The following was written by a man I had as a facebook friend. He has since disappeared or perhaps he changed his name & got a new page. I don’t even know his real name. This is dedicated to you … Continue reading
Consumed with the thoughts & actions of another. Isn’t that what we truly want? To merge with this person in a way that takes us completely out of this world. Our Heart Chakra WIDE OPEN. Bliss. Pure Bliss. This is what we seek.
And yet, there are those who will not open to it. I am wondering. Are they afraid of this consuming feeling? Do they fear a loss of control? How sad! They do not yet know that this type of consummation is what brings total clarity of the mind and a cleansing of the soul of the everyday world. To me, this is what Tantra is really about! It is energizing and exhilarating! It is focus on what is truly important in life and the determination to bring into fruition all that one desires. It is meditation and action at the same time. It is truly being in the moment and completely present.
I have a lover who seems to fear this and he stays away from me far too much. So much that I fear our connection is ending. I am so sad that he fears this and yet I can fully understand it. It is a bit scary to those who have never experienced the total consummation of a Tantric experience. Oh yes, we have flirted with it a bit. However, he always pulls back when we begin to go deeper. I have tried to get him to speak of it, but he brushes me off as though it is not an important matter. He just doesn’t know what will come out of this connection! I don’t know how to get him to let down those walls and just TRUST ME.
Trust. A very fragile thing for us, is it not? I have had to teach myself to trust. I still struggle with it, but one day I Will conquer that demon. In the meantime, I will accept his distrust and help him to understand that I have no intentions of hurting him or betraying his trust in me.
I will sit in meditation today and I set forth the intention to draw to me the lover who is as willing to be consumed by love as I am, the one who knows the art of Sacred Sex. He is already here. I simply need to open my eyes to see him. Yes, my heart is a place of prayer.
~It’s beautiful when you find someone who is in love with all of you.
Someone who wants to undress your mind and make love to your thoughts.
Someone who wants to watch you slowly take down all the walls
you’ve built up around your heart and let them inside.~
“Tantra is the natural way to God, the normal way to God. The object is to become so completely instinctual, so mindless, that we merge with ultimate nature – that the woman disappears and becomes a door for the ultimate, the man disappears and becomes a door for the ultimate.
“This is the tantric definition of our sexuality: the return to absolute innocence, absolute oneness. The greatest sexua
“If you are too technique oriented you will miss the mystery of Tantra. It is pseudo-Tantra that is based on techniques because if techniques are there, ego will be there, controlling. Then you will be doing it – and doing is the problem, doing brings the doer.
This Tantra vision is one of the greatest visions ever dreamed by man: a religion without the priest, a religion without the temple, a religion without the organization; a religion which does not destroy the individual but respects individuality tremendously, a religion which trusts in the ordinary man and woman. And this trust goes very deep. Tantra trusts in your body; no other religion trusts in your body. And when religions don’t trust in your body, they create a split between you and your body. They make you senses of your bodies, they start destroying the wisdom of the body.
“Tantra trusts in your body. Tantra trusts in your senses. Tantra trusts in your energy. Tantra trusts in you – in toto. Tantra does not deny anything but transforms everything.
“How to attain to this Tantra vision? This is the map to turn you on, and to turn you in, and to turn you beyond.
Svadhaswara is the seat of sexual desire, pleasure and nurturing. The sacred art of tantra is a sexual art intended to use the energy created during orgasm to propel Kundalini energy up the spine to inspire instant bliss and enlightenment. This practice remains highly misunderstood, and has been used in a number of books and myths to be more about sexual pleasure than spirituality; none-the-less, the ability to give and receive sexual pleasure, or pleasure in general, does have its home in the sacral chakra.
What is so important about being able to experience pleasure and give it to others? Well, for one, it is an act of openness and self-affirmation. For another thing, it is extremely conducive to caring and intimacy. Just think what it would be like to have a partner who never experienced pleasure or allowed you to pleasure them. This would create a huge barrier and imbalance in any relationship.
Unfortunately, this problem is all too common. It stems from a closed sacral, or second chakra, and it can be healed through continued intimacy, counseling, meditation and yoga. Often, this is caused by sexual shame, too much guilt, and a number of unhealthy or unacceptable experiences, during youth or at other times in life.
What if, on the other hand, your partner is detached, selfish, overly intense, manipulative, or, becomes too attached and dependent, and only shows affection in a sexual manner? This is a sign of excess in the sacral chakra, and is just as much an imbalance and barrier to love and nurturing. In both cases, meditations and exercises can bring more balance and harmony to the individual and the relationship, helping us learn how to set normal sexual boundaries, allow our own gratification, and care for others, at the same time.
Boundaries are, as matter of fact, a perfect example of what the sacral chakra is really all about. Our natural boundaries are not meant to be emotional blockades or walls barring us from trust and communion with others. Rather, they are a symbol of emotional well-being, self-love and respect for ourselves and others. When the sacral chakra is blocked or imbalanced, however, we either lack the ability to tell others no, or we overuse the ability to a point of loneliness and isolation.
Those who have a problem in the svadhisthana center commonly act as martyrs; over-giving, denying themselves certain foods, sexual gratification, even compliments and love from others. They can also be very promiscuous and pass over true emotional attachment and connection for the more shallow or temporary satisfaction of sex. They may have many partners, and certainly experience a high number of fast and tumultuous relationships.
The favored color of this energy center is orange and simply working more with it and incorporating it into everyday items or surroundings is an excellent strategy for beginning to heal and balance it. Those who have such issues tend to be fond of the color, or, at least some shades of it. There is no reason to use bright orange, as more muted, electric, or darker shades work just as well.
The seed mantra for svadhisthana is vam and can be chanted or sung during focus on the sex center, during meditation, while holding a hand mudra, or while practicing one of the following Yoga postures:
Triangle: Stand with the legs wider than hip width apart, facing the hips forward and holding the arms straight out to the sides. Draw the muscles of the legs up, bend at the hip to the right, letting the right hand come down on the knee, shin or floor, depending on flexibility. Hold the pose and breath deeply into the stretch in the inner thighs. Chant vam and focus on the sacral chakra. Straighten and then repeat to the left.
Cobra: Lay on the floor with the hands under the shoulders. Straighten the legs out behind you, feet together. Rest the chin on the mat or floor. Using primarily the muscles in the back, lift the head, neck, shoulders and chest off of the floor, using the hands for support only. Keep the pelvis, hips, lower abdomen and legs pressed into the floor. Hold for ten deep breaths, release, rest and repeat.
Find out if your sex chakra is opened or closed by taking a free chakra test here
If the result is positive, check out Carol Tuttle’s blogpost about ways to open the Sacral Chakra
According to the yogis, there are two nerve currents in the spinal column, called pingala and ida, and a hollow canal called sushumna running through the spinal cord. at the lower end of the hollow canal is what the yogis call the “lotus of the kundalini”. They describe it as triangular in form, in which, in the symbolical language of the yogis, there is a power called the kundalini, coiled up. When the kundalini awakes, it tries to force a passage through this hollow canal, and it rises step by step, as it were, layer of the mind becomes open and all the different visions and wonderful powers come to the yogi. When it reaches the brain, the yogi is perfectly detached from the body and mind; the soul finds itself free. We know that the spinal cord in composed in a peculiar manner. if we take the figure eight horizontally(∞)there is 2 part which are connected in the middle. suppose you add eight after eight, piled one on top of the other, that will represent the spinal cord. The left is the ida, the right pingala, and that hollow canal which runs through the centre of the spinal cord is the sushumna. Where the spinal cord ends in some of the lumbar vertebrae, a fine fibre issues downwards, and the canal runs up even within that fibre, only much finer. The canal is closed at the lower end, which is situated near what is called the sacral plexus, which, according to modern physiology, is triangular in form. The different plexuses that have their centres in the spinal canal can very well stand for the different “lotuses” of the yogi
Tantric japa yoga start with gayatri japa of activation of internal power first. Activation of internal power centers by gayatri japa yoga.The master of gayatri japa yoga know that words are uttered by different parts of the mouth such as, throat (larynx), tongue, teeth, lips and the root of the tougue.during speech, the nerve-fibers of the particular part of the mouth from which sound emits stretch up to different part of the body and put pressure on the corresponding glands. If particular glands of the person concerted are diseased or dysfunctional, he starts stammering while uttering the specific words. There are many large and small, visible and invisible glands in the body. Yogis know that some specific energies lie hidden in these glands, shat chakaras(six energy centre) related to the sushumana are quite well known but there are several other such glands in the body. His utterance of different words has its impact on different glands and such impact stimulates the energy of these glands. Mantra has been composed on this basis. There are twenty-four letters in gayatri mantra, which are related to twenty-four such glands located in the body, which, on getting stimulated, activate and awaken the power of righteous wisdom. By uttering gayatri mantra the sitar (some thing make musical)of the subtle(sooksham (spiritual body) )body of the sadhak(person who doing japa) stars playing, tinkling at twenty four points, creating sound waves which impact important elements of the invisible world. It is this impact, which becomes more and more pronounced and tangible through gayatri japa yoga.
The flow of sound of these twenty-four letters of the gayatri mantra is of deep significance. The experts of the science of sound know the power hidden in sound and the results, which can be achieved by its subtle vibrations. Sound is synonymous with Brahma(universal energy). It is Brahma from whom the original first creative vibration issues fort resulting in 108-time chating of OM. Just as the pendulum of a clock keeps on moving by swinging to and fro, in the same way the sound waves of OM create vibrations which regulate this creation. And this vibrations respectively flow in this current. It is further divided into branches and sub branches which are known as BEEJA_MANTRA. The letters, words and clauses of gayatri mantra have been seen by a seer vision and emanate from the unified field of creative energy, arranged in a specific and special sequence and inter-relationship. Chanted with sincere devotion, they plug the sadhaks soul into the supreme and inexhaustible fount of spiritual energy.
The vibrations of a specific sound spread in the ether and attract atoms of similar type and return to their origin within few moments, duly charged with appropriate energy which exercises curative impact in the appropriate area. This is how mantras accomplish miraculous effects. The chanting of gayatri mantra activates the network of nerves in the mouth and stimulates specific glands. No sooner do they get stimulated, a vedic symphony is created which spreads in the ether, takes a round of the entire universe, coming back to the source with its energy augmented manifold, capable of fulfilling the desired purpose. Gayatri sadhana. Thus, become a spiritual as well as a material boon for the sadhak.
Gayatri activates the twenty-four divine qualities . With their growth, varied accomplishments.(siddhis) and prosperity start manifesting in the life of the person. Most of the people think that some god or goddess is bestowing these gifts because they are unable to see and understand the working of these subtle divine energies and the transformations flowing therefrom. Once they understand that transformations are taking place as a result of their own sadhana they would realise that it is not by way of some unexpected gift from somewhere but is the result of a well organized scientific process of spiritual growth.
Tantric japa yoga starts with Gayatri mantra chanting. And the most remarkable result of gayatri japa that the eternal energy of body and mind is the basic source of the origin and functioning of the miraculous living laboratory existing in a human being.
By gayatri mantra, chanting and meditations will make happy and healthy state of the mind and body as melodious tunes produced by the divine vina . This mantra sound loses its order and become unclear in the negative states of tension, anger,sickness,etc.
Tantric japa yoga is not based on blind faith but has a solid scientific basis.
Japa means the repetition of a mantra. A mantra is a sound structure of one or more syllables which represents a particular aspect of the divine vibration. Concentrated mental repetition of a mantra produces vibrations within the individuals entire system, which are in tune with the divine vibration.
The worship of the Nitya Devis connected with the phases of the moon is an important aspect of Tantrak worship.The Sun rules our soul and the Moon rules our mind. These two planets cause the lunar phases.The moon is one of the most important planets in astrology. Apart from judging a person from the Lagna, Vedic astrology studies the planetary positions from the moon also. New Moon to Full Moon and back, the changing phases of the Moon rules the mind and our emotions. But Moon plays a lot deeper role in our lives than that. the following is the spiritual and cosmic significance of the phases of the moon.
The Moon has 16 kalas, or phases. Out of these 15 are visible to us and the 16th is beyond our visibility. The 16 kalas are 1.Amrita, 2.Manada,3.Poosha, 4.Tusthi, 5.Pusthi, 6.Rati, 7.Dhruti, 8.Sasichini, 9.Chadrika, 10.Kanta, 11.Jyostna, 12.Shree, 13.Preeti, 14.Angada, 15.Poorna and 16.Poornamruta.
Out of these, the first one, Maha Tripura Sundari is the Devi Para Shakti herself, and hence the kala ruled by her is not visible to the normal mortals. Hence we see only the other 15 kalas or phases ruled by the other nityas. In the Sri Chakra these 15 nityas are present in the innermost circle, and the Devi is in the central bundu.These 15 Nityas rule the famous 15 letters Devi mantra known as Panchadasakshari.These 15 Nityas in the form of the 15 Tithis (Phases) have two aspects each – Prakashamsa, which rules the day portion of the Tithi, and Vimarshamsa, which rules the night part of the Tithi. At night they collect the divine nectar and during the day they release it.
On Poornima or full moon day all the 15 Nityas are in the moon and the moon is shining brightly. On the 1st Thithi after the Poornima, i.e., Pratipada, one Nitya leaves the moon and goes to the sun and the moon is reduced slightly in size. On the next Dwiteeya Tithi another Nitya leaves the moon and goes to the sun and the moon is further reduced in size. This way they leave one by one till the moon becomes totally dark on the 15th day, which is called Amavasya or the new moon day. This is known as Krishna Paksha or the waning phase.
After Amavasya they return one by one on each Tithi and the moon starts shining again till its full on the Poornima when the last Nitya returns to it. This is called Shukla Paksha. Kameswari to Chitra are the Nityas ruling the Krishna Paksha Tithis from Pratipada to Amavasya. In Shukla Paksha the order of the Nityas is reversed, i.e., Chitra to Kameswari.
The Nitya of the Asthami or 8th Tithi, Twarita, is common and constant to both the Pakshas. Hence she adorns the crown of Devi.
The inner triangle of Sri Chakra is known as the Sarva Siddhiprada Chakra and the Nityas are next only to Tripura Sundari in importance. For your information, Kameswari is Goddess Parvati, Vajreswari is Maha Lakshmi and Bhagamalini is Goddess Saraswati !!
One Krishna Paksha and one Shukla Paksha form a 30-day lunar month. 12 such months form a 360-day lunar year. Multiplied by 2 (the day and night aspects of the Nityas/Tithis) we have 720 aspects of the Nitya Devis in a year. This way, they rule the day, the night, the days, months, seasons and the years. Furthermore, each aspect of a Nitya rules 100 Nadis in our body. This way they rule the 72000 Nadies in our body, with ever changing moods and physical results in human lives.
The Nityas or Eternities of Lalita represent the fifteen lunar days or tithis of the waxing Moon. Each has her own yantra, mantra, tantra and prayogas or ritual applications. The full circle of the Nityas also represents the 21,600 breaths a human being takes in a full day and night. As such, the Nityas are the Kalachakra, or Wheel of Time.
The 15 Nityas are modifications of Lalita with her three gunas and her five elements of aether, air, fire, water and earth. As the moon remains itself, though appearing differently according to phase, so too does Lalita. Each Nitya has her own vidya (that is mantra), yantra and group of energies (Shaktis).
The 15 lunar tithis, are to be regarded as identical with the fifteen Nityas (Kameshvari to Citra). The sixteenth Kala called Sadakhya should be viewed as one with Lalita or the Supreme Deity Herself. In other words, one has to feel that what appears in Kalacakra is nothing but an expression of what exists eternally as Nityas in the supreme Sri Cakra itself. The tithi-cakra or the wheel of time is constantly revolving and the Sri Cakra is within it and not without. It should also be remembered that from the standpoint of an esoteric yogin the tithis are in the last analysis to be identified with the 21600 shvasas (breaths) supposed to be the average number of breaths per day of a normal human being.”
Hence Lalita or Tripurasundari is the 16th day or full moon, with her 15 digits. Each of the Nityas has a certain number of arms, the totality of arms (= rays) of the whole circle being 108. Because any unit of time is taken as a microcosm or parallel of any other valid unit, each of the fifteen Nityas thus has 1,440 breaths. This identity between space, time, Tripurasundari and the individual is elaborated at great length in the Tantraraja Tantra.
The Nityas are the vowels of the Sanskrit alphabet and are identical with both time and space. For example, if the number of tattvas or consonants (36) are multiplied by the 16 Nityas the number of letters is 576. The multiples of this number provide the number of years in the different Yugas. So the circle of the matrikas and the Nityas is identical with the sidereal zodiac as well as mantra.
The ancient scriptures Nitya Shodasarnava Tantram, Srividya Vilasam, Vamakeswara Tantram, Tantraraja Tantra and Mantra Ratnakaram have specified that the 15 Nityas must be worshiped in the Srichakra central triangle, anticlockwise, and the 16th Nitya, Maha Tripura Sundari must be worshiped in the Bindu.
Tantra is a basically different approach. Tantra says that unless you can enjoy yourself you cannot help anyone to enjoy. Unless you are really contented with yourself, you cannot serve others; you cannot help others toward their contentment. Unless you are overflowing with your own bliss you are a danger to society, because a person who sacrifices always becomes a sadist. If your mother goes on talking to you and says that “I have sacrificed myself for you,” she will torture you. If the husband goes on saying to the wife that “I am sacrificing,” he will be a sadistic torturer. He will torture because sacrifice is just a trick to torture the other.
So those who are always sacrificing are very dangerous – potentially dangerous. Be aware of them, and do not sacrifice. The very word is ugly. Enjoy yourself; be bliss-filled. And when you are overflowing with your own bliss, that bliss will reach to others also. But that is not a sacrifice. No one is obliged to you; no one needs to thank you. Rather, you will feel grateful to others because they have been participating in your bliss. Words like ′sacrifice′, ′duty′, ′service′ are ugly; they are violent. Tantra says that unless you are filled with light, how can you help others to be enlightened?
Be selfish, only then can you be altruistic. Otherwise the whole concept of altruism is nonsense. Be happy; only then can you help others to be happy. If you are sad, unhappy, bitter, you are going to be violent with others and you will create misery for others.
You may become a Mahatma, a so-called great saint; that is not very difficult. But look at your Mahatmas. They are trying in every way to torture everyone who comes to them, but their torturing is very deceptive. They torture you for your own sake; they torture you for your own good. And because they are torturing themselves you cannot say to them, “you are preaching something to us which you are not practicing.” They are already practicing it. They are torturing themselves; now they can torture you. And when a torture is for your own good, that is the most dangerous torture: you cannot escape it.
And what is wrong with enjoying yourself? What is wrong in being happy? If there is anything wrong it is always in your unhappiness, because an unhappy person creates ripples of unhappiness all around him. Be happy! And the sex act, the act of love, can be one of the deepest means through which bliss can be attained.
Tantra is not teaching sexuality. It is simply saying that sex can be a source of bliss. And once you know that bliss, you can go further because now you are grounded in reality. One is not to remain with sex forever, but you can use sex as a jumping point. That is what tantra means: you can use sex as a jumping point. And once you have known the ecstasy of sex, you can understand what mystics have been talking about – a greater orgasm, a cosmic orgasm.
Meera is dancing. You cannot understand her; you cannot even understand her songs. They are sexual; their symbology is sexual. This is bound to be because in human life the sex act is the only act in which you come to feel a non-duality, in which you come to feel a deep oneness, in which the past disappears and the future disappears and only the present moment – the only real moment – remains. So all those mystics who have really known oneness with the divine, oneness with existence itself, they have always used sexual terms and symbols for their experience to express it. There is no other symbology; there is no other symbology which comes near to it.
Sex is just the beginning, not the end. But if you miss the beginning, you will miss the end also, and you cannot escape the beginning to reach the end.
Tantra says take life naturally; do not be unreal. Sex is there as a deep possibility, a great potentiality. Use it! And what is wrong in being happy in it? Really, all moralities are against happiness. Someone is happy, and you feel something has gone wrong. When someone is sad, everything is okay. We live in a neurotic society where everyone is sad. When you are sad, everyone is happy because everyone can sympathize with you. When you are happy, everyone is at a loss. What to do with you? When someone sympathizes with you, look at his face. The face gleams; a subtle shining comes to the face. He is happy sympathizing. If you are happy, then there is no possibility for this. Your happiness creates sadness in others; your unhappiness creates happiness. This is neurosis! The very foundation seems to be mad.
Tantra says be real, be authentic to yourself. Your happiness is not bad; it is good. It is not sin! Only sadness is sin, only to be miserable is sin. To be happy is virtue because a happy person will not create unhappiness for others. Only a happy person can be a ground for others′ happiness.
Secondly, when I say that tantra is neither moral nor immoral I mean that tantra is basically a science. It looks at you, at what you are. It means that tantra is not trying to transform you, but it actually does transform you through reality. The difference between magic and science is the same as between morality and tantra. Magic also tries to transform things simply through words, without knowing the reality. The magician can say that now the rains will stop; he cannot really stop them. Or he can say that rains will come – but he cannot start them, he can just go on using words. Sometimes coincidences will be there, and then he will feel powerful. And if the thing is not going to happen according to his magic prophecy he can always say, “What has gone wrong?” That possibility is always hidden in his profession. With magic everything starts with “if.” He can say, “If everyone is good, virtuous, then the rains will come on a particular day.” If the rains come it is okay; if the rains are not coming then “everyone is not virtuous, there is someone who is a sinner”.
Even in this century, the twentieth century, a person like Mahatma Gandhi could say, when there was famine in Bihar, “It is because of the sin of the people living in Bihar that the famine has come” – as if the whole world is not sinning, only Bihar! Magic starts with “if,” and that “if” is great and big.
Science never starts with “if” because science first tries to know what is real – what reality is, what the real is. Once the real is known it can be transformed. Once you know what electricity is, it can be changed, transformed, used. A magician does not know what electricity is. Without knowing electricity, he is going to transform, he is thinking to transform! Those kind of prophecies are just false – illusions.
Morality is just like magic. It goes on talking about the perfect man, and without knowing what man is – the real man. The perfect man remains as a dream. It is used just to condemn the real man. Man never reaches it.
Tantra is science. Tantra says first know what the reality is, what man is, and don′t create values and don′t create ideals right now: first know what is. Do not think of the “ought”; just think of the “is.” And once the “is” is known, then you change it. Then you have the secret.
For example, tantra says do not try to go against sex, because if you go against sex and try to create a state of Brahmacharya – celibacy, purity, it is impossible. It is just magical. Without knowing what sex energy is, without knowing of what sex is constituted, without going deep into the reality of it, the secrets of it, you can create an ideal of Brahmacharya. Then what will you do? You will simply suppress. And a person who is suppressing sex is more sexual than a person who is indulging in it because through indulgence the energy is released. Through suppression it is there, moving in your system continuously.
A person who suppresses sex starts seeing sex everywhere. Everything becomes sexual. Not that everything is sexual, but now he projects. Now he projects! His own hidden energy is now projected. Everywhere he will look he will see sex, and because he is condemning himself he will start condemning everyone.
You cannot find a moralist who is not violently condemning. He is condemning everyone; to him everyone is wrong. Then he feels good, his ego is fulfilled. Why is everyone wrong? Because he sees everywhere the same thing he is suppressing. His own mind will become more and more sexual, and more and more he will be afraid. This Brahmacharya is perversion, it is unnatural. A different quality, a different type of Brahmacharya, happens to the follower of tantra, but the very process is totally, diametrically opposite. Tantra first teaches how to move in sex, how to know it, how to feel it, how to come to the deepest possibility hidden in it, to the climax, how to find the essential beauty, the essential happiness and bliss that is hidden there.
Once you know that secret you can transcend it because, really, in a deep sexual orgasm it is not sex which gives you bliss, it is something else. Sex is just a situation. Something else is giving you the euphoria, the ecstasy. That something else can be divided into three elements. But when I speak about those elements, do not think that you can understand them just from my words. They must become part of your experience. As concepts they are useless. Because of three basic elements in sex you come to a blissful moment.
Those three are, firstly, timelessness: you transcend time completely. There is no time. You forget time completely; time ceases for you. Not that time ceases, it ceases for you; you are not in it. There is no past, no future. In this very moment, here and now, the whole existence is concentrated. This moment becomes the only real moment. If you can make this moment the only real moment without sex, then there is no need of sex. Through meditation it happens.
Secondly, in sex for the first time you lose your ego, you become egoless. So all those who are very much egoistic, they are all always against sex, because in sex they have to lose their egos. You are not, nor is there the other. You and your beloved are both lost into something else. A new reality evolves, a new unit comes into existence in which the old two are lost – completely lost. The ego is afraid. You are no more there. If without sex you can come to a moment when you are not, then there is no need of it.
And thirdly, in sex you are natural for the first time. The unreal is lost, the faces, the facades are lost; the society, the culture, the civilization, is lost. You are a part of nature. As trees are, as animals are, as stars are, you are a part of nature. You are in a greater something – the cosmos, the Tao. You are floating in it. You cannot even swim in it; you are not. You are just floating – being taken by the current.
These three things give you the ecstasy. Sex is just a situation in which it happens naturally. Once you know and once you can feel these elements, you can create these elements independently of sex. All meditation is essentially the experience of sex without sex, but you have to go through it. It must become part of your experience, not just be there as concepts, ideas, thoughts.
Tantra is not for sex, tantra is to transcend. But you can transcend only through experience – existential experience – not through ideology. Only through tantra does Brahmacharya happen. This looks paradoxical, but it is not. Only through knowledge does transcendence happen. Ignorance cannot help you towards transcendence; it can only help you towards hypocrisy.
Dancing came into the world as a technique of meditation. The beginning dancing was not the dance, it was to achieve an ecstasy where the dancer was lost, only the dance remained – no ego, nobody manipulating, the body flowing spontaneously. There is no need to find any other meditation.
Dance itself becomes a meditation if the dancer is lost. The whole point is how to lose oneself. How you do that, or where, is irrelevant. Just lose yourself. A point comes where you are not, and still things go on … as if you are possessed.
Dance is one of the most beautiful things that can happen to a man, so don’t think about meditation separately. Meditation is needed as something separate for people who don’t have any very deep creative energy; no direction for their energy to get so deeply involved that they can be lost. But a dancer, a painter, a sculptor, need not have any other meditation. All that they need is to make their dimension so deeply penetrating that a point of transcendence comes.
There is nothing like dancing . For at least one hour every day, forget all technique. Make it a point to simply dance to God. There is no need to be technical – because He is not an examiner. You will simply dance as a small child … as a prayer. Then dance will have a totally different quality to it. You will feel for the first time that you are taking steps that you have never taken before; that you are moving in dimensions which have never been known to you. Unfamiliar and unknown ground will be traversed. By and by, as you will become more and more in tune with the unknown, all techniques will disappear.
Without techniques, when dance is pure and simple, it is perfect.
Dance as if you are deep in love with the universe, as if you are dancing with your lover.
Let God be your lover.