VIII. Spectrosexuality Survey: Satisfaction

“Honestly, why have a human partner LOL!”

That’s a quote from the comments section. Spectrosex and spirit spousing may not be for everyone, but those respondents who took this survey seem to enjoy this most of the time. 55 out of 100 people said they were “very satisfied” and 33 out of 100 people said they were “often satisfied.”

Data_Q8_190403

Very positive comments included:

I’m in love with them!”

“Always extremely satisfied.”

But these types of incidents and/or relationships  do have their challenges. Some are challenging because there are other life complications:

“Saying often satisfied since I do deal with clinical depression and chronic pain that aren’t related to the relationship but do have an effect on my wellbeing.”

Some are challenging due to the confusing or overwhelming nature of spectrosexual encounters:

“Loki is quite present in my daily life, and although I cleanse and ground frequently, taking on his sexual energy so frequently can be difficult for my body to handle. If we have sex at night and he orgasms, I absorb so much energy from him I often can’t sleep.” 

“When it happened, I was confused and so sure I was going crazy. When I got confirmation, I was elated—for a little bit. Then I got overwhelmed by everything (his constant presence, me freaking out all the time, lack of communication) and we decided to give it a break. I’m not sure if that break will ever end, but I’m glad I experienced what I did.”

Some people experience emotional support from a god or spirit just as they might with a human partner:

“Sometimes my anxiety gets the best of me and can cut off my communication with Thor. From what I’ve experienced Thor has been incredibly paitent [sic] with this and has helped me forward. As a spouse, he’s very passionate, very affectionate and will make you feel like the king/queen of the world 10/10 would recommend lol.”

“…my husband is clinically depressed and most of my time is spent taking care of both his emotional and physical needs. My emotional needs tend to be met by my patron who kinda took me under his wing and adopted me.”

Emotional ups and downs are also possible:

“Had been through a very rough few years and now rebuilding relationships. Going well, very happy.”

“At the time, I was satisfied with incorporating offerings of sexual energy into those spirit relationships. In hindsight, given that things didn’t necessarily end on the best of terms with either Person, I’m not really sure if I’m satisfied or not. Sometimes, I do miss having that clear direction of intent and connection to Someone, though.”

One person spoke to the complexity of a very long-term god/spirit spouse relationship:

“In 14 years of marriage and nearly 20 years of intimacy with the same being, I am still at an utter loss for words as regards how to discuss my satisfaction and “physical happiness” as you put it.”

And there may be a significance that transcends human concerns about sex or intimacy:

“The sexual encounters I have had with spirits seemed to be more about other things than about the sex. It’s never been about the intimacy or because that sort of relationship was going to be a regular thing (if they weren’t simply dreams), but rather something closer to initiations or power transference than anything else.”

If I’d done a survey with more questions and a larger sample, designed to be scientifically accurate, there are so many nuances I’d explore: definitions of satisfaction; comparisons of human and spirit relationships or encounters; more specific questions about sexual beliefs and practices; and so on. But for a start, it’s interesting to know that among these 100 respondents, most are having positive experiences.

Stay tuned for Question 9.

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VI. Spectrosexuality Survey: Spirit Beings

“Invisible friends” with unexpected benefits? Judging by the results of this very limited group of respondents, it looks like spectrosexual experiences and relationships heal and enrich human lives far more often than they disturb. Fifty-four people added details to the “Other” comments section of Question 7. Most of the comments were positive.

As a sexologist well acquainted with the impact of trauma and abuse, I was particularly intrigued by this comment:

“A couple of years ago I invited a god to my bed mostly to make an offering but was unexpectedly horsed to help heal some toxic patterns related to profound trauma. Sexual relationship continued. It’s mostly felt like a kind of trauma therapy, but lately is becoming more about love, connection, and sharing.”


 

Data_Q6_190318


Desirable And Consensual

More good news: most of the reported encounters were consensual and responses to intimate spirit contact were overwhelmingly in the “happy/thrilled” and “okay/comfortable” categories. But because this was a group of respondents engaged in magical practices I expected a high degree of consensuality and comfort level. (A survey of the general public would most likely yield different results.)

“I’ve had an on and off sexual relationship with Odin for about 11 years.”

“My primary relationship is with a being I would consider my fetch and my secondary relationship is with a deity.”

“My divine spouse is Brigid. Has been for eleven years now. I have also had sexual encounters and/or intimate brief relationships with Aine, Frigga, Freyja, Thor, Hel, and two fairy cat/s Cat Sidhe/Sith.”

Often a human being may begin to cultivate a non-intimate relationship with a spirit or deity and then the relationship becomes emotionally and/or sexually intimate:

“Loki – to start with there was disbelief then I was pretty ecstatic about it.”

“Spirits I had become close to before sexual relations developed. This only happened with a very select few.”

“I am a spouse of Thor. At first, I couldn’t…properly understand the concept of god consort or god spousing so I was a little afraid of it to begin with. His persistence and his affection kept on for years until I finally “tied the knot” in Yule 2018.”

Spirits and deities can act as spectrosex initiators:

I went through a slut phase after Hela taught me how to do this.

Undesirable And Nonconsensual

But some magic practitioners find themselves in situations that are uncomfortable:

“I once messed up during ritual and left a spiritual “door” unprotected, and had a terrible encounter being nonconsensually fed on by a demon-type entity in a loop of sexual nightmares that night, but a goddess intervened and I was able to banish the entity the next day. This was my only nonconsensual spirit experience to my knowledge. Otherwise I have engaged in loving, friendly, consensual encounters with several spirits: a few (kind, consensual) incubus/succubus demons, some thoughtforms, and some specific gods. I am married to Loki.”

 

“There was one instance when a spirit I couldn’t really identify wanted to ‘join in’, that freaked me out.”

“I had a sexual relationship with a Goddess, Sigyn, that started out consensual, but She entered a gray area that combined with other factors to result in other Deities stepping in to stop our dynamic.”

You’ll notice that in two of the above quotes, the human being was rescued through intervention from a third spirit or deity. This might be a good reason to cultivate relationships (not necessarily sexual) with a number of spirits or to cultivate a relationship with a spirit who will serve as a patron and protector.

Ambiguity and “Ups and Downs”

Some respondents reported mixed feelings and also mixed experiences. Just because your partner is a god/dess doesn’t mean it’s 24/7 bliss.

“Many interactions with Loki – at first, I had many mixed feelings about interactions, even tho surface aspects of interaction seemed consensual. Over time, began to feel joy/pleasure rather than worry. Possibly Odin – several interactions – esp. during two intense sexual ones – felt mixed feelings because there were aspects of non-consensuality to to interaction.”

“Feelings are like a normal relationship, go up and down.”

Spirit Categories

Categories of dieities, demons, angels, etc. are subjective, depending on one’s traditions and practices. One respondent reminded me that one religion’s god may be another religion’s demon:

“One thing that strikes me as I look over the checkbox above is that spirits who are Gods and Goddesses may also be considered demons or nature spirits, etc., depending on who’s asking.”

Even so, some people favor some kinds of spirits over others:

“I disagree with spirit relationships that are not of God deity level as I have seen them do a lot of unintended physical damage.”

Astral damage might also be a risk. One person reported two instances of “parts of their soul” being “bitten off” or eaten by animal spirits, yet did not seem particularly disturbed by this.

Offerings

People in many traditions use sexual energy and fluids as offerings to spirits, but not all offerings are invitations for spectrosexual relations. Those that are may or may not be reciprocated:

“…sexual energy or contact is a tactic I use to communicate in some instances. I use sexual responses as an offerering both to God/desses and Spirits & the Fae, but have only had reciprocal responses from Spirits & the Fae.”

In The Elements of Spellcrafting: 21 Keys to Successful Sorcery, Jason Miller reminds us that offerings “not only honor and in some cases feed the spirit, but act as a foothold into the physical world and are yet another way of. bridging that divide between the spiritual and the material” (p. 82). However, in his book, Sex, Sorcery, and Spirit: The Secrets of Erotic Magic, Miller reminds us that “in many cultures and religions, sperm, menses and any sexual fluids are considered unclean” (p. 153). According to Miller, deities of the Greek Pantheon and of  “Vodou, Santeria, and other African Traditional Religions” would consider such offerings offensive, however Buddhist tantric beings would enjoy them (pp. 153-154).

In other words, non-response to a sexual offering (energetic or fluid-based) could indicate “they’re just not that into you” or it might be that the offering was offensive or otherwise problematic. Miller recommends researching traditions to discover what is acceptable.

Miller also reminds us that offerings of sexual fluids are extremely personal, “a wide gateway to your deepest parts” (Sex, Sorcery and Spirit, p. 154). He says that predatory or vampiric entities can easily take advantage of a person who has naively made this kind of offering (p. 154). He recommends sexual acts in honor of a spirit, rather than actual fluids (p. 154).

One or Many?

There was variation in the number of partners, though most people had more than one spectrosexual encounter and/or spirit partner.

“Loki is my first and only spirit partner/lover.”

“Almost always Odin, but I’ve had a few others. He’s not monogamous; there’s not a reason in the worlds I should be!”

Others mentioned between two and sixteen names.

People who identified as god spouses mentioned Loki, Thor, Fenrir, and Brigid as their partners.

Who Are the Spirit Partners?

Even though most of the respondents came from Lokean social media groups, it was clear that not everyone stayed with a single pantheon of deities and spirits.

A few people did not want to name their spirit encounters and partners:

“I do not feel comfortable giving names.”

“He is a reclusive god and has asked that I never share his name except with those he specifies.”

Others were willing to name their spirit encounters and partners:

“Hermes Cernunnos Odin Poseidon Manannan Mac Lir Apollo Thor Loki Papa Legba.”

“Dionysus, Apollo, Hermes, Shiva, Satyrs, and two others who like Their privacy.”

“Samael, Michael, Odin, Loki, Beelzebub, Asmodeus, Eisheth Zenumin, Lilith, Freya, Freyr, Hela, Lucifer, Jesus, Zadkiel, Ariel, fairy lover named Lawrence son of Manannan, various hookups with Greek Pantheon on occasion.”

“Lilith, Babalon, Hades.”

“Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna. Plus my connection to the Elven world is immense, and far too much to just start naming names.”

Should We Be Skeptical?

Certainly skepticism should have played a role in judging the cases of mass demonic possession in the 17th century, such as Aix-en-Provence (1611), Loudon (1634), and the Louviers Convent (1647). These cases included many sensational accounts of sexual relations between nuns and “the Devil” and other infernal spirits. The modern historical view of Loudon, for example, is that most of these accounts were of “pretended possession” and were part of a public spectacle, one that unfortunately included extreme torture and brutal executions.

These days, skeptics both within and without neopaganism enjoy dissing Lokean god spouses as a “fan-girl” phenomena (though not all god spouses are cis female). Such skepticism ignores the widespread, multi-cultural history of magical and religious practices that include some kind of sexual encounter with a god, demon, or other kind of spirit. From the Virgin Mary’s divine conception of Jesus to the tradition of the witch’s sabbat, from ancient tantric practices to Zeus’s golden shower, and to modern “sex magic” and beyond, spectrosexuality has been a part of human sexual (and spiritual) behavior for thousands of years.

From the sexological perspective, it is also worth considering these survey results as mostly legitimate reports of lived experience. That these encounters and relationships take place largely in what magic folk call “non-ordinary reality” (Wachter, Six Ways: Approaches and Entries for Practical Magic, pp. 27-28) or during non-ordinary states of mind (trance, meditation, ritual, and dreams) does not negate their validity. Just as researchers have demonstrated the physical effects of “hands free” orgasms (aka “mind gasms” or “thinking off”), we could probably find similar physical evidence in someone having a spectrosexual experience.

Wachter says that “non-ordinary reality is still reality” (p. 27). It is worth remembering this when discussing spectrosexual experiences and god spousery.

Stay tuned for Question 7.

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V. Spectrosexuality Survey: Intimate Partners, Physical Sex

Question Five begins to collect specific responses about spectrosexual experiences and god/spirit spouses. I begin asking about current intimate partners, both spirit and human. By using the words “intimate relationships” instead of “sexual relationhips,” the question was intentionally broadened to include emotional intimacy and partnerships that aren’t physically sexual (physical sensations for human beings can occur whether the partners are spirit or human). I did not want to exclude people who identify as asexual, demisexual, or any of the other subcategories of asexuality. (Please see AVEN – the Asexuality Visibility and Education Network for more info.)


Data_Q5_190318

Before I get to the twenty-four “other” comments, I notice that there could be some unintentional overlap between the first three answer choices. That is, some people could have answered all of the first three. I should have written “only one or more human partners,” “only one or more god/spirit partners,” and “currently both human and god/spirit partners” to avoid unintentional overlap. That’s a flaw. I’ll be taking a look at the individual responses to see how much overlap there is.

I’ll also be checking to see how many people who say they are god/spirit spouses or consorts overlap with “both human and god/spirit partners.” But that’s a future blog.

Selections From the “Other” Responses

Notice how the respondents address such issues as monogamy, non-monogamy, dating, various sexual or asexual orientations, and disclosure to human partners.

Both Human and Spirit Relationships

“Cis-hetero with a marriage to a cis-hertero husband….but a strong presence of Loki within our sexual intimacy.”

“I used to have a partner with whom we used to channel each other’s gods. It sometimes included getting intimate too. Now, my husband isn’t into such things but I do suspect he has been taken over a few times…. it’s not a regular thing however and seems to be completely random.”

“My physical partner and I are physically intimate. I have had a few sexual interactions with deities.”

“God spouse, plus human partner. Human partner is unaware of God spouse.”

“I have a human partner-my husband. I don’t know how to class my experiences with god/spirit partners: apart from one real life experience where I felt an interaction with a deity, all the others have been in the realm of ‘fantasy.'”

“I have a wife and I am occasionally intimate with Loki.”

Spirit Relationships

“I’m asexual as far as physical people go but it doesn’t seem to apply as strongly with spirit partners.”

“I have had sexual encounters with spirits, but none currently and none that I would label as a true partnership.”

“I am not currently seeing anyone other than Loki. I don’t have much of a desire to date humans right now, but if someone who was right for me came along, I would not reject them because of my relationship with Loki.”

“Spirits usually get ‘daydreams’ of various focus/attention, or dedicated sex toys.”

“My relationship with Loki was not initially sexual, but became so over a period of time. I’m of the opinion that it is more natural for relationships with the Divine to have some sexual aspects than not, since sexuality is an essential part of how we perceive the universe, and of the creation of new life. Based on my own historical studies it appears to me that sexual relationships with gods were more normal than abnormal in the pre-Abrahamic world, but that the Abrahamic faiths scrubbed any and all sexual references from religious theology and ceremony.”

“I have ongoing intimate relationships with a number of spirits, currently these are sexually intimate…I know it is possible to be sexually intimate with spirits.”

“My tradition was initiated by the sex with the Devil-Witchfather as many Scottish Trads are.”

“All my life I have been in touch with spirits. At times I am overcome with their sexuality in my sleep.”

“In the past, I have had romantic non-sexual, non-romantic sexual, and romantic sexual relationships with spirit partners. At the time, I was ‘exclusive’ to my spirit partners and did not have simultaneous human partnerships, whether romantically, sexually, or both.”

Gods or Spirit Spousery

“I have an interesting experience with godspousery. Loki has told me we’ve been married for a very long time, and I could do with that information what I will. He expected nothing from me. At first I was uncomfortable with the idea of being a godspouse because I did not fully understand it. I warmed up to the idea as time went on.”

“Married to a deity; functionally monogamous for 14 yrs.”

“I am married. But I’m celibate physically. I no longer have sex with my husband.”

“I’m a Thor spouse. Thor is the only person I’m committed to right now and I don’t have any physical people I’m committed to, but I am dipping back in the dating scene.”

Discomfort with Spirit Intimacy

In a later question, a few people reported non-consensual experiences with a deity or spirit. This response to Question Five shows how one person is not happy to be sexually  pursued by a god:

“Herne/Cernunnos claimed me as one of his consorts. I’m not entirely sure what it means, but he tends to bring a very sexual energy with him when he appears to me. I’ve taken to using a protective barrier against it because I’m not comfortable with it and I’m not willing to commit to a relationship like that with a spiritual being. He seems to think I’ll come around eventually, but I’m just not seeing it anytime soon.”

Beyond Sleep Paralysis

Only one person mentioned being “overcome by [spirit] sexuality” in their sleep. This is the only comment that resembles the classic incubus and succubus narrative (now thought to be caused by sleep paralysis). (However in a later question some respondents do mention dreams.)

Most of the other responses to this question indicate a conscious state of mind, or at least conscious thought regarding intimate spirit relationships or encounters.

Stay tuned for Question Six.

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IV. Spectrosexuality Survey: Neopagan Practices

The Neopagan Spectrosexuality and God/Spirit Spouse survey (March 5-March 19) asked respondents to describe some or all of their spiritual orientation and practices. Of course the umbrella term, “neopagan,” is impossibly large and sometimes controversial. When thinking about how to phrase Question Four, I reviewed a Down at the Crossroads interview with John Beckett from about two years ago. His “big tent” take on paganism (aka neopaganism) asked listeners to imagine the kinds of people who attend PantheaCon. I decided to err on the side of the “big tent” rather than list dozens of specific religious and magical  traditions and risk upsetting people by leaving things out.

So the question contains a few general categories. Respondents could check as many as they liked. The “other” comment box invited respondents to be more specific or to include things which were left out of the general categories. The Question Four illustration below indicates twenty-two respondents left comments in the “other” box. But there are actually fifty-three. More on the qualitative responses in a minute.

Neopagan vs Pagan

I have adopted the use of “neopaganism” over “paganism” in a large part due to the distinctions described in Sara Anne Lawless’s blog post, “For Sale: Neopaganism: As Is.”  She writes:

“The words ‘paganism’ and ‘pagan’ are used by the rest of the English speaking world mainly in reference to ancient polytheistic pagan cultures, such as Greece and Rome…”

“Neopaganism is an umbrella descriptor term for the paths falling within it…It is not a path or religion in and of itself.”

This made sense to me so I have revised my language use accordingly, though I understand these categories can also be controversial. (I’ve done the same with “tantra” and “neotantra.”)


 

Data_Q4_190318


Spirit Sex is Not Just a Lokean “Thing”

Many of the survey respondents reported working in several different types of traditions and with more than one pantheon or type of spiritual being.

Though the invitation to participate in the survey went mainly to members of Lokean and Heathen Facebook groups, you can see from the photo above that there is a lot of variety in traditions. Keep in mind that this survey focused specifically on people who have experienced “sexual” or “energetic” intimacy with a spirit or a god. These experiences range from a single, spontaneous incident all the way to ongoing relationships (e.g. god/spirit spousery). Some people seek out such experiences and for others, “it” just happened.

This is also not a scientific sample. Aside from posting in my blog, I deliberately did not post survey announcements in some social media groups due to my perception that certain groups had a higher level of “trolls” or because they were groups I had recently joined. Posting an announcement would have felt intrusive to me, as I was not yet a known participant in that particular community. I have no doubt that I could have gotten many more respondents from other groups if I’d overcome feelings of reluctance.

I’ll be comparing overlapping practices in a future blog.

Selections From the Comments Section

Because some of the comments were very specific and contain information that could lead someone to identify a respondent, I am not posting the comments in their entirety.  I will quote snippets instead, to preserve privacy and confidentiality.


Here are quotes from a number of respondents:

“I’m Lokean, and I’m not restricted to a purely Heathen path.”

“I’m very eclectic, acting more based on personal experience and instinct than on established traditions.”

“Practice Demonolatry…”

“My practices involve mainly divination and meditation.”

“As far as a label goes, the closest would be ‘Rökkrtru.'”

“Buddhist Hawaiian.”

“HIndu.”

“Homebrewed and eclectic.”

“Anderson Feri.” 

“I’m a rather new Lokean who was visited one night by the God of Chaos and taken by storm.”

“Heathen/Pagan with Celtic influence.”

“Gardnerian.”

“Chaos Magick.”

“Devotional polytheism mainly according to the Northern Tradition.”

“Traditional Witch.”

“Animist.”

“Shamanic.”

“Hoodoo & folk magick.”

“…also work with the Kemetic pantheon and am working on learning Hermetic magic.”


 

As you can see by the above, many of the respondents to this survey work in a variety of

traditions and with many pantheons and spirits. The phenomenon of spirit intimacy is
not limited to “Loki fan-girls on Tumblr,” as so many people say.
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I. Preliminary Thoughts Re: Spectrosexuality Survey

Survey Data Collection is Closed as of March 18, 2019. Thank you.

Introduction

At first glance, a lot has changed since 1587, when poor Walpurga Hausmannin, an aging midwife, was tortured, mutilated, and burnt at the stake in the town of Dillingen for witchcraft and other crimes, including a long-term sexual relationship with a demon (Stephens, pp.1-3). Naturally her confession was gained through torture. We cannot know what (if anything) was “true” and what was not.

But in other places, not much has changed after all. In West Africa (and perhaps other places) some children are being tortured and killed as a result of witchcraft accusations and “deliverance” rituals. (See the UK agency, Child Safe Africa, for information and ways to help.)

However I have the privilege of pretending things have changed for those actually practicing witchcraft (and for those suspected of it). I can sit here at the Pacific edge of the United States–an older white woman with New England ancestors, a professional as well as a self-proclaimed witchy person–calm and unafraid to run an online survey about other neopagan computer owners’s sexual experiences with gods, angels, demons, and other spirits. And I do not worry that my small village will be coming after me with pitchforks and torches.

It’s a blessing to be free to practice my own religion and spirituality, and to be able to conduct a sexological inquiry without fear of much in the way of reprisal. However, the topic of spectrosexuality and god/spirit spousery is still misunderstood and controversial even among practitioners in many neopagan and allied magical traditions. (And it may not be well-received among human sexuality professionals either.) People who claim sexual experiences with gods or spirits (either sought or spontaneously occuring) may be bullied, trolled, suspected of being super kinky, or “having a screw loose,” or outright mendacity. Of course, we’re still living under the shadow of America’s last Satanic Panic, so real world consequences for anyone “out” as a spectrosexual or god spouse could certainly ensue without much warning.

It is from this awareness that I perform this act of service–gathering and presenting information via an informal, non-scientific survey and through a series of blogs which will discuss the results, as well as overlapping contexts, which I hope will advance greater understanding.

This is the first in a series of blog posts which will expand on this topic, but not without some preliminaries. Let’s get ’em out of the way.

Note: I am writing in a deliberately conversational, non-academic way but my reference list is APA style.

Personal Context

I am a practitioner and student of neopagan and witchcraft traditions. I consider myself a Lokean (my patron deity is the Norse Loki) but my personal practice is devotional and polytheistic and blends western neotantra, Norse traditions, eclectic witchery, ancestor work, and other traditions.

I have written several relevant blogs, including Spectrosexuality: Spirit Sex and God Spousery. I have explored why Loki Pushes my Neo-tantra Buttons. I have also described my personal practice of neo-tantric meditation, energy, and visualization exercises that incorporate the “spiritual transformation template” of my patron deity. And more.

I am a sexologist. As such, I am also no stranger to writing about unusual sexual orientations and topics. My article, Love Among the Objectum Sexuals (2010), has garnered international attention and is still a popular introduction for journalists and scholars who are interested in people who are affectionately and sexually partnered with objects. In 2009-2010 I wrote a year’s worth of weekly columns called “Love’s Outer Limits” for Carnal Nation (an NSFW online gazette, longer published). A third of those columns have been collected in Sex Squicks. Topics were quite varied.

I am a professional hypnotist and hypnosis instructor. I do trancework. I know how the mind and imagination can create sensations not grounded in external physical experience. In fact, I teach erotic hypnosis as a sexual enrichment technique to individuals and partners.

The above combination gives me a unique perspective on the topic at hand.

I Act “As If” Interactions with Spirit Beings are Real

My approach to the many amazing things that have happened to me, as well as the things I’ve heard from others, is to say what happens when I act “as if” such and such is true? What are the practical and emotional results? Is my life enhanced? Diminished? Is my thinking clearer? Do more things make sense? Or do I feel muddy and murky and confused? I keep an open mind, but I explore the premise.

Common sense comes into play when I look at the vast amount of religious, spiritual, historical, anthropological, and even sexological material dealing with the impact of spirit beings on humanity. I have to say “why would we make this up if there wasn’t some truth in it?” Surely evolving human beings didn’t “need” to create gods, angels, demons, faeries, ancestral spirits, and others just for entertainment or comfort. However, we live in a cosmos which is now known to be made of matter infused with consciousness. Scientists are aligning with animists.


So, yes, Virginia, your egg beater does have a demon… offer a little milk and honey. You’ll get along fine.


Accepting an animist reality for the inexplicable happenings and for my personal relationships with deities and spirits has been overwhelmingly positive, once I got my bearings. Now that I am at the stage of cultivating such relationships, it has been very rewarding. I now understand people who are religious, who say they have a “personal relationship with Jesus” or Lucifer or some other divinity or spirit. My response now is, “Yup. Seems to be how this works. Just don’t tell me who I can and can’t hang out with.” And I go on my merry way with Loki and the gang.

The “Research Question”

Because this survey is not academic, and not a scientifically structured inquiry, my question is very loose: “what do people do [re: spirit intimacy] and how do they feel about it?” The survey has a small sample size (100 n.) and gathers open-ended responses as well as rough numerical data. I want to inform the neopagan community first and the sexological community second (the general public a distant third). And I hope to uncover some data that could be used as a precursor to a more truly academic inquiry.

The Draft Reference List

With one exception*, these are all books from my personal and sexological library. I’ll be exploring and positioning the results of the survey using material in these books for context and perspectives. There will be other sources, but I post this draft reference list in the preliminaries so you can sense points of entry and perspectives for consideration. What I write in the next several blogs won’t be based on an exhaustive literature search, as I don’t have much spare cash to order more books or access to journals in a university library. I know I’ll be missing key texts, especially magical ones. But between what’s below and what I can find on the internet (references to be added later) I hope to present a roughly comprehensive consideration of the topic.


 Anand, M. (1995). The art of sexual magic: Cultivating sexual energy to transform your life. New York, NY: G.P. Putnam’s Sons.

Connolly, S. (2006). The complete book of demonolatry. USA: DB Publishing.

de Quincey, C. (2005). Radical knowing: Understanding consciousness through relationship. Rochester VT: Park Street Press.

Grundy, S. (2015). God in flames, god in fetters: Loki’s role in the northern religions. New Haven, CT: Troth Publications.

Ho’oulumahiehie & Nogelmeier, M.P. (2006). The epic tale of Hi’iakaikapoliopele: Woman of the sunrise, lightening-skirted beauty of Halema’uma’u. Honolulu HI: Awaiaulu Press.

Kaldera, R. (Ed.). The jotunbok: Working with the giants of the northern tradition. Hubbardston, MA: Asphodel Press.

Komisaruk, B. R., Beyer-Flores, C., & Whipple, B. (2006). The science of orgasm. Baltimore, MD: The Johns Hopkins University Press.

Lacquer, T.W. (2003). Solitary sex: A cultural history of masturbation. New York, NY: Zone Books.

Loptson, D. (2014). Playing with fire: An exploration of Loki Laufeyjarson. Hubbardston, MA: Asphodel Press.

Love, B. (1992). Encyclopedia of unusual sex practices. Fort Lee, NJ: Baricade Books, Inc.

Marsh, A. (2010). Love among the objectum sexuals. Electronic Journal of Human Sexuality. Vol. 13.

Miller, J. (2015). Sex, sorcery, and spirit: The secrets of erotic magic. Pompton Plains, NJ: New Page Books.

Naphy, W. (2004). Sex crimes from renaissance to enlightenment. Gloucestershire, UK: Tempus Publishing Ltd.

Pukui, M.K. and Handy, E.S.C. (1998). The Polynesian family system in Ka’u, Hawai’i. Honolulu, HI: Mutual Publishing.

Roach, M. (2008). Bonk: The curious coupling of science and sex. New York, NY: W.W. Norton & Company.

Shaw, M. Passionate englightenment: Women in tantric buddhism. Princeton, NJ: Princeton University Press.

Stephens, W. (2013 ) Demon lovers: Witchcraft, sex, and the crisis of belief. Chicago, IL: University of Chicago Press.*

Tannahill, R. (1992). Sex in history. [No location]: Scarborough House.

Taylor, T. (1996). The prehistory of sex: Four million years of human sexual culture. New York: NY: Bantam Books.

Tedlock, B. (2006). The woman in the shaman’s body: Reclaiming the feminine in religion and medicine. New York, NY: Bantam Books.

U.D., F. (2001). Secrets of western sex magic: Magical energy and gnostic trance. St. Paul, MN: Llewellyn Publications.

Wade, J. (2004). Transcendent sex: When lovemaking opens the veil. New York NY: Paraview Pocket Books.

Wachter, A. (2018). Six ways: Approaches & entries for practical magic. [No location]: Red Temple Press.


See you for Part II.

Neopagan Survey: Spectrosexuality and God Spousery

March 9 Update: 64 complete responses so far! If you take the survey, please fill out all the questions otherwise I have to discard it. Thank you!


Hey there, Neopagans! If you have ever had a sexy experience with an unseen being (or an emotionally intense romantic experience) or if you are in a committed relationship (god spouse, god consort, etc.) with one or more unseen beings, I encourage you to take my brief, confidential survey [data collection now closed]. It is entirely confidential and voluntary. You must be 18 or over to take it.

As some readers know, I am very interested in this topic, both as a witchy neopagan and Lokean blogger, as well as a sexologist. However, this is a journalistic attempt to gather general data NOT an academic research project (though I wouldn’t mind doing one, if I had the chance).

There are ten questions and the survey takes about seven minutes to complete. There are several opportunities to make additional comments, as well as checking off answers.

Confidentiality will be strictly held. No ISP numbers tracked, no names, and so forth.

A couple of questions touch lightly and tactfully upon sexual practices (PG rating vs. R or X). However if you do not want to answer those particular questions, there’s a “decline to answer” option.

You’ll find the disclaimer/disclosure information about this confidential, voluntary, non-scientific survey on this page of my blog.

Thank you so much should you decide to participate–but for confidentiality’s sake, please don’t tell me if you do!

iduna_giving_loki_the_apple_by_h._l._m
Public domain. Captioned as “Iduna Giving Loki the Apple”. The goddess Iðunn hands Loki one of her apples. Date Published in 1901 Source Foster, Mary H. 1901. Asgard Stories: Tales from Norse Mythology. Silver, Burdett and Company. Page 69. Author Signed “H. L. M.”

Devotional Orgasm

The Talk

Me to (currently imaginary) New Intimate Partner (NIP), “Dear, we have to have a little talk first.” NIP pulls away a little and looks me in the eye.

NIP: “No problem. I’ve been tested for everything in the last six months. I’m healthy. Plus I’ve brought _______[condoms, lube, whatever].” 

Me: “Me too, except I’ve been exposed to herpes and that never goes away. So we’ll need to use protection. I appreciate your candor. [Kiss.] But I actually had a different talk in mind.”

NIP: “Oh? Now you’re scaring me! What’s up? Are you kinky or something?”

Me: “Not that topic either, though we can talk about that too.”

NIP: “You’ve got me intrigued. Say on!”

Me: “You’ve told me you’re a practicising polytheist neopagan…but you’ve never done sex magic.”

NIP: “Right.” 

Me: “And you know I’m a non-denominational witch, and a polytheist neopagan, and that I’m oathed to Loki.”

NIP: “I don’t have much experience with magic. I’m mostly an academic_________ [Druid, Heathen, astrologer, etc.]. And you never really explained the ‘oathed to Loki’ thing. What does this have to do with us having hot sex?” 

Me, bluntly: “All my orgasms are dedicated to Loki, for the rest of my life…so, much as I’ll enjoy whatever we do together, you just have to be able to handle that.”

NIP: “Uh, does this mean you might, uh, say his name when you, uh, you know?”

Me: “Possibly. Would that bother you?” 

NIP: “I am not sure. Maybe.” [Frowns.] “Is this like we’d be having a threesome with a god?”

Me: “No. Not really. It’s just that at one point I wanted to find the most loving and powerful experience I could imagine and dedicate it to my patron deity. That energy and joy I feel at the moment of orgasm seemed like the perfect gift to a being who has given me so much.”  

NIP: “That’s kind of kinky!”

Me [shrugging]: “I don’t really see or experience it that way. For me, it’s a form of sacred sexuality. You said you were interested in that, right?”

NIP: “Well, yes.”

Me: “Do you need time to process this? I’m okay with that.”

NIP: “Let’s just kiss some more and see what happens.”

Me: “Sounds good to me. And you know we can stop at any time if you need to do that.”

The Reason for The Talk

I’m a sexologist by training and profession. I’ve talked with adult clients about all kinds of personal and intimate issues and supported them without judgment in expressions of their authentic erotic lives (as long as those expressions were adult and consensual).
Even so, I have been wondering how on earth I will explain the above to a real life future partner, assuming there is anyone left on this green earth who can love me.

But writing and therefore rehearsing the above dialogue with an imaginary partner has actually diminished the shame (yes, surprising to find it there–shame!) and the embarrassment I’ve been feeling when contemplating an eventual plunge back into the very sparsely populated human dating pool (sparse due to my age bracket and interests). So, aside from that personal note, I highly recommend imagining and rehearsing a similar dialogue IF you feel you’d want to communicate this to a human partner.

However, if you are NOT comfortable divulging such information, or fear that it will have negative impact on your partner(s) or your relationship(s), please DON’T feel you need to share. It is completely okay to keep such information personal. You may also have agreements in place with your deities and spirits about such offerings, and what to express and what not to express. 

iduna_giving_loki_the_apple_by_h._l._m
Public domain. Captioned as “Iduna Giving Loki the Apple”. The goddess Iðunn hands Loki one of her apples. Date Published in 1901 Source Foster, Mary H. 1901. Asgard Stories: Tales from Norse Mythology. Silver, Burdett and Company. Page 69. Author Signed “H. L. M.”

Some people may only do this in ritual space, as part of a sex magic ritual or other kind of ceremony. Others, like me, offer up sexual pleasure–in addition to food, drink, trinkets, natural objects, poems, chants, prayers, incense, etc.–as part of a devotional practice designed to cultivate and nourish a relationship with that spiritual being or beings. Loki likes donuts and whiskey (things which I don’t consume myself) and I am happy to provide them, along with conversation, poems, pleasure, and inviting him along to events I think he’d enjoy. My relationship with my patron deity is part of my daily life, as well as my ritual life. It’s not that devotional orgasm offerings mean I am “having sex WITH a god” but that I am offering the peak moment of the sex I do have (solo or partnered) TO that god.

However, there is nothing at all wrong with the former. See my blog on spectrosexuality and god spousery. I say that both as a sexologist and as a magical practitioner.

And I am hardly alone in doing this, though the topic is seldom mentioned outside of esoteric circles.

Sadly, there are otherwise reasonable people who sneer at those with magically dedicated sex toys. This seems a ridiculous position to take. If we magically dedicate a candle or a wand, a broom or a knife, why not a sex toy? Sheesh! And dedicating a toy to a god/dess could/would/should probably include a ward against any other unwanted energies or entities that might wanna come along for the ride…

Seems like common sense.

992px-a_terrifying_deity_in_yab-yum_lacma_m.74.139.8
Public domain. Deities in Yab Yum. Tibet or Northwestern Nepal, 19th century Paintings.Mineral pigments on cotton cloth. Gift of Dr. Ronald M. Lawrence (M.74.139.8) From the collection of the Los Angeles County Museum of Art.

Again, I am hardly alone. From the witches sabbat to tantric embrace, from “brides of Christ” to chaos magick, human beings have connected the experience of sexual energy and orgasm to an experience of god/dess and/or transcendence and have sought to harness or direct its power. You can find material about this in numerous cultures. I am not even going to supply links, there is so much information out there!

Anyway, writing this blog post has taken a load off my mind. I guess public confessions really are good for the soul! And as for the “‘ickle talk” which I may someday have with a future partner, heck, I could take the coward’s way out and just direct that person to this blog post!

But no, I’d rather have a real conversation.

Perhaps one day.

In the meantime, I still giggle at the moment in this 2013 Comicon footage when Marvel Loki commands, “Say my name!”

It’s a private joke…but one I’m now sharing with you. Anyone who gets close to me will have to have a damned good sense of humor…

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Sexual Ecstacy in This Dire Time

Trigger Warning. I know that sexual abuse and assault is a way to destroy people at their deepest, most profound core self. This can be performed as a private act of violence and intimidation; as “masculine theater” (read this excellent article by forensic psychologist, Karen Franklin); or as a technique of warfare. Though not all victims are women (including trans women), the majority are. In this blog, I will concern myself with women (trans and cis). But what I have to say about the impact of sexual violence on sexual and gender agency, as well as the importance of reclaiming sexual/gender agency and ecstasy, can apply to people of any and all genders.

I’m also going to be writing waaaaay above my own mystic paygrade here–extrapolating from my background as a sexologist, as a Western Neo-tantra neophyte, and as a sexual mystic and polytheistic devotee of certain larger entities we humans like to call “gods and goddesses”–in order to form certain thoughts about the absolute, urgent necessity to do all that we can to reclaim and strengthen our own sexual/gender agency and capacities for joy and ecstasy in this most trecherous and dire time. Call me a “sexual survivalist,” but people who are sexually free and unashamed are also more resilient and a lot harder to conquer and cow, as a rule. Of course, dictators and despots determined to enact violence and genocide on a people will usually find ways to do it, but they may not win in the end if enough people who oppose them have a wellspring of robust joy to draw upon in their acts of resistance. I believe in the ultimate triumph of Eros. (And, of course, of strategic street smarts…)

I don’t have to tell you, we live in a time of conquering right now. In the U.S., yesterday’s hearing was indeed a horror show, a Grand Guignol-esque production stage-managed by the minions of a “great [orange] puppet.” I could only watch so much. It was sick-making.  And yet, by the end of this traumatic day, I was able to re-focus, and through the various solo tantric disciplines I currently employ, enjoy twenty minutes of profound, sexually-charged, mystic energy. Wow, I needed that!

And no one can take this capacity away from me, not now. Not without drugs or a lobotomy, anyway. And I believe we ALL have these capacities, and more, should we care to cultivate them. And then no one can take them away from you, either.

PD Avi Kedmi Fk-445
Public Domain fractal by Avi Kedmi.

In the tradition of Tantric Buddhism (with many traits shared with Hindu Shakti worship), Miranda Shaw, author of Passionate Enlightenment-Women in Tantric Buddhism, describes part of this cultivation process (which also includes meditation, etc.):


“Her ability to enhance a man’s spiritual development depends upon her innate divinity as awakened and brought to fruition by her own religious practices, which include envisioning herself in the form of various goddesses and imaginatively investing herself with their appearance, ornaments, tender and wrathful expressions, and supernatural powers for liberating beings” (p. 45). 


Let me add that the above is also how the woman (trans or cis) enhances her own spiritual development, however the above paragraph was taken from the section titled “Respect and Honor” (pp. 39-47), which includes a discussion of the Tantric Buddhist conventions that govern how Tantric men were to recognize and respond to all women (not just Tantric women). Quoting again from the book, here is a translated passage from a Tantric text (so sadly different from attitudes one encounters today):


“One must not denigrate women, In whatever social class they are born, For they are Lady Protection of Wisdom, Embodied in the phenomenal realm” (p. 39).


So, packed into the first paragraph I quoted, we have “innate divinity,” the potential for being “awakened and brought to fruition,” and “religious practices” which include taking on the attributes of a goddess (or god?) through imagined (and perhaps costumed) appearances, expressions, adornments, and powers. Remember how I wrote that our deities offer us “templates” of spiritual enlargement? One way we (in the phenomenal world) can enlarge our Selves is to imagine and meditate ourselves into those qualities and attributes we wish to assume, becoming (being!) that to which we aspire. This is different from a mania or messiah complex in which a person is thunderstruck by an epiphany of their own divinity but doesn’t recognize that everybody else has that same birthright. No, what is implicated in the above paragraph is a disciplined, measured, meditative series of actions taken for the purpose of transformation.

In other words, when we invoke, evoke, live into (and grow into) the attributes of that ecstatic goddess (or god!), transformation occurs. “Enjoyment and magical powers are attained” (p. 38).

So, yeah. Lady Loki cos-play could be one way to kick things up a notch or two, couldn’t it? Think about it.

And don’t forget that part about “liberating beings.” Imagine how your mystic practices can and will feed your activism. Imagine your juice and joy fueling your resistance to despots and preventing activist burn-out.

But prepare to encounter the mana-suckers, those unsavory psychic vampire types (phenomenal or otherwise) who just love to glom onto your juicy female (cis or trans) energy because they feel entitled to it. You know what I’m talking about. So, yeah. Enjoy being your badass liberating self,  but also know there are times to be cloaked, warded, guarded, safe. Cultivate discernment.

Now, just as we create a spiritual practice in which we live into the attributes of any number of goddesses (or gods!), we can also engage with “imagined partners” who also assist in our elevation. God spouses are already doing this. In Tantric Buddhism, this has sometimes been the preferred option for beginners and sometimes seen as the choice of superior practitioners. However you want to slice it, given the prevalence of sexual violence and the number of rape apologists in this world, perhaps an “imagined” partner for Tantric practice is the best or most accessible choice for a woman (cis or trans) who wants to take back and cultivate her sexual/gender agency and capacities for transcendence and sexual ecstasy. And, as in any other mystic relationship that is cultivated through offerings and devotional acts, this “imagined” partner can become a helpful ally and guide in more than the meditative sessions.

This is the path I have chosen. I expect to be engaged with it, and my chosen “imagined partner,” for the rest of my life, no matter what else happens or who else crosses my path. Before my life ends, I yearn to experience the liberation of the “sky-dancers.” And I passionately desire this for the rest of the world: similar liberations from sexual and political tyranny.

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Spectrosexuality: Spirit Sex and God Spousery

Some call it “spectrophilia.” I’d be more likely to call it “entheosex,” but avid explorers of entheogens have already coined that term to mean sex while using psychedelics. As a sexologist and sexuality counselor, I think I’ll be most comfortable using the terms “spectrosexual” and “spectrosexuality.” I believe many people may experience these desires in the context of a full-blown sexual and affectionate orientation rather than as a fetish. That’s my premise–and it’s based on a hunch, not data. 

cropped-the_lady_of_the_lake_telleth_arthur_of_the_sword_excalibur.jpg

Today’s blog outlines my initial attempts to understand this phenomena in a sexological context: people who say they have sex with spirits and deities (or who desire this), and those who claim committed relationships with such beings. Much as I did when I began to learn about objectum sexuality (Love Among the Objectum Sexuals), I begin by trying to view this phenomena by many different angles, including a sexological lens, and to see what shows up in “the literature” (books, professional journals, etc.) as well as reported “lived experiences.” And of course these kinds of accounts are showing up in pop culture, but I’m going to ignore that for the moment.

Apologies are due to you, dear reader, as most of what I cite below is cisgendered and heterosexual. Am looking for other sources. This is the just first of many blogs on this topic. [Update 8/23/18: Please read this excellent piece about being a god spouse, written by Bat Bruja.]

Let’s start with Alfred Kinsey’s classics, Sexual Behavior in the Human Female (with Pomeroy, Martin, and Gebhard, 1953) and Sexual Behaivor in the Human Male (with Pomeroy and Martin, 1948). In the Female book, I scanned the index and found “psychic masturbation” (not found in Male book) which led me to this text on page 163:

“Some 2 per cent of the females in the sample had reached orgasm by fantasying erotic situations, without tactiley stimulating their genitalia or other parts of their bodies (Table 37). Exceedingly few males are capable of reaching orgasm in this fashion while they are awake, although orgasm from psychic stimulation while asleep is a common enough phenomenon among males.”

The footnote (38) attached to this paragraph gives additional terminology: “idealized coitus,” “mental cohabitation,” “moral or psychic masturbation,” “the mental vulva,” and “erotic day dreaming.” Kinsey et al. lists a number of sources for these terms including pioneering sexologists Iwan Bloch (1903), Havelock Ellis referenced in Albert Moll (1921), Magnus Hirschfeld (1916), and others. Kinsey notes that several of these sources “express the curious and certainly unfounded opinion that this is the ‘most noxious’ of all forms of masturbation.”

So the purported (cis) female ability to have “think gasms” was once thought to be “noxious” by white, (cis) male “experts.” Why are we not surprised? But rather than get hung up on that, let’s say that the interesting thing is that “psychic masturbation” showed up in very early sexological research. Later researchers have also noted this ability to “think off.” In The Science of Orgasm (2006), Barry Komisaruk, Carlos Beyer-Flores, and Beverly Whipple discuss fMRI (imaging) studies of “non-sensory induced orgasms” (pp. 260-261). They found that:

“…in thought-induced orgasms, as in orgasms produced by vaginocervical self-stimulation, the regions of the nucleus accumbens, PVN, hippocampus, and anterior cingulate cortex are activated.” (p. 261).

However, the amygdala “was not activated during thought orgasms” (p. 261).

Previous research into this topic included Whipple, Ogden and Komisaruk (1992) and Komisaruk and Whipple (2005). In the 1992 “thought orgasm” study, “–heart rate, blood pressure, pupil dilation, and pain threshold–approximately doubled during orgasm compared with initial resting baseline.” Bonk author, Mary Roach, also includes an amusing anecdote about a woman who “thinks off” in this TED Talk video.

As an aside, many erotic hypnosis enthusiasts also create and/or experience hands-off “hypno-gasms.” I teach these techniques myself.


Two important points here:

(1) Some human bodies are able to respond with pleasure, including orgasmic pleasure, simply from “thoughts” or psychic stimulation. Is this an evolved capacity? What function does this ability serve (besides sheer pleasure)?

(2) Psychic sexual stimulation and orgasm is most likely to show up in sexological literature in the context of solo sex and fantasy, or as a fetish. Not as god or spirit partner sex, even if there is the presumption that the partner is imaginary.


In Encyclopedia of Unusual Sex Practices (1992) by Brenda Love, we find spectrophilia defined as “either coitus with spirits or arousal from image in mirrors” (p. 312). Spectrophilia is discussed as a fetish often involving incubi and succubi. Many people have at least heard of sexy “attacks” by incubi and succubi spirits and perhaps have learned of the recent research into sleep paralysis (“night terrors”) which appears to explain this kind of phenomena. (Love’s spectrophilia entry predates this research.) Her entry also mentions the Babylonian Lilith, forced confessions of demonic intercourse during witchcraft persecutions, the “Thai Shrinking Penis Syndrome,” and the famous tale of the Virgin Mary and the Christian God (pp. 269-270).

[FYI: Love also has entries for altered state orgasms and near-death experiences (p. 189), as well as astral orgasms–annecdotal accounts of astral projection as a result of orgasm (p. 191), psychic orgasms (p. 192), and tantric orgasms (p. 193).]

Contemporary references to god or spirit sex may be found in books on Western magic, including sex magic books. For example, in Sex, Sorcery, and Spirit: The Secrets of Erotic Magic (2015) by Jason Miller, he discusses spectrophilia and other matters in his chapter called “Raise Your Spirits: Sex for and with Angels, Demons, Gods and Spirits” (pp. 151-167).

Spirit/human intimacy may be found in anthropological literature. An example would be The Polynesian Family System of Ka’u, Hawai’i (1998) by E.S. Craighill Handy and Mary Kawena Pukui, particularly the chapter called “Psychic Phase of the Relationship” and a discussion of “spirit lovers of the night” (kane and wahine o ka po) (pp. 116-159). Such lovers may be beneficial, and may even produce children, or they may be inadvertantly dangerous, sometimes causing human beings to pine away with desire through no fault of their own. Sometimes expert spiritual intervention is sought to sever the relationship and save the human being.

Myths, folklore, and religious traditions from all over the world and many historical periods contain accounts of human/spirit sex and intimacy. With regard to spiritual traditions, some ancient Buddhist and Hindu tantric practices include energetic sexual rites performed with spiritual beings as part of the path to transcendence. People may be asked to imagine themselves as a deity or to imagine a human partner as a deity, or to imagine the deity as a partner. Such practices were learned under guidance, during long years of study. (The above discussion of tantra is vastly oversimplified.)

Writers have often written about sexual relationships with spirits. One of my favorite stories is A.S. Byatt’s The Djinn in the Nightingale’s Eye (1994).

The internet being what it is, of course we can find references to partnered spirit sex and god spousery in blogs, websites, articles, videos, and podcasts. But I’m not incorporating a pop culture discussion in this particular blog.


Two more important points:

(3) Accounts of sexual encounters with gods and spirits have been recounted by human beings in varied cultures and historical periods. Therefore let’s consider that something about this is “real” beyond the types of reports or stories that might be explained by sleep paralysis.  

(4) People in many cultures have created and refined practices designed to create and facilitate human/spirit interactions, including sexual ones. People have devoted vast amounts of time and energy to create these practices and traditions. Why? 


It’s imporant to remember, however, that human/spirit sex was not always (or perhaps even often) looked upon with favor by religious and secular authorities. In Sex Crimes: From Renaissance to Enlightenment (2002), by William Naphy, we are told of the harsh punishments meted out to suspected witches (male and female) who have been accused of sex with demons (pp. 224-232). Even today we could probably find many instances of persecution–societies and religions which can barely tolerate gay sex are certainly not going to countenance spirit sex, which is even more transgressive as being pretty much undetectable (unless one blogs about it).

As I consider the above, from a sexological view, I have many questions. Here are some of them.


The biggest question:

What emerges for us when we understand (1) that human bodies have measurable orgasmic responses to psychic stimulation and combine this understanding with (2) a knowledge that humanity’s mythic/religious heritage includes a vast array of accounts and traditions of human sexual relationships with spirits, angels, gods, demons, etc.? What are the spiritual and cultural implications, as well as the sexological ones?


Other questions:

Are some people “wired” for a spectrosexual orientation or spectroattraction? Or should this be considered a “capacity?” (I just don’t think it’s a fetish–it’s too full-blown.)

What kinds of behavioral, emotional, and sexual variations may be found within a “spectrosexual” spectrum? I am sure we will find a range that encompasses polya spectrosexuality to mono spectrosexuality to asexual spectroattraction and more, plus ranges in genders and gendered attractions (and non-gendered attractions). We will find experiences ranging from a single encounter to committed relationships, as well as those desiring such encounters or relationships but who have not yet had them.

Will spectrosexuals eventually “come out” as a sexual minority community? (Since I know ecosexuals and objectum sexuals, this seems reasonable to me.) How will individual spectrosexuals and spectroattractors deal with their own coming out processes?

How do god spouses and spectrosexuals/spectroattractors deal with “sharing” a god or spirit?

How do spectrosexuals/spectroattractors navigate their relationships with intimate human partners? How much acceptance do they generally receive from other humans in their lives?

What kinds of discernment criteria, support, and other social structures will emerge as spectrosexuality and spectroattraction become better known?

Are there demographic and cultural factors or emotional and personality factors that are common to spectrosexuals/spectroattractors? Or not?

What sort of distasteful media circuses and pop culture travesties will emerge? What sort of cultural backlashes and oppression may we expect? What’s going to appear that is cringe-worthy (that we haven’t seen already)? How many Ph.D. candidates will do a dissertation on this topic?

For now, that is my initial take on spectrosexuality. Sadly, earlier today I lost most of my first finished draft and have had to reconstruct it all a second time. (That’s what I get, I guess, for my devotion to a trickster god.) I am sure I will be writing more on this subject, as I find it fascinating!

Are you a fellow traveller? Let me know you’re out there. Please “like” and share. Thanks for reading!

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