Chapter II: Voluptua As Theological Phenomenon

In our introductory post we discussed the difficulty of placing Voluptua’s extraordinary capacity for domination within any kind of uniquely appropriate contextual framework as contrasted to that of Female Domination as such. Something marvelous, powerful, and thus far inexplicable happens when we come into her presence. We have best attempted to characterize it as a kind of alchemy in which the substantive flesh of Voluptua becomes, in some unspeakably sexual fashion, indistinguishable from a larger, holistic conception of beauty itself, and simultaneously appropriates or acquires all the attributes of absolute omnipotence with respect to power on the physical plane and yet, (and this, too, simultaneously) channeling, or perhaps creating from within her Being, the medium and catalyst for absolute transcendence of that very physical plane. The result is, that despite being possessed of the physical size and strength to unleash unparalleled corporeal punishment to her subject, in reality, she often does not have occasion to avail herself of these attributes owing to the fact that her subject so frequently achieves Kenosis (self-emptying) almost instantly upon entrance into her presence. The most cursory and brief contemplation of Voluptua’s divine body, and the subject has a strong tendency toward X-Treme psychic disorientation without any exchange of actions having transpired. The obvious resemblance of this unexpected phenomenon to religious ecstasy through Ritual Worship is sufficient to have led us to determine that it is reasonable, as a first attempt, to place Voluptua’s incomprehensible power within the context of Theology. Hence, I welcome you to part 2 of our study of Big Beautiful Woman as Dominant Femme with: Voluptua as Theological Phenomenon.

Worship in the Flesh.
We have all experienced it in the presence of Big Beautiful Women. Our fear is palpable as we behold in awe the gigantic pillars of sumptuous, implacable flesh that are her legs. Her ass is as if Jupiter itself had been split in half and caressed in firmly gelatinous satin overlay, more sensuous to the touch than any substance in the universe. We are rendered speechless by the smooth, irrepressible power on display in her massive, luscious upper arms; arms that could snap your neck like a twig in the throes of her unimaginably painful headlock. If, on top of all this, she has the face of a fallen angel, as she often does, this too, her full, sexy lips, eyes that command you, the marvel of goddess’s own incarnate expression channeled through her, is a significant element in your undoing. And what happens next? Her Majesty MOVES! Now, all this unfathomable beauty is wedded to motion. Miracle of miracles! With each slight shift of her weight, her flesh does a dance of death, shaking this way, quivering that way, impossible to process. And then, an actual step or two. She is probably in high heels, and now she starts toward you and her entire body sways and swirls—gigantic, formidable, sheer, unadulterated BEAUTY itself—into a kaleidoscopic force of nature, the sight of which breaks you into fragments. As she reaches you, you are already gone, deep in a state of religious ecstasy; a state from which return is never guaranteed!

In such a moment we are left without understanding. Why is it that the Substantive Flesh of Voluptua has an entirely different psychic effect on the subject than the Meta-Flesh (or Power-Flesh) of Vixen? We may certainly attribute a greatly increased element of fear, based quite understandably in the awareness of Voluptua’s greatly superior physical power, to the subject’s bedazzlement, but it seems unlikely that fear alone would produce the kind of disconnect that we have described above. In view of the fact that the subject’s plunge into what is essentially a state of dementia is most certainly accompanied by a sense of pleasure on some level, (that there is tremendous fear is not in dispute, often we may even characterize it as terror. But it does not stand solely on its own.) we must allow for his sense of appreciation as well, and here we notice that he will typically display a multi-tiered set of emotional responses in a remarkably short time. There is no doubt that we must include sensations of awe, disbelief, shock, an extraordinary attempt to process what he is seeing, love, adulation, desire, stimulation/arousal, and a wish for submergence into the perfection of her being. The impossibility of processing all these psychic responses to her presence simply causes the subject to disconnect, a sort of going on ‘Tilt’ from sensory overload. Vixen, of course, will engender these same sorts of effects in her subject as well, but they remain manageable for him in that he will typically go far deeper into the encounter with her than he is able to with Voluptua. In the end, Vixen has a like capacity for driving her subject to madness, but the unique ability of Voluptua to render it almost instantly can only be attributed to her size. Let us see, then, how size is related to absolute being on such an abnormally elevated level. What is the power inherent in Substantive Flesh to break the mind’s psychic bonds with everyday reality so efficiently, and to create a living context for Transcendence that is far more advanced than that of Vixen?

I should remind the reader at this point that this phenomenon of ‘Instant Kenosis’ we are describing is by no means the standard model in the encounter with Voluptua. The majority of her subjects will not enter into collapse quite so quickly, and will indeed be subject to Voluptua’s physical and emotional wrath. One can only envy such a man, he whose psycho-sexual stamina will allow him to experience all the abuse Voluptua has in store for him. If he survives her, he will have known the absolute pinnacle of ecstatic experience available to man on Planet Earth. Our point is that Voluptua nevertheless causes very early Kenosis on a regular basis, and that she operates from a position of such strength in either case, that she must be understood from the standpoint of Deity or Divinity if she is to be understood at all.

Critical to making progress in our inquiry, then, is to understand something of the process by which Woman’s divine flesh works its magic. In the first place, we must rule out the standard ‘survival of the species’ explanation for human attraction. This ridiculous model is so completely inept at explaining sexual attraction, that we may only point to it as another sterling example of the mind-boggling inability—and indeed refusal—of mainstream culture to understand even the most fundamental basics in the realm of human sexuality. In a nutshell, the theory states that men and women are sexually attracted to each other owing to the ‘survival’ qualities they exhibit, that is, male attraction to the woman who appears to be the healthiest, and therefore most capable of prolonged years of child-bearing, and woman to the man who exhibits the same physical qualities, or failing that, he who displays in tangible fashion the power or status that will ensure her safety and longevity in a world of manifest instability. She is looking for a ‘protector.’ Well and good. We’ve got all the ‘normal’ people covered. The proponents of this theory, presumably, would also have you believe the same when it comes to gay couples, trans-genders, bi-sexuals, and of particular interest to us, Women of Power and submissive men. A show of hands, please, from all the men out there who crave the mousy little wife and a houseful of rug-rats. None? I thought as much. From you wonderful, glorious, beautifully powerful women out there who want to spend your lives wiping shit from the asses of infants and who have so little confidence in your own power that you need a man to lead and guide you. Not one. You may well have men to take care of all your needs, but if so, it will be because you rule over them with an iron hand!

So, if attraction really has nothing to do with this survival nonsense, it follows that it has to do with something even more fundamental, and that is Power. Voluptua is in control because she has the power to command it. And in her case, this is not only the psychic power, which Vixen also manifests in profusion, but particularly the power of her massive body, which threatens her subject with annihilation at her slightest whim. This particular brand of power is coded within her Substantive Flesh and reaches her subject on a level superior to the senses, though it is, of course, transmitted by virtue of her impeccable, devastating flesh. Her body speaks her power into existence, and her receptive subject receives it kinetically as the certainty of a wrath unlike any he has ever imagined. But it is more than this. Her unfathomable physical power also carries within it the promise of the most incomprehensible sexual potentiality he has ever known. And so the duality of her conflicting messages, the one of the most severe corporeal punishment, and the other of orgasmic pleasure the likes of which he will never experience at the hands of another, transmitted entirely by her Substantive Flesh and powered by what is always an attitude of abject Imperialism, throws the subject into inner chaos the likes of which he is utterly unequipped to resolve. This is Attraction; For Voluptua, the intensely erotic experience that accompanies the wielding of her awesome power, and for her subject, the esoteric, mind-altering experience of becoming wholly subjugated by such a force as she embodies. We see here, then, that Voluptua’s enormity, the overwhelming threat presented by her incomparable, Substantive Flesh, has unrestricted potential in terms of the sexual management of her subject.

And what does all this have to do with Theology? Much, in every way. We can now easily see that the subject’s lapse into instant delirium (Kenosis) is caused, not even so much by undiluted fear of Voluptua, as by the unparalleled state of confusion engendered by the fact that she holds him in complete suspension of will at every level of negotiation. In the presence of Vixen, for example, the subject always maintains certain presuppositions. Sexuality and Power are sure to comprise the ingredients for ritual, and there is a sense, at least on some level, of a certain kind of predictability. But the addition of Substantive Flesh to the equation, in the case of Voluptua alone, throws off the entire equilibrium of the encounter, introducing an element that simply transcends any coping mechanism possessed on the part of the subject. That element may only be described as follows: The very quality of Voluptua’s flesh contains within its physical attributes a mechanism for generating psychic vibrations that if received by the receptive subject actually initiate the movement toward Transcendence, known as Kenosis. This transmission of energy, added to the state of general confusion that Voluptua has created in the subject, translates him into a state of religious ecstasy. And this brings us to the very definition of Worship and Ritual, indeed of Religious instinct as such. It is the metaphysical basis for our understanding of transcendence. Worship is borne of our inability to understand ultimate truth, and no one embodies this ultimate mystery more than Voluptua in her element. She is at once Male’s greatest hope and greatest nightmare. He is unable to comprehend her greatness on any level. His love for her, his reverence, his fear, his confusion, his inability to process the divinity of her massive, gorgeous body, his intense desire for her, and his wish that she consume him completely—that he be buried within her glorious body—(baptism), all this throws him into deep and quite serious psychosis when confronted with her presence. This, then, is the beginning of our understanding of Voluptua as Theological Phenomenon. She is, in fact, the Incarnate God. (I refrain from using the proper gender-based designation of ‘Goddess’ here, simply because it carries with it the implication of ‘one among others,’ when, clearly, Voluptua’s modality—and this would be corroborated by any of her legion subjects—is that of ‘The One and Only.’

In conclusion, we have taken a significant first step in understanding The Big Beautiful Woman as Dominant Femme. She is called ‘Voluptua,’ and as absolutely supreme physical phenomenon, she comes to us as supreme object of Ritual and Worship. She is to be best understood through the language and structure of Theology, owing not only to the spiritual spell she casts, but especially to the fact that it is often accomplished through the unique mechanism of kinetic vibrations transmitted from her Divine, Substantive Flesh. Big, Beautiful, Powerful Voluptua; God Incarnate. There is none like unto her.

Join me for the next segment of our study in which we will go deeper into the divine mystery of Voluptua by taking a more detailed look at her holy weaponry with: Voluptua: The Kinetics of Substantive Flesh.

The Big Beautiful Woman as Dominant Femme: Preliminary Considerations

In referring to preliminary considerations, it is probably more accurate to consider this humble beginning a ‘search’ for preliminary considerations. For the truth is, our subject is so highly resistant to analysis that it forces us off into uncharted territory from the very outset. Wandering in shadows, we grope for a compelling question or two that might serve as launch points only to find that our subject has tricked us again and disappeared ‘beyond the horizon,’ as it were, leaving us with mere handfuls of air in place of our hopes for a proper and effective ground that might serve as a solid foundation for what we feel sure would be a quite elaborate and internally complex structure; a most fascinating and compelling structure; if only we could get a line on its locus and identity. We are left hung out to dry, still at a loss to discover even the appropriate questions that might guide our inquiry. Confronted with The Big, Beautiful Woman as Power-Dominatrice we realize that we are in the presence of a seemingly insoluble contradiction. For while we approach the mystery of female domination rightly from the standpoint of its being a natural anomaly, it seems that the Female-of-Size should cause the anomaly to break down precisely by virtue of her size and strength, characteristics that should serve to render her potential for domination something quite consistent with her attributes. In other words, as a big woman, possessed of increased size and power over that of the average woman, her ability to dominate should strike us as natural and unambiguous. And yet, the truth is precisely the opposite. In her, we are faced with the peculiar fact that it is NOT from these elements of size and strength that she draws her power, but rather from her appearance itself; her sexuality, her feminine allure, her beauty, her flesh, her scent, etc. In short, from all the elements that serve to empower the Standard-Body Dominant, that is, her Womanhood. But how is this possible? Her physical Being places her outside of the context of the anomaly which is precisely that which must be explained in any analysis of Female Domination. For if the anomaly turns out to be superfluous, or worse, a consistency in disguise, then the phenomenon of Female Domination is reduced to nothing more than one more consistent phenomenon among all the others, which is, of course, absurd. And so, the dilemma rears its head again, refusing to give ground. We are left with the inescapable task of explaining the fact the Female-of-Size obviously uses her advanced size and power to her advantage in much the same way that another man might use it; as might or force directed at the achievement of the desired end, completely consistent with all we know about power and its manifestation in normal everyday life. And yet, her ability to generate or initiate the event, during which her power is actually manifested, springs from the exact opposite, again, from the extraordinary fact of her being Female, the same fact that allows her considerably smaller dominant colleagues to wield power themselves. We can’t make sense of it. Female-of-Size’s power attracts, from well beyond the boundaries of the anomaly, and yet her beauty attracts with the same intensity at the very center of the anomaly. This self-contradiction must be resolved if we are to understand The Big, Beautiful Woman in her amazing role as Dominant Femme. But as you can see, the contradiction keeps us running in circles, ever returning to the starting point without so much as the proper questions with which to begin the quest. Still, if we are not to admit defeat, we must take up the task anew.

What, then, do we know? From whence may we begin to understand the power of the dominant BBW as something separate from the arena of female power in general when the presence of her Being places her by definition on the inside of that very arena? Our most basic starting point is simply the awareness of a psycho-cultural dynamic through which Male develops and maintains a powerful, we might indeed say ‘frantic’ obsession with Female-of-Size. It is in the contemplation of her physical Being that his interest in her becomes aroused, but is owing to her size alone that his potential for sexual transcendence is to be found. Of course, size alone does not suffice to lead him to interior ascension. Female’s beauty, attitude, sexual prowess, and level of dominance all factor into his internal state as well. But it is the miracle of her substance that creates the possibility. Through this division of Male’s attraction we can now see that it is indeed the size of the Female that is the decisive factor in any assessment of Male’s potential for transcendence through the course of an event. This becomes a powerful piece of knowledge when we consider the fact that our interest does not lie in whether or not Male is submissive and has a built-in predilection for dominant women in general. We are on the trail of nothing so mundane as that. We are not the least bit interested here in the basic divisions of sexual preference. Our quarry is Obsession. With Obsession, we leave the low road behind. With Obsession, we move swiftly, and virtually unnoticed, into the lofty, cool air heights of Exclusivity. And it is here that we may take the next step in building the foundation for our inquiry as we turn our attention for a moment to the experience of Male, he for whom The Amazon, The Heavyweight, The Giantess, The Big, Beautiful Goddess, constitutes the entire universe. She is no appendage for The Obsessed. She is All-in-All.

We have seen that Male obsessed with Female-of-Size operates on two levels. One level is the plane of his submissiveness itself, the fact that he correctly recognizes Female as Goddess. The second level, the far more complex of the two, is the plane in which he and Female-of-Size, through their interactions within an event, partake of varied strata of transcendent experience, the end result and ultimate purpose for the event itself. Notice that it is here, in the realm of interaction, that we get a glimpse of Female’s size at work in differentiating the event from all other possible events. It is here that her size finds perfect expression in spite of its inherent contradiction of the FemDom anomaly. Here, the perfection of her form, her lush, powerful legs, her huge, gorgeous breasts, and her fat, luscious ass work a magic on her subject that would be impossible for the standardized-body dominant. In fact, we find that Male, faced with the indescribable phenomenon of her overpowering, indomitable size, slips into a state of higher transcendence without recourse to physical violence on her part. The Female-of-Size may still use violence on her subject, and often does, but she does so as one of a multitude of choices, never as a necessity. She is True Goddess, not simply mistress or slave owner. She rules through the power of her presence. In this single fact, we find the key to our investigation. The Big, Beautiful Woman as Dominant Femme transforms the event into spiritual ritual. Worship alone is sufficient to translate both parties into transcendent experience, the oneness with Being Itself.

In conclusion, then, it will help us to proceed if we break our scant but now meaningful data into its most compact possible form. In this way, we can hope to magnify that data to the extent that we can extract a meaningful premise from which to begin our work. What it comes to, really, is that we are working here on a hunch, an intuition. We can sense something extraordinary and marvelous at work in the power-nexus of the Big, Beautiful Woman, and we can sense further that her operational dynamics function on an almost unimaginably high level, a level at which she becomes the creator of the most exquisite and esoteric event through which her prodigious sexual power is put on display. It is an intuition that leads us the suspect that in The Big, Beautiful Woman as Dominant Femme, we may be in the presence of Female Omnipotence Incarnate. Following this intuition, then, let us now turn our attention to any such impulses or observations that may have contributed to its appearance. As we investigate the following list of bullet-points, keep in mind that we are, at this point, trying only to excavate all possible elements of the phenomenon of Female Domination that appear to be unique to Female-Of-Size as contrasted to the Standardized-Body Dominant. We are NOT looking for general aspects of Female Domination as such.

Salient points with regard to The Big, Beautiful Woman as Female Dominant.
· Her significantly superior physical power/strength changes the dynamics of the event.
· She has the ability to dominate without use of actual force.
· She may achieve the complete psychic destruction of her subject having not touched him in any way, and having not directed him to violence in any way, but merely by the contemplation of her flesh. This is unheard of in the cases of standardized body types.
· Indeed the elements of contemplation and worship, the visual and olfactory stimuli, often play a much larger role in the powerful techniques of domination appropriated by Female-of-Size.
· If, then, Female-of-Size is able to rely far more upon these sophisticated subliminal techniques of domination, it follows that her entire modality of subjugation is of a kind quite different from that of the Standardized Body dominant.
· For convenience, we shall henceforth refer to Female-of-Size as Voluptua, and to the Standardized-Body Dominant as Vixen.
· Since Vixen’s dominant modality employs the full spectrum of techniques; mental, spiritual, and physical, we may refer to her approach as ‘Comprehensive.’ She mixes mental and spiritual elements at her discretion in dominating her subject, but she does not achieve her objective without recourse to the physical.
· Voluptua, on the other hand, seems to view this spectrum as more of a ‘menu’ of techniques. She may certainly appropriate a comprehensive approach if she so chooses, but unlike Vixen, she is fully capable of using any ONE technique from the spectrum to achieve her objectives at any time.
· This may at first seem a small difference between the two dominant forces, but in fact, it could not carry greater weight. What it means is that Voluptua is able to achieve her goals on a purely Spiritual level. She may accomplish absolute subjection through completely metaphysical means. Vixen is tied to the material world in terms of her technique, even though her ultimate achievements are transcendental and therefore spiritual. This fact may be clarified by stating that Vixen doesn’t ‘get it done’ without the application of physical violence.
· In light of this critical differentiation, it seems reasonable to make at least a preliminary approach to the analysis of Voluptua from a Phenomenological/Theological perspective, and to determine then, whether or not we have discovered the unique and compelling area of investigation that was the object of our fervent hope.

Join me for the next post: Voluptua as Theological Phenomenon.