Like many spiritual systems, Theosophy has a particular position on the subject of sexual relations.

What that position is, however, has been known to have the effect of putting some interested enquirers off Theosophy as well as making numerous existing students of Theosophy feel a sense of either guilt, failure, being judged, or being “sinful,” when they find that the Theosophical stance on sex is something they are unable to live up to without it causing them internal problems, stress, or distress; or they think to themselves, “Why on earth should I give up the pleasure, enjoyments, and benefits, that I feel I receive from my sex life?”

So what actually is the Theosophical teaching about sex? It can be summed up in these words:

“Creative powers in man were the gift of divine wisdom, not the result of sin. . . . Nor was the curse of KARMA called down upon them [i.e. the Atlanteans] for seeking natural union, as all the mindless animal-world does in its proper seasons; but, for abusing the creative power, for desecrating the divine gift, and wasting the life-essence for no purpose except bestial personal gratification.

“The seed of . . . lust, bruised the head of the seed of the fruit of wisdom and knowledge, by turning the holy mystery of procreation into animal gratification; hence the law of Karma “bruised the heel” of the Atlantean race, by gradually changing physiologically, morally, physically, and mentally, the whole nature of the Fourth Race of mankind, until, from the healthy King of animal creation of the Third Race, man became in the Fifth, our race, a helpless, scrofulous being, and has now become the wealthiest heir on the globe to constitutional and hereditary diseases, the most consciously and intelligently bestial of all animals!” (H. P. Blavatsky, “The Secret Doctrine” Vol. 2, p. 410, 411)

In short, Theosophy presents the view that the process of procreation – which of course involves sexual relations between a man and woman – is “the gift of divine wisdom,” a “divine gift,” and a “holy mystery,” and that engaging in sex for reasons other than this “natural union” – i.e. having sex for purposes other than trying to become pregnant and bring about the re-embodiment of another soul – is abuse of creative power, a desecration of the divine gift, a wasting of life-essence, bestial personal gratification.

As has been observed and acknowledged by some Theosophists, this view seems even more puritanical and restrictive than those held and propounded by even many religions!

In her article “Misconceptions,” HPB writes:

“Esotericism has never proscribed sexual or marital functions created by nature herself. Esotericism works in, with, for nature, and condemns but immorality, abuse and excess. Moreover, of all the animals, man is the most animal in his excesses; the beast has its seasons, but man has none.”

This is voicing the same perspective as the quote from “The Secret Doctrine,” implying that deliberately non-procreative sex is more animal than human and that it goes against the Laws of Nature. This was echoed by the Master K.H. in one of his letters from the 1880s in which he referred to a certain book which had attracted serious scandal in Victorian England for its endorsement and advocating of contraception or birth control:

“‘The Fruits of Philosophy’ is infamous and highly pernicious in its effects whatever and however beneficent and philanthropic the objects that led to the publication of the work. . . . I have not read the work – nor ever will; but I have its unclean spirit, its brutal aura before me, and I say again in my sight the advices offered in the work are abominable; they are the fruits of Sodom and Gommorah rather than of Philosophy, the very name of which it degrades. The sooner we leave the subject – the better.” (“The Mahatma Letters” p. 405)

Theosophists of the 21st century can hardly be surprised if readers consider this an extremely puritanical reaction on the part of the Mahatma.

But it has to be understood that Masters see the bigger picture and do so compassionately with a depth of occult or metaphysical vision and perception which transcends ordinary human reactions, including traits such as prudishness and moralising. “Liberty to love according to the impulse of the senses,” said HPB in her article “Modern Apostles and Pseudo-Messiahs,” “is the most profound slavery.”

Likewise, if the Masters of Wisdom consider contraception or birth control such a terrible thing, it is primarily because (1) it essentially provides an easy and convenient way for people to be as sensually, passionately, and lustfully indulgent as they may wish, as often as they wish, without ever having to consider any consequences or think of the true and sacred nature and purpose of sexual relations, and (2) it can interfere with, in the sense of preventing, delaying, or obstructing, the reincarnation of souls who are awaiting parents and conception for a new life on Earth and, in some cases of contraceptive tablets or birth control pills taken after the sexual act has occurred, it can even act to induce a type of abortion at the very earliest stage, once conception has already taken place. We say “can” because, as everyone knows, the statistical likelihood of pregnancy occurring after sex is not especially high.

Masters see not only these aspects but also their far reaching, long term consequences on the human psyche, on human Karma and evolution, and on the hidden, inner, yet most real side of life.

We may note that the Master K.H. acknowledged the “beneficent and philanthropic” objects of the “Fruits of Philosophy” book; the latter was promoting and explaining birth control with the aim of saving Victorian era “working classes” and the poorest segments of society from an excessive amount of children who they could not afford to raise or care for properly or in tolerable conditions. Nonetheless, he still found himself unable to endorse it.

What then should Theosophists or others do?

For one thing, it is important to mention that Theosophy does not encourage or even recommend a life of complete abstinence from all romantic relationships for its adherents. In “The Key to Theosophy,” HPB answers questions about this.

Where she speaks of marriage and marrying, we can also include living together as unmarried partners, which, although very rarely done during her lifetime, has now become commonplace, largely due to it being recognised that an external and “legal” marriage does not necessarily cause two people to be truly married, in the inner sense, and that some couples who choose not to get outwardly married are much more truly inwardly bonded to each other than some who do. Surely no Theosophist is so fixated on externals that they would look askance at an unmarried couple living together as partners.

She says that if a Theosophist, “an ardent worker for our cause, still has ties and wishes which bind him to the world [and] does not feel that he has done for ever with what men call life, and that he desires one thing and one thing only – to know the truth, and to be able to help others – then for such a one I say there is no reason why he should not marry, if he likes to take the risks of that lottery where there are so many more blanks than prizes. Surely you cannot believe us so absurd and fanatical as to preach against marriage altogether? On the contrary, save in a few exceptional cases of practical Occultism, marriage is the only remedy against immorality.” (p. 262)

That last sentence is key. She is saying that apart from exceptional practical occultists – and who amongst us can claim to be one of those? – getting married (or having a partner) tends to be the only prevention against ending up falling prey to immorality. There must be a few exceptions to this rule, however, such as those people who are, or who become, asexual. Those few souls for whom celibacy and chastity comes naturally and who feel no inclination at all towards its opposite are certainly not among those who require a partner or spouse in order to avoid immorality.

HPB goes on to say that in the study and training of practical occultism, celibacy and chastity is essential for all. Some of the reasons for this are hinted at in what is explained about the pineal gland and Third Eye in “The Secret Doctrine” Vol. 2, p. 295-296. But Theosophy, as given by HPB and her closest colleague William Q. Judge, does not claim to be practical occultism but rather theoretical occultism, touching in certain places upon the theory of practical occultism, and certainly involving the application of that theory to daily life, but not becoming practical occultism – magic and potent internal yogic exercises and development – itself.

Thus for a student of Theosophy and even for those who entered the Esoteric Section or Esoteric School that was started by HPB, a life of celibacy and chastity is not and was not required or specifically recommended. She said (p. 263) that it “does not apply to the members of our Inner Section. . . . Most, if not all of those who join our Inner Section, are only beginners, preparing themselves in this life to enter in reality upon that path in lives to come.”

With that out of the way, the question of sex still however remains. HPB’s words seem very clear and if we happen to believe that she was indeed the “Direct Agent” of the Masters of Wisdom and that “The Secret Doctrine” is, as those Masters wrote, the “triple production” of two of Them with HPB, it is difficult to say, “Theosophy is right about everything except sex.” Could that really be the case? If HPB happened to get things right in other areas, why would she happen to get things wrong in this area and which conveniently happens to be the area in which people feel least able or willing to reform and master themselves?

“Sexual intercourse is a right and proper thing when used for its right object as intended by nature, i.e., the propagation of children. But, if indulged in simply for personal and sensual gratification, it becomes like any other passion, and as regards this you can decide for yourself.” (William Q. Judge, “Letters That Have Helped Me” p. 174)

Having known quite well numerous fellow Theosophical students, we are able to say that it appears that only a very small percentage of Theosophists – devoted students of the original teachings of HPB and WQJ included – practise permanently in their life the principle of engaging in sex solely for procreation and abstaining from all sexual activity if they have no wish to have children. A very few allow themselves to feel guilt about this and to think of themselves as being sort of spiritual failures, whilst others adopt the attitude “I realise I’m not ready to stop having what today is considered a “normal” sex life, so I will continue to do so whilst living as beneficial and altruistic a life for my fellow human beings as I can.” This certainly seems a healthier attitude and approach than to beat oneself up and end up with guilt complexes or repression issues akin to those sometimes found in followers of restrictive religions or amongst priests, monks, and nuns. One of the aims of Theosophy is to do away with religious fear and self-condemnation; let us be careful not to adopt an attitude towards our own – or, even worse, others’ – sex life that rivals that of fundamentalist religionists and puritanical dogmatists!

The “Theosophical Movement” magazine for April 1952 wisely remarks, in an article titled “The Problem of Sex”:

“Just as it is useless to fast so long as one desires food, so, forced abstention from sex relations is useless from the the point of view of higher development so long as the inner craving for them is uncontrolled. The vital creative force has its finer mental part as well as its gross physical “carrier.” . . . Thought, as the root of action is more potent in generating karma than physical action. It is therefore the direction and nature of thought that has to be changed. The temptations of sex relate only to the lower animal nature. The strong, subtle hindrances of mental egotism are far harder to overcome, and these would only be emphasized [i.e. accentuated and intensified] by a premature withdrawal from worldly relationships, or by a denial of natural duties and obligations.”

Nonetheless, anyone is surely able to make at least some small steps towards a greater degree of self-control and self-mastery in this area of life. It was Gandhi who famously stated that what is needed is not birth-control but self-control.

It is sometimes asked what Theosophy has to say about same sex relationships. The answer is very simple: nothing! Nothing is said about homosexuality or bisexuality in the Theosophical literature. This is probably partly because such things were hardly ever written about or even discussed at that time, i.e. the late 19th century. There have been, are now, and will continue to be, gay and lesbian Theosophists.

We have noticed that one or two Theosophists have attempted to turn this Theosophical teaching about the true nature and purpose of sex into nothing other than a condemnation of homosexuality.

Undeniably, same-sex sexual relations are an example of non-procreative sexual intercourse – and can never be otherwise – and it would be disingenuous for us to imply or claim that that quote from “The Secret Doctrine” cannot apply to same-sex relations, but the vast majority of humans are heterosexual and surely no-one will deny that nowadays the vast majority of sexually active humans have deliberately non-procreative sex (i.e. they have sex for the sake of pleasure) . . . therefore, to turn that HPB quote into a condemnation or at least critique of homosexuality without even mentioning the fact that the vast majority of people who are “guilty” of what “The Secret Doctrine” is speaking of are in fact HETEROSEXUAL, is entirely unwarranted and prejudiced. In her article “Diagnoses and Palliatives” HPB uses the expression “the immorality of marriage relations as at present practised.”

We have also observed that a very small number of male Theosophists speak as if it is women who alone use or wish to use methods of contraception or birth control. They seem to be forgetting that much of the time it is the man alone who is using a form of prevention. Of course, both parties have (usually) consented to such an arrangement but an inclination to blame such issues on one particular portion of humanity does not sit well with most people, nor is it remotely accurate.

With regard to Karmic effects and consequences, the Masters often repeat that “motive is everything.” Whilst it is true that the Masters of Wisdom do not consider deliberately non-procreative sex to ever be appropriate, there is a world of difference between two committed partners engaging in such sexual activity out of feelings of true, heartfelt LOVE, and two people – sometimes even strangers who have only just met – casually and mindlessly engaging out of nothing more than physical, carnal LUST, passion, and desire for sensual gratification. The latter can never be remotely justified or condoned from any Theosophical perspective.

Since students of Theosophy are, relatively speaking, not many in number, it is also the case that to stand any major or realistic chance of either getting married or finding a long-term partner – whether of the opposite or any other sex – or of maintaining the relationship one is already in with someone who does not see things this way, Theosophists usually find they have to make compromises in this area of life. None should be judged or criticised for that and, as said, guilt complexes and pathological repression issues are the last thing any Theosophist should be cultivating!

On a different subject, we are aware that some have wondered what Theosophy has to say, if anything, regarding the subject of masturbation. From the esoteric perspective, its old and now very antiquated-sounding name of “self-abuse” is indeed accurate and not merely on the physical level. Whilst it may be a solitary act, all that has been expressed above still applies to it, since how can it be otherwise than an example of “abusing the creative power, . . . desecrating the divine gift, and wasting the life-essence for no purpose except bestial personal gratification”? It was not referred to in print in the original Theosophical literature but in a private letter H. P. Blavatsky once briefly explained about it, using what was the more polite term in that era, “The Biblical sin of Onan.” She wrote: “Involuntary and natural [emission], or physiological is not held as sin, if one is irresponsible, though it is a wall against [occult] progress; but mental Onanism is 1000 times worse than the physical. You can hardly have control over your nerves – You CAN over your thoughts & imagination. IT IS WORSE THAN THE VERY (NATURAL) ACT.”

We trust there is no need to elaborate any further on that, other than perhaps pointing out that “The Voice of The Silence” teaches that desire can never be got rid of by gratifying it. Instead, while that may temporarily result in calm, it only causes the desire’s roots (which, from the esoteric perspective, are indelibly bound up with elemental centres of energy that one is inadvertently providing with “psychic food” upon each repetition of a particular thought, emotion, or action, whether positive or negative) to grow even deeper and stronger. It must therefore be eradicated at the root, which means a sustained and disciplined effort towards controlling, changing, purifying, and elevating one’s thoughts and what one allows oneself to give attention to.

“Attachment to things comes by thinking about them, the mind can have no attachment for what it refuses to think about,” is a very practical and self-evident Theosophical teaching.

American Theosophist Julia Keightley (a close pupil and colleague of William Judge and also – from a distance – of HPB) speaks briefly of “self-abuse” in her series “Letters to a Lodge” and, calling it “the one felony” in the eyes of the Lodge or Brotherhood of Masters, comments:

“And he who destroys [i.e. through the effects of masturbation] the nervous vehicle destroys the inner senses in the germ and cannot penetrate to that arcanum of hidden Being because he has destroyed the path leading to it [i.e. that path being in one sense the nervous system itself, which is of fundamental occult importance to chelas or disciples, as well as Adepts], and that, too, after a fashion which affects the atoms of nervous matter for many a life beyond the life we call today.”

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Modern science tells us that with the exception of the Bonobo ape, which is considered a close relative of the human species, human woman is the only female in Nature for whom it is possible to have sex without automatically becoming pregnant every time as a result.

Some writers on spiritual themes have taken this to suggest that “sex for pleasure” is therefore not against the Laws of Nature after all but rather is part of evolutionary development and experience. Whatever the case may be, HPB tells us, “Man has fallen to so material a level that it is impossible to suppress sexual passion – but its exaltation is manifestly his ruin,” (“Modern Apostles and Pseudo-Messiahs,” emphasis added). However, this does not mean that it is impossible to gain any control, mastery, and self-discipline over one’s sexual desires and appetites, for such a notion would be contrary to the whole message of Theosophy. That quote was probably referring to society in general, i.e. collective humanity. HPB herself states:

“For it is the Moon and her conjunctions that regulate conceptions, and every astrologer in India knows it. During the previous and the present races, at least at the beginning of this one [i.e. referring to the Fifth Root Race], those who indulged in marital relations [i.e. sexual intercourse] during certain lunar phases that made those relations sterile [i.e. those who deliberately engaged in the sacred process of sex solely for their own sensual gratification and personal pleasure, taking advantage of astrology as a metaphysical form of birth control or contraception] were regarded as sorcerers and sinners. But even now those sins of old, based on the Occult knowledge and the abuse of it, would appear preferable to the crimes of to-day, which are perpetrated because of the complete ignorance of, and disbelief in all such occult influences.” (“The Secret Doctrine” Vol. 1, p. 228-229)

In today’s world and society, the Theosophical teaching about sex being solely for procreation appears appealing and practicable to only a very few people and usually those who by choice or force of circumstance are already living a celibate life.

For better or for worse, times have changed since the late 19th century when the modern Theosophical Movement was inaugurated. Sex is now a central part of modern life and far more openly acknowledged and discussed than it was even fifty years ago. For the majority of people, feelings of shame, guilt, embarrassment, and taboo, are no longer associated with it. This latter fact can surely only be a good thing, although the other fact, i.e. that it has become such a central part of modern life, is surely not, for this is neither natural nor beneficial and contributes to all sorts of problems in society.

It thus stands to reason that if Theosophists do wish to discuss what Theosophy has to say about sex, they will need to do so in a way that non-judgmentally and compassionately takes into account the ways that life and society has changed. The way the subject was approached in Victorian times is no longer applicable to 21st century life. But this does not mean that we should deny or attempt to brush over the very clear statements on the topic from the pen of HPB and her Adept Teachers, for if we are to let the world know what Theosophy teaches this is something that has to be said, but the way in which it is presented and handled is important.

B. P. Wadia frequently wrote in very strong terms, emphatically condemning the practice of deliberately non-procreative sex, asserting that now it is made so much easier by birth control, it is spelling disaster – moral and health-related – for the East as much as the West. Yet he acknowledged, “It is of little use, however, to take the merely negative stand of condemning sex impurity and every form of sex abuse.” (Foreword to ULT Pamphlet No. 34) One has to present an inspiring, uplifting, morally and mentally heroic picture of a spiritually-based alternative to a passion-driven, desire-dominated life.

But there are surely other parts of the Esoteric Philosophy which are of greater importance to especially focus on than this one, which for a long time to come is likely to remain somewhat controversial and problematic, not only for enquirers examining Theosophy but also for many Theosophists themselves. Nevertheless, the words still stand:

“The world at large . . . shall discover and really appreciate the truths which underlie this vast problem of sex. It will be like “the light that never shone on sea or land,” and has to come to men through the Theosophical Society. That light will lead on and up to the true spiritual intuition. Then (as expressed once [by the Master K.H.] in a letter to a theosophist), “the world will have a race of Buddhas and Christs, for the world will have discovered that individuals have it in their own powers to procreate Buddha-like children — or demons.”” (H. P. Blavatsky, “The Secret Doctrine” Vol. 2, p. 415)

BlavatskyTheosophy.com

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“We may end this short introductory examination of the problem of sex with the unequivocal statement that, from the Theosophical viewpoint, there is nothing in the least casual in the sex relation, nor can it by any twist of rationalization be termed irrelevant or insignificant to the inner man’s evolution. On the contrary, the right or wrong use of the sex function represents a man’s choice either to “arise and undo the errors of the past” — racial errors, as well as individual — or to succumb to the lure of the downward path, . . . The function of sex, as of any creative power, is a sacred thing in the Theosophist’s eyes and may not, without severe detriment to himself and others, be entered into apart from a regard for its sanctity, or lacking a spirit of dedication to the highest attributes of the human being thus being made manifest on the physical plane.” (“The Problem of Sex,” “The Theosophical Movement” magazine, February 1952)

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