karmic ties. He cheerfully
accepts the conditions which his past life has determined for him
and utilises them towards his spiritual advancement in the light
of the ideal which he has come to perceive.
The aspirant must choose one of the two courses which are open to him. He must take to the life of celibacy or to the married life,
and he must avoid at all costs a cheap compromise between the
two. Promiscuity in sex gratification is bound to land the aspirant in a most pitiful and dangerous chaos of ungovernable
lust.Necessity of clear choice As such diffused and undirected lust veils the higher values, it perpetuates entanglement and creates in the spiritual path insuperable
difficulties to the internal and spontaneous renunciation of craving.
Sex in marriage is entirely different from sex outside marriage. In
marriage the sanskaras of
lust are much lighter and are capable of being removed more
easily. When sex-companionship is accompanied by a sense of
responsibility, love and spiritual idealism, conditions for the
sublimation of sex are much more favourable than when it is cheap
and promiscuous.
In promiscuity the temptation to explore the possibilities of mere
sex contact is formidable. It is only by the maximum restriction
of the scope of mere sex that the aspirant can arrive at any real
understanding of the values attainable through the gradual
transformation of sex into love. Dangers of promiscuity If the mind tries to understand
sex through increasing the scope of sex, there is no end to the
delusions to which it is a prey, for there is no end to the
enlarging of its scope. In promiscuity the suggestions of lust
are necessarily the first to present themselves to the mind, and
the individual is doomed to react to people within the
limitation
