A dialogue between the Guru (Kvetoslav Minarik) and an advanced disciple (Mila)

Mila: I am free. If I had not overcome sexuality and had achieved all the other moral virtues (mystic or yogic), I would not be free. If I had not acomplished those virtues and had overcome sexuality, yet I would be free.

Kvetoslav: It is not so simple as it might seem. If a man liberated from the yoke of sexuality can be compared to a bird that has left a branch he was sitting on, it must be assumed that the bird will come back again to sit on the branch to have a rest. This corresponds in mysticism to the necessity to make the thought and the mind concrete. And when under such circumstances man is not equipped with the karma of virtues or from virtues, there is a risk that the wrong karma of his will be set into motion which will be expressed in the cognition of the relativity of virtues. We have already noticed that well on Mr. H. and Mr. D. Those people may have really got to this point. They have cognized the relative value of virtues but as a result of the bad karma, which they had not excluded from their lives before as they were attempting to attain the other virtues (by absolute observing the other mystical precepts) they had forgotten about the relative value of vices. This is why Mr. H made a remark that we should not be surprised at seeing him one day on a photo, a bottle of brandy on the table and a girl sitting on his lap. Mr. D., on the other hand, wanted haughtily to make me understand that, after I had refused to eat ham with red hot peppers and to wash it all down with plum brandy, it is food, too.

    So this is the result when people get over the sexuality but do not accomplish all the other yogic virtues. Like the bird having sat down on the branch again, they would forget about moral purification by means of which they could have left this branch of the world. This will remind them of passions they have not yet completely wiped out and from then on the things proceed in the usual way. Such people revert to indulge in secular affairs, at first in the form of women and later in the form of greediness and recklessness in the fight for life.

    Basically it is true, of course, that conquering the sexuality is the basic condition for the spiritual freedom. But the other moral virtues are essential, too, because the life instinct is capable to bring back, for the second time, all the elementary vitality manifesting itself in the idea I want to live or to be.

    If the sexual immunity is the basic condition for the mental and spiritual freedom, then there is the life instinct or the desire to live and to be in the background, and those are equally powerful factors. So this a reliable sign that the life instinct will develop again into its original form of the sexual instinct. And the sexual instinct can be definitely eradicated only on the level of the life instinct.

    The one, who wants to achieve the indestructible state of spiritual freedom must overcome his sexual instincts, but at the same time he must create a good background for this freedom by means of the karma of virtues or from virtues. If he succeeds, it will be easily recognizable about him by the fact that his being behaves like a bodhisattva advancing quite safely toward the realization of the buddha state.

    But let us not forget that sexuality has not a single form only, i.e. sexual intercourse of a man with a woman. Everything that is designated as achievements of our civilization is an expression of sexual instincts. Cars, air-planes, nuclear technology, flights to the Moon, all this is the result of vitality of the sexual instinct. In short, those are children of another kind, different from the children of flesh and blood. Or am I perhaps mistaken if I say that young men, unless sufficiently mentally degenerated to become attracted by some idea or to try to discover something, are active only because of their desire to impress women? Unfortunately, suppression of sexuality is not evident even from the fact when a young man (or woman) is spiritually completely subdued and thus seemingly immune against this instinct. His apparent victory is actually a total defeat. If he is not unhappy because of his sexual deficiency, so he must have run away from sexuality or has withdrawn from it because of the shame. Each of those personal mishaps can be avoided by suppression of active sexuality and by development of moral virtues according to the precepts of yoga. This victory can be attained by an automatic suppression of the life instinct. In short: Who wants to live procreates. Who procreates wants to live and to be. Thus is the victory over sexuality linked with the necessity of developing moral virtues, first of all goodness and perfect unselfishness.