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|Satori in the Bedroom - Page 2|
Paula, a Mexican American academic in her fifties who was there with Carlos, the professor with whom she lived, had not had an orgasm in the year since her hysterectomy. She had been raised a Catholic and was date raped in college. She still couldn't shake off a notion her mother had given her--that only bad girls are good at giving men sexual pleasure; at night, she still put on her pajamas behind the bathroom door. Carlos was in his forties; he had been divorced twice and had been raped and tortured a decade earlier in a South American prison.
Russ Solomon, a retired San Diego real estate developer, had raised four children with his wife, Liz, during 40 years of marriage. They looked as comfortable together as old shoes and clearly liked and respected each other. But sex, they said, had been disappointing on their wedding night when they'd both been virgins and disappointing ever since. "All I knew," Russ told me one day, "was that I was to get my penis in her vagina, and that was it." He had lain back, expecting Liz to arouse and satisfy him.
She said nothing that night, and nothing for many nights to come. She had no language then, no woman had language then for what she felt or wanted. "When you were born in 1937," she says, "it wasn't your place to show him."
Since then, they had rarely taken more than 15 minutes to make love. She spoke frequently, in front of Russ, of "40 years of shit and disappointment in the bedroom." Russ didn't treat her like a woman, didn't measure up. "I would love a flower on the pillow or a note," she said one day. "But Russ cuts articles out of the newspaper that he thinks I would be interested in. And I am. But it's not the intimacy I long for."
Couples like these could have taken their "sexual dysfunctions" and marital issues into the private confines of a sex therapist's office. But they were seeking something that Western sex therapy, for all its strengths, does not provide. Sex therapy's pioneers, Masters and Johnson, had brought thermometers, charts and transparent vaginal probes mounted with tiny video cameras to the study of sex. Sexual problems, they argued, weren't usually rooted in intractable intrapsychic or interpersonal conflict; they could often be solved by learning new behaviors. They, and those who followed them, taught women to masturbate to orgasm and men to squeeze their penises just below the coronal ridge, before they reached the "point of no return," to resolve premature ejaculation. Their techniques often worked with amazing ease, and they drained sex of some of its shaming power by making things seem as brisk, practical and scientific as a good recipe for apple pie.
In the course of the week, Muir gasped, held his breath, bugged out his eyes to demonstrate how men could use yogic breathing, pauses in lovemaking and finger pressure on their perineums to delay or forgo ejaculation. He and his coteacher, yoga practitioner Diane Greenberg, showed women how to take a man's "soft-on" and "use it like a paintbrush" to stimulate their clitorises and outer lips, or stuff it softly into the vagina. And he extolled the sensual pleasures of the half-erect penis. Referring to the Kama Sutra , he talked of varying strokes, pressure and speed. "If we go straight down the fairway--deep deep deep--we'll only be stimulating one area, guys," he said one afternoon, stroking a Plexiglas wand inside an anatomically correct, purple-velvet and pink-silk "yoni puppet" from San Francisco's House of Chicks. "Try shallow, shallow, shallow, deep! The more variety, the more information floods the brain, and the more you wake up."
A sex therapist, or in a more enlightened society, a sex educator, could have said the identical words, but the context--playful, normalized and semi-public--would not have been the same. A miniature culture, as transient and self-contained as a dewdrop, was being formed. For a handful of days, as the couples strolled the Esalen grounds above the Pacific, moving from cabin to hot tub to class, nobody was too busy or too tired to have sex. Nobody read anything about Kenneth Starr, or looked at the Sports Illustrated swimsuit issue or downloaded pornography from the Internet. Every night, in their TV-free, phone-free cabins, they looked at and touched each other's flesh-and-blood bodies rather than electronic images and paper dreams.
In class, Muir held out to them the possibility that sex could be more than a source of pleasure: it could be a source of intimate bonding as well. He taught them how to lie together spoon-fashion and breathe in unison. Sex, he said, could be more even than emotional intimacy: it could be an interplay of invisible energies that coursed through each lover's body and radiated beyond it. Every day, he led participants in yogic breathing and stretching, and then asked them whether they could feel an "energy hand" the size of an oven mitt growing beyond their flesh-and-blood hands. He had them fluff and clean their "auras" by sweeping their hands in circles a few inches from the body.
If the West has defined male sexuality as the norm and female sexuality as the problem, Tantra glorifies the female: a woman's orgasms are said to increase her capacity to act as a channel for the flow of shakti, the universal female energy that powers the universe. And by deemphasizing the moment of ejaculation and emphasizing energy and context, the workshop provided the women with more of what they often complain is missing from standard-issue sex--love, sensuous touching and intimacy.
Under Muir's tutelage, lovemaking was not, as some feminists put it, a recapitulation of the power inequalities of rape, but a worship of the female and a reenactment of the drama of Shiva and Shakti, the Hindu god and goddess whose lovemaking created the universe. Partners were to see in themselves the flow of divine fundamental energies; the act of love as reproducing the first stages of the creation of the world.
Women, Muir declared, could and should have multiple orgasms, while men were depleted by ejaculation and should sometimes try the "valley orgasm"--orgasm without ejaculation. And he transcended the no-win squabble Freud started over the virtues of clitoral versus vaginal orgasms by teaching effective techniques for vaginal stimulation of the G-spot; he declared that women, too, could ejaculate when sufficiently stimulated.
This is a tall order for a culture in which 24 percent of women surveyed say that they, like Paula, have not had an orgasm during the previous year. A complex history lies behind this statistic. If the sexual lives of many men begin with repeated sexual rejection and shame, the sexual lives of many women begin in choicelessness: breasts stroked in a laundry room by a best friend's father; the struggle lost in a back seat; the unwanted kiss from uncle, teacher, boss or neighbor. When women sleep with men they sleep as well with their fear or memory of the peeper, the flasher, the child molester, the rapist, the Don Juan, the womanizer, the sexual predator, the horrible first husband and the just plain jerk. Women, too, have a double standard: we divide men not into virgins and whores, but into predators and marriage material. In a reverse of the fairy tale, we fear that while we lie in bed, our lovers will metamorphose from Beauty to the Beast.
The G-spot, Muir said, is a little known and widely misunderstood area of sexual sensitivity--a raised, furrowed area of tissue about the size of a quarter, an inch and a half inside the front wall of the vagina, against the pubic bone. When stroked, it can become erect, firm and responsive and can trigger vaginal orgasms and ejaculation of a clear liquid. But it is also the dark closet in which old sexual pain is stored. "Sacred Spot" massage, he said, might release ecstatic sexual pleasure. It might also release old memories: the women might complain of numbness or bruising, or explode in fear, sobbing or rage. "This is Tantra kindergarten," he said, coaching the men to simply be loving and to be there, no matter what. "You get an A just for showing up."
After supper, before the ceremony began, the men fanned out to their cabins all over Esalen to take on the traditionally female task of "preparing the space" for the ceremony. While Liz and the other women relaxed and giggled in the Esalen hot tubs, Russ cleaned their cabin, combed his white hair and took a shower. In another cabin, one of the construction managers lit incense and paced his room. On the other side of the garden, one of the lawyers scattered rose petals on the sheets. Carlos, the Latin American academic, arranged a vase full of flowers he had cut from the Esalen garden, cued up a CD on his laptop, lit candles, put on a formal Mexican shirt called a guayabera , turned back the sheets and waited for Paula.
When the couples shared their experiences in the group the next day, it was almost as though the sexes had exchanged roles. "Carlos massaged me so gently so tenderly," Paula said. "The other times he had massaged me it was like, let's hurry up and get this over with." After an hour or so, she said, Carlos had turned her over and asked permission to stroke her "sacred spot" with his finger. Not long afterward, she had her first orgasm in a year. "I just had a whole strand of pearls full of climaxes," she said. "It kept going on and on, the pleasure."
Here, in a context where differences between men and women were not only acknowledged but glorified and mythologized, and where men's performance fears were out in the open, women were getting what they wanted.
The next evening came the turnabout. After supper, Muir took off his amethyst crystal pendant, blue silk shirt and oatmeal jeans. He lay on pillows on the floor in his boxer shorts, holding a clear black plastic wand from a magic store at his groin like a surrogate penis. One man pushed his girlfriend to the front of the crowd. "I don't want you to miss any of this," he said.
Diane Greenberg knelt between Muir's legs and showed the women an unbelievable range of ways to pleasure a man's penis. She was competent and sure. She twirled her fingers around the wand like a feathery screw. She squeezed it at both at the top and the bottom, explaining that this way the blood wouldn't be forced out. She slapped it and tapped it and pretended to use it like a microphone. She clasped her fingers and encircled the wand, running her thumbs in circles up and down the frenulum as though winding a bobbin.
Then Greenberg coached the women on the coming evening's ceremony. This time, the women would "honor" the men, first massaging their bodies and their penises. ("First get him hard, ladies," Muir interjected. "Then he'll agree to anything.") Next, Greenberg said, the women were to insert one finger into their man's anus and stroke and stimulate the exquisitely sensitive "sweet little hollow" at the base of the prostate. This, she cautioned, was a delicate business. "Rather than me entering him, I'll have him sit on my finger," she explained.
Then Greenberg turned to the men. "You're going to be penetrated, guys" she said, "as we are penetrated."
As Greenberg pulled the women into new territory, Muir took the men into the unknown as well. "Every man has gone through a war of his own that has robbed him of his yin [female aspect]," he said. "Each young boy is taught that men don't cry, don't feel. The job of reclaiming your yin is sweet. You won't wake up the same guy in the morning. Tonight, you get to be the illogical one. You get to have feelings tonight. Ladies, I want you to show up big. He may test you, he may be irrational. He may become terrified.
When Carlos and Paula described their night's experience in the group the next morning, Carlos was in tears--deep, strong tears. During the ceremony, he had reexperienced being raped and tortured in a South American prison and had not "left his body," as he had when having flashbacks before. He had also experienced something beyond the personal as though a great wind were blowing through him and breathing his body for him. And Paula had faced something she'd once held at arms' length. "Being raised Mexican Catholic, women who do that are sluts," she said, referring to the way she'd stroked Carlos' penis and penetrated his anus. "I gave myself permission not just to touch it with my eyes closed, but to look at it and be there in all my glory, and I felt pure."
On the last day of the workshop, Muir urged the couples to try a "10-day test drive"--to connect somehow sexually, physically and emotionally for at least 10 minutes every day. By the time the couples were packing their bags, few of the men displayed the sexual bravado they'd come in with--the bravado this culture trains them for. One man, a lawyer, had told the group the first night that he'd come to the workshop because he wanted to experience a 30-minute orgasm. He left muttering about "Tantra kindergarten."
His desires had become simpler and more ambitious: to only connect with his wife of 22 years. One busy day he left work, met his wife at their son's soccer game and drove with her to the far end of the field, where they kissed and held each other for 10 minutes in the car.
Some couples--like the pair who told me brightly that they wanted to put the "pizzazz" back in their marriage--left with little. Others took away all the bells and whistles you'd expect from a sex workshop: sobbing, wailing, energy releases, multiple orgasms, female ejaculations. Others left with something perhaps more precious: the understanding that good sex--wholesome, healing and holy--is an accumulation of small mercies, beginning with whatever mercy you need right now. Like being able to take off all your clothes in front of your lover, and touch his penis in all your glory and feel pure.
If anyone had come to understand the meaning of small mercies, it was Liz and Russ. On the night that Russ had pleasured her, Liz had come to their cabin door and found him still in the shower. Something about that melted her heart. "I brought to last night 40 years of lack of trust and feeling I'm not seen as a woman," she had said in the group next day. "I've stayed in the relationship oftentimes with doubt."
"I was so touched Russ was washing his body for me, that he would even be late to do this," she said. "All the resentment and fear was gone. I felt like a woman. It was enough."
"He put on a Japanese robe," she told the group, turning to her husband. "You looked very manly in it. I wore a white silk Dior nightgown and felt like a bride. When we slipped it off, I loved the look of my body. If we had only done this on our honeymoon, what a difference it would have made."
"She could have said, 'This is your obligation,'" said Russ. "But she dismissed all that. We didn't shout and cover our faces with pillows, but it's nice to know that it's possible. We take away the hopes and stories we've been told. I pray that we will remember."
"It was enough." said Liz. "Russ was willing, after 40 years of marriage, to try something. That was enough."
When they returned home, they followed Muir's suggestions for the "10-day test drive." Every day, she and Russ lay down with each other in the morning and the evening, and snuggled and held each other. "It's been wonderful," Liz told me. "There's been no anxiety, no repulsion. It's not about making love. It's about breathing together, holding hands, the eye contact, touching the heart, the forehead. We are doing our homework. But I'm not sure we're doing it right."
That context involves knowing that Saint Augustine and all his intellectual and spiritual heirs, including our parents and Larry Flynt and Kenneth Starr, were wrong: Sex is neither a nasty secret pleasure nor a sin, but a part of the pattern of the universe. To put it one way, the desire to make love, connect, procreate and survive has been programmed, along with pleasure, into our genes and dreams. To put it another: Sex is sacred--intricate and dangerous and pleasurable and utterly ungraspable.