THE SACRED AND PROFANE ASPECT OF SEXUALITY
611. Though in the number two, that is, in the number of the world immersed and manifested in creation there appears a refusal of the unity, it also, at the same time, affirms the restoration of the unity.
612. The phenomenon of sex and sexuality is, first of all, not a psychological but an ontological reality, which is much more essential and superior to the psychological one.
613. Bipolar tensions possess a power sustaining consciousness and existence. Everything that moves is, in fact, moved by sex.
[»In Tibetan Tantric Buddhism the Wheel of Becoming (Sanskrit bhāvacakra) is described as a dragon (representing the principle of man) standing behind the wheel is holding a tiger (representing the principle of woman) in his lap. This sexual union moves the whole Wheel of Becoming, or in other words, this keeps in motion Being and Consciousness.« (András László)]
614. As the archaic state of being bore the stamp of androgynity, the entire unity of man and woman, - not in the physiological sense of course but in the sense that the principle of the androgyne was awaken -; and as historicity is characterized by dyogeneity, that is, bisexuality; thus sub-historicity will be characterised by gynandromorphism, the confusion of half-man and half-woman - again not in terms of physiology.
615. Sexuality leads the state-of-being-bisected and duality, the consequence of it, into the One.
616. The essence of sexuality is the restoration of the unity of Being. Sexuality exists because the broken, severed and divided state of being (cf. Latin secare: »to severe«) strives to find its unity again.
617. The role of reproduction is, in fact, only of secondary importance when considering sex, not as it belonges to something else, but because reproduction is not the actual aim of sexuality. The aim of sexuality is the restoration of unity.
618. Inwardly and in itself, the divine man is an androgyne; outwardly, a man.
619. The divine man, considering his descent inwardly and in itself, is a hyper-androgyne, in his background-reality is an androgyne; and in his foreground-reality is a man. Since one who represents the spirit at the level of an avat÷r in the world, is eo ipso a man in his appearance in the world.
620. Virginity, originally, did not have the meaning of »sexlessness«, but of refraining from multiplication. It did not mean keeping the hymen intact either, but that one possessing it had detached herself from the sphere of terrestrial becoming and had risen above the level of passing on human life. Virginitas and sexualitas are, genuinely, not conflicting but the most closely related realities.
621. With regard to sexuality, the main question is whether sexuality has one under control or one has control over it. While in the former case sexuality is unambiguously on the negative side, in the latter it is not; what is more, under certain circumstances it might be considered as being definitely positive.
622. Instincts are not to be eliminated but to be transformed into volitional forms. Analogously, the instinctus sexualis, the sex instinct, is not to be eliminated either but to be transformed into voluntas redunificationis, that is, into the will for re-unification.
623. The mission of a man is to be entirely a man, and the duty of a woman is to be totally a woman, inside and outside alike - at least, if their aims grow beyond themselves. But if they do not have such aims, it does not matter what they do at all.
624. The yōgi who proceeds upon the path of Tantra-yōga is an ascetic - even if he performs sexual exercises in the course of it.
625. If one hears of Tantra-yoga today while engaging in a sexual life, one is inclined to think that from now on one follows the path of the Tantra. Not until now, just from now on…
626. At the general level of life, sexuality is a failed experiment aiming at restoration, for either nothing derives from it, or it results in an offspring who will not be an androgyne but a man or a woman.
627. It seems to be obvious that from the union of a man and a woman an androgyne will be born. However, experience convinces us rather of the opposite, though, as the saying goes, everybody comes from a mixed marriage.
628. At the instant of orgasm every man becomes a woman for a moment.
629. The difference between man and woman is not a superficial phenomenon. Their real presence in the terrestrial-human world means that this fact is also significant in the world beyond the world.
630. If the difference between the sexes were insignificant, there would not be sexes at all.
631. If there were no sexes at all, life would be much more practical and considerably simpler. In other words, it would be much easier if only one sex existed whose members would in a certain period of their lives bring one, two or three, at most four and, exceptionally, no offspring to the world. Accordingly, it would also be easier if life manifested itself in its simplest form. However, it would be even simpler if life did not appear in the sphere of organic substance at all, or even better, if there were no organic substance only substance. But the easiest would be if nothing existed at all. These are the anti-hierarchies of the downward tendency of simplicity.