In the West the theory and practice of Tantra were never orthodox, except perhaps during the first centuries of Christianity. At this time it was common for ecclesiastics and pious laymen to have “spiritual wives,” who were called Agapetae, Syneisaktoi or Virgines Subintroductae. Of the precise relationships between these spiritual wives and husbands we know very little; but it seems that, in some cases at least, a kind of Karezza, or bodily union without orgasm, was practiced as a religious exercise, leading to valuable spiritual experiences.

For the most part, Noyes’s predecessors and the Christian equivalents of Tantra must be sought among the heretics—the Gnostics in the first centuries of our era, the Cathars in the early Middle Ages and the Adamites or Brethren and Sisters of the Free Spirit from the later thirteenth century onwards. In his monograph on The Millennium of Hieronymus Bosch Wilhelm Franger has brought together much interesting material on the Adamites. They practiced, we learn, a modum specialem coeundi, a special form of intercourse, which was identical with Noyes’s Male Continence or the coitus reservatus permitted by Roman Catholic casuists. This kind of sexual intercourse, they declared, was known to Adam before the Fall and was one of the constituents of Paradise. It was a sacramental act of charity and, at the same time, of mystical cognition, and, as such, was called by the Brethren acclivitas—the upward path. According to Aegidius Cantor, the leader of the Flemish Adamites in the first years of the fifteenth century, “the natural sexual act can take place in such a manner that it is equal in value to a prayer in the sight of God.” A Spanish follower of the Adamite heresy declared, at his trial that “after I had first had intercourse with her [the prophetess, Francisca Hernandez] for some twenty days, I could say that I had learned more wisdom in Valladolid than if I had studied for twenty years in Paris. For not Paris, but only Paradise could teach such wisdom.” Like Noyes and his followers, the Adamites practiced a form of sexual communism, and practiced it not, as their enemies declared, out of a low taste for orgiastic promiscuity, but because Complex Marriage was a method by which every member of the group could love all the rest with an impartial and almost impersonal charity; could see and nuptially know in each beloved partner the embodiment of the original, unfallen Adam—a godlike son or daughter of God.

Among literary testimonials to Male Continence, perhaps the most elegant is a little poem by Petronius. Long and inevitably disgusting experience had taught this arbiter of the elegancies that there must be something better than debauchery. He found it in physical tenderness and the peace of soul which such tenderness begets.

Which was Englished by Ben Jonson, as follows:

And here, from a novelist and poet of a very different kind is a passage that hints at what is revealed by physical tenderness, when it is prolonged by Male Continence into a quasi-mystical experience. “She had sunk to a final rest,” Lawrence writes, near the end of The Plumed Serpent, [4]“within a great opened-out cosmos. The universe had opened out to her, new and vast, and she had sunk to the deep bed of pure rest… She realized, almost with wonder, the death in her of the Aphrodite of the foam: the seething, frictional, ecstatic Aphrodite. By a swift dark instinct, Cipriano drew away from this in her. When, in their love, it came back on her, the seething electric female ecstasy, which knows such spasms of delirium, he recoiled from her. It was what she used to call her ‘satisfaction.’ She had loved Joachim for this, that again, and again, and again he could give her this orgiastic ‘satisfaction,’ in spasms that made her cry aloud.

“But Cipriano would not. By a dark and powerful instinct he drew away from her as soon as this desire rose again in her, for the white ecstasy of frictional satisfaction, the throes of Aphrodite of the foam. She could see that, to him, it was repulsive. He just removed himself, dark and unchangeable, away from her.

“And she, as she lay, would realize the worthlessness of this foam-effervescence, its strange externality to her. It seemed to come from without, not from within. And succeeding the first moment of disappointment, when this sort of ‘satisfaction’ was denied her, came the knowledge that she did not really want it, that it was really nauseous to her.

“And he in his dark, hot silence would bring her back to the new, soft, heavy, hot flow, when she was like a fountain gushing noiseless and with urgent softness from the deeps. There she was open to him soft and hot, yet gushing with a noiseless soft power. And there was no such thing as conscious ‘satisfaction.’ What happened was dark and untellable. So different from the beak-like friction of Aphrodite of the foam, the friction which flares out in circles of phosphorescent ecstasy, to the last wild spasm which utters the involuntary cry, like a death-cry, the final love-cry.”

Male Continence is not merely a device for domesticating sexuality and heightening its psychological significance; it is also, as the history of the Oneida Community abundantly proves, a remarkably effective method of birth control. Indeed, under the name of coitus reservatus, it is one of the two methods of birth control approved by the authorities of the Roman Church—the other and more widely publicized method being the restriction of intercourse to the so-called safe periods. Unfortunately large-scale field experiments in India have shown that, in the kind of society which has the most urgent need of birth control, the safe period method is almost useless. And whereas Noyes, the practical Yankee, devoted much time and thought to the problem of training his followers in Male Continence, the Roman Church has done little or nothing to instruct its youth in the art of coitus reservatus. (How odd it is that while primitive peoples, like the Trobrianders, are careful to teach their children the best ways of domesticating sex, we, the Civilized, stupidly leave ours at the mercy of their wild and dangerous passions!)

Meanwhile, over most of the earth, population is rising faster than available resources. There are more people with less to eat. But when the standard of living goes down, social unrest goes up, and the revolutionary agitator, who has no scruples about making promises which he knows very well he cannot keep, finds golden opportunities. Confronted by the appalling dangers inherent in population increase at present rates, most governments have permitted and one or two have actually encouraged their subjects to make use of contraceptives. But they have done so in the teeth of protests from the Roman Church. By outlawing contraceptives and by advocating instead two methods of birth control, one of which doesn’t work, while the other, effective method is never systematically taught, the prelates of that Church seem to be doing their best to ensure, first, a massive increase in the sum of human misery and, second, the triumph, within a generation or two, of World Communism.