The Sat Yoga Philosophy of Sex, Part Three:

From Desire to Love, From Jouissance to Ananda

Sat Yoga is a map, a methodology, and a mediation aiming toward the achievement of the Supreme Liberation. It shares the same inner structure as all other classical spiritual paths, but is pared down to its essential Logos, and stripped of mythology, ritual, dogma, guru worship, or other forms of blind faith. It has also been updated with the most advanced knowledge available in our contemporary world. The old wine has been poured into a post-postmodern bottle. Sat Yoga does not put forward any claims about how people in general should live—other than as harmoniously as possible. But Sat Yoga does assert, on the basis of both logic and long experience, that those who yearn for Liberation from ego and ignorance of the Real would benefit from the adoption of a sattvic lifestyle; membership in a serious transformational community; regular practice of meditation; deep and intensive work on the deconstruction of the ego and its defenses; purification of the unconscious; generous ethical service; and profound study of metaphysics, philosophy, psychoanalysis, science, and art.
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The process of transcendence of false consciousness and realization of the Real Self involves the shifting of assemblage points, which in turn leads to an increasingly radical paradigm shift in relation to reality as a whole. As a result of this well-understood series of shifts in identification, perspective, and attitude, a refinement of sensitivity occurs in all aspects of conscious existence. Many negative emotions fall away, including depression, aggressivity, fears, greed, attachment, and finally, core anxiety. But perhaps the most controversial shift that occurs has to do with the nature, aim, and intensity of desire. Most of the misunderstandings of this uncanny change, which create highly charged reactions among those who are considering entering the path of Sat Yoga, center specifically on the  issue of sexual desire. It is therefore worthwhile to explain the nuances of these natural evolutionary developments in our relationship to sexuation and related patterns of behavior, thought, and feeling that occur in the course of psychological, ethical, and spiritual transformation.

The desire for inner transformation itself only arises once one has advanced through the third assemblage point. In classical, and even so-called primitive, societies educational processes and rites of passage were designed to raise children into these higher assemblage points, so they could not only attain full adulthood, but would reach the cusp of desiring to go through yet a further ordeal—a vision quest—that would function as a death of the ego and rebirth into the soul. Beyond that, for the few, lay the even more exalted attainment of dissolution of soul and rebirth into Spirit. And for those ready for the final step of Buddhahood, or jivan mukti, the passage from Spirit to the Absolute, was recognized and honored by the culture.

Today, the classical understanding of the full spectrum of consciousness has been lost. Education has been dumbed down, and it is geared only to teach the skills necessary to gain employment. Most of the population is deliberately kept at the first two assemblage points, while the leaders function at the third, in the best of cases. The way the society controls the population is simply by keeping people obsessed with three things: security, money, and sex. This is achieved by, one, getting people to believe that they are threatened by an external enemy, and that only by giving away their human rights to the government will they be safe; two, that only by having a lot of money will they gain security from want, and be able to lead a good life; and three, that the good life is a life filled with sexual pleasure. Sex thus became the ultimate aim, meaning, and purpose of modern life.

At the first assemblage point, sexual interest is purely auto-erotic. Society satisfies those at this assemblage point by providing massive amounts of cinematic and internet pornography and other forms of sexual entertainment, including sex tourism. Psychologically, sexual activity that involves other unpaid people is mostly devoid of caring relationships. At most, the underlying purpose, even in long term relationships, is the satisfaction of security and attachment needs. But the main function of sex, like that of other drugs, is to provide jouissance, immediate gratification, sensual engorgement that temporarily negates anxiety.

At the second assemblage point, sex is intended to fulfill a range of other functions. It gives a sense of power, can signify conquest and revenge, confers an identity, stabilizes one's life, and offers a greater meaning through reproduction. But in fact, sex tends to be disappointing, relationships tend not to be stable, identifications are stifling, and having children creates further stress and anxiety. In addition, sexual activity itself proves to be far less pleasurable than advertised by the media. In fact, sex is an arena of excruciating trauma. Gender identity, sexual orientation, and the gender identity of one's object of desire, is nowadays less and less certain. The meat market is demeaning, rejection is devastating, connection is rare, loneliness is unbearable, performance anxiety is dreadful, commitment is terrifying, incompatibility is inevitable, the drive to be unfaithful is overwhelming, endings are always messy and leave the heart shredded by shards of despair. Yet sex is all that society gives its members to cling to.

The upper classes and cultural elite are encouraged to reach the third assemblage point, in which the aesthetic and ethical dimensions of life finally open up, to reveal deeper possibilities of meaning. Caring and loving become aims that are separable from sexual demand and desire. The real significance of religious values also begins to dawn in one's consciousness. Unfortunately, today, because of a lack of understanding of the importance of purification of the ego, not to mention the soul, one can resonate at the third assemblage point in the conscious mind, but the unconscious will still be functioning at the first two assemblage points. This creates the ineluctable conditions for hypocrisy, cynicism, shadow projection, and self-loathing. Thus, love is rarely experienced in anything close to its pure form, but is nearly always contaminated by the auto-erotic and sado-masochistic features of the lower two assemblage points.

But an individual who begins to seriously reflect on life at the third assemblage point, and who develops an authentic religious sensibility, will recognize the need to attain a higher level of wisdom and greater purity of love. This will lead to a yearning to realize the presence of God—or the Atman, or the Tao, or the Buddha-nature, depending on one's religious formation. The word for the concept itself will no longer be so important, as it is at the exoteric level of religion, but one will wonder what the concept truly signifies in terms of one's state of being. One will come to discern the limitations of exoteric religion in this regard, and begin to search for a more esoteric, more inwardly oriented approach to Self-realization. This is when a path such as Sat Yoga becomes relevant.

Through study and sustained reflection, honest transformational dialogue with an authentic spiritual guide, and deep meditation, one will become sick unto death of the ego and its pettiness, pride, and self-deception. A humbling process will begin, accompanied by the sublime, though only intermittent, taste of the grace of higher consciousness. One will come to recognize that love is desire minus ego. The need to dissolve ego, to surrender to God, becomes paramount. And the great beauty, indeed salvation, of the grace of true divine love becomes clear. The spiritual quest becomes a matter of life or death.

Gradually, one learns to stabilize at the fourth assemblage point, the viveka point. At this stage, one can discern when one is resonating in soul-consciousness and when one has fallen back into the deceit of the ego. One eventually gains the rare capacity for fidelity to eternal Truth. As one realizes that the Self is not the physical organism, sensual desires fall away naturally. The dimension of super-sensuous joy has begun to open up. Sexual thoughts disappear, and sexual come-ons from others become unwanted diversions. In fact, sexual activity brings one down, not up. One at last can understand why the great sages and saints of every spiritual tradition have recommended a life of celibacy. The jouissance of sexual orgasm pales in comparison to the Ananda, the bliss, of union with God.

Now the spiritual ascension begins in earnest. One easily rises to the fifth assemblage point, the vigyana point, through the constant remembrance and adoration of GodSelf. Meanwhile, one sets one's life in order, integrating vital relationships with formal obligations, reducing life to the most austere simplicity in order to give oneself as much time as possible to meditate, serve, and contemplate God. One's existence and one's essence become united.

Once all the opposites have been unified on the phenomenal plane of life, the ultimate union of the phenomenal with the noumenal can take place. One attains the final assemblage point of corporeal existence, the vairagya point. Now, one gains dispassion toward all the individuals, events, and melodramas of mundane existence. No one at lower levels of consciousness can understand you any more. You have gone beyond, and you are alone with God. The world, samsara, is recognized as the manifestation of Nirvana, the Absolute. Form is encountered as Emptiness, and Emptiness as form. The Self dissolves into the ultimate Emptiness that is the Fullness of God. The cycle of reincarnation is complete; the burden of karma, of existential debt, is paid off; the octave of spacetime manifestation is transcended; and the dimension of the Transfinite, the Supreme Liberation, is attained. Nothing more can be said. Language cannot enter the field of the Transfinite.

To those still locked within the ego, and desperate for continuing sexual jouissance, or basing the value of life on money and possessions, the higher levels of love, empowerment, intelligence, and bliss cannot be imagined. They see only what they may lose, not what they will gain, by making the spiritual journey. Such souls are not ripe, and should not be encouraged to live a life of celibate austerity, because at some point it will unravel and cause greater karmic disaster. This has been the experience of the Catholic church and of other religions that do not adequately screen and prepare candidates for the priesthood or monastic vows. Until the soul is ripe—as they say in India, until one's hair is on fire—it is better for one to stay in the egoic mode of horizontal existence, but to cultivate the potentials of the third assemblage point. As one's aesthetic and ethical concerns become more sincere and nuanced, and one's sexual relationships more oriented toward the Real of love, the spiritual dimension of Being will unconceal itself and beckon one beyond the event horizon of the body ego.

One's own philosophy of sex will eventually, in one's final lifetime, become congruent with the Sat Yoga philosophy of sex, which will reveal itself as the universal archetype of renunciation, of ego death and transfiguration. The mirage of sexual satisfaction will no longer deceive one into abandoning God, and one will become faithful to Sat, the Truth of one's Eternal Being. The long journey from jouissance to Ananda, from lowest desire to the highest Love, will complete itself. And the greathearted laughter of realizing that nothing of value had ever been renounced will accompany the opening of the glorious portals of the Supreme Liberation.

All blessings for achieving the ultimate beatitude in this very lifetime.


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