The Morals of Minne - Part 8 - Book Review - Triumph of the Immortal Will by Mathilde Ludendorff
Summary of Mathilde Ludendorff’s Chapter: "The Morals of Minne"
- Historical Evolution of Minne
- Early chthonian cults recognized sexuality’s soul-impact, ritualizing it as both sacred and demonic, leading to ascetic ideals (e.g., Indian decline, Christianity) that deemed it sinful unless for procreation. Darwinism later reduced it to an amoral act, moral only via offspring, distorting its spiritual potential.
- Minne Defined
- Minne transcends animalistic sexuality, evolving from unicellular "cytotropism" (attraction), "conjugation" (spiritual exchange), and "copulation" (permanent fusion) into human forms: fleeting friendship, periodic spiritual unions, and rare, constant soul-melding monogamy. Unlike mere reproduction, minne’s essence lies in spiritual enrichment.
- Natural Laws of Sexuality
- Evolution reveals sexuality’s laws: female rhythm determines union timing (ignored, harming women’s pleasure), male senses trigger desire (misused for dominance), and internal fertilization complicates female sensitivity. Pre-Christian Nordic chastity respected these, fostering dignity, unlike modern distortions.
- Degeneration and Disease
- Reason’s focus on pleasure (via memory and stimulants like alcohol) birthed "chronic sexual excitement," a pervasive male disease disrupting equilibrium and minne. Women’s vanity and societal norms (e.g., prostitution, fashion) exacerbate this, degrading both sexes below animal morality.
- Impact on Soul-Life
- Every sexual act affects the soul, enhancing or degrading it regardless of reproduction. Base unions stunt divine wishes (e.g., beauty, goodness), while minne awakens them, inspiring art and moral depth. First experiences shape lifelong patterns, with asceticism poisoning even later purity.
- Gender Differences
- Women’s delayed sexual awakening (post-25 for healthy motherhood) fosters initial spiritual "Schwärmerei," protecting against premature unions. Men’s early potency risks base encounters or homosexuality, often stunting minne unless strong character intervenes.
- Moral Principles of Minne
- Minne demands abstinence from base unions, requiring either profound, chaste bonds or none. It rejects asceticism and promiscuity, prioritizing soul-alignment over happiness or offspring. Unions must reflect divine wishes, avoiding superficial or economic motives (e.g., purchasable marriages).
- Happiness vs. Morality
- Minne’s morality isn’t about happiness (eudemonism) but divine fulfillment, deepening both joy and pain. Self-sacrifice or egoism must align with God-living, not mere utility or pity, ensuring folk and race preservation without compromising soul-growth.
- Redemptive Potential
- Minne can transform character, uplifting or degrading based on its quality. Base unions dwarf souls, while divine minne elevates, echoing Nordic purity. Modern degeneration (e.g., prostitution, disease) requires a return to animal-level zero-point morality before ascending to minne’s heights.
- Practical Guidance
- Choices in minne must weigh soul-compatibility, avoiding deception or cowardice (e.g., “for the children”). Abstinence is moral when unions threaten God-living, guided by self-examination and Will-to-Truth, ensuring actions match inner divinity.
- Minne’s Spiritual Essence: Beyond reproduction, it’s a soul-enriching force.
- Historical Distortions: Asceticism and materialism degrade its divine potential.
- Natural Laws: Ignored rhythms and male dominance harm sexual harmony.
- Moral Clarity: Abstinence or divine union, not happiness, defines minne’s ethics.
- Soul Impact: Sexuality shapes divinity, requiring purity and depth.
These morals have a peculiar history of their own which
again bears witness to the fact, that, during the intermediate
stages in the life of mankind, (between the state of absolute
ignorance and pure cognition) man was doomed to stray from
the path of truth and become the prey of error, a danger which
in the earlier stages had not befallen him. In the far back ages
when men were given to soul-cult (chthonian cult), it was gene-
ral knowledge already, that sexuality exercised a tremendous
influence on the soul of the human-individual, so much so, that
the act of sexual-communion became a cult-commandment which
at certain times had to be practiced at the grave and later in the
temples. It was also considered a 'satanic' power of tremendous
potency; for human beings, at that time, were fearful of demons.
Was it not obvious that the demons could 'rob man of his soul*
during sexual-communion? Therefore, in order to ward off this
danger, tedious cult-commandments and long ceremonies were
willingly gone through.
Finally, the fact spoken of last, experience confirmed. Seldom
could the soul interpenetrate sexuality so as to become of the
kind we Germans have called "Minne"*, the sublimated sexual-
will, so that it came only natural that this assumption should
predominate and found its expression in the "Ascetic-Ideal"
* The Goddes Mmne stood for the soul-pervaded-sexuality and was the ideal female figure among
our ancestors. In making use again of the word minne, which was generally known in the middle ages
nd indicated the gallantry of the knights. (They were m the service of minne) we must call the readers
attention to the fact, that the kind of sexual emotion for which we have chosen the word minne has
nothing at all in common with the amorous adoration of the knights of the middle ages. This was
generally mere sentimentality of a very unwholesome character, and was indeed a vain effort to make
up for the suppression and contempt which women were doomed to suffer.
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which cropped up during the period of the decline of the Indian-
race and persisted to exist thousands of years later in Christian-
ity. The ascetic-ideal proclaimed that it was a virtue to obstain
altogether from sexual-will and was a sin to give way to any
indulgence in the same. But, as the fact could not be ignored
that sexual-communion was the essential factor in the mainten-
ance of the kind and the blessing of children to parents so necess-
ary for the extension of religious communities, the ascetic-
ideal found its complement in another moral-ideal of a second-
class kind; the ideal marriage, the virtue of which was the pro-
duction of many children. (Paul of the bible says: Marriage is
good, but not to marry is better.) The blessing which the priest
bestows, in the belief the blessing protects the soul from harm,
is identical with the old faith in the magic of the demons. The
only means adequate to ban the 'demon magic', it appeared, was
to raise marriage to a sacrament. So the wedding takes place in
church and the blessing of the priest is 'more powerful than all
the magic of satan'!
The knowledge which mankind gained through the progress
of natural-science (Darwinism) distracted man for a time from
his ponderings on religious subjects. The ascetic-ideal was over-
thrown, but in its place, a very peculiar kind of creed appeared.
It was this. Sexual-communion had neither the character of
morality nor immorality but was amoral (that is neither of the
character of the one nor the other) in as much as it did no harm
in the health of either parties which, incidently, is but the most
primitive demand which the common-law exacts. One thing,
however, was supposed to be capable of elevating the amoral
character of sexual-life to morality, and that was, when the
duty towards the perpetual kind had been fulfilled. It is not
amazing to find materialists understanding by this a kind of race-
breeding like animal-breeding was undertaken. The consequen-
ces of this idea became very fatal when Nietzsche gave it sup-
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port. Nietzsche believed the child to be of more value than the
parents from whom it originated. Accordingly, by virtue of the
offspring alone, could sexual-communion be called a deed, bear-
ing a moral character. Even to-day countless individuals give
their support to this idea as it fits in so well with their own pur-
poses. By their behaviour they confess to it. Now, this sexual-
creed is remarkable for its own peculiarity and we are justified
in putting utterance to it as follows: "The circumstance, that I
have had a child or wanted a child, has raised my act of sexual-
connection to a moral deed, notwithstanding the fact that there
are no more offspring forthcoming."
Observe here, that instead of the priest's blessing with holy
water, the self-preservation-will grants mankind a ticket, valid
for all times, to enable him to partake in sexual-communion, as
a token of its appreciation of his having helped in furthering
the preservation of the kind!
On the basis of a conception such as this one is, no develop-
ment in the respect to the moral standard-of-minne (the higher,
the sublime kind of sexual-will) can be looked forward to;
neither will the sense of that duty be cultivated which is necess-
ary for the propagation of family and folk, namely the keeping
of the senses pure. Not until that state of disintegration be rec-
tified which has befallen the sacred laws of race-purity and
blood-consciousness can we expect any revival to enthusiasm,
and that sense of responsibility which is essential for the parent-
office. Should this once be attained, however, the proof will be
given how superfluous, nay, even pernicious it is to decry, in
itself, the chastity of the sexual-will and the sacredness of the
act of conception, in order to prevent degeneration through
overindulgence of the sexual passions. The reason, why all the
race-pure-folks of the earth (especially the Nordic-race) during
the prechristian era could be maintained throughout long ages,
was because they upheld the wisdom of their forefathers which
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was to practice self-command in order to keep their manners and
morals pure and chaste for the sake of self, family and folk-pre-
servation. So, before we lay down moral lines on which to work
on, we must first get rid of all the religious errors belonging to
alien creeds and try and give the answer to one vital question.
What is there to prove that the act-of-reproduction makes the
satisfaction of the sexual-will a duty which comes under the
duties-to-life (common law), or what is there to prove that the
realisation of minne, irrespective of the act of reproduction, has
a moral or immoral value or that it is indifferent to any moral
value and only through the act of reproduction gains ethical
value at all? If the latter supposition were right, no moral rules
for sexuality would be required at all, as the duty pertaining
to the struggle-for-life already demands that the health of the
other party be protected. Also the sustenance of the kind can be
considered as one of the duties towards life, and as such must
be counted to the morals of the struggle-for-existence. Also that
the act of reproduction, by the very law of its being, is a duty
to life, in much the same order as the search for the food of the
family is and can likewise be gathered to the morals of the
struggle-for-life. Indeed the fulfilment of all these duties should
be a selfunderstood matter. In the same way as the animal cares
for the brood, man must be made responsible for the life and
health of his children with the aim in view of sustaining family
and folk, in order that the race, these belong to, be maintained.
But if disease of a pernicious kind has been inherited, then of-
course the childless state is the only right path to choose. Yet, is
there not something else still of even vital importance?
It remains a tenacious fact, that no sexual-connection can
take place, be its experience ever so fleeting or merely corporal,
without leaving its impression on the soul of the individual who
partook in the experience. It will either cause the soul to grow
in grandeur or decline, and herein lies the proof of our statement
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which we here repeat; every sexual-connection possesses ethical
significance, quite irrespective of the duty-of -reproduction.
As the believers as well as the deniers of God were not always
capable of keeping their sexual-life in harmony with the moral
feelings of a profounder kind, they were prone to deny that
sexual-connection could exercise any great influence on the soul
of the human-being, be it of a fleeting, lasting, 'primitive* or
spiritualised kind. The reason for this rash conclusion came of
a manifold cause. The communities of race-conscious-men had
been scattered; the office of begetting offspring had been robbed
of its sacred character, race mixture * had been tolerated, the in-
fluence of prevailing creeds had robbed men's minds of the fact,
that, in themselves, the human instincts are pure, and finally the
degeneration of the life-instincts had set in, and quick sexual-
connections of the most superficial and unworthy character had
taken the upperhand in the general life of mankind. In reality,
the actual influence which minne exercises over the divinity-in-
deed is just as great and permanent as it is on the divinity in the
other wishes of the soul. We like much more to be reminded of
the awakening and vitalising influence which divine-minne exer-
cises on these, than be confronted with the degeneration which
issues from unworthy sexual-connection. It is almost amazing
to watch, how in the enthusiasm of their minne, the spirit of the
divinity will awaken in man's perception (the Wish to Beauty),
sometimes so strongly, as to become a potency which is creative
in the realms of art. How often have minne-experiences been
the making of a great poet or composer! It is a wonderful thing
to watch how the slumbering divinity attempts to manifest itself
in the animal-kingdom also, at the time when sex is appealed
to. I remind the reader here of the bright coloured wedding-dress
of the fishes which makes its appearance, although the fishes
* According to the Christian religion, a 'pure marriage' means when both parties belong to the
same Jewish confession, a 'mixed marriage on the other hand means when either party belongs to a
different Jewish confession irrespective of the fact that both parties might belong to the same race or not.
35*
themselves are quite incapable of perceiving the beauty, much
less admire it. Also those little birds which adorn their nests
with bright coloured stones, and others, that are songsters. How
sweetly do these sing at the time of mating! In this case, it
matters little if the behaviour of the animals is done uncon-
sciously, while man behaves consciously. The fact remains that
the slumbering divinity attempts to manifest itself at mating-
time, in the animal world as in the world of man equally, in the
garb-of-beauty. The selfsame thing happens to the divinity-in-
deed. Minne has its foundation in mutual estimation of moral
qualities.
Not infrequently, the moral-questions which concern minne
particularly are of the same nature as those are concerning the
soul-life, so that many of the moral principles ruling minne
which we have heard or read about are merely a part proper to
the moral principles of life. Generally, these handle the problems
which arise in the relation between two adults, or an adult and
the child entrusted to its care. Now in most cases the child, just
mentioned, is a man's own, and the adult either a husband or
wife with whom one lives. Therefore it is incorrect to choose
for the regulation of these questions the title "Morals of Minne ".
We are careful not to fall into the same mistake; therefore we
think good to choose the heading "Morals of Minne * for the
express purpose of solving the problems which are liable to
crop up between the demands which the divimty-in-deed makes
regarding the 'whether' which is concerned with matters of
sexual-connection. Thus then, the answer to this question will
be sought; must the communion of minne be avoided or given up
altogether, when it proves to be of an immoral character? In our
search of this solution, we must be careful not to get the question
concerning the begetting of offspring and the care for them
mixed up with this question as has generally been the case up
till now. An immoral married-life can never be made moral
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'because it happened, and ts kept up for the sake of the children*.
What a tremendous lot of cowardice for the sake of public-
opinion, sexual serfdom, indolence to face of the tribulations
of earning a living, paucity of soul, and degradation of character
are hidden behind the motto 'for the sake of the children'! As
it is very natural to want to look after the spiritual and bodily
weal of the children there are certain exceptional cases when the
parents can live together under the same roof, provided the
situation agrees with the divine wishes. If the character of the
husband and wife are both unimpeachable, and no ugly quarrel-
some scenes liable to disturb the family peace, there is no reason
why their married-life should not take on a new form of friend-
ship which must do without any sexual-communion. It is not
probable at all that the children should ever get to know of the
change.
Yet sexual-communion which is an immoral act for the certain
reasons which make it so can never become 'moral* just because
the parents are living so 'close to one another' on 'account of
the children'.
Now, if, in the course of our examination, we put aside every-
thing which does not precisely belong to the morals of minne,
the work we have to do next will be partly of a 'negative'
character, before we can arrive at a point where the 'positive'
foundation of a sexual-law can be laid. The unwholesome and
unnatural habits which prevail today, together with the ignor-
ance and misconceptions which prevail concerning the funda-
mental laws-of -sexuality, require above all the respect which is
due to the laws of nature revealed in the history of evolution.
I have treated this subject very fully in other works.* In the
following it will be merely touched. Men must be warned not
to trust their instincts, for, unlike the instincts of the animal,
* "The Recuperation of Minne" which ii the improved edition of the "Rebirth of
Erotic".
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theirs are not immune to evil influence. Man's instincts drive
in the trend of piling up pleasure, which reason so erroneously
upholds to be the essence of life. Only one way is open to man
should he want to rectify the fallacies born of unreason, and
that .is, with the aid of reason's potencies in the labours of
scientific-research, to find out the fundamental-laws of sexuality
according to which he should try to adapt himself.
After all the truths we have already been able to glean so
clearly from the study of the hi story-of -evolution, it is not sur-
prising that it is able to reval a complete and satisfactory plan
of the construction of sexual-community.** How clearly has
the similarity been made obvious which exists between the uni-
celled being and man; between the first and last in the rank of
animate being! Potential-immortality is the mark which dis-
tinguishes both from all the other intermediary beings. The chosen
few actually partake in the Life-Immortal. But the chance is
given to all to gain this priviledge. While the uni-celled being
brings this to pass in that it persists in living perpetually in a
corporal state, man is able to realise life-immortal in the spiritual-
form, in that he can partake of the unendlessness in endless
time. It will seem natural, after this, that the unicell should
exhibit a Will-to-approach others of its kind (let us call this,
the approachment-Will) in some different way or other in a
pure corporal form, a habit which none of the others in all the
long chain of development exhibit; finally this habit appears
again in man, the highest of all the species, in a spiritual-form,
as the approachment-Will of his soul manifested in the conscious
emotional life of the soul.
The approadiment-Will of the unicell appears like a peculiar
contrast amidst the excitement of the continual struggles between
life and death. The nature of this desire is not at all monotone.
Sometimes whole groups at a time, or only two unicellular
** "The Recuperation of Minne".
355
beings, will lie on the top of each other and, thus united, spend
a certain time together without however exchanging their cell-
kernels. The potency which enables the unicells to be attracted
to each other and remain in each others company for a while has
been called by the scientist "Cytotropism". There is another
way which has been called "Conjugation". This is when two
individuals of the same kind come in contact with each other
and partially fuse and during the period undergo a complicated
series of nuclear change. The heredity-substance has been ex-
changed. After this process is over, they leave each other and
live alone again. According to the accounts of the scientists
who are still making examinations of this process the exchange
of the chromatin, or heredity-substance in the process of 'con-
jugation* causes the rejuvenation of the unicellular individual.
The third way is the permanent union of two individuals, the
body and germ-cells of which fuse closely together, and a new
individual appears. This is called 'copulation' which means the
permanent fusion. But these are the exceptions; in general the
unicellular-being perpetuates its kind trough division. The habit
of permanent fusion, however, has been maintained in the multi-
cellular kingdom. The other two ways, the cell-attraction and
the exchange of the heredity-substance, are not taken on again
until man appears, when, besides the usual way which the re-
production of the kind is carried on in the manner of his animal-
ancestors, different kinds of spirititual forms of attraction appear
which, in their nature, are very like the three corporal forms
manifested in the life of the unicellular-being.
The cell-attraction; the life in each other's company mani-
fested by unicellular-beings and which is known as "Cyto-
tropism" are the very first bodily signs of the feelings of friend-
ship and love which we are aquainted with in the human-life,
but which can not yet deserve to be called minne. The exchange
of the heredity-substance, or, as the scientists call it, 'conjugat-
35*
ion' is the action of two unicellular-individuals which periodic-
ally unite closely in order to exchange the essential parts of
the nucleus, to seperate again rejuvenated. This is the first visible
sign which the body gives of that kind of human sexual-will
which is distinguished for its spiritualised feature; we have called
this spiritualised sexual-will minne. In this case, the spiritualising
element (its origin we traced back to the 'conjugation' of the
unicell) is strong enough to induce men and women to seek
each other's company, not merely for the purpose of the bodily-
union, but more for the sake of the exchange of that spiritual-
good which mutually attracts them. Generally, this kind of
friendship is on and off and is not that state of minne in its
sublimest form, although it is the most spiritualised form of
which the state of polygamy is capable. Finally, there is still
the union which is constant. Its faint beginnings are to be found
in the mutual attraction of two unicelled individuals which
create a new individual through the permanent fusion of germ
and body cells. This act is the symbolical realisation of that
rare jewel in the crown of sexual-connection which, by the
virtue of the spiritual good exchanged, melts the lives of two
human-beings into the mould of a spiritual unity. This is the
culmination of the wedded state, (spiritualised monogamy.) Sel-
dom do human-beings accomplish this perfect state which, in
its own faint way, the unicell could accomplish for itself. The
mere bodily-union proper to the mammals, unadorned with any
spiritual beauty, is the best they arrive at in the drive of the
sexual -instincts both have in common, and which has been
handed down to them, intact, from their animal-ancestors. When
"Copulation" and "Conjugation" come to pass in their spiritual-
ised-form in men, they are found to be independent of any
desire for offspring, a characteristic which proves its likeness to
the unicell. As the unicellular-beings perpetuate the species
through division and subdivision, and it is obvious that the
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attraction they show for one another is a will which manifests
itself of its own accord, that means to say, quite irrespective
of any instinct to multiply. Now, as this feature is of such anc-
ient origin, it becomes clear, how necessarily fatal the consequ-
ences were, both in the past and present, because Christianity
did not regard the will for offspring as a sacred desire that
might be added to the raptures of minne, but attached an unholy
character to sexual-community altogether which could only be
tolerated when it lead to the begetting of offspring.
Let us forsake the unicellular-kingdom and go ahead in the
history of evolution in order to meet our multicelled-animal-
ancestors. These make us aquainted with the fundamental laws
of sexuality which we must gravely try to understand as being
the fundamental difference of the sexes. Once upon a time, our
ancestors were fishes which were similar to the boney fishes. Now
these multiplied by means of exterior fertilisation, that means
to say the female laid its ova in a favourable spot and then
the male passed over and fertilised them. In those days the
fundamental law of sexuality was created which to their own
downfall men have forgotten how to respect. It is this. The
discharge of the female germ-cell, as it is accompanied with
the change of the reproductive organs which is an important
factor in sexual-relationship, should be the determining factor
in the sexual-rythm. The fact, that the male-sex has neglected
to keep to this law, explains the reason of nature retaliating
in the bitter way she has done. It is the fault of the male if
so few women are priviledged to enjoy the pleasure of these
ultimate-emotions (called orgasm) which issue from sexual-
connection.
Let us now take a step higher to those ancestors of ours,
where the act of germ-fertilisation, on account of the higher
construction of the bodily organs, had to take place within
the body of the female, necessitating as a consequence, also,
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the bodily union of the parents. The laws governing this stage
of sexuality are important to know. (Generally, mankind suffer
because they are misunderstood.) By means of the organs-of-
sense, the sexual-emotions of the male are accelerated. In the
case of man, the highest species of all, the eye takes in the sight
of the other sex. The sexual-emotions of the female-sex, on the
other hand, are caused to accelerate (the degree being gradual)
through the wooing of the male which is the most successful at
the time when the germ-cells are maturing. Here a fundamental-
law is represented, under which man, as well as the subconscious
beast, is swayed, although, through the faculty of his reason
to grasp but half which makes it therefore so liable to err, man
has completely lost sight of the importance of keeping to this
law. Now, as the female appears more often on the sight than
the male can woo, it happens, as a consequence, that the nature
of the sexual-emotions of the male makes him depend more
on the female than the female depends on the man. Thus, it
came natural, that the male-sex should have been animated
with a strong desire to suppress the female the more the indulg-
ence in the lust of passion became the aim of man's life, and
the less self-mastery was practised as being a virtue of the race
these kind of men belonged to: That means to say, the less
any real masters were wanted (self-mastered). As man was no
longer a member belonging to the subconscious community of
quadrupeds but had grown out of this stage into the stage where
he was a conscious being with an upright walk and the use of his
two hands, it became an easy matter for a man with the de-
generative characteristics, we have just spoken of, to hold in
suppression another living-being belonging to his own kind. As
the suppression of woman went hand-in-hand with the peculiar
nature of the male-sexuality, the upright gait of the human-
species and the power of the arms, as well as the mastery which
the lust-enslaved-selfpreservation-will had gained over human
359
nature, it followed, as a consequence, that the natural laws part-
aining to sex were turned tospsy turvy; so that the wooing of
woman as being the rule which should govern the sexual-life
was left out of consideration completely. No wonder that the
rule which appeared instead was the absence in woman of that
ultimate sense of pleasure which issues from sexual-connection
(called orgasm) and the quick dispassion of the man as a conse-
quence, who, moreover, in the adjustment which nature strives
at in respect to her laws, strays away to other women, in the
hope of recapturing the passion which the difficulties standing
in his way might heighten. In the vague want to adjust this
malconditions of things, it became the custom to concede to
women an apparently dominating position in society. The
Minne-service of the knights of the middle-ages was another
such vain attempt to balance the unnatural sexual relations which
prevailed. How different it was in those days before race-mix-
ture had taken place, before the soul, through the work of
alien creeds, had been uprooted out of the soil of its own race.
In the Nordic -race, especially, it was the custom to bring up
both sexes in the practice of self-command. History proves to
us how chaste their lives were (s. Tacitus). Chastity and the
sense of purity placed woman in a dignified and independent
position which was the guarantee for happy wedlock in the
fulfilment of the natural laws of sexuality.
Besides these two, most essential, albeit generally ignored
features of sexuality, the history of evolution reveals us more.
It is this. Through the inner fertilisation the sexual-pleasure
of woman has been jeopardized because the function of mother-
hood requires the channels through which the ripened fruit is
discharged to be as insensitive as possible, while the act of
begetting requires the contrary. The history of evolution has
badly remedied the conflicting character of this dual-function;
and, in misunderstanding the fundamental-laws which exist here,
360
men have done infinite harm in this direction, so that it has come
to pass, that very few women indeed enjoy the plenitude of
full development, and, despite frequent connection, never, or
very seldom, experience the pleasure which should issue by
virtue of sexual-connection. Now, this fact has worked real
disaster among men and women in that the spiritual-equilibrium
of woman has been disturbed as well as the joy of motherhood
and the enthusiam of minne detrimentally effected. This is dis-
aster to the husband as well and aggravates all the corruption
practised by man in his instinct for passion, especially all that
corruption which came in the wake of those errors known as
'ascetism* and 'the sinfulness of the senses.'
If we trace the development of sexuality within the history
of man, we shall notice what a great change it has undergone.
Originally, it was linked only to the bodily organs of sense,
but later it became closely, very closely linked, indeed, to the
functions of the soul. In the place of "Sexuality" there appeared
the minne-enthusiasm which gradually came to depend more on
the values which the soul possessed than on anything else. If,
in primitive times, the mere appearance of the male was not
sufficient to awaken the sexual-emotions of the female, how
much less important, in this respect, is the outward appearance
of the male to her now. She lays more value on character, de-
velopment of the intellect and heart as these greatly attribute
to the beauty and quality of his wooing. Woman was accustom-
ed to do this since time immemorial. It seems here as if the
Mother hood- Will, innate in the female, speaks in the choice of
a father for her children; but spiritual values will also play a
large part in the sex-appeal to men, although in its degree race
is a determining factor, but never quite to that extent as its
happens in woman. However, from this stage of spiritual isation
onward, we are justified in calling sexuality "Minne", as being
something different to mere bodily sexuality, and as having
361
nothing in common with the feeling of 'humanity* which of-
course is not moved by any instincts of sexuality.
Observe then, how, hand in hand with the spiritualisation
of sexuality towards minne, attraction (in the animal, still im-
personal and fleeting), begins gradually to attach itself to some
other person of the opposite sex, until at last the minne-Will
is fixed firmly on one single-individual. Then the approachment-
Will (the cytotropism of the unicell) and the exchange-of-spirit-
ual-good (the 'conjugation* of the unicell) make their appear-
ance. There comes the sublimest form of sexuality which alone
deserves the title of minne. The more the divinity in a man
awakens to life, and the more conscious he becomes of the
significance of his own life, the more capable he will grow to
realise that sublime state, the union of two in wedlock, which,
in its prime phase, was the 'copulation* (permanent fusion) of
the unicell. In our days, we do not often encounter the constant
union of two in wedlock, although so many strive to obtain
this state of perfection. The state which we have compared to
the conjugation of the unicell is more frequent. It is on a level
which is between the original kind of sexuality and the highest
of its kind (the perfect union). We mean the unity of two on
a more spiritual basis which is not however of a constant nature.
Finally, as we have already mentioned, the greater majority
still remain at that stage of unspiritualised bodily-union which
is similar to the action of those unconscious animal-species which
are related to man the most; we mean such individuals who are
wont to carry on sexual-connection of short duration, merely
for the sake of gratifying their passions without the slightest
regard to the spiritual or personal value of the other party.
Yet alas! these three different forms of sexual-life which have
their parallel in the animal-kingdom have been almost elimin-
ated in the present times through matters of an abnormal kind.
First, there is the ill developed female-sexuality, and secondly
362
the abnormal male-sexuality which means disease, although it
is considered to be the normal-state of male-sexuality. How
can we explain for this?
Of all living beings, man is the only one priviledged to grasp
consciously the cause which links circumstances together in the
outward-world and to remember things he has once experienced.
Through this he was exposed to a danger which has since over-
whelmed him and which the animal was spared experiencing.
The memory of the once experienced pleasure and the know-
ledge it imparted of the laws governing the animation of the
mating-will, awakened within him an impulse to repeat it again
purposely. Alcohol and drugs were the main seducers in this
pernicious habit. Besides the damage which was caused to the
health of the drinkers and their offspring, there was added the
evil which issued from perverse practices of the mating-will.
Now, as the poison of alcohol minimizes just as much as it
excites the potency of sexual-emotion, everyone, given to poison
of this kind, inevitably forsakes the path leading to a healthy
sexual-life, of which equilibrium, exactly speaking, is the dis-
tinguishing mark. Unfortunately, the majority of men have fallen
a prey to this perversity which has worked disaster to the natural
state of their physique. It is a disease which has become rampant.
I have given it, in order to be intelligible, the name "chronic-
Sexual-Excitement ". Womens' lamentable behaviour is mostly
the cause of it. In ignorance, probably, of the evil they are
causing, they make use of all the inventions of civilisation which
answer to the purposes of their vanity. Thus, they constantly
make abuse of the quick tendency to be sexually-animated at
any sight of the feminine form which is proper to the
masculine-nature; the evil results, as a consequence, are a con-
stant state of unnatural excitement on the behalf of men. This
works such disaster, chiefly because it robs men of the benefit
which peaceful intervals bring ("I stumbled from the one to
3*3
the other; from the craving for lust to its satisfaction; and
amidst enjoyment, I am craving still"). It makes men quite
incapable of minne as this requires a sense of profundity and
spiritualisation. On the contrary, it generally causes nervous
break down and premature old age. The very law of its being
signifies tragedy. The more it has, the more it wants, for after
the depression which inevitably follows comes the craving for
fresh stimulants, just as it happens in cases of chronic-poisoning
through habitual morphium. The hardened state which evil
habit inevitably causes requires continually stronger stimulants
and is the rule which characterizes diseased sexuality, but which
is never to be found in sound sexuality, in the spiritualised as
well as the unspiritualised, in the fleeting as well as the lasting
kind. Among the Christian nations men have become so terribly
infected, that the life in towns and cities has adapted itself
merely to the demands of those who are 'chronically overstrung*.
Fashion is always ready to adapt itself to any craze which is
diverting and stimulating. Women are quick to make use of
fashion for their base purposes, for what can better be expected
of her who has been degraded to an occupation in family and
folk as would become the immature-individual only. Laws, as we
know already, arising from the confused state of moral-con-
ceptions and creeds of racemixture have led to this apalling
state of things. To the craze for change and stimulants can be
added still the many skilful inventions made for the purpose
of effectively arousing the mating-will (sexual-eruption), a circ-
umstance, it can always be noticed, which happens when ascetism
is put up as an ideal. "Prostitution" remains still to be mentioned
(sexual-connection on sale). This is frequently allowed to erect
its premises under the paternal protection of the law itself; an
actual brooding of 'overstrung sexuality* takes place there. But
it does not stop there for, seemingly, men of all professions
are liable to this infection. There is the stateman, himself more
3*4
or less tained with the disease, proclaiming prostitution to be
a necessity. Then there is the doctor, similarly tained, saying
science justified its presence, while the artist, and this is the
most disastrous case of all, abuses his very genius, in making it
serve this base law; his artistic productions he dooms to be mere
stimulants of the lowest order. And yet, what other response
could be expected after the teaching of the sinfulness of the
senses had been allowed to work its disaster so long? Hence
comes the mud of literature belonging to the so-called 'cultural
folks' which is such a cause of danger to the healthy souls as well
as the radically diseased. Moreover, that the diseased critic, as
well as the public he is able to influence with his opinion, should
applaud the degenerate Vorks of an* goes, of-course, without
saying. To make bad worse, there comes Psychology (soul-science)
which is also contaminated with the disease. (Chronical sexual
excitement.) For instance the 'psycho-analysis' of Prof. Freud
abounds with errors. Very few of his conceptions in respect to
the laws ruling the soul are correct. I have attempted to point
this out clearly in the book I have written entitled "Origin and
Nature of the Soul" second part, "The Soul of the Human-
Being".*
Besides nervous exhaustion, a disease we have just before
mentioned, the state of chronical-sexual-excitement also leads to
a perverse inclination of the mating-will, for among the majority
which it has befallen, few are born with it. Moreover, a truth
of great importance comes to light when we make the sorry
study of each single sick case. As soon as we are able to disting-
uish the symptoms which make for disease and then compare a
* Freud makes no distinction between the workings of a soul in a healthy state and
the bilious workings of a soul in a chronic state of overstrung sexual-excitement. Here
it is made to believe that the crude, shallow sexual-folly proper to the soul mechanism
of a person chronically overstrung form the base of all soul-life; that the origin of all
dreams, irrespective of their quality, can be traced back to this. In fact, these 'psycholo-
gists' are not loathe to explain ID this ugly light the reason for those works of art even
which are born of minne or of the Life-o7-God; now the latter are far from all sexuality
at all, having their origin in realms beyond time and space.
diseased state of soul to a healthy one, we shall perceive clearly
that a fundamental law governs both. In fact all mankind is
subject to this fundamental law. We explain as follows; The
nature which characterises the first experience becomes the rule
which guides all later ones. Now, this fact gives us hope as well
as fear. For in as much as a first experience of a low nature will
throw its dark shadow over all the later life, a ray of light can
also be thrown which redeems everything, if the first experience
contains any spiritual value at all.
The history of this disease yields still another valuable truth.
The sufferers of this disease reveal the significance of the calam-
itous attempt which has been made to save men from the bodily
desires overpowering them and which is generally known as
the ideal of asceticism. This ideal had its origin in the teachings
of Jisdmu Krishna and Buddha who lived at the time of the
decay of the Indian-race. It spread much later to other countries.
Asceticism teaches that sexual-connection of every kind is im-
purity and sin, the act of reproduction alone redeeming sexual-
union from the stain of 'sin'. Now, as the emotions, as we have
seen which accompany the first experience, are liable to become
the rule in all later experience, it issues, that the adherents to
the ascetic ideal will naturally be persecuted with a 'bad con-
science* whatever the nature of their first experience be. Thus,
when later, marriage allows sexual-union, as being the case when
no sin would be attached, or their own spiritual development
has grown to such an extent as to allow of a spiritualised higher
kind of sexual will (minne) which might happen to come their
way, in both cases they would be incapable of the essential spirit
which must animate these. For them, a conception of what is
pure and sacred can never go hand in hand with sexual-pleasure.
Thus then, it must be said; the ascetic ideal, which the 'redee-
mers', called Krischna and Buddha, created for the purpose of
redeeming mankind has become instead, the cause of that sorry
366
rule which the majority of men are subject to, namely, that only
in the swampy places of sexual sordidness (which are so far
apart from pure and chast minne as the swamps, where the frogs
dwell, are from the mountain tops) are they capable of exper-
iencing sexual-pleasure to the full.
We have made an observation of the history-of-evolution up
to the period when man made his appearance on the scene, the
history of man himself, and the laws ruling diseased sexuality;
and in doing so have gathered a clear idea of what healthy
minne is, as well as an exact idea of the confusion which the
prevailing 'morals' are weltering in. Well and good. Now let us
turn to man himself and watch the process of development which
love makes within the life of the single individual. It will com-
plete the picture revealing the great differences existing between
the sexes.
As the fate of family and folk depends mainly on healthy
motherhood, nature sees to it that motherhood is duly protected.
This is done in the way the development of love is allowed to
proceed within the life of the woman. But as nature does not
work exclusively for this purpose, it can be seen, that, while in
woman a masculine kind of development can take place, in man
also a feminine kind of development can occur. Now, as the
25th year is the lowest age limit for healthy motherhood, while
the period of egg-ripening starts ten years earlier, nature strives
to prevent a premature motherhood through this. For quite a
long period, girls are made to feel the approachment-will in its
spiritual form only which is accompanied with an ardent desire
for tenderness. In Germany this is generally known as "Schwar-
merei". Not until much later, and then only in a gradual degree,
does the potency awaken in woman which allows of her to enjoy
sexual rapture; provided, of -course (which is not often the case,
nowadays) that the respect to the laws pertaining to sexuality
have not been ignored. In keeping true, until minne awakens,
3*7
to this path proper to her, woman is kept safe from the evil of
premature motherhood, and the folly of shallow love affairs,
the best of which is but a mere satisfaction of the bodily desires.
Thus it is she who is chosen to redeem man from falling a prey
to the degradation and deterioration which is the state prevailing
among the so called 'cultural folks' of today. The abstinence to
indulge in sexuality which the female-sex generally manifest
until after it is twenty is such a natural matter that nature seems
to expect it. Moreover, it is the one redeeming point when a
'dual* state of sexual morals prevail. For the other part of her
life, however, the unawakened woman, naturally, is subjected
to laws which are different to those, ruling the life of the woman
whose sexual-life has been fully developed. Finally, the attract-
ive woman, whose favour is frequently courted by men, is more
liable to succumb to the danger of temptation, inspite of the
sincere desire which pervades her soul to achieve, in the state of
matrimony, its highest form of spiritualisation, than the un-
attractive woman, or the one who makes less appeal to men.
Contrary to woman, the male potency to experience sexual-
pleasure is awakened very early. It is there before any enthusiam
of a spiritualised kind (Schwarmerei) has made its appearance;
generally before any interest for the other sex is felt at all. This
causes the male-sex, in general, to be exposed to a danger of a
twofold kind. The first is the indulgence in low sexual connect-
ion at an early age. As his first experiences generally are likely
to take place in the degrading precincts of the chronic sufferers
of overstrung sexuality, it becomes the rule of his life. In this
way many men, who in other things have a keen sense of the
divine, grow shallow in their sense of sexuality, becoming
almost incapable of experiencing the happiness which can be
found in a more spiritualised union. Men with exceptionally
strong characters are capable of freeing themselves one day, no
doubt, although some of the slime will always remain attached
368
to them. At sometime or other, the expression in their faces will
betray those places they were wont to linger in, in the days of
their youth, or a habit will crop up again to spoil the hallowed
spirit which animates the experience of grand minne; those,
however, who have weak characters, go completely to ruin in
low company, for they lose all their strength of will and what
is worse any longing for better company, without however
finding satisfaction in the life they have grown in the habit of
leading. But the chattering-corpses, as we have called those
human-individuals who have managed to kill every bit of the
divinity that might have been within them, simply wallow in
the filthy morasses of sexuality.
The second danger which is ready to threaten boys is this. The
premature development of the potency which permits of sexual
pleasure drives the boy to seek a companion. Now, those of his
own age in the other sex, on account of their later sexual awak-
ening, are not yet fitted to fulfil the demands of the situation,
nor is the boy's mating-will directed yet in that direction. There-
fore he seeks to enjoy his first experience in the company of his
friend. In this indulgence, he has given way for the first time
to a "Homosexual" inclination which is liable to grow into a
lifelong lamentable habit. As in such companionship persons can
also be joined together in the affinity of spirit and soul, it
happens, that because of the inferiority of the spirit which ani-
mates other couples of their own age, who stoop to exchange
love for coin in this 'cultural age* of ours, (prostitution) these
ones, also gone astray, alight on the fallacious idea, that the
unnature characterising their erotical-life must be the reason
for the greater spiritual value which it contains. Therefore, some
will stick to this kind of puerile sexual-will all their lives. They
live then in the firm belief that the 'man and male* and 'woman
and female* is the highest kind of minne which is capable of
3*9
bearing fruit of a good kind. Their praise only causes other
immature human-individuals to be contaminated also of-course.
Observe then, how we come to the shattering conclusion, that
in the majority of cases, both sexes, albeit in a different way,
have been defrauded of a healthy sexual development. This
matter has been extensively treated in the book entitled "The
Recuperation of Minne".
In order to complete the picture I have already drawn of the
misery generally prevailing, I have but to mention still the
appalling sexual-diseases which unfortunately so few escape.
I should also like to remind the reader, that among the so-called
"cultural folks", the mating-will does not fall much short of
being a great economic source of income. Namely, sexual-con-
nection can be bought for so much at a time. In fact polygamic
"prostitution" enjoys the protection of the law. Then again,
men and women allow themselves to be bought, in a life-long
union for the sake of a fortune or any other goods. In calling it
'marriage' the law honours it with the same rights as it does the
marriage of permanent minne. (The permanent fusion of two
souls into one.) Hence, it can be assumed, that those purchasable
men and women, as well as those in connection with them, are
ignorant of the fearful immorality of their undertakings. There
can be no other worthier explanation. In any case their moral
shame makes them conceal the bargain. They pretend they are
marrying each other for minne. But not one among those mono-
gamic prostitutes are aware of the fact, how far below the beasts
they have sunk in stooping to such actions.
Verily, what unnature and nonsense this is which has usurped
the place of the gradually growing spiritualised minne, and all
because reason will perceive but the half only of the truth which
of-course turns it into error! How different it is when the four
divine- wishes are given their rights! Namely, these are the
illuminating factors in the workings of consciousness. They
37
grant conscious God-living to man. They reveal life's true signi-
ficance. The more frequently men partake in the life of God,
the greater richness and meaning will be given to their own
lives. Also, the graver, yet withal jubilant, will their song and
poem resound in the praise of minne, as being the glorification
of their mating-will. Men, alive to God, have always sung
hymns in praise of the divine power of minne. It was heard
above all the confusion which prevailed. Nothing seemed able
to prevent it, not even the teaching of the ascetic-ideal of the
Indian redeemers, nor the suppression of woman. And now, our
philosophy is able to confirm the truth of it.
Notwithstanding this, however, and because of all the dege-
nerate trends prevailing now in human nature, we must put a
demand similar to one contained in our morals of the struggle-
for-life, although it must be mortifying for the 'cultural folks*
of our time to have to accept it. It is this: In order to regain
the respect which is due to the fundamental laws of sexuality,
it is necessary to return to the level of the mammal-stage. The
issue will be the relief from evil conditions such as; purchasable
sexuality, in marriage or otherwise; the chronic disease of sexual
excitement; woman will again be installed into her right to enjoy
sexual-pleasure (called orgasm). With the riddance of these
evils, however, it will mean, morally, the arrival of man to the
mere point where the animal-kingdom stands, the moral zero-
point. Burdened with the aforesaid evils he stands below the
moral zero-point. But with the achievement of the moral-zero-
point, it also means, that mankind will be given a greater chance
of experiencing the true happiness which alone minne (the name
we have given to the spiritualised sexual will) can bring. Now,
before we go on to explain why and to what degree the creation
of happiness has to do with our sexual morals, we must point
out that the moral-zero-point belongs to the demands which
reason made on behalf of the common-law (the unwritten law)
and which signifies in the struggle-for-life the first beginnings
to any morality at all. Observe then, that the sexual-life of
every human -being should be guided by this principle; do to
others as you would be done by. Also, the life and health of the
children may not be endangered through any fault of the par-
ents; this is an duty which the common-law expects of every
one. The neglect of this duty, in as much as it does harm to the
offspring and therefore folk as a whole, is crime. The fulfilment
of this duty (care of offspring for the weal of the folk-body)
merely raises mankind to the level of the animal-kingdom; no
higher. Therefore, all those who neglect to take the responsibil-
ity of this duty upon themselves, as well as the ministers of
state who lazily tolerate such evil conditions, sink much lower
than where the animal stands.
Let us consider for a while before we continue our ascent,
how sexuality is imbued with the power (especially the spiritua-
lised higher form) to link the actions of one person to the act-
ions of another. Nothing else has the power like sexuality has of
putting the happiness of one man into the hands of another, be
it the happiness which lasts a day or a whole lifetime, or the
very fate of the soul itself. The deeper, the more tender, the
more exclusive minne is, the deeper man's soul can be wounded,
the unhappier his life long he can become, and the greater the
loss he will suffer to his own soul. This part (the role of the
Godhead) which everyone plays in the imagination of the one
who is engaged in minne, by virtue of the power which is exer-
cised over him, plays no part however in our philosophy, for
happiness is not the sense of life. We simply ask if the spiritual
influence in itself which is caused by the sexual union is relevant
or irrelevant in respect to our morals?
Morals mean nothing more or less, than the application of
the divine-will (which is noticeable through being anfraught
with any purpose) to each single decision of the human-will.
37*
May or ought they allow themselves to be influenced by the
consideration of one's own happiness or the happiness of others?
Well now, our morals are free from any aims of happiness
whatever (Eudamonism). We know well, already, that the
exfoliation of the divinity, innate in man, does not signify
happiness only, but signifies the deepening of the sense for hap-
piness as well as unhappines equally, as long as the experience is
spiritual of course. Is it otherwise (unspiritual)) the sense of
happiness or unhappiness has equally vanished. Thus we may
never stand in contradiction to the Will-of-God, merely for the
sake of our own happiness. The adage, what just does not kill
me makes me strong, is very true indeed. Where minne is con-
cerned, misfortune is just as capable of developing the divine
side of man's nature, as fortune is. But it can also be a deadly
weapon; like the adage says, it can 'kill'. In the time of youth,
when the mating-will is strongly developed, and the divine-
will weak, success or the hope of success in matters of love will
often be the reason of keeping a man alive. How often have
passionate natures been saved from committing suicide through
the postponement or breaking-off of an engagement until a
more favourable time when the divine-side of a man's nature
has more chance of superceeding his mating-will. Observe then,
how the divine wishes, out of consideration for exceptional
circumstances, resign in favour of life for the sake of a may-be
future realisation of the life-beyond. From the sexual-moral-
standpoint it is indifferent which side benefits. Such kind of
behaviour is certainly moral; but such cases are the exception
and hardly come in question where the parties are made up of
persons of a mature and sensible character. For, if an adult is
capable of giving way to suicide for the sake of minne-happi-
ness, it would be futile to expect of him to ever develope a right
sense of what is moral. As the absence of this (the moral-sense)
would make him wholly unfit to partake in God's-Life, it is a
373
matter of complete indifference from the moral point of view
at what time such a life ends, as it is merely the appearance of
life. What does it matter, if the soul is dead, when the body
returns to dust as well. Yet in every case, it is not good for a
person, in whom the divinity is well awake, to stay in the com-
pany of a person whose soul is dead, just for the sake of keeping
this corpse among the living, for he would run the risk himself
of suffering the loss of his own soul.
While that danger, merely impending to life, brings both
parties into an equal position when considered from the moral
point of view the responsibility for the happiness of the other,
however, is more closely connected with the divine-wishes than
the responsibility for one's own happiness is. The latter, called
'egoism* in the proper sense of the word, means aid in the serv-
ice of self; in general it is not this; but love of self which is of
a degenerate kind, because it goes contrary to every law holy
to the duties-to-life (common law). The self-preservation-will
in the breast of man, since it has become joyenslaved, directs
all the actions of man towards enjoyment, as being the only
thing which signifies at all in the human-life. Therefore any
inclination to help another he will quickly nip in the bud. In
this case Self -aid has gone bad. It has turned into 'selfishness*.
Selfishness is a sin of disobedience against the duty-to-life
(common-law). We have inherited the trait of egoism from our
animal-ancestors, and when it grows spiritualised, that means
to say, when it is guided by the divine-wishes, it raises us to a
high moral standard. We shall come back to this in our morals-
of-life. The compassion for others in misfortune, and the joy
at another's good fortune are the daughters of the divinity which
manifests itself in feeling (love for mankind, or humanity).
These give birth to the will for selfsacrifice, known as 'altruism*.
It gives the urge to do 'acts of charity*. Thus 'altruism 1 in its
spiritualised form, that is, when it is guided by the divine-
374
wishes, is able to fulfil two divine-wishes simultaneously. This
will explain why all those who live gladly for the happiness of
others have greater chances of developing the divine side of
their nature than those others who see merely to the welfare of
their own souls. Notwithstanding, the gladness in making others
happy should not lead a man to act indiscriminately, for kind-
ness is not the only attribute required to be worthy to live God's
life. Not once, for instance, may the desire to sacrifice oneself
for the benefit of others, lead one astray from the interests of
self when these are of a divine nature which can be recognised
by the bend taken in the direction of God and the urge to per-
fection. Compassion, the priceless gift of human-sympathy which
finds its expression in innumerable acts of kindness and help-
fulness, can also degenerate in character. It will do this, if it is
allowed to grow rampant, when it becomes actual disobedience
to the laws ruling the common-weal. This will happen the more
readily when it is supposed to be a moral ideal, as it is contained
in the Buddha and Krischna-creeds which were later taken over
by the Christians. It is fatal to ask "Can there be a greater
happiness than that of sacrificing one's self for others"? It points
to mere "Eudamonism" and is of a certitude immorality. For
instance, it is a crime committed to the God within us, if, in
preferring to remain in lower moral surroundings just for the
sake of the frivolous happiness of another who feels comfortable
in sticking there, we neglect its care.
Now, our sexual-morals clearly and inexorably keep the
laws of nature holy like we have become acquainted with them
in our study of the History-of-Evolution and the experience
we have gained of the diseases prevailing. They also keep holy
the claims which preservation makes on family, folk and race
in order to preserve God-living in succeeding generations. They
are fully aware, in fine, of the potent part minne plays in the
fate of the human-soul, in that it is the determining factor in the
375
Godliving of the lovers. Hence, this means that the sacred
meaning which human life bears should be the guiding star in
fortunes' tribulations as well as in the decision of a union of two
in love. Therefore the cognition of the holy meaning which the
life of each of us bears, admonishes thus: Mutual minne of a
grand kind is required to form the prime and inviolable basis
for the state-of-marriage. Minne may be the only motive for
the closer union of the sexes, should the pleasures of sexual-will
retain the purity of their character. Our ancestors who lived
during the prechristian era lived according to this insight (wis-
dom). And others, also akin to us, who emigrated to India,
clothed the same morals in the poetic language of the legend
called "Adima and Heva", that beautiful legend of minne which
is found again in the "Old Testament", there so miserably
stripped of its intrinsic beauty. Nevertheless, according to our
philosophy, profound and sacred minne does not alone suffice
for the fulfilment of life in its proper meaning. The influence
which each soul exercises on the soul of the other in the commun-
ion of minne plays such a striking part, that every choice of a
partner should be avoided which is made in the superficial hu-
mour of the moment or from the mere urge for the happiness
which mating yields; for this is immorality. Therefore let us
accept the admonishment which our cognition gives us. It is this:
Before we yield to that communion which we know will take
such possession of our soul, let us hesitate a moment to examine
gravely if the nature of our will and the nature of the will which
is longing for us really deserves being called deep chaste minne.
Then we must examine the nature of the soul of the one we so
dearly are longing for and see if it proves true to our divine
wishes. Can and does the union then take place, remember to be
the guardian, not alone of your own happiness, but, indeed, also
the guardian of the happiness of your companion. Then, always
conscious of this sacred function which we must fulfill, we are
376
free nevertheless to step everywhere else within the bounds
leading to life's sacred goal. Should it happen, inspite of every-
thing, that this should fall into the danger of not being achieved
(the meaning of life) and the union therefore be dissolved, do
your duty without a murmur of regret for the happiness you
might be losing. Yet, postpone this duty, should there be any
fear of suicide or hope of reunion on a divine basis.
Moreover, we are aware from the knowledge we have gained
of the laws-of-sexuality, that each single individual, through
the trend of his behaviour in youth, holds the fate of his soul
in his own hands, (s. above.) As an unworthy union can cause
the meaning of life to suffer distortion, it issues that precise
moral claims exist to counteract this. (s. The Recuperation of
minne.) As every youthful experience of sexual-pleasure is not
without its pernicious potency which a later experience, no
matter how divine its nature may be, is made to feel, it stands
to reason, that a state of abstinence, and not the indulgence in
base sexual-lust, should be the rule for youth. It goes without
saying, that adults, in whom the divine side of human nature
might have had the opportunity of developing, must always
abstain from entering into base connections, as this is immoral.
In fact there exists but one choice only; either a worthy moral
bond or total abstinence from sexual-life altogether. Observe
now this: our morals make the following claims. In place of the
antigodlike asceticism on the one hand, and the sexual-life which
is immoral because of its promiscuity on the other, we place the
bond which is abstinence which is in full accordance with the
sacred meaning of life. This sort of abstinence in certain cases
is decidedly the only alternative to immorality. We stress this
fact in spite of the responsibility which the insight into the
laws of sexuality has placed on our shoulders, for the duty which
these laws make claim to may never be a sufficient excuse for
the neglecting of the God within us. The spirit of abstinence,
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which prevents us from entering into a sexual bond because of
the fears we have, that it might rob us of the chance of ever
obtaining lofty minne or developing the divine side of our
nature, is akin to the spirit which makes it a duty to break the
ties of a union, when we find out we have been deceived in our
companion's character, as the keeping up of such a bond would
only mean calamity to the God-potency within us. Of-course,
the higher in kind the morals are, the easier are they subjected
to abuse. This is because each individual case must be weighed
with divine weights, so that base motives are likely to be con-
cealed behind moral claims for the sake of self deception. Thus
it can be observed, that persons of a polygamic disposition or
even those chronically disposed to sexual 'overexcitement' will
gladly deceive the world and themselves as to the flippant
change of their sexual-will, when they conceal their behaviour
with a moral cloak in saying 'the union disgusted me* or 'my
better self was depraved'. Now the sublime superiority to every
thing else which the nature of our cognisance reveals is founded
on this fact: Everyone, who has been priviledged to grasp its
full meaning, will be imbued with the longing to partake of that
eternal state, in the sure knowledge, that if he be incapacitated
to attain this aim before death overcomes him, eternal-life will
be lost to him forever. Likewise he is aware what folly it would
be to cause more difficulties in this respect through the fault
of his own hypocrisy. Therefore, if we are earnest in our endea-
vours to live according to the truths which our cognisance points
to, we must put ourselves under the obligation to strengthen our
Will-to-Truth, in hating deception of every kind. Before under-
taking any grave steps at all, we must stop first to practice
examination-of-self . If we decide truly in favour of God only,
and all the ties broken which held us to another person, and the
state of abstinence is undertaken of our own free will, then the
outward appearance will inevitably coincide with the inner.
Yet it would be folly to want moral principles of the kind just
mentioned planted in the degenerate soil where the 'cultured
customs' of our times are growing. The men and women who
adhere to the truths of our philosophy do not marry irrespons-
ibly. They strictly avoid race-mixture, for they know this is
the very spring from whence all misunderstanding and quarrel-
someness arises. Such questions like these, "was it from a dispos-
ition to quarrelsomeness, or through any fault of my own
character, or obstinacy in forgiving any one which was the
true reason for my decision to part from anyone", are the same
questions which are properly asked in the relations of one person
to another of a nonsexual nature. But these are moral-trends of
the thoughts belonging to another field. They have nothing to
do actually with the morals-of-minne.
Notwithstanding all this, the matter has another aspect where
the bond of minne is concerned in that there is every justificat-
ion in saying; greater chances exist for the transformation and
development of the character than exists in unions of any other
kind. Now, here we are touching exactly the point where the
great moral value lies, for the mating-will works like magic in
bringing forth the divine side of a person's nature. But also
and this is the other side it is capable of causing utter deprav-
ity and death of the soul of both ones living continually in
sexual-attachment, when the spirit which animates the union is
of a baser kind. The appalling distortions of human kind which
come to sight after long years of base married life, find there
parallel nowhere else. The contaminating atmosphere of a base
friend, mother, sister, brother or superior are nothing in com-
parison! The characters which Strindberg has described are not
half so horrible as they are in real life. Indeed, when one comes
to think of it, it is appalling to watch how sexual-attachment
causes so many to sink down to a state of base littleness, who
once promised to be men and women fit for higher things. Our
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picture is complete. Opposite the perfect God stand the dwarfs
and libertines of humanity, between, are all the others, although
not one but has been changed in some way through the "Divine"
or "Devilish" power of the sexual-will. Thus then, according
to this pattern before us, we are able to build up our moral-
principles which, with the wishes of the Will-of-God as the
governing factors, should be the guide when men and women
decide to indulge or obstain from the bond of minne.
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