I think its sort of cute...” They smiled at each other. Rapport. “My goodness,” Therese continued, now drying the slave's back with a towel, “once I sucked off a whole football team.”
“Really?”
“No, not really. But I would have if John had asked me to. And, god knows, there were times I swear I wanted to! This life will stir your passions, girl. Expect it. And don't be surprised by your own depravity. Isn't that what led you into this life anyway? And don't be surprised if Mr Ahmed knows how to give everyone a good time. He's an expert at the orgy. OK?
“OK.”
Guilt. Miss Sabine didn't usually think of herself as suffering from guilt. 'Yes,' she thought, 'guilt. I should do something about that.'
“Its just that I shocked myself, I guess,” she said again.
“Be prepared to shock yourself some more before your days are out,” said the Overmistress. “Its an inner exploration, the odalisque's life. You'd be surprised what kind of lusts are lurking within. As you've just found.”
Therese gave her an endearing kiss on the head and then the two of them walked naked through the fernery inside to make some lunch.
Monday, August 22, 2011
Heterosexual? (Repost)
We receive many email comments from people with gay or bisexual preferences as to why Code d’ Ode is presented as a purely heterosexual adult “game”. Is there room in it for other sexual preferences? they ask.
The answer is that in its present form - and following directly from its historical precedents - Code d’ Ode is resoundingly hetero and unashamedly celebrates male/female sexual desire. It follows quite traditional forms. It is hetero and it is male dom. There is nothing to prevent others from adapting it to other sexual preferences but in its present form it reflects the orientation and interests of the people who wrote the Code, as well as the traditions of the historical institution of ‘odalisque’.
We hasten to add that just because the Code in its present form is hetero, this does not mean it is anti-homo. Each to their own. There is a lively gay Master/slave community to service the needs of gay subs and doms. Code d’ Odalisque is designed to offer another alternative, and it has the specific aim of offering hetero sub women a non-violent alternative to the dominant styles of BDSM. It has a mission to such women. It is very consciously and deliberately based around reviving the institution of female odalisque. If others would like to extend it into homosexual forms, all the best to them.
It should also be said that the driving force behind Code play is COCKWORSHIP and as this is understood in Code d’ Ode it is essentially a female’s love of and fascination for the phallus. This love and fascination has to do with the cock as OTHER to the feminine, and so, by definition, only a female (a non-male) can experience this. A woman can NEVER know what it is like to have a cock. The phallus must ALWAYS seem strange and ‘other’ to her in a way that is not true of a man who does know what having a cock is like. That is to say, cocks are not such strange and remote objects to men because they have one. But they are necessarily strange and remote objects to women who have no first-hand understanding of what it is like to be a phallic being (man).
It follows that - as it is conceived in Code d’ Ode - a man is not really capable of true cockworship. The fulcrum of worship is the strange OTHERNESS of cock to the female, and a man is not capable of it because cock is not Other to him. In Code d’ Ode a woman worships cock because it is everything she is not. No man can say this about himself and so cannot really worship in the sense understood in Code d’ Ode.
No doubt lots of gay guys will disagree and claim that they fully worship cock. But that is a different thing, a different mode of worship. The cock is SELF to man. It is only to woman that it is forever OTHER. The proper response to COCK by a cockslave is to become CUNT, to make herself a cunt to be fucked and used. Again, a man cannot do this - he doesn’t have a cunt. That is the physical reality. We make no apology for asserting that COCK and CUNT are a matching set.
Despite this very hetero orientation, there is plenty of room in Code d’ Ode for same-sex play if that is what players are into. A woman may specialize in bi-sex play as an ambiphiline, in order to satisfy the male lesbian fantasy. And there is nothing stopping a Slavekeeper being bisexual and to include M/M play into his orgia. There is nothing homophobic about Code d’ Ode’s heterosexual orientation. If players want to introduce same-sex play - it certainly extends the range of sexual possibilities to explore! - then there is nothing in Code d’ Odalisque to prevent it.
In the first instance, though, Code d’ Ode is for cunt crazy males and cock crazy women. The motive force of play is the Slavekeeper’s pursuit of phallic pleasure and the slave’s devoted worship of mysterious COCK.
The answer is that in its present form - and following directly from its historical precedents - Code d’ Ode is resoundingly hetero and unashamedly celebrates male/female sexual desire. It follows quite traditional forms. It is hetero and it is male dom. There is nothing to prevent others from adapting it to other sexual preferences but in its present form it reflects the orientation and interests of the people who wrote the Code, as well as the traditions of the historical institution of ‘odalisque’.
We hasten to add that just because the Code in its present form is hetero, this does not mean it is anti-homo. Each to their own. There is a lively gay Master/slave community to service the needs of gay subs and doms. Code d’ Odalisque is designed to offer another alternative, and it has the specific aim of offering hetero sub women a non-violent alternative to the dominant styles of BDSM. It has a mission to such women. It is very consciously and deliberately based around reviving the institution of female odalisque. If others would like to extend it into homosexual forms, all the best to them.
It should also be said that the driving force behind Code play is COCKWORSHIP and as this is understood in Code d’ Ode it is essentially a female’s love of and fascination for the phallus. This love and fascination has to do with the cock as OTHER to the feminine, and so, by definition, only a female (a non-male) can experience this. A woman can NEVER know what it is like to have a cock. The phallus must ALWAYS seem strange and ‘other’ to her in a way that is not true of a man who does know what having a cock is like. That is to say, cocks are not such strange and remote objects to men because they have one. But they are necessarily strange and remote objects to women who have no first-hand understanding of what it is like to be a phallic being (man).
It follows that - as it is conceived in Code d’ Ode - a man is not really capable of true cockworship. The fulcrum of worship is the strange OTHERNESS of cock to the female, and a man is not capable of it because cock is not Other to him. In Code d’ Ode a woman worships cock because it is everything she is not. No man can say this about himself and so cannot really worship in the sense understood in Code d’ Ode.
No doubt lots of gay guys will disagree and claim that they fully worship cock. But that is a different thing, a different mode of worship. The cock is SELF to man. It is only to woman that it is forever OTHER. The proper response to COCK by a cockslave is to become CUNT, to make herself a cunt to be fucked and used. Again, a man cannot do this - he doesn’t have a cunt. That is the physical reality. We make no apology for asserting that COCK and CUNT are a matching set.
Despite this very hetero orientation, there is plenty of room in Code d’ Ode for same-sex play if that is what players are into. A woman may specialize in bi-sex play as an ambiphiline, in order to satisfy the male lesbian fantasy. And there is nothing stopping a Slavekeeper being bisexual and to include M/M play into his orgia. There is nothing homophobic about Code d’ Ode’s heterosexual orientation. If players want to introduce same-sex play - it certainly extends the range of sexual possibilities to explore! - then there is nothing in Code d’ Odalisque to prevent it.
In the first instance, though, Code d’ Ode is for cunt crazy males and cock crazy women. The motive force of play is the Slavekeeper’s pursuit of phallic pleasure and the slave’s devoted worship of mysterious COCK.
Sunday, August 21, 2011
Friday, August 19, 2011
Can an odalisque say no?
Can an odalisque say “no”?
The very concept of “consent” implies that any one any time has the right to say “no”. Integral to the whole idea of consent is that everyone must be free to withdraw consent should they wish and that no play can proceed without on-going consent. So, insofar as Code d’ Ode has consent as one of its foundations, an odalisque – like everyone else – always has the right to withdraw consent.
This, moreover, is the law. Under law in any civilized country sexual behavior is governed by principles of consent. By law, everyone has the right to withdraw consent. Everyone can say “no”.
In active Code d’ Ode, play, however, an odalisque is a (consensual) slave: obedient, compliant, submissive. “No” is not part of her vocabulary. For the purposes of play (or lifestyle) she has given up her right to dissent. She is sworn to do whatever her Master requires. By becoming a cockslave she has surrendered her right to have her own opinions and desires: she obeys her Master. She never says “no”. The parameters of her consent are set by her Contract of Submission. She has defined limits. But within those limits, as a slave, she never says “no”.
The Code does have provisions whereby a slave may – in certain circumstances – express her displeasure at her Master’s instructions, but these are for rare occasions. It is only when a slave is asked to do something expressly forbidden under her contract, or when she is commanded to do something contrary to the nature of an odalisque, when she is being treated as a memlook, that the cockslave may show her Master her displeasure. Otherwise, she does as she is told. That is her duty. Her duty is to serve. Her duty is to say “Oui, Master,” and do as he commands.
And even if she is disgusted or offended by his command, she should obey and do as he requires anyway. At least in the first instance. If this continues and it is really a matter that disturbs her or hurts her she should consider ending her service – withdrawing consent – End Game. That is her last recourse. She should be reluctant to offer any resistance to her Master. By nature, a slave offers no resistance. But she has her limits, and if a man was to violate her limits over and over she has the right to object.
Resistance should not be based on frivolities, though. An odalisque can never turn down her Master’s advances because she “has a headache” or just doesn’t feel amorous. An odalisque is always available. Dissent and resistance are serious matters. Only over serious matters should a slave offer objections to or question her Master’s commands.
The very concept of “consent” implies that any one any time has the right to say “no”. Integral to the whole idea of consent is that everyone must be free to withdraw consent should they wish and that no play can proceed without on-going consent. So, insofar as Code d’ Ode has consent as one of its foundations, an odalisque – like everyone else – always has the right to withdraw consent.
This, moreover, is the law. Under law in any civilized country sexual behavior is governed by principles of consent. By law, everyone has the right to withdraw consent. Everyone can say “no”.
In active Code d’ Ode, play, however, an odalisque is a (consensual) slave: obedient, compliant, submissive. “No” is not part of her vocabulary. For the purposes of play (or lifestyle) she has given up her right to dissent. She is sworn to do whatever her Master requires. By becoming a cockslave she has surrendered her right to have her own opinions and desires: she obeys her Master. She never says “no”. The parameters of her consent are set by her Contract of Submission. She has defined limits. But within those limits, as a slave, she never says “no”.
The Code does have provisions whereby a slave may – in certain circumstances – express her displeasure at her Master’s instructions, but these are for rare occasions. It is only when a slave is asked to do something expressly forbidden under her contract, or when she is commanded to do something contrary to the nature of an odalisque, when she is being treated as a memlook, that the cockslave may show her Master her displeasure. Otherwise, she does as she is told. That is her duty. Her duty is to serve. Her duty is to say “Oui, Master,” and do as he commands.
And even if she is disgusted or offended by his command, she should obey and do as he requires anyway. At least in the first instance. If this continues and it is really a matter that disturbs her or hurts her she should consider ending her service – withdrawing consent – End Game. That is her last recourse. She should be reluctant to offer any resistance to her Master. By nature, a slave offers no resistance. But she has her limits, and if a man was to violate her limits over and over she has the right to object.
Resistance should not be based on frivolities, though. An odalisque can never turn down her Master’s advances because she “has a headache” or just doesn’t feel amorous. An odalisque is always available. Dissent and resistance are serious matters. Only over serious matters should a slave offer objections to or question her Master’s commands.
Wednesday, August 17, 2011
Drinking wine
One of the restrictions placed upon an odalisque is that she is not permitted to drink wine (alcohol) from a glass of her own accord – she may only drink from her Master’s glass; he feeds it to her. At “Wine Nights” and other occasions where a Slavekeeper enjoys wine, an odalisque is not permitted to have her own glass of wine. Instead, she sips from her Master’s glass. Her hands should not touch the glass. They should be crossed as if bound. He “plies” her with his wine by putting his glass to her lips. She is not allowed to be in control of her own glass, or - by extension - her consumption of alcohol. Her Master controls that.
Among slaves, an odalisque has many privileges, but wine drinking of her own accord is not one of them. In this, she is submissive and compliant, humble before her Master. .
Tuesday, August 16, 2011
Formal Steps
I am a freewoman who wants to become an odalisque. What are the formal steps to becoming an odalisque?
There are two formal steps. First a freewoman is discalced. This is a ritual in which she agrees to become an odalisque. She has her shoes removed and is then stripped. It is a ritual stripping. By this ritual stripping the freewoman becomes an odalisque. She confesses to cockworship and to serve “under the sword”. She makes her Vow of Devotion.
Then, she is purchased by a Slavekeeper. She is purchased and becomes the property of a Slaveowner.
Note that she is (a) discalced and (b) purchased. So there is a time when she is an odalisque but is not purchased. This is an “unbonded” slave. When she is purchased a slave is “bonded” to a Master/Keeper/Owner.
Usually, the purchase of the slave follows immediately from the discalcing, but not necessarily. A woman can become an odalisque and be “unbonded” until she finds a suitable Master. Becoming an odalisque (by being discalced) and being purchased by a Slaveowner are two different steps.
There are two formal steps. First a freewoman is discalced. This is a ritual in which she agrees to become an odalisque. She has her shoes removed and is then stripped. It is a ritual stripping. By this ritual stripping the freewoman becomes an odalisque. She confesses to cockworship and to serve “under the sword”. She makes her Vow of Devotion.
Then, she is purchased by a Slavekeeper. She is purchased and becomes the property of a Slaveowner.
Note that she is (a) discalced and (b) purchased. So there is a time when she is an odalisque but is not purchased. This is an “unbonded” slave. When she is purchased a slave is “bonded” to a Master/Keeper/Owner.
Usually, the purchase of the slave follows immediately from the discalcing, but not necessarily. A woman can become an odalisque and be “unbonded” until she finds a suitable Master. Becoming an odalisque (by being discalced) and being purchased by a Slaveowner are two different steps.
Muscular tone (repost)
15.11. - Muscular tone.
The training of an odalisque will normally include the cultivation of physical control over and achieving and maintaining firm tone in the muscles employed in various modes of sexual congress. Train your slave to do kegel (pelvic floor) exercises every day, for vaginal tone. This is an essential part of a cockslave’s daily regime.
An essential part of an odalisque's training program is daily attention to the Kegel pelvic floor exercises. From Day One a cockslave should be doing regular Kegel exercises to improve and maintain the muscular tone of her vagina. Her vagina, of course, is her primary tool of trade. Keeping it fit and toned and preventing it from being loose and sloppy is a top priority. The Trainer or Keeper should make an assessment of her muscular strength - how much control does she have over her cunt muscles? He then sets her Kegel exercises to either improve or maintain her tone.
There is no need to over-develop these muscles. An odalisque is not a circus freak who can open a beer bottle with her labia! But her pussy should be tight and should have some grip. It is most important that a Slavetrainer attends to this. And, of course, a Slaveowner desires it in a cockslave.
Kegels are the same exercises done by pregnant women. There are many how-to websites. Do a google search. There are also sex toys designed to help women attain and maintain vaginal tone. A Slavekeeper should invest in such toys for his slave.
It is especially important that the slave keep her mool in an attractive form. She is responsible for shaving or trimming her pubic hair according to her Master’s directions. She is responsible for maintaining hygiene and health. As an odalisque it is fundamental to who and what she is that she has something attractive to offer when she is told to spread her legs.
Proper care of her pussy should be made a strict requirement for odalisques. They are free from manual labour and domestic chores. But their obligation to look after themselves - and their sex - is basic to their lifestyle. The Keeper wants to develop healthy habits in a cocksklave in this regard right from the start. It is obviously important for a female sexual servant to keep her pussy in a presentable form. Slavekeepers - insist upon it from every slave! It is essential to the slave’s grooming.
Low self esteem?
Objection: Only a woman with low self-esteem or mental problems would want to serve as a sex slave for a man…
This is a common objection and it is based on common assumptions. The same things are said about prostitutes. People will say that only “damaged” women – women with low self-esteem, poor self-image or personality disorders - would work as prostitutes. The reality, however, is otherwise. While there are, of course, “damaged” women in the sex trade, along with drug-users, illegal immigrants, schizophrenics and others, working as prostitutes, there are, in fact, plenty of sane, sensible, well-adjusted, attractive women in the business. They turn to prostitution for many reasons, in some cases because they actually like the work.
Similarly, among odalisques you will find sane, sensible, well-adjusted, attractive women who just happen to find the odalisque lifestyle – a lifestyle of sexual service – rewarding. For some ‘vanilla’ or mainstream people this is inconceivable. They cannot imagine it themselves, and they think everybody else is like them. In reality, the world is a big, wide diverse place and human beings are, in reality, a strange, variegated, peculiar species that is full of surprises. It takes all kinds. There ARE women who love working as prostitutes, and there ARE women who love serving a Slavekeeper as his odalisque. They are not mentally deficient. They are not pathetic, crushed victims.
It is a stereotype to think that any woman who gives her body to men must be “craving attention” or “needs sex for self-affirmation…”, and so on. These days everyone is an amateur psychologist with psychological theories about everyone and everything. We need to remember that people are diverse. Just because I cannot imagine how or why someone else has made certain life-choices does not mean that they are pathetic or crazy. To say “Only a woman with low self-esteem or mental problems would want to serve as a sex slave for a man…” is to indulge in narrow stereotyped thinking that does not take account of the realities of human diversity.
It is true – let us admit – that there is a danger that women of low self-esteem or mental health issues might be lured into sex slave lifestyles and be damaged by it. Just as such women are liable to be used by pimps as street whores and be damaged by it. But it is simply not true that all women who are attracted by the odalisque lifestyle are in that category. We always concede that the odalisque lifestyle is only for a rare breed of woman. True odalisques are rare. But there are such women, and they prosper and thrive in the odalisque role. It is insulting and belittling, patronizing, to say to her, “You poor thing. You must hate yourself to be serving men sexually…”
The odalisque is a noble creature. She is proud to be an odalisque. She serves her Keeper because this is what she wants to do, longs to do. She is sane and has chosen this lifestyle, entering the state of occlusion willingly and in full knowledge.
If some people cannot imagine how this could possibly be so, it is only because of their narrow view of human diversity. Most people cannot imagine that some women enjoy being whipped and burnt with hot wax on their tits – and yet some women do! Again, it takes all kinds.
This is a common objection and it is based on common assumptions. The same things are said about prostitutes. People will say that only “damaged” women – women with low self-esteem, poor self-image or personality disorders - would work as prostitutes. The reality, however, is otherwise. While there are, of course, “damaged” women in the sex trade, along with drug-users, illegal immigrants, schizophrenics and others, working as prostitutes, there are, in fact, plenty of sane, sensible, well-adjusted, attractive women in the business. They turn to prostitution for many reasons, in some cases because they actually like the work.
Similarly, among odalisques you will find sane, sensible, well-adjusted, attractive women who just happen to find the odalisque lifestyle – a lifestyle of sexual service – rewarding. For some ‘vanilla’ or mainstream people this is inconceivable. They cannot imagine it themselves, and they think everybody else is like them. In reality, the world is a big, wide diverse place and human beings are, in reality, a strange, variegated, peculiar species that is full of surprises. It takes all kinds. There ARE women who love working as prostitutes, and there ARE women who love serving a Slavekeeper as his odalisque. They are not mentally deficient. They are not pathetic, crushed victims.
It is a stereotype to think that any woman who gives her body to men must be “craving attention” or “needs sex for self-affirmation…”, and so on. These days everyone is an amateur psychologist with psychological theories about everyone and everything. We need to remember that people are diverse. Just because I cannot imagine how or why someone else has made certain life-choices does not mean that they are pathetic or crazy. To say “Only a woman with low self-esteem or mental problems would want to serve as a sex slave for a man…” is to indulge in narrow stereotyped thinking that does not take account of the realities of human diversity.
It is true – let us admit – that there is a danger that women of low self-esteem or mental health issues might be lured into sex slave lifestyles and be damaged by it. Just as such women are liable to be used by pimps as street whores and be damaged by it. But it is simply not true that all women who are attracted by the odalisque lifestyle are in that category. We always concede that the odalisque lifestyle is only for a rare breed of woman. True odalisques are rare. But there are such women, and they prosper and thrive in the odalisque role. It is insulting and belittling, patronizing, to say to her, “You poor thing. You must hate yourself to be serving men sexually…”
The odalisque is a noble creature. She is proud to be an odalisque. She serves her Keeper because this is what she wants to do, longs to do. She is sane and has chosen this lifestyle, entering the state of occlusion willingly and in full knowledge.
If some people cannot imagine how this could possibly be so, it is only because of their narrow view of human diversity. Most people cannot imagine that some women enjoy being whipped and burnt with hot wax on their tits – and yet some women do! Again, it takes all kinds.
Monday, August 15, 2011
Sub-Rosa
31.1 - Secrecy
The conduct of all play under this Code, along with all the proceedings and business of the Guild of the Black Pearl, shall be regarded as sub rosa (secret) and is not to be made the subject of unnecessary public curiosity. All players are to appreciate the delicate and controversial nature of odalisque slavery in the modern context and should not disclose details of any activities that might create scandal for persons or parties liable to misunderstand or sensationalize the nature of sexual service under this Code.
To say that consensual slavery is beyond the experience of the average man-in-the-street is an understatement. It hardly needs to be said that such lifestyle activities as consensual slavery – and especially odalisque slavery – are liable to be frowned upon or at least be misunderstood in ‘vanilla’ society. Such things are sub-cultures because the dominant culture has no place for them. Modern man prides himself on the abolition of slavery – he can’t understand why anyone would want to perpetuate it in a consensual form. Moreover, Code d’ Odalisque is a system of consensual sexual slavery. As soon as the man-in-the-street hears the words “sex” and “slave” in the same sentence he thinks of criminal prostitution rackets.
This is why Code d’ Odalisque includes provisions for a code of silence and secrecy. Discretion is required. Players should not discuss Code d’ Odalisque and odalisque slave play in public situations – or at least they should be fully aware of what a taboo subject “sexual slavery” is and not engage in debate with “vanilla” people on the matter. We should be realistic. Most people don’t and won’t understand. It is therefore wise not to be overt about odalisque slavery. It is not something that should be done openly. That would only arouse hostility, suspicion, unwanted attention. As the Code says:
All players are to appreciate the delicate and controversial nature of odalisque slavery in the modern context and should not disclose details of any activities that might create scandal…
This does not mean that Coders can’t discuss their activities in appropriate forums. Discretion is the watch-word. Forums, blogs, websites, clubs – all OK. It is good to provide information about and to promote Code d’ Ode in appropriate circles. We strive to create a “Code culture”. But a slave cannot go on mainstream talkback radio to blab about their training as a fellatrice! Nor should they appear on reality TV or similar. Code d’ Ode should be kept as an adults-only consent-based sub-culture that exists happily without the knowledge of the mainstream.
Odalisques are kept in secret, occluded, in any case. It is a condition of their slavery. Occlusion means “hidden”. If you are a Keeper of can odalisque it is important that your neighbor, your local shopkeepers, your friendly local police officer –all locals – do not know about her. She is not on public display. She is a hidden treasure that you enjoy in secret in the dead of night. That is the whole nature of odalisque slavery. It is a hidden fantasy world. A Slavekeeper should not announce to all and sundry that he keeps a slave. He is ultra-discrete. It is proper that his activities are “sub-rosa”.
The conduct of all play under this Code, along with all the proceedings and business of the Guild of the Black Pearl, shall be regarded as sub rosa (secret) and is not to be made the subject of unnecessary public curiosity. All players are to appreciate the delicate and controversial nature of odalisque slavery in the modern context and should not disclose details of any activities that might create scandal for persons or parties liable to misunderstand or sensationalize the nature of sexual service under this Code.
To say that consensual slavery is beyond the experience of the average man-in-the-street is an understatement. It hardly needs to be said that such lifestyle activities as consensual slavery – and especially odalisque slavery – are liable to be frowned upon or at least be misunderstood in ‘vanilla’ society. Such things are sub-cultures because the dominant culture has no place for them. Modern man prides himself on the abolition of slavery – he can’t understand why anyone would want to perpetuate it in a consensual form. Moreover, Code d’ Odalisque is a system of consensual sexual slavery. As soon as the man-in-the-street hears the words “sex” and “slave” in the same sentence he thinks of criminal prostitution rackets.
This is why Code d’ Odalisque includes provisions for a code of silence and secrecy. Discretion is required. Players should not discuss Code d’ Odalisque and odalisque slave play in public situations – or at least they should be fully aware of what a taboo subject “sexual slavery” is and not engage in debate with “vanilla” people on the matter. We should be realistic. Most people don’t and won’t understand. It is therefore wise not to be overt about odalisque slavery. It is not something that should be done openly. That would only arouse hostility, suspicion, unwanted attention. As the Code says:
All players are to appreciate the delicate and controversial nature of odalisque slavery in the modern context and should not disclose details of any activities that might create scandal…
This does not mean that Coders can’t discuss their activities in appropriate forums. Discretion is the watch-word. Forums, blogs, websites, clubs – all OK. It is good to provide information about and to promote Code d’ Ode in appropriate circles. We strive to create a “Code culture”. But a slave cannot go on mainstream talkback radio to blab about their training as a fellatrice! Nor should they appear on reality TV or similar. Code d’ Ode should be kept as an adults-only consent-based sub-culture that exists happily without the knowledge of the mainstream.
Odalisques are kept in secret, occluded, in any case. It is a condition of their slavery. Occlusion means “hidden”. If you are a Keeper of can odalisque it is important that your neighbor, your local shopkeepers, your friendly local police officer –all locals – do not know about her. She is not on public display. She is a hidden treasure that you enjoy in secret in the dead of night. That is the whole nature of odalisque slavery. It is a hidden fantasy world. A Slavekeeper should not announce to all and sundry that he keeps a slave. He is ultra-discrete. It is proper that his activities are “sub-rosa”.
Sunday, August 14, 2011
Wednesday, August 10, 2011
A Short Guide to Contract (Repost)
Code d' Odalisque offers a framework of quasi-legal contract in which contemporary couples may play Master/slave lifetstyle and games. Here is a summary of some simple principles of contract:
ALL CONTRACTS MUST BE SIGNED BY THREE PARTIES
1. When a cockslave enters slavery she signs a general CONTRACT OF SUBMISSION. This sets the broad parameters of her slavery.
2. A cockslave may make a PLEA FOR MERCY at any time after making her CONTRACT OF SUBMISSION. A Plea for Mercy is a contract that makes more exact and specific limits than the Contract of Submission.
3. A CONTRACT OF SUBMISSION cannot be modified once it is signed.
4. A PLEA FOR MERCY always rules over a CONTRACT OF SUBMISSION. A recent PLEA FOR MERCY rules over all prior ones.
5. Another recognized licit contract in Code d' Ode is the RELEASE FOR TRAINING by which a Slavekeeper releases his slave to a Slavetrainer for particular and specified training.
The important distinction is between a CONTRACT OF SUBMISSION and a PLEA FOR MERCY.
CONTRACT OF SUBMISSION = a general statement of sexual submission made by the slave at the beginning of her slavery. It is a fixed contract that has forced throughout the whole duration of her erotic slavery, regardless of to which Master she may belong. It sets out what are sometimes called her "hard limits".
PLEA FOR MERCY = a more specific contract that sets the slaves limits in particular scenes or for particular occasions. A slave will usually make a PLEA FOR MERCY to her new Slavekeeper when she is first purchased.
A slave makes a CONTRACT OF SUBMISSION to a Slavetrader.
A slave makes a PLEA FOR MERCY to her Slavemaster (Slavekeeper) or others placed in charge of her.
A further recognized type of contract is the PROMISE OF PEARLS made by a Slavemaster to his slave. In this document a Slavemaster will make a written promise to present his slave with black pearls if she completes the list of Ordeals itemized in the written contract. A PROMISE OF PEARLS is a Table of Ordeals where the Master sets out what he wants the slave to do in order to win her pearls. The slave must consent to the articles of the written PROMISE OF PEARLS, i.e. her program of Ordeals.
Formal Requirements
For a contract to be licit in Code d' Ode it must be signed by three parties. This is the minimum requirement. A contract signed by only the Slavekeeper and the slave has no force.
A further formal requirement is that all contracts must conclude with the words, clearly visible in upper case: CONSENT. SAFETY. LEGALITY. The signatories to the contract must sign their names directly under these words.
Code d' Ode seeks to make these firm standards of contractual practice in consensual erotic slavery. Current practice is ad hoc.
ALL CONTRACTS MUST BE SIGNED BY THREE PARTIES
1. When a cockslave enters slavery she signs a general CONTRACT OF SUBMISSION. This sets the broad parameters of her slavery.
2. A cockslave may make a PLEA FOR MERCY at any time after making her CONTRACT OF SUBMISSION. A Plea for Mercy is a contract that makes more exact and specific limits than the Contract of Submission.
3. A CONTRACT OF SUBMISSION cannot be modified once it is signed.
4. A PLEA FOR MERCY always rules over a CONTRACT OF SUBMISSION. A recent PLEA FOR MERCY rules over all prior ones.
5. Another recognized licit contract in Code d' Ode is the RELEASE FOR TRAINING by which a Slavekeeper releases his slave to a Slavetrainer for particular and specified training.
The important distinction is between a CONTRACT OF SUBMISSION and a PLEA FOR MERCY.
CONTRACT OF SUBMISSION = a general statement of sexual submission made by the slave at the beginning of her slavery. It is a fixed contract that has forced throughout the whole duration of her erotic slavery, regardless of to which Master she may belong. It sets out what are sometimes called her "hard limits".
PLEA FOR MERCY = a more specific contract that sets the slaves limits in particular scenes or for particular occasions. A slave will usually make a PLEA FOR MERCY to her new Slavekeeper when she is first purchased.
A slave makes a CONTRACT OF SUBMISSION to a Slavetrader.
A slave makes a PLEA FOR MERCY to her Slavemaster (Slavekeeper) or others placed in charge of her.
A further recognized type of contract is the PROMISE OF PEARLS made by a Slavemaster to his slave. In this document a Slavemaster will make a written promise to present his slave with black pearls if she completes the list of Ordeals itemized in the written contract. A PROMISE OF PEARLS is a Table of Ordeals where the Master sets out what he wants the slave to do in order to win her pearls. The slave must consent to the articles of the written PROMISE OF PEARLS, i.e. her program of Ordeals.
Formal Requirements
For a contract to be licit in Code d' Ode it must be signed by three parties. This is the minimum requirement. A contract signed by only the Slavekeeper and the slave has no force.
A further formal requirement is that all contracts must conclude with the words, clearly visible in upper case: CONSENT. SAFETY. LEGALITY. The signatories to the contract must sign their names directly under these words.
Code d' Ode seeks to make these firm standards of contractual practice in consensual erotic slavery. Current practice is ad hoc.
Tuesday, August 9, 2011
Cunt
Many of the women who become interested or involved in Code d’ Odalisque are, by nature, sexual but sensitive. They are averse to the roughness and coarseness of much of the BDSM scene. They are not attracted to leather, or to whips, or to nipple clamps. They don’t like rough sex, don’t like being slapped around, don’t respond to pain. They are into sex, but they expect men to be gentlemen, cultured, sophisticated hedonists. Code d’ Ode caters for this. There is no S & M, and the indulgence of sexual hedonism is laced with a code of etiquette and manners, civility and style. It suits women who are sexual but sensitive.
A surprising number of women write to us, though, and complain that, while Code d’ Ode matches their inclinations in general, they find one aspect of it coarse – the use of the word “cunt”. The C word. We receive emails from ladies who say, “I really like Code d’ Ode, but I find the use of the word ‘cunt’ abrasive. It is so harsh. So brutal.” They complain that an odalisque is not allowed to be called such things as “bitch” or “slut” and yet she is forced to declare, “I am my Master’s cunt!” She is trained to have a “cunt psychology.”
It is true that to many people – men and women – the C word is still taboo. It is regarded as especially vulgar. Even more vulgar than “fuck” which is almost mainstream now. People are still affronted by the word “cunt” and women who might like the idea of “odalisque” take exception to the idea that an odalisque is a “cunt” for her Master’s use.
In response to this, for a start, Code d’ Ode uses the word “cunt” in tandem with the word “cock”. There is a strong theme of sexual objectification in Code d’ Ode – play (and players) is reduced to “cunts” and “cocks”. This is deliberate. The use of the word” cunt” in this context is deliberate. It is a word that objectifies, just as “cock” objectifies the male. Code d’ Ode is all about good, wholesome me-cock-you-cunt heterosexual get-it-on debauchery.
Nevertheless, throughout the Code the euphemism “mool” is used instead of “cunt” or sterile, clinical terms like “vagina”. A vagina is something in an anatomy book. In real sex – hot sex – there is no such thing as a “vagina”. In the throes of passion it is “cunt”! Or “mool”. This word is related to “mollusk”- oyster, clam. It is an old-fashioned euphemism for “female part”. “Cunt” is quite a harsh word to the ear. Where a softer term is preferred the word “mool” is used.
No apology is made for using the word “cunt”. An odalisque makes herself “cunt” for her Master. This is the appropriate term. An odalisque is able to say to her Master, “I am my Master’s cunt!” and she knows in her heart that this is exactly the appropriate term. She is not a vagina. She is not a pussy. No. She is a cunt!
For his part, the Slavekeeper in Code d’ Odalisque is, by nature, a “cunt” enthusiast. Cunt – mool – is his abiding preoccupation. The phallic man yearns for cunt. It is a simple dick-needs-pussy chemistry. Slavekeepers are lovers of woman – and specifically, woman as cunt. This is the most basic of male urges. Code d’ Ode explores such basic urges, wrapping them in a covering of civility, etiquette and sophistication.
Sunday, August 7, 2011
Thralldom
An old-fashioned word for bonded service, or slavery, is “thralldom”. For one to be in the thrall of another means that you are in a state of surrender –your will is overcome by the urge to serve. To hold another in one’s thrall is to possess them, body and soul.
Code d’ Odalisque is a system of erotic thralldom. The odalisque is held in thralldom for specifically erotic purposes. She is “en-thralled.”
But enthralled with what? The erotic thralldom of Code d’ Ode is more specifically phallic. The slave is held in thralldom to cock. Cock is her god. She is “enthralled” with cock.
Note – she is not “enthralled” to her Master. She serves her Master. She obeys him. But it is cock with which she is “enthralled”. Cock is her obsession. Man is her Master but cock is her god.
The object of slavetraining in Code d’ Odalisque is to bring the subject to a state of thralldom where she is fixed upon phallic obsessions, a deep passionate love of cock. Phallic thralldom.
The distinction between man and cock is a crucial one. The slave’s heart should be fixed upon cock, not upon the personality of her Master. Her thralldom is to cock, not to this or that man.
Every woman knows the distinction between man and cock. Every woman has experienced the difference. When a woman finds herself in bed with a man she hardly knows or doesn’t really like, she turns away from his personality and she concentrates on COCK. She has sex with his cock. She learns that she can still enjoy his cock even if she doesn’t care for him. She can treat his cock as an object, distinct from him.
This is the distinction the odalisque must understand as central to her role. She must serve her Master, but her heart is for cock (distinct from her Master.) She is not obsessed with her Master. She is not in thralldom to her Master. Cock is her obsession, her heart’s desire, the one she longs to serve.
Bringing a willing woman to a state of phallic thralldom is the whole art of slavetraining in Code d’ Odalisque.
Code d’ Odalisque is a system of erotic thralldom. The odalisque is held in thralldom for specifically erotic purposes. She is “en-thralled.”
But enthralled with what? The erotic thralldom of Code d’ Ode is more specifically phallic. The slave is held in thralldom to cock. Cock is her god. She is “enthralled” with cock.
Note – she is not “enthralled” to her Master. She serves her Master. She obeys him. But it is cock with which she is “enthralled”. Cock is her obsession. Man is her Master but cock is her god.
The object of slavetraining in Code d’ Odalisque is to bring the subject to a state of thralldom where she is fixed upon phallic obsessions, a deep passionate love of cock. Phallic thralldom.
The distinction between man and cock is a crucial one. The slave’s heart should be fixed upon cock, not upon the personality of her Master. Her thralldom is to cock, not to this or that man.
Every woman knows the distinction between man and cock. Every woman has experienced the difference. When a woman finds herself in bed with a man she hardly knows or doesn’t really like, she turns away from his personality and she concentrates on COCK. She has sex with his cock. She learns that she can still enjoy his cock even if she doesn’t care for him. She can treat his cock as an object, distinct from him.
This is the distinction the odalisque must understand as central to her role. She must serve her Master, but her heart is for cock (distinct from her Master.) She is not obsessed with her Master. She is not in thralldom to her Master. Cock is her obsession, her heart’s desire, the one she longs to serve.
Bringing a willing woman to a state of phallic thralldom is the whole art of slavetraining in Code d’ Odalisque.
Saturday, August 6, 2011
Using slaves as furniture
10.38. - Slaves shall not be used as furniture
An odalisque shall not be used as an item of furniture or made to serve the functions of furniture.
Slave play is intrinsically about objectification. The slave is treated as an object. The slave is depersonalized and reduced to the status of an object. In the case of an odalisque, the slave is reduced to a sex object, a toy to be used and enjoyed in sexual fantasy.
There are some limits to this, however. One of them is that the articles of Code d’ Odalisque prevent an odalisque being used as an item of furniture. It is not uncommon in BDSM slave play for a submissive to be used as furniture. For example, the slave will be made to kneel on all fours and have his or her back used as a coffee table. Or the slave will act as a foot stool for his or her Master. This is a form of Dom/sub slave play.
Code d’ Ode, however, prohibits using an odalisque in this way. A memlook – a low slave – can be used as furniture, but not an odalisque. An odalisque is above being used in this way. It is too much like making her work. An odalisque does not work. She is spared from toil and used for her beauty and her sex. She can be used as an ornament. She can be used such that her naked form decorates the life of her Keeper, but she cannot be used as furniture.
To use an odalisque as furniture is to treat her as a memlook, which is an insult to her status and the institution of odalisque. This prohibition is about the distinction between odalisque and memlook. A memlook - a common work slave - can be used as furniture, but an odalisque is saved for a more noble purpose (sexual debauchery).
An odalisque shall not be used as an item of furniture or made to serve the functions of furniture.
Slave play is intrinsically about objectification. The slave is treated as an object. The slave is depersonalized and reduced to the status of an object. In the case of an odalisque, the slave is reduced to a sex object, a toy to be used and enjoyed in sexual fantasy.
There are some limits to this, however. One of them is that the articles of Code d’ Odalisque prevent an odalisque being used as an item of furniture. It is not uncommon in BDSM slave play for a submissive to be used as furniture. For example, the slave will be made to kneel on all fours and have his or her back used as a coffee table. Or the slave will act as a foot stool for his or her Master. This is a form of Dom/sub slave play.
Code d’ Ode, however, prohibits using an odalisque in this way. A memlook – a low slave – can be used as furniture, but not an odalisque. An odalisque is above being used in this way. It is too much like making her work. An odalisque does not work. She is spared from toil and used for her beauty and her sex. She can be used as an ornament. She can be used such that her naked form decorates the life of her Keeper, but she cannot be used as furniture.
To use an odalisque as furniture is to treat her as a memlook, which is an insult to her status and the institution of odalisque. This prohibition is about the distinction between odalisque and memlook. A memlook - a common work slave - can be used as furniture, but an odalisque is saved for a more noble purpose (sexual debauchery).
Friday, August 5, 2011
Friendship
It is a little acknowledged fact of contemporary life that all bonds and relationships have tended to merge into a non-descript sludge usually covered by the word “friend”. Husbands are no longer husbands to their wives, but rather try to be “friends”. Wives are no longer wives, merely “friends” to their husbands. The modern parent doesn’t want to be Dad or Mom to their children – they want to be “friends” with their kids. The modern boss wants to be “friends” with his employees. Teachers want to be “friends” with their students. And so on. All relationships are reduced to “friendship”.
Of course, friendship in itself is a fine and honourable thing – but it should be between friends and it should not consume all other relations. Yet that is what has happened.
It is a cardinal mistake to treat an odalisque as a “friend”. A Slavekeeper should not treat his slave as a “friend”. If he needs friendship, he should seek it in friends, not in his slave. A slave should be treated as a slave. The Keeper treats her with compassion and proper care, but he keeps her in her place.
Similarly, a slave should not look to her Keeper as her “friend”. He is her Keeper and she should have a realistic appreciation of what such a bond entails.
Odalisque slavery is not for the purposes of friendship and companionship. It is not a cure for loneliness. Both Keeper and slave should understand the nature of odalisque slavery. The Keeper must act as slavekeeper and he must treat his slave as a slave. The slave, for her part, is obedient, deferential, compliant, humble like a slave. She is never familiar like a friend.
Moreover, Master and slave have a deep and mutual respect, a level of respect that goes beyond merely “friends”. It is a bond built on the slave’s dedication to selfless service and the Keeper’s commitment to consent and safety. “Friend” is a shallow relation by comparison.
Code d’ Odalisque delineates the form and dynamics of the Keeper/odalisque bond. An appropriate level of formality and etiquette prevents relations from degenerating into the sludge of mere “friends”. The Code works to keep Slavekeepers as Slavekeepers and slaves as slaves without such roles and distinctions collapsing into a bland niceness of contemporary “friendship”.
Of course, friendship in itself is a fine and honourable thing – but it should be between friends and it should not consume all other relations. Yet that is what has happened.
It is a cardinal mistake to treat an odalisque as a “friend”. A Slavekeeper should not treat his slave as a “friend”. If he needs friendship, he should seek it in friends, not in his slave. A slave should be treated as a slave. The Keeper treats her with compassion and proper care, but he keeps her in her place.
Similarly, a slave should not look to her Keeper as her “friend”. He is her Keeper and she should have a realistic appreciation of what such a bond entails.
Odalisque slavery is not for the purposes of friendship and companionship. It is not a cure for loneliness. Both Keeper and slave should understand the nature of odalisque slavery. The Keeper must act as slavekeeper and he must treat his slave as a slave. The slave, for her part, is obedient, deferential, compliant, humble like a slave. She is never familiar like a friend.
Moreover, Master and slave have a deep and mutual respect, a level of respect that goes beyond merely “friends”. It is a bond built on the slave’s dedication to selfless service and the Keeper’s commitment to consent and safety. “Friend” is a shallow relation by comparison.
Code d’ Odalisque delineates the form and dynamics of the Keeper/odalisque bond. An appropriate level of formality and etiquette prevents relations from degenerating into the sludge of mere “friends”. The Code works to keep Slavekeepers as Slavekeepers and slaves as slaves without such roles and distinctions collapsing into a bland niceness of contemporary “friendship”.
Thursday, August 4, 2011
Monomania
An odalisque serves cock. Her training and her lifestyle induce in her a single-minded devotion to this duty. She is phallocentric. Building upon her natural instincts, she is trained to love and adore and worship cock. Obsession, monomania - these are themes in Code d' Odalisque. This is achieved without recourse to pain. Instead we use (consensual) psychological control techniques to bring the odalisque to a state of dedicated service driven by phallic monomania, addiction and obsession.
How often?
How often, on average, would an odalisque have to service her Master?
There is no single answer to such a question: there is too much variation between cases. On the whole, though, the answer to the question is: often. An odalisque is dedicated to sexual service. Much will depend upon the temperament of her Keeper, but in general an odalisque can expect to serve her Keeper sexually very often – that is why a man keeps an odalisque and that is what odalisques are for. This might mean service every day, or more often.
Let us recall that odalisque slavery is about sexual exploration. It necessarily involves frequent and often intense sexual activity. Any woman who consents to live an odalisque’s life must expect frequent and often intense sexual activity.
There are certain other factors that need to be considered:
Usually under Code d’ Ode a Slavekeeper can share his slave with other gentlemen. This will increase the frequency of her service.
Under the articles of the Code a slave is entitled to sex-free days. A Keeper cannot put her to excessive use. She is also exempt from service during menstruation.
In practice, it is notable to us that the problem most often encountered is that slaves are not put to enough use. Excessive use is not the problem. The problem is that Keepers lack the stamina and imagination to put a slave to frequent use. Slaves get bored and are under utilized. Slavekeepers must endeavour to put their slave to regular use - a slave also has the right to be used.
There is no single answer to such a question: there is too much variation between cases. On the whole, though, the answer to the question is: often. An odalisque is dedicated to sexual service. Much will depend upon the temperament of her Keeper, but in general an odalisque can expect to serve her Keeper sexually very often – that is why a man keeps an odalisque and that is what odalisques are for. This might mean service every day, or more often.
Let us recall that odalisque slavery is about sexual exploration. It necessarily involves frequent and often intense sexual activity. Any woman who consents to live an odalisque’s life must expect frequent and often intense sexual activity.
There are certain other factors that need to be considered:
Usually under Code d’ Ode a Slavekeeper can share his slave with other gentlemen. This will increase the frequency of her service.
Under the articles of the Code a slave is entitled to sex-free days. A Keeper cannot put her to excessive use. She is also exempt from service during menstruation.
In practice, it is notable to us that the problem most often encountered is that slaves are not put to enough use. Excessive use is not the problem. The problem is that Keepers lack the stamina and imagination to put a slave to frequent use. Slaves get bored and are under utilized. Slavekeepers must endeavour to put their slave to regular use - a slave also has the right to be used.
Wednesday, August 3, 2011
Fantasy projection exercise
The basis of Master/slave dynamics in Code d' Odalisque is "fantasy projection". The odalisque is a passive materia upon which the male (Slavekeeper) projects his "inner female", his inner fantasy woman. The odalisque makes herself - and allows herself to be made into - the woman of her Keeper's dreams. An odalisque does not pursue her own fantasies. She makes herself a willing puppet to be used in her Keeper's fantasies. Her task is to make herself into the fantasy female her Keeper has always dreamed about. In effect, she becomes a SCREEN.
Here is an exercise in fantasy projection:
The Keeper introduces the slave to his fantasy. He fantasizes about cumming (ejaculating) down a woman's throat. In this fantasy the woman kneels on the floor, holds her head back, opens her mouth wide, and he cums down her throat. He must be clear in his own mind exactly how he fantasizes doing this.
The slave is then instructed in how she must think about this fantasy. Her job is to make this fantasy real. She must be the Keeper's fantasy female. So the question must be, what exactly is this female like? and how exactly does she do this sex act? Questions: Is her tongue out? Are her eyes open? Is her hair tied back? How far back is her head tilted?
The slave next starts to demonstrate various postures to her Keeper, hoping to imitate the fantasy female. The Keeper is only allowed to say "yes" or "no". The slave shows him how she holds her mouth open, eyes shut. He says no. Eyes open. He says yes. And so on. The slave must try to work out exactly how his fantasy goes. In the end the slave might discover that in his fantasy the woman has her tongue out, eyes open and intense, hair unruly, head so far back it is almost straining.
In this exercise the slave tries various positions, the Keeper says yea or nay, until the slave can determine EXACTLY how to render her Keeper's fantasy a reality.
Now she can be a FANTASY PROJECTION. She can so approximate the man's fantasy that he effortlessly projects the scene onto her. To be an effective SCREEN for fantasy projection the slave must watch and learn carefully and try as far as possible to be an accurate rendering of the fantasy female of the man she serves.
Fantasy projection is what happens when fantasy meets reality, when the slave so nearly corresponds to her Keeper's imagination that he PROJECTS his vision onto her. The slave makes herself a passive screen for this projection. That is the dynamics of slave play in Code d' Odalisque.
Here is an exercise in fantasy projection:
The Keeper introduces the slave to his fantasy. He fantasizes about cumming (ejaculating) down a woman's throat. In this fantasy the woman kneels on the floor, holds her head back, opens her mouth wide, and he cums down her throat. He must be clear in his own mind exactly how he fantasizes doing this.
The slave is then instructed in how she must think about this fantasy. Her job is to make this fantasy real. She must be the Keeper's fantasy female. So the question must be, what exactly is this female like? and how exactly does she do this sex act? Questions: Is her tongue out? Are her eyes open? Is her hair tied back? How far back is her head tilted?
The slave next starts to demonstrate various postures to her Keeper, hoping to imitate the fantasy female. The Keeper is only allowed to say "yes" or "no". The slave shows him how she holds her mouth open, eyes shut. He says no. Eyes open. He says yes. And so on. The slave must try to work out exactly how his fantasy goes. In the end the slave might discover that in his fantasy the woman has her tongue out, eyes open and intense, hair unruly, head so far back it is almost straining.
In this exercise the slave tries various positions, the Keeper says yea or nay, until the slave can determine EXACTLY how to render her Keeper's fantasy a reality.
Now she can be a FANTASY PROJECTION. She can so approximate the man's fantasy that he effortlessly projects the scene onto her. To be an effective SCREEN for fantasy projection the slave must watch and learn carefully and try as far as possible to be an accurate rendering of the fantasy female of the man she serves.
Fantasy projection is what happens when fantasy meets reality, when the slave so nearly corresponds to her Keeper's imagination that he PROJECTS his vision onto her. The slave makes herself a passive screen for this projection. That is the dynamics of slave play in Code d' Odalisque.
Tuesday, August 2, 2011
Exercise
Instruct the slave to do the following exercise on a regular basis. It concerns expansion and contraction. The motto 'Fathomless lust, perfect obedience' describes the contrast of expansion and contraction. Lust/obedience. Slave play and slave training can be constructed around these tensions. Over time this simple exercise in identity is surprisingly effective.
Let the slave create two characters, Jill and Jane. Jill is chaste, a-sexual, frigid, almost a nun. Jane is the opposite. She is lascivious and cock-lusting, cock-crazy.
Let the slave sit naked in front of a mirror in candelight. She stares at her own face in the mirror.
As she continues staring let her first be Jill - cold, non-sexual. She sits there looking at herself in the mirror, knowing herself to be Jill, non-sexual, anti-sexual, cold.
Then, at any point she feels like doing so, she changes into Jane. Now she is sitting looking at herself knowing herself to be Jane – horny, promiscuous, lewd.
Then back to Jill.
Then back to Jane.
Throughout, the slave does not move. She keeps watching herself in the mirror. Jill and Jane look identical. There is no outward change in appearance. The change is internal only. It is just a shift of mind. She changes from Jill to Jane and back again without changing her facial expression at all.
Let her watch her face passively. Let her keep watching her face in the mirror as first she becomes frigid Jill and then becomes lascivious Jane.
Let her be able to move in and out of both characters with ease by a simple change of internal identity. She should be able to turn Jill and Jane on and off like a switch.
This can be a potent exercise. It is recommended. We have seen its effectiveness. It helps the slave move between the contrasting polarity: fathomless lust and perfect obedience. Between loose and restricted. Between expansion and contraction. Depravity and discipline.
Let the slave create two characters, Jill and Jane. Jill is chaste, a-sexual, frigid, almost a nun. Jane is the opposite. She is lascivious and cock-lusting, cock-crazy.
Let the slave sit naked in front of a mirror in candelight. She stares at her own face in the mirror.
As she continues staring let her first be Jill - cold, non-sexual. She sits there looking at herself in the mirror, knowing herself to be Jill, non-sexual, anti-sexual, cold.
Then, at any point she feels like doing so, she changes into Jane. Now she is sitting looking at herself knowing herself to be Jane – horny, promiscuous, lewd.
Then back to Jill.
Then back to Jane.
Throughout, the slave does not move. She keeps watching herself in the mirror. Jill and Jane look identical. There is no outward change in appearance. The change is internal only. It is just a shift of mind. She changes from Jill to Jane and back again without changing her facial expression at all.
Let her watch her face passively. Let her keep watching her face in the mirror as first she becomes frigid Jill and then becomes lascivious Jane.
Let her be able to move in and out of both characters with ease by a simple change of internal identity. She should be able to turn Jill and Jane on and off like a switch.
This can be a potent exercise. It is recommended. We have seen its effectiveness. It helps the slave move between the contrasting polarity: fathomless lust and perfect obedience. Between loose and restricted. Between expansion and contraction. Depravity and discipline.
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