We have now arrived at a point where we can emphasize a further
distinction. We must, in fact, differentiate between those emotions and
thoughts which are sexual in the sense that they naturally incite physical
sex functions, and those which manifest themselves in non-sexual
activities. It may be true that the energy which is exercised in the
latter way is itself sexual; that does not matter for our immediate
purpose. It is sufficient that the force is at work in a non-sexual
channel.
Here then we have two entirely different processes. The first is the
shifting of the emphasis of the sex-force from body to mind, so that the
sex-force ceases to be concentrated in physical sex-acts and begins to be
concerned rather with love emotion and sex-thought; the second is the
transmutation of the sex-force to non-sexual channels. Both of these
processes are necessary in the life of the non-celibate.
The latter process is what happens naturally in the case of the true
religious celibate. His development and temperament are such that his
sex-nature finds a complete expression, as we have already seen, in such
directions as a general love of humanity, an intense spiritual devotion,
the worship of art or nature. There is no repression, but a full exercise
of the sex activities in a "non-sexual" direction.
The vast majority of men, however, are not so developed, and are not
intended to carry out such a life. Yet, for them, too, this process must
be to some extent adopted. It is largely a matter of common-sense. The
animal exercises no restraint; whenever the sex-impulse arises, it is
satisfied--so far, of course, as the opportunity is provided. But as we
trace the conduct of the more developed species from savage to civilized
man we are conscious of a new element of will-power. The influences which
cause this power to come into operation may vary. Religious obligations,
considerations of business, social, or intellectual responsibilities, help
to intervene. An intelligent man simply cannot afford to give vent to sex
proclivities every time they arise; he has other interests which must of
necessity at many times of the day have the first claim. Imagine a man who
sacrificed a business engagement for some sex gratification! Often in the
recent war a man, however strong his sexual emotions, would be forced to
cast away all ideas of sex in order to dodge a shell; his mind for
continuous periods would be so driven with anxieties and the stress of
responsibility that sex would sink into insignificance. This is an extreme
instance, but to a lesser degree it is what is happening to everyone who
leads a normal life. The more developed the man, the wider his
intellectual interests; and it is precisely in this capacity to exercise
his will-power that he proves his superiority over the animal.
This process of transmutation is the remedy which must be applied in cases
where men find themselves the victims of sexual emotion out of all true
proportion, whether in married or unmarried life. Mere repression is
useless; it is actually harmful. But the mind must be switched off to dig
a thought-passage in other directions, in non-sexual interests. Where
there is undue sex obsession there is disease. And this mental
transference is the chief cure. Really, this transmutation is a diffusing
of the sex-force into a wide general area. The man is no longer
concentrating all his sex-energy in love for one particular person; he is
beginning sexually to love all humanity. He is finding sexual expression
in the "non-sexual" forms of art or nature. He is still in love--but in
love with love, rather than with one separate personal fragment of the
whole.
But with the ordinary man, there must remain a balance of sexual
inclination which cannot entirely be transmuted. Here we encounter the
first process, and our problem, particularly in non-married life, becomes
acute. Is it possible, and is it healthy, to deny the sex-instincts all
satisfaction? Different answers are given by religious advisers and by men
of the world, while even in the ranks of the medical profession there is
no consensus of opinion.
I suggest that there is only one general principle which can be our guide.
The natural tendency of all sexual thought and emotion is to find its
outlet in physical expression of some kind. If a man indulges in sexual
thought, it is almost impossible for him to avoid a physical result. He
may have recourse to prostitution or he may commit solitary practices. The
tendency of Puritan morality is, as we have seen, to regard the physical
act as the sin and to avoid the conclusion that the thought is evil;
consequently the patient is urged at all cost to refrain from action. Let
it be stated, quite frankly, that this attitude is scientifically and
morally indefensible. It is the thought rather than the act on which the
responsibility should be weighed. I have no hesitation whatever in
asserting that it is worse, medically and morally, for the individual to
indulge in sexual thought and repress the consequent action, than to
commit it. The mere absence of physical conduct is harmful and deplorable
if the mind is a seething mass of sexual energy which is being denied all
outlet.
The first duty in such cases is, as we have seen, to apply the process of
transmuting this sexual thought to non-sexual interests, so far as this
can be done. The extent to which this is possible must vary in each
individual nature. The comparative balance then remains. And here we must
bring into play the moral principle to which I have already
referred--namely that the morality of sex is determined by the extent to
which love is the motive. Sex inspired by love is moral; sex inspired by
any other motive is not. The part which the physical sex-force should
alone play is the sacramental expression of pure love; so employed it is a
perfect and divine activity. When the love-motive is absent, or is not the
dominant incentive, the sex-force becomes comparatively immoral and
abused.
This is a general principle which can be rigidly employed. And I do not
want to escape from the consequences of this doctrine. It appears to me
the one natural, fundamental principle upon which a moral standard can be
based. Therefore I am ready to accept the conclusion that there are many
marriages which are highly immoral because the sex-act is not an
expression of love, but either a mere mechanical duty or the result of a
physical and emotional excitement, as distinct from love. On the other
hand there are many sex adventures, inspired by love, which do not occur
within the matrimonial state. This principle alone must guide us in any
moral estimate we draw.
Let us apply this doctrine by taking the simple case of a man and woman
who are accused of having committed adultery. We inquire first, whether
mutual love was the true motive, whether in fact the act of adultery was
an unpremeditated incident which occurred as naturally as the kiss which a
child gives to its mother. We draw a clear moral line between the sort of
assignation which has for its one object the gratification of physical
sensations, or the even lower motive, so far as the prostitute is
concerned, of substituting for love the earning of a few shillings. But
suppose we are satisfied that the physical act was not the object but the
result, and that there was love. We go on to ask how deep was the love,
and if a deep love is alleged, we ask why the parties are not married. For
it is doubtful whether normal love can be wholly spasmodic. It seems
contrary to the very nature of love that a man should love one woman for
an hour and then throw her over for someone else. The essence of love
tends to completeness and permanence.
But we will imagine that even these conditions are satisfied, and that
financial difficulties or parental objections alone prevent the formal
marriage. We have also discovered that the two people have loved each
other for some time, and that there is not therefore simply a sudden
fascination, but a love based on knowledge and matured by experience. We
are then left with a technical and not a moral offence. In effect a
marriage has taken place; there has been the consent which is the essence
of the union. It is only when the Catholic conception of the sacrament of
matrimony is abandoned that we find ourselves regarding the ceremony in
Church or registry-office as the union, and that therefore a moral offence
is committed in the sex-act where no such ceremony has taken place. It is
true that the parties would be in honour bound to receive the blessing of
the Church. The union is irregular; but it is a true union.
Incidentally, I suggest that this theory may be the basis of the
scriptural exception in St. Matthew's gospel made as regards divorce where
there has been "fornication," or a pre-marital sex-act--namely that by
this act a natural marriage has been consummated, and that the subsequent
marriage is therefore invalid.
One might almost draw up a schedule of the tests which should be applied
whenever we may happen to be forced to adjudicate as to the morality of
any sex-behaviour. For already there have emerged certain definite
test-principles. There is the consideration of the standard of the
relative degree of intelligence to which the particular individual has
developed, and of the fact that there are many types of sex-temperament.
On the other hand we see that the direction of absolute morality to which
our faces should be set, is the raising of the sex-force to super-physical
levels, so that the physical side becomes a mere incident, or is even
eliminated altogether. Then we apply the rule that there must be an
exercise of restraint and will-power, so that sex obsession is entirely
avoided. The extent to which the mind can be diverted from sexual channels
must depend on the stage of development which the individual has reached.
Lastly, we apply the test of how far love, so deep and pure that it is
permanent rather than spasmodic, a monopoly rather than promiscuous, is
the motive.
Modern society has gone, I contend, as much astray in drifting to the
extreme of considering all things permissible, as has Puritanism in
regarding the sex-act outside marriage as in all circumstances a deadly
evil. And I can only marvel that this latter attitude is taken up so
often in the name of the Christian religion, when its Founder, while
declaring that at the last day it would be "more tolerable for Sodom and
Gomorrah than for the Scribes and Pharisees," also said to the woman taken
in adultery, "Neither do I condemn thee; go thy way, from henceforth sin
no more."