This is Part I of a two-part item.
The spiritual master who supplied the content for Alice A. Bailey’s writings was known as the Tibetan, Djwal Khul and DK. On orders from the Tibetan, Lucis Trust employees compiled all that he said on the subject of sex into A Compilation on Sex (1980). Page numbers in this text refer to the 1990 printing of that booklet.
According to the Tibetan, the power that will fuel humanity’s first initiation is an intensifying “desire for fusion.” He also refers to this force as the “Law of Attraction.” This push from polarity to unity owes its growing strength to the incoming 7th ray. The 7th ray plays through the sacral centre, increasing the focus on sexuality. It promotes fusion and thus also governs the fusion of spirit and matter.
The resulting initiation will be The Watershed Event in the process of awakening to conscious co-creation with the divine. Thus, learning to work intentionally with the force that propels it deserves our full attention. After all, the “desire for fusion” is the “open door of initiation” (p.135).
At present, however, the “desire for fusion” more closely resembles a double-edged sword than an open door. Sure, the Law of Attraction powerfully augments the yearning for unity, oneness, and wholeness. However, it also inflames “the wild hunt for pleasure” as people seek to satisfy their intensifying sexual desires without understanding the lofty potential behind their longings (p. 135).
Today, sexual freedom has reached the point of producing “sex negative” outcomes. And even people who are not in the least prudish seek change. Although sexual excess helps us spot the solution to the “problem of sex” (p.18), progress depends on solving the sex problem with wise loving (p. 142).
What’s so important about sex?
Before we consider what “wise loving” might entail, let’s address why solving the sex problem is indispensable for humanity’s initiation. All separation and duality (“cleavages”) can, “be traced back to the fundamental condition of manifestation which we call the relationship of positive and negative, or male and female” (p.147).
In short, sexes are a problem because of their tendency to break apart or stagnate “in manifestation,” leaving partners feeling deprived. Yet sex itself offers a path to restoring unity (and ultimately a path to perceiving the reality of our eternal underlying unity).
The mystery of sex itself is bound up with the re-establishment of the sense of unity and of balance, of oneness or of wholeness (p.147).
How can the split into sexes, which currently unite almost solely in response to flickering mammalian mating drives, blind us to our true Identity? It’s because we humans always project outward (or manifest) our inner state. Sexual polarity keeps each individual feeling incomplete (except perhaps briefly when first falling in love).
When projected outward, the persistent feeling that ‘something is missing’ fractures our perception, thus distorting it. We perceive dualities rather than unities. For example, we perceive self and other, and we perceive the material plane while the rest of reality seems to be behind a veil (or even non-existent).
Simply stated, only by feeling whole can we perceive Oneness. This is why the “desire for fusion” potentially empowers enhanced spiritual perception. The theory of the Tibetan seems to be that if we can generate powerful feelings of oneness and wholeness via deep union between the sexes, we will perfectly balance the current polarity. Stabilising this balance will expand our perception, allow us to experience our ultimate unity with all creation (beyond this plane), and thus position us for initiation.
Solving the “problem of sex”
How can the sexes generate the deep feelings of oneness and wholeness required to unblock the door to initiation?
The short answer is deceptively simple: heart-centred, relaxed lovemaking that produces a soothing neuroendocrine cocktail not unlike meditative bliss. When mutually, selflessly generated, these feelings deepen the desire for unity – and move us all toward initiation, two by two.
The longer answer is more complex. First, this “sacred marriage ritual” has additional conditions, which we’ll address later.
Second, it is completely unlike fertilisation-driven sex, as orgasm is not the goal. Yes, you read that correctly. Understanding the reason for this condition requires a short science lesson, which we’ll also get to in Part II. Needless to say, even with the loftiest motives re-training entrenched habits presents challenges.
The Tibetan explains that sexual intercourse can be used two ways. It can provide bodies for incarnating souls via fertilisation-driven sex. Its other use is a “scientific procedure” whereby “bodies built in the dark” may be gradually superseded by bodies “built in the light” (pp.57-58). It’s the second process that propels us toward initiation, but let’s begin with the first one.
First things first
The Tibetan taught that the 3 generations of children following the publication of his books would be ideally suited to solve the problem of sex. These advanced souls would more readily learn to use sex for “the good of the group.” This is apparently a function of their collective solar plexus energy (self-conscious personal desire) rising to their collective heart centre, where it transmutes into group service (p.86).
If the Tibetan was right, then those 3 generations are now in physical form (p.37). This frees those who wish to shift to the other use of sex, the kind that moves us toward fusion and enhances our collective spiritual potential.
If you do not feel divinely guided to provide bodies for incoming souls, consider the possibility that your “urge to merge” may be drawing you toward the other use of sex.
The sacred marriage ritual
As stated, the essence of the ritual is gentle lovemaking without the goal of physical gratification, engaged in for the purpose of service to humanity. Partners use sex to create deep feelings of oneness and wholeness and move toward collective initiation. Interestingly, because the resulting exchange of loving polar energy is happening beyond the body, actual intercourse is optional.
The guiding principles of the ritual can be summarised with the following “Cs”. Do not try to force any of them! If you hit a block on one, shift your focus to another. Progress toward any of them furthers progress toward the others. This is a process not a recipe.
- Committed, Complementary relationship
- Controlled physical union
- Conscious non-physical Creation (via energised throat, or fifth, chakra)
- Cooperation for the purpose of furthering humankind’s awakening
- Conducted in accord with divine guidance
Let’s look more closely.
Committed, Complementary relationship
The sacred marriage ritual takes place between mates who complement each other physically, emotionally and mentally (p.35). It’s likely we cannot find each other without the help of our higher guidance. Basing our choices on our mating impulses alone tends to lead us back into a karmic dance instead.
Such mates must have awakened sufficiently to view
- each other as cells in a larger organism,
- their union as a way to serve humankind collectively, and
- their relationship as established in earlier evolutionary cycles (p.34).
As that last item emphasises, mate choice matters. It may even be that partner-identity of those who help solve the problem of sex is determined by past events – perhaps our female “half” giving birth to our male “half” when we initially plunged into matter.
[When the relation of the sexes and their joining] is no longer purely physical but is a union of the two separated halves on all three planes, – physical, emotional and mental – then we shall see the solution of the sex problem (pp.24-25).
Aspirants should not rush into the legalities of marriage unless they have sought divine guidance. Once settled, however, commitment is beneficial. In fact, the Tibetan warns that inclinations to evade the marriage relation can be the work of manipulative “devas of the lower generative organs.” He says the latter seek to raise the sexual energy via the shortcut of igniting the kundalini fire. (p.126) This is undesirable because it causes suffering.
Ultimately these unions are about far more than the couples uniting:
Sex expression, the coming together of the two, becomes transmuted into the coming together of many for acts of service, which will give birth to new ideals, and to a new race – the spiritual (p.91).
Controlled physical union
Here’s some of what the Tibetan has to say on this subject:
- During intercourse, ideally “all is controlled and regulated by purpose and intention, and none is carried away by passion or desire” (p.85).
- This means, literally, the control by the initiate of the sex impulse, as usually understood, and the transference of the fire which now normally vitalises the generative organs to the throat centre, thus leading to creation upon the mental plane through the agency of mind. That which is to be created must then be nourished and sustained by the love energy of nature issuing from the heart centre (p. 84).
- As partners learn to turn the creative urge upward from the sacral centre to the throat, via the heart, sexual urges become less demanding (which makes control progressively easier). Partners can then choose to turn their desire more consistently to creative expression rather than sexual urges (p.34).
At first, retaining command of the sexual impulse can be precarious. It’s less challenging to the extent partners go slowly during intercourse, stay totally relaxed, pause frequently, breathe deeply, and express their selfless, loving feelings. Wordless expressions of love and contentment are also effective.
Gentle, loving exchanges without the goal of orgasm produce a comforting neuroendocrine “cocktail” that differs profoundly from the fiery neurochemicals of passion-driven sexual arousal. For example, a gentler, heart-centred approach appears to release soothing levels of the “bonding hormone” oxytocin, and relatively less of the fiery surges of dopamine, the neurochemical associated with intense arousal. More on the science of fertilisation-driven sex in Part II.
As partners come into alignment with each other it permits a tremendous inflow of power. This power must be used for service to others as divinely guided. Otherwise, the misused power will create chaos (pp.117-118). This could have tragic karmic implications because pursuit of selfish ends slows humanity’s spiritual progress.
Conscious non-physical Creation
The Tibetan advises those with selfless motives to strive toward two goals (p.91):
- They withdraw most of their attention from the sacral centre. This is challenging because they are working against age-long habits. However, they want to preserve the centre’s normal activity, i.e., remain sexually active (p.76).
- Concurrently, they direct their creative impulse to the mental (rather than physical) plane. If successful, they will turn the activity of the divine fire to the throat centre (and its related pineal and pituitary centres) and away from the organs of generation. The transference must not be forced, but rather allowed to follow its natural progression upward (pp.90-91).
Indeed, the Tibetan warns against indulging in, “an orgy of license under the specious plea of ‘stimulating the centres’” (p.85), which appears to be a reference to the “false teaching [about] sex magic” (p.117-118). Such an unsustainable approach overstimulates the sacral centre. In contrast, the true initiate is known by attributes such as conforming to that which is best for the group, control, discipline and refraining from excess.
As we’ll see shortly, this transference from the lower sacral centre of physical creation to its mirror, the higher throat centre of non-physical creation, is at the heart of humanity’s first initiation.
Cooperation for the purpose of furthering humankind’s awakening
Together, sexual control and redirection comprise the key.
[The Law of Magnetic Control] is of prime importance at this time. The aim of human endeavour is both to be controlled by this law, and likewise to wield it in service. It is the law whereby sex expression, as we know it, is transmuted and elevated (p. 91).
To be clear, this process does not call for abstaining from physical manifestation of the sex impulse (p.84). The physical plane is as much a form of divine expression as any of the higher planes. It does however mean that even “the lowest manifestation of divinity must be under the conscious control of the indwelling divinity.”
The initiate learns to, “utilise the physical vehicle so that the group may be thereby benefited and aided in its spiritual progress, and the law perfectly fulfilled” (p.85). In short, humanity learns to employ sex solely in the service of helping to move its collective soul upward (i.e., energise the upper chakras), not for self-gratification.
Conducted in accord with divine guidance
Aspirants would be wise to seek inner guidance, not just as to their choice of whether to use their “desire for fusion” for physical or non-physical creation, but also in their selection of whom to pursue it with. Ultimately humanity’s goal is to create in alignment with the divine, or, stated differently, co-create with the divine. As the Tibetan puts it:
In the perfect man upon the physical plane, all the centres [of the body] are under complete control, and their energy is legitimately used; the spiritual will of the divine inner God is the main factor, and there will be a unity of effort shown on all the planes through all the centres for the greatest good of the greatest number (p.85).
[Part II]
