Facts about Rape
by Peter Fritz Walter
The rape victim has put her life inside her body and the rape symbolically liberates her life from that body that enclosed it. That is the logic of rape, seen from the side of the passive partner. From the side of the active partner, rape is the desire to liberate oneself from ascetic constriction by liberating another from exactly the same constriction.
Rape is a linguistic misunderstanding.
The word rape literally means theft. It is a symbolic act of taking back what one believed to have lost, that is one’s sexual innocence. In depriving a child of sexual innocence, the rapist symbolically puts himself in a renewed state of purity, of innocence. Through the rape of another, he is less raped himself.
But what mainstream psychology never has understood is that the rapist also liberates the victim from a denial of living, and through forced copulation tells the victim that life is copulation.
This is how the rapist renews and strengthens the victim’s survival responses, a fact that was used by Milton Erickson as a hypnotic suggestion for healing rape victims of the trauma caused by being raped. Interestingly, many more rapists commit suicide after raping than rape victims after being raped!
Abuse is ill-defined in our culture.
It only considers the victim and not the abuser. However, the abuser is a victim in as much as the person he has victimized. In fact, any other than non-violent and consenting love and sex interaction between two people, regardless of their age, simply is a lack of information and still more a lack of physical love experience.
In addition, it is true that nobody can be victimized who has not previously chosen to act as a victim in a given situation. The abuser is trapped by the victim’s paradigm in as much as the victim is trapped by the abuser’s power problem. Both attract each other and there is no abuse without mutual implicit consent about acting out the two sides of abuse, the active and the passive one.
Fighting against abuse is therefore not a moral cause but must start from a rational and two-sided view of the problem as an entanglement situation that is karmic and inherent in both parties’ life matrixes.
Moral wars, by contrast, only lead to more confusion, more destruction and more abuse. For they do not tackle the roots of abuse that are the same roots as the roots of violence, but only are concerned with the reflections that such shortcomings produce on the surface of society.
They are for that reason entirely ineffective and superficial. A true remedy can only come from tedious study and observation of all the factors involved in abuse and those factors are for the most part unconscious elements of consciousness, entanglements that are hidden in the psyches of both abusers and abused, energetic blockages that have cut off the stream of life in one or the other way so that parasitic patterns came about.
The bull story tells us that rape desires as part of sexual longings are not destructive per se, but become destructive when they are enclosed, incarcerated, tightly controlled and discarded out of life by strict moralistic rules.
The Minotaur became a child-eating monster because it was enclosed in a tower, because King Minos was afraid for his reputation and wanted to hide the monster from the populace.
And this may historically have been the first time when child protection thinking was to be noted in human history, and when the results were obviously as devastating as they are today.
We have the symbolism until today written into the Tarot where The Tower, the 16th Arcana, is a symbol of something that is too tightly controlled, to a point to explode, with all that usually accompanies those explosions— that most of us have gone through, once in our lives, in one or the other way, be it a scandal, a public outrage, the revelation of a family secret, an abuse story, or criminal conviction as a sex offender.
And then, we ask ‘Why has this happened?,’ and we are again regressing in our childhood longings for autonomy, that were thwarted by over-controlling parents or educators, and we face our rage—eventually.
The public outrage we encountered was but a projection of our own inner rage that we had repressed. We had forgotten about the library with the books that can talk, and the wizard, and magic houses that endure.
And back where we came from we can eventually ask what we really want when we want to rape, to possess, to abduct, to ravish. And we gradually, very gradually, find out that, then, we want to find unity with our soul, and make the split undone that was forced onto us by patriarchal life-denial, by moralism, by a schizoid education that we suffered, individually and collectively.