The Role of Celibacy in the Spiritual Life

An Interview with

Sri Swami Chidananda

A DIVINE LI E S!CIET" #$%LICATI!N

First Edition: 1998 (2,000 copies) World Wide Web (WWW) Edition : 2001 WWW site: http://www.dlshq.org/

This WWW reprint is for free distribution

!he "i#ine $i%e !r&st 'ociet(

Published By !)E "*+*,E $*FE '-.*E!/ 0.-. 'hi#1n1nd1n1g1r2239 192 "istt. !ehri451rhw1l, 6tt1r1nch1l, )i71l1(1s, *ndi1.

#ubli&her'& Note
*n -ctober, 1998, )is )oliness 'ri 'w17i .hid1n1nd12who in 199: s&cceeded )is )oliness 'ri 'w17i 'i#1n1nd1 ;1h1r1< 1s president o% the "i#ine $i%e 'ociet(2w1s inter#iewed b( 1 le1ding =7eric1n spirit&1l 71g1>ine on the q&estion o% the role o% celib1c( in the spirit&1l li%e.

!his #er( power%&l boo?let is 1 present1tion o% the q&estions 1s?ed 1nd the 1nswers gi#en. *t pro#ides the sincere spirit&1l see?er with r1re insights, not onl( into the role o% celib1c( in the spirit&1l li%e, b&t into the go1l o% li%e itsel%, enlighten7ent. !he p&blishers 1re h1pp( to rele1se this #1l&1ble boo?let on @&l( :, 1998, the 1&spicio&s A0th 1nni#ers1r( o% the /og1 +ed1nt1 Forest =c1de7(, which is 1n i7port1nt 1nd integr1l p1rt o% the "i#ine $i%e 'ociet( he1dq&1rters, 'i#1n1nd1 =shr17, Bishi?esh, *ndi1. !)E "*+*,E $*FE '-.*E!/

Introduction
*n considering the role o% celib1c( in the spirit&1l li%e, it is i7port1nt to re7e7ber th1t, in the conteCt o% )ind& societ(, the s&b<ect o% brahmacharya or celib1c( or sel%4restr1int does not necess1ril( h1#e 1n( connection 1t 1ll with the spirit&1l li%e, or sadhana (spirit&1l pr1ctices), or with 'el%4re1lis1tion 1s s&ch. *t is not nor71ll( disc&ssed or reco77ended only with 1 #iew to pro7ote spirit&1l li%e. !he sit&1tion is tot1ll( di%%erent bec1&se o% 1 cert1in &niq&eness th1t h1s co7e to be p1rt 1nd p1rcel o% the li%e o% 1 )ind& in *ndi1n4)ind& societ(. !h1t &niq&eness is th1t o&r 1ncients h1#e dr1wn &p 1 cert1in soci1l str&ct&re 1nd 1lso 1 p1ttern o% soci1l li%e %or the indi#id&1l. *n 1ncient *ndi1, 1 personDs li%e w1s rec?oned 1s 100 (e1rs, di#ided into %o&r st1ges. !he %irst st1ge w1s the st&dent st1ge, or brahmacharya st1ge, where the (o&ng people were eCpected to st&d( h1rd, b&ild 1 good ph(siq&e, c&lti#1te 1 noble ch1r1cter 1nd in 1ll w1(s prep1re the7sel#es %or their 1d&lt li#es. "&ring this %irst st1ge the( were eCpected to obser#e strict celib1c(. !he second st1ge w1s the ho&seholder st1ge, where the eCercise o% the seC&1l %1c&lt( w1s t1?en %or gr1nted 1nd recognised 1s 1 legiti71te p1rt o% h&71n li%e. *t w1s reg1rded 1s 1 %&nd17ent1l, s1cred d&t( o% 1 %17il( to cre1te 1nd o%%er progen( to %or7 the neCt gener1tion2%or the perpet&1tion o% societ( 1nd 1lso o% the species. 'o here there w1s no q&estion o% celib1c( in the strict sense o% the ter7 i7pl(ing tot1l 1bstinence. -n the other h1nd, the eCercise o% seC w1s 1n indispens1ble d&t( %or the ho&seholder. -% co&rse, its eCercise w1s not 7e1nt to be &nbridled 1nd &nrestr1inedE otherwise it wo&ld be degr1ding. F&t it w1s gi#en the %&ll s1nction o% societ( 1nd w1s considered to he so7ething s1cred 1nd q&ite 1ccepted. !he third st1ge o% li%e w1s the retired st1ge, when the co&ple t&rned o#er to their sons the b&rdens o% e1rning 1 li#ing 1nd the7sel#es t&rned their 7inds to higher things. )ere 1g1in brahmacharya w1s eCpected. !he l1wgi#ers s1id: G"o (o& w1nt to go on being <&st 1 ph(sic1l cre1t&re, bo&nd down to ph(sic1l conscio&sness, 1ll (o&r li%eH ,ow, r1ise (o&r conscio&sness 1bo#e its present tot1l identi%ic1tion with the bod( 1nd 1spire to go higherIJ 'o the( s1id, restr1int is necess1r(. F&t pec&li1rl( eno&gh this restr1int w1s not 1n ordin1r( restr1intE it w1s 1 sort o% 1 ch1llenge. *t bec17e p1rt o% their sadhana.

!hen d&ring the %o&rth st1ge, oneDs entire li%e w1s to be de#oted to 5od 1nd 5od 1lone. -ne bec17e 1 sannyasin, or 7on?, 1nd then, o% co&rse, celib1c( w1s 1&to71tic1ll( tot1l. !here%ore, the concept o% brahmacharva w1s p1rt 1nd p1rcel o% the *ndi1n4)ind& soci1l tr1dition. *n its n1rrowest, restricted sense, brahmacharya 7e1nt co7plete celib1c(, b&t in its bro1der sense, 1s it co&ld be 1pplied to the li%e o% 1 ho&seholder, it 7e1nt 7oder1tion 1nd sel%4restr1int, not 1b&sing the seC %&nction, 1nd strict %idelit( to oneDs p1rtner. ;1n is 1 7iCt&re o% three ingredients: %irst, 1n 1ni71l with 1ll the ph(sic1l propensities 1nd sense &rges th1t one sh1res in co77on with 1ni71lsE second, the r1tion1l, logic1l h&71n le#elE 1nd third, the dor71nt "i#init(, the sleeping 5od within. !he whole o% the spirit&1l li%e is 1 gr1d&1l eli7in1tion, er1dic1tion, o% the 1ni71l within, 1nd the re%ine7ent or p&ri%ic1tion 1nd ed&c1tion o% the entire h&71n n1t&re so th1t it stops its 7o#e7ent in 1ll other directions 1nd st1rts t1?ing on 1n 1scending #ertic1l direction. -nce the h&71n n1t&re is gi#en 1n &pw1rd t&rn, one si7&lt1neo&sl( st1rts 1w1?ening the sleeping "i#init( with the help o% 1ll oneDs spirit&1l pr1ctices. *% one ?nows th1t the spirit&1l process, the spirit&1l li%e, is the eli7in1tion o% the 1ni71l, the re%ining 1nd directing &pw1rds o% the h&71n, 1nd the 1w1?ening 1nd &n%old7ent o% the "i#ine, then 1ll spirit&1l pr1ctices, incl&ding the role th1t brahmacharya pl1(s, %1ll into their right pl1ce. Swami Chidananda

The Role of Celibacy in the Spiritual Life

An Interview with S(A)I C*IDANANDA +ue&tion, Celibacy or brahmacharya has always been given a prominent place in the spiritual life, and we know that both Swami Sivananda and yourself have subscribed to its importance. Why is celibacy important and what is its role in the spiritual life? Swami-i, -ne o% the re1sons %or its i7port1nce is th1t we h1#e recei#ed 1s p1rt 1nd p1rcel o% o&r herit1ge %ro7 o&r spirit&1l p1st the concept 1nd #iew o% celib1c( being 1 b1sic req&ire7ent, 1 prereq&isite, o% spirit&1l li%e. =nd this concept 1nd #iew h1s contin&ed to h1#e 1 cert1in recognition o#er 71n(, 71n( cent&ries d&ring which ti7e *ndi1n societ( h1s ch1nged, 1nd 71n( other old concepts h1#e been disc1rded. !he nor71l )ind& h1s 1lw1(s been progressi#e. )e h1s ne#er hesit1ted to ch1nge i% he %elt th1t the ch1nge wo&ld enh1nce his ?nowledge 1nd t1?e hi7 in 1 better direction. =nd in co7ing into cont1ct with #iews 1nd ?nowledge %ro7 other societies, there h1s been 1n ongoing re1ppr1is1l o% o&r 1ncient concepts 1nd #iews. *n spite o% this we %ind th1t the

concept o% brahmacharya 1nd its h1#ing 1n i7port1nt role to pl1( in the spirit&1l li%e h1s contin&ed. *t h1s stood the test o% ti7eE it h1s beco7e ti7e4hono&red. )1d it not been so7ething o% end&ring #1l&e, it wo&ld 1lso h1#e ch1nged. F&t it h1s not. =s it &sed to be reg1rded tho&s1nds o% (e1rs 1go, so is it reg1rded e#en tod1( 17ongst spirit&1l te1chers, gurus 1nd yogis2with the s17e 1ttit&de o% its being 1 necess1r( 1nd i7port1nt thing. 'o, e#en tho&gh 'w17i 'i#1n1nd1 w1s #er( bro1d7inded 1nd &p to d1te in his o&tloo?, 1 7odern s1ge21 prophet o% the new 1ge, 1s the( s1(2he ne#er hesit1ted to stic? to tr1dition i% he %o&nd th1t it h1d so7ething o% per71nent #1l&e. )e w1s 7ost %leCible, 1nd he 1lso co&ld be in%leCible. =nd th1t is his disciple 1lso, 'w17i .hid1n1nd1, %or the s17e re1son. =nother re1son * h1#e 1lw1(s been 1n 1d#oc1te o% celib1c( is th1t the towering spirit&1l person1lities who h1#e been 1 7o&lding in%l&ence in 7( li%e e#er since * c1n re7e7ber2 person1lities li?e B171?rishn1 01r171h17s1, 'w17i +i#e?1n1nd1, 'ri =&robindo 5hosh2were 1ll people who swore b( celib1c(. !he( were people who s1id th1t it is 7ost i7port1nt, indispens1ble. 'o n1t&r1ll(, when these people who were the so&rce o% 7( inspir1tion in the spirit&1l li%e were so %orthright 1nd 1bsol&tel( cle1r2the( didnDt see7 to h1#e 1n( do&bt 1bo&t it2* s1id, well, this is itI 'o th1t decided the 71tter %or 7e in 7( 1ppro1ch to the li%e spirit&1l. Brahmacharya or celib1c( is 1 r1tion1l process o% preser#ing 1nd conser#ing precio&s energ( so th1t it c1n be &tilised in other #er( essenti1l 1nd indispens1ble %&nctions. =nd i% it is preser#ed li?e this, it c1n be con#erted, <&st 1s t1ngible, gross w1ter is con#erted into s&btle ste17. !hen it c1n do wonders. = ri#er 71( not h1#e 7&ch power in it b( itsel%. /o& 71( be e1sil( 1ble to row or swi7 1cross it. F&t, i% it is d177ed &p 1nd its w1ters conser#ed, then it h1s the power, when properl( ch1nnelled, to t&rn h&ge t&rbines 1nd prod&ce electricit(. !he hot s&n, e#en in s&77er, does not nor71ll( c1&se 1 %ire, b&t i% (o& concentr1te its r1(s thro&gh 1 lens, those r1(s will i77edi1tel( b&rn wh1te#er the( 1re %oc&sed on. !h1t is wh1t celib1c( 1ct&1ll( is. ,ow, the interesting q&estion is: Wh1t is the origin, the so&rce, o% this energ(H =%ter (e1rs 1nd (e1rs o% theor( 1nd disco#er(, 7odern ph(sicists h1#e 1rri#ed 1t the concl&sion th1t wh1t eCists in n1t&re is not p1lp1ble or solid 71tter 1s s&ch. *t is energ(, energ( th1t %ills the entire cos7os, 1ll sp1ce. E#er(thing th1t eCists is %illed with &n&tter1ble energ(, energ( which t1?es so 71n( %or7s. E#er(thing th1t (o& see here, e#er( %orce deri#es %ro7 th1t &lti71te so&rce o% cos7ic energ(. =nd o&r 1ncients h1#e s1id th1t it is this cos7ic energ( th1t holds the he1#enl( bodies in their co&rse. !he( 1re 1ll ?ept 7o#ing b( this 7(sterio&s, ineCplic1ble, indescrib1ble, &ni71gin1ble energ(. =nd the( reg1rded th1t energ( 1s so7ething di#ine, so7ething th1t h1s neither 1 beginning nor 1n end. *t is etern1l 1nd per#1des e#er(where. !here is nowhere th1t it is not. =nd it is this energ(, which not onl( ?eeps this &ni#erse going b&t co&ntless s&ch &ni#erses, th1t is present in li#ing beings 1s the seC %orce.

'o )ind&s reg1rded this energ( 1s s1cred, so7ething th1t is worth( o% being worshipped, not %rittered 1w1(. !he( s1id th1t this energ( is none other th1n the 71ni%est1tion o% the "i#ine ;other, the cos7ic energ(. !here%ore, it sho&ld be reg1rded with re#erence. !his cos7ic %orce 71ni%ests in o&r own s(ste7 1s prana (#it1l energ(, li%e %orce). =nd prana is the precio&s reser#e o% the see?er. =n( sense 1cti#it( or sense eCperience cons&7es 1 lot o% prana. =nd the 1cti#it( th1t cons&7es the gre1test 17o&nt o% prana is the seC 1ct. 5&r&de# h1s p&t it #er( strongl(: G*t sh1tters the entire ner#o&s s(ste7.J Fec1&se it cre1tes gre1t eCcite7ent, gre1t 1git1tion, 1nd s&ch 1n intensit( o% %eeling th1t 1s 1n 1%ter71th it le1#es the person eCh1&sted 1nd depleted. !he highest o% 1ll go1ls in h&71n li%e2spirit&1l 1tt1in7ent2req&ires the 71Ci7&7 1#1il1ble pranic energ( on 1ll le#els: 7ent1l, intellect&1l 1nd e7otion1l. *t is thro&gh prana th1t one h1s to restr1in oneDs senses. *t is thro&gh prana th1t one h1s to still the restless 1cti#it( o% the 7ind. *t is thro&gh prana th1t one h1s to centr1lise 1ll the sc1ttered r1(s o% the 7ind 1nd 71?e it one4pointed in concentr1tion. *t is thro&gh prana th1t one h1s to direct the concentr1ted 7ind &pon the ob<ect o% 7edit1tion. Prana is req&ired %or spirit&1l re%lection 1nd discri7in1tion. !he thin?ing 7&st be sh1rp 1nd the intellect penetr1ting. !o &nderst1nd the inner i7plic1tions o% 1 guru s instr&ctions req&ires 1 speci1l t(pe o% intelligence. /o& 71( be 1 #er( intellect&1l person, 1nd (o& 71( i77edi1tel( gr1sp the language 7e1ning o% so7ething the guru is telling (o&, b&t i% the guru is spe1?ing o% 1n 1bstr&se s&b<ect not within the nor71l r1nge o% (o&r ordin1r( h&71n eCperience, (o& req&ire 1 speci1l s&btle t(pe o% &nderst1nding. =nd th1t &nderst1nding de#elops thro&gh brahmacharya. 'o 1s * s1id, 1ll these #1rio&s pr1ctices req&ire the &se o% prana, 1nd celib1c( ins&res th1t 1n 1b&nd1nce o% pranic reser#e is 1#1il1ble to the see?er. 'o #iewed %ro7 this 1ngle, it is 1 r1tion1l 1nd #er( positi#e process. ;1n( orthodoC )ind&s h1#e s1id th1t (o& c1n worship 5od, w1nt to h1#e &nion with )i7, to 1tt1in )is #ision, b&t still 71rr( 1nd le1d 1 nor71l li%e. F&t o&r 1ncients 1lso ?new th1t th1t is not 1n e1s( p1th, bec1&se there 1re so 71n( distr1ctions, so 71n( press&res, so 71n( tensions, so 71n( de71nds 71de &pon the person in %17il( li%e, th1t to gi#e (o&rsel% wholl( 1nd tot1ll( to 5od2well, 1n(thing 71( be possible, b&t not this. /o& c1nnot ser#e 5od 1nd ;177on. ;177on s&7s &p the worldl( li%e, e1rthl( li%e. Fec1&se, i% (o& 71rr(, (o& w1nt 7177on. Witho&t 7177on (o& c1nnot loo? 1%ter (o&r ho&sehold, ?eep the ho7e %ires b&rning, the pot boiling, 1nd do e#er(thing th1t is necess1r(. -nl( the 71rried person ?nows 1ll th1t he h1s to do. !here%ore, the( s1id th1t ren&nci1tion o% the e1rthl( li%e is necess1r( to go whole hog into the spirit&1l q&estE 1nd the entire energ( potenti1l is 1lso necess1r( i% (o& re1ll( 1nd tr&l( 7e1n to 71?e the s&pre7e e%%ort to throw (o&rsel% entirel( into the spirit&1l p&rs&it 1nd its necess1r( disciplines.

5&r&de# 'w17i 'i#1n1nd1 hi7sel% b&ilt his intense pen1nce 1nd 1&sterit( in yoga pr1ctice &pon the b1sis o% brahmacharva. 'o wh1t he spo?e 1bo&t w1s 1 le1% %ro7 his own boo? o% li%e. )e h1d h1d 1 brie% episode o% 1 ho&seholderDs li%e w1( b1c? when he w1s in ;1l1(si1 1s 1 doctor, 1nd perh1ps th1t 1lso 7&st h1#e gi#en hi7, being 1 doctor, 1n ide1 o% how 7&ch eCpending o% energ( it constit&tes. 'o 1ll the 7ore his co7p1r1ti#e eCperience con%ir7ed hi7 in the belie% o% the i7port1nce o% brahmacharya %or the yogi 1nd the spirit&1l person. !his is the r1tion1le behind celib1c(. *% (o& conser#e this #it1l energ( 1nd di#ert it to the spirit&1l process o% conte7pl1tion, philosophic1l st&d( 1nd re%lection, 1nd 7edit1tion, it beco7es s&ccess%&l, bec1&se (o& h1#e concentr1ted (o&r %orce 1nd (o& 1re 1ble to direct the concentr1ted %orce b( %oc&sing it &pon (o&r spirit&1l pr1ctices. *% it is preser#ed, concentr1ted 1nd di#erted into 1 speci%ic ch1nnel, it wor?s wonders. !here is 1nother re1son wh( brahmacharya is i7port1nt. * 17 not now t1l?ing 1bo&t eCception1l persons who h1#e 1 s&dden ill&7in1tion 1nd then the( 1re once 1nd %or 1ll li%ted %ro7 the gross ph(sic1l pl1ne o% bod( conscio&sness into 1nother, ne#er to ret&rn b1c?. *n one 7o7ent o% ill&7in1tion, B171n1 ;1h1rshi bec17e est1blished in G* 17 neither 7ind nor bod(, *77ort1l 'el% 17 *. * h1#e neither ti7e nor sp1ce, * w1s ne#er born.J *n one split second2one 7o7ent he w1s <&st 1n ordin1r( st&dent 1nd then s&ddenl( he ?nows th1t he is wh1t the Fh1g1#1d 5it1 describes 1s GFire c1nnot b&rn (o&E w1ter c1nnot wet (o&E we1pons c1nnot in<&re (o&E wind c1nnot dr( (o&. /o& 1re &nborn, per71nent, etern1l, be(ond ti7e. "e1th is nothing to (o&J2he bec17e est1blished once 1nd %or 1ll in th1t eCperience, 1nd he ne#er b&dged %ro7 th1t st1te. =ll his li%e, no 71tter wh1t w1s going on 1ro&nd hi7, it did not to&ch hi7. *t did not 1%%ect hi7. * 17 not t1l?ing 1bo&t s&ch people. +ed1nt1 long 1go probed into this s&b<ect o% the h&71n sit&1tion, 1nd the s1ges s1w cle1rl( th1t 999 persons o&t o% e#er( 1000 or 9,999 o&t o% e#er( 10,000 were co7pletel( c1&ght &p in 1 st1te o% G* 17 this bod(.J !he( ?new o% their identit( onl( 1s 1 ph(sic1l entit(, 1 being with h1nds 1nd %eet 1nd e1rs 1nd e(es, e1ting, drin?ing, sleeping, t1l?ing, doing things. 'o the( 1re tot1ll( bod(4bo&nd. !heir conscio&sness is held &pon the le#el o% the ph(sic1l bod(. !his is the sit&1tion. F&t the go1l o% the spirit&1l see?er is .os7ic .onscio&sness, which is their inner re1lit( be(ond ti7e, sp1ce, n17e 1nd %or7. 'o, when (o& <&Ct1pose their present st1te o% conscio&sness 1nd the eCperience the( wish to 1tt1in, (o& c1n <&st i71gine how i7possible this wo&ld be i% the( go on perpet&1ting this tot1l identi%ic1tion with the ph(sic1l bod( 1nd 1ll its processes. =7ong 1ll these bodil( processes, 7ost h1#e beco7e 7ech1nic1l. ;ost people 1re not intensel( 1w1re o% e1ting, drin?ing, sleeping, #oiding. =ll these things h1#e beco7e 1&to71tic. F&t the one process th1t 7ost o% the7 p&rpose%&ll( eng1ge in, with gre1t desire %or it2w1nting it, thin?ing 1bo&t it, pl1nning %or it 1nd going 1%ter it2is seC en<o(7ent, which 7e1ns th1t this is 1 process th1t concentr1tes their entire conscio&sness, entire 7ind, entire 1ttention &pon the ph(sic1l, their ph(sic1l identit(.

Fro7 one 1ngle the seC 1ct is the 1c7e o% ph(sic1lit( or 1ni71lit(. *t is 1 process th1t per%orce directs (o&r entire 1ttention &pon the ph(sic1l, 1nd e#en 7ore, the %&ll %oc&sing o% (o&r desire 1nd intention &pon th1t p1rt o% (o&r ph(sic1l n1t&re th1t (o& sh1re in co77on with the entire 1ni71l ?ingdo7. *s this going to be in 1n( w1( help%&l %or 1tt1ining .os7ic .onscio&snessH 'o here is 1 h&71n being, the crown 1nd glor( o% 5odDs cre1tion, high 1bo#e 1ll the rest o% the li#ing species, going down to the gross, ph(sic1l, 71teri1l 1ni71l le#el 1nd gi#ing onesel% tot1ll( to it2see?ing it, w1nting it, going 1%ter it, doing e#er(thing one c1n in order to obt1in it, ind&lging in it, 1nd w1nting to h1#e it 1lw1(s 1#1il1ble. !h1t 7e1ns th1t one is #ol&nt1ril( binding onesel% down to 1 le#el o% ph(sic1l conscio&sness. *% (o& 1re 1 spirit&1l see?er, c1n (o& not see th1t (o& 1re wor?ing 1g1inst (o&rsel%H /o& h1#e to liber1te (o&r conscio&sness %ro7 the lesser le#els 1nd go on li%ting it to progressi#el( higher 1nd higher le#els o% %iner 1nd 7ore re%ined st1tes. For i% the whole o% the spirit&1l process o% ill&7in1tion 1nd enlighten7ent is 1 process o% rising into 1 higher st1te o% conscio&sness, it 1&to71tic1ll( i7plies liber1ting (o&rsel% %ro7 1 lower st1te o% conscio&sness. *% (o& w1nt to 7o#e northw1rd it 7e1ns 7o#ing 1w1( %ro7 the so&th. =nd one o% the things th1t helps (o& to %ree (o&rsel% %ro7 being c1&ght in this ph(sic1l le#el is celib1c(. .os7ic .onscio&sness, =bsol&te .onscio&sness, is 1 %1r cr( i% (o& donDt recognise the necessit( o% liber1ting (o&rsel% %ro7 (o&r tot1l identi%ic1tion with the bod(. +ue&tion, !re there particular stages in the spiritual life when celibacy becomes especially important or even essential? Swami-i, /es 1nd no. Fro7 one point o% #iew, celib1c( %or7s the #er( %o&nd1tion, 1nd the %o&nd1tion is not 1n( l1ter st1ge o% 1 constr&cti#e process. *t is the #er( %irst st1ge, the =F. st1ge. 'o we 71( s1( th1t it is not 1t some st1ge th1t it beco7es i7port1nt or indispens1ble, b&t th1t it is essenti1l right %ro7 the #er( beginning. +ue&tion, "f you wanted to call it a stage, then it means you d call it the stage where you start taking the spiritual life seriously. Swami-i, /es, serio&sl(2when (o& s1( it 1nd (o& mean wh1t (o& s1(. *% (o&r 1spir1tion is to be 1&thentic 1nd gen&ine, 1nd i% the 1spir1tion is to t1?e the %or7 o% 1n 1ll4o&t co77it7ent tow1rds the spirit&1l eCperience 1nd 1n 1ll4o&t e%%ort to 7o#e in th1t direction, then (o& 7&st ?eep 7o#ing onl( in th1t direction. /o& c1nnot r&n 1%ter two things. Fec1&se then it will be t1?ing one step %orw1rd 1nd one step b1c?w1rds, 1nd (o& will ne#er re1ll( progress. !he spirit&1l li%e st1rts with (o&r recognition th1t 1s long 1s (o& ?eep going he1dlong in the p&rs&it o% sense s1tis%1ction 1nd ple1s&re, (o& 1re not going to 7o#e one step. 'o 1ll will be 1c1de7ic 1nd theoretic1l. -&r 1spir1tion, o&r w1nting spirit&1l li%e will onl( be in

theor(21 %1nc( 1nd 1 %eeling. /o& h1#e not st1rted. 'o the beginning st1ge itsel% o% the spirit&1l li%e is 1 t&rning 1w1( %ro7 sense eCperience 1nd sense ind&lgence 1nd st1rting to 7o#e in the opposite direction. *t is perh1ps precisel( %or this re1son th1t ;1h1rshi 01t1n<1li p&t brahmacharya right 1t the #er( co77ence7ent o% his eight4st1ge B1<1 /og1 1nd not 1t 1n( l1ter st1ge. *t is one o% the %i#e #ows th1t constit&te the %irst st1ge. *% he h1d tho&ght th1t it w1s onl( i7port1nt or essenti1l 1t 1 l1ter st1ge, he wo&ld h1#e bro&ght it in 1t the third or %o&rth st1ge. F&t no, he did it 1t the #er( beginning. 'w17i 'i#1n1nd1 &sed to s1(: GBrahmacharya is the b1sis o% i77ort1lit(.J =nd in 71n( pl1ces in the 6p1nish1ds it s1(s: GWisdo7 eCperience c1nnot co7e to one who h1s not his senses &nder restr1int 1nd who h1s not controlled the #1g1ries o% his w1ndering 7ind.J 'o * belie#e th1t it is not 1t some st1ge, b&t it is the all o% the li%e spirit&1l. Fec1&se spirit&1l li%e is 1 tr1nscendence o% (o&r h&71n n1t&re, h&71n conscio&sness. =nd i% it is 1 tr1nscendence, (o& h1#e to le1#e behind 1ll th1t constit&tes (o&r h&71n n1t&re, (o&r ph(sic1lit(. /o& will h1#e to co77ence with it 1nd ?eep on with it. /o& #iew celib1c( in 1 positi#e 71nner, not 1s so7ething 1nti4n1t&re. /o& do not 1t 1ll %eel th1t (o& 1re doing 1n( #iolence to (o&rsel%. Fin1ll(, %ro7 1 p&rel( scienti%ic 1nd technic1l point o% #iew, one o% the yogas where celib1c( is 1bsol&tel( essenti1l 1nd indispens1ble is kundalini yoga. !here is no co7pro7ise with th1t. Bight %ro7 the beginning it is 1bsol&tel( essenti1l 1nd indispens1ble. -therwise it is d1ngero&s to go into kundalini yoga which is b1sed &pon pranayama 1nd 71n( mudras, bandhas 1nd asanas. !h1tDs the GnoJ p1rt o% the 1nswer. !he G(esJ p1rt is to st1te th1t in the tot1l conteCt o% spirit&1l li%e in *ndi1, there 1re cert1in st1ges 1nd st1tes where one c1n be highl( spirit&1l 1nd (et 1t the s17e ti7e be le1ding 1 nor71l seC li%e. !h1t is tr&e especi1ll( in the bhakti p1th2people who 1re %ollowing the p1th o% lo#e o% 5od, de#otion, pr1(er 1nd worship, ch1nting the "i#ine ,17e, singing )is glories. !his p1th does not 71?e 1n( distinction between 1 celib1te brahmachari, 1 71rried ho&seholder, 1nd 1 retired co&ple li#ing 1 spirit&1ll( oriented li%e 1%ter the( h1#e %inished their d&ties 1s ho&seholders. 'o the p1th o% de#otion see7s to be 1 di7ension o% spirit&1l li%e in *ndi1 where tot1l celib1c( in its sense o% 1bsol&te 1bstinence is not insisted &pon. *t is not loo?ed &pon with dis%1#o&r, b&t it is not insisted &pon either. F&t bec1&se the seC&1l 1ct cons&7es 1 gre1t 17o&nt o% pranic energ(, n1t&r1ll( sel%4restr1int is 1lso i7port1nt. =nd pro7isc&o&s seC w1s ne#er co&nten1nced, ne#er loo?ed &pon with %1#o&r. 'o 1 sort o% celib1c( in the %or7 o% sel%4control 1nd %idelit( in (o&r seC&1l rel1tionship with (o&r recognised leg1l p1rtner c1n 1lso be reg1rded 1s brahmacharya. )ere, the h&sb1nd loo?s &pon 1ll other wo7en 1s 7others. )e h1s onl( one wo71n 1nd th1t is his l1w%&ll( wedded wi%e. )e is wh1t is

c1lled 1n eka#patni#vrata h&sb1nd, one who h1s t1?en the #ow o% 1 single wi%e. !here is no q&estion o% h1#ing 1 7istress or o% e#en thin?ing o% 1nother wo71n. =nd the wi%e b1ses her li%e on the #ow o% pati#vrata. *n 1 tot1l sense, she h1s onl( one p1rtner in li%e. =ll other 7en 1re li?e her childrenE she h1s the %eeling o% 7otherhood in her he1rt tow1rds 1ll other 7en eCcept her h&sb1nd. 'o here the seC li%e does not in 1n( w1( go contr1r( to spirit&1l li%e. =nd this h1s been the c1se with e#er so 71n( de#otees, lo#ers o% 5od, 1nd spirit&1l *ndi1 l1c?s no eC17ple o% the7. !hro&gho&t *ndi1 we h1#e seen the pheno7enon o% l1rge co77&nities o% ecst1tic de#otees o% 5od, 71n( or 7ost o% who7 h1#e been 71rried people, li#ing 1 nor71l seC li%e, b&t ne#ertheless 1bsorbed in di#ine lo#e o% 5od. 'o, this is the G(esJ portion. *n this st1ge seC&1lit( see7s not in 1n( w1( %orbidden or inco7p1tible with spirit&1l li%e. +ue&tion, " presume that $edantic en%uiry, the more intellectual approach to the spiritual life, would also not be incompatible with normal married life. Swami-i, /es, (es. F&t in the +ed1ntic t(pe o% li%e, gr1d&1ll(, &nconscio&sl(, witho&t e#en intending it on p&rpose, in the co&rse o% ti7e the person wo&ld gr1d&1te to th1t le#el o% conscio&sness where seC wo&ld begin to see7 s&per%l&o&s. Fec1&se it contr1dicts the #er( b1sic thesis o% +ed1nt1: G* 17 not this bod(. * 17 not the %i#e ele7ents. * 17 not the li7iting 1d<&ncts. * 17 so7ething q&ite distinct 1nd di%%erent.J =nd %or th1t di%%erent, distinct !hing, seC h1s no 7e1ning. For, *t is not within the re1l7 o% ph(sic1l conscio&sness 1nd ph(sic1l %&nctioning. +ue&tion, Celibacy is often seen in the modern West as an outmoded, old#fashioned practice. "t is often viewed as repressive, life#denying&even antithetical to what spiritual practice is ultimately all about. 'any spiritual authorities in the West are now teaching that to realise our full potential as human beings, we must embrace, rather than in any way avoid or repress, our se(uality. )hese views stand in stark contrast to what the great traditions have always taught. What do you think about this? Swami-i, * donDt 1gree with the gener1l 1ttit&de th1t h1s <&st been eCpressed. !he( h1#e %1iled to gr1sp the pl1ce o% brahmacharya in the spirit&1l li%e. *t is not o&t7odedE it is not 1t 1ll old4%1shioned, 1nd it is not repressi#e or li%e4den(ing. -n the contr1r(, it is &sed 1s 1 pl1n? %or e#erl1sting li%e, endless li%e. !heir #iew o% li%e see7s to be 1 #er(, #er( li7ited 1nd n1rrow #iew o% li%e. !his is not the onl( li%e there is. When (o& co7e to h1#e 1 little gli7pse or ide1 o% wh1t re1l li%e is, then (o& will <&st st1nd 171>ed. !his present li%e 1s s&ch is 7e1ningless. *t is 1 pett( tri%le, 1 nothing, i% not &nderstood in ter7s o% its being 1 t1?e4o%% r&nw1( %or c1t1p&lting into th1t gre1ter li%e. !his li%e is 1 7e1ns to th1t gre1t, glorio&s, gr1nd end 1nd 1i7 o% h&71n eCistence which is to enter into 1 li%e th1t is the li%e o% 5od, th1t is one with 5odDs li%e, the Kingdo7 o% )e1#en. !h1t is the whole p&rpose o% h&71n eCistence. )&71n li%e h1s been gi#en to &s 1s 1 p1ss1gew1( to "i#init(, 1s 1 p1ss1gew1( to e#erl1sting li%e.

,o person with 1 little religio&s ?nowledge 1nd 1w1reness or 1 spirit&1l #iew will e#er den( the #1lidit( o% brahmacharya. *t is so7ething scienti%ic 1nd 1 scienti%ic thing ne#er gets o&t7oded or old4%1shioned. Brahmacharya is neither 1#oiding seC&1lit( nor repressing seC&1lit(. *t is gi#ing the go4b( to seC&1lit( so th1t the potenti1l 1nd the power o% the seC&1l process c1n now be &sed %or so7ething so wonder%&l th1t seC p1les into insigni%ic1nce in contr1st. 'o brahmacharya is neither repressing seC&1lit( nor 1#oiding seC&1lit(. *t is <&st b(p1ssing seC&1lit(271?ing &se o% this seC&1l potenti1l %or so7ething ten ti7es, 1 h&ndred ti7es gre1ter. !here%ore, the q&estion o% repression 1nd s&ppression is 1 7isno7er. *t is d&e to 1 l1c? o% proper &nderst1nding o% wh1t the re1l spirit&1l q&est is. *% it is &nderstood, then these ter7s will not be &sed. We 1re not <&st h&71n beingsE we 1re 7ore th1n h&71n beings. -&r h&71n st1t&s is onl( 1 p1le re%lection o% wh1t we re1ll( 1re. !he onl( re1son o&r h&71n st1t&s 1cq&ires so7e 7e1ning 1nd signi%ic1nce is bec1&se i% it is properl( &tilised, it c1n r1ise &s &p 1nd t1?e &s into th1t which is o&r own, bring &s into the Kingdo72to which we h1#e 1 birthright. *% (o& w1nt to &nderst1nd the pr1ctice o% celib1c( thro&gh 1n 1n1log( th1t is within the tho&ght %or7s o% tod1(, consider 1n 1thlete whose gre1t 17bition is to win 1 gold 7ed1l 1t the -l(7pics. )e will willingl( p&t hi7sel% into the h1nds o% 1 tr1iner, 1nd i% the tr1iner s1(s, G,o 7ore l1te night re#elr(, no 7ore seC, no 7ore <&n? %ood, no 7ore 1lcohol,J the 1thlete re1dil( 1grees. )e s1(s: G*Dll 1gree to this 1nd 7ore 1lso i% (o& w1nt it.J Wh(H Fec1&se he w1nts the gold 7ed1l. =nd no one r1ises 1n e(ebrow, no one is o&tr1ged. Wh(H Fec1&se the gold 7ed1l <&sti%ies 1ll these so4c1lled Ginhibitions.J /o& c1nnot s1( th1t heD s doing #iolence to or repressing hi7sel%, bec1&se he is not loo?ing 1t it th1t w1(. )e is willing to do 1n(thing th1t the tr1iner de71nds o% hi7. *t is not i7posed &pon hi7 b( other people. We &nderst1nd wh( he is doing it 1nd we 1ccept it. )owe#er, in one w1( the ide1 in the West th1t brahmacharya is s&ppression is not entirel( o%% the 71r?. *% one represses or s&ppresses so7e inherent n1t&r1l %orce or %1c&lt(, it c1n bring 1bo&t &ndesir1ble ch1nges in the person1lit(. *% brahmacharya is %orced &pon 1n indi#id&1l 1g1inst the indi#id&1lDs inclin1tion 1nd will, 1bnor71l conditions n1t&r1ll( 71( res&lt, bec1&se the person is being co7pelled to do so7ething th1t deep within hi7sel% or hersel% the person does not w1nt to do2co7pelled b( others, b( soci1l restr1int or b( t1?ing &p #ows th1t he or she o&ght not to h1#e t1?en be%ore h1#ing well considered eC1ctl( wh1t it i7plied. F&t i% 1n intelligent person, h1#ing deepl( pondered the whole b1sis o% li%e, s1(s: GWhen * w1nt to 1chie#e so7ething gre1t, so7ething 7ight(, * c1nnot 1%%ord to deplete the energies th1t * h1#e. !he 7ore * conser#e, the 7ore * c1n di#ert into th1t 1chie#e7ent 1nd the gre1ter the ch1nce o% s&cceeding.J 'o thin?ing 1nd h1#ing &nderstood the r1tion1le o% it 1nd %&ll( 1ppreci1ting the &lti71te 1chie#e7ent it wo&ld le1d to, i% he or she #ol&nt1ril(, willingl( 1nd with gre1t enth&si1s7 &ndert1?es celib1c(, where co7es the q&estion o% s&ppressionH

-n the contr1r(, wh1t 1ppe1rs to be 1 sort o% deni1l is 1ct&1ll( gi#ing %&ll sel%4eCpression to 1 higher di7ension o% (o&r being into which (o& h1#e now pl1ced (o&rsel%. 'o, %1r %ro7 den(ing sel%4eCpression, it is gi#ing %&ll eCpression to (o&rsel% bec1&se (o& 1re no longer identi%ied with the lesser 1spect o% (o&r tot1l person1lit(. /o& 1re identi%ied with the higher 1spect. *t is 1 sort o% 1 liber1tion 1nd e#ol&tion to 1 higher le#el. *t is so7ething positi#e, cre1ti#e, 1nd not 1n(thing neg1ti#e. *t is not 1 deni1l b&t 1n 1ct&1l eCpression o% (o&rsel% in the %or7 o% 1 ?een 1spir1tion 1nd 1 noble 17bition. When it constit&tes s&ch 1 process, then Fre&d 1nd the others 1re o%% the 71r?. !he( h1#e ne#er #is&1lised s&ch 1 sit&1tion, s&ch 1 possibilit(. F&t it is not onl( 1 possibilit(, it is 1 tr1dition o% cent&ries, o% 7illenni12so7eone being prep1red to do 1n(thing, gi#e 1n(thing, p1( 1n( price %or the 1tt1in7ent o% the )ighest. +ue&tion, )antra or the practice of *Sacred Se(uality,+ is becoming very popular in the West today. ,o you think these teachings offer an authentic spiritual path? Swami-i, ,o, * do not thin? th1t these te1chings o%%er 1n 1&thentic spirit&1l p1th. Wh(H Fec1&se o% h&71n %r1ilt(, h&71n we1?ness. !he h&71n 7ind is so 71de th1t it 1lw1(s t1?es the p1th o% le1st resist1nce. *t 1lw1(s w1nts the e1s( w1(. )antra is 1n 1ppro1ch to 5od thro&gh 1ll t(pes o% sense en<o(7ent. E#er(thing is o%%ered to 5od 1nd so e#er(thing beco7es s1ncti%iedE nothing is pro%1ne. -ne en<o(s sense s1tis%1ction 1nd sees it 1lso 1s p1rt o% 5odDs bliss. !here is 1 #iew, 1nd it h1s so7ething to it, th1t while in 1ll h&71n eCperiences d&1lit( persists2there is 1n G* 17 en<o(ing this ob<ectJ %eeling2th1t in the &lti71te seC&1l eCperience between 1 tr&l( lo#ing 71le, intensel( in lo#e with the %e71le 1nd %&ll( reciproc1ted b( the %e71le, there is no conscio&sness o% oneDs sep1r1te indi#id&1lit(. !here is 1 tot1l %&sion o% the sep1r1tist conscio&sness in e1ch one, 1nd there is onl( the 1w1reness o% bliss eCperience. !here is no eCperiencer. !he( s1( this is 1 possibilit( when it is done to its per%ection. !he two ce1se to be 1nd there is onl( one, non4d&1l eCperience, ECperience =bsol&te, Fr1h7ic4 conscio&sness. 'o the( s1( th1t the h&71n bod( is 1n instr&7ent th1t, i% properl( 71de &se o%, c1n bring 1bo&t 1 rising 1bo#e bod( conscio&sness. For one in 1 7illion it 71( clic?. !he p&rs&it o% ple1s&re is p1rt o% the Western #iew o% li%e2not the deni1l o% ple1s&re. =nd one te1cher in ten 71( be 1n 1&thentic te1cher gen&inel( o%%ering so7ething s&ited to the Western te7per17ent. F&t nine o% the7 1re #er( shrewd people. !he( ?now there is 1 71r?et %or this, 1nd the( 1re wise to it. !he 1ppro1ch is: /o& c1n h1#e (o&r c1?e 1nd e1t it too. ;ind (o&, this w1s 1n 1&thentic p1th th1t did once &pon 1 ti7e eCist in *ndi1, especi1ll( in the E1stern p1rt. E#en now it eCists. F&t it bec17e grossl( per#erted. 0eople bec17e en7eshed in it. !he( s1id the( were pr1ctising tantra b&t it w1s onl( wining, dining, 1nd seC ple1s&re. *t too? the7 nowhere, b&t * s&ppose it too? the7 where the( w1nted to go. 'o it w1s d&bbed b( enlightened people o% th1t ti7e 1s the Gper#erted p1th.J !wo p1ths

then c17e into eCistence: the 1&thentic p1th which w1s c1lled the Gright4h1nd p1th,J 1nd the per#erted p1th which w1s onl( 1%ter en<o(7ent. !h1t w1s c1lled the Gle%t4h1nd p1th.J !here is 1n episode in the li%e o% the gre1t 'ri B171?rishn1, the guru o% 'w17i +i#e?1n1nd1. )e pr1ctised 1ll the yogic p1ths 1s well 1s .hristi1nit(, *sl17 1nd others, 1nd he disco#ered th1t the( 1ll led to the s17e &lti71te 5od4eCperience. =nd d&ring one period o% his spirit&1l li%e he pr1ctised tantra 1lso. = wo71n tantric 1ppro1ched hi7 1nd s1id, G* h1#e been sent here b( 5od to initi1te (o& into the tantric w1( o% 1tt1ining 5od.J "1( 1%ter d1( she eCpo&nded the tantric w1(. F&t when it c17e to the %in1l st1ge, 'ri B171?rishn1, who swore b( brahmacharya, replied th1t thro&gh this LhisM bod( it is i7possible. 'he s1id, G!hen *Dll h1#e the whole thing en1cted be%ore (o&.J 'o she got 1 tantric 71le 1nd 1 tantric %e71le to en1ct the &lti71te cons&771tion o% the pr1ctice be%ore hi7. =s he w1s obser#ing it st1ge b( st1ge she went on describing it to hi7: G-bser#e c1re%&ll(. ,ow (o& see how the( 1re in ecst1s(E the( 1re ecst1tic. !he( 1re losing their own conscio&sness.J =nd 1t th1t st1ge, s&ddenl( B171?rishn1 lost 1ll conscio&sness. )e went into deep samadhi. 'o he #ic1rio&sl( pro#ed to hi7sel% th1t th1t &lti71te seC&1l eCperience c1n li%t one &p into th1t st1te be(ond 1ll d&1lit(. =nd so the science 1s s&ch eCists, b&t there 1re #er( %ew 1&thentic gurus, 1nd it h1s to be strictl( %ollowed &nder the person1l s&per#ision o% 1 tr&e guru. * 17 li?el( to be 1cc&sed o% being &nch1rit1ble, b&t * belie#e th1t 7ost p&r#e(ors o% 7odern s1cred seC&1lit( 1re interested in 71?ing 1 pro%it o&t o% it %or the7sel#es. =s * told (o&, the seC %orce is s1credE seC is s1cred. *t is one o% the 7ost s1cred o% 1ll things. F&t s1cred seC&1lit( is 1 7isno7er. -nce (o& get en7eshed in seC&1lit(, the s1credness is gi#en the b(e4b(e. !h1t is d&e to 71nDs we1?ness, %r1ilt(. !here%ore, * 17 not going to be 1n 1d#oc1te o% it. +ue&tion, Considering the number of lapses and aberrations in those who have taken a lifelong vow of celibacy both in the West and -ast, do you feel that perhaps undertaking the practice should be restricted to individuals who have attained a certain degree of spiritual maturity first? Swami-i, * wo&ldnDt %&ll( s&bscribe to this #iew bec1&se, %irst 1nd %ore7ost, people who h1#e 1tt1ined to 1 cert1in degree o% spirit&1l 71t&rit( wo&ld h1#e re1ched th1t 1t le1st p1rti1ll( thro&gh brahmacharya. !he #er( %1ct th1t the( h1#e re1ched 1 cert1in degree o% spirit&1l 71t&rit( indic1tes th1t brahmacharya, 1t le1st in the bro1der sense o% the ter7, 7&st h1#e been p1rt o% their 71?e &p or p1rt o% the w1( b( which the( 1scended to th1t degree o% 71t&rit(. =nd * h1#e no hesit1tion in s1(ing th1t the l1pses 1nd 1berr1tions (o& re%er to c1nnot lessen the #1lidit( o% the concept 1nd the tr1dition o% brahmacharya in 1n( w1(. !he( 1re solel( d&e to the i7per%ection o% the persons concerned. -n the other h1nd, be%ore one t1?es 1 li%elong #ow o% celib1c( one h1s to 71?e s&re one h1s 1 re1l #oc1tionE there h1s to be 1n inner c1ll to the li%e 1nd to e7br1ce celib1c(. *t c1nnot be 1 decision b1sed on senti7ent 1nd e7otion1l e&phori1, r1ther it is 1 <&dge7ent thro&gh 1 r1tion1l, logic1l 1ppr1is1l o% the li%e. * 1lso insist th1t one sho&ld not t1?e the

#ow o% 7on1sticis7 &ntil one is old eno&gh to &nderst1nd oneDs own biolog( 1nd h1s h1d so7e eCperience o% wh1t one h1s within onesel%, wh1t one h1s to de1l with. -ne h1s to %1ce this sq&1rel(. * wo&ld 1lso s&ggest th1t 1 person be 1llowed to t1?e the #ow o% li%elong celib1c( onl( 1%ter the( h1#e been ?ept &nder obser#1tion 1nd t&tel1ge %or so7e ti7e. For eC17ple, the B171?rishn1 ;ission ?eeps 1 person 1s 1 pre4prob1tioner %or one %&ll (e1r. !hen he goes thro&gh 1 prob1tion1r( period %or 1 7ini7&7 o% eight (e1rs. -nl( then is he eligible to req&est th1t he be 1 %&ll 7on1stic swami. 'o this t(pe o% t1?ing in, si%ting 1nd obser#ing wo&ld perh1ps ob#i1te 71n( o% these l1pses 1nd 1berr1tions. /o& onl( 1llow 1 person to &ndert1?e th1t #ow 1%ter 1 cert1in period in the spirit&1l li%e. )owe#er, e#en when 1ll the conditions * h1#e 7entioned 1re %&l%illed, eCtre7e c1&tion 7&st be eCercised &ntil 1 st1ge is re1ched where brahmacharya is oneDs nor71l 1nd n1t&r1l condition. Fr1h71n is the highest brahmachari bec1&se )e is -ne witho&t 1 second, 1nd i% (o& 1re est1blished in Fr1h71n, (o& 1re in th1t s17e st1te2where there is no second, where there is no other. !here is 1 st1ge where one beco7es tot1ll( de#oid or %ree %ro7 the seC ide1. !here is no seC or 71n or wo71n or this or th1t bec1&se oneDs #iew h1s r1dic1ll( ch1nged. N&ite 1p1rt %ro7 wh1te#er is 1ro&nd2the world in which one is li#ing2one is tot1ll( ch1nged. -neDs conscio&sness is no longer ?ept &pon th1t le#el where these things h1#e 1n( 7e1ning or rele#1nce. When conscio&sness is in 1nother pl1ce, 1ll things 1re seen, percei#ed, b&t the( 71?e no di%%erence. /o& loo? 1t this, (o& loo? 1t th1tE (o& 1re seeing e#er(thing, b&t it doesnDt bring 1bo&t 1n( ch1nge in the st1te o% (o&r inner conscio&sness, which 1lw1(s re71ins the s17e. !h1t is the &lti71te tr1nscendence which is 1 possibilit( 1nd which is 1n ide1l, which o&ght to be stri#en %or 1nd which o&ght to be 1tt1ined. !h1t is wh1t the guru w1nts %or the disciple. !h1t is wh1t the s1ints w1nt %or the ordin1r( 71n. Fec1&se, be%ore this there is still ris? o% 1 down%1ll. 'o o&r s1ints s1( th1t &ntil the l1st bre1th 1lw1(s eCercise c1&tion. =ct&1ll(, the #1st, #1st 71<orit( o% h&71n beings 1re h&71n 1ni71ls onl(E the( 1re tot1ll( rooted in bod( conscio&sness. 'o the yogi s1(s th1t their conscio&sness onl( re#ol#es in the lowest three centres, th1t is %ood, seC 1nd lower eli7in1tion. *% so7e higher 1w1?ening co7es 1nd the( de#elop co7p1ssion %or others, 1 spirit o% ser#ice, w1nting to 71?e others h1pp(, then the conscio&sness occ1sion1ll( 71ni%ests itsel% in the %o&rth centre, the centre o% %eeling. *% the conscio&sness persists in the &pw1rd trend o% spirit&1l e#ol&tion 1nd ide1l li#ing, it c1n co7e to the visuddha#chakra where one c1n h1#e 71n( s&b<ecti#e eCperiences, #isions etc., b&t still the eCperiences co7e 1nd go 1nd the conscio&sness 7o#es &p 1nd down, &p 1nd down. *% conscio&sness rises %&rther to the a.na#chakra, one tends to be 7ore 1nd 7ore st1ble, est1blished, bec1&se it is the centre o% the 7ind, the ps(che. F&t it is onl( when conscio&sness co7es to the sahasrara th1t there is no longer 1 ch1nce o% 1 down%1ll. -ne

is 1bo#e bod( conscio&sness. -ne is not 1w1re o% onesel% 1s 1 bod(. -ne does not thin? or %eel or concei#e o% onesel% 1s 1 ph(sic1l entit( 1t 1ll. !here is no 7o#ing down. .onscio&sness is %ir7l( est1blished. F&t &ntil then there is 1lw1(s 1 need to be #igil1nt. +ue&tion, What is the key to success in brahmacharya? Swami-i, *t is how (o& loo? 1t itI First o% 1ll it is how (o& &nderst1nd it. Brahmacharya is the di#ersion to 1 higher p&rpose 1nd &tilis1tion o% the b1sic, q&intessenti1l energ( potenti1l o% the &ni#erse loc1ted in the indi#id&1l being. *t is the indi#id&1lised or 7icrocos7ic 1spect o% the illi7it1ble, in%inite, pri7ordi1l .os7ic 0ower th1t is the 71crocos7ic 1spect or the d(n17ic 1spect o% the one non4d&1l Be1lit(. =s (o& ?now, the st1tic 1spect is Fr1h71n which is the tr1nscendent1l, non4d&1l Be1lit(. =nd the ?inetic or the d(n17ic 1spect is th1t s17e thing in 71ni%est1tion or eCpression, in 7o#e7ent. !he indi#id&1lised 1spect o% this 0ri7ordi1l 0ower, loc1ted in 1ll beings, is this l1tent potenti1l %or &nbro?en contin&it( o% li%e 1nd eCistence. !his potenti1l is pr1ctic1ll( e#er(where. @&st bec1&se (o& 71( be in 1 position to describe it 1nd de%ine it or eCpl1in it in ter7s o% 7odern ph(sics or che7istr( doesnDt in 1n( w1( 1lter the 1ct&1l 7et1ph(sic1l or philosophic1l %1ct o% its re1l n1t&re. 0h(sic1ll( (o& 71( eCpl1in it in ter7s o% press&re etc., b&t th1t is onl( 1n eCpl1n1tion o% so7ething th1t is 1lre1d( 1 tr1ns%or7ing, ongoing process o% contin&o&sl( being 1nd beco7ing, being 1nd beco7ing. !his cre1ti#e potenti1l, cre1ti#e power, is present thro&gho&t the bot1nic1l 1nd 1ni71l ?ingdo7s. *t is this 1lone th1t 71ni%ests 1s 1ll the di%%erent %orces in the indi#id&1l h&71n being2the power o% 1cting, the power o% thin?ing, the 1bilit( to see, he1r, s7ell, t1ste, to digest, to bre1the2e#er(thing. =nd it is this th1t is eq&1ll( present in both seCes 1s the seC energ(. !here%ore, this being the ?e( to li%e, one c1n i71gine its i7port1nce, 1nd one c1n 1lso i71gine its precio&s q&1lit(. *% one c1n &nderst1nd it in this w1(2re1lise its re1l, s1cred cos7ic n1t&re, 1s the 7icrocos7ic 1spect o% the 71crocos7ic sakti or .os7ic 0ower2one t1?es 1 he1lth( 1ttit&de o% re#erence %or it. *t is not so7ething to be <&st sp1t 1w1( li?e spittle. = person 71( spend 1w1( nic?els 1nd di7es, b&t i% he h1s gold coins he will not so e1sil( p1rt with the7. 'o re#erence is 1 %r&it o% this &nderst1nding. F&rther7ore, the 1spir1nt recognises 1nd sees cle1rl(: G!here is so7ething #er( i7port1nt th1t * h1#e to do. * h1#e 1 gre1t go1l to 1chie#e 1nd * req&ire 1ll the energ( 1t 7( dispos1l to p&t into 7( spirit&1l q&est. * c1nnot 1%%ord to di#ert it into other ch1nnels in order to obt1in 1 lesser 1chie#e7ent.J =s 'w17i Krishn1n1nd1<i &sed to s1(, G*t is better to 1i7 1t 1 lion 1nd 7iss it th1n to 1i7 1t 1 <1c?1l 1nd hit it.J 'o the %irst ?e( to s&ccess in brahmacharya is to recognise 1nd &nderst1nd the s1cred 1nd precio&s n1t&re o% the energ( potenti1l one h1s. When one h1s this cle1r perception th1t it is 7e1nt to be conser#ed, preser#ed 1nd directed tow1rds the gre1test o% 1ll 1tt1in7ents, then one h1s 1 desire to be brahmachari. *t is seen 1s 1 #er( positi#e process.

= second ?e( to s&ccess, 1nd 1 w1( o% loo?ing 1t both brahmacharya 1nd the seC %&nction, is e#en 7ore %&nd17ent1l, 1nd it is one o% the two %1ctors th1t to 1 l1rge eCtent h1#e been person1ll( &tilised b( 7e. *t is to cle1rl( percei#e th1t %irst 1nd %ore7ost wh1t the( c1ll the 71le seC&1l org1n is not 1 seC&1l org1n 1t 1ll. *t is onl( 1 &rin1r( dr1inpipe. !h1t is wh1t it is, 1nd th1t is its 71in %&nction %ro7 the 7o7ent 1 child co7es o&t o% his 7otherDs wo7b 1nd sees the light o% d1(, right &p to the l1st bre1th, till one dep1rts %ro7 this world. =ct&1ll(, i% (o& loo? 1t it, seC is not in th1t p1rt o% o&r 1n1to7( 1t 1ll. 'eC is not in the &rin1r( org1nE seC is in the 7ind o% 1 person. 'o it is 1 q&estion o% (o&r 7ent1l 1ttit&de. *% (o& 1re con#inced 1nd tr1in (o&r 7ind to thin? o% it in 1 s1ne 1nd r1tion1l 71nner2itDs onl( 1n eli7in1tor( thingE its 71in p&rpose is not th1t which do7in1tes the world 1nd dri#es it cr1>(2then (o&Dre 1lre1d( %ree o% it. *t doesnDt obsess (o& 1n( longer bec1&se (o& donDt thin? o% it in the w1( in which 7ost o% o&r &n%ort&n1te h&71n societ( h1s been 71de to thin?. 01rt o% the re1son %or the worldDs obsession with seC 1nd wh( it h1s beco7e s&ch 1 big proble72pre71rit1l seC, 1d&lter(, pro7isc&o&s seC2is its eCploit1tion b( co77erci1l interests 1nd their 1d#ertising. !o sell 7erch1ndise, the( blow &p the girl47eet4bo( pheno7enon21 girlDs bod( is 7e1nt to be en<o(ed, 1nd there%ore she h1s to c&lti#1te 1 bod( th1t c1n 1ttr1ct 1s 7&ch 1s possible21s i% seC w1s the onl( i7port1nt thing in li%e. !he( co7pletel( distort its b1sic p&rpose. !he sooner th1t this is recognised, the e1sier will beco7e the possibilit( o% brahmacharya. Fec1&se when (o& co7e to thin? o% it, the 71in %&nction o% the seC 1ct is the i7port1nt, indispens1ble process o% procre1tion. Fro7 1 higher 7et1ph(sic1l sense the h&sb1nd 1nd wi%e 1re cooper1ting with the .re1tor %or perpet&1tion o% the species so th1t cre1tion will contin&e. !h1t is its 71in %&nction, not the eCperience o% en<o(7ent th1t 1cco7p1nies it. !h1t is 1 second1r( o%%shoot o% it. !hen wh( w1s this %&nction 71de so en<o(1bleH *t h1d to be. !he procre1ti#e %&nction, the perpet&1tion o% the species, w1s done thro&gh the seC 1ct, 1nd i% it w1s not co7bined with 1 s&per eCperience o% ple1s&re 1nd en<o(7ent, no one wo&ld ind&lge in it, 1nd its p&rpose wo&ld be n&lli%ied. 'o ;other ,1t&re in 1ll )er wisdo7 co7bined these two, n17el(, the seC 1ct 1nd ple1s&re. F&t i% the 7ind is di#erted into higher things, 1&to71tic1ll( brahmacharya beco7es e1s(. /o& c1n s&cceed in brahmacharya i% the 7ind is tot1ll( t1?en &p b( so7ething so wonder%&l, so big, it 1bsorbs (o& 1nd ele#1tes (o&, 1nd the 7ind is si7pl( gripped b( it. When (o& w1nt 1n in%initel( higher en<o(7ent, then (o& s1(: G;( disc1rding this is not 1n( disc1rding. ;( disc1rding the s71ller en<o(7ents o% the ph(sic1l 1spect o% 7( being is not 1t 1ll 1n( ren&nci1tion to bo1st 1bo&t.J -n the contr1r(, (o& 1re being shrewd 1nd wise bec1&se (o& w1nt to go 1%ter so7ething in%initel( 7ore wonder%&l. *t is li?e throwing 1w1( pieces o% gl1ss i% so7eone s1(s, G*Dll repl1ce the7 with di17onds.J !h1t is 1nother w1( o% loo?ing 1t the whole pheno7enon o% celib1c( %ro7 the point o% #iew o% the spirit&1l li%e 1nd the highest 1tt1in7ent o% ill&7in1tion 1nd enlighten7ent.

!he third ?e( to s&ccess is 1lso so7ething th1t * 7(sel% h1#e &sed right %ro7 the #er( beginning, 1nd * thin? it is the &lti71te 1nswer. !he re1l secret o% s&ccess in brahmacharya, the re1l ?e(, is wh1t *D7 <&st now going to st1te. !he 7o7ent (o& begin to thin? th1t * 17 =t71n &nborn, n17eless, %or7less, * h1#e neither bod( nor 7ind, * 17 satchidananda (ECistence4.onscio&sness4Fliss =bsol&te), 'el%4s&%%icient, * 17 o% the #er( n1t&re o% Fliss =bsol&te2i% (o& th&s tot1ll( shi%t (o&r conscio&sness to (o&r re1lit(, to (o&r essenti1l, etern1l, tr&e identit(, then, %inishedI Brahmacharya is no longer 1 proble7. !he proble7 o% brahmacharya ce1ses to eCist eCcept onl( once in 1 while d&e to old i7pressions. *% so7e %1ctor o&tside o% (o& h1ppens to 1ct 1s 1 sti7&l&s, then 1n ide1 71( co7e. ;ind (o&, it is not onl( wh1t (o&r 7ent1l4intellect&1l 7ech1nis7 thin?s 1bo&t (o&rsel%, it is 1lso (o&r %eeling 1bo&t (o&rsel%. *% both (o&r thin?ing 1nd %eeling 1re ele#1ted to s&ch 1 height, ele#1ted to th1t di7ension2itDs not onl( 1 q&estion o% height, itDs 1 di%%erent di7ension 1ltogether21nd (o& 7o#e into th1t di7ension, this lower di7ension ce1ses to be o% i7port1nce, ce1ses to h1#e 1n( i7p1ct &pon (o&. *t is thereE it 71( %&nction, b&t (o& 1re not 1t 1ll 1%%ected b( it in 1n( w1(. -nce (o& st1rt c&lti#1ting st1(ing p&t in the conscio&sness o% (o&r own essenti1l identit(, then brahmacharya is no longer 1 proble7. *t is sol#ed. 'o the &lti71te ?e( to s&ccess in brahmacharya is atma bhav, to beco7e 1bsol&tel( con#inced th1t (o& 1re so7ething tot1ll( be(ond bod(, 7ind, senses etc. !he 7ind, d&e to its h1bit&1l wrong thin?ing, 71( periodic1ll( bring in 1 contr1r( ide1 th1t G* 17 so 1nd so.J Fe indi%%erent to it. "is7iss it 1s nonsense. Be%&se to entert1in it. "onDt p1( 1n( 1ttention to it. @&st be. =bide in (o&r own 'el%. !his is the 71ster ?e( 7ore th1n 1n(thing else. *% (o& w1nt to p&t it in de#otion1l ter7inolog(, there is 1 nice little co7position b( 'w17i /og1n1nd1. *t goes so7ething li?e this: G* 17 the b&bble, /o& 1re the se1. $et 7e ce1se to be the b&bble, 71?e 7e the se1.J =nd so the de#otee pr1(s to 5od: G* 17 /o&r child, wh1t /o& 1re, th1t * 17. /o& 1re di#ine, so * 17 di#ine. /o& h1#e no bod(, so * h1#e no bod(. * 17 p&re 'pirit, 1ll per#1ding, li?e /o&. !1?e 7e &p into /o&r st1te o% conscio&sness.J 'o the de#otee p&ts it in 1 di%%erent w1(. F&t the &lti71te ?e( to s&ccess in brahmacharya is the +ed1ntic process o% shi%ting (o&r conscio&sness2re<ecting the bod( conscio&sness 1nd beco7ing est1blished in (o&r tr&e 'el%41w1reness 1s so7ething where there is neither 71le, nor %e71le, nor bod(, nor seC, nor person1lit(.