Anchorhold

Welcome to a space for the spirituality of gay and bisexual men. We have within ourselves the resources for our healing, liberation, and growth. Connecting with each other, we encounter the grace to lay hold of a richer, juicier life. Losing ourselves in deep play, we rediscover the bigger, freer, more joyous selves we're capable of becoming. Here I share my interest in personal and communal ritual, making art that expresses my inner life, and an intentional practice of erotic spirituality.

Sunday, June 29, 2014

Miracles of Solstice

Photos courtesy of StarDancer

six men

six ribbons

one image of their unity

six prayers

six brothers

each voicing his prayer

each bound by his brother

each bound to his prayer

six tricksters weaving a dance

six still but drawing together

now bound as one

silly and sexy

goofy and glorious

pious and prurient

spiraling inward

weaving a tangle of color

becoming a tangle of color

becoming one

on this morning of the sun's consummation

Wednesday, June 25, 2014

Reverence at Midsummer

Photographs courtesy of William McMenniman

Tuesday, June 17, 2014

As Solstice Approaches

Gentle men, head for the forest.

"The Birth of Cernunnos" by St. Louis artist Philip Hitchcock: http://www.hitchcockdesigns.com/fantasy30.html

Icon by Robert Lentz

Sunday, June 8, 2014

Erotic Generosity

I've read a lot of queer theory in my day. I've read a fair amount of sex-positive liberal Christian theology. And I've read a lot of porn.

But in very little of it all have I found much that really voices what people who participate in alternative sexual communities are sometimes blessed to learn among themselves: when we find safety to accept our longings as a given, without shame, with the good will and acceptance of others--when we let down our defenses----our impulses toward generosity blossom. And we beget the further generosity of others in turn.

The chance to create safe containers for such experiences is one of the reasons queer men need to find each other apart from even the most tolerant and inclusive of wider cultures--and why those containers are probably best left mostly shielded from outside scrutiny. There's not really a lot of point in wasting emotional energy on dealing with the discomfort the alternative erotic spaces and practices we create are likely to engender in the wider normative culture.

Queer theory explores the creative, liberative impulse in all this--but without much attention to the impact that pleasure and erotic encounter have on the soul. Liberal Christian moral theology focuses on how interpersonal sexual connection shapes and fulfills the soul--but mostly remains embarassed that pleasure and fantasy shape our sexual preferences and experience before deep interpersonal connection comes into it. And a lot of porn focuses unrealistically on fulfilled fantasy and impossibly perfect pleasure--while mostly pretending that good sex doesn't engage our minds and spirits.

Radical faeries know better. I get the impression from friends that leatherfolk often know better. Men who participate in networks for non-penetrative, non-ejaculatory touch know better. The characters in John Cameron Mitchell's sweet, heartfelt, funny and incredibly hot film Shortbus know better. And the men I spent a Sunday afternoon with at the New York Jacks a few weeks ago clearly knew better.

To be fair to queer theorists, theologians, and pornographers alike: it's a tall order to write about a sexual experience of one's own in a way that's analytical and reverent and hot.

There's no better word than generosity to describe what happens when a roomful of men drop down into the lively possibilities of our bodies, stop searching for the ideal partner, smile in welcome at each other, and open up to treating those we meet in the moment with respect and delight. Generosity accepts the interest and affection of men who'd never turn one's head in a bar. Generosity creates safety for us to stop judging ourselves against impossible standards of air-brushed beauty. Generosity gives us space to be a little goofy, and to stop masking our longing behind a defensive screen of attitude. Generosity is love directed not just to a circle of friends and lovers, but to a random sample of humanity. Generosity is patient. Generosity is kind. Generosity is not envious or boastful or arrogant or rude. It is not irritable or resentful. Generosity is willling to experience all things, hopes all things. Generosity never ends.

Sacred Intimacy: Companionship in Spiritual and Erotic Healing

Different practitioners use the term "Sacred Intimacy" to mean different things. It's important to remember that Sacred Intimacy work is different from therapy, and can't replace therapy. I'm not a therapist. I don't claim to offer services in any officially regulated modality. (Some Sacred Intimates are also practicing therapists, but they're clear with themselves and with clients which modality they're working in.) Put simply, I offer heart-centered companionship and deep listening.

For me, first and foremost, Sacred Intimacy means that what passes between us is holy. It's filled and enlivened with the presence of the Divine. I will do my best to be as present to you, as available to you for your good, as I'm capable of being. My intention is to be open to working in whatever modality we agree will be helpful to you. A session begins with a short conversation in which you explain to me where you're at, and what you hope to take away from our time together.

The emphasis is on healing, growth, and the expansion of your life. You may, for example, have issues of erotic shame that you want to work on, or grief, or body image, or intimacy. I may ask for clarifications and make suggestions. Together we agree on the starting point for the experiential work that will follow.

A session might unfold through breathwork, guided meditation, bodywork, intentionally focused erotic interaction, creative movement, the shared creation of ritual, artistic practice, psychodynamic role playing, or some combination.

I can't hope to be of service to you unless I feel competent in the role I assume, and unless I have the sense that what we do has potential to help you move forward with your declared intention. So our initial conversation may involve some give and take around what's possible and what's useful.

It's essential for your integrity and mine that we maintain full confidentiality and respect one another's boundaries. We enter into sacred space together at the beginning of a session. We leave sacred space at the end, and what's happened within the safe container of the session remains distinct from any interactions we might have before or after the session. What happens in the session stays in the session.

Every Sacred Intimate has his own understanding of the nature of his work. Just below you'll find a series of links to the web pages of a number of Sacred Intimates working in various cities and areas.

Finding Yourself, Claiming Yourself

I invite you to celebrate who you are, and who you want to become.

Think of the times your life as a gay or bisexual man has flowed without effort.

Think of the times you’ve struggled to lay hold of your life more fully.

Maybe those times feel like opposites. But they’re parts of a single cycle: sowing and harvest, labor and rest, preparation and enjoyment. We can’t work toward a fuller life unless we already feel some trust that life will rise up to meet us. We can’t sink deeper into our present joy and satisfaction in life without being reminded that it took a long journey to get here.

Please join me in considering a place where the two halves of this cycle come together: in the safe, empowering container of ritual space and ritual time.

What's an Anchorhold?

For centuries in Europe, a handful of men and women took a vow to devote themselves to the cultivation of their inner lives and to make themselves radically available to their communities for spiritual counsel. Committing themselves to remaining in a single dwelling for the rest of their lives, they were known as anchorites; the houses in which they lived were their anchorholds. Those who needed what the official channels of the religious establishment couldn’t provide came to the anchorhold for conversation and support.

Neither priests nor monks, the spiritual practice of anchorites and their interaction with those who came to them fell outside formal control of the Church. As a result, religious authorities often viewed them with suspicion. One of the best known of these dropouts from ordinary social and religious norms was Julian of Norwich, a woman who had a near-death experience in 1373 and spent the rest of her life thinking about what it meant, for herself and for the world at large. The book she wrote about her revelation, the first in English that we know for sure was written in by a woman, is an astonishingly daring and original rethinking of Christian theology: a vision of a God in whom there is no wrath, who is both Father and Mother of Creation, and who will somehow, by a miracle beyond our ability to grasp, eventually effect the salvation of every living being.

Men and women of spirit who fell between the cracks, anchorites practiced what in its own way was a profoundly queer inner life, following the instincts of their own experience, flying under the radar of the powers that claimed to control access to the Divine.