Chus Martinez On Erotic Hypnosis

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Erotic hypnosis also called recreational hypnosis, is the practice of hypnosis for recreational purposes. Practices such as persuasion and mind control are often bundled in with the technique. Erotic hypnosis is typically, but not exclusively, practiced within the BDSM subculture. Recreational hypnosis does not include amateur or unlicensed hypnotherapy nor the therapeutic application of neurolinguistic programming and similar disciplines.

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Reducing inhibitions and increasing arousal is a notable goal of erotic hypnosis. The placement of trigger words in the subject’s mind as post-hypnotic suggestion to produce actions and experiences on-demand is a common practice. Erotic hypnosis can include suggestions intended to improve sexual health.

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Hypnosis can be used within a dominance and submission relationship to reinforce power exchange and as a form of play. This ranges from hypnotically-induced orgasms to long-term conditioning. The act of hypnosis itself is erotic and relationship-affirming for many power exchange couples as the subject surrenders control and opens themselves to mental vulnerability.

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Recreational hypnosis is so often used for sensual and sexual purposes that the term ‘erotic hypnosis’ is generally more appropriate. Hypnotic suggestions may include techniques to overcome apprehension about fellatio, increase sensuality, improve libido, and increase breast size.

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Another common form of erotic hypnosis is hypnotic fantasy, in which the subject is placed in a trance and taken through a description of a sexual experience. Depending on the depth of the trance and the skill of the hypnotist, the subject’s experience can range from mildly to deeply erotic.

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Personality transformation is another common fantasy. People who identify with the submissive side of erotic hypnosis often fantasize about being freed from responsibilities or inhibitions and transformed into someone who can freely enjoy sexual pleasures. Such sexually submissive personae include the slave, female stereotypes like the bimbo, slut, stripper and fictional characters from popular media. Hypnosis is an increasingly popular practice for power exchange couples that focus on practical psychology and mental BDSM.

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Erotic hypnosis is sometimes used even more casually than this. Some individuals simply enjoy the process and experience of hypnosis. Fractionation, the process of repeatedly bringing someone in and out of trance, is a popular practice.

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Several practices that are not part of formal hypnosis are included under the umbrella term of erotic hypnosis. This includes persuasion techniques, conditioning, and neurolinguistic programming. Enthusiasts often refer to such practices as “hypnosis without trance.”

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Chus Martinez On Dominance And Submission

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Dominance and submission (also called D&s, Ds, and D/s) is a set of behaviours, customs and rituals involving the giving by one individual to another individual of control over them in an erotic episode or as a lifestyle.

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Physical contact is not a necessity, and it can even be conducted anonymously over the telephone, email or other messaging systems. In other cases, it can be intensely physical, sometimes traversing into sadomasochism. In D/s, both parties take pleasure or erotic enjoyment from either dominating or being dominated. Those who take the superior position are called dominants, doms (male) or dommes (female), while those who take the subordinate position are called submissives or subs (male or female). A switch is an individual who plays in either role. Two switches together may negotiate and exchange roles several times in a session. “Dominatrix” is a term usually reserved for a female professional dominant who dominates others for pay.

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Dominance and submission, and the inner conflict and surrender connected with these are enduring themes in human culture and civilization. In human sexuality this has broadened to include mutual exploration of roles, emotions and activities that would be difficult or impossible to do without a willing partner taking an opposing role.

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A 1985 study suggests that only about 30% of participants in BDSM activities are females. A 1995 study indicates that 89% of heterosexual females who are active in BDSM expressed a preference for a submissive-recipient role in sexual bondage, suggesting also a preference for a dominant male, and 71% of heterosexual males preferred a dominant-initiator role.

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A safe word is usually given to the submissive partner to prevent the dominant from overstepping physical and emotional boundaries. The safe word is especially important when engaging in verbal humiliation or playing ‘mind-games’ because the submissive may not be aware of an emotional boundary until it is crossed. If an emotional boundary is breached and the safe word called, the dominant should cease all play immediately and discuss the emotional breach with the submissive in a tender and understanding manner. Negotiating limits in advance is also an important element in a D/s relationship.

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It is important to note that for a safe, sane and consensual environment to be maintained, all participants should have a safe word of which the other is aware; this includes the dominant partner. While it may not seem so from the outside, Dominants will also have limits and boundaries of their own, and should not only have a safe word, but be comfortable calling it if their own limits are exceeded. This includes cases where the dominant may feel things have gone too far, and are uncomfortable continuing. As with a safe word call from any other, it should herald the stopping all play and a recuperative discussion between the participants.

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There can be any number of partners in a D/s relationship, in some cases with one dominant sometimes having several submissives, who may in turn dominate others, or a submissive sometimes may have multiple dominants. Relationships may be monogamous or polyamorous. Romantic love is not necessarily a feature in D/s, partners might be very much in love or have no romantic relationship at all.

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Variation in D/s is virtually limitless and the activities take many forms. These may include: domestic servitude or consensual slavery, enforced chastity of the submissive, erotic humiliation, sexual slavery, verbal humiliation, fetishes, such as shoe/boot worship, dehumanisation (pony or animal play) or objectification (forniphilia, becoming an ‘inanimate object’ such as a foot stool), cross-dressing, whipping, corporal punishment, trampling, human toilet – golden showers, feminization, cuckold, bondage (sexual), public humiliation.

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These may be combined with other forms of BDSM. A classic example of D/s is the sissymaid, where an adult male dresses in cartoonish female clothing and performs stereotypical female chores such as housecleaning or serving tea. It should be noted that cross-dressing in D/s does not always involve a desire to be sissified or made into caricatures of women or to serve; for example, others may desire to be made as beautiful as possible and interact on a “girlfriend-to-girlfriend” non-sexual basis. Consent is a vital element in all psychological play, and consent can be granted in many ways.

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Some people maintain a special room or area, called a dungeon, which contains special equipment (shackles, handcuffs, whips, queening stools and spanking benches or a Berkley horse, for example) used for play scenes, or they may visit a BDSM club that maintains such facilities.

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Many submissives wear a “collar” to denote their status and commitment. It can be much like a wedding band, except that only the submissive partner wears one. The traditional collar is a neck band in leather or metal, chosen, designed or even crafted by the dominant partner. Some subs wear a “symbolic collar”, often a bracelet or ankle chain, which is more subdued than the traditional collar and can pass in non-BDSM situations. It is not uncommon for a sub to have several collars for special occasions. Dog collars are integral for K9 role-playing—pup-play.

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Chus Martinez On Animal Role Play

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Animal role-play encompasses both non-sexual and erotic sexual role-play (when it may also be called pet-play, pony play, ponyism, kitten play, or pup play). In its erotic sexual role-play form, one or more of the participants takes on the role of a real or imaginary animal in character, including appropriate mannerisms and behaviour, and sometimes a partner will act as another animal, or, in a sexual context, may take the role of rider, trainer, or caretaker (or even breeding partner).

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The principal theme of animal role-play is usually the voluntary transformation of a human being to animal status, and focus on the altered mind-space created. The most common examples are probably canids (pup, dog, wolf), felines (cat, kitten, lion) or equines (pony, horse). Animal roleplay is also used in a BDSM context, where a person may be humiliated by being treated as an animal.

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Animal role-play is influenced by costuming, fiction, myth and legend, role-play and psychodrama in their various aspects. Some of the earliest published images of animal play (especially pony play) are to be found in the work of John Willie, primarily in BIZARRE magazine published from 1948 to 1959. The first commercial manifestation of this fetish appears to have been created by Simon Benson the founder of the Petgirls website.

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Non-sexual animal roleplay, or therianthropy, was a common and integral part of ritual in many tribal cultures both in recent and past times, where a member (or members) of the tribe would take the role physically and often spiritually, of an animal that was either revered, or hunted. Examples of the former include many of the American Indian tribes and Arctic native peoples, examples of the latter are evidenced by cave paintings. In 1911 Julia Tuell photographed the last Animal Dance (“Massaum”) performed by the Northern Cheyenne of Montana.

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Like much of erotic play and role-play, animal role-play in an erotic or relational context is entirely defined by the people involved and by their mood and interests at the time of play. It ranges from the simple imitation of a vocal whinnying of a horse to the barking, panting or playful nudging of a puppy, or playful behaviour of a kitten, to crawling around on all fours and being fed, or petted, by hand,to the greater extremes of dressing up as a pony in modified horse tack, masks, prosthetics and temporary bondage based body modification.

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Public participation in human animal role-play is varied. A couple could inconspicuously role-play a silly but loving pet play scene in public, but it would look like one partner is merely stroking the other’s neck innocently to the casual observer. In the case of many convention-going furries and some BDSM fetishists, one partner may wear a dog collar with a leash attached.

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The reasons for playing such a character or animal can vary as much as the actual physical manifestations and intensity of the play. Some people enjoy being able to “cut loose” into a different, or more dynamic personality (e.g., Were-creatures or Catgirls). In some cases, pet-play is seen as a loving, quiet cuddling time where there is no need for verbalizations and the simple act of stroking, rubbing and holding the other partner is satisfying or reassuring in and of itself. For others, there may be a spiritual side to it. Some feel closer to their animal totem, while others may identify with something akin to a deeper side or part of their own psyche For still others, there is the experience of power exchange set up in a context or structure which they can accept.

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While not widespread, erotic human-animal role-play is still enjoyed by a sizable number of people. However, it is still primarily identified with BDSM practice, or as being associated with furry or other alternative lifestyle activities.

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Autozoophilia is sexual arousal that depends on acting out or imagining one’s self as an animal. Paraphilic interests that involve being in another form have been referred to as Erotic Target Location Errors (ETLEs), and autozoophilia would represent an autoerotic form of zoophilia.

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It should be pointed out that each type of play can focus on a certain “strength” of an animal character. Pony play often involves the practice and training that a horse owner or trainer would put their horse through to learn how to walk, canter, etc., as modified for human limbs. Puppy play often can involve BDSM related discipline. Cow Play often involves fantasies of lactation and impregnation. The usual limits of safe, sane and consensual apply to role-play as much as any other activity between humans who accept and respect their partner’s interests and limits. For most, this does not include bestiality.

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Note: Just because one partner is playing the “pet” does not necessarily make them the passive or submissive play partner in the scene. For example, if the form of pet play is for the meek and timid wife to “transform” into a werewolf or mischievous anime catgirl, she may take the upper hand and dominate the partner.

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Some people believe that they have certain animal ‘instincts’ and through animal role-play can let them out. This is especially true in the BDSM communities, where some people ‘live’ as their chosen animal 24/7. This type of mentality goes beyond role-play and becomes a full lifestyle for the parties involved. There are also ‘hybrids’. These are humans who live part-time as one type of animal, and part-time as another.

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There is a growing trend in the BDSM scene for animal role-play, especially pup and kitten play. Playing the role of a pup or kitten is one of giving over complete control over to another, while the ‘Master or Handler’ expects only unconditional love and obedience from his/her animal.

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Pony play is sometimes referred to as “The Aristotelian Perversion,” in reference to legend that Aristotle had a penchant for being ridden like a horse. Ponies (people involved in pony play) generally divide themselves to three groups, although some will participate in two or perhaps all three:

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Cart ponies: ponies who pull a sulky with their owner.

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Riding ponies: ponies who are ridden, either on all fours or on two legs, with the “rider” on the shoulders of the “pony” (also known as Shoulder riding). Note that a human back is generally not strong enough to take the weight of another adult without risk of injury, so four-legged “riding” is generally symbolic, with the “rider” taking most of their weight on their own legs.

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Show ponies: ponies who show off their dressage skills and often wear elaborate harnessess, plumes and so on.

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A documentary film Pony Passion was produced by British pony play club De Ferre in 2003 showing their club’s activities and Born in a Barn, a 2005 documentary film, depicted the lives of several pony-play enthusiasts.

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Puppy play or dog play is where at least one of the participants acts out canine mannerisms and behaviours, it is sometimes associated with leather culture. The dominant role is taken by a “Handler”, “Trainer”, “Master”, or in the case of someone who still identifies as canine, an “alpha”. The submissive may be considered a “pup” or a “dog”. Unlike other forms of animal role-play, it is not uncommon for two or more pups to play together as equals, fight for dominance, or play where one is clearly the “alpha”. Puppy play is often about being playful, mischievous, and instinctive. In relation to other BDSM play, a “puppy” who is “unowned” or “uncollared” can be referred to as a “stray”. Other elements rooted in BDSM play involve bondage and restriction with collars, leashes, cages, and hoods, the submissive’s hands are often covered in mitts, both sexual and non-sexual services are requested, and “training” may take place in order to teach commands. The submissive may be asked to bark, kiss/lick the dominant’s foot/shoe, and eat like a dog.

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In kitten-play the person assumes the less serious role of a pet that keeps some independence and – as part of the fantasy – might retaliate against the partner trying to tame him or her.

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Chus Martinez On Erotic Humiliation

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Erotic humiliation is the consensual use of psychological humiliation in a sexual context, whereby one person gains arousal or erotic excitement from the powerful emotions of being humiliated and demeaned, or of humiliating another; it is often, but not always, accompanied by sexual stimulation of one or both partners in the activity. The humiliation need not be sexual in itself; as with many other sexual activities, it is the feelings derived from it that are sought, regardless of the nature of the actual activity. It can be verbal or physical, and can be relatively private or public. Often it can become ritualized, and unlike some sexual variations it can also be easily carried out over a long distance (online or via the telephone etc.). The distinction between humiliation and dominance in an activity such as erotic spanking is that the sought effect is primarily the humiliation; the activity is just a means to that end.

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While fantasy and fascination with erotic humiliation is a prevalent part of BDSM and other sexual role play, relatively little has been written on it. Humiliation play can, however, be taken to a point where it becomes emotionally or psychologically distressing to one or the other partner, especially if it is public humiliation. Erotic humiliation can become extreme enough to be considered a form of edgeplay, which some consider may best be approached with advance negotiation and use of a safeword. This is a highly subjective issue, and depends greatly on context.

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The person being humiliated is often called a bottom, and the person who humiliates the bottom is often called the top, though these are standard terms used in general dominant/submissive role play and are not specific to humiliation interests. The top, if female, sometimes is called the humiliatrix. Other common names are slave and sub/submissive, for the bottom, and Master/Mistress and Dom/Domme, for the top.

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Humiliation is not the same as dominance: the devotee does not necessarily seek to be ordered about. However, elements of erotic humiliation may be desirable to a number of dominance based activities. Humiliation comes into its own as a sexual force when the devotee seeks the humiliation over and above the means: when being spanked is primarily valued because of the belittlement involved, for example. Humiliation therefore encompasses a range of paraphilia, including foot fetish, shoe fetish, body worship, spanking, bondage, and most BDSM styles. It can be as basic as the desire to kiss and massage feet as a precursor to sex; and it can be complex, involving role play and public displays of subservience. It can also be for a set period of time (a “scene”) or an ongoing facet of a relationship. The humiliation is not intrinsic to the act or the object. Rather, it is semiotically charged by the shared attitude of the partners engaged in the act. They invest specific acts, objects, or body parts with a humiliating aspect.

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Many scenarios may give rise to sexual humiliation. Some scenarios may be based on verbal abuse and others on physical aspects. Some possible examples are as follows:

Animal play—describing the submissive as a pet, dog, girl, or bitch; making the submissive eat and drink from pet food and water bowls.

Various verbal belittlement, with such words as slave, boy, girl, missy, and pet. Also other forms of verbal humiliation including insults and verbal abuse, such as fat, ugly, stupid, worthless, slut, shit, bitch, and whore. Verbal slighting of body parts and behaviours, such as disparaging or cruel references to breasts, facial appearance, genitalia (including size), buttocks, and slighting of such mannerisms as walking, responsiveness, and standard of self-care. Forced verbal repetition, such as the submissive’s being obliged to repeat commands that he or she has been given and to confirm them. Likewise, forced flattery, such as agreeing that every decision that the dominant makes is wise, correct, and justifiable, while additionally praising the dominant’s physical and personality traits. Mockery, derision, and ridicule. Scolding of the type commonly reserved for children.

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Requirement to ask permission for everyday activities: such as going to the toilet, spending money, and eating.

Physical humiliation. Ejaculating, spitting, and urinating on the submissive’s body, especially the face. Servitude. Forced sexual degradation, including such acts as erotic massage, cunnilingus, analingus, and fellatio.

Detailed accountability and control (micro-management) as to time spent and activities done, including lists of jobs to do, precise directions as to how the job is to be performed, and exactly how to act and behave.

Specific rituals and affectations to be adopted. This includes displays of subservience, such as lighting cigarettes, walking a pace behind the dominant, speaking only when spoken to, kneeling or prostrating oneself in front of the dominant when expecting orders, eating only after others or on the floor, and low-status place to sleep.

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Body worship, including such activities as kissing or licking the dominant’s feet, boots, buttocks, anus, vulva, etc. to express acknowledgment, subservience, shame, and even positive emotions (such as happiness and excitement).

Deprivation of privacy, which may include the submissive’s never being able to leave the room in which the dominant is present without permission.

The dominant watches while the submissive uses the toilet.

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The submissive’s being forbidden to leave the house or ‘dungeon’ in general for the duration of slavery or servitude, etc.

Discipline (BDSM), including erotic spanking, slapping, whipping, restraint, and other BDSM activities (such as cock-and-ball torture (CBT)).

Dresscode (BDSM): prescriptions and proscriptions of clothing, even in public. For women, a common example is being mandated to wear only bikinis or lingerie. For men, forced feminizing and cross-dressing. Both sexes may be expected to go completely naked, with decorative objects such as collars, diapers, bands, tiaras, and cuffs as the only exceptions.

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Erotic sexual denial including the use of a chastity belt. The submissive being forced to wear a gag or restraints on the body.

Public humiliation, in which the submissive’s friends or family, or strangers, are aware of or even witness the treatment.

Erotic objectification, in which the submissive is used as human furniture, such as a footstool.

Forced anal penetration, with dildos, anal plugs, and similar objects.

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Cuckolding, a mostly heterosexual fetish in which the dominant woman has sex with a man outside of the relationship while the submissive man may or may not be present. If the man is not present, he might help her choose what clothes to wear when she meets the other man, or they might get together afterward so she can tell him about it, either while having sex or in addition to withholding sex. If the man is present during the cuckolding, he may or may not be allowed to pleasure himself while watching. The cuckolding may or may not be followed by sex between the couple. Another variant of the cuckolding fetish is that a heterosexual couple fantasizes that another man has already impregnated the woman.

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The submissive having to ask permission to orgasm during sex or masturbation.

Forced masturbation in a humiliating manner.

Feelings of humiliation are key to many of those engaged in klismaphilia.

Some sexual humiliation involves physical inflicting pain, but much of it is far more concerned with ridicule, mocking, degradation, and embarrassment.

Sexual role playing can involve humiliation. For example, one person might play the part of a dog because he or she enjoys being mock-forced into it, and the top might emphasize the lowness of the bottom’s status as an animal, whereas another person might play the role of the dog without any element of humiliation, simply as an expression of an inner animal or playful spirit.

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Humiliation in general stimulates the same brain regions that are associated with physical pain, the inference being that humans evolved to remember social rewards and punishments as strongly as they recall physical reward or pain in response to their environment. As with any form of pain experimentation in a sexual context, consent and (paradoxically) a high degree of awareness and communication are needed to ensure that the result is desirable, rather than abusive. For example, a submissive may enjoy being insulted in some ways but be genuinely crushed and devastated if humiliated or insulted in other ways.

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Humiliation play is also connected to sexual fetishism, in that non-sexual activities may become sexualised by association with arousal, and also may be associated with exhibitionism in the sense of wanting others to witness (or being aroused by others witnessing) one’s sexual degradation.

For some people, activities such as name-calling are a way of achieving ego reduction or getting over sexual inhibitions. For example, between gay people, terms usually associated with homophobia may be used, such as faggot and dyke.

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As with all sexual activities, some people have sexual fantasies about humiliation, and others actually undertake it as a lifestyle or in a scene. Sexual fantasies relating to mild humiliation are common. Some humiliation role play (pup-play and age play in particular) is combined with loyalty and care-giving to the extent that these fetishes can be seen as exercises in trust rather than primarily a humiliation fetish. The desire to be beneath the other partner during intercourse, the idea of “getting caught” (as in having sex in the garden or woods), and mild rape fantasies (in which the people imagine themselves to be forced in ways they would like, and which must be seen as completely different from any real form of rape) are mild emotional games that emphasise status, vulnerability, and control. For most people such ideas remain fantasies.

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Many people worry about being ridiculed for their fetishes, and such ridicule from their partners could be psychologically catastrophic. Therefore, many people use online humiliation (in which the humiliator and others are involved via the Internet, using chat, email, websites, etc.) as a compromise between exhibitionism and reality on the one hand, and safety and anonymity on the other. Online humiliation is the desire to be seen in a sexually embarrassing context on the Internet. This practice allows the submissive to seek fetish partners from across the world.

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Common methods of online humiliation include public pillory. Embarrassing photographic or video assignments for submissives, who must humiliate themselves on camera, etc.

The requirement for submissives to keep online journals detailing personal information, such as masturbation frequency and details.

Verbal abuse

Publicly bidding for items that reveal their fetishes.

Money slavery, in which the submissive must buy the dominant gifts and pay the dominant’s bills and taxes

Homework slavery, in which the submissive must do the dominant’s homework or occupational work

Repetitive assignments, such as copying the phone book, etc.

Forcing the submissive to post pictures of himself or herself online

Humiliating the submissive by changing his or her stats on social sites.

These practices can be conducted through chat, webcam, e-mail, BDSM contact websites, and proprietary virtual spaces such as Second Life.

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Chus Martinez On Tickling Fetishes

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Tickling games are interpersonal or social activities involving the tickling of one person by another. Many people find tickling to be a pleasurable experience in its own right, but also an erotic experience. Some people are sexually excited by being tickled or by tickling another person. Some people engage in tickling games as part of a social activity, or as part of a couple bonding process or as foreplay.

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Knismolagnia is the experience of “arousal from tickling”. Acarophilia, often confused with knismolagnia, refers to arousal from scratching. Excessive tickling has been described as a primary sexual obsession and, under these circumstances, is sometimes considered a paraphilia. People whose sexuality is based almost solely on tickling can be said to have a tickling fixation. This fixation may also exist outside of sexual contexts.

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Tickling is a form of physical intimacy involving a highly sensual touching of the body of one person by another. Tickling also serves as a bonding experience between friends, and is an indication of familiarity and trust. Between adolescents, tickling often serves as an outlet for sexual energy, with erotic games, foreplay and sex being the motivation of the tickler.

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It is classified by psychologists as part of the fifth and highest grade of social play that involves special intimacy or “cognitive interaction”. This suggests that tickling works best when all the parties involved feel comfortable with the situation and one another.

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Some people find the tickling of virtually any part of their body to be pleasurable, and some people are sexually excited watching others being tickled. It can play a part in courting rituals, especially among younger people, and can form part of foreplay for many partners in the term’s broadest sense. Popular tickle spots include the feet, navel, armpits, breasts, nipples, ribs, sides, stomach, and genitals. The body openings and erogenous zones are extremely ticklish; however, the tickling of these areas is generally not associated with laughter or withdrawal.

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Those with a tickling fetish are likely to enjoy this activity to the exclusion of other pre-sex activities. For some, the focus is entirely on the tickling, with full intercourse less important or not included at all. Tickling is mostly associated with the bare feet or armpits. Examples of tickle models are Lindsay Leigh and Jade Valentine.

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Some people take part in tickling games or contests that test their endurance to being tickled, for amusement, for erotic pleasure, or for other reasons. These games may involve some form of physical restraint of the person to be tickled to prevent them protecting the ticklish spots or otherwise interfering with the game. Common positions for tickling are the over-arm tie, the hogtie, spread-eagle, with the person being tied up, cuffed or in stocks. The restraints may be left loose to increase the amount of possible movement, but short of the person being able to protect the ticklish spots. On the other hand, some participants prefer very tight bondage. The tied person may also be blindfolded to increase the anxiety and surprise element.

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The objective of such games is to generate uncontrollable writhing, struggling, laughing and vocalizations etc., from the person being tickled, while the person tries to control such reactions, without the ability to physically defend the ticklish spots. In dominance and submission scenarios, sexual partners may agree upon a safeword to signal that tickling should stop.

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