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The Role of Celibacy in the Spiritual Life
El rol del celibato en la vida espiritual
Swami Chidananda Saraswati
Swami Chidananda Saraswati
Part 1 Brahmacharya
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Question: Celibacy or brahmacharya has always been given a prominent place in the spiritual life, and we know that both Swami Sivananda and yourself have subscribed to its importance. Why is celibacy important and what is its role in the spiritual life?
Swamiji: One of the reasons for its importance is that we have received as part and parcel of our heritage from our spiritual past the concept and view of celibacy being a basic requirement, a prerequisite, of spiritual life. And this concept and view has continued to have a certain recognition over many, many centuries during which time Indian society has changed, and many other old concepts have been discarded.
The normal Hindu has always been progressive. He has never hesitated to change if he felt that the change would enhance his knowledge and take him in a better direction. And in coming into contact with views and knowledge from other societies, there has been an ongoing reappraisal of our ancient concepts and views. In spite of this we find that the concept of brahmacharya and its having an important role to play in the spiritual life has continued. It has stood the test of time; it has become time-honoured.
Had it not been something of enduring value, it would also have changed. But it has not. As it used to be regarded thousands of years ago, so is it regarded even today amongst spiritual teachers, gurus and yogis—with the same attitude of its being a necessary and important thing.
So, even though Swami Sivananda was very broadminded and up to date in his outlook, a modern sage—a prophet of the new age, as they say—he never hesitated to stick to tradition if he found that it had something of permanent value. He was most flexible, and he also could be inflexible. And that is his disciple also, Swami Chidananda, for the same reason.
Another reason I have always been an advocate of celibacy is that the towering spiritual personalities who have been a moulding influence in my life ever since I can remember—personalities like Ramakrishna Paramahamsa, Swami Vivekananda, Sri Aurobindo Ghosh—were all people who swore by celibacy. They were people who said that it is most important, indispensable. So naturally, when these people who were the source of my inspiration in the spiritual life were so forthright and absolutely clear—they didn’t seem to have any doubt about it—I said, well, this is it! So that decided the matter for me in my approach to the life spiritual.
Brahmacharya or celibacy is a rational process of preserving and conserving precious energy so that it can be utilised in other very essential and indispensable functions. And if it is preserved like this, it can be converted, just as tangible, gross water is converted into subtle steam. Then it can do wonders. A river may not have much power in it by itself. You may be easily able to row or swim across it. But, if it is dammed up and its waters conserved, then it has the power, when properly channelled, to turn huge turbines and produce electricity. The hot sun, even in summer, does not normally cause a fire, but if you concentrate its rays through a lens, those rays will immediately burn whatever they are focused on. That is what celibacy actually is.
Now, the interesting question is: What is the origin, the source, of this energy? After years and years of theory and discovery, modern physicists have arrived at the conclusion that what exists in nature is not palpable or solid matter as such. It is energy, energy that fills the entire cosmos, all space. Everything that exists is filled with unutterable energy, energy which takes so many forms. Everything that you see here, every force derives from that ultimate source of cosmic energy.
And our ancients have said that it is this cosmic energy that holds the heavenly bodies in their course. They are all kept moving by this mysterious, inexplicable, indescribable, unimaginable energy. And they regarded that energy as something divine, something that has neither a beginning nor an end. It is eternal and pervades everywhere. There is nowhere that it is not. And it is this energy, which not only keeps this universe going but countless such universes, that is present in living beings as the sex force.
So Hindus regarded this energy as sacred, something that is worthy of being worshipped, not frittered away. They said that this energy is none other than the manifestation of the Divine Mother, the cosmic energy. Therefore, it should be regarded with reverence.
This cosmic force manifests in our own system as prana (vital energy, life force). And prana is the precious reserve of the seeker. Any sense activity or sense experience consumes a lot of prana. And the activity that consumes the greatest amount of prana is the sex act. Gurudev has put it very strongly: "It shatters the entire nervous system." Because it creates great excitement, great agitation, and such an intensity of feeling that as an aftermath it leaves the person exhausted and depleted.
The highest of all goals in human life—spiritual attainment—requires the maximum available pranic energy on all levels: mental, intellectual and emotional. It is through prana that one has to restrain one’s senses. It is through prana that one has to still the restless activity of the mind. It is through prana that one has to centralise all the scattered rays of the mind and make it one-pointed in concentration. It is through prana that one has to direct the concentrated mind upon the object of meditation.
Prana is required for spiritual reflection and discrimination. The thinking must be sharp and the intellect penetrating. To understand the inner implications of a guru’s instructions requires a special type of intelligence. You may be a very intellectual person, and you may immediately grasp the language meaning of something the guru is telling you, but if the guru is speaking of an abstruse subject not within the normal range of your ordinary human experience, you require a special subtle type of understanding. And that understanding develops through brahmacharya.
So as I said, all these various practices require the use of prana, and celibacy insures that an abundance of pranic reserve is available to the seeker. So viewed from this angle, it is a rational and very positive process.
Many orthodox Hindus have said that you can worship God, want to have union with Him, to attain His vision, but still marry and lead a normal life. But our ancients also knew that that is not an easy path, because there are so many distractions, so many pressures, so many tensions, so many demands made upon the person in family life, that to give yourself wholly and totally to God—well, anything may be possible, but not this.
You cannot serve God and Mammon. Mammon sums up the worldly life, earthly life. Because, if you marry, you want mammon. Without mammon you cannot look after your household, keep the home fires burning, the pot boiling, and do everything that is necessary. Only the married person knows all that he has to do. Therefore, they said that renunciation of the earthly life is necessary to go whole hog into the spiritual quest; and the entire energy potential is also necessary if you really and truly mean to make the supreme effort to throw yourself entirely into the spiritual pursuit and its necessary disciplines.
Gurudev Swami Sivananda himself built his intense penance and austerity in yoga practice upon the basis of brahmacharva. So what he spoke about was a leaf from his own book of life. He had had a brief episode of a householder’s life way back when he was in Malaysia as a doctor, and perhaps that also must have given him, being a doctor, an idea of how much expending of energy it constitutes. So all the more his comparative experience confirmed him in the belief of the importance of brahmacharya for the yogi and the spiritual person.
This is the rationale behind celibacy. If you conserve this vital energy and divert it to the spiritual process of contemplation, philosophical study and reflection, and meditation, it becomes successful, because you have concentrated your force and you are able to direct the concentrated force by focusing it upon your spiritual practices. If it is preserved, concentrated and diverted into a specific channel, it works wonders.
There is another reason why brahmacharya is important. I am not now talking about exceptional persons who have a sudden illumination and then they are once and for all lifted from the gross physical plane of body consciousness into another, never to return back. In one moment of illumination, Ramana Maharshi became established in "I am neither mind nor body, Immortal Self am I. I have neither time nor space, I was never born." In one split second—one moment he was just an ordinary student and then suddenly he knows that he is what the Bhagavad Gita describes as "Fire cannot burn you; water cannot wet you; weapons cannot injure you; wind cannot dry you. You are unborn, permanent, eternal, beyond time. Death is nothing to you"—he became established once and for all in that experience, and he never budged from that state. All his life, no matter what was going on around him, it did not touch him. It did not affect him. I am not talking about such people.
Vedanta long ago probed into this subject of the human situation, and the sages saw clearly that 999 persons out of every 1000 or 9,999 out of every 10,000 were completely caught up in a state of "I am this body." They knew of their identity only as a physical entity, a being with hands and feet and ears and eyes, eating, drinking, sleeping, talking, doing things. So they are totally body-bound. Their consciousness is held upon the level of the physical body.
This is the situation. But the goal of the spiritual seeker is Cosmic Consciousness, which is their inner reality beyond time, space, name and form. So, when you juxtapose their present state of consciousness and the experience they wish to attain, you can just imagine how impossible this would be if they go on perpetuating this total identification with the physical body and all its processes.
Among all these bodily processes, most have become mechanical. Most people are not intensely aware of eating, drinking, sleeping, voiding. All these things have become automatic. But the one process that most of them purposefully engage in, with great desire for it—wanting it, thinking about it, planning for it and going after it—is sex enjoyment, which means that this is a process that concentrates their entire consciousness, entire mind, entire attention upon the physical, their physical identity. From one angle the sex act is the acme of physicality or animality. It is a process that perforce directs your entire attention upon the physical, and even more, the full focusing of your desire and intention upon that part of your physical nature that you share in common with the entire animal kingdom. Is this going to be in any way helpful for attaining Cosmic Consciousness?
So here is a human being, the crown and glory of God’s creation, high above all the rest of the living species, going down to the gross, physical, material animal level and giving oneself totally to it—seeking it, wanting it, going after it, doing everything one can in order to obtain it, indulging in it, and wanting to have it always available. That means that one is voluntarily binding oneself down to a level of physical consciousness.
If you are a spiritual seeker, can you not see that you are working against yourself? You have to liberate your consciousness from the lesser levels and go on lifting it to progressively higher and higher levels of finer and more refined states. For if the whole of the spiritual process of illumination and enlightenment is a process of rising into a higher state of consciousness, it automatically implies liberating yourself from a lower state of consciousness. If you want to move northward it means moving away from the south.
And one of the things that helps you to free yourself from being caught in this physical level is celibacy. Cosmic Consciousness, Absolute Consciousness, is a far cry if you don’t recognise the necessity of liberating yourself from your total identification with the body.