Gorean Lifestyle - House of Phoenix
A view of the Gorean Lifestyle and Philosophy based on the Books
Second Obeisance Position
The Second Obeisance Position is directly referred for the first time only in book 27 and appeared frequently in other books since then. This position is also sometimes referred as “belly” because in fact the slave lies on her belly.
In the books the commands used are “Second Obeisance” and “on your belly”.
It can be considered as a continuation of the 1st Obeisance Position, from which the girl extends herself lying in the floor with the legs spread and the hands at the sides of her head.
After reaching this position, the slave may (if her Master wishes/allows) “crawl on her belly” to the feet of the Master in order to kiss and lick them.
One alternative belly position (but not to be confused with 2nd Obeisance Position) is for the kajira to lie on her stomach with her hands at her sides and the palms of her hands facing upwards; her head is often turned to the left and/or legs spread.
The command “bara” is similar but only in the fact that the slave lies on the floor, because it differs totally in the positioning of her hands and legs.
©2020 – Written by Azrael Phoenix
Relevant Quotes:
“On your belly,” he said.
Captive of Gor Book 7 Page 224
I then went to my belly, and crawled to him. When I
reached him I kissed his feet.
“On your belly,” said the merchant.
Tribesmen of Gor Book 10 Page 258
She did so. At his feet, unbidden, she pressed her lips to
his slippers. “Keep me, Hassan,” she begged.
“On your belly,” I told her.
Guardsmen of Gor Book 16 Page 347
Swiftly she fell to her belly on the tiles before me, her
hands at the sides of her head.
“Second obeisance position,” he said.
Prize of Gor Book 27 Page 191
Ellen went prone, before him, her hands at the sides of her head.
“Return me to my master!” she cried, putting herself to her belly, pleading, in second obeisance position, before Targo.
Prize of Gor Book 27 Page 226
The usual second obeisance position has the slave go to her belly, her hands on either side of her head.
Swordsmen of Gor Book 29 Page 195
“Now,” I said, “to second obeisance position.”
Mariners of Gor Book 30 Page 153
“Please,” she protested, her head to the deck.
“Must a command be repeated?” I inquired.
“No!” she said.
The repetition of a command is often a cause for discipline, and she was well aware of what that might involve.
She was now on her belly before me, her hands at the sides of her head.
It was also noted that now, before Pani warriors, they did not kneel, but prostrated themselves, putting themselves instantly, trembling, to second obeisance position, prone, hands to the sides of their head, eyes to the ground.
Mariners of Gor Book 30 Page 421
“Second obeisance position,” he said.
Quarry of Gor Book 35 Pages 223 – 224
Instantly I went to the second obeisance position. I did not wish to be again physically chastised for hesitation in responding to a free man’s command. I now lay on my belly, prostrate before him. My hands were at the sides of my head, palms down.
©2020 – Written by Azrael Phoenix
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First Obeisance Position
“Obeisance” is a command, commonly given as “perform obeisance.” Obeisance essentially is a gesture or body movement that shows respect. There are many ways in which a kajira can respond to this command, but the books specify 2 “standard” positions that are assumed when the kajira is ordered “First Obeisance” and “Second Obeisance“
This post describes the 1st Obeisance Position command.
In this position, the girl begins in the kneeling position (Nadu or Tower). She then lowers her head to the floor and place the palms of the hands on the floor at the sides of her head. She can then, if permitted, raise her head slightly and move a bit forward, maintaining the position in order to lick and kiss the feet of her master, doing it softly, lingeringly and lovingly.
©2020 – Written by Azrael Phoenix
Relevant Quotes:
“First obeisance position,” snapped Barzak. “Beg his forgiveness!”
Prize of Gor Book 27 Page 255
Instantly Ellen went to the first obeisance position, head down, palms of her hands on the cement. “Please forgive me, Master,” she begged, frightened.
“Kneel up, first position,” said Barzak.
Ellen went to first position, with all its revelatory delights.
In first obeisance position, often assumed by a slave in the presence of a free man, she kneels with her head to the ground, and the palms of her hands down on the ground on either side of her head.
Swordsmen of Gor Book 29 Page 195
“First obeisance position,” I said.
Mariners of Gor Book 30 Page 141
She put the black wine to the side on the deck, and put her head to the boards, before me, her hands beside the sides of her head.
“First obeisance position!” I snapped.
Mariners of Gor Book 30 Page 245
Moaning, frightened, the six girls went instantly to first obeisance position, kneeling, their heads to the deck, the palms of their hands beside their head.
“First obeisance position,” I informed the slaves.
Mariners of Gor Book 30 Pages 428 – 429
Both then went to first obeisance position, kneeling, head to the floor, palms of the hands down on the floor, at the sides of their head.
I went to the first obeisance position, kneeling, my head down to the furs, my hands, palms down, at the sides of my head.
Plunder of Gor Book 34 Page 166
After a time there was a tapping on the kennel gate, and I rose to my knees, and put my head down, to the floor of the kennel, the palms of my hands beside my head, in first obeisance position.
Plunder of Gor Book 34 Page 224
“Heads to the floor,” said Kurik.
Plunder of Gor Book 34 Page 594
We both went to first obeisance position, kneeling, the palms of our hands down on the floor, beside our head, our heads to the floor.
The blanket partly about me, I went to the first obeisance position, kneeling, head to the ground, the palms of my hands at the sides of my head.
Plunder of Gor Book 34 Page 636
As soon as I had heard the curtains parted I had gone to first obeisance position, kneeling, head to the floor, the palms of my hands on the floor, on either side of my head.
Quarry of Gor Book 35 Page 168
I assumed first obeisance position, kneeling, head to the floor, the palms of my hands on the floor, on either side of my head.
Quarry of Gor Book 35 Page 223
©2020 – Written by Azrael Phoenix
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Introduction to Nadu position
One of the most ubiquitous Slave Positions throughout all the Gorean Books (and in my personal view one of the most beautiful ones) is Nadu, usually called the position of the Pleasure Slave.
In this position, the slave kneels back on her heels maintaining an excellent posture with her back straight, shoulders thrown back, her head up, her breasts thrust forward, her belly in and with the legs wide open.
Whenever a kajira first encounters a free man in various contexts (such as when her owner re-enters the house, or she is addressed by a man in the street, etc.) she is generally required to assume the Nadu position (or in some cases the common obeisance position, depending on circumstances). Kajirae tend to develop a quasi-reflex reaction of semi-automatically kneeling whenever they hear themselves being addressed by the voice of a man whom they have not been previously recently interacting with, so that kajirae sometimes have to be specifically instructed not to kneel, if the free man does not desire this.
The pleasure-slave position is referred to as “that most elegant and helpless position in which men may place a woman”, and as a “beautiful and significant position” which “well betokens the submission of the female to the free man, her master”.
“In nadu, as the back is straight, the shoulders are back, and this accentuates the delights of the bosom. The widening of the knees suggests the vulnerability of the slave and displays the softness of the open, exposed thighs. The placement of the palms down on the thighs, apart and down, to the sides, suggests that they will be held as they are, and thus are not permitted to fend or thwart a caress. The kneeling position itself is symbolic of submission. The head’s being up displays the beauty of the master’s property, the beauty of the features, the slenderness of the neck, and such, and, too, of course, in this attitude, the badge of his ownership, her collar, is well exhibited. To be sure, this can differ from master to master. Some prefer the slave’s head to be submissively lowered. The slave’s eyes may or may not be permitted to meet the master’s eyes without permission.”
Book 29, Swordsmen of Gor
Considering that as a general rule (with very few exceptions like the Turian Camisk) slaves do not use nether closure, this position has a very strong effect on the psyche of the kajira.
In Nadu, she is helplessly exposed with all her intimacy revealed and she becomes wholly aware of her exposure, resulting in a subconscious arousal of her sexual needs, with the “slave fires” starting to burn in her belly and raging through her body!
“Default position”
In the “default” Nadu position, the palms of the hands are faced down
Palms Up
When the kajira places her palms up, it is a signal that she is begging usage, similar to tying the loose bondage knot on her hair in order to signal her slave needs and begging to be taken and ravished as the kajira she is.
Hands behind back
This position is the least common, being used only in some cases like the city of Thentis or when a slave is ordered to Nadu while having her hands tied behind her back.
The hands of a Pleasure Slave normally rest on her thighs but, in some cities, for example, thentis, I believe, they are crossed behind her. More significantly, for the free woman’s hands may also rest on her thighs, there is a difference in the placement of the knees. In all these kneeling positions, incidentally, even that of the Pleasure Slave, the Gorean woman carries herself well; her back is straight and her chin is high. She tends to be vital and beautiful to look upon.
Book 3, Priest-Kings of Gor, p. 63
©2020 – Written by Azrael Phoenix
Relevant Quotes:
“Nadu!” he snapped.
Explorers of Gor Book 13 Page 77
She swiftly turned, facing him, and dropped to her knees. She knelt back on her heels, her back straight, her hands on her thighs, her head up, her knees wide.
It was the position of the pleasure slave.
“Nadu!” he cried, loosening the whip coils on her throat. She swiftly knelt, back on her heels, back straight, head high, hands on her thighs, knees wide.
Explorers of Gor Book 13 Page 80
“Nadu!” said Tajima, sharply.
Swordsmen of Gor Book 29 Pages 382 – 383
The girl struggled to nadu, kneeling back on her heels, her head up, her back straight, the palms of her hands down on her thighs. She did not make eye contact with any of the free men, but kept her gaze forward.
It is a beautiful position.
“Split your knees,” said Tajima.
“No!” said Pertinax.
“Now!” said Tajima.
The girl spread her knees.
“Wider!” said Tajima. She was, after all, a collar-girl.
The former Miss Wentworth complied, quickly, docilely, with Tajima’s command. She had learned obedience to men, slave obedience, in the stable, at the hands of the grooms.
“Please!” protested Pertinax.
“Stay as you are,” cautioned Tajima.
The slave remained in the adjusted nadu, as directed. It was a common form of nadu, one almost invariably expected of a particular sort of slave, the pleasure slave.
“Nadu,” whispered the taverner, and the girl went to position, back on heels, knees wide, back straight, the palms of her hands down on her thighs. She kept her head down. Commonly, in nadu, the head is up, the gaze straight ahead, that the beauty of her features be displayed, and that she be in a position to better detect the slightest nuances of her master, either in tone or expression, but neither the taverner nor the stranger exacted this small adjustment.
Mariners of Gor Book 30 Page 10
“Nadu,” he snapped, and I assumed position, as well as I could, being back braceleted. I knelt back on my heels, my body tall, my back straight, my head up, my knees spread. I could not place the palms of my hands down on my thighs, for the restraints.
Plunder of Gor Book 34 Page 258
“Nadu!” snapped Kurik.
Plunder of Gor Book 34 Page 594
Immediately we went to nadu, kneeling, back on our heels, our knees well spread, our backs straight, our heads up, the palms of our hands down, on our thighs.
The examination position, like bara, nadu, sula, and such, tends to arouse a slave. In a sense, the slave is helpless in such positions. Significance is woven into the fiber of such things. Meaning and symbolism reign.
Plunder of Gor Book 34 Page 594
In the usual position of nadu the palms of the slave’s hands are placed down on the thighs. Slaves can be beaten for boldly daring to beg for use in such a way, exposing the delicacy of their palms to the master.
Quarry of Gor Book 35 Page 338
“Note the small, soft palms of her hands,” said the officer to his subordinate, regarding them as they were held.
Quarry of Gor Book 35 Page 338
“Such palms look well in nadu,” said the subordinate, “when a naked slave dares to put the back of her hands on her widened thighs, mutely begging a master to be put to his use pleasure.”
In the usual position of nadu the palms of the slave’s hands are placed down on the thighs. Slaves can be beaten for boldly daring to beg for use in such a way, exposing the delicacy of their palms to the master. Similarly tying the loose bondage knot in her hair may bring discipline. Many masters do not care for such blatant, piteous behaviors, such insolent boldness, resenting the slave’s attempt to appeal to them, to plead for the satisfaction of her needs.
©2020 – Written by Azrael Phoenix
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Introduction to Slave Positions
Before getting into the detail of listing and describing all the possible combinations of Slave Positions that can be found all over the internet, it is important to define what are Slave Positions and to clarify the positions that will be listed here.
One reason for rituals such as kajira positions is that they express and reinforce social values and relationships. For example, as recently as the early 1960’s, men in the U.S. tipped their hats to a woman they knew as she passed by on the street, and if a man stopped to talk with a woman, he would usually take his hat off (these customs reflected “chivalrous” values commonly held in the U.S. at the time). Also, from a psychological point of view, doing such activities can often help you feel the suitable emotions. So on the most basic level, people who smile can often feel a little happier just from smiling. Similarly, if one gets into the spirit of the thing at all (rather than participating with feelings of pure bitter ironic mockery), then performing rituals of respect can help one feel respectful. As John Norman says in another context, “She may begin by acting, but after some days or weeks, she will presumably shift into feeling.” Thus doing kajira positions could help women feel sexually desirable as well as vulnerable, while reinforcing Gorean social status distinctions between kajirae and free men.
For the master, such positions allow him to feel pride of mastery (by exacting kajira obedience), to place a kajira in various appealing or provocative poses, and to position her suitably for what he wants to do with her next (whether applying restraints, lovemaking, etc.).
I will only include in this listing the Slave Positions that are referred to as such in the Books (1st Obeisance, 2nd Obeisance, Bara, Nadu, etc.).
Obviously I can command a kajira to assume a certain position, and then I can give that position a certain name and use it often with my Kajirae, but at no moment can I include it as a Slave Position from the Books.
Additionally, a difference between a Master putting a slave in a particular position and a command for a slave to adopt a particular position. If I grab a slave by the ankles and held her upside-down with her hands behind her back, I can call it the “Upside-Down Position”, but in no moment I can command a slave to adopt that position by herself.
Therefore, a Slave Position must respect 2 principles to be accepted:
- Have Book references to support the Commanded Slave Position
- Be a position that a slave can assume by her own when commanded
From the study of the Books, the main positions that I’ll start by describing are the following (feel free to refer me additional positions with the according quotes to support them):
- 1st Obeisance
- 2nd Obeisance
- Bara
- Bracelets
- Brand
- Capture
- Collar
- Display/Inspection
- Leading
- Lesha
- Nadu
- Slave-lips
- Submission
- Sula
- Tower
There are some very commonly known slave positions that do not fit in these rules, and therefore will not be included here because they cannot be classified as Commanded Slave Positions described in the Books:
- Gorean Bow
- Karta
- Suga
©2020 – Written By Azrael Phoenix
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GOR vs BDSM
Is Gor but an aspect of BDSM?
What are the similarities and differences between Gor and BDSM?
This is a topic that has been addressed numerous times on message boards and in discussions. Yet, there is still confusion on this issue so there is reason to try once again to compare and contrast these two matters. The general public sees Gor as but a subset of BDSM. This is evident from when the media mentions Gor and how they almost inevitably lump it in with BDSM. In addition, there are people involved in BDSM who see Gor as an aspect of it, as well as Goreans who also see Gor as part of BDSM.
Please note that I will deal primarily with generalizations for ease of understanding. There may be exceptions to these generalizations but that alone does not invalidate the generalizations themselves.
Let’s start with some basic information about Gor.
John Norman, a university philosophy professor, has written 26 novels (Editors note: 26 at the time this post was originally written. Current number of novels is 35) depicting the fictional world of Gor and more will be published in the future. Norman has also written 5 other novels and 2 non-fiction books.
One of those non-fiction works is Imaginative Sex which was published in 1974 and is commonly thought to be one of the first D/S (Dominance/Submission) related books ever published in modern times. In 1974, there were few non-fiction books portraying D/S.
The Leatherman’s Bible was one of the only other such books in print at that time. As Imaginative Sex has some strong connections to Gor as well, then initially we can note that there is likely at least some connection between Gor and D/S. But we must be careful not to end our consideration there.
We should also begin by considering some definitions to help us in our discussion, not just of BDSM and D/S but also what we mean when we refer to Gor.
For each of these terms, precise definitions are not easy as each term encompasses a wide variety of aspects. Just think of some of the myriad aspects that often fall under the label of BDSM and D/S, such as bondage, discipline, sadism, masochism, dominance, submission, slaves, switches, blood play, and role-playing. This is by no means an exhaustive list. And each person involved in BDSM and D/S has their own personal preferences of which areas they may practice. In addition, for some this is all just kinky sex. But for others, it is a deeper lifestyle that affects many aspects of their lives, and not just the sexual aspect. Diversity is a key word in defining BDSM and D/S.
Within the Gorean community, diversity is also the key in defining Gor. For simplicity’s sake, we can separate those actively involved in the Gorean community into three main groups. We are thus excluding those who are more passively involved, those who just enjoy reading the novels and take it no further than that.
Our three groups thus include role-players, philosophers and lifestylers. Please understand as well that there is much diversity within each of these three groups. These are broad categories that encompass many differences too. They are useful for a general discussion though please be aware the lines are not always clear. People can belong to more than one of these groups without any conflict.
Gorean Role-Playing
At its most basic, Gorean Role-Playing is a game where people pretend to be on Gor, acting out certain roles. It is a form of entertainment though it can have its educational aspects as well. Role-playing may involve captures where people try to enslave others and combat where people may duel each other, sometimes to a virtual death.
Some who role-play try to remain true to the novels, only permitting types of actions that would be plausible based on the novels. Others prefer a looser form, altering aspects of the books to suit their own preferences. Sometimes these two schools of thought can get combative over their respective preferences.
Role-played slavery, that follows the Gorean books closely, can resemble historical slavery, especially the type practiced in ancient Rome. Slaves in the Gorean books were mere property with absolutely no rights. Their owner could kill them with impunity. By Earth standards, such slavery could be considered harsh and brutal. Not all choose to adhere this closely to the books though when they role-play slavery.
Others take a more gentle approach to it. Yet we must remember that this is only a game. It could easily be compared to any BDSM or D/S role-playing scenario. In Norman’s Imaginative Sex he actually presents over 50 sexual role-play scenarios, often involving domination, bondage and slavery. A number of those scenarios are similar to matters that could occur on Gor.
But it is important to remember that Gorean role-playing does not have to involve only master/slave interactions. Role-playing can cover many different scenarios from mysteries to war stories, from romance to action-adventure. Role-playing is like living a novel and the potential adventures are limited only by your imagination. There are some Gorean role-players who prefer to mainly engage in master/slave interaction but that is simply their choice. It is not indicative of the entire possible scope of role-play.
Gorean Philosophy
On the other end of the spectrum, we have Gorean philosophy. This constitutes the underlying principles of the world of Gor that have been explicated in the novels. There is much evidence to indicate that this philosophy does exist and is based in large part on ancient Greek philosophy and the works of Nietzsche.
Gorean philosophy may be best summarized by the principle Live in Accordance with Nature. Essentially, all other Gorean philosophical principles derive from this primary tenet. A complete understanding of Gorean philosophy requires a person not only to read all of the Gor novels but also to engage in outside reading as well to better comprehend some complex philosophical concepts.
Interestingly enough, slavery is not an aspect of the Gorean philosophy. In fact, it is absolutely unnecessary to the philosophy. Slavery is a societal and cultural institution on Gor and not a philosophical principle. Now, one of the derivative principles of Gorean philosophy is that in general, men are dominant and women are submissive. It is simply considered a biological truth, based on genetics and our evolutionary history. And remember that we are not discussing an absolute here, only a generalization. But this principle does not entail that women should or must be slaves. There is a significant difference between being submissive and being a slave.
We should note that this group is the smallest of all the three Gorean groups we have mentioned. We can only speculate as to the reasons for this. Part of the reason is that when most people think of the term “philosophy” they think of a more cerebral activity, and not a way of life. They think of musty old academics arguing over esoteric points about the nature of the universe. Yet, if we delve back to ancient Greece and Rome, we can see that philosophy to them was integrally tied to a way of life. A philosopher lived his philosophy and did not just talk about it. And as Gor is largely based on such ancient sources, it seems especially appropriate to handle its philosophy as such.
Gorean Lifestylers
Now we come to the final group, the Gorean lifestylers. This is the area that most often is compared to the world of BDSM and D/S. In general, a lifestyler is someone who follows the Gorean philosophy BUT who also emulates some of the societal institutions of Gor. That emulation is an important aspect of their lifestyle. A lifestyler essentially takes certain matters that some role-play and tries to make them real in their lives.
It should be mentioned briefly here that there are a number of lifestylers who take great offense at role-players. They feel that it hurts their credibility and also that it is offensive to make a game out of what they live. But, by emulating some of the fictional aspects of the fictional world of Gor, it can be argued that lifestylers are actually engaged in a form of role-play.
Some of the most common societal institutions that are emulated by lifestylers include the Home Stone, the Caste system and slavery. Now, there is no standard for which institutions must be emulated to be a lifestyler. You might choose to have a Home Stone but no Caste. You might choose to have a slave but no Home Stone. It is all a matter of personal preference though slavery is probably the most commonly emulated institution. Out of all aspects of Gor, slavery still attracts the most people. Yet this popularity is misrepresentative of the entirety of Gor. One can still be a Gorean lifestyler and not own a slave or even support slavery.
When these Gorean institutions are emulated, lifestylers modify them for the realities of Earth and their own personal preferences. Slavery, though legal on Gor, is not legal on Earth so there must necessarily be some differences. Overall, lifestyler slavery becomes much less harsh than it would be on Gor. There are no forced enslavements for lifestylers.
It is often called consensual slavery as the slave consents to her condition. She also has the power to end the slavery at any point. Such real-time (RT) slavery most closely resembles what would be known in BDSM and D/S as TPE, Total Power Exchange, though I prefer the less commonly used term Internal Enslavement as I feel it is a more accurate description of the nature of the relationship. At its most basic, RT slavery is a more extreme form of submission. And thus, there will be many similarities between BDSM and D/S and this RT slavery though there will be some significant differences as well.
Let us examine some of these similarities and differences. Gorean slavery, as can BDSM, may involve bondage, including collars, chains, manacles, rope, ties, and more. Gorean slavery and BDSM may involve the infliction of pain upon a submissive or slave. In general though, Goreans only do so as punishment and their slaves do not enjoy the pain.
There are exceptions though. In BDSM, it is far more common for the submissive or slave to enjoy receiving the pain. Both Gor and BDSM obviously involve dominance and submission, though in Gor, it is usually the men who are dominant. In BDSM, many women are dominant, far more than would be in Gor. We could also discuss the differences between submissives and slaves but that is not too relevant to this current discussion.
What is most important to note is that such RT Gorean slavery is but a single aspect of a much larger realm. If you feel that Gor is only about slavery, then you are missing out on a vast world of other Gorean ideas and concepts. Gorean philosophy touches on metaphysics, epistemology, ethics, political philosophy and so much more.
It draws its inspiration from such sources as Plato’s The Republic, the Meditations of Marcus Aurelius and Nietzsche’s Beyond Good and Evil.
It deals with more than just personal relationships, encompassing also how man interacts with government, society and nature. In these respects, it is vastly more encompassing than BDSM or D/S. BDSM and D/S are most often a matter of personal relationships, the interaction of two people.
Who then is responsible for setting forth the mistaken belief that Gor is primarily about slavery? Ultimately, much of that responsibility does fall upon the Gorean community. It falls upon those individuals who come to Gor just because of the slavery aspect. It falls upon those individuals who create websites that deal primarily with aspects of slavery. It falls upon those individuals who endlessly discuss slavery issues on the message boards, ignoring other topics. And as these individuals are the majority online, the message gets skewed. So people who know little of Gor receive a distorted picture that Gor is primarily about slavery when it is so much more diverse.
Luckily, there are some who try to combat this distorted image. They help teach the realities of Gor. They post message and articles discussing many other aspects of Gor. They create websites that touch upon these myriad matters, relegating slavery to a far lesser role. It is not an easy task, but some are ready to face that challenge.
The ultimate objective is to show that Gor is about far more than just slavery. Gor is not simply a subset of BDSM or D/S.
Though there are some similarities between BDSM, D/S and Gorean RT consensual slavery, the differences far outweigh. Gor encompasses a vast array of additional matters that have nothing to do with BDSM or D/S.
Written by Ubar Luther in Gor-Now.net
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Current List of Books in the Gorean Saga
This is the updated list of the Gorean Saga Books, with link for their purchase:
![Tarnsman of Gor (Gorean Saga Book 1) by [John Norman]](https://m.media-amazon.com/images/I/51NEHTSc7DL.jpg)
![Outlaw of Gor (Gorean Saga Book 2) by [John Norman]](https://m.media-amazon.com/images/I/51TCTY8xYHL.jpg)
![Priest-Kings of Gor (Gorean Saga Book 3) by [John Norman]](https://m.media-amazon.com/images/I/51t0fEEhGbL.jpg)
![Nomads of Gor (Gorean Saga Book 4) by [John Norman]](https://m.media-amazon.com/images/I/5197LTkGhKL.jpg)
![Assassin of Gor (Gorean Saga Book 5) by [John Norman]](https://m.media-amazon.com/images/I/51ggnK45upL.jpg)
![Raiders of Gor (Gorean Saga Book 6) by [John Norman]](https://m.media-amazon.com/images/I/51Et12N1oyL.jpg)
![Captive of Gor (Gorean Saga Book 7) by [John Norman]](https://m.media-amazon.com/images/I/51P6uYlZpqL.jpg)
![Hunters of Gor (Gorean Saga Book 8) by [John Norman]](https://m.media-amazon.com/images/I/519ZK0DOrCL.jpg)
![Marauders of Gor (Gorean Saga Book 9) by [John Norman]](https://m.media-amazon.com/images/I/5126RE40PTL.jpg)
![Tribesmen of Gor (Gorean Saga Book 10) by [John Norman]](https://m.media-amazon.com/images/I/51r1xczUdDL.jpg)
![Slave Girl of Gor (Gorean Saga Book 11) by [John Norman]](https://m.media-amazon.com/images/I/51kRkO-J-kL.jpg)
![Beasts of Gor (Gorean Saga Book 12) by [John Norman]](https://m.media-amazon.com/images/I/51vMjp44sJL.jpg)
![Explorers of Gor (Gorean Saga Book 13) by [John Norman]](https://m.media-amazon.com/images/I/517qFcuOh+L.jpg)
![Fighting Slave of Gor (Gorean Saga Book 14) by [John Norman]](https://m.media-amazon.com/images/I/51WVljOJa+L.jpg)
![Rogue of Gor (Gorean Saga Book 15) by [John Norman]](https://m.media-amazon.com/images/I/51+a7A-V+FL.jpg)
![Guardsman of Gor (Gorean Saga Book 16) by [John Norman, Ken W. Kelly]](https://m.media-amazon.com/images/I/51rrgq7WNCL.jpg)
![Savages of Gor (Gorean Saga Book 17) by [John Norman]](https://m.media-amazon.com/images/I/51Rn92N67KL.jpg)
![Blood Brothers of Gor (Gorean Saga Book 18) by [John Norman]](https://m.media-amazon.com/images/I/51nnz2a9t4L.jpg)
![Kajira of Gor (Gorean Saga Book 19) by [John Norman]](https://m.media-amazon.com/images/I/51Pq7Do79WL.jpg)
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©2026 – Written by Azrael Phoenix
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Gorean Philosophy
“I do not insist that my argument is right in all other respects, but I would contend at all costs both in word and deed as far as I could that we will be better men, braver and less idle, if we believe that one must search for the things one does not know, rather than if we believe that it is not possible to find out what we do not know and that we must not look for it.”
Socrates
Let me begin with a caveat, that the opinions expressed in this series of essays are mine alone and as such are susceptible to all the normal vagaries of opinions. But, I do feel that my opinions are firmly grounded and well researched. They are based upon multiple readings and studies of all of the Gor novels, all of Norman’s other written works, and additional extensive readings and studies into philosophy, science, psychology and history. In addition, one of my majors in college was philosophy. Personally, I choose to live by a Gorean philosophy in my life though I do not consider myself a Gorean lifestyler, by its most common definition. I simply see no reason in my own life for the necessity of trying to emulate the societal and cultural institutions of Gor. Others have different desires and that is fully their prerogative.
Some initial clarification is necessary to delineate the scope and direction of this series. The philosophy of Gor and the Gorean lifestyle, though related, are still separate entities. The most common definition of a lifestyler is one who follows a Gorean philosophy AND also emulates some of the societal and cultural institutions of Gor such as slavery, the Caste system or the Home Stone. The Gorean philosophy consists of the underlying principles of the Gorean world, separate from their manifestation into man-made institutions. One could create a more expansive definition of a lifestyler to include those who just follow a Gorean philosophy, but that would not be its most common usage. The key here is that one does not need to be a called a lifestyler (as it is commonly defined) to follow a Gorean philosophy in their life. I am not denigrating the lifestyle here, only trying to properly define the terms, by their most common usage, that will be used in these articles.
Even though the societal and cultural institutions of Gor most often derive from the philosophy, that derivation is not a logical necessity. Other institutions, some drastically different, could be derived from that same philosophy. For example, the barbarian cultures of Gor possess some drastically different societal and cultural institutions than the civilized cities of Gor, yet they all follow the same basic philosophy. These institutions may even vary from city to city. Thus, those institutions are generally unimportant to a comprehension of the philosophy except as examples of one possible method of the enactment of the philosophy. They are also unnecessary to actually living according to the philosophy. You do not need to own a slave or possess a Home Stone to live according to a Gorean philosophy.
If we examine the books, trying to separate the philosophy from the societal and cultural institutions, we can see that those matters that may seem most abhorrent to our own moral sense, such as human sacrifice or legal slavery, belong to the category of societal and cultural institutions. Fortunately, such matters are unnecessary if we are only concerned with the philosophy. Any philosophy, in its application into a societal or cultural institution, can be abused or twisted but that does not invalidate the underlying philosophy. Consider how Christianity has been twisted over the centuries into such matters as the Inquisition and Crusades. Consider how Nietzsche’s philosophy, though he despised anti-Semitism, was twisted by the Nazis for their own sinister purposes. Do not equate what you might see as “brutality” within the Gor books as indicative of what the philosophy actually entails. Look below the surface to find its roots. A mere surface reading of the books is insufficient to properly understand its depths.
Not everyone believes that the Gorean philosophy is valid or worthy. But, if we analyze the efforts of these critics of Gor, we can see that their primary criticisms concern the societal and cultural institutions of Gor rather than the actual philosophy. The existence of forced slavery in the books is an often touted “evil” of Gor despite it not being an aspect of the philosophy. Thus, those criticisms have no correlation to the philosophy. If anything, the critics often deny even the existence of any Gorean philosophy. On those rare occasions when they do contest particular aspects of the philosophy, they more often that not misunderstand and misrepresent what are the actual philosophical principles of Gor. For example, some critics claim that the Gorean philosophy stands for the proposition that women are inferior to men. This is completely wrong and is not a Gorean proposition. Gor depicts men and women as simply different, not that women are inherently inferior to men. The critics need to better understand what they wish to oppose. And if they truly understood the Gorean philosophy, most of them might not be so critical.
So what is the reason to present this series of articles? I think that discussions of the actual philosophy underlying Gor are far too uncommon online. When philosophical topics are raised on message boards, they often garner few replies. There are many more discussions on the practicalities of living a Gorean lifestyle today, on the emulation of the societal and cultural institutions of Gor. Just look at how prevalent are the discussions of slavery on websites and message boards. There is no other topic that garners half as much attention as slavery. But, I believe that the Gorean philosophy is of significant importance and that it warrants much more discussion than it currently receives. This series will be an effort to raise the awareness level of the philosophy and hopefully institute some meaningful dialogue on the subject matter.
There would be no lifestyle without the Gorean philosophy. The philosophy is the required foundation for the lifestyle. And if one wishes to follow a Gorean philosophy in their lives, it is essential that they understand fully what they are trying to follow. Otherwise, they do a disservice to themselves. One could convert to Catholicism, and then go to Mass, receive the Eucharist and go to confession. But, unless they understood the basics of the faith, the essential fundamentals of that faith, they would only be going through the motions. And no one should just “go through the motions” in their chosen lifestyle. Comprehension is essential and highly beneficial.
Introduction to Gorean Philosophy
“Philosophy begins when one learns to doubt–particularly to doubt one’s cherished beliefs, one’s dogmas and one’s axioms. Who knows how these cherished beliefs become certainties with us, and whether some secret wish did not furtively beget them, clothing desire in the dress of thought? There is no real philosophy until the mind turns round and examines itself.”
The Story of Philosophy by Will Durant
What is the Gorean philosophy?
Let us break that question down. What is Gorean? What is philosophy?
Before we can begin to discuss this fascinating subject, we must first try to define our terms. Without a common definitional basis, there might be confusion and misinterpretation. It is far better to try to circumvent those potential problems at the start. Socrates was an ardent advocate of the great importance of defining terms when discussing philosophical issues. Please also understand that these definitions are geared specifically to pertain to the subject matter at hand. As such, these definitions may not be appropriate in a different context.
We shall begin our discussion by first trying to define “philosophy.” The term “philosophy” is derived from two Greek words that literally translates as “lover of wisdom.” The proper definition of philosophy though remains a bone of contention even to modern day philosophers. Thus, many different definitions exist, varying from the simple to the complex. So, what are we to do? Which definition would be best for our purposes? Well, if we are to discuss a Gorean philosophy, then maybe we should consult Norman, a philosophy professor, for his own definition of philosophy. But, that is not to be found within the Gorean series. Fortunately, Norman’s book “The Cognitivity Paradox” (published under his real name John Lange) provides us with just such a definition. This book also points out the weaknesses of numerous other definitions of philosophy and is highly recommended for anyone interested in Gorean philosophy or philosophy in general.
Norman defines philosophy simple as “a proposal,” something essentially offered for consideration, a matter to be discussed and examined. In general, a proposal would not be considered to have a truth-value in the ordinary sense. It is not something we would commonly assess as either just true or false. But, nearly all philosophers would contend that philosophy can be cognitive, that it can have a truth-value, so they might contest Norman’s definition. They would see philosophy as having far greater worth than merely being a proposal. But, Norman avoids this criticism by choosing to extend the meaning of truth-value to create a derivative cognitivity that is applicable to such proposals. Obviously some proposals are better than others and it is possible that some proposal can even be considered the best. Thus, if a set of conditions are devised to judge a proposal, based on some ideal, then those conditions could be used to assess its truth-value. We shall return to Norman’s definition later in this series to assess the cognitivity of the Gorean philosophy.
Academically, philosophy has four primary components: logic, metaphysics, epistemology and ethics. Logic is essentially concerned with correct methods of reasoning, how we prove certain statements, including such matters as deductive and inductive reasoning. We shall mostly ignore this aspect of philosophy when we are exploring Gor except in as so much that we shall rely on logic when making our points. Metaphysics concerns explanations about the general aspects of reality such as the nature of our minds, bodies, God, space, time, the world and universe. We shall explore this topic as it applies to Gor, especially concerning the fabricated metaphysics imposed upon the Low Castes, also known as the Double Knowledge. We will also explore how different Gorean cultures, the barbarian peoples, have their own metaphysical beliefs. Epistemology concerns the nature and extent of human knowledge, asking why we believe what we believe and whether true knowledge is possible. We shall explore this aspect as well as it applies to Gorean philosophy. Though some cultures may differ in this respect as well, there is more commonality here than in the area of metaphysics. Ethics concerns the proper way to conduct one’s life and issues of morality. We shall spend the most time discussing this subject as it applies to Gorean philosophy. When people generally refer to the Gorean philosophy, this is the topic they mean. They are most concerned about how to properly live according to this philosophy.
There are also derivative forms of philosophy, subjects that are more specific in nature such as political philosophy and aesthetics. It has even spread in modern times to cover such areas as the philosophy of sports, sex, health, business and many more. We may touch on a few of these derivative forms where they are applicable to Gor. For example, we shall examine some aspects of political philosophy such as the relation of Plato’s “The Republic” to the structure of the Gorean city. We may even touch upon some aspects of aesthetics as beauty is very important on Gor.
Let’s now define “Gorean,” an often controversial term online. There is often debate and disagreement on defining this term and many people have their own definitions of such. My definition is intended to be limited to the context of “Gorean philosophy.” I intend “Gorean” to be an expansive term, encompassing nearly all of the societies and cultures of Gor, from the cities such as Ar and Ko-ro-ba, to the barbarian lands of Torvaldsland and the Barrens. What unites these disparate peoples is an underlying set of philosophical principles. This is what makes those people Gorean “by nature” as opposed to Gorean simply by their place of birth. Though their societal and cultural institutions vary, often quite significantly, these peoples are still united philosophically in many ways. Their metaphysics may vary, as well as their epistemology, but the foundation of their ethics is the same. And it is the ethical aspects that are of the greatest importance to those who wish to live by a Gorean philosophy. A few Gorean societies and cultures may try to repudiate these principles but they are not the norm. They are rare exceptions, such as the Panther Girls, who are unwilling to accept all of the principles, though very often they succumb to them in the end.
So, essentially this series will cover the commonalities and differences in three philosophic aspects among the disparate peoples of Gor. Metaphysics and epistemology will be dealt with briefly as they are of lesser importance to our interests and objectives. The area of ethics though will be central to our discussions. We shall also cover a number of other philosophically related matters. The primary objective of this series will be to help people understand the underlying principles of the Gorean philosophy, that apply to nearly all the peoples of Gor, and how they can impact upon societal and cultural institutions. We shall also better comprehend how a Gorean philosophy can be adopted and followed in our own lives.
Though understanding the Gorean philosophy, once it is presented, should not prove too difficult, enacting its principles in one’s life can be more problematic. This is because many of the philosophical principles of Gor are antithetical to the standards we are used to on Earth. We have been socially and culturally conditioned against these natural principles. And such conditioning can be very difficult to overcome. It is not an easy matter to cast it off and to embrace a philosophy so counter to it. It takes a massive effort of will, a true test of self-discipline and self-examination. Not everyone can or is willing to do this. But it can be done. Living according to a Gorean philosophy is a definite possibility.
There is a popular quote from the books that is often quoted as a proposition of how to live one’s life in a Gorean manner.
“Do not ask the stones or the trees how to live; they cannot tell you; they do not have tongues; do not ask the wise man how to live, for, if he knows, he will know he cannot tell you; if you would learn how to live do not ask the question, its answer is not in the question but in the answer, which is not in words, do not ask how to live, but instead proceed to do so.” (Marauders of Gor, p.9)
Though this is a fine quote, its applicability to those on Earth is very limited. Its primary applicability is to the Goreans of the books who have been raised since birth to believe and understand the basic philosophy of Gor. It thus comes naturally to them and they do not need to engage in lengthy meditations over their philosophic choices. We on Earth, due to the strong societal and cultural conditioning we receive since birth, cannot simply “just live” as Goreans do. We have forgotten how to do so. We must awaken to the realities of nature and that requires intensive self-examination to overcome our life-long conditioning. We must ask the stones and trees how to live. Thus, we must make take an active role to study and understand the Gorean philosophy. We would be much better off following the advice of Socrates: “The unexamined life is not worth living.”
If the Gorean philosophy is a positive philosophy, which I believe it to be, then it seems obvious that it should be promoted and encouraged. What reason is there not to promote a positive philosophy? In the Gorean books, Norman holds out a slim chance that those of Earth will one day “awaken” to the natural truths of the Gorean philosophy. He does not indicate that only a select few should follow the philosophy. It seems evident that he feels the entire planet could benefit from such a philosophy. He hopes for a future that has regained a connection to the natural world. Thus, it makes sense to promote such a philosophy, to encourage people to learn and understand it. Turning people away from such a philosophy does a disservice to our society. Maybe the information presented here might help even a few comprehend the philosophy and choose to follow it in their lives.
Finally, I cannot stress enough that all education about Gor, including the philosophy, begins with the Gor books. If you wish to properly understand Gor, you must read the Gor books. There is no real substitute. Reading websites and message boards is insufficient for a proper understanding of Gor. They may help you better understand what you have read, but you should have the foundation of having read the books first. Otherwise, you will be unable to discern the errors from the truth. And numerous websites do contain inaccuracies concerning the books. Without the books, you might be able to acquire a passing knowledge of Gor, but true comprehension will likely elude you. And if one truly cares about Gor, enough to want to live according to its philosophy, then reading the books should be a given.
“…love of learning, which can be one of the deepest and most honest of loves.”
(Tarnsman of Gor, p.38)
Source: http://www.gor-now.net/
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Natural Order
The most externally obvious, and thus controversial, aspect of Gorean philosophy is the concept of Natural Order. It is, for better or worse, what Goreans are known for, if they are known. It is also perhaps the most misunderstood, even by those professing to be Gorean.
Natural Order has two aspects. The first is a somewhat incindiary term for the application of Evolutionary Psychology to gender and sexual relationships. In short, Evolutionary Psychology is the application of the principles of natural selection to human psychology, that is, looking at the evolutionary pressures on humans over their history and how they would have impacted our psychological as well as physiological development.
The general consensus in the scientific community on the “nature vs. nurture” question is “both, and it’s complicated.” Many aspects of our behavior are biological in origin, with a thick layer of social and cultural conditioning on top of them (which have their own highly complicated evolutionary pressures). Those biological behaviors have been shaped by millions of years of evolution, and have shaped (both psychologically and physically) males and females in different ways because a division of labor aided in the survival of the species.
These differences are by no means absolute, but show a clear gender-biased trend. Specifically, they show a bias toward dominant, protective, tenacious males and submissive, nurturing, multi-tasking females. Displays of those behaviors by one gender tend to trigger a sympathetic mirror response in the other. That such trends sound eerily like the “traditional gender roles” oft derided in Western culture today is a sign not that they are antiquated but that there is some validity to them; if such gender differentiation was so common throughout most of human history, perhaps there is something more to it than an oppressive conspiracy.
The scientific basis for that claim is present, but not conclusive. For instance, one study conducted in Canada on D/s and S/M interests showed a surprisingly high degree of interest across genders in activities that suggest an unequal power dynamic. While both genders reported interest in all activities in large numbers, there was a very clear bias toward men expressing dominant/aggressive interests and women expressing submissive interests.
Similarly, many studies have shown that what is most attractive to men, on the whole, is signs of fertility and high estrogen, which generally express themselves in what are usually considered “feminine” attributes. Conversely, women are attracted to signs of successful provision; the cues for that may vary between cultures but the theme is the same. The exception is while they are ovulating, when their attraction shifts to signs of fertility in the form of high testosterone, which also generally express themselves in traditionally “masculine” appearance and behavior.
Historically, societies in which life was more fraught and death closer to hand tended to be more strongly male-dominant, while those that had more abundant and secure resources tend to have a more equal status for men and women. The same pattern can be seen today amongst many primates. Humans evolved, of course, in very unstable conditions in which our wits were our only meaningful defense mechanism (as we lacked claws, saberteeth, thick hides, or other natural weapons). That undoubtedly impacted the evolution of the human psyche.
To be sure, a handful of studies do not a scientific consensus make and any generalization of human behavior is fraught with risk. The science at this point can best be summed up as “inconclusive, but there’s definitely something to it.”
The other, related aspect of natural order, as Goreans understand it, is that of hierarchy. Dominance and leadership hierarchies are natural and normal among most mammals, especially primates. Most groups, left to their own devices, inevitably develop hierarchies, even if informal ones. Those hierarchies are not always formed along the most practical lines, but they will form. (The essay “The Tyranny of Structurelessness” explains this dynamic in more detail.)
Goreans embrace and accept the nature of hierarchy, and that some will lead and others follow. Following is not disgraceful if it is natural and appropriate in context; not everyone can, or should, lead. Without both followers and leaders the chances of anything getting done is close to none.
Combining these two concepts, Gorean culture is, openly and unabashedly, male-dominant. Male-dominant, however, does not imply misogynistic. There are many women involved in the Gorean community who are well-respected, but understand that Gor is patriarchal without shame.
In the books, this clear dominant/submissive dichotomy is taken to a hyperbolic extreme, up to and including legalized, chattel slavery. In the books, perhaps 2% of the female population is said to be slaves, most of them happily so, and an even smaller percentage of the male population are slaves, mostly POWs and criminals who resent their status. Despite that, the overwhelming majority of the female characters seen in the books are slaves, and happily so (at least by the end of the book). They are simply more fun to read about.
The extremes, of course, are of more interest to those unsatisfied with the state of their environment. As a result, it is estimated that somewhere around 2/3rd of women involved in the Gorean community consider themselves slaves. Unlike the books, of course, this is consensual slavery with their full and enthusiastic consent.
Source: http://www.goreanscribe.org/
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Love of Nature
While it is perhaps a stretch to say that one must be an environmentalist in order to be Gorean, it would not be a great stretch. As noted, the name of the Gorean homeworld is “Home Stone”, a reference to that which is the beating heart of a Gorean’s life.
The books also state, repeatedly, that Goreans love their world. Its “clean and untainted” air is oft contrasted with the “polluted” air of Earth. There is perhaps little to add to this particular line:
“Goreans care for their world. They love the sky, the plains, the sea, the rain in the summer, the snow in the winter. They will sometimes stand and watch clouds. The movement of grass in the wind is very beautiful to them. More than one Gorean poet has sung of the leaf of a Tur tree. I have known warriors who cared for the beauty of small flowers.”
Hunters of Gor, Page 119
A healthy respect for nature and its beauty, and an inclination to protect and preserve it, is a very Gorean trait.
Source: http://www.goreanscribe.org/
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Introduction to Home Stone
Greater than caste, however, is Home Stone. The books make the point repeatedly that one cannot understand the significance of a Home Stone without having a Home Stone. For our purposes, however, it suffices to demonstrate the value of communal bonds.
A Home Stone is a rock. It is often simple, and minimally decorated if at all. It has no intrinsic value, except that is taken as symbolic of the heart and soul of the community that pledges itself to it and is thus invaluable. As a literary tool, it serves to exemplify the dual importance of personal sovereignty and community loyalty.
An individual or house may have a personal Home Stone, but a city will also have a Home Stone. A man in the presence of his Home Stone is absolute ruler and sovereign. “A man’s home is his castle” is a concept that Goreans take very seriously, and to challenge another’s rule of his house is a serious affront.
At the same time, the shared Home Stone of a city unites its members. Without a Home Stone, they are simply a group of people in the same place. With a Home Stone, they are a community.
“Commonality of Home Stone extends beyond concepts with which you are familiar, such as shared citizenship, for example. It is more like brotherhood, but not so much in the attenuated, cheap, abstract sense in which those of Earth commonly speak glibly, so loosely, of brotherhood. It is more analogous to brotherhood in the sense of jealously guarded membership in a proud, ancient family, one that has endured through centuries, a family bound together by fidelity, honor, history and tradition.”
Prize of Gor, Pages 117 – 118
The sharing of a Home Stone is a serious matter, and one owes a great deal to those with whom one shares one. Protection, aid, fidelity, and so forth are expected from a community to its members and vice versa.
In Ar, as in many Gorean cities, citizenship is confirmed in a ceremony of this sort. Nonperformance of this ceremony, upon reaching intellectual majority, can be a cause for expulsion from the city. The rationale seems to be that the community has a right to expect allegiance from its members.
Vagabonds of Gor, Page 303
So while Gorean philosophy may strongly value the individual and personal achievement, it values equally, if not more so, the shared community and its achievement as well.
Less often referenced, but also relevant to this discussion, is that the word “Gor” literally translates as “Home Stone”. That is, the name of the planet in the books is literally “Home Stone”. Our world is our Home Stone, to which we owe ultimate allegiance, and to those with whom we share that ultimate Home Stone.
Are we not all of the same world?
Source: http://www.goreanscribe.org/
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Introduction to Community
While Gor is generally a strong supporter of the individual, and Norman himself decidedly libertarian in his views, Gor nonetheless places great significance on community, and on community responsibility.
In the books, this is shown in two ways.
Caste solidarity
Most of the regions of Gor we see in the books have a caste-based culture. These castes are not akin to the Indian caste system (which most Americans first think of when they hear “caste”) but more like the professional guilds of Medieval and Early Modern Europe. One is generally born into a caste, learns the skills of the caste from its senior members, teaches those skills to its younger members, and owes a debt of responsibility to all of its members.
“Goreans do not generally favor begging, and some regard it as an insult that there should be such, an insult to them and their city. When charity is in order, as when a man cannot work or a woman is alone, usually such is arranged through the caste organization.”
Assassins of Gor, page 12
The welfare of the caste, typically, takes priority in the Gorean mind over the ambitions of specific individuals.”
Fighting Slave of Gor, page 210
Similarly, sharing knowledge with fellow caste members is, naturally, a duty. How can the caste be strong if many of its members are kept ignorant for the aggrandizement of a single member?
Although not all practicing Goreans claim a caste, and there is of course no “caste organization” to speak of, the concept of responsibility and duty to those with whom shares a professional bond is poignant and consistent.
Source: http://www.goreanscribe.org/
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Introduction to Honor
There is, in the world, that which is Right and that which is Wrong. Most interactions and situations do not rise to the level of Right and Wrong, and it would be incorrect to say that they do. But to be honorable, or to have honor, is to work for and do what is Right and fight against and do not do that which is Wrong, even at cost to yourself, because that is the Right thing to do, and to be internally consistent (that is, have integrity) in those endeavors. Period.
One who “is honorable” is one who has a clear definition of Right and Wrong, an understanding of why those beliefs are held, and holds to them with a high degree of consistency. One who has demonstrated such over a period of time is said to “be honorable”.
Closely related to honor is the concept of integrity. Integrity is an internal and external consistency in belief, behavior, and action with regard to one’s Honor and ethical code, especially in the face of adversity. While one’s beliefs may change over time, and it is in fact worrisome if they do not evolve as one gains experience, they should not do so on a whim.
As humans are by nature fallible creatures, perfect integrity is impossible. All people will at some point in their lives, probably at many, fail to provide consistent adherence to their honor and ethical code at the time, either in their beliefs, behavior, or action. At that time, a reasonable judge of integrity is the frequency with which such inconsistencies occur, the severity of them, and the steps (or lack thereof) the person in question takes to amend said breach and to avoid a repeated breach. In fact, one’s actions in response to a breach of integrity are a better judge of one’s integrity than behavior in more normal times.
“The shortest and surest way to live with honor in the world is to be in reality what we would appear to be.”
Socrates
There are, of course, many possible definitions of “Right” and “Wrong”, which often conflict. Gorean honor specifically is that which is derived from the books, but again that is not prescriptive and can only be derived implicitly.
Core to the Gorean sense of honor is accountability. That is, accepting responsibility for one’s actions (or lack thereof), whether the result is good or bad. That could be as mundane as apologizing for stepping on someone’s foot to accepting genuine blame for a large failure at work. It also means, however, not assisting others in avoiding accountability. It means being true to one’s word (even if doing so is otherwise detrimental). A Gorean is accountable to himself, and to those around him.
“Flee,” she said. “I am of the Warriors,” I said. “But you may die,” she said. “That is acknowledged in the codes,” I said. “What are the codes?” she asked. “They are nothing, and everything,” I said. “They are a bit of noise, and the steel of the heart. They are meaningless, and all significant. They are the difference. Without the codes men would be Kurii.” “Kurii?” she asked. “Beasts, such as ice beasts, and worse,” I said. “Beasts such as the face you saw in the sky.” “You need not keep the codes,” she said. “I once betrayed my codes,” I said. “It is not my intention to do so again.” I looked at her.
“One does not know, truly, what it is to stand, until one has fallen. Once one has fallen, then one knows, you see, what it is to stand.” “None would know if you betrayed the codes,” she said. “I would know,” I said, “and I am of the Warriors.”Beasts of Gor, Page 340
Another key aspect of Gorean honor is strength, and striving to increase it. Not strength in the physical sense, but strength of character and will. In this regard it draws heavily from Nietzsche’s concept of Master-slave morality, which embraces the inherent inequality of the world.
Gorean philosophy does not claim that all are equal. Quite the opposite. Gorean philosophy asserts that inequality is the natural state of humanity, as not all are equal in skill, in intellect, in will, or capacity in a myriad of ways.
However, contrary to the inequality espoused by racists and bigots, that inequality is not static. That inequality is taken not as a way to hold another down, but as a challenge to lift yourself, and your fellows, higher. There is always higher to climb, another challenge to meet, another lesson to learn. Gorean honor calls on Goreans to always seek to climb and better themselves.
The morality of slaves says, “You are equal to me; we are both the same”; the morality of masters says, “We are not equal; we are not the same; become equal to me; then we will be the same.”
Marauders of Gor, Page 9
On the mountains of truth you can never climb in vain: either you will reach a point higher up today, or you will be training your powers so that you will be able to climb higher tomorrow.
Friedrich Nietzsche
We also hold that, if one shares a kinship with another (through family, caste, or Home Stone) then one is obligated to, as appropriate, help that other person to climb. “Here is my hand, now come up to my level.”
Curiously, while the above “Right and Wrong” definition of honor is common amongst lay-people in the US today, that is not how sociologists and anthropologists use the term. In sociological terms, an honor-based culture is one that uses an implicit set of rules of behavior (an honor code) rather than an explicit one (a legal code), and places the responsibility of enforcement on all individuals personally.
That is, in a law-based society if someone wrongs you, it is the responsibility of an established and accepted structure to penalize the offender (government, legal system, police, judges, etc.), and the consistency of punishment acts as a deterrent of such behavior. In an honor-based society, in contrast, it would be your personal duty to seek vengeance upon the offender (possibly with help, possibly not, depending on the circumstances) as a way to dissuade others from wronging you in the future. Such honor-based systems are far more common where a law-based system is impossible, due to limited resources, high temptation to wrong someone else (the reward often outweighs the risk), and institutions to enforce an explicit code are ineffective or non-existent.
While such a “do it yourself” approach to law and order is romantic and appealing, historically it frequently lead to a lot of dead people and repeated cycles of violence through escalation, revenge killings, blood feuds, gang wars, and such. That is why most cultures have switched from implicit to explicit systems as soon as the resources and institutions for a law-based system were available.
We do see, however, that “vengeance” approach to honor in the Gor books as well. Even in cases where it is arguably to his detriment, Tarl will attack or dress-down another person for a social slight.
“It was so tiny a thing,” she asked, “a point of propriety, of precedence?” she asked. “Yes,” I said. “You risked so much for a mere point of honor?” she asked. “There are no mere points of honor,” I told her.
Vagabonds of Gor, Page 63
As virtually all industrialized nations today are, primarily, law-based societies and discourage personal vengeance as a social enforcement mechanism, what then of honor? Can this form of honor be compatible in a modern society?
We hold that yes, it can, as it does not require vengeance and violence to exist but simply correction. If wronged, a Gorean has a responsibility not of revenge, but of correction. Severe matters are indeed better left to law enforcement, but honor in this sense is the flip-side of accountability: Holding others accountable for their behavior, especially if one is the aggrieved party. That does not require personally punishing someone, simply seeing to it that they are held accountable.
That is, not only is it dishonorable to cheat, lie, or steal it is dishonorable to knowingly allow another to cheat, lie, or steal, and especially so if the cheating, lying, or stealing is committed against you.
Source: http://www.goreanscribe.org/
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Introduction to Gorean Philosophy
Over the years, as the Gorean community has grown, many have struggled to define more succinctly what Gorean philosophy and world view actually is. “Gorean philosophy is the philosophy shown in the Gorean books” is the only universally accepted statement, as it is a tautology. The books are, in this regard, more parables than prescriptions, which requires one to self-reflect, analyze (both oneself as well as the books), and read deeper in order to find the patterns and meaning.
Which, in a sense, is the first principle of Gor: It cannot simply be taught, it must be learned and experienced.
Do not ask the stones or the trees how to live, they can not tell you;… do not ask how to live, but, instead, proceed to do so.
Marauders of Gor, Page 9
That, however, should not be taken as a condemnation of teaching; no society that refuses to teach its newcomers will survive past a single generation. Nor should it be taken as a message that Gor is “simply be yourself, whatever that is”. Such an anarchic approach would be completely incompatible with the books, as they show over and over again social structures and pressures and conventions that are not evil or repressive at all; rather, they are presented as superior to the (often-strawman) presentation of conventional western culture.
“Truth not won is not possessed. We are not entitled to truths for which we have not fought.”
Marauders of Gor, p.7
But what, then, constitutes Gorean philosophy? It is, simply, the philosophy agreed to and adopted by Goreans. But which Goreans?
In this case, the Scribe of this site. We do not claim the following to be the ultimate word on Gorean philosophy and belief. It is however, one which we accept and follow, and which has stood the test of countless debates and discussions over the past 20 years, a battle of wits in which many an innocent electron was spilt.
Source: http://www.goreanscribe.org
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Caste Colors
From all the many castes (professions) mentioned in the books, only some have specific colours assigned to them.
These are the main ones:
The five high castes
- Initiates – White
- Scribes – Blue
- Builders – Yellow
- Physicians – Green
- Warriors – Red or Scarlet
And then we have the other castes:
- Assassins – Black
- Bakers – Yellow and Brown or Brown and Black
- Foresters – Mottled Green and Brown
- Metal Workers – Black and Gray
- Merchant Magistrates – White, Trimmed with Gold and Purple
- Merchants – Yellow and White or Gold and White
- Peasants – Grey, White or Brown
- Perfumers – White and Yellow
- Players – Red and Yellow Checkered
- Sawyers – Brown and Yellow
- Slavers – Blue and Yellow
- Sleen Trainers – Brown and Black
- Tarn Keepers – Brown with Green streaks
- Vintners – White with Green cloth leaves
©2020 – Written by Azrael Phoenix
Bibliography
Initiates
I could see the white robes of Initiates and the variegated colors of soldiers, both of Ar and of Pa-Kur’s horde.
Tarnsman of Gor Book 1 Page 204
I saw two Initiates in their snowy white, with their golden pans held out, to receive offerings.
Mariners of Gor Book 30 Page 504
Scribes
another wore the blue of the Caste of Scribes,
Assassin of Gor Book 5 Page 3
“Where will he go? What will he do?” asked a fellow, a Scribe from his robes, of shoddy, faded blue.
Mariners of Gor Book 30 Page 4
Builders
“That war can be ended here,” smiled a man in yellow robes, those of the Builders.
Prize of Gor Book 27 Page 69
I saw two in the yellow of the Builders,
Mariners of Gor Book 30 Page 504
Physicians
who wore the green robes of the Caste of Physicians,
Nomads of Gor Book 4 Page 44
On continental Gor, green is the caste color of the Physicians.
Mariners of Gor Book 30 Page 320
Warriors
I was no longer worthy of the red of the warrior,
Raiders of Gor Book 6 Page 76
I now dressed myself in the scarlet garb of a warrior of Gor.
Outlaw of Gor Book 2 Page 24
Assassins
It was as a warrior of Gor that I arose and donned the black helmet and the garments of the Caste of Assassins. I loosened my sword in its sheath, set my shield on my arm, and grasped my spear.
Tarnsman of Gor Book 1 Page 190
“Who are you,” asked a man, “that those of the black caste would come secretly, silently, upon you?”
Mariners of Gor Book 30 Page 5
Bakers
I stayed four days in the rooms above the shop of Dina of Turia. There I dyed my hair black and exchanged the robes of the merchant for the yellow and brown tunic of the Bakers, to which caste her father and two brothers had belonged.
Nomads of Gor Book 4 Page 237
I did note, however, the brown and black of the Bakers, the black and gray of the Metal Worker, the brown of the Peasants, and several others.
Mariners of Gor Book 30 Page 504
Foresters
Looking ahead, I saw a figure emerging from the forest, in the green which I would come later to recognize as that of the foresters.
Smugglers of Gor Book 32 Page 91
As we entered the trees, I saw two fellows. They wore tunics of a mottled green and brown. As they stood very still, I did not even notice them until we were almost at their side. Each held a strung, but not drawn, bow, a large bow, with an arrow a long arrow light at the string, as though it might be ready for flight.
Smugglers of Gor Book 32 Page 103
Metal Workers
In a few minutes a fellow in the black and gray of the metal workers appeared and removed her collar, with the attached tag.
Prize of Gor Book 27 Page 375
I did note, however, the brown and black of the Bakers, the black and gray of the Metal Worker, the brown of the Peasants, and several others.
Mariners of Gor Book 30 Page 504
Merchant Magistrates
Behind the wagon, in the white robes, trimmed with gold and purple, of merchant magistrates, came five men. I recognized them as judges.
Hunters of Gor Book 8 Page 49
Merchants
White and yellow, or white and gold, are the colors of the merchants.
Kajira of Gor Book 19 Page 269
There were many caste colors in the crowd, but clearly predominating were the yellow and white, or white and gold, familiar to the Merchants.
Mariners of Gor Book 30 Page 503
Peasants
one who wore the grimed grey of a peasant,
Magicians of Gor Book 25 Page 129
I wore a peasant’s tunic. It was white and sleeveless, of the wool of the Hurt.
Slave Girl of Gor Book 11 Page 191
I did note, however, the brown and black of the Bakers, the black and grey of the Metal Worker, the brown of the Peasants, and several others.
Mariners of Gor Book 30 Page 504
Perfumers
“A friend of your father,” said he. He tore away from his body, swiftly, the gown of the perfumers, that of white and yellow silk. I, too, cast aside the perfumer’s gown.
Marauders of Gor Book 9 Page 116
Players
he wore the garb of the Player, but his garb was rich and the squares of the finest red and yellow silk;
Assassin of Gor Book 5 Page 322
Members of the Caste of Players are recognized by their red-and-yellow-checked robes,
Mariners of Gor Book 30 Page 2
Sawyers
At that point a burly fellow, presumably of the Arsenal, for he wore a sawyer’s brown and yellow smock, made his way to the paga vat.
Quarry of Gor Book 35 Page 426
Slavers
He had known, of course, from the gown of blue and yellow silk that the man was a slaver.
Assassin of Gor Book 5 Page 18
a slaver will usually wear blue and yellow robes, or robes in which these colours are prominent.
Explorers of Gor Book 13 Page 335
Sleen Trainers
He no longer now wore the brown and black common to professional sleen trainers.
Beasts of Gor Book 12 Page 78
Tarn Keepers
The Tarn Keeper, who was called by those in the tavern Mip, . . . wore a Tarn Keeper’s cap with a greenish tassel;
Assassin of Gor Book 5 Page 168
Vintners
“Game!” I heard, an answering cry, and a fat fellow, of the Caste of Vintners, puffing and bright eyed, wearing a white tunic with a representation in green cloth of leaves about the collar and down the sleeves of the garment, stepped forth from a doorway.
Assassin of Gor Book 5 Page 29
Administrator
In the center of the amphitheater was a throne of office, and on this throne, in his robe of state – a plain brown garment, the humblest cloth in the hall – sat my father, Administrator of Ko-ro-ba, once Ubar, War Chieftain of the city.
Tarnsman of Gor Book 1 Page 62
He was not wearing the purple of the Ubar, but his shoulders were covered with a brown cloak, rather of the sort worn by Administrators in certain cities, civilian statesmen, servants of the people, so to speak.
Mercenaries of Gor Book 21 Page 288
He wore an informal, brown robe, which betokened no caste in particular.
Swordsmen of Gor Book 29 Page 193
Ubar
“Why do the slaves wear purple?” I asked Misk. “That is the color of the robes of a Ubar.”
Priest-Kings of Gor Book 3 Page 91
Kamchak stood before the throne of Phanius Turmus, the purple robe of the Ubar over one shoulder,
Nomads of Gor Book 4 Page 255
©2020 – Written by Azrael Phoenix
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Who is John Norman?
John Lange was born in Chicago, Illinois, to John Frederick Lange and Almyra D. Lange (née Taylor).
He began his academic career in the early 1950s, earning a Bachelor of Arts degree from the University of Nebraska in 1953, and his Master of Arts degree from the University of Southern California in 1957. While at USC he married Bernice L. Green on January 14, 1956. The couple have three children: John, David, and Jennifer.
Norman’s fiction attained popularity in the 1970s and early 1980s with an estimated 6 to 12 million copies sold.
John Norman’s Gorean Saga is a long-running series of adventure science fantasy novels, starting in December 1966 with Tarnsman of Gor. The series was put on hold after its twenty-fifth installment, Magicians of Gor, in 1988, when DAW refused to publish its successor, Witness of Gor. After several unsuccessful attempts to find a trade publishing outlet, the series was brought back into print in 2001 with the publication of Witness of Gor. Norman has also produced a separate science fiction series, the Telnarian Histories, plus three other fiction works, five non-fiction works, and a collection of thirty short stories.
Norman has said that the three major influences on his work are Homer, Freud, and Nietzsche.
According to Norman, his Gor books are science fiction or adventure fantasy works which are also “intellectual, philosophical, and psychological novels”.
His fiction depicts fantastic worlds where male-dominated bondage relationships are natural and widely practiced and respected culturally, whereas characteristics of modern society are criticized and philosophical themes are explored, specially from a Nietzschean view.
Although the bondage in his Imaginative Sex guide is directed to sexual practices, the bondage and slavery presented on “Gor” follows along the lines of societal or legal slavery; a common way of life as reflected in ancient Rome and other societies. While the philosophy presented is unquestionably that of male dominance, male characters are themselves often enslaved by powerful females.
In an interview with Polygraff magazine, Norman stated that he believes that it is obvious that all societies are based on dominance and hierarchy.
His non-fiction works cover philosophy, ethics and historiography.
Source: Wikipedia
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Before Dwelling into GOR
I believe that before entering into much detail about the concepts and organization of the Gorean Philosophy, Novels and Lifestyle, it is important to understand some basics.
Most important of all, get to know some information about the author of the Novels, the inspiration for the philosopy and how it is being applied by many people around the world as a way of life!
©2020 – Written by Azrael Phoenix
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Gorean Lifestyle – The Journey Begins
I discovered the concepts of Gorean Philosophy some years ago and since then, started a path of discovery and self-awareness, learning about the Natural Order while deepening the study of philosophy and the mechanics of the human brain.
This site is another step in that path, searching for knowledge, organizing ideas and information and finding a way to share it with others!
I will start by making a small presentation of what “Gorean Philosophy” is, how it appeared, where does it draw “inspiration” from and how it is applied in a Lifestyle perspective.
Please keep in mind that all the information shared here is presented through my personal view of the philosophy and in a Lifestyler perspective (considerably different from Role-Players, etc).
Welcome and hope you enjoy!
©2020 -Written by Azrael Phoenix
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Good company in a journey makes the way seem shorter. — Izaak Walton
Gorean Lifestyle - House of Phoenix 