How is spirituality related to cosmology?

For many people from all over the world and with many ideological traditions, sexuality and spiritual development are incompatible aspects of being and its development. The associated argumentation goes on to simplify the fact that manifestation is a linear affair that leads from the darkest matter through the life and development of the spirit to the most dazzling divine, and that man's endeavors must culminate in these lowlands of manifestation under himself to let go and to free oneself from the manifestation through an absorption in the divine. To put it even more briefly, God created the world so that we can free ourselves from it as quickly as possible. In this context, spirituality means striving for liberation, and sexuality strengthens the chains that connect us with the evolutionarily deeper animal kingdom and is therefore to be rejected.
In addition to this medieval worldview, there is also a newer cosmology, which interprets the same starting material in a different light: When God, the epitome of the original beginning, created matter, he did not create it from above from nothing, because apart from him there was nothing - and apart from him there is nothing, as the ancient and medieval cosmologies also state. So he created matter - perhaps in a kind of condensation - out of itself; it is therefore a component of the divine and is closest to it. The divine set life free from matter, and spirit from life. After the spirit comes the supramental development, which is already in progress, and then the levels of Satchitananda, which are only extremely inadequately described as being, consciousness and bliss. These levels lead over to the divine. And this is then not the end point of a linear development, but the point at which the circle of creation closes. This circle says that all creation is divine.
In this divine circle we are still on the threshold of the transition from the mental human being to the supramental being. The supramental is a key point in the inner development of this circle. In mathematics, the projection of the circular motion is a sine curve. The divine is at the upper turning point of the sine curve. Then the curve drops: matter, life, spirit. The lower turning point is the supramental. From then on things are looking up again: Sat, Chit, Ananda. Seen in this way, the human being as a mental being is further removed from God than the animal. The development of the mental being was equivalent to the biblical fall into sin. The steadily increasing consciousness since the beginning of creation has just as steadily - at least according to outward appearance - removed us from the divine origin. It has now reached the critical mass that enables us to take the step from unconscious and unconscious God to conscious knowledge of God and to strive consciously towards it.
A big difference between this cosmology and older ones is that in the end everything is divine here, albeit sometimes hidden, while in the linear cosmologies the material world with all its manifestations remains as worthless waste when all rational beings have found their way back to the divine .
And what does the world look like in the future of circular cosmology? Here the world returns to the Creator to start the cycle all over again, which actually adds a spiral aspect to circular cosmology. This can of course be seen as a game of the divine, but maybe the game has a background, an outcome. Everything comes from the divine and returns to it. Everything is divine. The movement actually only takes place in the quality of the expression of the divine. Almost no apparent divinity in matter develops into a direct expression of the divine.
But if we look at the development so far, we see that there is an almost infinite amount of inanimate matter from which a small amount of animate matter has split off, from which in turn a small amount of spiritual beings has emerged. If we extrapolate this development, cosmic evolution will probably result in a single being that has climbed all its levels, which would ultimately mean a linear or more pyramidal cosmology.
Circular cosmology actually sees it differently. The previous evolution served to push the development up to the threshold of the supramental. Only from this threshold, with the reaching of the critical mass of consciousness, this pattern can change. Consciousness can now freely turn forward to the divine. But at the same time that which lies behind him is also divine, even if it is still subliminal in consciousness. In order to be able to discover God in his entirety, the consciousness must proceed in both directions from now on: It must produce or work out the future and the past divine, because in a circle both belong to the divine present. So one must, not only intellectually, reveal the divine in matter, life and spirit, or in a more up-to-date, somewhat misleading formulation, bring the divine into the lower levels of being. And that is the most fundamental difference to the linear “After me the flood” cosmology.
So much for the brief explanation of the two main cosmologies: The linear cosmology stands for a negation of matter and life and the flight forward into the divine; and circular cosmology stands for a “bringing down” of the divine into the manifest universe.
The conception of spirituality is correspondingly different: in linear cosmology everything is spiritual that leads directly to the divine and to liberation from everything earthly. What binds to existence, e.g. money, sex, hunger ... is anti-spiritual, and everything in between is meaningless and must be endured as well as possible.
For circular cosmology, too, everything that leads closer to the divine is spiritual. But there are no things that are absolutely anti-spiritual. There are things that lead away from the divine, but ultimately nothing is able to permanently dissuade us from the divine. Coping with these things instead brings us closer to the divine. Also, the spiritual element does not lie in things, but in people. Since everything is part of the divine, spirituality is the key of man to find and work out the divine in things. If something prevents us from striving for the divine, then it is not the matter that is to be blamed and condemnable, but our consciousness is not sufficiently developed.
The different cosmologies of course also lead to different life plans. The linear version leads in the extreme form to a retreat in a remote Himalayan cave, but by default more likely in an ashram or a monastery, where one can significantly reduce external distractions. In the extreme case, the circular version produces an almost anarchic way of life without rules, the absolute individualist. Usually, however, the tendency will lead to the joining of small groups of like-minded people or to the formation of free communities in which, as in an ashram, one can create a specific, targeted, development-promoting field of awareness.
In practice, however, there will hardly be any pure types. The majority of spiritual seekers will find themselves somewhere between the main focus of ashram and community and will find themselves in a dilemma in dealing with sexuality between their own desires and dreams and the dominant attitude that comes from linear cosmology.
The realm of the spiritual is progressive, growth and future-oriented in nature, but in practice it is more traditional today than any other area of ​​human life and more than in earlier times. For example, the Rishis from the Vedic era are almost the epitome of wisdom. These Rishis from ancient times probably had fewer problems with sexuality than we do today, because according to the ancient writings they were z. T. married. So the incompatibility of life and spirituality emerged only later. This had partly philosophical causes, but partly also practical. With the old Rishis one can assume that they were integrated into the structure of life of their time. Only later does a kind of polarization appear to have taken place. The spiritual life became separated from ordinary life. A kind of bartering probably developed: the people who felt drawn to the spiritual life were by and large freed from the concern for livelihood and provided spiritual nourishment, blessings or made the gods weighed. In the course of time the system became institutionalized and the ashrams came into being.
What did not fit into this barter was the possibility of withdrawing from work, but still enjoying the usual joys in life. So, in the end, a kind of social agreement must have come about, which demanded abstinence from the dropouts and a life only turned towards the distant God. And this barter business has survived to this day and was also taken over by organized Christianity, which introduced a repressive means of power in Europe and subsequently in all missionary countries with the stylization of "sex is evil" and thus also ushered in the end of innocence and uninhibited joie de vivre, so to speak a second expulsion from paradise. And mankind is already working hard on the third expulsion: making the planet uninhabitable.
In the course of the formation of the ashram idea, of course, a conceptual structure has developed that forms the development-philosophical background of a monastic worldview. Although the underlying trains of thought serve to justify this exotic way of life, they are ultimately not pure fiction. Some of these old arguments, which many seekers reverently incorporate into their repertoire today, may also be a bit far-fetched, but there is usually a true core in them that also allows other interpretations.
It is a little difficult to deal with the Ojas Retas story in this context. Retas means seminal fluid and Ojas means energy. The story goes that Brahmacarya transforms the seed into energy that can be used for spiritual ascent. It may or may not be. But it is worth taking a closer look at the matter.
First of all, there is brahmacarya - celibacy. Abstinence is a broad, fuzzy word. It is usually interpreted as abstaining from sex, and in the next level also from self-gratification. If one approaches the core of the term, then it means abstinence also in dreams, in the emotions and in the world of feelings and thoughts. A mechanistic interpretation leads to repression. And that is what most prophets of spirituality preach, or what their followers understand. But Brahmacarya is not an external process. The observation has shown that people who are sexually abstinent because they believe that this is a prerequisite for a spiritual life or because their profession as a priest forces them to do so, and those who avoid sexuality because For religious reasons, they believe that sexuality is something bad, are usually more or less pronounced neurotics, who usually cannot watch when other people enjoy sex, forgetting that equanimity, understanding and tolerance are too Foundations belong on which true spirituality can only grow. Neuroses are therefore anything but an aid to spiritual progress. That is why it is essential for Brahmacarya to know one's sexuality and needs instead of perceiving them hypnotically in the role of the rabbit as an aggressive snake. In order to deal with one's sexuality, one needs a clear view. When one is afraid, the field of vision narrows and obscures and one is lost. The field of spirituality and sexuality is full of pitfalls, and fear and ignorance are the first of these to inhibit or prevent spiritual development.
In a consecrated life, sexuality is the most difficult area to master. Anyone who takes Brahmacarya in the popular interpretation as an introduction to spirituality therefore has hard work ahead of them and will only see progress late, because he will have to devote the greater part of his energy to occupation with sex, because the real essence of this type of Brahmacarya is the mastery of sexuality, the liberation from sexual impulses and the conversion of the energy from sexuality into energy freely available for progress.
The conversion from retas to ojas is therefore primarily about basic energies and the energy structure that is related to sexuality itself. Because the energy that is in the physical seed is minimal and quickly replenished with a snack. The conversion of the energy of the seed probably costs more energy than it brings.
If, however, one interprets Brahmacarya less mechanistically and less in terms of energy technology, then a core reveals itself which is less explosive, but therefore not less potent. The essence of this core is not rejection and avoidance, i.e. conflict, but rather not being touched, which arises from the knowledge of one's own deeper nature and from a state of being above things. You see things as they are, not how they are not, how they seem or how one would like them to be. You accept them or not, but you are not moved by them. This principle is evident in the lotus flower, which cannot get dirty, and also in the mystical virginity of Christianity. If one has reached this untouchedness (Brahmacarya), then the energies that our diverse being makes available (Retas) no longer flow uncontrollably to the outside, but are purposefully used (Ojas) to get closer to the divine. That is then the natural transformation of the energy system, the gentle kind.
The way of dealing with the complex energetic relationships in humans through traditional cosmology is of course less delicate and therefore also more risky.
Man emerged from the animal. What distinguishes him from this is a more or less developed mental being and a somewhat more conscious soul core. In linear cosmology, this dividing point, this difference, determines the spiritual life: that which distinguishes us from animals is promoted, the rest is suppressed. Although this difference is also taken into account in circular cosmology, the connections with and the dependencies on our animal heritage are taken into account more strongly, and humans are considered more as a whole. Sexuality is not only embedded in the energy network of the body and the instinctual being, but has an effect on the entire being through this network. This interdependence is one of the reasons for the strong rejection of sexuality on the part of linear cosmology. A killing off of sexuality or a conversion of the sexual energy system into a higher system, which would stand like a filter between the animal and human parts, would promote the separation and greater further development of the higher parts of the being.
But in this endeavor, especially if a real overview and experienced guidance are lacking, the energy structure is thrown out of balance - with sometimes violent to unexpected consequences.
Sexuality is one of the essential elements of the vital. This is responsible for enthusiasm, joy, perseverance, perseverance. For the common mortal who did not see the light of day as a very advanced being, these qualities are necessary in order to even attempt to strive for higher things. The actual impetus for this usually comes from within, from the soul, or from above. And when one sets about a realization, be it material or spiritual in nature, these qualities are the quickest and most satisfying progress to make.
When trying to reform or even cut off the vital energy system with brute force, the energy for progress usually falls by the wayside. One becomes listless and the will to progress weakens. The joie de vivre fades, you get depressed and wonder whether the result will be worth the effort. And then you stop and resume your old life with a guilty conscience, and to calm your bad conscience you deal with a pseudo-spirituality, which is also done by people who have a vague reputation but do not have enough clarity within themselves in order to be able to answer the call with determination.
When it comes to the question of the transformation of the energy system, there is another extreme in the search for a solution. It is an attempt to practice sex as yoga. There is basically nothing wrong with that. You can make yoga out of anything, as the Zen masters demonstrated with ikebana, the tea ceremony and the art of archery. And certainly one should take up all parts of life and try to integrate them into the yoga of one's life. But this is an area to be more vigilant in than in any other. It demands absolute, unrestricted attention and sincerity and an immersion into one's own soul depths in order to recognize every hidden and disguised desire as such and not to become a slave to desire under the mantle of yoga. So in Tantra Yoga there is an insignificant side path or aspect that externally deals with various aspects of sexuality. When Tantra became a little better known in the West, everyone rushed to this side path and many people suddenly felt called to be sex guru. In the meantime, when the word tantra is mentioned, almost everyone thinks of unusual and sensuality-enhancing sex techniques, but not of yoga and not what tantra yoga actually stands for: taking up nature and bringing out what stands behind it, so to speak a transformation of nature.
Another thing that has become very popular in the context of the ashram genesis is the view that sex keeps man trapped in matter and animal nature and prevents him from giving himself completely to the divine and subsequently attaining the divine. This train of thought also shows clear traits of linear cosmology, the irreconcilable polarity of matter and God, which should not actually exist even according to the conceptual world of linear cosmology, because on the way to God the experience of the abolition of duality and polarity awaits Unit. God as a non-dual, super-polar entity cannot be part of a polarization.
But nevertheless this train of thought also contains a truth. From the point of view of evolution, sexuality is clearly of animal origin. Sex in animals is an instinct that tends, if not unrestrictedly, to promote reproduction and, by its nature, is more imperative, that is, the animal can hardly defend itself, reflect on it and make no voluntary decision. It is a slave to its nature, even if recent evidence suggests that this slavery is not as simplistic mechanistic as the theory of evolution suggests. There is much more room for maneuver than is commonly assumed. The extent to which he or she feels joy during sex and tries to get this feeling cannot be determined without further ado and may remain an open question.
In the genesis of man, the development of the upright gait and the beginning formation of a mental being were not the only differences, the development of which initiated the separation from the pure animal being. Together with the mental, a first self-awareness was formed and thus a duality between the self and the body with all its sensations and life processes emerged. In the course of these changes instinctive reactions became sensations such as expectation, fear, joy ... With this, biological processes increasingly decoupled from instincts. And as the instincts gradually disappeared under the surface, new references formed. The perception of the joy of touching another and the pleasure of orgasm detached sexuality from the reproductive instinct and combined it with pleasure and joy. (Seen in this way, the natural philosophers and religious-ecclesiastical zealots who preach that sex is only there for procreation try to bring man back to his animal roots, i.e. to initiate a regression, a dehumanization.) But strictly speaking, man is not the only thing Beings in whom sex serves more than reproduction. As already indicated, nature is not as narrow-minded as claimed. Sex in the chimpanzee also has a clearly social function; it soothes and promotes the cohesion of the group.
Let's take a step back now. In circular cosmology, the divine has produced material manifestation out of itself and at the same time brought itself into it, indeed materialized itself. It is therefore always and everywhere immanently present regardless of obvious stages of development, even if mostly not immediately recognizable. From this point of view, evolution is a progressive revelation or revelation of the immanent divine. With regard to sexuality, there is a development that began in a superficially dead matter and, in the circular motion, leads directly to the divine in one of its aspects. Every aspect of existence thus leads to an aspect of the divine, to a unique opportunity to perceive the divine, evolution as a whole thus to the experience of the comprehensive divine in all its aspects. If one imagines the divine as a sphere, what we know as sexuality in the current stage of evolution leads to a certain point on the map of the Divine sphere. Many different aspects lead to many different approaches to the divine and to more comprehensive perception and identification, to a better understanding of the divine land. The method of linear cosmology also leads to the experience of the divine, but only in one point, because it only worked towards one point. But at this point the identification with the divine is perfect, as is the case with any other point.
One of these many points, which had arisen from the divine and lead back to it, first became visible in the animal world with reproduction. In humans, the sexual act has split into two parts: the biological-material component of reproduction and the sensation of creative joy. From this perception of joy, the desire for more joy arose, the search for happiness and ultimately the search for the source of happiness: the divine.
As one of the ways to do this, linear cosmology has established itself with increasing awareness. The technique she follows relies on contrast and confrontation in order to achieve the respective goal (nirvana, liberation, enlightenment, divine ecstasy, awareness of the divine presence ...). Everything that cannot be used directly and purposefully for ascension is rejected, rejected, fought or ignored. At the same time, all elements that can be helpful in the ascent are promoted and awareness is exclusively directed upwards. In this way an imbalance arises in the being. The spiritual becomes overemphasized while the physical withers. Figuratively speaking, it is like heating a hot air balloon vigorously and throwing off ballast at the same time. Then when you cut the lines that hold you to the ground, you literally hurtle into the sky. The outside observer, of course, is forced to see a different picture: A person with stunted legs and his head in the clouds, who tries to stumble into the divine, and who because of his imbalance keeps going astray or even walking in circles.
But while one is ready to leave everything behind according to the flood principle, circular cosmology, whose intention is based on the course of evolution, follows other paths.
Sexuality is an expression of the divine, as is the need for sleep, food and oxygen. These things are related to the physical-vital nature of our animal-born existence. With the completion of the next evolutionary stage or, depending on your point of view, the completion of the actual human evolution, these things will disappear in the future man or find a new expression that less conceals the divine. The end point of the development of this aspect will then lie in Ananda, the highest, most causal divine delight.
The way there is slow in circular cosmology. It's not about speed here, it's not about somehow reaching the goal, it's about quality. If the divine had wanted to flee the world, it could have saved creation. Creation in connection with the divine only makes sense if it can develop further. So you have to take everything and see what you can do with it.
Of course, you can't work in all fields at the same time, but you can start with something that suits you better and then devote yourself to what next needs attention. In this way you can work through everything and at some point you realize that there is work to be done in the first field. If you have neglected it, you will start all over again. But it can also be that you suddenly discover things that you only learned to perceive in one of the following fields.
It's a movement like waves. That is the movement of nature. In linear cosmology, you brace yourself against the waves and pay your price for it. The majority of all people, however, passively swim with the flow and bounce up and down like a cork on the waves with the movement of nature. But if you use the possibilities that existence offers or impose as a stepping stone to get further, then you follow the movement of the waves, but you use the upward movement to get a little higher and try to take what you have achieved with you in the downward movement Gather momentum for the next upswing. Relegation is not a defeat here, but the beginning of a new opportunity. You can still go along with the wave movement, but with the force of the effort you slowly, perhaps imperceptibly, raise the base level of the waves - and one day you will be amazed to find that the lowest point is higher than the highs used to be.
That is why resonating does not mean letting things take their course. If you let things run their course on a swing, the initial impulse to move quickly leads to stagnation. If, on the other hand, you consciously use their possibilities, you quickly reach new heights and can fully exploit your current potential. A knowledge of the effective mechanisms and the use of consciousness are therefore necessary.
And that is why the alternative to linear cosmology when dealing with sex does not look like letting everything go, as it simplifies in ordinary, non-spiritually oriented life, but rather trying to be conscious of all sexual relationships and phenomena and their effects , and based on this, attempts to raise the level of the almost inevitable wave movement with meaningful changes, awareness processes and awareness growth and to free nature and expression of sexuality from obsolete elements and to bring them a little closer to what the original divine intention was and how it was in the distant future will be appropriate to a being shaped by the divine.
This may happen quickly with some people, slowly with others, because despite official political equality and their divine core, people are very different in nature. For one, sexuality is a thing that is quickly ticked off on the sidelines and for the other it is almost the central theme of his existence, regardless of the intensity of spiritual endeavor. This means that spirituality is a very individual matter that places different demands on everyone and leads everyone on a different path. It is therefore very difficult to comment on, let alone judge, another seeker's path, and unless one is very far along the path it is utterly impossible to say anything about the path of a conscious seeker. And so one cannot apply the moralizing rules of society and the institutionalized spirituality of the linear path to a spiritual seeker either.
But that does not mean that their insights, rules and findings are worthless and meaningless. If one looks at society, then morality (despite all the medieval excesses still existing today) served to give people an aid in their evolutionary development through an external compulsion by helping them to use the impulses that came from human animal nature, to be kept in check until awareness is developed enough to be able to do the work on its own. This time is getting closer and closer, and more and more people are opposing traditional moral concepts.
And even the spiritually striving person must try to find out which useful core in some rules and prohibitions is waiting to be relativized and updated.
The tenor of these rules in the spiritual realm is that sex increases the darkness in consciousness and strengthens the animal in humans.
That is true, and yet it is also not true. Sex can undoubtedly have this effect. But the statement itself is very general. It is probably helpful when it comes to leaving everything behind and only concentrating on a singular goal, but for modern people who want to develop their individuality and go their own way, the egalitarian all-round approach is an obstacle. He would like to know about the connections.
The thing about darkness is that it is a relative thing. The consciousness of a Stone Age man may have been dark to an ancient man. Medieval man's consciousness was dark compared to modern man. The consciousness of an inquisitor was certainly darker than that of a person who knew nothing about the inquisition and was unaffected by violence and hatred.
Despite continuous sex, human consciousness has steadily become brighter - albeit with setbacks. In this context, one can dare to play a mind game: What would happen if the Stone Age people suddenly deleted sex from their lives? Well, instead of experiencing a bloom of consciousness, they would probably have smashed each other's heads, and we wouldn't have to deal with sex because we wouldn't exist, be it because of the massacre or because of the lack of births.
This mind game may sound a bit polemical, but it does make an essential point clear: the growth and brightness of consciousness is not a mechanical thing according to the motto: less sex = more consciousness. To be conscious, you have to do something actively. Celibacy by itself does not bring more consciousness, at most it reduces its development in its obsessive form.
Consciousness is something that you unfold, expand, open to the light. When something is dark, it means that awareness is weaker in it than in the areas that are able to perceive that darkness.
There has been a certain culture of consciousness growth over the past millennia. Above all, this culture has taken up and promoted the easily accessible, simpler areas. However, some areas have been ignored or suppressed. So it is said of food that it darkens consciousness and promotes animal nature. That is why fasting and reduced food intake are also part of the linear cosmology. But nobody asks you to stop eating completely, because so far you would simply starve to death. Instead, one has dealt with the effects of food and explored ways (= awareness created) to make food consumption more conscious and compatible. But here, too, a person who develops spiritually freely does not necessarily benefit from the generalized rules that develop from them.On the other hand, he will determine in his development whether something is harming him and change his diet, free of rules, so that it does not hinder him further - as often as new findings make it necessary.
But a general development of culture and consciousness, as it began to take place in nutrition, did not take place in sexuality. Now you can push things aside in the process of becoming aware if the time is not yet ripe for them, other things are more important, or you are not yet up to the task. This applies both individually and collectively. But you can't do it this way forever. At some point the time will come when you have to bring light into this darkness. To say in general that sex makes dark cement the darkness. Instead, a sex culture should be developed that puts things in their place and puts an end to taboos, hysteria, feelings of guilt and unconsciousness, all of which are expressions of darkness. Then one can also proceed to expose the higher expressions of sexuality, which have been immanent in matter since creation, and to bring them to unfold in man of the future.
Awareness is a multifaceted process that has to last throughout life. In practical terms, that means observing yourself and others. You talk to others, read stories, reports, research results, watch films ... It is a process of meditation and also of identification. This of course also includes trying out, experimenting, varying and exploring the repressed depths. If you really want to judge sexuality and perhaps understand a little bit, you should at least have some idea of ​​its range. In order to study the effects, which will be different for each person, one can try repeatedly for a period of several weeks or several months to abstain from all sexual impulses and watch what happens. And then you observe what renewed sexual activity (including, of course, masturbation) does. If one does this with the necessary sincerity and seriousness, one has the opportunity to find out what value sexuality has in the present stage of one's own consciousness development. Anyone who notices that sex has a strongly negative effect on their own development of consciousness and that this is the most important goal in life will do without it with a light heart. Where there is no impact, other issues are likely to be the focus. All others will have to set their priorities again and again and strive for an appropriate position of sexuality in life and spiritual development.
In these abstinence experiments one may also come across the thing with the animal in humans, when one realizes how difficult it is for one to do a simple thing like not doing.
The traditional attitude is clear: sex is the expression of the animal in humans, so one has to suppress the expression in order to keep the animal in check. The same behavior shows a ruler who has the people oppressed in order to secure his rule. Such a ruler does not rule, but is a prisoner of his method. Because as soon as he eases the pressure, he has been ruler for the longest time. These systems based on violence, be it personal-spiritual, psychological or political systems, do not work satisfactorily because they are ultimately only symptomatic treatment.
Let us therefore look at the subject from a different angle. What is the difference between humans and animals?
As for sex, the animal is largely a slave to its instincts; it is - in theory - not man. The immediate reason for sex in animals is not primarily to preserve the species; Rather, according to the current state of knowledge, there are two components: the courtship behavior of the potential partner (which in a certain way also includes his appearance) and the control of certain processes in the body and nervous system through hormones and pheromones. These things also affect people unconsciously and subconsciously. Man's immediate, pre-mental response is indeed animal. How humans actually react in the end - and in this they have the opportunity to differentiate themselves from animals - depends on the development and independence of their mental being and on the expression of their consciousness.
Anyone who simply goes along with or does everything that appears or for whom it means torture not to be able to give in to sexual impulses, for whatever reason, is in fact still very much dominated by human animal nature. But for such people the question of a possible conflict between sexuality and spirituality probably does not yet arise, since their interest in spirituality or the need for it will usually not be particularly pronounced.
But anyone who deals with this topic must also deal with a third component. Courtship behavior and pheromones are a reason to seek intimate contact with others, but not primarily for masturbation. The memory of sex or pictures and films certainly serves as a trigger, but that does not explain, apart from the obligatory depth psychological explanations, why some memories suddenly appear out of the blue. There is an explanation in the spiritual view which is more causal than psychology and which in this context appears to be more phenomenological.
The problem goes back to the genesis of man and nature. If you z. If, for example, the physical creation is considered, a comparatively homogeneous Big Bang resulted in structures and mass accumulations that increasingly became separated from one another. Without this delimitation, the universe today would consist of a sea of ​​plasma or hydrogen, without suns and planets. In biological creation, the first unicellular organisms were separated from the surrounding water, of which they mostly consisted, by thin membranes. The emergence of protozoa was the first form of individualization on a biological level. This customization progressed and became more complex. And then the human appeared. His differentiation from animals, his incarnation, is based on a further separation, an additional individualization.
A wave that lifts a cork and then lets it fall remains almost untouched. It can produce many effects before it is exhausted. Feelings, thoughts, emotions and the passionate expressions of animal nature are also such waves. Everyone constantly sends out such waves - and everyone receives them. If you are helplessly at the mercy of this surge of impulses, if you are completely dominated by it, it is not possible to develop your own personality. That is why a kind of filter was formed during our incarnation, which filters out a large part of these impulses, unfortunately also our direct contact with the soul. This filter is the ego, which gives us the impression of an independent, independent personality. The ego is our friend because it gives us the opportunity to become real individuals - through the disconnection it creates. At the same time, it is our enemy because it separates us from the divine. In this context, spirituality means to use the possibilities of the ego to become a truly independent soul personality and to give up or transform the ego when this process has progressed far enough to become a real person, the future person.
Now, however, the ego does not completely filter away everything that rushes in on us in terms of vibrations. We perceive what comes through as “our” thoughts and feelings. The thoughts and feelings that are really our own come from our soul depths and widths of consciousness, and to fathom these is our preliminary, primary purpose of existence.
Now our filter does not randomly let a fixed percentage of vibrations through. Above all, vibrations remain stuck to which there is a resonance. If in our being z. For example, if something is easy to get angry with, it is easy for any angry impulses that touch us to get stuck and cause a seizure. A moment ago you were still completely calm, and suddenly you are boiling over for an objectively insignificant occasion. Or you come into contact with a hectic person and suddenly become restless and uncontrolled. Or you are in the stands at a sporting event and notice that you suddenly join in without being able to defend yourself properly, although you are otherwise the calm and untouched person.
Ancient spirituality reacted to this problem by withdrawing to the solitude of remote mountain caves. There the vibrational atmosphere seems less dense and the seeker is less exposed to visual and other stimuli that promote his susceptibility to unwanted vibrations. Instead, he practices pushing everything aside or rejecting it for the big leap.
The new spirituality is about recognizing and rejecting thoughts coming from outside as such, and only allowing what one would like to allow or what is helpful. Among other things, it is about whether you are ruler or slave in your own house.
That is why it is not so very important for a new spirituality what you do, but whether you are dominated by it or whether you sovereignly command it, whether you can practically without any problems forego sex and use your concentration unrestrictedly as needed when something else is in the foreground. The same problem arises with food, money, and power. Everyone who wants to lose weight knows the problem of lack of sovereignty over hunger very well. The sexual problem is very similar to that of losing weight. You can lose weight quickly with great effort and an ascetic diet, but after reaching your dream weight, the display on the scales will snap up again quickly, as nothing has changed in our nature. A permanent weight control can only be achieved if one detaches oneself from the attachment to food and special pleasures as well as to imperative body and vital instincts in such a way that one can eat chocolate in between without struggling with a complete relapse into old eating habits have to. This requires insight, sincerity, inner distance, patience and perseverance.
In the old, linear cosmology, these things (sex, food, money, power) are among the great obstacles to spiritual development. But is it a sign of spiritual greatness to consistently avoid all conflicts instead of resolving them?
It is true that one does not seek confrontation in circular cosmology either, but since all life is divine, one must also seek and express the divine in everything, otherwise these forces are left to the dark side of nature for abuse. The world would be completely different if money and power were in the service of the divine. There would certainly be neither hunger nor war.
But even the much maligned sexuality can contribute its small part to a more divine world. Too often one forgets that the divine is not only to be found in nature and the things around us. So many people are committed to the preservation of the rainforest, ancient monuments, old apple varieties and the protection of nature and animals and are prepared to make considerable sacrifices for this. But too often it is forgotten that the divine is expressed in man in the most direct and diverse way. If, despite all well-founded concerns about the protection of nature, we were to devote more effort to discovering, promoting and developing the divine in man, these other worries would increasingly take care of themselves.
Since humans like to avoid difficulties and efforts, their preoccupation with non-human issues indicates great, untapped potential.
In linear cosmology, this potential is not tapped, e.g. Partly out of a lack of interest, since flight from the world and not the transformation of human society is the goal, and also out of fear of the complications that z. B. bring human relationships with them and which can certainly be a burden to a spiritual seeker.
The reservations of ancient spirituality about relationships that i. d. Usually also contain a clear sexual aspect, were diverse and certainly justified in their context. But for a new spirituality, these reservations are indications of unworked areas and the call for a re-examination and re-evaluation and to strive for new realizations.
The first reservation has already been addressed above in a different context. It's about the thing with the vibrations. When you have a relationship with someone of any kind, you usually open up in that area. You can see a relationship like a cable that creates a connection from lamp to socket, for example. The cable opens the circuit and the lamp for each other and ensures that electricity is drawn from the mains and the lamp can thus be lit. Or take a computer; the relationship is more diverse: power cables, audio cables, telephone cables, data input and output cables, printer cables, power cables ...
It is similar with humans. When you shop in a supermarket, you have a brief, factual relationship with the saleswoman at the cheese counter and the cashier at the cash register. Depending on personal chemistry and the frequency of shopping, the encounter, i.e. the short relationship, is cool, neutral or cordial, but in most cases without major effects. As the intensity of the relationship increases, so does the strength of its impact. In every relationship, depending on the type of relationship, you open yourself to the vibrations of the caregiver, if you listen more closely than if you actually want to go further, if you love someone more deeply than if you shop with someone.
This means that our built-in filter deteriorates in its function in certain areas. Who is taking in more of the impulses, emotions and thoughts of our counterpart, and if our inner personality is not sufficiently individualized, we may consider it to be our own. This is a process that goes in both directions, even if not always equally strong: for example, the absorption of vibrations is very unbalanced in the case of bondage, while with old couples you can sometimes perceive the effect of years of even exchange when both have the same habits, often the think the same thoughts and approach each other in appearance, within the limits of what is physically possible.
In a relationship, be it sex, love, both or the other, there is inevitably an exchange between the partners. Now two people who, for whatever reason, have found each other are not of equal value. Everyone has their strengths and weaknesses - and this of course results in a variety of interactions: mutual raising of common strengths, mutual pulling down on common weaknesses, mutual building and dismantling when strength meets weakness - and this in all areas of life and being, e.g. T. also independent of the other parts. There is a law that has been confirmed again and again over the millennia and has not yet been definitively refuted: When many people are together, they forget their strengths (see the susceptibility of crowds to demagoguery) and turn their weaknesses and bad sides back emerge. From all this, the ancient sages concluded that a person who cares about his or her spiritual development is best left alone, because in a relationship there is almost always a leveling off at a below-average level. Certainly a good thing for the recipient, but in the puristic linear cosmology, charity does not play a prominent role. On the contrary, a relationship is seen as a stumbling block for the further developed partner, which in extreme cases lets the express train to the divine go into reverse, also because a relationship usually also includes sensual pleasures, the effects of which have already been discussed.It was not for nothing that vows of silence were introduced in places of religious and spiritual concentration such as monasteries and ashrams, and friendly relationships with one another were often discouraged.
Even if the case that two people could support each other is by and large an exception, that doesn't mean everything about relationship is said. The modern point of view naturally sets other priorities, and even if the actual topic here is sexuality, various aspects of relationships should also be addressed, because sexuality always takes place in a relational framework of whatever kind and in its quality, experience and expression is shaped by this framework and a new cosmology always brings with it a new approach to the things of existence.
In the new circular cosmology everything arose from the divine and strives back to it - and everything ultimately embodies the divine. This embodiment is most clearly visible in humans. This means that one can best find the divine in oneself and in meeting other people. One can even say that a relationship is always the encounter of the divine with itself. The problem of many relationships and also the problem of the world with its many people and peoples is a disturbed perception of the divine. Everyone tends to see themselves as the center of the universe (most prominent victim: Galileo Galilei) and as governors of God, if not God himself. And so we live in a perpetual war that these governors wage with one another.
But God doesn't wage war. His creation is one. And instead of dealing with governors, we have to look for the original. The most direct way is through our soul inwards. That is the shortest way; you don't have to walk far. At the same time, you can also go in search of the divine “outside”. There the divine lurks everywhere. And it can be seen most noticeably in the other people. That is why every type of relationship, even if it is a sales pitch, “is a relationship with the divine, and that is how you should meet other people. One should always try to see and address the divine in them. And if you look closely: who knows what “love at first sight” really is? Perhaps one has caught a glimpse of the divine in the other. The divine is everywhere. Ultimately, it is up to us whether we make a step on the stairs to the divine out of everything that comes into our life, or whether we say: this is divine, that is not.
The danger that arises with this great love lies in the fact that one stiffens oneself to this one access to divine bliss and reduces the content (the divine) to the form (the partner), and one may believe that the goal has already been reached be. Life is institutionalized (marriage) and pressed into a form (partnership, house, child ...) and robbed of other approaches to the divine (withdrawal from the circle of friends), and before you know it (habits, guerrilla warfare, divorce) you are on removed from the divine than before.
Whoever wants to lead a new life has to learn to deal with the legacies of the old life and, above all, to recognize them. These legacies are called formations. A formation is something that you take over and believe in without even realizing it and without really knowing why, so a kind of collective suggestion. Formations can be very long-lived, but they're not immortal. The best known formation theory is the story with Maya, in which the whole world is an illusion and only the divine is real. This statement is part of linear cosmology and serves to justify fleeing from the world. The translation of circular cosmology is somewhat different. The whole world is a great formation, except the Formator, the Creator who supports this formation. The formations have very different qualities in terms of durability and universality. In order to get to the shaper one has to recognize the formations and evade their influence and instead fill the world with life and immediacy, the dynamic form of the divine. So: Not flight from the world, but recognizing a formation, detaching yourself from it and replacing it with direct contact with the divine, which is ultimately behind it, until one has realized the divine. Liberation from formation is an act of spirituality; whether it is ultimately followed depends on its usefulness and other considerations.
A well-known formation was the Ptolemaic view of the world, which was eventually replaced by the more apt Copernican view of the world, a formation that was more appropriate to the time.
There are formations that are subtle (sickness, death) and there are large formations. In the area of ​​sex, relationships, partnerships and spirituality, there are a multitude of formations to which one submits and which one regrets often enough. The whole story of linear cosmology discussed so far is a single succession of obsolete formations.
In the area of ​​sexuality and partnership, there has already been a great effort to break up the associated formations: the 68 Flower Power movement. It is true that the revolution did not bring the revolutionaries everything they dreamed of, on the one hand because the inertia and resistance of old and widespread formations are enormous, on the other hand because the creation of blanket anti-formations was not quite the right way, but the revolution set in motion a process of disintegration for these formations, which continues to have an effect up to the present day.
A formation is ultimately always a limitation that limits our work and the range of our thoughts, our striving and our imagination to a fixed distance or form - a prison. Very few people who are born in a prison can cope with sudden freedom, and most people love their seemingly regulated, controlled life. Changes or even the abolition of individual prison rules cause insecurity and loss of orientation. If you have not learned to look inward for orientation, to the divine (not to the religious book and god), you find it frightening and reluctant. But real change, once started, cannot be stopped, only hindered, distorted and delayed. But since changes and new formations can only be coped with in small portions, changes take a very long time. If you are in a hurry, you should team up with others and found an island for the liberation of formations, as happened, for example, with the founding of Mirapuri, the city of peace and the future man in Europe, or join an existing island.
The formations against which the '68 revolution ran up concern human coexistence and thus indirectly the relationship to war and peace in relation to oneself, other people and nations and the person on earth: these are deficits in friendship, trust, Love, unity, sexuality, ability to relate, freedom.
The greatest waves of indignation are over, the pendulum swings of action and reaction are weaker, and the number of opponents from the first hour decreases naturally, while entire generations have grown up, who at best know the time before from horror tales. But the current state of affairs is shaped by compromises, and there is still a long way to go to freedom. Because even if the legislation lags behind the zeitgeist, the necessary awareness for the realization of old and perhaps unspoken hopes also needs growth, because the revolution not only failed because of the persistence of the old, but the new awareness of the new forms was just there suspected, not realized.
The necessary awareness is still not realized, but it has matured to the point that it can now develop and blossom with a little practice and freedom.
A series of formations stand between now and unfolding. One of the most basic concerns the question of sexual inclinations. The most common formation with regard to sex is that the active man and the passive woman have sex in the missionary position, even if this formation is no longer as dominant today as it was 50 years ago. Everything that deviates from these three components is covered with more or less strong taboo formations. Taboo means that you don’t think about it, don’t talk about it, and especially that which you don’t think about and don’t speak into action, and certainly not in such a way that anyone else could notice. Now the fact that a formation exists means that a whole range of possibilities are excluded. And in this case there is a whole spectrum of non-formation-conforming possibilities. There is asexuality, bisexuality, homosexuality and all sorts of intermediate levels; there is oral sex, anal sex, masturbation, mutual masturbation, leather fetishism, rubber fetishism, uniform fetishism, sneaker fetishism and much more in every conceivable version. All these possibilities, impulses and needs are suppressed in their expression by maintaining this formation and pushed into the shadow areas, i.e. either into the subconscious or into compulsive action or into a subculture. This leads to a general dissent and stands in the way of the unity of a society and a planetary culture.
One of the largest taboo formation groups, and the second largest in the broad field of sexuality, concerns homosexuality. This is where most people are suppressed from childhood. Homosexuality does not only mean that some people are gay or lesbian, but also that many more people hide more or less high homosexual proportions in a predominantly heterosexual being and, at best, act out these in substitute gratifications and, in the worst case, have a negative career as anti-gay thugs.
Sexual sensations and needs are among the most fundamental and influential aspects of human life. Cultivating reticence, dishonesty and hypocrisy in this area is one of the worst crimes of the last millennia and is, subliminally, to blame for the state of our planet. That leads to bigotry and fanaticism, but not to spiritual life. Most self-proclaimed preachers against sexuality in the spiritual life and against joy and humor on the spiritual path are such joyless fanatics and pinched pseudo-gurus who fearfully refuse to look into their inner sexual life.
The search for spirituality is the search for inner wholeness. This does not include repression but the conscious confrontation with all parts of the being. And for this, a profound and never-ending honesty is essential.
The third most sensitive formation in the sexual area concerns the question of attachment.
There are two basic groups in the relationships that people have with one another: the social-political relationships, which are hierarchical, and the less regulated private relationships. The formations that have shaped social relationships for eons have the purpose of providing a basis for a communal life at all, by imposing limits on the egoisms and the underdeveloped communal feeling, simplifying decision-making processes and raising them to the realm of reason and energies into one steer common direction. Personal relationships, i.e. friendships, were less subject to formations. It mostly concerned questions of social status and also questions of power.
A hybrid form between the two is the institutionalization of the relationship. This was introduced in order to create a stable and reliable basis for the "rearing" of the offspring, which is indispensable for the continuation of the community. This consists in a couple being subject to the protection of the community and at the same time being exposed to its pressure to have a stable relationship in which one can rely on the other. At the same time, this relationship was elevated above any other type of personal relationship and made inviolable.
But what made sense in ancient times with a human being and community that was only slowly developing, has to be relativized very much in modern times. There are still people with pre-medieval mindsets and emotions, but there are also more and more people who not only wish for a change in the framework conditions in individual cases, but also fundamentally, and who have the necessary development behind them.
You can have as many friends as you want, but having several love partners is a difficult thing. On the one hand, fighting against social pressure is not for everyone; on the other hand, you and every possible partner grew up under a formation that makes the old “either or” the basis of partnership-based emotional worlds and which reacts rather confusedly to “both as”. To tear down this formation just for yourself requires a very conscious and persistent effort. But once you have succeeded, you can leave your black and white world and switch to a world in which there are all shades of bright colors. And where there used to be restrictions, diverse relationships can sprout whose intensity and degree of networking are only subject to natural restrictions. In this way, one exchanges restriction for freedom and turns life into an opportunity and a springboard for inner development and evolution.
The most important formation in sexuality seems to be the wide area of ​​nudity. If the bond formation does not really come into life until puberty and robs people of their freedom, the formation of sexual uniformity robs people of sincerity in the first years of school. The formation of concealment, however, sometimes unfolds its effectiveness even before school starts and robs the developing being of its openness. There are sometimes big differences from family to family, but ultimately every child realizes very quickly that nudity is only tolerated to a limited extent within the family and that nudity in front of strangers beyond the diaper age is an absolute taboo. As you grow up, the taboo in the family becomes bigger and bigger, and only in the experimental phase you may open up a little to your friends, which you avoid talking about a few years later. While girls are particularly sensitive towards the male sex during puberty, the fear of boys is more universal, because without protection by clothing anyone can see the size of the penis, which for many years after puberty, and for some for the rest of their lives, as a yardstick for masculinity, and in addition, the uncovered penis also very clearly shows the current level of sexual arousal.
This taboo to show one's excitement is ultimately a sharpened special form of the nudity taboo. There are institutionalized forms of nudity (medical examinations, nudist facilities, shower areas in sports facilities, and, depending on the country, also the sauna area), but an erection is taboo everywhere.
There is of course another special form of the special form that forms the actual center of the nudity tabus: It is public sex. Now, of course, it is not the case that you and your partner retreat into a locked room simply because the taboo regulation provides for it; Even if this regulation did not exist, many people would choose a remote location in order to be able to concentrate exclusively on their partner in security and privacy.
The problem of the taboo nudity is ultimately not the location or the non-publicity of sex; these are just results or consequences. Everyone knows how other people look naked, everyone knows how sexual arousal is expressed and what happens during sex. These are all natural things. We are born naked, and even babies have erections at times.This effort to convulsively keep everything that is obvious hidden leads to a socially very unhealthy attitude. It is argued that it is imperative to keep the children away from all of this and to keep them untouched. But is that really true? In primitive peoples and also in the Middle Ages of our civilized West it is and was not unusual for the whole family and servants and guests to sleep in one room. It doesn't seem as if the children suffer from seeing what the adults are doing with each other. Rather, it leads to a certain looseness towards sexual matters, which is absent in the so-called civilized world; Instead, we have a pronounced speechlessness between parents and children, between boys and girls and a very one-sided form of communication between the boys. Innocence is not lost by experiencing the obvious, but by hiding, concealing, looking away, tensing up, suppressing ... The taboo of nudity with all its consequences costs us our innocence, the ability to talk about things that relate to our nature and belong to our being and ultimately cost us the ability to be open.
If you want to develop spiritually, you have to deal with the things of the inner and the hidden. This also includes sexuality. A new way of dealing with it will be part of a new consciousness that grows out of the circular or spiral cosmology and leads to a new spirituality.
In the new consciousness of the future there will then no longer be any claims to ownership. Love is a good that is given away with full hands and becomes more instead of less. You no longer need to limit your love to one person, which does not mean that you build an equally deep relationship with everyone. People will always remain individuals, with individual ties, but the inner unity that connects all people with one another and with God will no longer be so hidden, but more revealed.
Outwardly, it will look like new extended families will emerge in which more or significantly more than two people will come together. These bonds are held together by affection, not laws and treaties. The family structures do not serve as an alibi function for having sanctioned sex, but to a certain extent document the bond between soul and affinity relationships. Sex is also possible outside of the family and will no longer have the great importance that is still attached to it now, since the awareness of separation will have become weaker and not every form of physical closeness is understood as an invitation.
This may all sound like a utopia, but it certainly does not have to and certainly will not remain a utopia. Ultimately, spirituality and sexuality are not insurmountable opposites. But for a freer society you also have to do something. You start in yourself and then team up with others. Sooner or later one's own example will find wider distribution and will ultimately be realized in a collective effort. The necessary individual and collective change in consciousness requires insight, perspective, absolute sincerity, perseverance and patience. Any goal can be achieved with these qualities and skills.

October 2002