Sex and Power

The social philosophy program on the ABC Radio, THE MINEFIELD, tried to discuss the socio-political effect of the sexual abusiveness of powerful men, mostly in media, but some in politics. It was almost shocking to me to hear the striking inability of the guest on that program to deal with the biological imperative of sex, seeming to relegate sex to a social construct. My own 58 years on the planet and conversations with many men and women, suggest that trying to sideline the biological imperative of sex is most of the cause of our modern challenge around sex. If we are to understand ourselves and sex, at all, we need to take on the whole picture of human being-ness and history.

We must accept the biological nature of sexual urge, as in the same category of thirst and hunger. Unlike thirst and hunger, we will not actually die from not satisfying the sexual urge. However our brain’s biology is not set up for ‘actually’. It is set up for ‘as it will’. From the point of view of biology, to achieve an action, the brain is set up for the imperative ‘as it will”. Regarding sex, the human biology is set up as that ‘we will die’ without it. ‘Actually, it is our species that will die without it. Biology doesn’t account for this distinction.

Understanding the biological imperative, we can then begin an historical exploration  with a view of our pre-homo sapien sapien behaviour. Taking non-human primate behaviour as reflecting that history, we can conclude that the early human social group was dominated by the alpha male who bullied other males to their possible death, and strictly controlled his own access to females for sex. Females also, in the main, capitulate to this social formation as access to sex and other emotional rewards.

Through these alpha males, what we could now call, psychopathic, from about 100,000 years ago, the groups journeyed across the world, establishing new groups and new territories. This journeying is continuing today, and the European colonial movement that we get caught up with in many political expositions, today, is just the recent and largest, lead expeditions. Since then, the psychopath has lost a lot of power, although to understand today’s conundrum around sex is to understand the current imposition of the psychopathic male and his ability to draw sycophants, both men and women, around him.

It is important to understand that the key transformative mechanisms that allowed human society to move from those alpha dominated groups to today’s yearning for an egalitarian society, has been the development of religious concepts and structures. Religious structures, being often built parallel to pre-existing political structures, have created access for men and women to sex and social power in new ways. Somewhat like an adolescent primate, religion has maintained only just enough ‘cheekiness’ to be allowed by the alpha, while eventually building up challenging levels of power that become alpha, and taken over by alphas (psychopaths) who wield their power across both religious and political spheres. Periodically, a new religious view would emerge to support another, more egalitarian view.  Over millenia, the play between religions and social politics and, eventually empire building, while not over-powering the psychopath (because it would take a psychopath to over power a psychopath), created a greater and greater sense of egalitarianism. Today’s complaint against sexual abusiveness must be taken in the context of that as modern yearning being built over thousands of years.

In a certain way, the broad spread complaint against sexual abusiveness (a badly kept secret the whole of my life from Marilyn Monroe’s suicide and movies being part of my childhood; noticing that adolescent males I knew who had been exploited by older gay men and many of whom died of AIDs in the 1980s; to the litany of allegations from workplaces), is part of the final movements of the world of humanity towards an equality of men and women.

Fundamental to that equality are that the mainstream of human society transforms on three fronts: being clear about sex, sexuality, and that equality means independence of men and women agreeing on monogamous sexual relationships (in otherwords, marriage); transforming economic systems by striving for independence, removing support for slavers, and other sycophantic behaviours, and ensuring equitable resource distributions; transforming political systems by supporting participatory democracy, education, and powerless attitudes in unity.

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Australia’s Fascist Attitudes

Keyvan Rahimian has just been released from 5 years gaol for teaching and organising an underground university because Baha’i youth are banned from University in Iran. His brother and sister-in-law were also imprisoned for the same ‘crime’. His wife died of cancer while he was imprisoned, leaving their daughter without her parents.

I recently read a post by a professor of health sciences, here, in Australia, suggesting that the Australian government should force religions to bring doctrines in line with ‘secular’ laws. I am constantly amazed by how supposedly well-educated people in the west are so ignorant of some of the basic reasons why secular democracy works:
1. the separation of state and religion (States should not make religions);
2 states that dictate everyone’s lives and organisational processes are no longer secular nor democratic but fascist or stalinist or maoist.
And yet these same people will parade their ‘professorialship’ to the public as if they are the expert on government, sociology, religion, democracy, and “what is for our own good”. The Iranian revolutionary Council certainly believes that their dictation is “for our own good”. There are some that believe that this attitude only lies with religious extremists. No, it belongs in the attitudes of ordinary scholars here in Australia. We could shrug it off by saying, “so lazy of that scholar” but that “laziness” has much of the current world without worthy leadership from the learned class, and our institutions in Australia fail people every day because of that.

Stand for Discourse

While the great religions have been attractive to a certain type of person, mainly men, who see it as career, status, and power, the great religions have always fostered an idea bigger than that, and so we can also see that the great discourses and services to humanity have come out of religion.

The inability for many of us, religious or not, to reckon with the forces of culture – the normalisation of social behaviours that might exploit or disadvantage or even attempt to annihilate another group; and the failure to be able to provide access to everyone in the discourse, is at the heart of disenfranchisement and leaving so many people vulnerable to the ‘wolves’ of this world.

Nonetheless, there is a huge well-educated class of people who can foster discourse among ourselves in a vulnerability about our own experiences and beliefs, without fear or rancour. That is there for us to be, and when we can be that discourse among each other, then there is no one with desire for power, political or status, that will not be moved to be at least that their welfare is tied to openness and participation and equity.

The Big Me Dances

The universe, the world, is how it all occurs to me as a happening, an event, a contingency.

Recalling the words of Baha’u’llah as I would apply them to myself, “… the world is my unawareness of the Godhead and my absorption in aught else…” and that truth is founded in the primary spiritual attitude of the unfettered search: detachment from tradition; avoiding backbiting, boastful people, and evil-doers; cleansing the heart from love, hate, and pride; and living in prayer, patience, resignation, and forgiveness.

My experience gives me the sense that the Godhead operates for me through my declaration (to myself or others) in abandonment of all untrue considerations, for an enthusiasm, passion and joy.

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I believe that I am living in the world, a universe of elementary materials, from which has derived my organic construction as a capability for the flourishing of a metaphysical being. I am the root growing through the soil of human life, drawing sustenance for that budding fractal splicing and looping through all the dimensions beyond time and space, all the dimensions of eternity. I believe I am both contingent and eternal, always to be “unaware” and “absorbed by”, yet also to be a sense of Godhead through how I am in truth.

And so , I dance.

Being Fearless as Being Human

“O Son of Man!
Thou art My dominion and My dominion perisheth not; wherefore fearest thou thy perishing? Thou art My light and My light shall never be extinguished; why dost thou dread extinction? Thou art My glory and My glory fadeth not; thou art My robe and My robe shall never be outworn. Abide then in thy love for Me, that thou mayest find Me in the realm of glory.”  The Hidden Words.” Baha’u’llah

We grow into fear and shame from the earliest days of our lives. Our childhood environments can either minimise or amplify these affects. There is no judgment here, about these affects, just that they are. We could even say they are for good reason. Nonetheless, in the main, fear and shame can distort our growth into fully developed humans, and retard our growth.

Acknowledging fear and shame seems to me to be the first authentic attitude that can lead to it’s disappearance. The hiding of fear and shame is, I think, at the heart of separation, prejudice, scapegoating and war. Baha’u’llah’s words, then, draw attention to that next possibility, that we could be fully engaged as a human being with others, so long as we are able to stand where we might be killed or die because we have no defenses against such happening.

Even after many years since first thinking about this teaching and working with many people at many levels of society and politics, I find myself just much more aware of my own prejudice and separation from others. I have a great fear of being alone. I have a great fear of suffering that even finds me avoiding the step that might lead to a failure to predict the money I have, the resources for the life I want to live, of anything like homelessness or being a burden on others. My independence, therefore, seems driven by separation and, in that I have to question that independence. Can I be truly independent if I cannot face the a life in which tomorrow may have many unknown outcomes for my personal life, many problems requiring solution. I can only say that I don’t know what needs to show up or let go or otherwise happen, to be the person Baha’u’llah invites me to be in this teaching, and maybe in that “I don’t know” is a conversation opening up with everyone, with Baha’u’llah’s teachings, that will lead me to being human, being fearless.