John Humphrey Noyes
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Pages (PDF): 27
Publication Date: 1872
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Published in 1872, this is more of a pamphlet than a book. The author discusses the benefits of sex without ejaculation, without really realising that he is talking about tantric sex. A little bit of information on John Humphrey Noyes; he founded a religious community in New York which, as well as advocating the whole tantric sex thing, also favoured polygamy.
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To those who regard the principle of Male Continence as a valuable addition to science, it will be interesting to learn how it was discovered; and the misrepresentations on this point which have been put in circulation by Hepworth Dixon and others make it proper and even necessary that the true story of the discovery should be put on record. I tell that story in few words thus:
I was married in 1838, and lived in the usual routine of matrimony till 1846. It was during this period of eight years that I studied the subject of sexual intercourse in connection with my matrimonial experience, and discovered the principle of Male Continence. And the discovery was occasioned and even forced upon me by very sorrowful experience. In the course of six years my wife went through the agonies of five births. Four of them were premature. Only one child lived. This experience was what directed my studies and kept me studying. After our last disappointment, I pledged my word to my wife that I would never again expose her to such fruitless suffering. I made up my mind to live apart from her, rather than break this promise. This was the situation in the summer of 1844. At that time I conceived the idea that the sexual organs have a social function which is distinct from the propagative function; and that these functions may be separated practically. I experimented on this idea, and found that the self-control which it requires is not difficult; also that my enjoyment was increased; also that my wife's experience was very satisfactory, as it had never been before; also that we had escaped the horrors and the fear of involuntary propagation. This was a great deliverance. It made a happy household. I communicated my discovery to a friend. His experience and that of his household were the same. In the course of the next two years I studied all the essential details and bearings of the discovery. In 1846 we commenced Community life at Putney, Vt. In 1848, soon after our removal to Oneida, I published the new theory in a pamphlet which passed through several editions, but is now out of print. This is the only true account of my discovery of Male Continence.
The pamphlet referred to embraced a general exhibition of the principles of the kingdom of heaven promised in the Bible, and for this reason it was entitled The Bible Argument; but the most important chapter of it was that which undertook to show "How the sexual function is to be redeemed and true relations between the sexes are to be restored." Under this caption the doctrine of Male Continence was propounded substantially as it is in the letter to the Medical student, but more in detail and with less reserve. For the sake of showing what we believed and printed on this subject twenty-five years ago - which therefore essentially belongs to the history of Male Continence - I will now venture to reprint that notable chapter.
From The Bible Argument, printed in 1848.
The amative and propagative functions of the sexual organs are distinct from each other, and may be separated practically. They are confounded in the world, both in the theories of physiologists and in universal practice. The amative function is regarded merely as a bait to the propagative, and is merged in it. The sexual organs are called "organs of reproduction," or "organs of generation," but not organs of love or organs of union. But if amativeness is the first and noblest of the social affections, and if the propagative part of the sexual relation was originally secondary, and became paramount by the subversion of order in the fall [as had previously been shown], we are bound to raise the amative office of the sexual organs into a distinct and paramount function. It is held in the world, that the sexual organs have two distinct functions, viz., the urinary and the propagative. We affirm that they have three - the urinary, the propagative, and the amative, i. e., they are conductors, first of the urine, secondly of the semen, and thirdly of the social magnetism. And the amative is as distinct from the propagative, as the propagative is from the urinary. In fact, strictly speaking, the organs of propagation are physiologically distinct from the organs of union in both sexes. The testicles are the organs of reproduction in the male, and the uterus in the female. These are distinct from the organs of union. The sexual conjunction of male and female no more necessarily involves the discharge of the semen than of the urine. The discharge of the semen, instead of being the main act of sexual intercourse, properly so called, is really the sequel and termination of it. Sexual intercourse, pure and simple, is the conjunction of the organs of union, and the interchange of magnetic influences, or conversation of spirits, through the medium of that conjunction. The communication from the seminal vessels to the uterus, which constitutes the propagative act, is distinct from, subsequent to, and not necessarily connected with, this intercourse. On the one hand, the seminal discharge can be voluntarily withheld in sexual connection; and on the other, it can be produced without sexual connection, as it is in masturbation. This latter fact demonstrates that the discharge of the semen and the pleasure connected with it is not essentially social, since it can be produced in solitude; it is a personal and not a dual affair. This, indeed, is evident from a physiological analysis of it. The pleasure of the act is not produced by contact and interchange of life with the female, but by the action of the seminal fluid on the internal nerves of the male organ. The appetite and that which satisfies it are both within the man, and of course the pleasure is personal, and may be obtained without sexual intercourse. We insist, then, that the amative function - that which consists in a simple union of persons, making "of twain one flesh," and giving a medium of magnetic and spiritual interchange - is a distinct and independent function, as superior to the reproductive as we have shown amativeness to be to propagation.
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