s are our _good_ things. Our thoughts of
duty and goodness and chastity, those are the things that need to be
altered and put aside; these are the barriers to true goodness.... I
foresee the positive denial of _all_ positive morals, the removal of
_all_ restrictions. I feel I do not know what 'license,' as we should
term it, may not truly belong to the perfect state of Man. When there is
no self surely there is no restriction; as we see there is none in
Nature.... May we not say of marriage as St. Augustine said of God:
'Rather would I, not finding, find Thee, than finding, not find
Thee'?... 'Because we like' is the sole legitimate and perfect motive of
human action.... If this is what Nature affirms then it will be what I
believe." This dynamic conception of the sexual impulse, as a force
that, under natural conditions, may be trusted to build up a new
morality, obviously belongs to an indefinitely remote future. It is a
force whose blade is two-edged, for while it strikes at unselfishness it
also strikes at selfishness, and at present we cannot easily conceive a
time when "there is no self"; we should be more disposed to regard it as
a time when there is much humbug. Yet for the individual this conception
of the constructive power of love retains much enlightenment and
inspiration.

It is important for us to note about this dynamic sexual energy in the
constitution that while it is very firmly and organically rooted, and
quite indestructible, it assumes very various shapes. On the physical side
all the characters of sexual distinction and all the beauties of sexual
adornment are wrought by the power furnished by the co-operating furnaces
of the glands, and so also, on the psychic side, are emotions and impulses
which range from the simplest longings for sensual contact to the most
exalted rapture of union with the Infinite. Moreover, there is a certain
degree of correlation between the physical and the psychic manifestation
of sexual energy, and, to some extent, transformation is possible in the
embodiment of that energy.

A vague belief in the transformation of sexual energy has long been
widespread. It is apparently shown in the idea that continence, as an
economy in the expenditure of sexual force, may be practised to aid the
physical and mental development, while folklore reveals various sayings in
regard to the supposed influence of sexual abstinence in the causation of
insanity. There is a certain underlying b