SEX = LOVE

The subject of Sex is most difficult to deal with, not only on account of a certain prudery as well as a natural reticence on the subject, but doubtless also because the passion itself being so tremendously strong and occupying such a large part of human thought—and words being so scanty and inadequate on the subject—everything that is said is liable to be misunderstood; the most violent inferences are made, and equivocations surmised, from the simplest remarks; qualified admissions of liberty are interpreted into recommendations of unbridled licence; and generally the perspective of literary expression is turned upside down by the effect of the unfamiliarity of the topic on the reader's mind.

There is indeed a vast deal of fetishism in the current treatment of Sex; and the subject is dealt with as though it lay quite out of line with any other need or faculty of human nature. Nor can one altogether be surprised at this when one perceives of what vast import Sex is in the scheme of things, and how deeply it it has been associated since the earliest times not only with man's personal impulses but even with his religious sentiments and ceremonials.

Next to hunger this is doubtless the most primitive and imperative of our needs. But in modern civilised life Sex enters probably even more into consciousness than hunger. For the hunger-needs of the human race are in the later societies fairly well satisfied, but the sex-desires are strongly restrained, both by law and custom, from satisfaction—and so assert themselves all the more in thought.

To find the place of these desires, their utterance, their control, their personal import, their social import, is a tremendous problem to every youth and girl, man and woman.

There are a few of both sexes, doubtless, who hardly feel the passion—who have never been "in love," and who experience no strong sexual appetite—but these are rare. Practically the passion is a matter of universal experience; and speaking broadly and generally we may say it is a matter on which it is quite desirable that every adult at some time or other should have experience—actual and physical, as well as emotional. There may be exceptions; but, as said, the sex-instinct lies so deep and is so universal, that for the understanding of life—of one's own life, of that of others, and of human nature in general—as well as for the proper development of one's own capacities, such experience is almost indispensable.

While the glory of Sex pervades and suffuses all Nature; while the flowers are rayed and starred out towards the sun in the very ecstasy of generation; while the nostrils of the animals dilate, and their forms become instinct, under the passion, with a proud and fiery beauty; while even the human lover is transformed, and in the great splendors of the mountains and the sky perceives something to which he had not the key before—yet it is curious that just here, in Man, we find the magic wand of Nature suddenly broken, and doubt and conflict and division entering in, where a kind of unconscious harmony had erst prevailed.

Heine I think says somewhere that the man who loves unsuccessfully knows himself to be a god. It is not perhaps till the great current of sexual love is checked and brought into conflict with the other parts of his being that the whole nature of the man, sexual and moral, under the tremendous stress rises into consciousness and reveals in fire its god-like quality. This is the work of the artificer who makes immortal souls—who out of the natural love evolves even a more perfect love. "In tutti gli amanti," says Giordano Bruno, "é questo fabro vulcano" ("in all lovers is this Olympian blacksmith present").

To teach the child first, quite openly, its physical relation to its own mother, its long indwelling in her body, and the deep and sacred bond of tenderness between mother and child in consequence; then, after a time, to explain the work of fatherhood, and how the love of the parents for each other was the cause of its own (the child's) existence: these things are easy and natural—at least they are so to the young mind—and excite in it no surprise, or sense of unfitness, but only gratitude and a kind of tender wonderment. Then, later on, as the special sexual needs and desires develop, to instruct the girl or boy in the further details of the matter, and the care and right conduct of her or his own sexual nature; on the meaning and the dangers of solitary indulgence—if this habit has been contracted; on the need of self-control and the presence of affection in all relations with others, and (without asceticism) on the possibility of deflecting physical desire to some degree into affectional and emotional channels, and the great gain so resulting: all these are things which an ordinary youth of either sex will easily understand and appreciate, and which may be of priceless value, saving such an one from years of struggle in foul morasses, and waste of precious life-strength. Finally, with the maturity of *See Appendix.

The moral nature, the supremacy of the pure human relation should be taught—not the extinguishment of desire, but the attainment of the real kernel of it, its dedication to the well-being of another—the evolution of the human element in love, balancing the natural—till at last the snatching of an unglad pleasure, regardless of the other from whom it is snatched, or the surrender of one's body to another, for any reason except that of love, become things impossible.

Between lovers then a kind of hardy temperance is much to be recommended—for all reasons, but especially because it lifts their satisfaction and delight in each other out of the region of ephemeralities (which too soon turn to dull indifference and satiety) into the region of more lasting things—one step nearer at any rate to the Eternal Kingdom. How intoxicating indeed, how penetrating—like a most precious wine—is that love which is the sexual transformed by the magic of the will into the emotional and spiritual! And what a loss on the merest grounds of prudence and the economy of pleasure is its unbridled waste along physical channels! So nothing is so much to be dreaded between lovers as just this—the vulgarisation of love—and this is the rock upon which marriage so often splits.

There is a kind of illusion about physical desire similar to that which a child suffers from when, seeing a beautiful flower, it instantly snatches the same, and destroys in a few moments the form and fragrance which attracted it. He only gets the full glory who holds himself back a little, and truly possesses who is willing if need be not to possess.

On the other hand it must not be pretended that the physical passions are by their nature abhorrent, or anything but admirable and desirable in their place. Any attempt to absolutely disown or despite them, carried out over long periods either by individuals or bodies of people, only ends in the thinning out of the human nature—by the very consequent stinting of the supply of its growth-material, and is liable to stultify itself in time by leading to reactionary excesses. It must never be forgotten that the physical basis throughout life is of the first importance, and supplies the nutrition and food-stuff without which the higher powers cannot exist or at least manifest themselves. Intimacies founded on intellectual and moral affinities alone are seldom very deep and lasting; if the physical or sexual basis is quite absent, the acquaintanceship is liable to die away again like an ill-rooted plant. In many cases (especially of women) the nature is never really understood or disclosed till the sex-feeling is touched—however lightly. Besides it must be remembered that in order for a perfect intimacy between two people their bodies must by the nature of the case be free to each other. The sexual and bodily intimacy may not be the object for which they come together; but if it is denied, its denial will bar any real sense of repose and affiance, and make the relation restless, vague, tentative and unsatisfied.

In these lights it will be seen that what we call asceticism and what we call libertinism are two sides practically of the same shield. So long as the tendency towards mere pleasure-indulgence is strong and uncontrolled, so long will the instinct towards asceticism assert itself—and rightly, else we might speedily find ourselves in headlong Phaethonian career. Asceticism is in its place (as the word would indicate) as an exercise; but let it not be looked upon as an end in itself, for that is a mistake of the same kind as going to the opposite extreme. Certainly if the welfare and happiness of the beloved one were always really the main purpose in our minds we should have plenty of occasion for self-control, and an artificial asceticism would not be needed. We look for a time doubtless when the hostility between these two parts of man's unperfected nature will be merged in the perfect love; but at present and until this happens their conflict is certainly one of the most pregnant things in all our experience; and must not by any means be blinked or evaded, but boldly faced. It is in itself almost a sexual act. The mortal nature through it is, so to speak, torn asunder; and through the rent so made in his mortality does it sometimes happen that a new and immortal man is born.

The Sex-act affords the type of all pleasures. The dissatisfaction which at times follows on it is the same as follows on all pleasure which is sought, and which does not come unsought. The dissatisfaction is not in the nature of pleasure itself but in the nature of seeking. In consciously surrendering oneself to the pursuit of things external, the "I" (since it really has everything and needs nothing) deceives itself, goes out from its true home, tears itself asunder, and admits a gap or rent in its own being. This is what is meant by sin—the separation or sundering (German Sünde) of one's being—and all the pain that goes therewith. It all consists in seeking those external things and pleasures; not (a thousand times be it said) in those external things or pleasures themselves. They are all fair and gracious enough; their place is to stand round the throne and offer their homage—rank behind rank in their multitudes—if so be we will accept it. But for us to go out of ourselves to run after them, to allow ourselves to be divided and rent in twain by their attraction, that is an inversion of the order of heaven; and in so doing does sin and all suffering enter in.

Of all pleasures the sexual tempts most strongly to this desertion of one's true self, and stands as the type of Maya and the world-illusion; yet the beauty of the loved one and the delight of corporeal union all turn to dust and ashes if bought at the price of disunion and disloyalty in the higher spheres—disloyalty even to the person whose mortal love is sought. The higher and more durable part of man, whirled along in the rapids and whirlpools of desire, experiences tortures the moment it comes to recognise that. It is something other than physical. Then comes the struggle to regain its lost Paradise, and the frightful effort of co-ordination between the two natures, by which the centre of consciousness is gradually transferred from the fugitive to the more permanent part, and the mortal and changeable is assigned its due place in the outer chambers and forecourts of the temple.

Pleasure should come as the natural (and indeed inevitable) accompaniment of life, believed in with a kind of free faith, but never sought as the object of life. It is in the inversion of this order that the uncleanness of the senses arises. Sex to-day throughout the domains of civilisation is thoroughly unclean, in the gutter. Little boys bathing on the outskirts of our towns are hunted down by idiotic policemen, apparently infuriated by the sight of the naked body, even of childhood. Lately in one of our northern towns, the boys and men bathing in a public pool set apart by the corporation for the purpose, were—though forced to wear some kind of covering—kept till nine o'clock at night before they were allowed to go into the water—lest in the full daylight Mrs. Grundy should behold any portion of their bodies ! and as for women and girls their disabilities in the matter are most serious.

Till this dirty and dismal sentiment with regard to the human body is removed there can be little hope of anything like a free and gracious public life. With the regeneration of our social ideas the whole conception of Sex as a thing covert and to be ashamed of, marketable and unclean, will have to be regenerated. That inestimable freedom and pride which is the basis of all true manhood and womanhood will have to enter into this most intimate relation to preserve it frank and pure—pure from the damnable commercialism which buys and sells all human things, and from the religious hypocrisy which covers and conceals; and a healthy delight in and cultivation of the body and all its natural functions and a determination to keep them pure and beautiful, open and sane and free, will have to become a recognised part of national life.

Possibly, and indeed probably, as the sentiment of common life and common interest grows, and the capacity for true companionship increases with the decrease of self-regarding anxiety, the importance of the mere sex-act will dwindle till it comes to be regarded as only one very specialised factor in the full total of human love. There is no doubt that with the full realisation of affectional union the need of actual bodily congress loses some of its urgency; and it is not difficult to see in our present-day social life that the want of the former is (according to the law of transmutation) one marked cause of the violence and extravagance of the lower passions. But however things may change with the further evolution of man, there is no doubt that first of all the sex-relation must be divested of the sentiment of uncleanness which surrounds it, and rehabilitated again with a sense almost of religious consecration; and this means, as I have said, a free people, proud in the mastery and the divinity of their own lives, and in the beauty and openness of their own bodies.

Sex is the allegory of Love in the physical world. It is from this fact that it derives its immense power. The aim of Love is non-differentiation—absolute union of being; but absolute union can only be found at the centre of existence. Therefore whoever has truly found another has found not only that other, and with that other himself, but has found also a third—who dwells at the centre and holds the plastic material of the universe in the palm of his hand, and is a creator of sensible forms.

Similarly the aim of sex is union and non-differentiation—but on the physical plane,—and in the moment when this union is accomplished creation takes place, and the generation (in the plastic material of the sex-elements) of sensible forms.

In the animal and lower human world—and wherever the creature is incapable of realising the perfect love (which is indeed able to transform it into a god)—Nature in the purely physical instincts does the next best thing, that is, she effects a corporeal union and so generates another creature who by the very process of his generation shall be one step nearer to the universal soul and the realisation of the desired end. Nevertheless the moment the other love and all that goes with it is realised the natural sexual love has to fall into a secondary place—the lover must stand on his feet and not on his head—or else the most dire confusions ensue, and torments æonian.

Taking all together I think it may fairly be said that the prime object of Sex is union, the physical union as the allegory and expression of the real union, and that generation is a secondary object or result of this union. If we go to the lowest material expressions of Sex—as among the protozoic cells—we find that they, the cells, unite together, two into one; and that, as a result of the nutrition that ensues, this joint cell after a time (but not always) breaks up by fission into a number of progeny cells; or if on the other hand we go to the very highest expression of Sex, in the sentiment of Love, we find the latter takes the form chiefly and before all else of a desire for union, and only in lesser degree of a desire for race-propagation.

I mention this because it probably makes a good deal of difference in our estimate of Sex whether the one function or the other is considered primary. There is perhaps a slight tendency among medical and other authorities to overlook the question of the important physical actions and reactions, and even corporeal modifications, which may ensue upon sexual intercourse between two people, and to fix their attention too exclusively upon their child-bearing function; but in truth it is probable, I think, from various considerations, that the spermatozoa pass through the tissues and affect the general body of the female, as well as that the male absorbs minutest cells from the female; and that generally, even without the actual Sex-act, there is an interchange of vital and etherial elements—so that there is a kind of generation taking place in each other, as well as that more specialised generation which consists in the propagation of the race.

At the last and taking it as a whole one has the same difficulty in dealing with the subject of Love which meets one at every turn in modern life—the monstrous separation of one part of our nature from another—the way in which—no doubt in the necessary course of evolution—we have cut ourselves in twain as it were, and assigned "right" and "wrong," heaven and hell, spiritual and material, and other violent distinctions, to the separate portions. We have eaten of the Tree of Knowledge of good and evil with a vengeance! The Lord has indeed driven us out of Paradise into the domain of that "fabro vulcano" who with tremendous hammer-strokes must hammer the knowledge of good and evil out of us again. I feel that I owe an apology to the beautiful god for daring even for a moment to think of dissecting him soul from body, and for speaking as if these artificial distinctions were in any wise eternal. Will the man or woman, or race of men and women, never come, to whom love in its various manifestations shall be from the beginning a perfect whole, pure and natural, free and standing sanely on its feet?