Misc.

16: Psychic Impotence

16. PSYCHIC IMPOTENCE

The Karezza Method title page
This book would be incomplete were I to make no mention of that sudden and mysterious loss of erectile power which sometimes befalls men. Perhaps there are few men who do not know the secret dread of some day becoming impotent.

I remember a champion athlete - a magnificent man physically - confessing to me that he was afraid to marry, fearing that he would not be able to satisfy his wife. And perhaps the earliest sexual story that I remember was that of a soldier, in the time of the Civil War, who by a sudden and natural motion lost his power, which no effort of himself or his mistress could restore. All my life such tales have come to me. Tragic tales, some of them, as where a spiteful woman overwhelmed her helpless lover with shame and reproach; where divorce was demanded for this cause; where a marriage between two devoted lovers remained unconsummated to the end, the husband dying in a few years, perhaps of a broken heart. These and many others. Who has not heard of the pitiful case of Carlyle and his Jane Welsh, as told by Froude? And it has been hinted that the same cause lay back of Ruskin's beautiful surrender of his wife to the artist Millais, and of the relation of Swift to his Stella and Vanessa.

14: Does the Woman Need the Orgasm?

14. DOES THE WOMAN NEED THE ORGASM?

The Karezza Method title page

A lady physician of my acquaintance thinks that a woman would be left congested in her sexual organs, probably, by Karezza, did she not have the orgasm, and the result would finally be disease.

I have not found it so in practice, and the criticism would almost appear to have come from one who had not known Karezza in its perfect form. If valid, it would apply to the man as well and would destroy all force of the case for Karezza for either sex, which is far from what my critic desires.

11: The Karezza Method

11. THE KAREZZA METHOD

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Whoso would succeed with Karezza must begin with the mental and spiritual values. Both the man and the woman, and perhaps especially the woman, must resolve that they do not wish the orgasm - that there is a greater spiritual and physical unity and emotional bliss to be obtained without it, besides the sense of safety. This must be the fixed thought and ideal of Karezza.

If you are novices, choose a time when you can both be all alone, unhurried and free from interruptions. Concentrate yourselves entirely on your love and joy and the blending of yourselves into one.

8: Duality and Spirituality in Sex

8. DUALITY AND SPIRITUALITY IN SEX

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Unless we recognize that sex is spiritual as well as physical, we shall not understand how it is the great agent of love. For love is the uniting principle in the universe, and as all things have their opposites, that which reconciles and at-ones them, marries them, is that which we term sex. In the physical organs of male and female, sex is objectified in fixed forms, but this in only one example, and a very small one, of sex. These organs relate peculiarly to physical union and reproduction, but when we come to consider all the various ways in which sex unites and reproduces we find no limitations to these tools. On the contrary, the "duality" which philosophers constantly recognize in Nature is nothing but the larger sex-relation and interaction. All chemical attractions and repulsions, all electrical, are sexual. But we shall not understand this at all if we think always of men and women as such, or of physical males and females when we say sex.

4: Magnetation

4. MAGNETATION

The Karezza Method title page
As I have said, I coined for Albert Chavannes, as a title for his little brochure on this subject, the word "Magnetation." This was intended to express the theory, then so prevalent, that the thrills and pleasures of sex and love were caused by the transmission and reception of currents of "animal magnetism," or "vital electricity," which could be conveyed by contact or passes from one human body to another, and that diseases even could be cured by the same agency, as in "laying on of hands." There has been much controversy on this matter. It has been argued by some that the "currents," the "magnetic attractions," etc., felt by the susceptible, were purely imaginary and ideological, - that the lover induced his own thrills, the patient cured himself. We may waive much of this. While today one hears very little of this magnetism, the fact remains that the presence and the touch, explain it as we may, of certain people, give us intense, vivid feelings and produce powerful reactions, while the presence and touch of others may shock, or leave us indifferent or repelled. Practically this is sufficient. This seems like magnetic action and for all our purposes we may assume that the seeming is a fact.

It is assumed therefore that ordinarily the male is positive to the female, who is negative to him, and the masculine organs are positive to the feminine organs. This may be called the normal or usual relation, but it is possible to voluntarily or involuntarily reverse this, and in most cases, between lovers in close contact, certain parts in each are negative to the contacting parts of the other, which may be positive to them. This fact, that the entire personality, in all its parts, is not necessarily positive or negative at the same time, is one important to remember, for it explains much and is like a key to the whole art of Karezza. Thus a woman may be very positive and even dominant in her love, while her body remains most alluringly passive. Or she may open her eyes and make them positive while the rest remains negative. Or she may put positiveness into the caress of her hands alone, or will it into some other part of her being, or entirely assume and play the masculine, positive part, while the man assumes the feminine. Of this more will be said later.

But in general, though the woman allures and makes herself a drawing lodestone, it is the man who takes and should take the active, positive role and is "the artist in touch." The man who would succeed in Karezza, then, must cultivate the art of magnetic touch. He should learn to think of himself as an electric battery, of which it may be said that the right hand is the positive pole (in right-handed people only, of course), and the left hand the negative, capable of transmitting to other and receptive human beings an electric current. If both his hands are in contact with someone, he must feel the current flowing from his right hand through the body he touches into his left hand, and he must learn how to reverse this and send a current at will from his left hand to his right hand. If he touches with only one hand, or one part, then he must feel that he touches positively and the flesh he touches is negative or receptive to him. He must learn to will the current he gives through the body he touches, through its nerves, to any part he wishes to electrify, to thrill or to soothe, and to feel convincingly that he is doing so. In Karezza his organs must ordinarily be felt to be positive, and the woman's negative, for the best results to both. He may even practice on himself, learning to feel his own magnetism, to test it; and how to cure various pains and ailments by his own touch.

Understand me - a man may succeed beautifully in Karezza who has done nothing of all this, nor even heard of it, because of natural magnetism and intuition of what to do, but even he would do better to consciously understand his powers and deliberately will to direct their use.

The fact that magnetic touch has been found a successful method of invigorating the weak and curing the sick, is one proof that should never be overlooked that Karezza, practiced normally, with a wise avoidance of excess, is not only not injurious, as so often claimed, but is really conducive to health. I have been told that Harry Gaze, the Western lecturer, advocates Karezza as a means of maintaining eternal youth, and personally I am convinced that nothing else known is so efficient in preserving youth, hope, beauty, romance and the joy of life.

A man should learn, therefore, to touch the woman he loves in such a way that he transmits to her a vivid electric current that thrills her with delightful feeling, while it relieves his nervous tension of accumulated surplus force. At the same time, if the parties are well-mated, she will be generating and returning, in some roundabout way, something to him, which equally satisfies him, prevents all sense of loss, and makes him equally thrilled and happy. There is a circuit and exchange which finally perfectly balances and leaves each content.

The man who would be an artist in touch must learn to put this vital elixir into his fingertips, his palms, into the glance of his eyes, suggest it in the tones of his voice, convey it at will from any part of his body which may touch the body of another - yes, even to convey it by mere aura, invisibly, secretly, to another body, near, but not in contact. He must learn to touch with firm and thrilling strength, or with tender gentleness and restfulness. He must learn to stroke and caress with an exquisite delicacy, tactfulness and grace, suggesting music. In the actual embrace he must learn to alternate violent speed and force (yet controlled and never really rude or inconsiderate), in his movements, with touches delicate and soothing, in a contrast of symphonic "storm and peace," which may sink to absolute quietude of strong, tender enfolding.

O touch me, touch me right! she said —
(O God, how often womanhood hath said!)
That we two ones as one be wed,
That all with all, throughout, we wed,
Close, close and tender close! she said,
The touch that knows, O Man! she said
O touch me, touch me right! she said.

3: What is Karezza?

3. WHAT IS KAREZZA?

The Karezza Method title page
Karezza is controlled non-seminal intercourse. The word Karezza (pronounced Ka-ret-za) is from the Italian and means a caress. Alice B. Stockham, M.D., was the first one who applied it as the distinctive name of the art and method of sexual relations without orgasmal conclusion. But the art and method itself was discovered in 1844 by John Humphrey Noyes, the founder of the Oneida Community, by experiences and experiments in his own marital life. He called it Male Continence. Afterwards George N. Miller, a member of the Community, gave it the name of Zugassent's Discovery in a work of fiction, The Strike of a Sex. There are objections to both these names. Zugassent was not a real person, therefore did not discover it. It was Noyes' Discovery, in fact. Continence, as Dr. Stockham points out, has come to mean abstinence from all intercourse. The Oneida Communists do not appear to have opposed the female orgasm, therefore it was well enough for them to name it Male Continence, but Dr. Stockham and I agree that in the highest form and best expression of the art neither man nor, woman has or desires to have the orgasm, therefore it is no more male than female continence. And a single-word name is always more convenient than a compound. For which reasons I have accepted Dr. Stockham's musical term, which is besides, beautifully suggestive and descriptive. Another writer on this art (I first heard of it through him; he deriving it from Noyes) was Albert Chavannes, who in a little book on it, called it Magnetation, a name which I coined for him. It is perhaps not a bad name; but I now think Karezza better.

Title Page and Contents

The Karezza Method

or Magnetation: The Art of Connubial Love

The Karezza Method title page

The Lover is the Artist in Touch

Karezza in the perfect form is natural marriage — that clinging, satisfied union of body and soul which true love ever craves and in which ideal marriage consists — and with every repetition of the act the lovers are remarried, their unity renewed, deepened, intensified.

Privately Printed for the Author, 1931
William Lloyd, Roscoe, Calif.

The Karezza Method

J. William LloydThe Karezza Method, published in 1931, is a beautiful, inspiring manual about the practice of Karezza (controlled intercourse) by J. William Lloyd. Thoughtfully written and based on actual experience, it brims with practical information.

Male Continence - History (Part II)

Part II - History

Male Continence

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.

Male Continence - Introduction (Part I)

Title Page

Male Continence

MALE CONTINENCE;

by

JOHN HUMPHREY NOYES

_____________

PUBLISHED BY THE ONEIDA COMMUNITY.

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OFFICE OF ONEIDA CIRCULAR,
ONEIDA, N. Y.
1872

Part I - Background

THE Oneida Community has long been receiving almost daily letters of inquiry respecting its method of controlling propagation. Many of these letters evidently come from intelligent and respectable persons. We will give a few recent specimens. Here is one from an English clergyman:

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