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Waymark 14


We are working on an urgent topic whose explosiveness is obvious in the current events of civilisation. From its origin it is full of emotions (in the astral) and in it there is the potential to hinder the progress of soul-spiritual human development or to intensify its standstill and regression.

In Waymarks 12 and 13 the effect of the saturnine forces of being in the physical has been presented and it has been pointed out that false asceticism (suppression of the physical) is not the sensible way. The aforementioned forces in the physical substance have and have always had to do with procreation, that is, with the drive life of man. Sexuality as a fixed component, corresponding to the phases of life during incarnation, cannot be faded out, nor should it be, as R. Steiner states in Waymark 12 (see quotation there).

In a conversation between H. Roerich and Mahatma M. the following recorded dialogue is found: (Diary of H. Roerich)

“Is the (term) magnet a symbol of spiritual power?

Convergence of the worlds. (In this context equal to the interplay of the various subtle worlds with the physical world. Author’s note)

Is it true that the magnetism of women is right-handed and that of men is backward?

Perhaps, because male and female beginnings (origins) are very mixed. Many women are almost men, and men are women both mentally and physically. Women often have a masculine attraction.”

With our present knowledge of the basics of the metabolism of the human body and its control by hormones, and the spiritual scientific knowledge that physically essential processes are expressed by the saturnine entities (devas) of a lower nature, it should be possible to approach this explosive question. If one interprets the explanations of the Tibetan master D.K. in the books of A. Bailey and the quoted texts of R. Steiner, a meaningful way of dealing with the “drives” can only be found in a balanced relationship.

Possible extremes in both directions should be avoided, forced asceticism as well as an extremely libidinous life as the meaning of existence.

Generalising, it can be said: The more the self-important masculine, combined with the devaluation or suppression of the feminine, lives itself out culturally, the stronger, spiritually speaking, an unholy connection is entered into with those negative forces behind the physical, which promote violence and suppression.

If one observes the extremes of an excessive libidinous life, their addictive character quickly becomes recognisable. If we then turn to the special forms of same-sex relationships, the often shrill self-presentation and offensive defence of the way of life by parts of these groups is astonishing. Seen in depth, this is an expression of the hidden minority feeling towards the heterogeneous way of life. The tolerance demanded by the groups concerned is granted, combined with the request to cut back on the shrill and partly aggressive outward appearances. And of course, any form of exclusion does not correspond to a spiritual attitude.

For some time now, unfortunately, there have been increasing hostilities and hypocritically justified condemnations. It would be worth considering whether a lower visual presence might not be more conducive to self-expression.

For all people, an interest in the spiritual and ethical aspects of culture is part of a balanced lifestyle, as a counterbalance to the sex drive. Science and culture are meant here to be more demanding than they are presented in the media, sometimes at the lowest level. A time expenditure ratio may serve as a yardstick. If a certain amount of time is spent preparing for and pursuing libido, then at least the same amount of time should be devoted to culture in literature, intellectual science, art and music, or better still, even more, in addition to the work of earning a living and everyday things.

Finally, the protection of children and young people, at least up to the age of 18, should be pointed out with great seriousness. Advertising and touting the special forms of sexual lifestyle is extremely harmful for their identity formation and the advertising-financed media, which show a preference for precisely these areas of life, have a responsibility for their actions and should correct themselves.

Every trained theosophist practising philanthropy will show tolerance towards the groups of special forms addressed here, if they do not associate their lifestyle with a nonsensical ideology and pseudo-science.

For the studying Theosophist, the aim is to take the healthy age-appropriate middle course, as has been set out in the text. If an independence from the drive impulse succeeds, without compulsive suppression, it complements the spiritual path considerably. Considered on its own, as an end in itself, independence is of no value spiritually.