Edgar Cayce and the Yoga Sutras. Istvan Fazekas

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СКАЧАТЬ IV. Brahmacharya

      [F]or I have betrothed you to one Husband, to present you as a chaste virgin to Christ. But [now] I am fearful lest that even as the serpent beguiled Eve by his cunning, so your minds may be corrupted and seduced from wholehearted . . . and pure devotion to Christ [Consciousness].

      Paul of Tarsus; 2 Corinthians 11:2-3 [author’s brackets]

      Man is man so long as he is struggling to rise above nature—and this nature is both internal and external . . . it is good and very grand to conquer external nature, but grander still to conquer our internal nature. It is grand and good to know the laws that govern the stars and planets; it is infinitely grander and better to know the laws that govern the passions, the feelings, and the will, of mankind.

      Swami Vivekananda⁸

      The word Brahmacharya translates as “knower of Brahma,” or one who knows Eternal Spirit, and the concept means practicing sexual moderation as a key principle to raising sacred, spiritual energies from the lower spinal centers to the higher ones.

      Not everyone is called to celibacy, and for some, the readings’ source counseled, celibacy would be disastrous. It is more an issue of how to transform energy than repress it. Brahmacharya is the process of transforming sexual energies into spiritual magnetism, most notably in the spine. This magnetism eventually rises into the brain for higher states of spiritual realization.

      Chastity in thought, word and deed always and in all conditions, is called brahmacharya.

       Swami Vivekananda

      Both the readings’ source and the great Eastern masters recommend moderation of sexual activity and, ultimately, transformation of it. The Cayce readings counseled people to “subdue the influences [forces] of materiality” (1056–2), noting that “from the desires of the heart do the activities of the brain, of the physical being, shape that [which you would create]” (276–3). [author’s brackets]

      Sexual energy is a powerful, creative force, perhaps humans’ most powerful physical energy. If this energy is sublimated and raised to the higher spiritual centers, the deeper and more sublime states of God consciousness can be realized.

      Both the masters and the readings’ source call on all spiritual aspirants to take inventory of their desires:

      [T]hat which is carnal and that which is mental and that which is spiritual may be found—in desire. For [desire] builds—and is that which is the basis of evolution, and of life [procreation], and of truth . . . It also takes hold on hell and paves the way for many that find themselves oft therein.

      262-60

      The masters also counsel couples in the art of spiritualized living, teaching that mutual respect and honor are destroyed by reckless and self-indulgent sexual activities:

      Husbands and wives who think that the “holy bonds of matrimony” permit them to indulge in oversexuality, greed, anger, or displays of “temperament” are ignorant of the true laws of life. The [growing numbers] of inharmonious families and the rising number of divorces found everywhere today are glaring warnings that marriage does not mean license to indulge the desires, lusts, moods, and emotions of the senses.

      Paramahansa Yogananda⁹

      Sexual desire is addressed in the yama of brahmacharya, but truthfully, all the yamas and niyamas address desire in one form or another—the desire to retaliate with violence (ahimsa), the desire to steal (asteya), and so on. The key point for those wanting to incorporate these principles into their lives is not to aspire to perfect desirelessness, to stagger around in an apathetic, comatose state, but to spiritualize desires, so that they become fuel for the purest desire of Christ Consciousness and universal love. As opposed to suppressing desires, spiritualizing desires is the recommended method in the readings.

      The great Bengali saint Sri Ramakrishna is often quoted as saying that “women and gold,” or lust and greed, are the major obstacles to God consciousness. Cayce said, “Nothing may separate the soul of man from its Maker but desires and lusts.” (1293–1) In our current era, in which some are misguided into supposed tantric practices, deluded into thinking there is something spiritual about amusing themselves with sexual theatrics, it is wise to recall the teachings of the masters and the readings’ source. The astute person remains unconvinced by a heroin addict’s argument that narcotic-filled needles are not at all dangerous, despite the junkie’s elaborate sales pitch and professionally produced DVD “The Ecstatic Joys of Heroin.”

      An entire chapter, Lesson IV, is dedicated to desire in A Search for God, Book II. Here Cayce and his close associates who helped develop the book’s materials address desire on many levels.

      From what may anyone be saved? Only from themselves! That is, their individual hell; they dig it with their own desires!

      262-40

      Desire is presented as an act of will, and all that we attract to ourselves is relative to the desires that we hold. The carnal, or lower three, chakra energies of “self-preservation, propagation of the species, and hunger” are presented in the readings as “primary urges,” which are often used for “self-aggrandizement,” or expansion of the ego. It is clearly stated that “physical desires which are not spiritualized hinder the development of the consciousness of oneness with God.”

      This is in perfect accord with the spiritual masters, who counsel the need to refine desires and convert carnal appetites into a higher vibrational level through devoted spiritual practice.

      Since one of humanity’s oldest physical desires is lust, brahmacharya addresses this dilemma by advocating sexual moderation and, where appropriate, chastity. The next part of understanding brahmacharya is learning how to reperceive sexuality as an expression of the mind’s need to create. Once the aspirant realizes that sexuality does not have to be externally expressed but can be redirected internally as fuel for cultivation of enlightened mind, the doors to higher perceptions can open with time and patience. After all, 99 percent of our experience of the world, including sex, is mental.

      Surrendering to lust, the mahayogis warn, has manifold consequences: moodiness, depression, irritability, and a gradual weakening of the immune system—all manifestations of vital force depletion in the body and energies being imprisoned in the lower, carnal centers. Living in those lower centers eventually weakens you on numerous levels.

      In the yogic traditions, celibacy is considered the ideal for the unmarried and elderly. For married couples, sexual enjoyment is not supposed to usurp the deeper values of true friendship and committed monogamous love. If one engages in sex as rote, an obligation, or mere entertainment, the sacredness is stripped away and negative karma will eventually poison the relationship. One can observe the effects of this with many “marriages” that were just material procurements or arrangements of sexual convenience. The American divorce rate, in excess of 60 percent, is a testimony to this, and there are other countries whose marriage failure rate is even higher. We are “liberated” through indulging our whims and impulses, and it is not bringing us real happiness.

      If the aspirant becomes aware enough to catch him- or herself losing moral high ground in relation to brahmacharya, there is a recipe to follow to rescue lost virtue. These are all reinforcing of one another СКАЧАТЬ