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GENERAL PREFACE
THE EVOLUTION OF MODESTY-1.1
THE EVOLUTION OF MODESTY-1.2
THE EVOLUTION OF MODESTY-1.3
THE EVOLUTION OF MODESTY-1.4
THE EVOLUTION OF MODESTY-1.5
THE EVOLUTION OF MODESTY-1.6
THE EVOLUTION OF MODESTY-2.1
THE EVOLUTION OF MODESTY-2.2
THE EVOLUTION OF MODESTY-2.3
THE EVOLUTION OF MODESTY-2.4
THE EVOLUTION OF MODESTY-2.5
THE EVOLUTION OF MODESTY-3
THE EVOLUTION OF MODESTY-4
THE PHENOMENA OF SEXUAL PERIODICITY-1.1
THE PHENOMENA OF SEXUAL PERIODICITY-1.2
FOOTNOTES
THE PHENOMENA OF SEXUAL PERIODICITY-2.1
THE PHENOMENA OF SEXUAL PERIODICITY-2.2
THE PHENOMENA OF SEXUAL PERIODICITY-2.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.1
THE PHENOMENA OF SEXUAL PERIODICITY-3.2
THE PHENOMENA OF SEXUAL PERIODICITY-3.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.4
THE PHENOMENA OF SEXUAL PERIODICITY-3.5
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.6
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.6
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.7
FOOTNOTES
APPENDIX A-1.1
APPENDIX A-1.2
APPENDIX B-1.1
APPENDIX B-1.2
APPENDIX C-1.1
APPENDIX C-1.2
INDEX OF AUTHORS

APPENDIX C. 

 

THE AUTO-EROTIC FACTOR IN RELIGION. 

 

 

The intimate association between the emotions of love and religion is well 

known to all those who are habitually brought into close contact with the 

phenomena of the religious life. Love and religion are the two most 

volcanic emotions to which the human organism is liable, and it is not 

surprising that, when there is a disturbance in one of these spheres, the 

vibrations should readily extend to the other. Nor is it surprising that 

the two emotions should have a dynamic relation to each other, and that 

the auto-erotic impulse, being the more primitive and fundamental of the 

two impulses, should be able to pass its unexpended energy over to the 

religious emotion, there to find the expansion hitherto denied it, the 

love of the human becoming the love of the divine. 

 

"I was not good enough for man, 

And so am given to God." 

 

Even when there is absolute physical suppression on the sexual side, it 

seems probable that thereby a greater intensity of spiritual fervor is 

caused. Many eminent thinkers seem to have been without sexual desire. 

 

It is a noteworthy and significant fact that the age of love is also the 

age of conversion. Starbuck, for instance, in his very elaborate study of 

the psychology of conversion shows that the majority of conversions take 

place during the period of adolescence; that is, from the age of puberty 

to about 24 or 25.[385] 

 

It would be easy to bring forward a long series of observations, from the 

most various points of view, to show the wide recognition of this close 

affinity between the sexual and the religious emotions. It is probable, as 

Hahn points out, that the connection between sexual suppression and 

religious rites, which we may trace at the very beginning of culture, was 

due to an instinctive impulse to heighten rather than abolish the sexual 

element. Early religious rites were largely sexual and orgiastic because 

they were largely an appeal to the generative forces of Nature to exhibit 

a beneficial productiveness. Among happily married people, as Hahn 

remarks, the sexual emotions rapidly give place to the cares and anxieties 

involved in supporting children; but when the exercise of the sexual 

function is prevented by celibacy, or even by castration, the most 

complete form of celibacy, the sexual emotions may pass into the psychical 

sphere to take on a more pronounced shape.[386] The early Christians 

adopted the traditional Eastern association between religion and celibacy, 

and, as the writings of the Fathers amply show, they expended on sexual 

matters a concentrated fervor of thought rarely known to the Greek and 

Roman writers of the best period.[387] As Christian theology developed, 

the minute inquisition into sexual things sometimes became almost an 

obsession. So far as I am aware, however (I cannot profess to have made 

any special investigation), it was not until the late Middle Ages that 

there is any clear recognition of the fact that, between the religious 

emotions and the sexual emotions, there is not only a superficial 

antagonism, but an underlying relationship. At this time so great a 

theologian and philosopher as Aquinas said that it is especially on the 

days when a man is seeking to make himself pleasing to God that the Devil 

troubles him by polluting him with seminal emissions. With somewhat more 

psychological insight, the wise old Knight of the Tower, Landry, in the 

fourteenth century, tells his daughters that "no young woman, in love, 


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