ON LUST AND ANGER, Sex
and Brahmcharya ब्रह्मचार्य
-1
In
a few words: man is the highest in all creation, and the highest aim that is
before us in the human body - as has been given out by all Masters who came in
the past - is to know God. To know God, we must know ourselves first. God
cannot be known by the outgoing faculties, the intellect or the vital airs. It
is the soul alone that can know God. But our soul is under the control of mind,
and mind is under the control of the outgoing faculties. Our attention, which
is the expression of our soul, is diffused into the world through the outgoing
faculties and is so identified with them that we have forgotten ourselves.
It
is the soul alone that can know God. Like knows the like. Soul is a conscious
entity; God is all consciousness. So the primary thing is that we should know
ourselves. Whenever the Masters came, they gave out the same thing: Know
thyself.
How
can we know ourselves? We can by liberating ourselves from the clutches of mind
and the outgoing faculties; or, you might say, by analyzing ourselves from mind
and matter; or, still further you might say, by rising above
body-consciousness. When you know yourself, you will see that that very God
Whom you find within is already there.
The
human body is a wonderful house that we live in. We are living in this body,
and we are also controlled in it because of some higher Power overhead:
otherwise, we could run out of this body. There are so many apertures in this
wonderful house we live in, but we are controlled: we cannot go out of it.
Our
breathing goes out, but cannot remain outside; some Power is bringing it back
into the body. The very Power that controls us in the body controls the entire
universe. That is what is called God-Power: it has been given so many different
names by various Masters. When God, Wordless or Nameless, came into being, it
was called Name, Shabda शब्द, and Word. That God-into-Expression
Power is the cause of all creation.
You
reside in this human body, and so does He Whom you are after. To find Him is
the purpose for which you have joined various schools of thought or religions.
He also resides within you: "The Kingdom of God is within you." If
you would like to find Him or enter this Kingdom, you will have to enter into
the laboratory of your body. You might be seeking outside for years and years;
you might be observing so many rites and rituals, performed at the level of the
outgoing faculties; and yet, you cannot find a clue to His Kingdom. Guru Nanak गुरु नानक says, "So long as you do not
know yourself, you are in a grand delusion."
It
is a pity: we are the in dweller of the human body, and that very Power that we
have to find is also already there: a fish living in the water inquires where
water is. In the scriptures you will find a description of what the Masters
found in their lives when they came in contact with the God-Power. Reading the
scriptures can flare up an interest in you to know Him and to have those very
same experiences that the Masters had. But there the scope of the scriptures
ends.
What
do the scriptures say? "God is within you; the body is the temple of
God." All Masters say that: in their own words, of course. So, if God is
within you, you must try to find Him where He is. If you try to find Him in
outward things or outward places, you will not find Him. We have regard for all
scriptures, for they give beautiful, fine records of the experiences that the
Masters had in their lives.
We
have respect for all places of holy worship, because they are models of the
human body: Hindu temples are dome-shaped, like the head; churches are
cross-shaped, or nose-shaped. Within them are the symbols representing God: God
is Light and God is Music of the Spheres. So these two symbols are kept in the
temples and churches to show that this Light of God is shining within you and
this Music of the Spheres, or Voice of God, is reverberating within you: it can
be heard. You can have a contact with them when you rise above senses, above
body-consciousness. It is a matter of practical self- analysis.
How
can you rise above body-consciousness? If you can rise above it by your own
efforts, you are welcome to do it. If you cannot, you can seek the help of
someone who goes up and has the competency to raise your soul, to liberate your
soul, from the clutches of mind and the outgoing faculties, someone who is able
to give you an experience of opening the inner eye to see the Light of God and
opening the inner ear to hear the Voice of God. Call him by any name you like.
He is a man like you in his outward appearance; but inside he is developed in
that way. He has analyzed his soul from mind and the outgoing faculties; he
rises above body-consciousness daily. This is what is meant when the scriptures
say: "Learn to die so that you may begin to live." This is what is
meant when Saint Paul said, "I die daily." This is what is meant by,
"To be born a new." This is what is meant when it is said: "The
Kingdom of God cannot be had by observation; it is within you.
In
worldly subjects, we do need the help of someone who is an expert in them. If
you need someone to guide you and help you in these subjects that have to do
only with the outgoing faculties, why wouldn't you need that help in the
subject that starts when you rise above the body and the outgoing faculties? It
is a matter of common sense. If you can do it alone, well and good. A blind man
needs two eyes to see. So we need someone: "The Son knows the Father and
others to whom the Son reveals Him." And that Son ship continues.
This
is what is before us, and for that purpose we have joined various schools of
thought. You will find that whoever can withdraw from outside is not attached
outside. Whoever is attached outside or is given up to outward pleasures and
lives a sensuous way of living, such a man is not fit. There are five passions
connected with the outgoing faculties, but two of them are the most dangerous:
The first is lust. The second is anger.
All
are dangerous, but these are the most dangerous. And even between these two,
the first is more dangerous. Kabir कबीर says, "I forgive all sins; but
not those who are given up to an unchaste life." These are his words.
Naturally
the question arises: what can be said about those who are married? All
scriptures tell us what marriage means. It means taking a companion in life to be
with you in weal or woe on this earthly sojourn; and to help each other to know
God, which is the highest aim before us. One duty may be that of begetting
children; but it is not one hundred per cent of our duties. About such a
marriage,
"Husbands
should love their wives." They should have chaste lives. One duty, is
begetting children. When you have one or two children, all right; set your
example and make their lives sublime.
The
first thing needed is a life of continence. The Rishis ऋषी called having a life of continence observing brahmcharya
ब्रह्मचार्य. "Brahmcharya ब्रह्मचार्य means control of all the organs of
sense. It does not mean mere control of animal passions. If a man controls only
one organ and allows all others to have free play, he is bound to find his
effort fruitless. To hear suggestive stories with the ears, to see suggestive
sights with your eyes, to taste stimulating food with your tongue, to touch
exciting things with the hands, and then expect to control the only remaining
organ, is just like putting your hand in fire and expecting that it will not
burn.
You
will find perhaps that the palate is the chief of all. Brahmcharya ब्रह्मचार्य means: the word charya चार्य means "the course of
conduct"; and Brahm ब्रह्म means "God." So brahmcharya
ब्रह्मचार्य means to have a conduct of life
adapted to the search for God. It is, therefore, the control of all the senses;
and it will become easy to anyone who controls his passions, his palate. Diet
has very much to do with our lives. Whatever sort of food you eat, you get that
very same effect. If a dog is kept on mere vegetables, he will be very amiable.
If you keep him on meat, he will be howling and growling. Any diet that flares
up passions, we have to eliminate.
Diet
flares up passions, Maulana Rumi मौलाना रूमी says, "It is not love that
arises out of eating bread; but love is of the soul, of charity." Love
attached with the physical body is called lust. You will find that animals
observe brahmcharya ब्रह्मचार्य more than men. When any animal gets
sick, the first thing he does is not eat. There is also a time for their
mating; and man has no special time. It is a pitiable state, I would say. That
is why we are not born for eating; but eating is made for us, so that this body
may be maintained. This body is the golden opportunity that we have: maintain
it; keep it as long as you can. It is not for eating; but eating is made for
you to maintain it, so that you may know God.
Similarly,
all other organs of desire are required to be controlled. All Masters have laid
great stress on that very subject. These two things are especially important.
What does it all mean? All these five passions practically mean the same thing;
they hinge only on desire. To be desire less is to cut off, to exterminate, the
very root of other things. Many Masters have come and said this. Lord Buddha
said, "Be desire less." The tenth Guru of the Sikhs said, in his own
language, "Be desire less." When you have no desire, there is no
question of anger. What is anger? When you want to do something or have
something and someone appears to be standing in the way - either directly or
indirectly - that impediment to the achievement of your desire causes anger.
When
there is anger, what happens? You cannot speak slowly. Take the example of a
little rivulet or ordinary canal flowing strongly in a narrow channel. When
there is no impediment in the way, it flows on smoothly. But if you put a big
stone in it, the water retards and strikes against the stone, and two things
happen: one, there is froth and foam, from the striking; and the other, there
is noise. Similarly, those who become angry cannot speak slowly, and there is
foam in their mouths. Then when there is any wish: "Oh, I must have it;
there is no reason why I should not have it." He puts in all efforts at
having it; he makes parties, and this and that. When he achieves it, he does
not want to leave it; he is attached. This is called attachment. And then he
enjoys it.
So
all five passions hinge on the one thing: desire. Out of these, two are the
most important, or the strongest ones controlling us in the body. All Masters
have been saying that. They say, "Chastity is life" - here we lack
very much - and "Sexuality is death." Those who are not married
should observe strict chastity. Those who are married should regulate their
lives according to what the scriptures say. And what they say. Almost every
scripture says the same thing.
So,
"The abandonment of sensual desires draws the soul towards heaven."
The more you control this, the nearer you are to God; because on this very
power depends the health of mind and body both: your intellect, your brain,
your physical body. They say that what you eat forms chyle; from chyle, blood
is formed; from blood, fat is formed; from fat comes the bones; from bones, the
pith in them; and from the pith, this thing is formed - how valuable a thing it
is!