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

The Gift of Playa Azul

I cannot count how many people shared the gift of Playa Azul this May 14-15 weekend.

People of all colors, ages, sizes, genders.

People who were quiet and respectful of each other, of neighboring groups, of myself, of the service our janitors provide by cleaning the trash cans.

PlayaAzul2Having orchestrated this peace on the pointe, together with my neighbor, Frank Milton Ramirez-Fagundo is perhaps my most valuable gift to Puerto Rico.

Reclaiming public spaces as shared spaces for healthy fun together and for the appreciation of nature: That’s the ecosexual way.

My gratitude goes to those who at some point have sacralized this pointe with me, including Mirta Garcia, Anya Trahan, C Cordelia Raymond, Shaison Antony, Stacey Belle, Maria Sanchez, Susan M Block, Paola Pagán, Linda Maria Rodriguez Guglielmoni, Aristides Mendez, Karen Hery, Hector Martinez Rivera, Taber Shadburne, Andrew Trahan, and many others.

If we hadn’t done it, i bet over half of these people would be now in a mall breathing from air conditioners and spending money they don’t have. My estimate is at least 100 people enjoyed an alternative to that compulsive behavior just this weekend.

PlayaAzul3Ocean breeze, caressing waves, shady trees. What a great combination.

And it’s free! In a country that s bk, I think we are making a great social contribution.

We definitely deserve some special award!

It’s a pleasure, as I read my students papers this weekend, to listen to the amicable hustle and bustle of families that enjoy healthy recreation in nature.



Dr. SerenaGaia and her teams


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!
Ecosexual Love as a Resource for Social Change News and Updates

Earth Day 2016

Hi dear ones.  How did you spend Earth day?  Did you remember to love the Earth we make love on?  In this time of big changes in the world’s political landscapes, the 99 percent galvanize a movement that could bring about the era of ecosexual love.

Looking for a road map to that post-consumerist, post-capitalist culture? Check out Ecosexuality: When Nature Inspires The Arts of Love: a practical guide to tapping into and sharing Eros, the renewable energy of our time.  Enjoy!


We are born from the Earth.

We return to the Earth.

And for all the time in between

we get to make sweet sweet love


our Lover Earth.


The Wise Women ask: “How will you celebrate Earth Day?”


Book Excerpts Ecosexual Love as a Resource for Social Change

A Taste of David Wheitner’s “At Season’s Playful Edges”


David Wheitner’s
“At Season’s Playful Edges”



Fall’s cool, breezy greeting dances flowingly, blowingly over my lips
Carrying away one breath just as it brings another.

The autumnal equinox signals the bountiful harvest
In all its vibrant colors, its juicy flavors, its sensual textures.

The anticipation of ginger, nutmeg, and cinnamon,

The warm spices of fall and winter, tingles my tongue.

Day and night meet as equals.

Light and dark blend playfully at their edges,

Creating a perfect harmonious balance like two kindred souls

Laughingly converging on a sultry late summer’s eve.


Book Excerpts Ecosexual Love as a Resource for Social Change

A Taste of SerenaGaia’s “Talking with Gaia: What Is Ecosexual Love?”


SerenaGaia’s “Talking with Gaia:
What Is Ecosexual Love?”


Why this dialog? Serena and Gaia are two parts of me that speak together. . . . The dialog is the vanishing point where they become the same.  This happens to all of us. That’s why the dialog. It’s for you.  Namaste.

Serena: Gaia, you claim love is an art. I don’t understand. The world believes love is a need and an instinct. You seem to believe otherwise. What makes you think you know better?

Gaia: I don’t think I know better. I simply propose another interpretation.

Serena: Ok, I can appreciate that. Let me ask you to explain then. What’s great about interpreting love as an art?

Gaia: Serena, it’s simple. Interpreting love as an art creates more love for love.

Serena: Love for Love?

Gaia: More abundance of love. More “erotophilia” as the experts put it.

Serena: It’s an interesting possibility. But how does it happen? I’m still confused. Can you be more specific?

Gaia: Sure. Look at it this way. Need creates scarcity. And when we come from a place of scarcity we are in a state of fear. We can only love when fear disappears. Fear is the true enemy: the true opposite of love. So the last thing we want is to interpret love as a need. The next worst thing is to interpret love as an instinct. We are afraid of instincts because we think “out-of-control.” And this produces fear. To generate love we need to interpret love very differently. What is it that people love, want, cherish in abundance? What is it that they’d like to learn if time permitted? The answer is art. Art is something that makes people happy, creative, expansive. It makes them feel happy to be alive.

Serena: But Gaia, if love is an art then it’s also a fiction: a deception, a performance. It becomes a game. It can’t be authentic, can it?

Gaia: There is authenticity in a good performance, Serena. The poetic truth: as they say. The quality of a performance has to do with how well one believes in it as an expression of truth beyond the performance itself.Why this dialog? Serena and Gaia are two parts of me that speak together.

Book Excerpts Ecosexual Love as a Resource for Social Change

A Taste of Rachel Adair’s “Unconditional Sensuality”


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.”

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”


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.

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”


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.”

Book Excerpts Ecosexual Love as a Resource for Social Change

A Taste of Walt Patrick’s “Engaging Ecosexuality: A Communitarian’s Perspective”

XXVII Walt Patrick’s
“Engaging Ecosexuality:
A Communitarian’s Perspective”

I’ve come to think of an ecosexual as someone who honors the potency of the erotic life force that flows through us and around us and chooses to focus this power through the lens of ecological stewardship. In this way, ecosexuals can use human connection to create resilient relationships that sustain them and the land that nourishes them. Sam Keen articulates a perspective, one that I share, that may well serve as the premise for ecosexuality, “It is only when we deal with the dis-eased character of modern sexuality and the ecological crisis as a single problem that is rooted in an erotic disorder that we can begin to discover ways to heal ourselves of our alienation from our bodies and from nature”(232).Walt_Patrick

For me, ecosexuality is a spiritual path, and unlike religions, spiritual paths don’t have a formal creed to which all must adhere. Even so, I believe that being an ecosexual challenges me to go beyond just caring about the intersection of sexual and environmental issues. For me, the practice of ecosexuality involves taking a principled stand that integrates sexuality and environmental concerns into a proactive whole. I come forward here to share something of how that practice unfolds for me.

Sexuality is a powerful expression of the life force that flows within us, and, as an ecosexual, I strive to focus that power through the lens of the ecosystem that supports all life, including mine. This focus amplifies the impact of my actions, increases the resilience of my relationships and builds toward creating the critical mass of sustainable systems that is needed in order to drive meaningful change.

The consumer system has tremendous inertia, and a credible effort to affect meaningful change requires an energy source powerful enough to overcome the runaway momentum of the consumer culture. In a time of diminishing natural resources, I see sexuality as a force powerful enough to empower the dream of social transformation. I believe that it is power that we can not afford to squander.

To me, being an ecosexual means that I am a sexually sovereign person who chooses to celebrate my sexuality in the company of others— others who share the understanding that when we select sexual partners who affirm life, we empower ourselves, those partners and the ecosystem that supports us all. This choosing expresses an understanding that those who are not committed to protecting their life support system are suicidal and should seek counselling. As an ecosexual, I have come to believe that it is in my interests to be sexually involved with, and only with, people who are also dedicated to healing and protecting the environment.

Book Excerpts Ecosexual Love as a Resource for Social Change

A Taste of Mark Olson’s “A Neuroscience Perspective on Thriving Relationships”


Mark Olson’s “A Neuroscience Perspective on Thriving Relationships”



Fisher’s research might suggest that a minimum requirement for a thriving relationship would be that all three drives of lust, romantic attraction, and attachment are present. On the surface, that scenario sounds rather perfect to most people. But as has been discussed already, one can have all of those drives operating at full tilt and be woefully incompatible with the other person. Drives are just neurobiological states that engaged for reasons often completely unrelated to compatibility. Fredrickson’s research hints that a far better indicator of compatibility is the frequency of MMPR. (MMPR stands for Micro-Moments of Positivity Resonance) Positivity resonance doesn’t ensure compatibility, but it’s a prerequisite for compatibility since it’s the body’s way of indicating how well two people are relating to one another. To the extent that romantic attraction is blind to compatibility, positivity resonance has its eyes wide open. MarkOlson

Now that we have discussed the neurobiological aspects of love, we can incorporate that knowledge within a design perspective on compatibility. To begin with a simple example, let’s consider compatibility for a tree. It has specific inputs (needs) that we can identify (e.g. water, sunlight, nitrogen, carbon dioxide, etc.), and it generates outputs in the form of materials (leaves, fruit, wood, etc.) and functions (windbreak, shade, shelter, etc.). If we look at a forest, there are, of course, many different plants and animals with a variety of input/output profiles. Providing the necessary inputs for just one of those plant or animal individuals is easy, but if we consider the design that is necessary to sustain a forest of such interdependent individuals, the problem becomes considerably more complex as most of the outputs from each individual need to be utilized as inputs, or resources, for other individuals.

Designing an entire biological ecosystem would be an incredibly complex endeavor, but it’s nowhere near the complexity of designing relationships, or social ecosystems. Plants have a short list of identifiable needs with knowable proportions. Animals, with their ability to locomote, create numerous subgoals to meet their needs. And social animals such as humans add on a whole set of abstract needs (think Maslow’s hierarchy) that are difficult to identify and impossible to allocate proportions for. In many ways, an entire ecosystem exists in the relationship between just two humans.

The ecosystemic view of relationships will be discussed more momentarily, but first some of these social needs deserve to be mentioned. The first is a desire to experience shared positive emotions and connection, which is exactly what positivity resonance is all about. It’s what the Beatles are talking about when they sing all we need is love. For many in modern post-agricultural society, this need for connection is rarely or never fulfilled, and many don’t know what fulfillment feels like until they find themselves in a situation (e.g. a week long workshop with strangers) where it becomes fulfilled.

The second is a desire for meaning, which is best attained by giving to something greater than ourselves. Research (Baumeister, et al., 2013) has shown that people who get their needs met are happy, but those who GIVE to something bigger than themselves experience meaning, which is distinct from happiness.

Stating the above two needs probably doesn’t seem like anything new. But let’s take a design perspective on this so we can appreciate how awesome it is that we DO have those needs. Start by simply imagining a species whose individuals are driven to experience positive emotions. Those individuals will act in a certain set of ways— maybe soaking in hot tubs, eating mangos, and seeking opportunities to be touched. This may sound human, but wait…

Now consider a species whose individuals are motivated to create SHARED positive emotions and who experience pleasure not only by being touched but by touching— they will engage in behaviors (perhaps leading others to hot tubs, feeding mangos to them, and massaging them) that assist others in experiencing positive emotions, and the more they do it, the more the positivity within the group spirals up. These additional components alone will create a sexual species where individuals seek out opportunities to create positive experiences in themselves and others through pleasant physical contact. This is a pretty happy and sexual group, but they aren’t going to be driven to do anything that doesn’t directly affect them.

So now imagine that this species is given the additional drive to experience pleasure by giving to others or to projects that are bigger than themselves, for which they may not receive any direct pleasure or reward. Now you have a species that is wired not only to be sexual but also to make the world a better place. Now you have the potential for an eco-sexual species.