Spiritual experiences and altered states of consciousness – Parallels between BDSM and Christianity

Abstract

This article is based on a five-year qualitative ethnographic study of bondage and discipline/dominance and submission/sadism and masochism (BDSM) in Sweden. In-depth interviews were completed with 29 self-defined BDSM practitioners. In the article, I investigate spirituality in two different contexts, namely within BDSM practice and in the charismatic Christianity. With a focus on power dynamics, pain rituals, and altered states of consciousness, I discuss the questions: What meaning is given to the concept of spirituality in a BDSM context, and how does this spirituality resemble spirituality in Christianity? Which common denominators between BDSM practice and Christian belief can be found, and how should we interpret the parallels that the informants emphasize between practicing BDSM and having a Christian affiliation? The article aims to broaden our understanding for spirituality in different contexts, and thus contribute to both the research field of BDSM as well as to religion studies. And as such, I hope this study can bring some clarity to the different spiritual experiences individuals may encounter, whether it happens in a BDSM context or in a religious context.

‘I feel so much better in myself’: Exploring meaningful non-erotic outcomes of BDSM participation

“…This process of becoming increases expansion, creation and desire and can be perceived by practitioners as a process of striving and selfenhancement (Carlström, 2019). Carlström (2020a) draws on Cohen andTaylor (1976/ 2002) theory of reality slips to illustrate the transformative power of BDSM. Reality slips are occasions when individuals become overwhelmed by a strong feeling of or force which causes a re-examination of their understandings of the world and themselves.…”

“…Beckmann (2001, 2009) also reported that BDSM can function as a form of spiritual practice that allows for the occurrence of transcendental experiences such as those experienced by these participants, Hearn and Burr (2008) concur, highlighting that religious uses of pain and discipline, such as Christian flagellation, aim to induce a state of ecstasy. Carlström (2020a) also draws direct parallels between BDSM and Christianity, reporting that participants drew on discourses of being in another person’s hands and the meaning-giving experiences of BDSM and describing their experiences in terms of spiritual practice. The ritualistic aspects of BDSM can be used to move participants to another state of consciousness and the application of intense sensations, such as pain, enable them to reach these altered states during a BDSM scene (Bake, 2018; Turner, 2008).…”

“…Although this pathologization was also once a common theme in academic research, there has been a clear shift towards the publication of non-pathologizing academic work on BDSM over the last 25 or so years beginning with the earlier work of Beckmann (2001), Califia and Sweeny (1996), Golding (1992), and Rubin (1987) and others. This collection, along with more recent work by Carlström (2020a), Cruz (2016), Martin (2020), andNewmahr (2011) have explored a range of issues that challenge the association of BDSM with pathology and have positioned BDSM as a diverse set of unconventional sexual, erotic, spiritual and/or leisurely practices.…”