Mating in Captivity (29 page)

I’ve worked with Jackie and Philip on and off for years. Philip has stopped acting out, and over time he has searched for ways to undo the deeply ingrained belief that hot sex can’t happen at home. By finding ways to experience himself as a sexual man who is also a faithful man, he was able to undo family patterns that were at least
three generations old. In the past, Philip’s fascination with porn was a haven for him, a fantasy of immediacy where the moment of desire and satisfaction merged. The women on the screen offered no resistance and required no effort on his part. Hence the tension between wanting and getting was nullified, and Philip never had to reconcile desire in the context of love. Gradually, he has allowed the dislocated parts of his sexuality to come home, and has been more able to remain present with his wife.

The ongoing challenge for Jackie and Philip is to continue to bring the erotic home—to experience small transgressions, illicit striving, and passionate idealization in the midst of their intimate lives. The English analyst
Adam Phillips underscores this point
in his book
Monogamy
:

If it is the forbidden that is exciting—if desire is fundamentally transgressive—then the monogamous are like the very rich. They have to find their poverty. They have to starve themselves enough. In other words they have to work, if only to keep what is always too available sufficiently illicit to be interesting
.

Oscar Wilde wrote
, “In this world there are only two tragedies. One is getting what one wants, and the other is not getting it.” When our desires are unfulfilled, we are disappointed. It’s frustrating to be denied a raise, a college acceptance, an audition. When the object of our desire is a person, her rejection leaves us feeling lonely, unworthy, unloved, or—worse—unlovable. But fulfilled desire carries its own brand of loss. Getting what we want undermines the thrill of wanting it. The deliciousness of yearning, the elaborate strategies of pursuit, the charged fantasies, in short all the
activity and energy that went into wanting give way to the foreclosure of having. Just think about the last thing you had to have until you owned it. Now that it’s yours, you may enjoy it, you may love it, but do you still want it? Do you even remember how much you wanted it in the first place?
Gail Godwin wrote
, “The act of longing will always be more intense than the requiting of it.”

Is it harder to want what you already have? The law of diminishing returns tells us that increased frequency leads to decreased satisfaction. The more you use a product, the less satisfying each subsequent use will be. Paris just isn’t the same on your fifteenth trip as it was on the first. Fortunately, the logic of this argument breaks down when it is applied to love, for it is based on the erroneous assumption that we can own a person in the same way that we can own an iPod or a new pair of Prada heels. When my friend Jane said, “Perhaps I only want what I can’t have,” I responded, “What makes you think you have your husband?”

The grand illusion of committed love is that we think our partners are ours. In truth, their separateness is unassailable, and their mystery is forever ungraspable. As soon as we can begin to acknowledge this, sustained desire becomes a real possibility. It’s remarkable to me how a sudden threat to the status quo (an affair, an infatuation, a prolonged absence, or even a really good fight) can suddenly ignite desire. There’s nothing like the fear of loss to make those old shoes look new again.

The counterargument to the law of diminishing returns is the principle that consistent investment leads to increased satisfaction. The more you do something, and the better you get at it, the more you’re going to enjoy it. The weekly tennis player who continues to improve his game would argue for the positive effects of frequency. For her, Paris just keeps getting better. The more she practices, the stronger her skills. The stronger her skills, the deeper her confidence. The more confident she feels, the more risks she takes. The more risks
she takes, the more exciting the game. Of course, all this practice takes effort and discipline. It is not just a matter of being in the mood; it requires patience and sustained attention. The tennis player knows intuitively that growth is rarely linear; she may experience some plateaus and some slowdowns, but the reward is worth the effort.

Unfortunately, all too often we associate effort with work, and discipline with pain. But there’s a different way to think of work. It can be creative and life-affirming, sparking a heightened sense of vitality rather than a bone-deep exhaustion. If we want sex to be fulfilling, then we have to apply effort in just this artful way.

There is a powerful ideal operating in many people’s view of sex—that it’s an instant fit, a hand-in-pocket, skin-to-skin compatibility that is perfect from the start. Good sex is supposed to be easy, tension-free, and uninhibited. Either you have it or you don’t. This idea is often accompanied by its good neighbor, the myth of spontaneity. The word “spontaneity” comes up like a mantra whenever men and women in my office talk about what constitutes, for them, exciting, thrilling, can’t-wait, truly erotic sex. It is hard to overstate their enthusiastic conviction that really sexy sex is supposed to be spur-of-the-moment.

We like to believe that sex arises from an impulse or inclination that is natural, unprompted, and artless. We talk about being swept away. “I couldn’t resist . . . I felt such a rush through my veins . . . It was bigger than both of us . . . I was completely taken over.” This infatuation with the big bang theory of sex suggests our impatience with seduction and playful eroticism, which take up too much time, require too much effort, and—most important—demand full consciousness of what we are doing. For many of us, premeditated sex is suspicious. It threatens our belief that sex is subject only to the machinations of
magic and chemistry. The idea that sex must be spontaneous keeps us one step removed from having to will sex, to own our desire, and to express it with intent. As long as sex is something that just happens, you don’t have to claim it. It’s ironic that in such a willful society, willfully conjuring up sex seems obvious and crass. It embarrasses us, as if we’ve been caught doing something inappropriate.

When my patients wax nostalgic about the early days of rapidignition sex, I remind them that even in the beginning, spontaneity was a myth. Whatever used to happen “in the moment” was often the result of hours, if not days, of preparation. What outfit, what conversation, which restaurant, which music? All that planning—that highly detailed, imaginative production—was part of the buildup and part of the denouement.

For this reason, I urge my patients not to be spontaneous about sex. Spontaneity is a fabulous idea, but in an ongoing relationship whatever is going to “just happen” already has. Now they have to make it happen. Committed sex is intentional sex. “I couldn’t resist” has to become “I don’t want to resist.” “We just fell into each other’s arms” has to become “Let me take you in my arms.” “We just click” has to become “Can we click tonight?” My aim is to help patients become comfortable with sexuality as a consciously acknowledged and enthusiastically welcomed part of their lives—something that demands full engagement.

The idea of planning is a hurdle many couples need to cross. They associate planning with scheduling, scheduling with work, and work with obligation. Often, therapy is a process of dismantling these beliefs.

Dominick and Raoul complain about their lackluster sex life. In the early days of their romance, when Raoul still lived in Miami,
distance precluded routine. Their weekends were much anticipated and never dull. But now, living together, they spend their downtime doing housework and running errands. I can’t help noticing the discrepancy between the attention they devote to these chores and the lack of attention they bring to their sex life—as if sex operates according to a different principle.

“The laundry won’t just do itself, you know,” Dominick says defensively.

“And sex will?” I ask.

Dominick pretends not to understand what I mean by planned sex. “You want me to put it in my BlackBerry? Thursday night, ten o’clock? That seems so pathetic,” he says.

“If you don’t want sex to be another item on your to-do list, don’t treat it like one,” I respond. “I’m not talking about scheduling sex, I’m talking about creating an erotic space, and that takes time. What will occur in that space is open-ended, but the space itself is marked by intentionality. Like that osso buco you made for Raoul last weekend—it didn’t just happen.”

Dominick is a gourmet. On Saturday, he cooked Raoul a classic Italian stew. It started as a thought—that he’d like to do something nice. He played around with various ideas until he settled on the veal. Then he went to Little Italy for the finest meat, to a bakery in the Village for his favorite semolina bread, and to a specialty shop in SoHo for the chocolate cannoli. Finally, he schlepped all the way uptown for the perfect bottle of Montepulciano. The meal took most of the day, but in the end it was an epicurean delight, even an erotic experience. It was all planned for pleasure.

“Yeah, it’s a lot of work,” Dominick admits, “but I enjoy it, so it doesn’t feel like drudgery.”

“How is it that sex has come to feel like work to you? You seem reluctant to bring the same intent to your erotic life that you do to your cooking,” I point out.

“It seems so contrived when it comes to sex,” Dominick says.

Like Dominick and Raoul, quite a few of my patients balk at the idea of deliberateness when it comes to sex. They find these strategies too laborious for the long haul, believing they should no longer be necessary after the initial conquest. “Seducing my partner? Do I still have to do that?” This reluctance is often a covert expression of an infantile wish to be loved just as we are, without any effort whatsoever on our part, because we’re so special. It’s the grandiosity of the baby, and we all carry it inside. “I don’t want to! Why should I? You’re supposed to love me no matter what!”
The sex therapist Margaret Nichols
observes that though your partner may still love you if you gain fifty pounds and shuffle around the house in bunny slippers and a stained T-shirt, he probably won’t get hard for you (and she won’t get wet).

“Is the titillation of seduction only the privilege of those who date?” I ask Dominick. “Just because you live with someone doesn’t necessarily mean he’s readily available. If anything, he requires more attention, not less. If you want sex to remain humid, this is the kind of attention you have to bring to it. No, not every day, but once in a while can you make a meal of Raoul?”

Anticipation implies that we are looking forward to something. It is an important ingredient of desire, and planning for sex helps to generate it. When Dominick prepares his osso buco, he can almost taste it in advance. He imagines Raoul’s surprise and pleasure. He hopes it will make his boyfriend feel special, and he envisions Raoul’s gratitude. Fantasy is the mortar of anticipation. It’s a way of imagining what something is going to be like. It’s a kind of foreplay that takes place outside the couple’s direct
interaction. Anticipation is part of building a plot; that is why romance novels and soap operas are filled with it.

I believe that longing, waiting, and yearning are fundamental elements of desire that can be generated with forethought, even in long-term relationships. When Nile and Sarah go out on Saturday, they often have a few things planned. Dinner, music, and—later—sex. In the past, an entire evening’s worth of wooing was undone the instant Sarah had to pay the babysitter. “All of a sudden, I’d be the mother again, and all that tension we worked to build up would just vanish. Now, Nile deals with the babysitter and I go straight to the bedroom. It’s an arrangement that lets me keep up the momentum.” Sarah and Nile have three kids who keep her running all day, every day. She has made it very clear to Nile that it takes a lot to get her out of that role, and very little for her to slip back in. “I used to think that it was a matter of being in the mood, but I was disabused of that idea a long time ago. Waiting for the mood is like waiting for the Second Coming. I like the planning. It gives me something to look forward to when I’m playing with Barbies and checking homework.”

What Sarah looks forward to is more than the sex; it’s the ritual. Spending ample time together, woman to man, they temporarily slip out of the chains of reality. Their foreplay lasts hours. They’ve been at this for twelve years, and like a mastered discipline, they miss it when they skip it. They know that great sex generally demands more than fifteen minutes right after the eleven o’clock news.

When couples complain that their sex life is listless, I know it isn’t mere frequency they’re after. They may want more, but they certainly want better. For this reason, I prefer to talk about their erotic life rather than about their sex life. The physical act of
sex is too narrow a subject, which easily degenerates into a conversation about numbers. Human nature abhors a vacuum of intensity. People long for radiance. They want to feel alive. If given half a chance, loving partners can fill the intensity void with transcendence.

Animals have sex; eroticism is exclusively human. It is sexuality transformed by the imagination. In fact, you don’t even need the act of sex to have a full erotic experience, though sex is often hinted at, envisioned. Eroticism is the cultivation of excitement, a purposeful quest for pleasure.
Octavio Paz likens eroticism
to the poetry of the body, the testimony of the senses. Like a poem, it is not linear; it meanders and twists back on itself. It shows us what we see not with our eyes but with the eyes of our spirit. Eroticism reveals to us another world inside this world. The senses become servants of the imagination, letting us see the invisible and hear the inaudible.

Eroticism, intertwined as it is with imagination, is another form of play. I think of play as an alternative reality midway between the actual and the fictitious, a safe space where we experiment, reinvent ourselves, and take chances. Through play we suspend disbelief—we pretend something is real even when we damn well know it is not. Earnestness has no place here.