Tuesday, February 07, 2017

Is this an obsession with sex?

As often happens on Facebook, I get strong reactions whenever the word sex is mentioned. It leads to discussions with various points of view being expressed, and the inevitable ensues. A senior woman devotee said the following on reading one such discussion:

What do guys think about most of their lives as males? SEX, so I'm told, and that never wanes into old age. So when I see these same males trying to superimpose their lifelong addiction onto Radha Krishna pastimes, I want to puke.

At about the same time, I had a personal conversation here in Vrindavan with a person who is an avid reader of my blog to whom I more or less summarized my point about why I, an old man of 67, is talking so much about this subject.

In fact, I sometimes feel a bit like the old drunk guy in that Carson McCullers story, pegging the innocent kid and slobbering the wisdom earned from the school of hard knocks all over him. The failure who has got it all figured out, where he went wrong and why his life became such a mess.

There is no need for me to be proud of my record in "love." I have trampled over a number of lives in its name, in my different experiments with love, or as one guru said, "Love's experiment with me." Sometimes it was in the name of some kind of ethereal spiritual love that is only available to ones who reject the phantasm of love in this world. And, of course, sometimes it was not in the name of love at all, but in a fog of confusion about love and life and my purpose in it.

Somewhere along the line, I realized that my samskaras are interfering. That even ritual sadhana and philosophical understanding are not necessarily very strong in counteracting the confusions of worldly love. But neither is ignorance. Recognizing the limits of ritual and philosophy means that one comes to the attempt to understand deeper psychology. The purpose of the spiritual paths is always psychological: they understand that the mind is the problem and the solution is to be effectuated in the mind.

Therefore, I look at rāgānugā bhakti just like that: It requires an examination of the emotional life. We have the ideals of Braja bhakti and we have our own failed attempts to experience anything remotely like it.

Once I quoted Bell Hooks as saying that though women probably go through more suffering from love, it is somehow mostly men who write the philosophical or psychological analyses of love. She found this to be a paradox, but it is true that men have a tendency to want to figure things out. So I will continue to do the drunken man in the bar routine and any innocent young person who can tolerate my whiskey breath is welcome to hear my observations.

The problem in society is that there is insufficient love, not that there is sex or no sex. Sex or no sex is not the solution. The solution is love. So we must learn to love, sex or no sex. In other words, love with detachment. Love without attachment to the results.

Nevertheless, like it or not, sex plays an important part throughout human life. And religion has traditionally emphasized the purpose of sex to be procreation, and contrasted it with the animal characteristic of the sexual act itself. But according to evolutionary theory it is not about procreation alone, but also about creating the bond between a man and woman so that they will stick together to raise a family and therefrom form community together. As such, the sexual relationship of men and women is the basic building block of community and society.

In other words, there has to be love in the world in order for anything to function And the basis of all love in society starts in the male-female unit, from which family and community grow.

But such is the nature of human culture that it has imbued sexual love with a mystic significance, what may be called the romantic fallacy. The Indian scriptures are very circumspect about this fallacy and recognize that the orderly control of the sexual instinct is necessary for the smooth functioning of society.

They recognize that even when worldly love is seen as nothing more than extended self-interest and mundane, its function is important. As we can observe with the current disintegration of traditional norms, a community based on mere sexual pleasure has very little chance of attaining cohesion or staying power. This is the disaster of modern civilization.

Therefore, another basic building block of community is religion. Religion is the highest ideals of man organized into ritual form. In Gaudiya Vaishnava terms, the only way to realize love in the world is to imbue it with the svarūpa-śakti, to make the individual understand that love is ultimately for the One Underlying Truth of all things, who is the only Other who is both One and the Other. The only way to realize the full spiritual potential of sexuality is to combine it with religion -- both its symbolic and ritual power. This is not about the vexations of repression, but uplift through sublimation. This is the secret to genuine human evolution.

Young people today have no knowledge of this and are thus confused about both religion and sex. And most confused about love. So I am an old man who by trial and error has learned something about this subject. and I feel that I am obliged to share my findings and help in whatever tiny way I can to eliminate their confusion.

In particular, I feel that the Gaudiya Math and ISKCON model, which emphasizes renunciation of sexuality to people who will never be able to do it, without showing how it is to be done, without showing how sexuality and love are connected to their spiritual life, is incomplete. Those who follow it are bound to continue in the cycle of birth and death. How can they show the glories of Radha and Krishna's madhura-rasa and then deny that it has any reality in, meaning for or relation to love this world? Only by learning how to associate sexual love with the path of prema can we have any hope of turning this around.

This is a feature of the human form of life that one should avail themselves of.

उत्तिष्ठत जाग्रत प्राप्यवरान् निबोधत

uttiṣṭhata jāgrata prāpya-varān nibodhata

"Arise ! Awake! Become aware of the boons attainable in this human form of life!"

So I will end this brief comment with the following advice to all young people who are thinking of making spiritual advancement on the path of bhakti -- especially that of madhura-rasa-bhakti -- and who are inclined to seek partnership with someone who shares their inclination: "Yoga for the bhaktas and bhakti for the yogis."

तस्माद् योगी भवार्जुन
tasmād yogī bhavārjuna

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान् भजते यो मां स मे युक्ततमो मतः॥

yoginām api sarveṣāṁ mad-gatenāntarātmanā |
śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ ||

Yoga means, male or female, preserve the bindu.

मरणं बिन्दुपातेन जीवनं बिन्दुधारणात्।
तस्मादतिप्रयत्नेन कुरुत बिन्दुधारणम्॥

maraṇaṁ bindu-pātena jīvanaṁ bindu-dhāraṇāt |
tasmād atiprayatnena kuruta bindu-dhāraṇam ||

Śiva-saṁhitā

10 comments:

Anonymous said...


Yes dearest brother Jagadananda Das, you speak the truth about sublimation; one hopes the senior woman devotee achieves the state of grace which will allow her to see the truth.

If she is also reading these words, perhaps she may wish to study Lillian Silburn's "Techniques of Transmission":

https://archive.org/download/TechniquesOfTransmissionInKashmirSaivismLilianSilburn/Techniques%20of%20Transmission%20in%20kashmir%20Saivism%20-%20Lilian%20Silburn.pdf

Anonymous said...

So Freud was right about this after all.

Jagadananda Das said...

Freud was at least partly right. The trouble is, like all empiricists, he could not see past the purely material functions of sublimation.

Anonymous said...

Page 25 may be of some real practical help to readers:

https://archive.org/stream/TechniquesOfTransmissionInKashmirSaivismLilianSilburn/Techniques%20of%20Transmission%20in%20kashmir%20Saivism%20-%20Lilian%20Silburn#page/n53/mode/2up

Especially in light of verse 175 of the 'Kumbhaka Paddhati of Raghuvīra' which describes the practice of Kumbhāntara-śṛṅkhalā.

asuḥ prāṇaḥ tad-aṅgau reca-pūrau tad-uktam │
dvividhā śṛṅkhalā proktā svaṅgā kumbhāntarādikā ║175║

Anonymous said...

In regard to kumbhāntara-śṛṅkhalā, why would one wish to repeatedly stretch the bow of the breath?

In the wise words of Lillian Silburn (page 25), "so the whole movement of the breath becomes long and subtle".

Anonymous said...

unless one metaphysophisticates sex like you do, then yes it is puuk-able sahajiyism

Anonymous said...


The descent of grace has many ways; my own grace was heralded from the mouth of the GURU (the light which dispels all darkness):

https://archive.org/stream/AnIntroductionToTantricPhilosophyTheParamarthsaraOfAbhinavaguptaWithTheCommentar/An%20Introduction%20to%20Tantric%20Philosophy%20The%20Paramarthsara%20of%20Abhinavagupta%20with%20the%20Commentary%20of%20Yogiraja%20-%20Lyne%20Bansat-Boudon%20and%20Kamaleshdatta%20Tripathi#page/n313/mode/2up/search/sublimation

Anonymous said...


Then there came forth at/from that place the cloud of the great light, the living power, the mother of the holy, incorruptible ones, the great power, the Mirothoe. And she gave birth to him whose name I name, saying three times,

IEN IEN EA EA EA

For this one, Adamas, is a light which radiated from the light; he is the eye of the light. For this is the first man, he through whom and to whom everything came into being, (and) without whom nothing came into being. The unknowable, incomprehensible Father came forth. He came down from above for the annulment of the deficiency.

Source: http://www.gnosis.org/naghamm/goseqypt.html

Anonymous said...


All paths lead to yoga, of which bhakti is one.

One hopes you received "Roots of Yoga".

Regards,

M.N.


Notes

One was reading pages 36 and 37 this morning and thought of your words:

https://archive.org/stream/TechniquesOfTransmissionInKashmirSaivismLilianSilburn/Techniques%20of%20Transmission%20in%20kashmir%20Saivism%20-%20Lilian%20Silburn#page/n65/mode/2up

Prem Prakash said...

Jagadanandaji,
I am a bit late to this discussion but I'll offer a few words. Whiskey breath and all, you are a consummate truth-teller. Certainly your trials and errors have opened your heart and contributed to your being such an approachable teacher. All of us who know you admire your integrity.
I am concerned that you are reflecting on your past under the spell of those who might "puke" at your experiments. Those who would vomit over a brother's mistakes are hardly a jury of our peers. I propose the eyes of compassion would see, regardless of how error prone you may have been, the result has brought you to this happiest year of your life. Did Hari ever lose control over your life that there should ever be guilt and remorse?
It is the duty of those getting on in years to reflect poignantly upon their folly, and it is the duty of the young to overlook much of what they are told. The young dance and the older ones tap their toes, all to the same tune.