THE DISCIPLE IN THE FACE OF THE SEXUAL PROBLEM

Translated from the book: “Discípulos y Maestros, o los Factores de la Iniciación Espiritual”.  The Tibetan.

Cherche, pense, combine, analyse-toi toi-même, et sache que le sort ne te donnera que se qui té appartient par droit de conquête intime, selon tes efforts personnels et l'importance de ton développement de Conscience. - K.H

One of the points of greatest confusion for the sincere Disciple has always been the sexual problem. It is a general belief that the condition of Discipleship completely excludes sexual functions and that, naturally, inhibition is imposed with all its morbid and torturous consequences.

When the Disciple has to face this most delicate matter he must seek the advice of his Master, since no general rules can be fixed, since each being is a different world, and every case demands special attention. Appetites, passions, libido, and instinctive impulses, and, finally, all urges and motivations of a sexual nature, are too important to be treated lightly. The Disciple will do very well to surrender himself confidently to his Master, who will advise him duly and point out to him the courses that correspond to his case. In this, as in all cases, the Master always knows what to expect, since his job consists precisely in regulating and compensating different concepts and values, transmuting energies, promoting the conscious overcoming of the being and, as far as sex is concerned, sublimating sexual energy into its vital hormones and somatic-psychological emotions, converting the libidinal force into creative power,  that is, to make the mysterious influx of love assume the proportions of spiritual, creative, and divine manna .

This is not to be postponed or despised by the Disciple, for it is vitally important. The sexual forces must be constantly channeled, directed and transmuted. If left to the mercy of circumstances, they turn us into vicious slaves of intimate passions, and turn the individual into a veritable beast, in addition to making him suffer unspeakable torments and disconcerting emotional-erotic exaltations. The Disciple can have, in these forces, his worst enemy, apart from the natural difficulty of maintaining the dignifying attitude of sincerity.

There is nothing more dirty, rude and disgusting than sexual function when it is not practiced properly. And so much ignorance prevails on this subject that the simple observation of some of the many instances of life in our environment easily shows us how disastrous sexual relations are purely passionate or instinctive, or simply emotional. In reality, in such cases, the sexual force is wasted and squandered, with no other purpose than the satisfaction of gross passions fed by a morbid and animal eroticity. In this way marvellous and sublime functions are lowered from their transcendental importance and significance, making them serve cunning and instinctive desires, proper to an uncultured and defective nature. From all this one can expect nothing but feelings of boredom and weariness, desolation and emptiness of conscience, mental imbalance and a maddening morality.

It would be useless to trust that from such a mess of the intimate and creative forces of the individual, nothing as sacred and divinizing as Love will arise; on the contrary, only gross impulses and desires of simple carnal satisfaction will originate brutal exaltations that translate into emotional-erotic satisfactions the unconfessed tragedy, implanted in our being by the maelstrom of uncultured and uncontrolled creative forces. If these forces were well conducted, instead of tormenting us with their unbridled movements, they would lead us into sublime relationships and make us cosmocrators or co-participants in the majestic work of the Universe.

The Disciple must avoid libidinous substitutes, such as onanism, lesbianism, coitus interruptus, vicious or unnatural practices and especially extra-vaginal ejaculations, since they are so many forms of erotic-emotional excitement, which promote mental exaltations and nervous imbalances that never fail to translate into psychic trauma. In each case, we repeat, it is most expedient for the Disciple to consult his Master, as well as in the case of late or extra-menopausal sexual appetites, frigidity, impotence, sexual returns and disorders at any age, and, finally, the states of mental confusion resulting from frustrated desires which are tragic inhibitions characterized by psychological complexes of unsuspected scope.

On the other hand, the marvelous mechanism of the sexual function, which embraces various delicate parts of our physical organism, such as the endocrine glands called the pituitary gland, the thyroids, the adrenals, and the gonads, have their categorical transcendences in the mind itself, if not in fact in our own spiritual being, which is more than demonstrated by the influence of the Spirit in cases of Love.  and by the transcendental subliminal links between mysticism and sexual potential. It must also be borne in mind that in love, when it is deep and sincere, sexual exaltation is translated into spiritual and truly divine exaltation, and that mystics are as a rule powerfully sexed persons.

Hence the Disciples sometimes feel greater sexual or libidinous urges as soon as they enter the Spiritual Path, and this is due, of course, to the fact already stated, for with Initiation all our incondite experiences, forces and inarticulate cravings are removed. Disciples who fail generally allow themselves to be carried away by that overflowing force of sexuality, which they prefer to satisfy, instead of containing, sublimating and divinizing it, as Initiation demands.

It is important to know that, sooner or later, these forces reveal themselves or, rather, rebel, which should not be a reason to be frightened or ashamed. Initiation awakens them, fortunately, to make better use of them. For this reason, the Disciple must heed the Master's instructions, if he does not want to be at the mercy of his reproductive forces, since no one can play with the life-generating forces with impunity. Nature always takes revenge, and energetically, on the follies of fools who imagine exploiting her by deceiving themselves.

Initiation excites these inner forces in order to channel them properly, for, by remaining stagnant, they not only cease to be creative, but become negative and destructive, much to our regret and our own ignorance. It will be a great day for humanity when we know how to use sexual forces, for then many moral miseries will disappear and foolish and unhygienic prejudices will cease to prevail together with hypocritical and false moral attitudes, which pervert the most sublime meaning of life.

The Disciple must be tolerant and understanding of everyone and in all cases, especially when it comes to sexual relations between living beings. Misunderstanding is always cruel, and is the result of superficial observations, and it should be noted that the greatest moral torments of people have to do above all with a false interpretation of sexual matters, or because morality is made to revolve around sex, instead of giving it an exalting meaning.

Each person is a different world, and if the sexual force has such transcendental and powerful consequences on human beings, both physically, morally, psychically, mentally and spiritually, we must use all our capacity for benevolence and compassion, dignity and sublimating understanding, if we want to remain in harmony with others and give life a transcendental meaning, and not simply morbid and abject. In reality, all condemnation of sexual relations between human beings is reduced to a sheer lack of understanding of particular cases, which provokes bitter reactions and cruel excitements, veritable moral storms that make enemies of beings who would otherwise live together in friendship.

It is much better to avoid any invasion of the sacrosanct dominion of the individuality of others, on pain of being a vulgar gossip or implacable critic of the honor of others, since no one has the right to intrude on such matters of others, which are in themselves so delicate and complex, and most of the time based on "it is said" or simple appearances.

The Disciple is not obliged to depart from ordinary life and the daily traffic, which are the keynote of life in the universal moment  in which we exist, because all experiences, no matter what they are, are very useful to him in all cases, and those that come to him promoted by his own anxieties, conceptions and dreams are absolutely indispensable to him because they are those that he himself forges in the course of his own life. From this it is easy to deduce that the marital experience is not an impediment to their initiation into the Higher Life and their entry into the true eternal transcendences, which are imponderable veins of genuine happiness, peace and creative harmony.

But it is imperative to understand here that not all people are made for the life of marriage, either because they have experienced it without dignity or for moral reasons, health or mere personal convenience, and therefore prefer to avoid such a compromise or complication, especially if the connubial magic is to be subordinated to the conventional demands of civilized life where the artificial prevails and where the moral law does not conform to natural and universal imperatives, but rather to vanities and interests of a despicable and undignifying order.

However, biogenic demands due satisfaction, and because of this each person has to solve his sexual problems according to his usual way of life, or according to the most dignifying norm of life to which he intends to submit.

In any case, the sexual problem becomes more complicated the more it is analyzed, because sexual appetites are always combined with spiritual imperatives and psychic impulses and even mental urgencies, and then moral conventions and inherited norms become impossible to follow, and the dilemma is hypocrisy, frank rebellion, that is, or submitting to natural demands by deceiving the customs established and proclaimed by the vulgar, or to act in accordance with the dictates of one's conscience and according to the best personal understanding. In such cases, only the Master could solve such complicated problems, for the celibate life is not altogether edifying or natural, and on the other hand, loveless marriage, for simple psycho-sexual gratification, is in fact a legalized immorality, a satirism complacently tolerated and accepted, a vulgar abjection by mutual consent, apart from the fact that it does not result in internal or transcendental benefits,  it neither exalts nor sublimates in any way.

Loveless sexual relations are detestable, disgusting, and depressing, and even more degrading, as we have said, are the subterfuges in erotic and libidinous satisfactions.

The case of the maiden forced to a solitary and celibate life, by who knows what circumstances or gross social and religious prejudices, which make her a defenseless and unfortunate victim, confined to a sad, unspeakable tragedy, which no one appreciates well in its profound sense, and which no one would want for himself if he understood it. The case of the single man is different, since the circumstances do not oblige or enslave him as in the case of the woman. In this particular, humanity has grossly and pitifully failed, for humanity would be much more exalted and guaranteed in its moral and economic conquests if it did not render to virginity such a morbid and puritanically hateful cult, since physical hygiene, biological selection, and mental health all require the use of the sexual organs,   as it is ordered and arranged by Nature itself.

In any case, in the case of the Disciple, these problems assume a considerably greater intensity, since spirituality is intimately connected with the internal and creative forces of the being. Hence, they must be approached with serenity, seriousness and dignity, learning to transmute such energies, in all their phases, into superior powers.

The great problem here, of a social character above all, although intensely individual in general, consists in knowing whether psycho-reproductive requirements can or should be satisfied without recourse to marriage. Marriage as an institution is a human convention, born of the need to organize the sexual life of people in order to better control its results, such as the offspring, the economic situation and the psychological combinations originated by marriage and life in common. On the other hand, psycho-sexual satisfaction does not have major complications for those who surrender to their personal designs, without external consideration and without stopping to think about possible consequences, either because they have managed to avoid or control them, or because they are willing to live their own life as they feel like or present.

In any case, these considerations show how complicated the problem is, which greatly hinders the life of the individual, especially in the present times, when he is subject to social institutions and depends on them, although it is true that in our critical and tottering age everything seems to be in question and on the eve of radical transformation.

But, we repeat, if the individual does not find a being who really complements his intimate aspirations and satisfies his psycho-reproductive appetites completely, in a mutual divination of desires, and nourishes thoughts that result in a constant and sublime spiritual communion, marriage should not even be considered, since it would constitute an infernal experience difficult to tolerate.  but a simple means to prostitute the purest designs of Nature. We thus consider that every sexual relationship without love is an infamy, a hateful and degrading perversion.

But in any case we are in the need to comply with the wonderful, imponderable and inescapable designs of Mother Nature, and it is here that a knowledge of a higher order is imposed, which implies the integral sublimation of intimate or reproductive forces, without resorting precisely to sexual relations. This part of Discipleship, that is, of Initiation, is really one of the most important, since it has for its purpose the transmutation of natural energies, and it is to this that alluded during the Middle Ages, when the alchemists sought the conversion of base metals into pure gold.

We give here the reason for the question as to its resolution, which as far as the how is concerned is already a matter of Initiation, and therefore must remain secret, that is, belong indefinitely to the august pedagogy of the Masters of Wisdom, together with the sublime spiritual realizations that they generate, promote and glorify.