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Esoteric Psychology II - Chapter II - The Ray of Personality - Problems of Disciples and Mystics
All these transferences and interior organization produce normally and naturally turmoil and conflict in the life of the mystic, causing difficulties of a definitely psychological nature and frequently pathological trouble as well. You have to note consequently, the series of - transference, psychological difficulty and pathological results.

For instance, these ideas may clarify themselves in your mind if I point out certain facts, relating to the sacral center which for so long a period of time governs the animal and physical creative life of the human being. During the processes of evolution, the sacral center passes through the stages of automatic unconscious use, such as you find in purely animal man; then use under the urge of desire for pleasure and physical satisfaction, wherein the imagination is beginning to exert its influence; next comes the period wherein there is the conscious subordination of the life to the sex impulse. This is of a different nature to the first mentioned. Sex becomes a dominating thought in the consciousness, and many people today are passing through this stage and everybody at some time or in some life passes through it. This is followed by a period of transference wherein the physical pull of sex and the urge to physical creation is not so dominant and the forces begin to be gathered up into the solar plexus. There they will [531] be controlled largely by the astral imaginative life far more than by the unconscious animal or the conscious desire life. They blend there with the forces of the solar plexus itself and gradually are carried up to the throat center, but always via the heart center. Here we find a major point of difficulty for the mystic who is rapidly coming into being and functioning activity. He becomes painfully conscious of duality, of the pull of the world and of the mystical vision, of divine possibilities and personality potencies, of love in place of desire and attraction, of divine relationship instead of human relations. But this whole subject is still interpreted in terms of duality. Sex is still imaginatively in his consciousness and is not relegated to a balanced place among the other instincts of the human nature; the result is an almost pathological interest in the symbolism of sex and what might be called a spiritualized sex life. This tendency is amply exemplified in the writings and experiences of many of the mystics of the middle ages. We find such expressions as the "bride of Christ", the "marriage in the Heavens", the picture of Christ as the "heavenly bridegroom" and many such symbols and phrases. In the Song of Solomon, you find a masculine rendition of the same basically sexual approach to the soul and its all embracing life.

These and many more unpleasant examples of a sex psychology are to be found, blended with a true and pronounced mystical aspiration and yearning, and a genuine longing for union with the divine. The cause of all this lies in the stage of transference. The lower energies are subject, as you can see, to two stages of transference: first, into the solar plexus and from thence to the throat center. The throat center is not, at this period, active enough or sufficiently awakened to absorb and utilize the sacral energies. They are arrested in some cases in their upward passage and retained temporarily in the heart [532] center, producing the phenomena of sex urges (accompanied at times with definitely physical sexual reactions), of religious eroticism and a generally unwholesome attitude, ranging all the way from real sexuality to fanatical celibacy. This latter is a s much an undesirable extreme as the other and produces most undesirable results. Frequently in the case of a male mystic there will be over developed sexual expression on the physical plane, perversions of different kinds or a pronounced homosexuality. In the case of women, there may be much disturbance of the solar plexus (instead of sacral disturbances) and consequent gastric trouble and an unwholesome imaginative life, ranging all the way from a feeble prurience to definite forms of sexual insanity with (frequently) a strong religious bias at the same time. I would remind you here also of the fact that I am definitely dealing with abnormalities, and hence must touch upon that which is unpleasant. In the early stages of mystical development, if there were right guidance of the mental life and of thought, plus courageous explanation of process, a great deal of difficulty would later be avoided. These early stages resemble closely the interest shown by the adolescent both in sex and religion. The two are closely allied in this particular period of development. If right help can be given at this time by educators, parents and those concerned with the training of the young, certain undesirable tendencies - now so prevalent - would never grow into habits and thought states as they now do.

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