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EcoSexual Events Ecosexual Love as a Resource for Social Change News and Updates When the Earth is Our Lover

Ecosexual Coming Out Day – May Day as Day of Love and Ecosexual Solidarity

It’s Coming! Ecosexual Coming Out Day is May 1st!

Are you dirty and proud!?!

Coinciding with Beltane — the Pagan Fertility Festival — and International Worker’s Day, Ecosexual Coming Out Day is a day for Earth Lovers and Lovers of the Wild around the world to stand proud together and celebrate our life-long love affair with the Earth.

Indeed, the first Maypole dance in North America was in 1627 in Merrymount, MA.  According to historian Peter Linebaugh, it was a reLOVEution of sorts, where local colonists, runaway servants, some former slaves and indigenous people danced around the maypole chanting, together, “Hooray, hooray, the 1st of May, outdoor loving begins today!”*

Terry Tempest Williams said it beautifully, again, only 25 years ago.  It still rings just as true and just as powerful today:

“It is time for us to take off our masks…and admit we are lovers, engaged in an erotics of place. Loving the land. Honoring its mysteries. Acknowledging, embracing the spirit of place—there is nothing more legitimate and there is nothing more true. That is why we are here. That is why we do what we do…We love the land. It is a primal affair.”
The Erotics of Place: Yellowstone

For many around the world, May Day marks the transition out of the depths and cold of winter and into the abundance of the growing season. It’s a time of hope for the season to come. It’s a time for celebrating the fertility and fecundity in the soils and in our own bodies. It’s a time of year for productive collaboration with the soil and the sun to create nourishment for our communities for the year to come.

For many around the world, May Day is a day of celebration of nature AND of labor solidarity!  Solidarity among the people of all colors, genders, ages, orientations, and origins: people who are tired of being expropriated of the fruits of our labor and of our true identity as earth lovers.  That’s where the “green/eco” and a “red/socialist” aspects to May Day coincide.  It happened in late 19the century in the Hay Market of Chicago, when the free-love anarchist Emma Goldman was around.  That’s where the eight-hour movement started.  Eight hours for work, eight for sleep, eight for play.  Yes, PLAY!  You heard it right.  Not production.  Not consumption.  PLAY!  FUN!  JOY!  ORGASM!  That’s what the eight-hour movement wanted.  It was repressed in Chicago by police brutality.  But it went world wide.  That’s why May Day is a respected holiday and day of labor solidarity in so many countries!

Ecosexuality supports and encourages people to return their love to the ecosystems that nourish us.  In so doing, we can engage in a creative partnership with the Earth that enables us to harvest the fruits of our own labors, rather than investing our time, heart and energy into a corporate culture that undermines the living Earth.

Ecosexuality calls for a culture of creativity rather than a culture of consumption, a culture that produces abundance in collaboration with the Earth — be it in the form of healthy food, clean water, renewable energy, art, pleasure, orgasms or love.

 

Are you drawn towards this vision of creative abundance? Harvesting the fruits of your own labor? Or immersing yourself in the sensual playground of the natural world?

Then take off your mask and declare your love for the Earth!

  • Interested in the ongoing history of May Day, green/eco and red/socialist style?  Find out more from this segment of Democracy Now!
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Book Excerpts Ecosexual Love as a Resource for Social Change

A Taste of Rachel Adair’s “Unconditional Sensuality”

XXI

Rachel Adair’s “Unconditional Sensuality”

Rachel-Adair-EcoSex-headshotOur planet is a very sensual place. In every realm, the senses can be tantalized to the fullest extent. The key is to awaken ourselves to this vast expanse of enlivened ecstasies. Our current cultural norm has taken the human out of nature and made us feel apart from, separate— alien beings who are not in tune with what our planet has to offer. We’ve limited the types of vegetables we eat, the amount of species we interact with and even the amount of dirt under our feet. We live mainly through sight and mind as if we were simply heads floating around on a conveyor belt oblivious to the sensations that surround us.

Fortunately, I have not always lived with asphalt under my feet. I was blessed to have the experience of running barefoot as a child through the woods, growing with the trees and the family around me. But as I’ve grown, so have the cities and the sidewalks. I have felt the disconnection from my surroundings with the time I spend in the car, driving by the sights around me, buying food from the grocery store instead of harvesting it from the Earth itself. In the American culture in particular, we distance ourselves from each other, leaving the two-person carpool lane lighter than the single occupancy vehicles, shaking hands instead of kissing a cheek or two, not making eye-contact with the strangers we pass on the streets, or stand next to in line. It has become apparent to me that our connections with each other are equally as important and could possibly be a direct reflection to our connection with the Earth.

By awakening our senses, we facilitate the ability to give and receive at a soul level, connecting deeply with each other, opening into transformational unconditional love. By taking the sexuality out of sensuality, we can allow ourselves a safe place to explore and reconnect with the feeling of being cared for by another. According to Psychology Today, “Sensuality is, in essence, how in tune you are with your senses. Do you notice smells, textures, sounds? How sensual you are plays a key role not only in your sex life but in your overall ability to derive pleasure from life as a whole.”

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Book Excerpts Ecosexual Weddings

A Taste of Deborah Anapol’s “Gender Queering Mother Earth”

Deborah Anapol’s “Gender Queering Mother Earth”

The traditions I’ve studied and taught for many years in my seminars on Tantra and Pelvic Heart Integration all agree that feminine energy is breathed up from the Earth and into the feet and the Deborah_Anapolpelvis, while masculine energy is breathed down from above, into the heart or the crown of the head. Pelvic Heart Integration includes a specialized form of breathwork that is designed to harmonize masculine and feminine energies. One day while I was engaged in this breathwork practice, I suddenly realized that I was instinctively breathing masculine, rather than feminine, energy into my feet and pelvis. It felt so right! I couldn’t imagine why hadn’t I done this before. In that moment the thought struck me like a thunderbolt: What if Earth, what if Nature hirself,* was not mother, not even female, but male, or more likely both? What if Mother Earth and Father Earth were queer polyamorous lovers engaged in Hieros Gamos, Sacred Union, not only with mythological gods and goddesses, but within themselves and with each other?

While the queer deconstruction of gender informs us that we can find both feminine and masculine qualities almost anywhere we look, in terms of both our personal identities and our cultural predispositions, gender plays a significant role. Gender tends to be one of the earliest identities we assume. Most cultures have clear, although cross culturally inconsistent, expectations for gender roles and have seen certain natural formations as possessing special powers, either phallic or womb-like. For me, what’s important is not the argument about the validity of gender as a concept, but rather becoming aware of the assumptions our culture has made about the gender of our planet and noticing the implications of this worldview. Perhaps gender queering Mother Earth is a key not only to our eco-psychological health, but to our very survival!

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Book Excerpts Ecosexual Weddings

A Taste of Gabriella Daris’s “Mother Earth Mediations: Turning Landscapes into Bodyscapes”

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Gabriella Daris’s “Mother Earth Mediations:

Turning Landscapes into Bodyscapes”

Gendering Landscapes & SkyscapesGabriella_Daris

Mother earth is producing offspring, is regenerating and reproducing. The man is also planting seeds on earth, but would that mean that the earth is maternal, as opposed to, paternal? Would that consequently mean that earth is a giant womb? What is the earth’s gender?

Plantation has been a trend for land and environmental artists; among many, the first ones to conceive plantation as a form of art making, Andy Lipkis planted trees in urban areas, in 1979 and later in

1982, Joseph Beuys’ planting event of 7,000 oak trees was intended as a social sculpture, using vegetation as a form of regeneration of the earth. The symbol of the tree was also used by Ana Mendieta: in the Untitled (Tree of Life series), 1977, she stands against an enormous tree, facing front, with her arms upraised, naked and covered in mud, she appears as a miniature figure. This image, recalls Robert Fludd’s Utriusque Cosmi Maioris scilicet et Minoris where the female body, as tree of life, stands for powerful energies of nourishment and regeneration, as “a transcendental signifier that supersedes the phallus.”1

As we look at Mendieta’s silhouettes, we may wonder, “Who has left these body traces? And of which gender are they?” Mendieta’s Silueta series embodies the metaphor of earth-as-woman; earth/woman

as natural, maternal, in need of cultivation; earth/woman as the mother of us all. She becomes one with the earth in such a way that she returns back to the womb, in search of her origins. She unites herself with the

land, Mother Earth, she becomes a womb, or she appears and disappears from the womb of the earth, echoing the birth-death cycle. Amelia Jones describes: “Mendieta’s photographs of her body-as-trace

both address the spectator’s own interpretative body and thwart its conventionally masculinist, colonizing “gaze” by ritualizing and in many cases erasing the “actual” body from their purview.”2

1 Jane Blocker, Where is Ana Mendieta? Identity, Performativity, and Exile, p. 61.

2 Amelia Jones, Body Art/Performing the subject, p. 31.

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Book Excerpts When the Earth is Our Lover

A Taste of Charles Eisenstein’s “The Ecosexual Awakening”

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Charles Eisenstein’s

“The Ecosexual Awakening”

 

Charles_EisensteinIt might seem that Earth has been an over-indulgent parent, giving and giving past its capacity and letting its youngest child trample all over it, to the point where its own survival is in doubt. On the other hand, perhaps Earth is wiser than we know, and this is the normal maturation process for an intelligent species such as ours. Either way, it is clear that we are finally hitting some limits. Our childlike innocence is coming, painfully, to an end, as we face the consequences of our despoliation of the earth and the necessity of no longer taking at will.

The ecosexual awakening is a direct response to hitting these limits, the waning age of abundance and the ending of our civilization’s childlike relationship to the Earth. We face the necessity of treating Earth not as a mother – a boundless provider of all we need and want – but as a lover, with whom we give and receive in equal measure. Well, maybe not “equal” – how could we ever give to the planet as much as we receive from it? What is important is that our society always consider Earth’s well-being in its choices, that our giving and receiving are in balance. And the prerequisite for this is to see the subjectivity of the planet, which industrial civilization is awakening to just as it dawns on a child that other people have feelings too; that they are “selves” just as I am.

To treat Earth as a lover rather than a mother requires that our species transition into adulthood. The very fact that we are, as a civilization, falling in love with the planet indicates that this transition is nigh. Falling in love is a major landmark in the life of an adolescent; it is a new kind of love relationship in which one desires to give something to one’s sweetheart and maybe, in time, to create something together, like a family. (Of course, it is also a very ancient relationship. When I speak of “we” here, I am referring to civilization, and especially industrial civilization.)

The rise of the environmental movement marked industrial civilization’s falling in love with Earth. Of course there were environmentalists before the 1960s, but they called themselves “conservationists,” still viewing nature as something subordinate to man. It wasn’t until the 1960s, with books like Silent Spring, that the environmental movement erupted into mass consciousness, and it was a movement of love. Rachel Carson’s description of the thinning of raptor eggshells didn’t incite fear in the reader, but grief. It wasn’t, “What will happen to us if those birds die?” It appealed most strongly to love, and awakened it in millions.

Further catalyzing the ecosexual awakening were the first photographs of Earth taken from outer space. First appearing in 1972, they pierced our hearts with our planet’s breathtaking beauty and seeming fragility. For many it was the first time they’d seen the planet without borders drawn on it. An even more profound consequence of these photos is that they compelled us to relate to Earth as a distinct, integral being; before then, it had always environed us, contained us. Having never seen it from the outside, it could not be an object of the lover’s love. For us to relate to Earth as lover we needed an external vantage point from which the planet could become the object of adoration.

. . . . . . .

Could the story of Lover Earth be that new story for civilization? Returned from our journey of separation, we rejoin the tribe – the tribe of all life on Earth, the tribe of the living planet – and seek to contribute to the wellbeing of all. Initially, this contribution might be primarily to heal the damage wrought over the past centuries: to reverse climate change, rebuild the soil, heal the waters, green the deserts, and restore the forests. These are surely the first projects of the divine marriage between nature and a newly initiated humanity. Individuals who have already had an ecosexual awakening are creating the template for that marriage already.

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Book Excerpts When the Earth is Our Lover

A Taste of Gabriella Cordova’s “Reclaiming Our Erotic Nature”

VIII

Gabriella Cordova’s
“Reclaiming Our Erotic Nature”

 

Gabriella_CordovaThe green movement asked us to live closer to the earth, to be more connected to the natural world and to its cycles, and advocated a return to nature, to simplicity and to the simple pleasures; it asked us to want less and give back more. Okay, not a bad start. Planting trees and moving to renewable resources have been important steps.

But how can a species at war with its own nature be able to love nature? How can a species that doesn’t even cherish and protect its own, love and protect the earth?

The green movement omitted an essential concept: it never asked us to return to our own nature. It didn’t invite us back into our bodies. It didn’t invite us to enjoy the most abundant and meaningful pleasure there is, sexual pleasure. It failed to recognize that we are the most sexual, and by extension, sensual animal on the planet and that sex is a direct portal to love. Love for ourselves, each other, and all life.The green movement never suggested that we look at one of the building blocks of human culture, the nature of relationship, or that we understand the part of our nature that has been maligned, controlled, and subjugated— our sexuality.

The ecosex movement is different. The ecosex movement is adding to the green movement the recognition that sex is beautiful and life giving. It acknowledges that sex is a defining characteristic of life on earth.

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Book Excerpts Ecosexual Love as a Resource for Social Change

A Taste of Dieter Duhm’s “Sexpeace and Greenpeace: Peace between the Sexes and Peace with Nature”

XXVI

Dieter Duhm’s “Sexpeace and Greenpeace: Peace between the Sexes and Peace with Nature”

All dogmas and all structures that are too rigid are dams which hold back life. Any attempt at levelling life or forcing it into too narrow channels creates a subliminal reservoir of destruction and Dieter_Duhmviolence. Whenever the natural functions of life, such as pulsation, vibration, flow, rhythm, opening and closing, etc. are hampered by moralistic or technical violence, malfunctions and illnesses result. This applies to nature in the outer world just as it applies to our inner nature, and as it applies to a river in the landscape and to love. If a meandering and freely vibrating river is locked into a straight bed of concrete, it is deprived of its natural powers of self-healing. When Eros is locked into the straight concrete bed of sexual morals of the church or of matrimony, it too is deprived of its natural power to heal itself. Healing and becoming whole can start to take place as soon as our actions resonate with the functional principles of the living world. Biomorphism is a key word in discussing these ideas, which hold true outside as well as inside. SEXPEACE and GREENPEACE peace between the sexes and peace with nature. This is the framework in which the healing process toward a non-violent earth can take place.

Structurally speaking there is no difference between violence against animals and violence against humans. Animals are humans just like us. A cat’s curiosity, its high spirits, its joy of life are the same as those of a child, only at a different level of evolution. What birds sing or chirp is an expression of their spirit and of their connection to this world. An animal’s cry of pain is the same as that of a human in terms of its emotional and spiritual quality. The world is a community of living creatures imbued with spirit which communicate with one another and with the world as a whole in a certain way. All those creatures chirping, crawling, hopping and stretching are living beings just like us, only at a different stage of evolution, having been brought forth by a Creation full of spirit, equipped with curiosity, with a will to live and with the ability to experience joy. The spiritual and mental energy lines of the earth are not experienced exclusively by humans. They affect all creatures, at least in a rudimentary way. In all creatures there are basic qualities which we can characterize as either love or violence. Which of the two comes to expression, which of them comes to dominate real life, depends on the circumstances under which the individuals and the groups they form establish themselves. If we create circumstances based on violence, individual violence will result. If they are based on trust, then trust will result. The genetic code, the basic information of all life, permits either one to develop. Realizing this and taking advantage of it in a non-violent manner is the responsibility of every human being, for we are the eye of Creation and the reflective organ with which it can look at itself. Today we have the capacity to recognize these interconnections, because we have been formed by them and we keep reproducing them in one way or another. We are the source of political, ecological and sexual violence. And this is exactly why we are also the source of the means to overcome it.

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Book Excerpts When the Earth is Our Lover

A Taste of Lindsay Hagamen’s “Earth, Body, Body Earth”

III

Lindsay Hagamen’s
“Earth, Body, Body Earth”

 

Once, I fought my body. I fought my nature and thought I could win. I was foolish. I was trying to escape reality and I did a pretty good job of it for a while. Most of us do a good job of it. But why bother? Where does it really take us? Lindsay_Hagamen2

I learned in those equatorial mountains that it is far easier to let water flow downhill and for me to run downhill after it, than it is to labor, on such steep slopes, to keep water still or to slow my pace to a mere walk. It is far easier for me to give into my desire for the real, the flesh and the luscious, than it is to pretend that these urges to sink my hands deep into moist soil or to stand arms outstretched beckoning to the horizons are wrong, that these cravings for beauty and pleasure, for the sensual and the integrated are inappropriate or simply less than human.

I don’t try to fight my body any more. I try to let the body goddess guide my actions. She takes me on walks through the woods, with frequent stops to observe mossy logs or circling hawks, perhaps to a hidden place where water pools or to a vista where the human heart knows nothing but to mirror the expanse of the land. She encourages me to place myself in that precious company with touch so tender or laughs so full that the body then requires rest. She tells me I need to lounge and luxuriate in my own thoughts, in my own quiet, and to act on my own creative impulses. She bids me to seek rapture.

The body goddess comes to me in my waking dreams and tells me to tend to life and the living, to tend to tribe and family, to move rhythmically and fluidly, to own the fruits of my labor and to fiercely defend what I love.

I now find foolish the widespread notion that in order to be regarded as a woman of virtue I cannot openly acknowledge my desires or that I have to hide the suppleness of my breasts and the curve of my hips. I find it absurd that my culture tells me that I can either embrace my physicality or my intelligence and that if I want to be respected for one then I need to subdue the other.

I find it nonsensical that a woman whose sexuality brings life into this world is then expected to abandon her erotic sense of self. I want the opportunity to be my fullest self, knowing that when I cultivate all my gifts and gather around me those who share these values that together we can steward an Earth of abundance. The body goddess reminds me that if I give of myself with humility, with integrity and with courage, I can create a whole and integrated life, a place where my sexuality, creativity, intelligence and character are welcomed all together, no longer isolated and fragmented by fear.

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Book Excerpts Ecosexual Love as a Resource for Social Change

A Taste of Joy Brooke Fairfield’s “POLY THEORY: Making Meaning and Re-making Culture through Rhizomatic Intimacy”

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Joy Brooke Fairfield’s “POLY THEORY: Making Meaning and Re-making Culture through Rhizomatic Intimacy”

As a preliminary case study for poly theory, I want to look at this specific practice that non-monogamous people do. What do poly people do? They learn how to deal Joy_Brooke_Fairfieldwith feelings of jealousy. Firstly, I’d like to acknowledge this as a skill, or what in performance studies we call technique. Within non-monogamous culture, there are a variety of resources (books, workshops, therapists, etc) that offer practical advice on what to do when this inevitable human emotion arises. Not theoretical concepts, but physical tools: take deep breaths, ask for reassurance, treat yourself to something special, etc. Very few other contemporary social practices encourage learning how to dismantle jealousy. Certain apparatuses have been developed to help deal with other difficult emotions of contemporary life; we have pills for depression and anxiety, classes for anger management, but jealousy is rarely addressed.

This is because, unlike sadness or anger, jealousy is necessary for the smooth running of contemporary consumer society. The threat that jealousy levels to individual self-esteem generates a huge amount of shared, interpersonal, circulating competitiveness, which is the engine of consumer-based economics. Competition is the philosophy undergirding our failing global economic situation. When you feel jealous, you will compete, and in our society, competition has become almost synonymous with participation. We are sold on competition as a necessary hurdle for happiness: you must win to be successful, you must be successful to matter, you must matter to be loved. This worldview creates workers for a system that prioritizes the exchange of commodities over the exchange of human intimacy. Jealousy management is not taught in kindergarten because such techniques are fundamentally challenging to the status quo.

Personal feelings of jealousy spur commerce. The more people remain afraid that they are going to lose love, the more products can be sold to try to soothe those feelings. Advertisers attempt to stimulate jealousy through endless campaigns to buy more stuff. We are taught to feel jealous of the happiness of the rich and famous and encouraged to consume products in hopes of achieving the happiness that we’re not sure we deserve. Many of us conceptually understand this system of manipulation, but that knowledge doesn’t necessarily protect us from its operation on our psyches…

In addition to techniques of jealousy management, rhizomatic relationships require the development of greater systemic awareness in which each person is attentive to the collective resources of the group. It becomes a shared task to assess if there are sufficient means to pursue new connections, or whether it’s more important to focus on enriching and strengthening what’s currently present. This is a practice of sustainability. Collective resource management is precisely the kind of consciousness that needs to be developed in our culture in order to slow down the environmental collapse that seems almost inevitable. Re-imagining systemic thinking as a social value and sign of civic participation can help shift our relationship with the planet away from the current abusive situation based on exploitation and objectification.

German philosopher Theodore Adorno called this multi-player, systemic awareness “constellational thinking.”

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Book Excerpts Ecosexual Weddings

A Taste of Sabine Lichtenfels’s “Lilith’s Worlds: I Love Being a Woman”

XVII

Sabine Lichtenfels’s

“Lilith’s Worlds: I Love Being a Woman”

Sabine_LichtenfelsLilith’s voice:

I want to live in a community with men and women, with children, animals and plants so that I am not continually forced to hide my actual being from the others. Perception and contact are forces of life that are as elementary as breathing. If these are possible, then I love being a woman, because I can then be a woman to my full extent. My fulfillment as a woman has always taken place within community. This almost biological longing still lives in my cells.

Under present societal conditions, I am forced to confine this longing for contact, continuity and faithfulness to contexts that are far too small. To make it possible for love and Eros to unfold in a way that corresponds to my actual femininity, community is needed: a larger love-community based on trust. The new human peace culture depends on our ability to build functioning communities. It is strange that humans can live at all without community. In the patriarchal culture, humans have been separated from their natural universal tribal context. Communities that do form nowadays always fail because of the issue of love. They always fail because of the unresolved issues of competition and jealousy.

In the early cultures, we were all connected with Mother Earth and our life was in her service. This state of being connected with Creation, we called love. Together we formed one big interconnected family. All love relationships were in connection with the greater whole. Private love relationships did not exist. And this is where I come to the essential point of my being a woman, the point that has been oppressed and denied the most: my sexuality.

I am a woman. And as I am a woman, I am a sexual being. And I love being a sexual being. A woman who makes this statement today in the 21st century needs revolutionary courage, which so far is only rudimentarily present in only a few women, even though we seem to live in the age of so-called sexual liberation. This statement means:

Letting go of shame.

Letting go of the fear of violence.

Letting go of the fear of suppression and punishment.

Letting go of false morals.

Letting go of the fear of the envy of rivals.

Letting go of the norms of the beauty industry.

Letting go of the religions of the patriarchal culture.

Letting go of the old picture of love.

Letting go of powerlessness towards men.

Letting go of sexual comparison and pressure to perform.

There is hardly anything that women don’t have to let go of in order to freely claim this statement with no secret guilt feelings. A historical fear of sexuality has been lying in the cells of the female since the development of patriarchy. The intensity of this fear increases immediately when the woman does not bind her “yes” to sexuality to only one man. Violence, demolition and destruction of all elements of the female, and sexual atrocities of a history that went wrong between men and women lie today as a sediment of fear in the cells of the woman as soon as she approaches the issue of sexuality. But the cruelty, and the fear of cruelty, are not part of sexuality itself, but rather a result of a sexuality that has been misdirected and suppressed for thousands of years.