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future. It is simply here, totally here! When you are carrying the past, much of your
being is involved in the past, a past which is not. And when you are imagining the
future, much of your being is involved in the future, which is not, not yet. You are
spread very thin; that's why your life has no intensity.
Tantra says to know truth one needs only one thing: intensity, total intensity. How
to create this total intensity? Drop the past and drop the future. Then your whole
life energy is focused on the small herenow, and in that focusing you are a fire, you
are a fire alive. You are the same fire that Moses saw on the mountain and God
was standing in the fire, and the fire was not burning him The fire was not burning
even the green bush, the bush was alive and fresh and young.
The whole life is fire. To know it you need intensity, otherways one lives
lukewarm. Tantra says there is only one commandment Don't live lukewarm. That
is not a way to live, that is a slow suicide. When you are eating, be intensely there.
The ascetics have condemned tantrikas very much; they say they are just eat-drink-
be-merry people. In a way they are true, but in a way they are wrong, because
there is a great difference between the ordinary eat-drink-be-merry person and a
tantrika.
A tantrika says: This is the way to know the truth  while you are eating, then let
there be only eating and nothing else, then let the past disappear and the future too;
then let your whole nerergy be poured on your food. Let there be love and affection
and gratitude towards food. Chew each bite with tremendous energy and you will
have not only the taste of the food but the taste of existence, because the food is
part of existence. It brings life; it brings vitality, it brings prana. It makes you tick
on, it helps you to remain alive, it is not just food.
Food may be the container: life is ?ontained in it. If you taste only food and you
don't taste existence in it, you are living a lukewarm life; then you don't know how
a tantrika lives. When you are drinking water, become thirst! Let there be intensity
to it; so each drop of cool water gives you tremendous joy. In that very experience
of those drops of water entering your throat and giving you great contentment, you
will taste God, you will taste reality.
Tantra is not ordinary indulgence: it is extraordinary indulgence. It is not ordinary
indulgence because it indulges in God itself. But, Tantra says, it is through the small
things of life that you have the taste. There are no big things in life, everything is
small. The small thing becomes big and great if you enter into it utterly, totally,
wholly.
Making love to a woman or a man, be the love. Forget everything! In that moment
let there be nothing else. Let the whole existence converge on your lovemaking. Let
that love be wild, innocent, innocent in the sense that there is no mind to corrupt it.
Don't think about it, don't imagine about it, because all that imagination and thinking
keeps you thin, spread thin. Let all thinking disappear. Let the act be total. You be
in the act...lost, absorbed, gone ...and then, through love, you will know what God
is.
Tantra says: It can be known through drinking, it can be known through eating, it
can be known through love. It can be known from every space, from every corner,
from every angle, because all angles are his. It is all truth.
And don't think that you are unfortunate because you were not in the beginning
when God created the world. He is creating right now! You are fortunate to be
here, you can see him creating this moment. And don't think you will miss when the
world disappears with a bang; it is disappearing right now. Each moment it is
created, each moment it disappears. Each moment it is born, each moment it dies.
So, Tantra says, let that be your life also, each moment dying to the past; each
moment being born anew. Don't carry the load. Remain empty. And...
Yet end and beginning are nowhere else.
They are herenow.
Ail those with minds deluded by interpretative thoughts
Are in two minds
And so discuss nothingness and compassion as two things.
Now there are two ways to describe this experience of truth, this existential
experience of that which is, the experience of such-ness. There are two ways to
describe it because we have two types of words, the positive and the negative.
Saraha's emphasis is on the negative, because that was the emphasis of Buddha.
Buddha liked the negative very much for a certain reason. When you describe
existence with a positive word, the positive word gives it a certain boundary; all
positive words have boundaries. Negative words don't have any boundaries; the
negative is unbounded.
For example, if you call existence all. God, absolute, then you are giving a certain
boundary. The moment you call it 'absolute', the notion arises that the thing is
finished, that it is no more an ongoing process. You call it 'Brahma', then it seems
the perfection has arrived; now there is no more to it. When you call it God, you
give it a definition, and existence is so vast, it cannot be defined. It is so vast that all
positive words fall short.
So Buddha has chosen the negative. He calls it shunya, nothingness, zero. Just
listen to the word...nothingness. Taste it, turn it this way and that: you cannot find
any boundary in it. Nothingness...it is unbounded. God? - immediately there is a
boundary. The moment you say 'God', existence becomes a little smaller. The
moment you say 'nothingness', all boundaries disappear.
Buddha's emphasis is on the negative for this reason, but remember: by nothing
Buddha does not mean just nothing. When Buddha says 'nothingness' he means no-
thingness. No thing can define existence because all things are in it and it is bigger
than all things. It is more than all the parts put together. Now this has to be
understood...one of the Tantra attitudes.
You look at a roseflower. You can go to the chemist; he can analyze the flower and
he will tell you of what constituents it is made - what matter, what chemicals, what
colors. He can dissect it. But if you ask, "Where is the beauty of it?" he will shrug
his shoulders. He will say, "I could not find any beauty in it. This is all that I could
find: this many colors, this much matter, these chemicals. That's all. And I have not
missed anything and nothing has been left outside. You can weigh: it is exacrly the
same weight as the flower. So nothing has left it. Then you must have been
deluded; that beauty must have been your projection."
Tantra says: Beauty exists, but beauty is more than all the parts put together. The
whole is more than the sum of the parts; that is one of the Tantra attitudes, of very
great significance. Beauty is more than that of which it is consrituted.
Or a small baby, bubbling with Joy, giggling, happy - life is there. Dissect the small
baby, put the baby on the surgeon's table; what will you find after dissection? There
will be no bubbling joy, there will be no laiighter, no giggling. There will be no
innocence found, there will be no life found. The moment you cut the baby, the
baby is gone, the life disappears. But the surgeon will insist that nothing has left. [ Pobierz całość w formacie PDF ]