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YOUR QUESTIONS ANSWERED: F.A.Q. 16
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[2] Dharmacharya (Right Conduct) Part One QUESTION: What is Dharmacharya? ANSWER: The Sanskrit word Dharma has many
interrelated meanings that cannot be expressed by a single English word. Depending on the context, Dharma may signify: (1) World-Supporting Order, Divine Revelation Universal
Law, Justice, Righteousness, Virtue. A life lived according to Dharma is called Dharmacharya
from Dharma (Righteousness) and Charya (Conduct), and is also known as
Shivacharya, Brahmacharya or Sadacharya (Sat-acharya). It must not be
confused with Dharma-Aachaarya which means Teacher of Dharma. A strict
follower of Dharma is known as Dharmacharin. Although Dharmacharya may apply equally to all
Spiritually-motivated actions performed by man, it is often used to denote "Proper
Conduct (Sat Aachaara)", that is to say conduct according to Universal
Law (Dharma). Eating proper food, being kind and compassionate towards
all living creatures, refraining from unjustified violent acts, etc., would
qualify as Dharmacharya. More specifically, Dharmacharya means proper conduct in
respect of sexual relations. Generally speaking, actions of a sexual nature are either
performed or abstained from. Dharmacharya covers both situations.
Celibacy or abstention from sexual activities is regarded as proper conduct
(dharmacharya) in the case of monks (sannyasis) who have taken a Vow of
Renunciation of worldly life (Sannyas) and are therefore expected to honour
that vow. Lay people, on the other hand, are permitted and even expected
to enter into relationships that include natural activities such as sexual
intercourse, within certain rules. The Purpose of Rules of Conduct In Yoga, rules are not designed to make our life difficult,
but on the contrary, they are specifically used to make life easier, less
complicated and more peaceful. It is a universally recognised fact that the
observance of certain rules of conduct is essential to prevent a breakdown in
social and moral order. If Humanity were to abandon reason and act
exclusively on emotional impulse, for example, the World would soon sink into
anarchy and chaos. Moreover, wilful, uncontrolled behaviour would have
detrimental results for Mankind's physical, mental and Spiritual well-being. Even animals have certain rules of behaviour which uphold
order within a group or population and which have emerged over the millennia
as vital for the well-being and survival of a species. Spiritual life itself
is impossible without self-control. In common with other faiths, therefore,
Yoga teaches that man must control his emotional and biological urges in the
interest of a higher good. Apart from celibacy which we have already described above, we
shall consider some general rules concerning the following main points:
menstrual periods, holy days, age of consent, extra-marital relations,
same-sex relationships, relations between people of different faiths, sexual
practices, abortion, adoption, surrogate motherhood, assisted fertility. Menstrual periods There is an established link between the phases of the Moon
and women's menstrual cycle. In traditional societies leading a life close to
Nature, menstruation tends to occur on Full Moon, whereas about a fortnight
later, on New Moon, the female reproductive system is the most fertile.
Biologically speaking, a woman's monthly courses are a time at which the
female body must rest in order to adapt to inner changes, for which reason,
sexual intercourse at this time, although not a crime or sin, is not recommended.
The sixteenth day from the beginning of the menstruation, on the other hand,
is considered the best time for conjugal union and conception. Holy days The Indian calendar is based on the phases of the Moon. Among
these, the main ones are New Moon, First Quarter, Full Moon and Last Quarter
which occur at approximately seven-day intervals. In consequence, every month
has four holy days counting from the day after New Moon: the 8th
(or First Quarter), the 15th (Full Moon), the 23rd (Last
Quarter) and the 30th (New Moon). They are comparable with the
Sundays in the Western calendar and are the most frequently observed holy
days in Yoga, New-Moon (or Moonless) Day being the most important. As with other monthly and annual holy days, such as Shiva
Ratri (which falls on the fourteenth), they are intended to be occasions
on which man takes a break from everyday, material activities and engages in
Spiritual observances like prayer and meditation. Meditation on Lord Shiva
and His Divine Message to Mankind is particularly meritorious on these days. In consequence, sexual activities are prohibited on these
occasions. Says Scripture: “A
twice-born man shall remain chaste on New-Moon Day, on the eighth (of each
half month), on Full-Moon Day and on the fourteenth” (Manu Smriti). Married couples who wish to have children, therefore, are
advised to engage in conjugal union on the day after New Moon which is the
first day (Pratipada) of the month. This day is particularly auspicious and
suitable for conceiving when it coincides with the sixteenth day from the
beginning of the menstrual cycle. The observance of this practice is said to
promote the Spiritual growth of a couple and ensure the conception of
Spiritually-minded children. A child born to parents who are practising Yogis
is known as Yogini-bhu or Yogi-born. When observed over several generations,
the above mentioned practice results in the birth of a Great Soul (Mahatma or
Maha Purusha) or Great Yogi (Maha Yogi). For more on Holy Days see also INDIAN CALENDAR. Age of consent The Ancient Gospels of India (Puranas) predict that in the
current World Age children will be born to girls as young as twelve. This
shows that already in those times, underage sexual relations were identified
as a symptom of the moral and Spiritual decline of the human race. Indeed, in
classical times, countries like India and Rome regarded twelve as the age
when a minor legally reached adulthood. This practice was not due to ignorance but was established for
a number of legitimate reasons which must be properly understood in their
historical context: (1) The fact is that at about that age, the human body is
close to puberty or sexual maturity and therefore capable of reproduction.
Marrying a young girl ensured that the bride was not pregnant by anyone other
than her lawful husband, thus avoiding possible disputes. (2) Parents could
often ill-afford to support daughters who would eventually marry and leave
the parental household anyway. (3) Daughters (as opposed to arms-bearing
sons) would make it more difficult for a family or village to defend itself.
(4) Diseases and malnutrition frequently resulted in a high mortality rate
among small children, while at the same time, armed conflicts put a heavy
toll on the adult population. Having children at an early age was often the
only means of ensuring the survival of the entire community or nation. However, although the human body may, biologically speaking,
be capable of reproduction at as early an age as twelve or even earlier, the
fact is that mental and physical maturity is not reached until the age of
sixteen. Moreover, there is more to life than having sex and bringing
children into the World. The Spiritual teachings that provide the guiding
principles for correct and successful adult life only begin to be fully
assimilated at sixteen. It is imperative to first understand what life is all
about before we do things that can affect the rest of our life. Therefore, in most traditional societies, sexual relations before
the age of sixteen are prohibited. Just as the Moon grows for fifteen days
and then is round and full, says Scripture, so also, a human being attains
adulthood in his sixteenth year. Human life is traditionally divided into
four ages: childhood up to the age of 16; youth up to the age of 30; maturity
up to the age of 50 or 60; and old age thereafter - humans being capable of a
life span of at least 120 years, according to Yoga. Thus sixteen marks the end of childhood and is the age of
consent recognised by Yoga as lawful in normal circumstances. However, it is
not always possible to prevent minors from being sexually active. Exceptions
to the general rule may therefore be allowed when the intentions of the
involved persons are genuine and in the best interest of all those concerned.
For example, if a minor who is just under the age limit happened to become
pregnant and desired to marry the child's father, then permission may be
given without breaking the law. NOTE: What is important to understand at all
events is that in Yogic Law (Yoga Dharma) young people may marry at
the age of sixteen if they so wish. It does not mean to say that they must
marry (or have sexual intercourse) at that age. It is perfectly acceptable to
wait until the age of say, eighteen, twenty, or even later, depending on each
person's circumstances and taking into consideration the interests of both
individual and community (Sangha). Under-age Marriage The Indian State has set the age of consent at eighteen. This
is an unjustified imitation of Communist Russia and has no basis in
traditional Indian Law. Indeed, it is customary in India and other
traditional societies for people to marry even under the age of sixteen, in
so-called "child marriages". This is more accurately described as
"betrothal", that is, children are bound to each other by their
parents or relatives with a promise to marry, but they continue to live with
their respective parents or family until a later age. This is permitted in
Yogic Law, provided that the marriage is not consumated (no sexual
intercourse between the betrothed or "married" children takes
place) until the age of sixteen. Arranged Marriage Arranged Marriage is marriage to a person chosen for one by
the parents or relatives. Due to the parents' knowledge of their own child,
experience of life, and other relevant factors, arranged marriages are often
more successful than the type prevalent in Western societies, where young
people are left to choose their own future partner or spouse. Arranged
marriage is permitted in Yoga provided that it is not forced. Extra-marital relations To avoid emotional and material conflict and suffering,
marital commitment must be promoted and extra-marital relationships avoided.
The Ancient Gospels of India (Puranas) state that, "Harmony between
husband and wife is conducive to the attainment of the first three Goals of
life (Righteousness, Love and Prosperity)" (Skanda P. IV. i. 36: 82).
The final Goal, Nirvana, is attainable through Yoga. As the Spirituality of
Unity, Yoga naturally supports unity and loyalty between husband and wife. Disloyalty does sometimes occur, however. In such regrettable
cases, the Scriptures prescribe that the husband or wife who is unfaithful to
the other must atone for his or her transgression by fasting for three days,
giving the spouse gifts of livestock, jewellery or other valuables, and
vowing not to transgress again. If the vow is broken once, the fast and the
amount of gifts is to be doubled. If the vow be broken twice, the bond of
marriage shall be regarded as severed and the couple shall either marry again
after one year or go separate ways. But it is better for them to make up and
stay faithful to each other. Even better, of course, if they could refrain
from transgressing in the first place. Such ones would be true followers of
Unity and an example to all. Divorce The purpose of marriage is to
promote unity and harmony between human beings. If a marriage proves to be
non-conducive to unity and harmony, for example, for reasons of incompatibility,
then the relation between husband and wife may be dissolved. The couple must
seek the advice of the Community leaders in order to ensure that the matter
is resolved in a proper way. Remarriage It is permitted for both men and
women who have become single as a result of divorce or death of the spouse to
remarry. Although the remarriage of widows came to be frowned upon in
medieval India, this is not only unfair on women but has no logical or
Spiritual basis. Indeed, it is evident from ancient texts such as the
Arthashaastra that both men and women were permitted to remarry in Ancient
India. Same-sex relations It is a universally accepted fact that the survival of the
human race is a good thing. But if all or most humans were homosexual, the
human race would soon become extinct. Since human reproduction is necessary
for the survival of the species and heterosexual (man-woman) intercourse is
necessary for human reproduction, it must be in the interest of humanity for
all or most of its members to be heterosexual. This is precisely the reason
why, although homosexuality has been part of human variation for millennia,
it has remained a small percentage throughout history. It is sometimes claimed that homosexuality was accepted as
normal behaviour in ancient Greece. First of all, we do not accept all
Ancient Greek customs. We do not have to accept all their sexual habits
either. Secondly, even in Ancient Greece homosexual practices were subject to
certain laws and regulations. Moreover, there is no evidence that
homosexuality was observed by the entire population, especially among the
rural classes. Had this been the case, the Greek nation would have died out
long ago! Nor were Greek Gods and Heroes usually portrayed as homosexual. The truth of the matter is that, as in other countries from
Ancient Rome to Modern Britain, such practices were mainly observed by the
upper classes who have always exhibited a peculiar inclination to be
different from the others. Among the military, homosexual relations were
tolerated for practical reasons, as a temporary measure to release sexual
tension. On termination of military service, however, all men were expected
as a matter of social duty to have a family and children. Nor is there any evidence to support the claim that
homosexuality makes a nation more prosperous and successful. Despite its
sexual sophistication, Greek Civilisation was eventually defeated by Rome,
Christianity and Islam, three cultures that, in common with the majority of
Mankind, have chosen heterosexuality as the preferred form of interaction
between humans. We may also observe that although homosexuality is quite
prominent in large Western cities, it is virtually unknown among the native
tribes of Africa, America, Asia and Australia. This would suggest that the
rise in such practices is not natural but cultural. The natural situation is
one where homosexual practices are an exception to the general rule. On the
whole, therefore, it seems unwise, on spurious ideological or political
grounds to seek to reverse this time-honoured balance in favour of
homosexuality. In addition to this, there are other considerations of a
moral, religious, Spiritual and legal order, that need to be taken into
account. Most religious traditions view homosexuality as an aberrant form of
behaviour that sometimes amounts to criminal offence punishable by death. The
Hindu Law of Manu (VIII, 369), Arthashastra (IV, 13: 40), Dharmasutra
(Baudh., III, 7: 2), the Jewish-Christian Bible (Lev. 18: 22; Romans 1:
27-32) and the Muslim Quran (4: 15) are very clear on this matter. Nor is it
difficult to see why. There is no logical or scientific reason why
homosexuality should be the only permissible deviation from the usual norm.
It would be legally and morally wrong to promote one deviation while
suppressing others. If sexual relations between two men or two women were
acceptable, then they should also be acceptable between brother and sister,
father and daughter, mother and son, humans and animals, etc. This would lead
to a complete breakdown in the social order upon which a stable and
successful society stands. It would also lead to a breakdown in scriptural
authority upon which the majority of mankind base their life. Therefore, so
long as this important issue has not been clarified, the homosexual cause
will continue to be denied the level of credibility it seeks to establish for
itself. From the perspective of Yoga, homosexual inclinations are
habits acquired in this or a previous life through lack of adequate Spiritual
guidance. Since such habits often take a lifetime to change, Yoga tolerates
same-sex relations as an exception while emphasising the fact that
heterosexual (male-female) relationships must remain the general rule in
accordance with Universal Law (Dharma). There is enough division and
conflict in the World as it is. The last thing Mankind needs is a split
between men and women. As the Spirituality of Universal Unity, Yoga cannot
accept the division and separation of men and women advocated by the agents
of disunity. Tolerance is one thing, allowing the forces of disunity to take
over is quite another. Let us briefly analyse the issue from a Spiritual and
psychological point of view. There are three factors that need to be
considered in order to adequately assess the meaning and value of a
particular action: 1) the agent's motives, 2) the effects of the action upon
the agent and 3) the effects of the action upon the surrounding World
(environment, society, etc.). While feelings of affection towards persons of the same sex as
oneself are natural, they do not have to lead to sexual interaction. The fact
is that, from a Spiritual view, emotional and intellectual love is higher
than physical love and Spiritual love is higher still. Moreover, Spiritual
love (the sense of unity between two Souls) need not express itself as
emotional love (desire), nor does emotional love need to express itself as
physical (or sexual) action. If man can control feelings of anger, envy and
greed, then he can also control feelings of attraction. A married man, for
example, is quite capable, even expected to control any feelings of
attraction he may develop for any woman other than his wife. And what is
expected of a heterosexual man, may also be reasonably expected of a
homosexually-inclined person. Scientific studies have established that while genetic
inheritance may contribute to the development of homosexual predispositions,
a person's sexual orientation is ultimately determined by other factors such
as education and sexual experience. Even if we were to suppose, for argument's sake, that
homosexuality is determined by inborn genetic factors (as claimed by some
scientists), it would make no difference to the general principles of free
will and personal responsibility which cannot be abrogated on the grounds of
an individual's genetic makeup. Genetically-induced inclinations cannot cause
a person to act in certain ways unless he consciously chooses to give in to
them. Otherwise, no man could ever be held accountable for his own actions. Another objection to homosexual practices is that man and
woman were created to complement each other and unity between them is
regarded as having psychological and Spiritual dimensions that constitute an
essential factor in their Spiritual evolution and growth in the same way as
on the physical level sexual intercourse between man and woman is conducive
to reproduction and the growth of the Community. By contrast, homosexual acts being incapable of fulfilling a
reproductive function, cannot contribute to the Community's growth. Nor can
they always be said to represent a straightforward expression of genuine
love, but may in some cases be symptomatic of an individual's inability to
adequately relate to others, in particular to persons of the opposite sex,
which inability may moreover be the result of inadequate upbringing. Finally, if an emotional impulse such as sexual desire is at
any time allowed to express itself physically, then this should happen in
agreement with the good of the entire Community (upon which the individual
himself ultimately depends) and not merely for personal reasons. Thus the
larger order of things must in all circumstances be taken as a frame of
reference for one's own actions and a course of action should be taken only
upon due consideration of the above stated principles. At all events, Yogis have the duty to be an example to all
Mankind - including in matters of a sexual nature - in particular when a Yogi
occupies a leading position in the Community. Since, as already intimated,
Yoga regards homoerotic tendencies as acquired psychological habits, they are
naturally expected to be absent in a Spiritual Master who always acts in
obedience to Spiritual Law (Dharma). Interdenominational relations Sexual relations with members of other religious denominations
is prohibited to all true Yogis in order to protect the Community against
contamination by beliefs and practices that are contrary to Yoga and
Universal Law. Indeed, as the Teachings of Yoga are the Original Revelation
of Truth on Earth, a dilution and possible loss thereof would result in grave
consequences not only for the Spiritual Community of Yogis but for the whole
of the human race which will remain bereft of true Spiritual Guidance.
However, exception is made when a devotee's prospective spouse agrees to
accept the teachings of Yoga, by pronouncing the words, "Lord Shiva
(the Supreme Principle of Goodness) is the Highest God, and Yoga is the Path
that leads to Him". This is only natural as marital harmony and happiness
are to not insignificant an extent dependent upon the future partners sharing
the same religious views. See also Choosing the right Soul mate,
below. Types of Marriage Nine kinds of marriage are mentioned in Yogic Scriptures: three
lawful and six unlawful. The lawful ones are the following three. (1)
Firstly, that wherein a daughter, having been decked with costly garments,
jewellery and gifts is given by her father unto a virtuous man of his own
choice, but never to one of evil character, nor to one who is not a follower
of Yogic Law (Yoga Dharma). (2) Secondly, that wherein the bridegroom, having
chosen a bride, of his own will gives as much wealth to her parents, her
kinsfolk and to herself as he can afford. "Of his own will", means
to say, without being solicited by the bride's parents or family which would
amount to the bride being sold. The dowry is usually property such as
jewellery, clothes and household objects which the bride brings to the
husband as in the first type of marriage indicated above. In this second
type, property (or money) is given by the bridegroom to the bride's parents
or legal custodians (kinsfolk), or to herself upon failure of the former. (3)
Thirdly, that wherein a maiden and her sweetheart meet in secret out of
mutual desire, in which case they shall reveal their intention to the girl's
parents, the village elders or the King within a year. These three shall be known as lawful to all followers of the
Yoga Path. But amongst these three, that union which springs from love is
said to be the most pleasing to both men and God. Of the forbidden kinds, the first three are those done by (1)
stealth, (2) deception or (3) force. They who take or give a person in
marriage by any of these three means, are committing a great sin for which
they shall be severely punished by the King. Although arranged marriage is
common in India and Indian communities round the World, it must not be
confused with forced marriage. Arranged marriage is when a prospective
partner is procured with the help of parents, family or friends and is
unanimously accepted by the couple. By contrast, forced marriage is when a
person is forced, under physical or verbal threat, to marry. This latter form
of marriage is, of course, illegal in Yoga. Other forbidden forms of marriage are the following: (4) That
in which a bride is given to a man after being promised to another. (5) That
in which a bride or bridegroom is substituted with another (after being shown
to the suitor). (6) That in which a follower of Dharma weds one who follows
laws other than those established by Lord Shiva. He who intends to marry an unbeliever (one who doesn't believe
in Yoga) should consider that love for the whole of Mankind is greater than
love for a single man and that Love of Shiva's Truth is the greatest of all.
Thinking thus, he shall be preserved from temptation and shall not commit a
sin. But if the would-be spouse embrace the Law of Shiva (Shiva Dharma), the
two may marry and live together in peace. The Wedding Ceremony Different Wedding Ceremonies are observed by different
cultures in the World. In India itself, such customs may vary among different
ethnic and religious groups. On the whole, however, certain elements in a
wedding-rite may be established as agreeing with Yogic Law (Yoga Dharma). Firstly, the bride and the groom are regarded as
manifestations of the Divine Male and Female Principles, called Shiva and
Shakti. Secondly, a fire may be kindled and some incense, clarified butter or
some other such substance cast into it. Thirdly, the Grace of the Supreme
Lord may be invoked with a brief prayer: O Lord of Immeasurable Glory! from
Delusion lead us unto Truth; from Darkness lead us unto Light; from Death
lead us unto Eternal Life. Fourthly, pledging allegiance to each other and swearing to
abide in unity as one, is the final and most important step. This may be done
either verbally or by some symbolic gesture such as tying the ends of their
garments together. The groom may then take the bride's hand and step three
times round the fire clockwise (or according to the course of the Sun that
is, from East to South and so forth). The three ceremonial steps symbolise the hope that the couple
will remain together through birth, life and death. Some, however, prefer to
take seven steps round the fire or walk seven steps towards the North, which
is symbolic of the couple's desire to together ascend the seven steps to
Heaven that is, to go beyond the six levels of existence that culminate in
the seventh and highest state of Union with the Divine. With that, the holy
wedding-rite is accomplished and the couple is accounted husband and wife. Although there is no legal requirement for other persons to be
present, a priest or priests, parents and guests are usually present at a
wedding. They are considered to be earthly witnesses. The sacred fire is the
witness divine. For God Himself resides in all things that shine. Says the
Shiva Purana: "Fire is Mahadeva (Lord Shiva) and Svaha is His Consort
(Shivaa)". Hence the fire is a token of God's Supreme Light. If no fire
is obtainable, then a lamp may be kindled or even some incense will suffice.
If that too be not at hand, then the wedding may take place by a tree, a lake
or a running stream and the union be witnessed by the Sun, the Moon or the
North Star. It will be remembered that God is All-Seeing and All-Wise and
He resides in all things that shine. Says Scripture: "The Sun is Lord
Shiva and his light is His Consort. The Moon is Shiva, and the Star Rohini is
His Beloved", etc. Indeed, Indian religion associates all three
luminaries (Sun, Moon and North Star) with auspiciousness and good fortune.
Thus the Sun is said to be married to Samjna ("Clarity",
"Mutual Understanding", "Harmony"), and the Moon God's
devotion for his favourite wife, the Constellation Rohini ("the Red
one", so called after the main star in Taurus) is legendary. Similarly,
the North or Pole Star, called "Dhruva" or "Immovable" in
Sanskrit, symbolises marital devotion and steadfastness and is associated
with the Star Arundhati ("Faithfulness", in the Constellation Great
Bear). Gazing upon any of these is a magic and religious act which draws
heavenly blessing to the bride and groom. Temporary Marriage Apart from the types of marriage described above, marriage may
be either lifelong or temporary. The wedding ceremony is identical in both
cases, the main difference being that an abbreviated form thereof may suffice
in the temporary one. Although temporary marriage may be dissolved any time,
it is imperative to ensure that the wife is not pregnant. For example,
"The wife married for the purpose of Chakra-Puja (a Tantric ceremony)
should be released only after the appearance of her menses", says the
Mahanirvana Tantra. Married Life Man and woman were made for the establishment of Divine Law
(Dharma) on Earth and for the good of each other. They are the earthly
likeness of the First Beings Divine and the twofold Manifestation of the One.
Therefore, they shall know each other to be Divine, honour each other,
elevate each other and work together for the welfare of all. Moreover, when
the Male (Sun) and Female (Moon) Principles unite, then the excellent fruit
of Unity (a Spiritual child) is conceived whereby the Light of Spirit spreads
forth into the World. God created man for woman and woman for man. A married couple
is not two but one. The purpose of marriage is to make what was separated
into one. Those who are joined in the marriage of Shiva are one Spirit, even
as God Himself is One. Therefore they shall keep that unity of Spirit and not
fall into the Abode of Discord. Harmony and friendship must prevail in a
married couple. The couple that is happy, healthy and virtuous will have
offspring endowed with the same qualities. Likewise, they that are unhappy,
devoid of good health and given to sin will bear offspring like themselves.
Says Scripture: "Righteous and pious children living up to a hundred
years are born of righteous marriages. Unfortunate, poor and short-lived
children are born of unrighteous wedlock" (Skanda Purana IV. i. 36:8). In consequence, man and woman shall ever avoid unrighteous
deeds. They shall ever strive to do works that are agreeable and beneficial
to each other and to the Community of the Righteous (Dharma Sangham), that
Divine Law (Shiva Dharma) may prevail on Earth. Choosing the right Soul Mate As stated in the section on Interdenominatinal relations,
above, it is illegal in Yogic Law for a follower of Dharma to wed one who
follows other laws. This is to protect the Community against contamination by
beliefs and practices that are contrary to Yoga. The Shiva Purana declares:
"A maiden who is a follower of Shiva shall not be given in marriage to
one who is not a devotee. If the husband be not a devotee she shall endeavour
to guide him unto the Path of Shiva. But if unable to do so, let her abandon
him and (upon failure to obtain another husband) turn her mind to a holy
life" (Vayaviya Samhita II, 15:66). A follower of Shiva should request the prospective spouse to
embrace the Path of Yoga by pronouncing the words "Lord Shiva (the
Supreme Principle of Goodness) is the Highest God and Yoga is the Path that
leads to Him". Should the husband or wife refuse to do so or, having
accepted the Path of Yoga decide to abandon it, the marriage becomes legally
invalid. In consequence, Spiritual or religious compatibility is one of the
main considerations in finding the right partner. Secondly, a prospective partner must be endowed with certain
marks that are traditionally regarded as auspicious. Yoga knows various
systems of determining a person's character, health or future course of life
by the study of physical features and behaviour. These characteristics are
usually classified as eight: (1) Vapus (limbs), (2) Avarta (curls), (3)
Gandha (odour), (4) Chaya (aura as well as shadow or reflection), (5) Sattva
(mental stability), (6) Svara (voice), (7) Gati (gait), and (8) Varna
(complexion). Marital Unity A question that often arises in the context of marital life is:
Which of the two shall have authority over the other, the husband or the
wife? It is well to observe here that the point at issue is not which gender
should rule over the other in general, but who should assume a position of
authority in a marital relation. It must be stated from the outset that Yoga treats both men
and women as equal. However, the fact is that every Soul has a particular
role to play in the Universal Plan. If all of a country's citizens competed
with each other for leadership, this would result in disunity and conflict.
Similarly, competition within a household leads to conflict, disunity and
isolation. By contrast, co-operation leads to harmony, unity and
togetherness. Since not all Souls can fulfil the same function, men and women
are expected to occupy different positions or roles in society which
correspond to their respective natural aptitudes. For example, the natural
role of woman is that of bearing and raising children and that of man to
provide for and protect both woman and child. The two are equally relevant
and deserving of equal recognition. Submitting to the authority of the
husband in times of war, for example, does in no way diminish a woman's
position in society, nor is a man's dignity lowered by following the wife's
advice on certain domestic issues. As always in Yoga, the essential point is
unity, harmony and co-operation as opposed to the ego-centred competition
promoted by modern, materialistic societies. Unity is of three kinds, of body, of mind and of
Soul: Bodily Unity consisting of physical contact between two bodies
is universally admitted to represent a pleasurable experience. It takes
place, for example, when two animals mate or in any other instance where
contact is purely physical and does not involve emotions. Emotional or Mental Unity, between two
minds, is much more beautiful. It is experienced when two like-minded persons
exchange thoughts and feelings either in verbal or physical communication
such as when making love. Spiritual Unity, between one Soul and another, on the
other hand, is the most beautiful, most fulfilling and most vitally
important. However, in materialistic societies people are not consciously
aware of this fact. The need for Spiritual unity is only subconsciously felt
by most people. As a result of this and because most people are unaware of
themselves as Souls, physical unity is often used as a substitute for mental
or emotional unity and these both are used as a substitute for Spiritual
unity. Human beings may therefore be divided into three distinct
categories according to their capacity for experiencing unity: (1) Animal-like,
comprising those persons who experience unity mostly or exclusively on the
physical level, (2) Human, being those who experience unity on the
mental or emotional level and (3) Divine, comprising all living beings
who are capable of experiencing unity with other Souls directly and without
the intermediary of body and mind. Yoga Practice (Sadhana) requires that
whenever we relate to another being we ask ourselves: "On what level am
I making Unity (with the other person) at this very moment?" Having
found an answer we must then endeavour to establish Unity with the other Soul
or Souls at the highest possible level and then allow that Unity to express
itself on any of the other, lower levels when and as circumstances require.
In this way we constantly elevate ourselves to higher and higher stages of
experience until we finally reach the state of Universal Unity (Shiva
Samadhi). In consequence, man and woman shall ever abide as one. From
Unity spring all things that are right and good but from Discord comes only
what is evil and wrong. Says Scripture: "Harmony between husband and
wife is conducive to the attainment of the first three Goals of life
(Righteousness, Love, Prosperity)" (Skanda Purana IV. i. 36:82). The
final Goal, Nirvana, is attainable through Yoga (Unity with the
Supreme). Since the family constitutes the basic unit of human society,
marital harmony is of utmost importance for a happy and healthy population.
Various festivals celebrating marital unity and prosperity are held all over
India, in particular Teej (Tritya Tithi, on the third day of the month of
Bhadrapada). What if a Soul Mate in not found? God is Compassionate and Just. He ensures that every man and
woman will eventually find a Soul mate. However, due to certain Karmic
factors, this does not always happen at once. In some cases it may take years
or even lifetimes to find one's true Soul mate. Until such time, a person may
enter into relationships with other Souls who are temporary companions. Those
who are unable or unwilling to find such companions, may devote their life to
Spiritual Practice and work to spread Shiva's Word of Truth. Such persons are
in no way inferior to householders and will be well-rewarded for their
Spiritual efforts, both in this life and the next. Polygamy It has become fashionable in Western and Western-influenced
societies to condemn polygamy as something immoral. Such attitude is a
typical example of Western ignorance of other cultures. To eradicate such
deplorable prejudices, it is important to understand that in traditional
societies, polygamy (a man having more than one wife) and polyandry (a woman
having more than one husband) are not practised for the purpose of sexual
gratification as is erroneously assumed in the West, but purely for
demographic, economic or Spiritual reasons. In times of war, for example, when a high number of men are
killed in battle, a large proportion of the female population is unable to
find a partner. Unmarried women therefore will seek to find a partner among
already-married men, a situation that necessarily leads to social problems.
The obvious solution is for married men, to the extent to which they are able
to do so, to take a second or third wife. Conversely, when the male population outnumbers the female
population, it may become necessary for several men (for example, brothers)
to share one wife in order to redress the male-female imbalance. This
last-named practice though not very widespread, is still common in parts of
India, including Tibet and Nepal. What is important to understand is that Yoga is an
inclusive faith that accepts both polygamy (a man having more than one wife)
and polyandry (a woman having more than one husband). The charge of
discrimination against women must therefore be rejected as completely
baseless, especially in view of the fact that, in Yoga, women are revered as
incarnations of Goddess Parvati. The Holy Scriptures of India declare that happy women
are a blessing to every household. The traditional Indian Law Book, Manu
Smriti, declares: “Women must be honoured and adorned by their fathers,
brothers, husbands, and brothers-in-law. Where women are honoured, there the
Gods are pleased; but where they are not honoured, no sacred rite will yield
result” etc. (III, 55, 56). Images of Goddesses are found in all Indian
temples, and many of the heavens which devotees aspire to attain are said to
be inhabited by female Deities (Apsarasas, Mohinis, etc.). Another important point that must be
borne in mind is that, on the evidence of ancient texts like the
Arthashaastra of Kautilya, even in ancient times an Indian wife was legally
entitled to leave her husband if he neglected or mistreated her. Women,
therefore, were not forced to accept a polygamous situation but did so
willingly. The fact is that polygamy has always been more prevalent than
polyandry, including in the animal kingdom. From a biological point of view,
a male who is physically strong and healthy, intelligent and successful,
ought to mate with several females in order to propagate his superior genes,
thereby contributing to the advancement of the entire population. Ethically
speaking also, it would be in the interest of the whole population for a man
of good moral and Spiritual character to have several wives and many
children. By contrast, if men of inferior moral and Spiritual character
(such as unreformed criminals) were the main generators of offspring, this
would lead to a rapid degeneration of human society, causing materialism,
crime and violence to rise and Spirituality to decline. In such a situation,
it is the duty of a Spiritually-minded man to redress the imbalance by
marrying several women and producing a large number of Spiritually-minded children. This fact is supported by scientific research which has
established that a person's Spiritual inclination (or lack thereof) is
largely inherited. In consequence, while accepting monogamous
(one-spouse-only) relationships as the ideal situation, Yoga also recognises
the necessity of polygamy as a practical means of redressing social
imbalance. From a historical point of view, we may observe that having
several wives or female partners is not an exclusively Indian or Eastern
practice. On the contrary, it is a custom that was widely observed in the
Ancient World, including among the Pharaohs of Egypt, the Kings of Israel,
the Kings of Africa, Central America and the rulers of many European nations.
Among the latter, we may mention the 13th century German King and Roman
Emperor Frederick II, one of the most eminent rulers in European history, who
was known to his contemporaries as the "Wonder of the World"
(Stupor Mundi). In Indian Mythology, the Ocean is compared to a great
Sovereign while rivers are compared to a Sovereign's wives, so this must have
been a familiar concept. Indeed, the practice of polygamy is well attested in
the Holy Scriptures of India, in particular among powerful beings, both human
and divine, such as Kings, Sages and Gods. For example, the Vishnu Purana
relates the story of Sage Saubhari who married fifty princesses. The Shiva
Purana states that the Moon God has twenty-seven wives, while Lord Krishna is
said to have had as many as 16,108. The fact is that Indian people cannot be expected to deny
their own history and culture merely to appease a few unreasonable and biased
Westerners. Moreover, the rising divorce rate in Western societies
demonstrates that Westerners are only deluding themselves in imagining that
state-imposed monogamy is superior to time-honoured Eastern practices. If
anything, forced monogamy is more restrictive than polygamy and is therefore
incompatible with the principles of democracy and freedom which Western
culture is said to promote. Sexual Intercourse Sexual intercourse is the contact of the male and female
sexual organs which involves the penetration of the female organ by the male.
Of itself it is quite natural, being in harmony with the divinely established
Eternal Law of the Universe (Sanatana Dharma). There is nothing wrong or
sinful about it. When correctly performed it can be a source of enjoyment and
it promotes physical and mental health and happiness. It is the duty of both husband and wife to assist each other
in enjoying a pleasant and fulfilling life. Sexual satisfaction and
fulfilment constitute an essential ingredient to a happy marriage. A happy
couple will produce happy children and happy children will produce a happy
society which is like a reflection of Heaven on Earth. In Ancient India, the art of making love was given the status
of a science in its own right which people could study under the expert
guidance of a qualified teacher. Unfortunately, much of this knowledge was
lost with the advent of repressive religions from the West. The "Kama
Sutra" is one of the few manuals to survive. Due to the complexity of
the subject, it is not advisable for the uninitiated to try out the practices
described in such works without authorised guidance. For most purposes, simple positions are the best. Of these,
the following are the most common. First, that in which a couple are facing
each other, the man lying on top of the woman who reclines on her back with
legs apart and feet touching behind him. Second, that in which the man
reclines on his back and the woman is seated astride him. Third, that in
which the woman's body rests on hands and knees and the man approaches her
from behind. For the purpose of conception, the first position is to be
regarded as the best. Oral Sex Oral sex is that in which a person uses his or her mouth to
stimulate the partner's genitals. Although it is permitted, it can cause
infections of the genital and urinary organs and therefore must not be
indulged in too frequently. The couple must also ensure that none of them
suffer from any contagious disease and that their mouth and genitals are
thoroughly cleansed or washed prior to such activity. Anal Sex Anal sex is that in which the woman's anus or rectum is
penetrated by her partner's erect penis. Although it is not a sin between husband and wife this practice is not commended from a medical viewpoint. Apart from infections it can lead to internal injury. Masturbation Masturbation or the manual stimulation of the genitals is
permitted when no other means of deriving sexual pleasure is available or
during foreplay. Ideally, it should not lead to ejaculation or loss of semen
in the male. Indeed, ejaculation must be avoided in all sexual activities
except for the purpose of conception. This applies in particular to those who
wish to lead a Spiritual life. As far as monks (sannyasis) are concerned they
must, of course, abstain from all sexual activity, mental or physical. Sexual energy (virya) is a great power. When suppressed
or wrongly used it leads to imbalance and illness. On the other hand, when
properly employed it can help man accomplish great deeds. Being a God-given
gift, it ought to be carefully preserved and transmuted into higher forms of
energy through meditation, physical exercise or military training, depending
on each person's capacity, inclination and role in the community. Therefore
the preservation of vital energy (virya-labha) is one of the key
practices of Yoga. He who carefully guards his energy becomes a Great Hero
(Maha Vira) and equal to the Gods. Prostitution Prostitution, or the performance of sexual activity with
another person for payment, is permitted provided that: 1. It is
voluntary and not forced Do prostitutes go to hell? No. When practised in accord to the
principles enumerated above, prostitution is not a sin. Prostitutes,
therefore, will not be punished in the afterlife for their profession but
will be judged entirely on their character and behaviour just like everybody
else. The Holy Shiva Mahapurana (Uma
Samhita 2:30) relates that a prostitute called Mahananda dedicated herself at
the feet of Shiva and attained Salvation. Should Prostitution be legalised? Yes. The fact is that even the most repressive regimes on Earth
such as Communist Russia and Islamist Iran have failed to completely
eradicate prostitution. Forcing prostitutes to operate secretly is not only
dishonest but encourages hypocrisy and criminal behaviour. For example, the
Christian Church, officially a staunch "defender of moral values"
has historically proved one of the World's largest promoters of prostitution
and child abuse. Catholic priests, in particular, despite their official
commitment to celibacy, have for centuries indulged in such practices. While,
in the past, Church authority ensured that improper sexual conduct remained
unreported, today the Christian Church has to pay hundreds of millions of
dollars in compensation to victims of sexual abuse committed by priests.
Similarly, in the Islamic World, the former Islamic Taleban regime of
Afghanistan while officially condemning prostitution, allowed its members to
satisfy their sexual urges through forced marriage, rape and the sexual abuse
of (in particular male) children, etc. Moreover, as sexual acts between consenting adults are natural
and therefore permitted, voluntary prostitution must also be permitted.
Otherwise, a woman who marries a man for financial gain or offers certain
sexual favours to her husband in exchange for cash or other gifts, for
example, ought to be deemed a prostitute and convicted of a criminal offence,
which is absurd. In consequence, the only logically tenable position is that
prostitution must be permitted, subject to certain regulations as described
above. The study of human sexual behaviour demonstrates that in
societies where sexual relations are less restricted, it is relatively easy
for every person to find a sexual partner, rendering prostitution
unnecessary. By contrast, societies where the practice of marriage (in
particular, monogamy) is imposed on the population for religious or political
reasons, tend to become fertile ground for the proliferation of prostitution.
If prostitution is, at least in part, a natural reaction to the institution
of marriage, then it is wrong, morally and logically speaking, to prohibit
it. Indeed, our ancestors were wise enough to regard prostitution
as natural in and of itself. Moreover, historical evidence suggests that, in
Ancient Greece and the Middle East, that is, the very cradle of Western
Civilisation, prostitution was the domain of temple priestesses who performed
sexual acts as a matter of religious duty. In India herself, prostitution has similarly been associated
with religious practices as evidenced by the institution of the devadasis
(servants of God or temple-maidens). The term "devadasi" is found
in ancient texts like the Rajatarangini and Arthashastra. The devadasis were
young girls who were regarded as married to the Deity worshipped in a temple
and devoted their lives to dancing and singing in his honour. They are known
to have engaged in ritual intercourse with the officiating priest (the human
representative of the Deity) as well as with lay worshippers in exchange for
monetary contributions or donations to the temple. The devadasi system was largely hereditary, mothers dedicating
their first-born daughters as devadasis who in turn would dedicate their own
daughters. However, pious parents would also dedicate their daughters to
temple-service as a religious duty and to acquire merit. Large temples such
as the famous Somanatha Temple were served by as many as 350 temple-maidens,
a figure with astronomical and calendrical connotations. Prostitutes in Ancient India could, of course, also operate
independently of temples. When associated with state-owned establishments
they received special training at the expense of the state in singing,
playing on musical instruments, dancing, conversing, reciting, acting,
painting, writing, mind-reading, preparing perfumes and garlands as well as
love-making. They would often be employed by wealthy citizens as tutors to
their daughters, appointed to entertain state visitors, or even become
personal attendants of the King or Queen and receive annual salaries equal to
the court physicians, astrologers, poets, etc. Prostitutes were also expected
to accompany marching armies and were allotted a special place in the camp.
They paid tax and enjoyed the protection of the law. What becomes
evident is that prostitution in Ancient India was an important social
institution the cultural, educational and Spiritual contribution of which
reached far beyond sexual issues. By contrast, in Western-influenced modern
India, tens of thousands of young girls are being abducted and forced into
prostitution and a life of ignorance, poverty, disease, drug abuse, violence
and despair. Any attempt to portray this as “progress” constitutes a level of
irresponsibility that can only serve to push the Indian people deeper and
deeper into the Western-inspired quagmire of corruption, hypocrisy and
deceit. The fact is that prohibitist regimes like Communist Russia,
Khomeinist Iran, Talebanist Afghanistan, Wahabist Saudi Arabia and Jihadist
Pakistan have all given birth to aberrant forms of behaviour that no
civilised society on Earth would wish to repeat or imitate. Our warning to
those who seek to suppress and deny age-old human behaviours is that their
intransigence may actually open doors to things that are far worse. What is imperative to understand is that the opponents of
prostitution base their position on a number of emotion-based, unexamined
assumptions which must be shed in order to make a meaningful discussion
possible. In particular, the following three fallacies have to be removed: 1)
the fallacy that prostitution is necessarily bad, 2) the fallacy that the
eradication of prostitution is necessarily good and 3) the fallacy that the
prohibition of prostitution will necessarily result in its disappearance from
society. Fallacy (1) is easily refuted by the fact that, in certain
conditions, prostitutes are capable of operating in a smooth and problem-free
manner with no apparent adverse effects to themselves, their clients or
society. Indeed, all negative aspects of prostitution such as exploitation,
abuse and violence stem not from prostitution itself but from inadequate
legislation or implementation of the law. To take just one example, millions
of farmers all over the World are being exploited by governments, supermarket
chains and other profiteering groups. The obvious solution to this would be
not to make farming illegal but to ban immoral business practices. Similarly,
it is not prostitution that needs to be made illegal but the exploitation of
prostitutes by criminal elements. Fallacy (2) is refuted by the absence of
evidence: as there is no scientific evidence to support the belief that the
eradication of prostitution is a good thing, it remains just a belief or
intellectual speculation that cannot be legitimately represented as fact.
Fallacy (3) is similarly refuted by the contrary evidence which shows that no
attempt to eradicate prostitution by making it illegal has ever worked in
practice. Indeed, prohibition only serves to drive the profession underground
and thereby contribute to the rise in all kinds of evils including the
exploitation of women, violence, criminality, and so on. The above clearly demonstrates that the unqualified
condemnation of prostitution is untenable and that instead of arguing for its
prohibition it may be wiser to argue for its controlled and guided
legalisation along the lines suggested at the outset. At the very least,
negative and unproductive thinking ought to be replaced with more positive
and constructive ideas. Guidance in this regard is best obtained from the
time-honoured tradition of Ancient India herself. As the eminent historian of religion, Professor Mircea Eliade,
has observed, "We must bear in mind that, from prehistoric times, India
has known countless rites implying sexuality, and in the most various
cultural contexts". It is beyond dispute that sexual intercourse
(maithuna) as a religious and magical practice is documented in the Holy
Scriptures of India such as Atharva Veda, Brihad-Aranyaka Upanishad and
others. In particular, sexual union (maithuna, samhita, etc.) with a
"public woman", whether we call her “ganika”,
"pumshchali", "veshya", "dombi",
"chandali", "yogini", "duti",
"nautch-girl", "courtesan" or "devadasi" is
recommended in many ancient Tantric texts as one of the ways to attain
Salvation or Union with the Supreme. From a Spiritual perspective, sexual intercourse represents a
state of union between two Souls. As such it not only constitutes an
experience that is necessary for man's physical and emotional well-being but,
when correctly understood and practised, can actually lead to a person's
Spiritual upliftment. "The woman must not be touched for the sake of
bodily pleasure, but for the perfecting of the spirit", says the
Anandabhairava, while the Shiva Purana declares that "All men are Shiva
(God) and all women are Maheshvari (Goddess)", the implication being
that the union of woman and man is a natural and desirable act that leads to
a higher and more complete experience of life. Indeed, if every man and woman is a manifestation of God, then
their union must be an expression of the union of the human Soul and God.
Even if such mystical union takes place only briefly and subconsciously it
must still answer a fundamental human need – which explains why the sexual
urge is so powerful in most living creatures. While sexual union with a prostitute will not result in a
religious experience in all cases, by infusing it with Spiritual meaning we
not only remain faithful to the time-honoured tradition of our exalted
ancestors but also contribute to the Spiritual elevation of both client and
prostitute and, by extension, of human society as a whole. By contrast, its
systematic de-Spiritualisation and dehumanisation can only result in the
degeneration of human society and increase its vulnerability to all kinds of
evils. We may observe that it was not the sacralisation and
Spiritualisation of prostitution but its secularisation, commercialisation
and demonisation by the Western (Muslim and Christian) invaders of India that
has brought about the downfall of the great Indian Nation. India cannot move forwards by imitating the West where a tidal
wave of pornography, child abuse, trafficking of women and children for the
purpose of forced prostitution, drugs, mental illness and crime is
threatening to wipe out the last vestiges of human morality and decency, but
by drawing inspiration from her own glorious past. Contraception or Pregnancy Prevention Pregnancy is a frequent occurrence resulting from intersexual
relations. Although the bringing into the World of new life is usually a
cause for celebration, the fact is that pregnancy is sometimes undesirable. Yoga, therefore, approves of various contraceptive measures
for the prevention of pregnancy. The best among these is retention of semen.
This, however, requires prolonged practice and a well-developed capacity of
self-control which is often absent particularly in young males. Other, natural measures such as the ingestion of traditional
herbal remedies (known to qualified experts) and the use of condoms are also
acceptable. Contraceptive pills and other products that alter the
body's hormone production are less natural and must be avoided as far as
possible. Abortion It is the duty of both partners to avoid unwanted pregnancy. However,
it cannot be successfully prevented in all cases. In consequence, the drastic
measure of deliberately terminating a pregnancy may sometimes become
necessary. Such an action is known as Abortion. As a general rule, Abortion is forbidden under Yogic
Law (Yoga Dharma). Exception to this rule can be made on legitimate moral or
medical grounds only. Thus Abortion is permitted in the following instances: 1. When the foetus is diagnosed by medical experts to be
suffering from conditions that would make it difficult or impossible for the
child to lead a normal, fruitful life. 2. When the continuation of the pregnancy would endanger the
life of the pregnant woman. 3. When pregnancy occurs as a result of unlawful sexual
intercourse such as rape, intercourse with a person who is opposed to Dharma,
etc. It is related in the Holy Scriptures of India (Shiva Purana,
etc.) that Brihaspati (Planet Jupiter) the Guru of the Gods, had a beautiful
wife called Tara (Star). Tara was one day abducted by the Moon – though some
say that she fell in love with him and left her husband. When the Moon
refused to return her, a war broke out between the Gods who sided with
Brihaspati and the Demons who sided with the Moon. The Moon eventually agreed
to return Tara to her husband but she was found to be pregnant with the
Moon’s child. The husband declared that he would take her back only on
condition that she cast off the unborn child. God Brahma then removed the
child from Tara’s womb and peace was restored. It becomes apparent that this scriptural passage is in
consonance with instance (3), stated above. The other two are clear and need
no illustration. If none of the above grounds apply, it is advisable to allow
the pregnancy to follow its natural course and seek help in the upbringing of
the child from family, relatives, friends and relevant organisations. Adoption As a last resort, the child may be given up for adoption.
Adoption itself is not an ideal solution, but it must be regarded as
preferable to abortion. It is also important to ensure that the adoptive
parents do not indulge in beliefs or practices that are contrary to Yoga
otherwise one becomes guilty of exposing the child to such beliefs and
practices. On their part, adoptive parents must ensure that an adopted child
is treated in the same way as if he were their own natural child. Otherwise
they would commit a great sin. Surrogate Motherhood It is an ancient custom which has been followed for millennia
in India and elsewhere that, if a woman be unable to bear children, it is
permitted, by mutual agreement, for her husband to produce a child by another
woman. Equally, if a man be unable to produce offspring, it is permitted, by
mutual consent, for his wife to conceive a child by another man (usually but
not necessarily a relative of the husband). If a man should die without issue, it is permitted for his
widow to conceive a child by another man for the purpose of preserving the
bloodline of her deceased husband. Children thus produced are regarded as equal in all respects
to blood children. Once a child has been produced and accepted in this
manner, the adoptive parents have the same rights and obligations in respect
of the child as if they were his natural parents. The surrogate parent, on
the other hand, has no rights and no obligation in respect of the child thus
conceived, nor the child in respect of the parent. Sperm Donation The donation of sperm for the purpose of fertilisation is
permitted if the donor is known to and accepted by both partners. As with
surrogate motherhood, the donor has no rights and no obligation in respect of
a child thus produced, nor the child in respect of the donor. This is
according to the general principle - as stated in the Manu Smriti, etc. - that, once the seed has been sown, the seed and its fruit belong to the
owner of the field (and not to the sower). Assisted Fertility It is natural for human beings to have children and to wish to
have children when they have none. However, it is imperative to understand
that there is a higher reason (Karma, Divine Will, etc.) behind a person's
inability to produce offspring. To ignore this fact is a dangerous form of
Materialism which is unacceptable in Spiritual Law. Therefore, it is forbidden in Yogic Law (Yoga Dharma) for the
human reproductive capability to be extended beyond its natural limits.
Childless couples wishing to have children must take the course of
traditional, lawful methods described above which are permitted by tradition
and by the Spiritual Laws of the Universe, namely, 1) adoption, 2) surrogate motherhood and 3) sperm donation. Genetic Screening Medical procedures for the purpose of obtaining information
relative to the health of prospective parents, pregnant women and unborn
children, are permitted provided that the information thus obtained is not
misused for purposes that are contrary to Universal Law (Dharma). Embryo Research and Cloning Research
on human embryos is forbidden in Yoga Dharma. Likewise, the cloning of human
beings is forbidden. Part Two |