Sex and Realization

Despite the fact that contemporary society has liberalized attitudes toward sex and often glorifies it, European consciousness, shaped by Abrahamic traditions of stigmatizing sexuality as impure at best and as lesser human impulses, still cannot find a golden mean on this issue. The Magical Tradition, unfortunately, also is no exception. No matter how much they note the “ordinary” nature of sexual manifestations as one of the aspects of human nature, sexual manifestations are often suppressed or exaggerated, and both extremes, of course, deprive the energies of their balance.

All the main Schools and Traditions of both Western and Eastern cultures agree in the idea that the “subtle” structure of human energy bodies has several important organs, centers which, on the one hand, ensure the movement of life energies and, on the other, connect an individual to the world system at one level or another.

Traditions record different numbers, locations, and mutual correlations of such centers (chakras, padmas, laya centers, dantian, energy spheres, etc.), but agree that at least five such systems correspond to five main types of energy – vitality (vital, somatic, or vegetative), activity (will, aspiration), sexuality (the union of dualities), empathy (sensory-emotional connection), and totality (connection with the one, transpersonality). Often, the centers of speech and vision are also added as modes of connecting with the environment.

At the same time, it is very important to understand that each of the centers can be both an independent organ for generating, transforming, expressing energy and a stage of its general flow through the psychophysical system. In other words, the “lower” chakras are not only “conductors” of energy to the “upper” ones; they are also independent centers of activity and manifestation. Each of the centers is important to consider from three perspectives: 1) as a link in the overall chain of a being’s internal energy flows, 2) as an instrument connecting the individual with the universal on its own level, and 3) as an instrument of realization on a given plane.

Thus, the vegetative center is, on the one hand, a source of a being’s overall vitality; on the other, a way to connect individual life with world vitality; and thirdly, a means to realize oneself as a living being (“levushim”). Similarly, the sexual center is both a source of creative energy and a conduit of connection at the level of desires and an instrument for manifesting dual nature. The volitional center provides creative energy, connects at the process level, and ensures realization in form-giving activity. The sensory center supplies the energy of empathy, provides connection on this level and realization — in socialization and mutual assistance. The integrating center provides the connection of the energy and mind of the individual and the universal, and also realizes dissolution or pleromic integration.

At the same time, accordingly, three types of activation of the energy of each center are possible: 1) as an “organ” of the vital, sensory, or mental body, a “pump” and “converter” of energy, 2) as an instrument of connection, and 3) as a support for realization.

In order to activate an “organ,” one needs to lead energy into it, color it with corresponding tonalities, and then conduct it through channels into other parts of the “bodies.” For example, such activation of the vegetative center is important for maintaining physical health, endurance, and work capacity; the work of the sexual center supports reproduction and sexual functioning; the activity of the volitional center allows development of mastery in specific activities; the empathic center regulates the emotional sphere, and the integrating center regulates higher cognitive abilities.

However, activation of the energy of any of the centers can also provide its own channel for realization. Thus, through the vegetative center one can achieve full realization in the aspect of growth, levushim; on the sexual — desires, malakhim; on will — actions, ishim; on integration — mysticism, kadoshim.

At the same time, each of the levels of manifestation of energy corresponds to its own constructive and destructive matrices of mind. Therefore, by activating in the mind the matrix of Ymir, Abzu, or Atum, one can achieve full realization in the aspect of growth; relying on the matrices of Priapus, Hermes, Min, or Freyr, one can fully realize oneself in the aspect of primary creation; having reached the fullness of manifestation of the matrix of Hephaestus, Vishvakarman, Motsognir, or Ptah — one can go beyond conditioning through the aspect of skillful means; the matrices of Avalokiteshvara, Osiris, Prometheus, or Frigg make it possible to fully realize oneself in compassionate activity. One cannot say that the method of full realization through Avalokiteshvao is “higher” than through Priapus.

However, the more a lower-level center is engaged, the harder it is to apply the analytical mind to it; the more chthonic its energies turn out to be. And the number of those who have achieved full realization through the heart or crown centers is greater than those who reached freedom through sexuality or vitality, not because some energies are more or less suitable for this, but because it is easier for the “daytime” mind to handle the energy of the “upper” centers.

Thus, there is nothing “lower” or “unclean” in the energy of the “lower” centers; there are difficulties in managing these energies.

And, unfortunately, it is precisely these difficulties that are connected with many destructive elements layered onto ideas about the use of such energies. Actually, this abundance of mistakes and problems led to the “stigmatization” of sexuality in the Abrahamic religions: religious founders decided that it would be better not to meddle in these energies at all than later “cause a lot of harm” by applying them incorrectly.

In fact, this is exactly what we now observe everywhere, when “activation of sexual energy” is confused with the indulgence in dark fantasies and predatory impulses. Needless to say, the lion’s share of what in the West is now called “tantra” has no real relation to the art, but is simply an exotic way to diversify one’s sex life. Of course, there is nothing bad in sex itself, or in social release of sexual energy, or in Sexual magic, or in Tantra. All of them are important when they pursue their own goals and channel energy appropriately. However, it is bad when they are confused, when “tantra” or “sexual magic” is used to justify tricks that coerce someone into sex (male or female) who would not want it. Deceit and manipulation have nothing in common with Magic or spiritual development.

In other words, one can achieve full realization through sex itself (in any kind, form, or quantity), and one can also achieve it through tantric practices; however, if one substitutes one for the other, if one calls the desire to practice BDSM a special kind of sexual magic — then one only suffers energy drain and accumulates negative “skuld.” There is nothing unclean or vicious in any form of sex, as long as it is recognized and called sex, and as long as there is no violence, exploitation, or manipulation in it. However, if sex is masked as “Magic” or “Tantra,” then uncleanness arises from lies, not from sex.

And what seekers should avoid in their practice is deception and self-deception, exploitation and hidden coercion, falseness and manipulation. These destructors create real uncleanness and real dead ends in development, while the honest and proper use of any type of energies available to a being leads to realization and liberation.