Hidden Intercourse, 3-6


Sexual Intercourse Between Humans and Daimones in >islam

Pierre Lory

49 to 64

pp. 50-1 etymology of the word /jinn-/

p. 50

"jinn (sg jinni, fem. jinniyya). The term ... does not seem to be derived from the Latin genius ... . ... .

p. 51

... janin means the foetus,

janan means the heart".

pp. 51-2 the nature of jnun

p. 51

"their "fiery" shape ... enables them to move very quickly, to fly, to become invisible to humans, and

p. 52

to enter human bodies and cause ... epilepsy and nervous ... diseases."

"Jinn have the ability to understand many things that are beyond human reach : hence ... human beings making them allies by means of magical practices."

p. 52, fn. 12 : [Laqt >al-Marjan 21] "jinn ... . Some are like snakes, scorpions, earthly insects; others are like wind in the air".

p. 54 therianthrope Gulah

"the frightening jinniyya called ghula tries to attack men who are alone in the desert in order to ... drive them mad and/or have [sexual] intercourse with him."

[description of a Gulah by ante->islam poe:t Ta>abbata S`arran, as quoted in >ibn Qutayba : >al-S`i<r wa->al-S`u<ara 175] "She had two eyes like those of a cat ["with vertical pupils"], in an ugly face, and a split tongue {like that of a snake}, two thin legs, the skull of a dog {or of a baboon?}, and her skin seemed to be a ... goatskin."

p. 56 a human woman sexually violated by a male jinni

"Several accounts speak of ... a woman ... raped by a jinni. ... According to ... Shibli and Suyuti, some women assert that [sexual] intercourse with a jinni causes the same sensation of orgasm as [sexual] intercourse with their husbands."

p. 57 jnun & mal>akin reside in the in-between world {hypnagogic/hypnopompic world?}

"jinni were believed to be ... in an "inter-world" between dream and waking consciousness." [fn. 36 : ""in-between world" (barzakh)"]

{Betwixt the waking-world and the dreaming-world is the world of hypnagogia, the aim of contemplative meditation.}

p. 57 a goddess who emerged from the sea

[account by >ibn >al-Mujawir in Yemen (quoted from "MJ&S")] "a woman called al-Faliqa ... came out of the sea. ... ["Next follows an account of the miracles accomplished by Faliqa."] ... . ... she was still alive ... In Wadi Qutayna ... In the region of Turan".

"MJ&S" = G. Rex Smith : "Magic, Jinn and the Supernatural in Mediaeval Yemen". In :- Divination, magie, pouvoirs au Yemen = QUADERNI DI STUDI ARABI 13 (1995).

pp. 58-9 sexual intercourse and marriages between humans and jnun

p. 58

[sexual spirit-possession in H.ad.ramawt (quoted from "CD", p. 173) :] "A jinni meets a woman ..., or ... a jinniyya meets a man ... to possess the human person ... enters his or her body. ... In that case, the man (or the woman) behaves with gestures and words as if he (or she) were having sexual intercourse".

p. 59

[in northern Morocco] "The most famous of these is called <A>isha Qandisha, or better Lalla (Lady) <A>isha. She is described ... unsmiling. ... One of her main activities is that of seducing men, whether batchelors or married."

"CD" = Sylvaine Camelin : "Croyance aux djinns et possession dans le H.ad.ramaout". In :- DMPY.

p. 59 in Morocco : particular goddesses, some of whom are believed to be married to particular human male saints (reference :- Rene'e Claisse : Aspects des cultes fe'minins au Maroc. Paris, 2005.)

married to sidi ('saint') __

is <a>is`ah __

who is __

<ali ben Hamdus`


"black and lives near a river"

>ah. mad Dquqi


"black" residing in "the desert"

Musa al-Dukkali


"white, living near the coast"



"water-spirit. She is black."


Mulet al-Wed

"(white) ..., living near the rivers."

{cf. marriages of fresh-water nymphs to the heroes Hulas (at a pool, GM 150.b) and Bormos (at a well, GM 150.e).}

p. 60 peculiar marriages of goddesses with mortal men

"If he accepts to marry Lalla <A>isha, he must usually forsake all relations with other women ..., and in fact live the life of a lunatic."

"he encountered a woman with red eyes and legs like those of a camel, who explained to him that she had taken the shape ... in order to possess him, and that he now belonged to her."

p. 60 each human spouse (in human couple) is possessed to a divine spouse (in same divine couple)

"a couple" : "The husband got possessed by <A>isha Qandisha, and

his wife by a male jinni, the husband of <A>isha Qandisha. ...

A relationship of this kind is often officially established and organized in the frame of rituals during which jinn are supposed to be present and give their agreement ot the situation."

p. 61 caerimonies to <a>is`ah

"Services addressed to the male saints take place in shrines during the day and are officiated by men.

In contrast, the female ceremonies devoted to the many <A>ishas take place ... (in ... a cave, near a well or a tree) during the night, and the leader of the ceremonies is a woman.

The offerings made to <A>isha consist of blood -- menstrual blood in particular -- and excrements. ... The part of the ritual specifically dedicated to Lalla <A>isha ... takes place in the middle of the night, when she may become visible to her devotees."

p. 63 for jnun : reversal in status between earth and paradise; mirror-surprise

"according to ... Muhasibi ..., the jinn will enter Paradise, but humans will be invisible to them : a situation which is exactly the reverse of the one here on earth."

"jinn ... have no mirrors, and that is why they are frightened to discover their own image in a mirror when they enter the human world." ("OeE", p. 112)

"OeE" = Jean Lambert : "L'oeil des envieux et la clairvoyance du juste ... au Ye'men". In :- DMPY.


Eroticism and Esotericism in Mediaeval Qabbalah

Elliot R. Wolfson

65 to 109

p. 75 non-secrecy of S^im<o^n ben Yo^h.ay

"In his presence, the code of secrecy could be disbanded, as the master elevates the stature of all those who live in his time, but with his absence the mysteries that were revealed have to be hidden again."

pp. 79-81 sigil upon a sigil; supernal script

p. 79

[quoted from Seper ha-Tmunah 26b] "Conceal and secure the matters in a seal [h.o^tam] and in an encasement [misgeret] ..., and a seal upon a seal [h.o^tam <al h.o^tam]".

p. 80

"the encasement of the mysteries is depicted as the "seal upon a seal." ... That the seal must be sealed imparts the sense that the hiddenness must be hidden ... . ...

The ... double secrecy ... is expanded in the introducion to the third part of the book where ...

[quoted from Seper ha-Tmunah 27a] inscribed in the secret of the power of [H.akmah], ... they emanated in [Binah] ... in subtle inscriptions".

p. 81

[quoted from Seper ha-Tmunah 28b] "everything is written in ... supernal letters, wondrous and hidden, not understood by an angel or a supernal archon but only by ... Moses ..., and Moses wrote them ... in the crownlets, tittles".

p. 84 difficult-of-access divine murmuring

[quoted from Rabbenu Bah.ya 3:268] "

"There was a great and mighty wind ..., but the Lord was not in the wind.

After the wind -- an earthquake; but the Lord was not in the earthquake.

After the earthquake -- fire; but the Lord was not in the fire.

After the fire -- a soft murmuring sound" (1 Kings 19:11-12)."

p. 93 voice of the sphaire

[quoted from Zohar 1:234a] "The voice of the sphere rotates from below to above, and chariots that are closed {coaches/stagecoaches} go forth and rotate. ... Two pipes are placed from the right and left {trumpet-fanfare in heraldry} in two colors that emanate together , one white and the other red {blazons of the trumpets}. Both of them rotate the sphere above, when it turns to the right the white ascends, and when it turns to the left the red descends. ... Two birds ascend when they chirp {as, in a cuckoo-clock}, one to the south side, and the other to the north side, they fly though the air. The chirping and the pleasant voice of the sphere join together ... . All the blessings issue forth in the murmur of this sound ... to ... descend from above to below and they are concealed within the depth of the well, the spring of the well, which does not cease, in a murmur until the rotating sphere is filled."

pp. 96-9 in Binah is the divine murmuring and the supernatural shimmering

p. 96

In Binah is "the "soft murmuring sound" beyond imaginal or

p. 97

iconic representation, the primordial void [tohu^] ..., the place in which there is no color (gawwan) and no image (diyoqna), and it is not comprised within the mystery of the image (raza de-diyoqna). Now ... when they contemplate it, it has no image at all ... ."" [Zohar 1:16a]

"Moses de Leo`n similarly described Binah as the "secret of the inner splendor [so^d zohar pnimi^] in the secret of

p. 98

intellectualized intellect [s`ekel {'discretion, prudence' (Strong's 7922)} mus`kal] that shimmers momentarily and then disappears, and it is not comprehended in any manner that may be understood, for it is the denuded splendor ... [zohar nis^lal ...] ..., for it shimmers in the heart momentarily, and then it disappears momentarily."

{I have often seen briefly (about a second each time) an exceedingly irregular (multiramose) vision, occasioned each time by a noise (thus a form of synaisthesia) occurring in the waking world, while falling asleep (thus hypnagogic) in a setting thitherto silent (usually during formally gathered group-meditations).}

This h.as^mal of ""internal vision" that has no form ... "they saw within what they saw in silence" ..., thereby apprehending "the mystery within silence ..., the mystery that exists within the brain ... the inner mystery of the brain that exists within the supernal mysteries ... ."" [Zohar H.adas^ 38b]

{This would be one of the A-rupa ('Formless') heavens mentioned in the Abhidharma.}

p. 100 illegitimate vs. legitimate disclosure of secrets

"As ... in the case of Abulafia, so too in the zoharic anthology, a connection is made between gilluy [<]arayot, the uncovering of the genitals ..., and inappropriate disclosure of secrets. [Zohar 3:79a; SZ, p. 25]

{The genitalia ought to be uncovered not frivolously in public without intent to use them, but instead only when there be intent to use them (as, in sexual intercourse). Otherwise, the divine world might become offended by the frivolity of disclosure, of that which is of sacred import, without proper usefulness nor worshipful admiration. (Accordingly, casual nudism would not be recommended.)}

By contrast, the suitable revelation of secrets, exemplified in the case of [S^im<o^n ben Yo^h.ay], ... in the Zohar, ... is associated with the murmur".

SZ = Yehuda Liebes (transl. by Schwartz; Nakache; and Peli) : Studies in the Zohar. Albany : State U of NY Pr, 1993.

{Illegitimate disclosure of mystic techniques would be to unbelievers (who would use the information only to ridicule mystical visions); legitimate disclosure would be to believers (who would use the information to obtain similar visions for themselves).}

p. 101, fn. 138 gendre in prayer-postures and in phylakteries (according to Zohar 1:132b & 205b; 3:120b)

valenced as masculine

valenced as feminine

standing during prayer

sitting during prayer

phylaktery worn on head

phylakteries worn on arms

p. 101 divine crowns from the divine wellspring

[quoted from Zohar 3:146a] "When priests below rise and spread out their hands,

{While use of the hands (in handshaking) is usual in Nas.uray (Manda<) rites,

all the holy crowns above {in heaven} are aroused ..., and they shine from the depth of the {heavenly} well [<unqa d-be^ra], which overflows ... from the wellsprings to all the worlds".

"crowns" and "Wellspring" are particularly prominent in Nas.uray (Manda<) mythology.}


Ta<nug : Erotic Delights from Qabbalah to H.asidism

Moshe Idel

111 to 151

p. 138 copulation, according to the Bes^t

"Jacob Joseph of Polonoy (one of the Besht's leading disciples) confessed that he had learned that

[quoted from Toldot Ya<qob Yosef, fol. 16c] ... the member of copulation is the best of delights ... . And out of the material [delight] he shall understand the spiritual delight".

p. 145 female beauty; female erotic excitation

"the beauty of a nice woman should be understood as reflecting this world of splendor of the divine presence. The contemplative elevation of beauty to its source ... can be described as theurgy."

fn. 127 "the divine erotic or sexual response is ... mayiin nuqbbin -- the female waters".

{By "female waters" are secretions of the female's Bartholin glands intended?}


The Song of Songs in John of Morigny's Liber Florum Doctrine Caelestis

Claire Fanger

153 to 174

pp. 153-4 mystical Christian erotic literature (allegorical)

p. 153, fn. 1

"Translations from many important late medieval commentaries ... are given ... at the end of Denys Turner, [E&A]. The most influential ... include those of Honorius Augustodunensis and Rupert of Deutz. Honorius wrote two commentaries; ... the Sigillum Beate Marie ... and ... the Expositio in Cantica Canticorum ... . Rupert is responsible for ... the Commentaria in Canticum Canticorum".

p. 154, fn. 2

"Beguines and Victorines are discussed in Bernard McGinn, The Flowering of Mysticism, and ... in his ... ["LLChHM"]."

E&A = Denys Turner : Eros and Allegory. Kalamazoo : Cistercian Publ, 1995.

"LLChHM" = Bernard McGinn : "The Language of Love in Christian and Jewish Mysticism". In :- Steven Katz (ed.) : Mysticism and Language. Oxford U Pr, 1992. pp. 202-35.

p. 156 the 2 varieties of commentaries on the writings of Dionusios the Areopagite

[quoted from FM, p. 79] "two broad streams of the interpretation of Dionysius can be found ... :

the speculative Dionysianism initiated by the Dominican master Albert the Great, and ...

the "affective Dionysianism" first given systematic formulation in the writings of Thomas Gallus."

FM = Bernard McGinn : The Flowering of Mysticism : men and women of the new mysticism -- 1200-1350. NY : Crossroads, 1998.

p. 158 the Book of Visions by John of Morigny

"John opens his Book of Prayers with a visionary autobiography, the Liber visionum or Book of Visions, which forms part I of the Liber florum."

p. 164 nature of the 3 wisdom books, according to Origenes (in his Song of Songs Commentary 39-40)

scriptural book

Book of Proverbs


Song of Songs

branch of learning




its character




p. 164 "Origen defines "enoptics" or "inspective" knowledge as "that by which we go beyond things seen and contemplate somewhat of things divine and heavenly, beholding them with the mind alone ... .""

p. 165 the effect of allegory, according to Gregory the Great

"For Gregory, allegoresis ... is ... described as an anagogical activity that lifts the soul up to God :

[Gregory : "Exposition of the Song of Songs", quoted from E&A, p. 217] "For allegory supplies the soul ... with a kind of mechanism by which it is raised to God. ... By that ... divine meanings ... are brought to an inner understanding.""

E&A = Denys Turner : Eros and Allegory. Kalamazoo : Cistercian Publ, 1995.

p. 166 the 3 kisses, according to William of St Thierry


those men who __

are to kiss the __ of the woman


seek "forgiveness or reconciliation"



"have gained some merit"



are "contemplatives"


pp. 167-8 in his Book of Figures : declaration by John of Morigny's of his own divine sonship; of his own divine brotherhood with Khristos

p. 167

[quoted from Bodleian MS Liturg. 160, fol. 67f] "the holy fountain of the breast of the selfsame Virgin ..., with which Christ was nourished, ... I spiritually suckled and was nourished. In the strength of this spiritual food I made my way all the way to H[.]oreb, the mountain of God. And thence ... the things which I have written and shall write, the sacred flowing words of this book."

p. 168

"John expresses his sense of being a {adoptive?} child of Mary, {foster?-}brother of Christ, and successor to the prophets."

p. 169 John of Morigny's declaration concerning this his Book of Figures

[quoted from Bodleian MS Liturg. 160, fol. 55r] "blessed is he who enters into knowing and wisdom,

but much more blessed is he who enters into the Knowing of Knowings and Wisdom of Wisdoms, because all good things come along with Knowing and Wisdom, and immeasurable honor through their hands. [Wisdom 7:11] ... I, brother John, propose to write this smallest of books called the Book of Figures ... and of the Special Procedures for the Entirety of this ... Art. Through it we can ... be inspired with all Knowing and Wisdom, ... divinely ordained."

pp. 172-3 correlation of the arts with the orders of caelestial beings (according to John of Morigny, in his Book of Prayers)





miracle of Khristos





Maria's conception of Khristos




Redemption of souls




Harrowing of Hell




With disciples after resurrection




Arrival via locked doors, Emmaus




Saving Petros by water-walking




Eclipse of sun during crucifixion





Khristos's ascent to heaven





p. 158 By means of prayers [to such orders of caelestials], each such art/discipline is automatically acquired, according to John of Morigny : thereby "to close educational gaps between the literate and the illiterate, young and old, monks and laypersons."


ARIES BOOK SERIES, Vol. 7 = Wouter J. Hanegraaf & Jeffrey J. Kripal (edd.) : Hidden Intercourse : eros and sexuality in the history of Western esotericism. Brill, Leiden, 2008.