Almost the exact reverse is the truth. The celibate is a rare product. And moreover he is not one in whom sex is repressed; he is essentially a human being in whom the sex-force is sublimated into non-physical channels. This may take the form of extreme religious devotion, in wide humanitarianism, in a love of children or animals, in artistic creation or scientific research. It becomes true celibacy only when the individual instinct is so far diverted towards these energies that desire for physical sex functions becomes eliminated. Nor is it true that such a man is barren; he is procreating, as really as the father, a mental or spiritual progeny. We cannot emphasize this distinction too strongly. For the vast majority of men the celibate life is not intended, and to some extent, though, as we shall see, not entirely, other rules apply. What indeed we have so carefully to distinguish is the transference of sex from the repression of sex. To transfer the sex-force is a healthy and natural energy, whereas to repress sex is an evil which must always tend to produce unfortunate results. Chapter 5: Non-Celibacy We have now arrived at a point where we can emphasize a further distinction. We must, in fact, differentiate between those emotions and thoughts which are sexual in the sense that they naturally incite physical sex functions, and those which manifest themselves in non-sexual activities. It may be true that the energy which is exercised in the latter way is itself sexual; that does not matter for our immediate purpose. It is sufficient that the force is at work in a non-sexual channel. Here then we have two entirely different processes. The first is the shifting of the emphasis of the sex-force from body to mind, so that the sex-force ceases to be concentrated in physical sex-acts and begins to be concerned rather with love emotion and sex-thought; the second is the transmutation of the sex-force to non-sexual channels. Both of these processes are necessary in the life of the non-celibate. The latter process is what happens naturally in the case of the true religious celibate. His development and temperament are such that his sex-nature finds a complete expression, as we have already seen, in such directions as a general love of humanity, an intense spiritual devotion, the worship of art or nature. There is no repression, but a full exercise of the sex activities in a "non-sexual" direction.