Out of Love for Animals

I encourage you to read a much more extensive article in Polish.

Thematic intentions for decoding.  Link
Another article: “A Woman Alone with a Cat (Dog). A Letter.”  Link.
The entire text below was taken from the website. Link.
Many of us love animals. We enjoy feeding them, stroking them, cuddling them, or at least observing their lives through the glass of an aquarium. In that sense, we are all “zoophiles” in the literal meaning of the Greek roots — those who love animals. There is, however, a group of people who express this affection in a fuller way — not only emotionally or spiritually, but also physically. Let us look for a moment at people who expand the known humanist maxim into: “Nothing earthly is foreign to me.”
“Earthly” — that is precisely how one person described his strong bond with animals. He referred to a profound sense of connection not only with animals but with the natural world as a whole. And is this truly such an isolated case? Not at all. Research shows that a certain percentage of people admit to engaging in various behaviors with animals. In practical terms, this means that on your daily commute to work or university, you likely pass several people who have explored such experiences at least once in their lives — involving, as St. Francis of Assisi called them, “our little brothers.”
Zoophiles Are Among Us
How many people have ever had any form of physical contact with an animal? Estimates vary depending on the research. The first major attempt to quantify this was carried out by the famous Alfred Kinsey, who analyzed American sexual behavior in the late 1940s and early 1950s. His findings suggested that:
• 8.3% of men
• 3.6% of women
had at least once engaged in some form of sexual contact with an animal — with percentages significantly higher in rural areas (over 40%).
Although Kinsey’s methodology was later criticized for sampling bias, corrected studies still produced similar results. The general conclusion remained the same: zoophiles exist across society, not in large numbers, but neither as rare or exceptional as commonly assumed.
Later studies showed a decrease in reported numbers through the 1970s. But researchers pointed out an important factor: the decline in rural population. Between the 1940s and 1970s, the percentage of Americans living on farms fell dramatically — from 23% to 4.8%. With fewer people living in agricultural settings, opportunities for such encounters became more limited, which naturally influenced the statistics.
What About Europe?
European data suggests similar or higher levels. Swiss estimates indicate that:
• approximately 275,000 people in a population of 8 million
— around 3.5%, potentially up to 5% when accounting only for adults —
have had some form of sexual contact with an animal in their lifetime according to very broad survey definitions.
In Germany, more conservative estimates identify around 10,000 individuals, roughly one in every thousand citizens, who identify as “zoosexuals.”
A Few Historical Facts
Whether we like it or not, our ancestors often displayed attitudes or practices that today may seem surprising or controversial. From an evolutionary point of view, some of these behaviors make little sense — yet they arose naturally in the context of early human societies, symbolic belief systems, and pre-scientific understandings of the world.
Our distant ancestors lived much closer to nature than my or your generation. Their symbolic world was constructed around animals, fertility, survival, and the cycles of life. As a result, many ancient cultures created myths, rituals, and artistic representations in which humans and animals appeared in shared symbolic roles.
Researchers have uncovered numerous prehistoric depictions and carvings illustrating interactions between humans and animals. Such representations are found across the Old World — from the sands of the Sahara to the mountains of Scandinavia. One example comes from the Alps and is dated to the 7th millennium BCE.
Interpretations by prehistory experts suggest that these images often symbolized unity, fertility, abundance, and the relationship between humans and nature. Symbolic elements such as knots, stylized figures, or patterns representing fertility (for example, dots or lines) appear frequently in such artwork. In these cultures, nature was personified, and symbolic “fertilization” of the land or animals was a part of ritual belief systems.
There is no doubt that many prehistoric societies linked human prosperity directly to the fertility of animals and the abundance of wildlife. Rituals therefore often aimed at influencing these forces symbolically. Archaeological evidence also suggests that women appeared in similar symbolic depictions, which further reinforces the ritual nature of such imagery rather than literal events.
Ancient Civilizations
References to symbolic human–animal interactions appear in many civilizations across history, often framed within religious or mythological contexts.
• In Babylonia, dogs played roles in sacred rituals associated with purity or healing, as part of ceremonies lasting several days.
• Among the Phoenicians, cattle held high religious status due to their economic importance; sacred cows were associated with prosperity and agricultural success.
• In early Slavic lands, oxen were revered as sacred animals essential to agriculture. Historical records indicate that even in the era of the first Piasts, people addressed oxen with terms of respect such as “Father.”
• In Greek mythology, symbolic unions between gods and animals were common narrative devices expressing divine transformation, fertility, or cosmic order — for example, Zeus taking the form of a bull, or Pan being linked with goats.
These stories were allegorical, not historical, and served to communicate religious and philosophical ideas.
• In Egypt, many gods had combined human–animal forms. This influenced ritual practices, artistic styles, and theological symbolism. Animals such as bulls, falcons, cats, or crocodiles were seen as earthly manifestations of divine attributes.
Royal families also incorporated symbolic animal associations into their status and rituals. Historical notes mention rulers or priests engaging in ceremonies centered on sacred animals as part of established religious structures.
The Roman World
In ancient Rome, although civil law theoretically prohibited certain forms of interaction with animals, public spectacles often ignored these rules. Roman arenas displayed many extreme performances designed solely for entertainment, including elaborate reenactments of myths involving humans and animals. These events had theatrical, ritual, or punitive character, depending on the context.
Some Roman emperors and members of the elite gained reputations for extreme decadence, which later historians recorded as moral warnings or political satire. Such stories — often exaggerated — demonstrated societal anxieties about excess, the decline of morals, or the dangers of absolute power.
Cultural and Religious Transformations
Pre-Christian societies, including Germanic, Slavic, Greek, and Near Eastern cultures, frequently incorporated animals into their symbolic rituals underpinned by animism or polytheism. Only with the rise of monotheistic traditions zaczęły pojawiać się wyraźne zakazy.
The earliest structured prohibitions appear among the Hittites, ancestors of the Israelites, who divided animals into “pure” and “impure” categories. This classification later found expression in Jewish dietary laws (kashrut).
The complete rejection of earlier animal-centered rituals came with Moses and the establishment of the monotheistic worship of Yahweh. In the process of consolidating religious identity and distancing Israel from surrounding pagan cultures:
• practices involving sacred animals were prohibited,
• temple prostitution (both heterosexual and homosexual) was banned,
• and rituals tied to polytheistic fertility cults were outlawed.
As described in the Hebrew Bible, particularly in the Book of Deuteronomy, Israel was to avoid syncretic practices of neighboring cultures in order to maintain religious purity and unity. The famous story of the Golden Calf illustrates the conflict between the new monotheistic order and older animal-based cults.
A Long History of Human–Animal Relations (Cultural and Historical Perspective)
Let us begin with several historical facts. Whether we like it or not, our ancestors had a tendency to form intimate or ritualized bonds with animals. From an evolutionary perspective this behavior offers no reproductive benefit, yet it appeared across various cultures. Evolutionary psychologists view such impulses as a by-product of instinctive drives that, in early human societies, were not strictly limited by social or moral norms.
Examples of similar misunderstandings of instinct can be observed in primates. In zoological studies, apes raised around humans have occasionally displayed behaviors triggered by human stimuli. Such reactions are considered misdirected biological impulses rather than deliberate intentions. These examples are often used to show that boundaries between species, in terms of instinct, were not always clear in prehistory.
Historical Evidence
Archaeological discoveries from many regions of the ancient world — from the Sahara to Scandinavia — show symbolic depictions of humans and animals in contexts that researchers interpret as relating to fertility cults, rituals, or mythological narratives.
For example, one prehistoric drawing from the Alpine region, dated to around the 7th millennium BCE, contains symbolic representations of union, fertility, and abundance. Scholars interpret the imagery (such as knots, geometric symbols, or signs representing life-force) as part of early religious practices that emphasized harmony with nature and attempts to influence prosperity through ritual.
In some cases, these images include humans and animals together in ritualistic or symbolic configurations. Experts in prehistory believe such depictions reflected humanity’s close dependence on animal life and the desire to ensure abundance through ceremonial acts inspired by sympathetic magic.
Ancient Civilizations
Historical records show that in several ancient cultures—such as Mesopotamia, Phoenicia, and regions of early Slavic Europe—animals played a significant role in ritual life. Cattle, oxen, and other domesticated animals were regarded as sacred because of their central role in agriculture, transport, and survival.
In Greek mythology, close interactions between divine figures and animals were commonplace. Many myths symbolically depict transformations, unions, or relationships between gods and animals. These stories were allegorical, emphasizing themes like fertility, divine power, or the blending of natural and supernatural realms.
In Egypt, the presence of gods depicted with animal heads or hybrid forms fostered religious beliefs in which animals were revered, cared for, or integrated into ceremonial duties.
Roman Era
In ancient Rome, although certain forms of contact with animals were officially prohibited, ritual performances and public spectacles sometimes incorporated animals in ways that reflected the era’s complex social norms regarding power, domination, and public entertainment.
The cultural openness of Roman elites toward various forms of expression, including extravagant or transgressive acts, is well documented. Historical accounts describe rituals, performances, and mythologically inspired displays involving animals, reflecting the diversity and permissiveness of Roman society.
Early European Tribes
Among various pre-Christian tribes, including Germanic peoples, myths sometimes portrayed heroes as descendants of human–animal unions. These legends symbolized strength, primal vitality, or the merging of human and wild attributes. Such stories were metaphorical rather than literal, illustrating values important to those societies.
Religious and Legal Changes
Given how widespread such ritual traditions once were, one may wonder why they disappeared from mainstream culture. The shift began with the rise of Abrahamic religions.
The earliest prohibitions concerning intimate relations with animals were introduced by the Hittites, ancestors of the Israelites. They classified animals into “clean” and “unclean,” imposing severe penalties for inappropriate behavior toward the latter.
Later, Mosaic law—aimed at unifying different tribes under the worship of one God—completely forbade former ritual practices involving animals. This was part of a broader effort to abolish polytheistic cults and separate the emerging monotheistic community from neighboring religious traditions.
The Hebrew Bible contains multiple passages condemning ritualized forms of sexuality, including those associated with animal cults widespread among Middle Eastern civilizations. The intent was to eliminate older pagan customs and reinforce the distinct identity of the Israelite people.
Historical and Cultural Context
From a historical perspective, various human societies across the world have demonstrated a wide range of attitudes toward animals, including symbolic, ritual, or mythological associations. In some cultures, the boundary between humans and animals was perceived as more fluid, especially in societies where spirituality or cosmology emphasized the interconnectedness of all living beings.
For example, in certain ancient civilizations, animals held a central religious role. They were associated with deities, used in rituals, or considered sacred symbols representing fertility, protection, strength, or abundance. Artistic depictions from prehistory and antiquity often reflect these beliefs — animals appear as spiritual guides, divine messengers, or embodiments of natural forces.
Ancient Religious Practices
In regions such as the Middle East, India, and parts of Africa, ritual practices involving animals were tied to agricultural cycles, fertility rites, and offerings to deities. Ancient civilizations like Babylon, Egypt, and Greece incorporated animals into their religious ceremonies, mythologies, and symbolic narratives. These practices were often linked to:
• invoking divine favor,
• ensuring agricultural prosperity,
• celebrating cycles of nature,
• or maintaining harmony with spiritual forces associated with specific animal species.
Examples include:
• the symbolic significance of cattle in agricultural societies,
• mythological stories involving deities taking animal forms,
• or the presence of sacred animals associated with particular temples or priesthoods.
Cultural Symbolism and Mythology
Myths from ancient Greece, India, and Egypt describe interactions between gods, humans, and animals. These stories served as allegories for natural phenomena, human emotions, or spiritual lessons. The use of hybrid human-animal forms in mythology—notably in Egypt, India, and Greece—illustrates how deeply intertwined the symbolic world of animals was with religious imagination.
For instance:
• Greek mythology includes numerous tales of gods taking animal forms to interact with humans.
• Egyptian religion featured deities depicted as half-human, half-animal—inspiring complex rituals and beliefs around animals associated with each god.
• In India, certain animals are considered manifestations or companions of deities and remain part of ritual life today.
Cultural Anthropology
Anthropologists note that in some traditional societies, particularly pastoral or semi-nomadic cultures, animals were viewed not only as economic resources but also as companions, protectors, or symbols of identity. Their presence influenced folklore, rites of passage, masculine or feminine initiation rituals, and community customs.
In certain communities, isolation from urban centers, limited access to social structures, or longstanding traditions could shape unique interactions between humans and animals. These patterns have been studied as part of broader research on:
• social structures,
• symbolic meaning within rural life,
• gender roles and coming-of-age rituals,
• and psychological adaptation in isolated environments.
Religious Reforms and Prohibitions
Historically, some religious traditions imposed strict boundaries regulating interactions between humans and animals. For example:
• In ancient Near Eastern cultures, distinctions were made between „clean” and „unclean” animals, influencing food laws and ritual practices.
• Mosaic law in Judaism strictly prohibited ritual practices inherited from earlier polytheistic cultures, especially those involving sacred animals. The goal was to establish a clear religious identity and differentiate emerging monotheism from older traditions.
• Similar reforms occurred in early Christianity and Islam, which also discouraged or prohibited older pagan rites involving animals.
These prohibitions sought to:
• reinforce monotheistic worship,
• eliminate syncretic or pagan elements,
• create cohesive community norms,
• and reduce practices linked to competing religious systems.
Psychological and Sociological Perspectives
From a modern psychological standpoint, the way societies perceive boundaries between humans and animals has changed dramatically over time. Contemporary frameworks emphasize:
• animal rights and welfare,
• strict ethical norms regarding treatment of animals,
• and recognition of animals as sentient beings.
In contrast, ancient or traditional societies often approached animals through:
• symbolic thinking,
• mythological archetypes,
• or utilitarian roles connected to survival, agriculture, and spiritual worldview.
Sociologically, the degree of contact between humans and animals—especially in rural or pastoral environments—shaped beliefs, customs, and behaviors. Dense cohabitation with animals, shared living spaces, or close dependence on livestock could influence attitudes that seem foreign from a modern urban perspective.
Cultural Context: Social Isolation and Sexual Norms
In some traditional societies, long-term separation of men from women — for example in herding cultures where men spend months caring for livestock far from settlements — has historically shaped unique patterns of social and sexual norms. Anthropologists treat these behaviors not as isolated anomalies, but as part of a broader phenomenon connected to:
• geographic isolation,
• limited access to partners,
• rigid social structures,
• and the symbolic role of animals in local culture.
In such communities, animals often represent strength, fertility, independence, or natural forces. As a result, certain practices or rites acquire layered symbolic meaning, sometimes blending daily survival with spiritual or mythological concepts.
Ritual and Symbolism in Reincarnation-Based Cultures
In cultures that embrace reincarnation, the boundaries between human and animal existence are perceived differently. When the human soul is believed to move between forms, animals are seen as fellow travelers in the cycle of rebirth rather than a fundamentally separate category. This worldview reduces the conceptual distance between species and encourages:
• reverence for animals as carriers of divine energy,
• the belief that compassion toward animals affects karma,
• symbolic rituals invoking blessings from animal-associated deities.
In India, for instance, ancient temples often contained artwork depicting mythological interactions between humans, gods, and animals. These representations had spiritual, symbolic, and allegorical purposes linked to fertility, cosmic unity, or the divine order of life.
Festivals and Religious Context
Certain religious festivals involve symbolic interactions with animals seen as sacred or blessed. These practices do not center on physical acts but rather on:
• ritual cleansing,
• symbolic offerings,
• ceremonial touching,
• or honoring the animal as an emissary of the divine.
For example, during the festival of Holi in India, traditions connected to nature, rebirth, and spirituality intermingle with local customs involving sacred animals. These rituals have evolved over centuries, influenced by history, myth, and regional beliefs.
East Asian Cultural Practices
In East Asia, historical records show that cultural attitudes toward sexuality differed significantly from the Judeo-Christian framework common in the West. Traditional Chinese culture, influenced by Daoism and Confucianism, included:
• a more open approach to sexuality as a natural part of life,
• the belief that sexual energy (qi) had health implications,
• a ritualistic dimension to certain practices within imperial courts.
Additionally, due to social structures that restricted young men’s access to women — such as arranged marriages, gender segregation, or military duties — alternative forms of expressing sexual curiosity sometimes appeared among adolescents or isolated communities. This phenomenon is predominantly interpreted by researchers as:
• a sociological adaptation,
• a byproduct of environmental circumstances,
• rather than a defined sexual identity.
Historical Punishments and Court Rituals
Historical sources mention unusual punitive or ceremonial practices involving animals within imperial courts or military contexts. These events were rooted not in personal attraction but in:
• public shaming,
• symbolic purification rituals,
• displays of absolute power by authorities,
• or extreme forms of execution rooted in local legal traditions.
Such practices are now viewed as part of the violent spectacle culture of ancient states rather than reflections of societal norms.
Anthropological Insight: Human–Animal Coexistence
Living closely with domestic animals has shaped human attitudes for millennia. In pre-modern societies:
• households shared physical space with livestock,
• animals contributed warmth and security,
• they were integral to family survival.
As a result, the psychological and emotional distance between humans and animals was historically much smaller. Modern concepts such as hygiene, privacy, and emotional boundaries are relatively recent developments.
Anthropologists note that earlier societies viewed daily life — including intimacy, reproduction, and survival — through a lens profoundly different from contemporary norms.
Psychology: How Modern Science Classifies These Behaviors
Contemporary psychology offers multiple frameworks for understanding atypical sexual interests:
• Classical psychoanalysis viewed deviations from normative development as signs of unresolved conflicts.
• Modern psychodynamic theories focus on early experiences shaping adult patterns.
• Postmodern sexology emphasizes consent, agency, and harm reduction.
• Contemporary diagnostic manuals (DSM) have gradually shifted toward evaluating whether a behavior causes distress or harm rather than labeling it inherently pathological.
This evolution reflects a broader trend in psychology:
moving from moral judgement toward clinical neutrality and scientific focus.
Terminology: Zoophilia vs. Related Concepts
Modern literature distinguishes between:
• zoophilia — emotional or psychological attachment to animals,
• behavioral acts — which may occur without emotional involvement.
However, these terms are used cautiously and debated within the field, because:
• they carry ethical implications,
• consent is inherently non-applicable,
• and animals cannot participate in human decision-making systems.
For these reasons, contemporary ethics rejects all forms of sexual interaction with animals, regardless of psychological interpretation.
Research Challenges
Studying individuals who report atypical attractions is extremely difficult due to:
• stigma,
• lack of self-identification,
• legal implications,
• and varying definitions across cultures.
As a result, research samples are small, non-representative, and heavily influenced by self-selection. Still, certain patterns emerge:
• most individuals reporting such experiences were male,
• early adolescence was the most common period of experimentation,
• many cases occurred in rural environments with high exposure to animals,
• emotional motivations ranged from loneliness to curiosity.
Researchers emphasize that these findings reflect sociocultural conditions, not inherent traits or identities.
Psychological Motives and Internal Conflicts
The data suggests that individuals who report attraction to animals often experience complex emotional patterns. Many describe a deep sense of loneliness, emotional isolation, or difficulty forming relationships with other people. This leads to:
• seeking comfort in animals,
• idealizing animals as „safe” or „non-judgmental”,
• projecting unmet relational needs onto them.
Some respondents indicated that they trusted animals more than humans or believed that emotional reciprocity from an animal felt more reliable.
Identity, Attachment, and Early Experiences
A subset of participants indicated experiences that point toward identity conflicts or early disruptions in caregiving, such as:
• emotional neglect,
• inconsistent caregiving,
• using animals as substitutes for unavailable parental figures,
• forming intense attachment bonds with pets during childhood.
These patterns align with psychological theories suggesting that atypical sexual development may emerge as a coping mechanism when early attachment needs are not met.
Influence of Environment and Social Isolation
Most respondents noted that they grew up surrounded by animals, sometimes in households where human emotional support was limited. This environmental factor appears in nearly all studies as a major contributor.
Other influencing elements included:
• isolation in rural areas,
• lack of access to peers during developmental stages,
• cultural silence around sexuality.
Group Differences and Typologies
Researchers identify several distinct psychological profiles among individuals expressing zoophilic interests:
1. Emotionally Attached Group (Zoosexuals)
Those who emotionally idealize animals, often due to trust issues or past trauma.
This group interprets interactions symbolically or relationally rather than purely physically.
2. Situational Group (Opportunistic)
Individuals who report experiences primarily during adolescence, often out of curiosity or lack of human partners. They typically do not continue such behavior in adulthood.
3. Masochistic/Mental Health–Related Group
Those who use such encounters symbolically in patterns of self-harm, self-punishment, or reenacting past trauma.
This group frequently reports histories of physical or emotional abuse.
4. Psychological Projection Group
Individuals who project unresolved or socially forbidden desires (such as tabooed fantasies) onto animals as a “safer” displacement.
Trauma and Abuse Correlations
Although not the case for everyone, a significant portion of respondents described:
• emotionally abusive childhoods,
• sexual boundary violations in early life,
• chaotic family environments.
These experiences often shape later coping mechanisms, including redirecting complex emotions into symbolic or displaced behavior.
Social Functioning and Empathy
Contrary to stereotypes, some studies found that many respondents:
• show heightened attunement to nonverbal cues,
• demonstrate strong empathy toward animals,
• exhibit lower psychopathic traits compared to the general population.
Researchers suggest this may result from:
• growing up needing to be hyper-aware of emotional environments,
• learning to interpret subtle cues through interaction with animals.
Activism and Ethical Concerns
An interesting finding is that a notable percentage of participants were involved in animal rights activism. This reflects:
• identification with animals,
• heightened sensitivity to their well-being,
• internal conflict between emotional attachment and moral considerations.
Psychological Interpretation of “Origins”
Modern psychology emphasizes that no single cause explains atypical attractions. Instead, contributing factors include:
• early attachment disruptions,
• trauma,
• loneliness,
• environment,
• identity conflicts,
• and emotional substitution.
Older psychoanalytic theories point to symbolic meanings — such as displacement of forbidden desires — while contemporary theories focus more on developmental pathways and trauma-related coping.
Fetishistic Components
Some individuals developed patterns resembling fetishistic attachment to animals — not because of the animal per se, but because:
• the animal represented safety,
• interactions helped regulate anxiety,
• early experiences formed emotional associations with comfort or security.
In these cases, the behavior becomes a symbolic reenactment rather than a targeted attraction.
Masochistic Patterns
Another subset engages in the behavior within broader frameworks of:
• self-punishment,
• low self-worth,
• reenactment of childhood emotional pain,
• seeking humiliation as a means of regulating overwhelming guilt.
This psychological pattern parallels known masochistic dynamics that do not necessarily relate to sexual preference but rather to trauma processing.

Opublikowano: 23/11/2025
Autor: s_majda
Kateogrie: Animals

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