be manifested, or it may be transformed, in mere solitary physical sex
activity, in dreams of the night, in day-dreams, in shapes of literature
and art, in symptoms of nervous disorder such as some forms of hysteria,
and even in the most exalted phases of mystical devotion. Since then, a
more elaborate attempt to develop a similar dynamic conception of sexual
activity has been made by Freud; and the psycho-analysts who have followed
him, or sometimes diverged, have with endless subtlety, and courageous
thoroughness, traced the long and sinuous paths of sexual energy in
personality and in life, indeed in all the main manifestations of human
activity.

[5] "The man who separated the thought of chastity from Service and made
it revolve round Self," wrote Hinton half a century ago in his
unpublished MSS., "betrayed the human race." "The rule of Self," he
wrote again, "has two forms: Self-indulgence and Self-virtue; and Nature
has two weapons against it: pain and pleasure.... A restraint must
always be put away when another's need can be served by putting it away;
for so is restored to us the force by which Life is made.... How curious
it seems! the true evil things 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