Wet dreams or nocturnal emission involves either ejaculation during sleep for a male, or lubrication of the vagina for a female. It is sometimes considered a type of spontaneous orgasm and they are most common during adolescence and early young adult years. However, wet dreams may happen any time during or after puberty as well. It may happen with or without an erection, and it is possible to wake up during, or to simply sleep …. enjoy!
Sexual energy is instrumental to the Ageless Body. It is by virtue of the hormones and their master glands connected to sexual function that the body stays in a perpetual state of “juicy” youth. While the physical body has its primordial agenda, ever nudging us towards procreation, we may have our own response to the magnificent currents with which it titillates and entices us. That same orgasmic rush that flushes precious energy from the body can be orchestrated and turned upward to vitalize our entire being. It can also be transformed into creative feats and great powers of knowing or healing.
Through conscious application, the body’s life-enhancing secretions and substances can serve our needs in many ways. The sexual-physical body can be transformed into a higher octave energy body that nourishes the entire multidimensional Being. The sexual energy can be awakened from its base in the genitals, fed by the endocrine glands and released throughout the entire body to create an infinite helix of ageless energy.
Since sexual energy is a “raw” energy, it can be focused on almost any level. For example, if a person suffers from fatigue, mental confusion or even chronic sore throats, the sexual energy is powerful enough to strengthen every aspect of the being. It is really the handmaiden of the divine soul because it is the vehicle that transports soul into body.
Sexual energy is directly linked to the force of creativity, though it often plays the adversary and tries to restrict the creative surge by entrapping it in the lower octaves. Because it is coupled with biological sensations, it will tend to focus its force within the body without extending to more subtle forms of expression.
I remember very clearly how I suffered from the connection between the two. Especially as a teenager, whenever I would get a strong creative impulse, whether it was to make something or even to write, my sexual currents would immediately become activated as well. Often I simply could not withstand the intensity and would dissipate the energy by dancing or running or doing anything I could to free myself of its electrifying charge. It took me years to learn to contain the frequencies and push the sexual urge through the channels of creative expression. I am sure this is the reason young people so often start and abandon their creative projects; great beginnings are left half finished because the young person cannot hold the high energy voltage.
This aspect of sexual energy that wants to be released is the cause of much sexual dissatisfaction and misunderstanding between women and men, who both make love, all too often, for the release of tension, rather than to heighten communion. It is the most commonly expressed disappointment by women, who then say that the best part of sex for them is the closeness they seek after the act. They seem to feel that the act itself is mostly focused on the needs of the man. On the other hand, men feel judged and truly uncertain of how to make love to women outside of their own rushing pulse. Men often come to closure of sexual energy when women are just beginning to move towards it. The yang rhythm is basically a linear crescendo, while the yin tends towards a rolling, rising and falling pulse. A lot of this out-of-sync rhythm can be dissolved if the man will focus on foreplay that allows the woman to have some of her experiences first; then the couple can join each other at a closer pitch.
A very rewarding interplay is the conscious bringing together of the energies that can be accomplished by tantric and other techniques. By sending and receiving breath between the partners, a powerful charge of energy is built up that dissolves the blocks to profound union and heightens the body’s sensual experience of touch. As this happens, a much more profound awareness of energy exchange on subtle levels occurs, and one would never return to the old ways of intercourse.
Climax is the closure of the sexual act in terms of the rush of energy which exits the body; however, it also opens the space for the next wave which is a more subtle, but equally powerful, energy. After climax the body must rebalance itself from the exertion and loss. Here is a point where both partners can draw the energy from the genital area back up through the endocrine system. This revitalizes the gonads and feeds the body’s meridians and chakras, which have been opened emotionally as well as energetically from the exchange of energy passing through the joined auric fields. If you do this together while still in the embrace of love, the effect is a beautiful affirmation of your respect and caring for your own bodies.
Because the result of a strong gonadal system is vibrant health for the whole body, you must preserve its vitality even if it will not be involved in procreative functions. It is important to teach the body to transcend its purely reproductive functioning and apply the energy that may originate in the lower chakras to recharge the rest of the body.
If you seek an Ageless Body, you must become aware of your energy stores and be able to notice when these vital energies have drained from you. You can learn to draw the fluidic spark back up into you during and after making love so that your whole being can ride these most powerful currents of life.
Many spiritual groups who understand the ancient knowledge of the body do not recommend that one waste precious life force in sexual activity, because without the disciplined and enlightened (tantric) practice of energy flow, the body will indeed lose its power. In fact, the value or detriment of sexual expression in relation to spiritual laws have been hotly debated throughout the centuries.
Sexual energy is truly a sacred energy. It brought you into life through your soul connection to your parents who gifted you a physical vehicle with which to absorb and transcend your soul lessons. Through sexual energy you can move in exquisite concert with another being and together create new life! This mysterious feat has become devalued in an overpopulated world, but with the scourge of Aids, it will be seen differently by future generations who will view new life as a sacred and conscious act.
The enactment of sexual surging opens the auric field to allow you to embrace the nuances of another’s thoughts, feelings and bodily states. If you become aware of this intertwining you can caress and comfort on levels that have never been reached in human relationships. All healing is spiritual at its core and to give in these ways will always be part of the purpose of embodiment. If you tap your divine sexual energy at the higher frequencies, your whole life begins to transcend. Relationships will necessarily go through change as your deepened sexual experience carries you to a new depth of human fusion. From there the communication and sharing become transformed so that the “soul touching” echoes out into all other aspects of your life.
As your conception brought you into body, the threshold back across the veil becomes available to you when the same current courses upward again in search of its origin. Just as the sexual-physical body hungers to recreate itself by moving one step on to the next generation of itself, the sexual-spiritual body enacts the fusion of life through its marriage in the sea of the cosmos.
Do not be afraid to open your heart to the force of your spiritual nature as it awakens a new kind of sexual pulse. Human sexuality is ripe for a dramatic leap of expression. Each being can make love with a deep hope of touching something so profound that the ego is relinquished and the Higher Self encompasses the whole of conscious experience. Ultimately, to “have sex” using only the genitals is an empty, flat and one-dimensional exercise of isolation. It will not continue as a part of human expression because there is something stirring that is seeking an alignment of heart and soul. If you will join your sexual energy to your heart you will begin to feel the giggle of your ageless body.
Written by: Chris Griscom
Can sex become compulsive? Like most behaviors, sex can be taken to its obsessive and compulsive extremes. Sexual obsessions and compulsions are recurrent, distressing and interfere with daily functioning. Many people suffer with these problems but finding consensus about them among sexual scientists or treatment professionals is not easy. This makes it more difficult for those suffering from compulsive sexual behavior (CSB) to get the appropriate help they need. For those who want to know more about this problem, it is helpful to know about the types of CSB, the various theoretical viewpoints and treatment approaches. While there are many types of compulsive sexual behavior, they can be divided into two main types: paraphilic and non-paraphilic CSB. Sexual scientists have used various terms to describe this phenomenon: hypersexuality, erotomania, nymphomania, satyriasis, and most recently sexual addiction and compulsive sexual behavior. The terminology has often implied different values, attitudes, and theoretical orientations.
Paraphilic CSB
Paraphilic behaviors are unconventional sexual behaviors which are obsessive and compulsive. They interfere with love relationships and intimacy. While John Money(1) has defined nearly 50 paraphilias, the Diagnostic and Statistical Manual of Mental Disorders (DSM-IV) of the American Psychiatric Association has currently classifed eight paraphilias and these are generally considered the most common:
pedophilia (sexual attraction to pre-pubescent children)
exhibitionism (sexual excitement associated with exposing one’s genitals in public)
voyeurism (sexual excitement by watching an unsuspecting person)
sexual masochism (sexual excitement from being the recipient of the threat or administration of pain)
sexual sadism (sexual excitement from threatening or administration of pain)
transvestic fetishism (sexual excitement from wearing the clothing of the opposite sex)
frotteurism (sexual excitement from touching or fondling an unsuspecting person) (2)
In the recent DSM-IV, the paraphilias are defined as “recurrent, intense sexually arousing fantasies, sexual urges, or behaviors involving 1) nonhuman objects, 2) the suffering or humiliation of oneself or one’s partner, or 3) children or other nonconsenting persons … The behavior, sexual urges, or fantasies cause clinically significant distress in social, occupational, or other important areas of functioning (p. 522-523).” Some behaviors, such as sado-masochism when they are consensual and do not impair life functioning are not considered a paraphilia because they do not meet all the diagnostic criteria.
Nonparaphilic CSB
Nonparaphilic CSB involves conventional sexual behaviors which when taken to an extreme are recurrent, distressing and interfere in daily functioning. One example is given in the DSM under the category of Sexual Disorders Not Otherwise Specified. The authors of the DSM describe an example of “distress about a pattern of repeated sexual relationships involving a succession of lovers who are experienced by the individual only as things to be used” (p.538). Other forms of nonparaphilic CSB include: compulsive fixation on an unattainable partner, compulsive masturbation, compulsive love relationships, and compulsive sexuality in a relationship.(3)
The Danger of Overpathologizing this Disorder
The possibility of overpathologizing this disorder is the main criticism given by those who do not believe in the idea of compulsive sexual behavior as a disorder. The pathologizing of sexual behavior may be driven by anti-sexual attitudes and a failure to recognize the wide-range of normal human sexual expression. This caution is important when assessing whether a person is engaging in compulsive sexual behavior. It is important for professionals to be comfortable with a wide range of normal sexual behavior – both in types of behaviors and frequency. Sometimes individuals with their own restrictive values will diagnose themselves with this disorder, creating their own distress. Therefore it is very important to distinguish between individuals who have a values conflict with their sexual behavior and those who engage in obsessive sexual behaviors.
A Conflict Over Values
There is an inherent danger in diagnosing CSB simply because someone’s behavior does not fit the values of the individual, group or society. There has been a long tradition of pathologizing behavior which is not mainstream and which some might find distasteful. For example, masturbation, oral sex, homosexual behavior, sado-masochistic behavior (S-M) or a love affair could be viewed as compulsive because someone might disapprove of these behaviors. However, there is no scientific merit to viewing these behaviors as disorders, compulsive or “deviant.” When someone is distressed about these behaviors, they are most likely in conflict with their own or someone else’s value system rather than this being a function of compulsion.
Problematic Vs. Compulsive Sexual Behavior
Behaviors which are in conflict with someone’s value system may be problematic but not obsessive-compulsive. Having sexual problems is common. Problems are often caused by a number of non-pathological factors. People can make mistakes. They can at times act impulsively. Their behavior can cause problems in a relationship. Some people will use sex as a coping mechanism similar to the use of alcohol, drugs, or eating. This pattern of sexual behavior can be problematic. Problematic sexual behavior is often remedies by time, experience, education or brief counseling. Obsessive and compulsive behavior, by its nature, is much more resistant to change.
Developmental Process vs. Compulsive Sexual Behavior
Some sexual behaviors might be viewed as obsessive or compulsive if they are not viewed within their developmental context. Adolescents, for example, can become “obsessed” with sex for long periods of time. In adulthood, it is common for individuals to go through periods when sexual behavior may take on obsessive and compulsive characteristics. In early stages of romance, there is a natural development period where an individual might be obsessed with their partner and compelled to seek out their company and express affection.. These are normal and healthy developmental processes of sexual development and must be distinguished from CSB.
What Causes CSB?
Disagreement exists as to whether CSB is an addiction, a psychosexual development disorder, an impulse control disorder, a mood disorder, or an obsessive-compulsive disorder. Patrick Carnes (4) popularized the concept of CSB as and addiction. He believes that people become addicted to sex in the same way they become addicted to substances or behaviors. However, many dispute the idea that you can become addicted to sex in the same way that someone becomes addicted to alcohol or sex. Despite this criticism, sexual addiction has become a poplar metaphor similar to “workaholism.” Twelve-step programs of spiritual recovery (similar to Alcoholics Anonymous) have become popular solutions to those who view CSB as an addiction. However, the “abstinence model” useful for alcoholics, cannot be applied to sexuality since sexual expression is a basic need of life. Critics view the abstinence solution as an oversimplification of CSB and potentially dangerous when proper medical and psychological treatment is not provided.
Different explanations have been given as causes of CSB. Robert Stoller (5) was a strong advocate of psychodynamic factors. His theories have been helpful to our understanding of inner conflicts which fuel obsessive and compulsive drives. Others have suggested factors of anxiety, mood and personality disorders. In some cases, CSB can result from a bipolar mood disorder. In other cases, CSB can be caused by a neurological disorder such as epilepsy or Alzheimer’s. John Money has assisted us to understand the complex interplay of biological, psychological and environmental factors in CSB. CSB in some cases may be caused by irregular chemical functions in the brain which produce repetitious nature of the self-defeating behavior. In this model, CSB is driven by anxiety where certain sexual behaviors provide temporary relief of the anxiety but is followed by further anxiety and distress – creating a self-perpetuating cycle.(6)
Since CSB is such a complex disorder involving biological, psychological and social factors, a careful assessment by a well trained professional is necessary. Because of disagreements in theoretical approaches, the lay person should ask the professional about his/her own theories on CSB and consider other professional opinions.
Treatment of CSB
While disagreement exists about the nature of CSB, treatment professionals have generally found a combination of psychotherapy and prescription drugs to be effective in treating CSB. While medications which suppress the production of male hormones (anti-androgens) are used to treat a variety of paraphilic disorders, newer anti-depressants such as Prozac (R), Zoloft(R) or Paxil(R) which selectively act on serotonin levels in the brain are also effective in reducing sexual obsessions and compulsions and their associated levels of anxiety and depression. These newer medications interrupt the obsessive-compulsive cycle of CSB and help patients use therapy more effectively. The advantages of these anti-depressants over older anti-depressants or anti-androgens are their broad efficacy and relatively few known side effects.
How Does One Know if He/She Needs Help Regarding CSB?
The following questions are examples of those used in assessing and treating CSB.
Do you, or others who know you, find that you are overly preoccupied or obsessed with sexual activity?
Do you find yourself compelled to engage in sexual activity in response to stress, anxiety, or depression?
Have serious problems developed as a result of your sexual behavior (e.g., loss of a job or relationship, sexually transmitted diseases, injuries or illnesses, or sexual offenses)?
How Does Someone Find a Professional Who Has the Expertise in Assessment and Treatment of CSB?
There are several ways to find qualified professionals.
Call your state licensing boards for psychologists, psychiatrists, social workers, or marriage and family therapists who have a specialized competence in treating compulsive sexual behavior.
Inquire through college or university psychology, psychiatric or counseling departments.
Ask professionals for their credentials in treating compulsive sexual behavior (e.g., certified sex therapist).
Summary
Compulsive sexual behavior is a serious psychosexual disorder which can be identified and treated successfully. CSB does not always involve strange and unusual sexual practices. Many conventional behaviors can become the focus of an individual’s obsessions and compulsions. The exact mechanism of CSB is still under debate and various treatment approaches have been developed. Research is needed to further clarify the nature of the disorder, the mechanisms involved, and to test the most effective treatment approach. In the meantime, individuals suffering from CSB should not hesitate to seek professional guidance to properly assess their problem and to find help through counseling and treatment
Eli Coleman
source: Society for the Scientific Study of Sexuality
It is apparent, as the International Space Station becomes a reality and more nations become involved with space exploration, that human beings will live and work in space in the future and that extended spaceflight will be a reality. In the space life sciences, research has begun on animal reproduction and development, human interpersonal and cultural issues, and human performance in extreme environments such as the isolated, confined, and hazardous conditions of space. However, at least one aspect of human functioning with seemingly great potential to influence mission success has not in any detail been investigated: sexuality. Numerous questions remain about the connections between physiological and psychosocial aspects of sexual functioning, the impact of and on intimate relationships between and among men and women, and their effects on extended spaceflight mission parameters.
Using the method of philosophical inquiry, the researcher reveals the epistemological beliefs, unstated by NASA, that surround the phenomenological data about human beings in space and the potential impact of human sexuality factors. He argues that sexology must be an integral and focused part of a reconceptualization of space life sciences research and human factors considerations necessary to prepare for extended spaceflight. In addition, based on what scientists know about human beings in both space and analog environments, he conjectures about the mutual interactions of human sexuality factors on space missions. Central to the analysis is the argument that sexuality, like any other natural human function, needs to be studied scientifically so that human beings may function in the most physically, psychologically, and socially effective manner possible. In addition, he argues that sexologists can offer unique perspectives and definitive information for mission planners and policymakers who are concerned with issues related to crew selection and training for astronauts who will participate in long-duration spaceflight.
Of particular significance to the American space program was the introduction of women as astronauts in January 1978. This watershed selection group, which also included members of racial minorities, resulted in the historic flights of the first American woman, Sally Ride, on the space shuttle in June 1983 and the first EVA by an American woman, Kathryn Sullivan, in October 1984. Thus, the duality of the human sexual condition was highlighted and became an issue for which NASA had to plan. This followed years of often-heated debate about the role of women in the space program that followed the flight in June 1963 of Soviet cosmonaut Svetlana Tereshkova, the first woman in space, which had been dismissed as just a Cold-War public-relations ploy. In fact, women had been systematically barred from the U.S. space program, even though it was thought by some in the scientific community that women might be better suited, both physically and psychologically, for the severe requirements of those pioneering spaceflights. Qualified candidates had been tested as early as 1960, but political pressure and sexism prevented the most likely candidate, Jerri Cobb, from even finishing the tests, despite the earlier promising results.
The researcher proposes new terminology, the human sexuality complex, to describe the unity and interconnectedness of the diverse biomedical and psychosocial dimensions involving human sexuality factors. The human sexuality complex is the constellation of factors in which sexual functions, processes, or structures are involved in the biological, psychosocial, emotional, political, and other aspects of the lives of human beings. It is an open dynamic multiple complex systems approach that incorporates the recent application of chaos theory to psychological phenomena. The researcher argues that this perspective avoids the excesses of biological reductionism and of the social constructionism prevalent in contemporary human sexuality discourse. He concludes that sex and gender issues must be viewed from a systems perspective, and that the factors that have influenced our attitudes and policies about sexuality in space are the same as those that confound our approaches to sexuality and gender issues on Earth.
Noonan, R. J.
“Slutty” behavior is good for the species. That is the conclusion of a new wave of research on the evolutionary drives behind sexuality and parenting.
Women everywhere have been selflessly engaging in trysts outside of matrimony. And they have been doing it for a good long time and for excellent reasons. Anthropologists say female promiscuity binds communities closer together and improves the gene pool.
More than 20 tribal societies accept the principle that a child could, and ideally ought to, have more than one father, according to Pennsylvania anthropologist Stephen Beckerman. “As one looks, it begins to crop up in a lot of places,” says Beckerman, who has reviewed dozens of reports on tribes from South America, New Guinea, Polynesia and India as co-editor of the newly released book, “Cultures of Multiple Fathers.”
Less than 50 years ago, Canela women, who live in Amazonian Brazil, enjoyed the delights of as many as 40 men one after another in festive rituals. When it was time to have a child, they’d select their favorite dozen or so lovers to help their husband with the all-important task. Even today, when the dalliances of married Barí ladies in Columbia and Venezuela result in a child, they proudly announce the long list of probable fathers.
In other words, the much-touted evolutionary bargain of female fidelity for food — trotted out by evolutionary psychologists with maddening regularity — just doesn’t hold up.
“This model of the death-do-us-part, missionary-position couple is just a tiny part of human history,” says anthropologist Kristen Hawkes, who has spent years studying the foraging habits of the Aché, a Paraguayan people, and the North Tanzanaian tribe Hadza, who also celebrate a rich love life. “The patterns of human sexuality are so much more variable.”
American college students still learn that human society is based on the age-old economic contract between the sexes: Men hunt and women raise children. Fathers provide meat for the family, and in exchange, moms offer fidelity and the guarantee of paternity. While men — who produce millions of sperm — are inveterate philanderers, gals, stuck with relatively few eggs that require a significant investment, tend to be choosy and coy. Men therefore are biologically prone to spreading their seed far and wide, while women focus on finding the perfect pop.
“This evidence is a real thumb in the eye for that view,” says Beckerman.
Anthropologists claim, good judgment aside, evolution has nudged women a bit toward promiscuity and sexual adventure. In all well-studied primates, females exhibit a polyandrous tendency when given the opportunity to stray. Some who cheat appear to be more fertile, and the offspring of most are more likely to survive. Fooling around appears to have helped our ancestral mothers equip their little ones for success — the sexual equivalent of reading to them every night or enrolling them in the after-school chess club.
“Women tend to do things that are associated with the welfare of their kids,” Hawkes says.
In contrast to the sex-for-food model, multiple and various sexual pairings have little to do with adding to the larder in the groups Hawkes studies. The average Hadza hunter, who can only bring in a big game carcass once a month, has to share his kill with everyone. His wife and kids just have to get in line. Extra mates add a little genetic diversity. But Hawkes says females likely hook up with multiple males for safety more than any other benefit — a mother’s strong emotional bonds with more than one fellow provide an extra protective hand in times of danger.
An economic incentive promotes female infidelity in Barí society. All of the Barí children who had more than one father were more likely to survive into adulthood, fortified by small gifts of fish and game in times of scarcity. Multiple dads also help ensure a child’s health. Since a father is necessary to blow tobacco smoke over the little one’s body if he or she falls ill, the more potential volunteers the better.
Elderly Barí ladies chuckle and nudge each other as they talk about a lifetime of lovers. But the pleasure wasn’t only their own. The men benefited, too. It turns out Barí males can’t count on a very long life. The Venezuelan tribe suffers from bouts of malaria and tuberculosis and, until 1960, was repeatedly attacked by landowners, oil companies, and homesteaders in the region. Most of the victims have been reproductive-age males. “You know that if you die, there’s some other man who has a residual obligation to care for at least one of your children,” Beckerman explains. “So looking the other way or even giving your blessing when your wife takes a lover is the only insurance you can buy.”
Even evolutionary psychologists, stout defenders of the meat-for-fidelity model, are beginning to acknowledge the benefits of women’s “slutty” behavior. University of Texas psychologist David Buss gives the most credit to what he terms “mate insurance,” a backup replacement in case the male partner doesn’t survive.
Social approval of infidelity does not, however, imply a corresponding devaluation of marriage. “They’re very, very faithful,” says Beckerman’s co-author Paul Valentine about the Curripaco, who live on the border between Columbia and Venezuela. The tribe believes that conception is a process that requires a lot of work, and the men are quick to take credit for their joint labors. “They say, ‘Hey, this is really hard work having a baby,’” Valentine says. “And they really put on a smug look.”
Physiological data supports the theory that women have been sleeping around for centuries. For starters, men have evolved to compete in their partner’s reproductive tract. Human males have large testicles that manufacture plenty of semen, especially when they reunite with their wives after separation. Their sperm includes coil-tailed versions that block instead of carry the ball. Females cooperate when they want to — more often with their lovers than with their mates, according to one study. Women retain slightly more sperm after orgasm, and in the throes of excitement may even draw the virgin swimmers up through the cervix and into the uterus, according to British sexologist R. Robin Baker.
Still, David Buss places most of the blame for all this wanderlust on the guys. Bottom line, sperm are cheap and eggs are expensive, he says. He cites his own 1993 studies of college undergraduates. Women said they’d like maybe up to five partners in a lifetime. Men in various surveys ranged from 18 up to 1,000. Sure, both sexes have one-night stands. Both also can mate for life. But men tend toward variety and women will most often stay true to the stable, dependable provider, Buss claims. “Women typically have high standards in either case; men are willing to go down to the tenth percentile (for short-term partners), as long as she can mumble,” he says.
Anthropologists are not so sure. Some say today’s emphasis on female monogamy may have more to do with socio-economic trends than evolutionary instincts.
Extramarital trysts were a way of life for the Canela — until the encroachment of outsiders. “Multiple lovers, that’s just part of the life. It’s recreation, just like races and running. It’s all done in the spirit of joy and fun,” says William Crocker of the Smithsonian Institution, who has studied the Brazilian tribe since 1957. When a woman got pregnant with her husband, she would go out to find as many as five more “fathers” for her fetus. Since every bit of semen was believed to contribute to the baby, a dedicated mom looked for a variety of desirable traits in her lovers: sexual skills, good looks, oratory talents, top-notch singing abilities — and naturally, a good provider.
Crocker says the Canela’s sexual customs began to disappear after the arrival of traders, who brought in material goods such as machetes, axes, pots and pans, introducing the idea of exclusive ownership. The missionaries came next. The evangelists, who arrived in the early 1970s, translated the Bible into Canelan and did their part to discourage the tribe’s sexual intimacy.
The pattern is repeating itself with the Barí as missionaries import rural Catholic values. Beckerman says, “I suppose it doesn’t mean there’s any less fooling around, it’s just that the fathers don’t take responsibility for it and the mothers don’t admit it.”
Modern relationships are not all that different. High infidelity, remarriage and divorce rates may have less to do with modernity than with our collective sexual past. “It makes the variation we’re seeing in modern society so much more understandable,” Hawkes says.
If the anthropologists are right, monogamy may well be counter-evolutionary or an adaptation to modern life. Or perhaps the nuclear family has always been more of an ideal than a reality.
By Sally Lehrman,
Taken from AlterNet.org
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