My lover writes to me: So, we discover another everyday thing that we charge with sexuality. I would love to soap you all over in the shower. Your back, your legs, your arse, your cunt, your belly, and linger long over your breasts…
There is an erotic book by Cameron S. Redfern titled “Landscape with Animals,” that tells of her affair with a married man. Redfern is the pseudonym of Sonya Hartnett, author of novels classified quite wrongly in my opinion as young adult fiction.
The affair is initiated by the single woman who is described as unashamedly predatory, and utterly determined to have him. This is both a subversion of the heterosexual dance of infidelity in which the woman is pursued by the married man, and a repetition of the myth of woman as sexual temptress who, like Eve in the garden, brings the man to ruin by offering him knowledge neither of them, according to the rules of the culture in which they live, ought to have.
The married lover in the book is portrayed as a good, gentle, honourable man, who loves his wife and children. He succumbs, but not before he announces to his mistress and to himself, “I am doomed.”
When I read those words I remembered how my married lover (who pursued me, then accused me of the crime of “irresistibility” thereby having it both ways) told me, “I am ruined,” referring to the effects of our affair. And yet, torn, he writes:
Being with you gives me pleasure, gratitude, happiness, amazement, delight, wonder, excitement. It gives me succour and strength and a new lease on life. I need to see you. I need to be in bed with you on a Sunday morning…
The doom and ruin are offset by the extraordinary knowledge found in the discovery and exploration of sexuality and sensuality that at the same time seriously threaten the established order of marriage and family life. Freud was onto this in his “Civilisation and its Discontents” in which he explores the conflict between what he calls the pleasure principle and the reality principle. It is necessary, he argues, for the desire for pleasure, especially sexual pleasure, to be repressed in order for civilisation as we have constructed it to survive. Desire realised for anyone other than the partner will cause destruction to varying degrees, threatening the foundations of monogamous relationship on which our culture rests.
Is it morally wrong for an individual to desire the expression of sexual and sensual aspects of him or herself that have been repressed and unrealised?
I’ve long held a theory that the rule of monogamy, as with many other societal restrictions, is enacted in an effort to bypass difficult emotions, in this case jealousy and deep hurt. Morality is merely the sign language of the emotions, Nietzsche argued. That is, we construct our moral codes not from our rational mind but from our feelings, reactively. I do not like the way this makes me feel therefore it is morally wrong. Infidelity may bring pain, discord and even destruction, but why do we declare all of these uncomfortable experiences to be morally wrong?
He writes before we meet: I want to fuck you physically so badly it hurts…
The fear of doom and ruin expressed by both men is complex. Goodness, gentleness and honour are qualities both identify and value in themselves. The deceit and betrayal of an extra marital affair will make it difficult to maintain that self-image. “I was a good person,” my lover told me, “I want to go back to being that good person.” But of course it was much too late, and one can never go back to the person one was before significant events. The whole point of significant events, it could be argued, is to move one along and if one stays stuck, the universe has done its best.
Both men fear the doom and ruin of their marriages and their families, as well as of themselves, as if their personal ruin must terminally ruin the lives of those who are close to them. Yet none of this prevents them pursuing their goal, so powerful is their desire to experience themselves, to discover who they are in the bed of the other woman.
We are so deep in such complexities, he writes. I could (and do) desire you an infinite amount but still be mentally ravaged by guilt feelings about my wife and family. You are my second wife. That sums it up. I so loved hearing your voice. Don’t have any idea how to deal with this terrible tangle we are in…
Whenever my lover spoke to me of his distress at having ceased to be a good man as a consequence of his love for me, I would tell him that none of us is entirely good or bad, that we find a temporary point on a continuum, move further towards one end or the other, then back again, and again, and this is how we live out our lives on earth. I had no interest or belief in his self-described goodness. If we are indeed “good,” we will never deny the capacity for “badness” that resides within every one of us and may emerge at any time, given the right circumstances. To define myself as “good” limits my human potential. Inside me, there is the possibility of everything.
I would rather you were real than good, I told him.
Then I thought of Freud. Sexuality unconfined by monogamy is bad because it risks the destruction of civilisation. Reality, which demands repression and denial, is good and will enable civilisation as we have constructed it to continue. I don’t think Freud was necessarily in agreement with the way society is constructed, given how he laboured to uncover and defang repression, but I think his observations are accurate. Desire is the most powerful of all the transgressors. It will not be denied without inflicting terrible individual and collective suffering, and it may not be expressed in our monogamous culture without risking the infliction of terrible suffering. I was his second wife, he said, but there is no place for a second wife in a monogamous society.
Do you love me? I ask
Oh, Lordy, yes, I love you. You know I do. I told you.
No Place For Sheep 
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