This is an exerpt from my Master’s thesis titled “Erotic Embodiment and Integration of Soul, Spirit, and Body: Toward a Sacred Erotic Psychology Healing Praxis,” it is a piece from the Theoretical Foundation chapter, Sacred Eroticism as Ontology section.
To further understand the self-deepening and embodied feeling inherent in the erotic, I turn once again to Audre Lorde1, who wrote:
[The erotic] is an internal sense of satisfaction to which, once we have experienced it, we know we can aspire. For having experienced the fullness of this depth of feeling and recognizing its power, in honor and self-respect we can require no less of ourselves. . . . the erotic is not a question only of what we do; it is a question of how acutely and fully we can feel in the doing. Once we know the extent to which we are capable of feeling that sense of satisfaction and completion, we can then observe which of our various life endeavors bring us closest to that fullness. (p. 54)
Thus, feeling is the first step toward healing our disconnection from our erotic lifeforce and experiencing the power of the erotic. Through fully embracing our own erotic experiences of satisfaction we are given access to our deeper and full Self. Through this experience of feeling we can determine where we are numbing out, freezing, or paralyzing, and where we need to expand our experience of emotions, pleasure, and sensations. We can also discover where our passions and desires lie through this same process. This is a wholly embodied process that is also cyclical. The more we feel the more we are embodied, and the more we are embodied the more we feel.
Another natural byproduct of both individual and cultural erotic expansion is the emerging of an anti-oppressive ethic that is inherent in this type of engaging with and experiencing the world. Through this process of individual growth and becoming, we bring these developments to the culture at large. This encourages us as a culture and species also move toward sacred embodied living. An anti-oppressive ethic is referring to a life ethic, or a value-based ideology. In this instance, the value is equality, diversity, justice, and self-expression as well as opposition to suffering, inequality, and discrimination. This ethic arises through the understanding of and connection with one’s higher self and soul’s purpose because of the centering of pleasure, wholeness, and authenticity that occurs when embracing the erotic.
[One] important way in which the erotic connection functions is the open and fearless underlining of my capacity for joy. . . . This is one reason why the erotic is so feared, and so often relegated to the bedroom alone, when it is recognized at all. . . . In touch with the erotic, I become less willing to accept powerlessness, or those other supplied states of being which are not native to me, such as resignation, despair, self-effacement, depression, self-denial. (p. 56-58)
This shift in personal experience and willingness to oppose the programming of the culture at large is at the essence of this anti-oppressive ethic. There is a compliance and complacency that one is required to buy into when unconsciously perpetuating intersectional oppression, either outwardly or internally. This shift toward the erotic, or the shift toward understanding our own individual capacities for joy and our own sources of personal power, is a shift away from accepting the narratives of oppression and obedience ingrained in all of us from the dominant culture. Embracing our erotic natures is a move toward self-understanding, sovereignty, and authenticity. This occurs through the recognition of, acceptance of, and responsibility over one’s own desires, joy, and pleasure.
The closer we are to full-bodied feeling and wholeness of Self, the closer we are to understanding our own sacred erotic natures and reason for being. This is the ultimate goal of SEP((SEP: Sacred Erotic Psychology, the interdisciplinary field that I am crafting/creating and working within.)): to assist individuals, groups, and the world toward individuation and the understanding of their soul’s purpose. The particular way I go about this is through investigating the erotic, and the archetypal, mythological, and metaphorical relationships the individual has with the erotic and the body. To this end, sexuality, emotions, connection to and understanding of the sacred, archetypal engagement, past experiences, family dynamics, complexes, the shadow, personal and cultural experiences of power, and many other aspects of the Self must be investigated and integrated within the life of an individual to work toward embracing what I refer to as one’s Whole Erotic Self.
- Lorde, A. (2007). Sister outsider: Essays and speeches. Freedom, CA: The Crossing Press. [↩] [↩]
- Kraemer, C. H. (2013). Eros and touch from a pagan perspective: Divided for love’s sake. New York, NY: Routledge. [↩]