Be in this world without being of the world: the celebration of desire in the Tantric vision


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Advaita Vedanta is the most elitist of the Indian schools of non-duality. This tradition invite to remain permanently focus on the self which is the experience of the moment. This is a very radical teaching that deals only with the plan of the unconditioned. No evocation in the Upanishads on emotions and the problems of everyday life… The advaitin master is the one who shines in its own absence. Nothing else to achieve that this contemplation of the Source from which all forms emerge before are disappearing again. It is also the prospect that offers the most refined expression of the nondual tantra of Kashmir, the way of Shiva:

"Here, no need for spiritual progress, contemplation or skill speech, no surveys, no need to concentrate to meditate, or to practice the marmonnees prayers. What is, tell me, absolutely certain ultimate reality? Listen to this: don't take neither leaves nothing and, as you are, fortunately enjoy everything. »

Abhinavagupta, eight stanzas on the Incomparable

Rituals, meditations, prayers, and techniques are useless for those who naturally knows surrendering to what is, without leaving its Center, i.e. without identifying with objects which appear and disappear in the field of consciousness.

If I have the ability to stay focused on the self, I have need of nothing else than this invitation to contemplation of what I am.

But when ego difficulties meeting, confronts the fear and suffering, most of us tend to leave this space of contemplation and loses itself in the object. For those whose experience is so reactive and stretched towards the identification, encounter difficulty to abandon themselves, to drop taken, ritualized structures and meditations can represent a significant help. These proposals of structures are all aimed at opening the field of experience, to create a de-identification with phenomenal forms, they are sensitive, emotional or mental in nature. This is where the vision of Tantra which then invites us to simplicity, to recognize that we are perpetually in the reaction, contention, packaging… no need to realize anything, no path to enlightenment… The world is celebrating even the absolute through packaged and ephemeral of the Maya.

Tantra is a more inclusive than Advaita, insofar as it incorporates the desire and all levels of being in the future, instead of exclusively targeting the recognition of what we are ultimately. It invites to celebrate the shape of desire whatever it is, that it points towards the absolute or conditioned world. Each shape that emerges in the stream of consciousness is manifestation of the divine momentum in its most pure perfection. All desire to do nothing excluded, live on the bottom of non-duality duality: such is the Tantric invitation.

Life is the expression of the truth from moment to moment. Nothing to add, nothing to remove. Nothing to do, nothing to help make. Just contemplate and celebrate participation of the part to the whole. The movement even of desire to a projected object, that it either concrete or abstract (happiness, love, freedom, recognition, knowledge, wealth…) is the celebration of the object.

If each momentum in the world of forms is a question that arises the absolute itself, the answer, forever unknowable, as the term an asymptote, is paradoxically always the source of the issue.

Life is perpetuated phenomena in phenomena.

Any seizure of a response is freezing, deferment of experience, denial of the incessant movement of creation and dissipation of images that cross me.

Every existence is the celebration of the blind spot around which it orbit: this focal point is the seed of desire for this particular existence in which consciousness has come to focus to live the intensity, both in pleasure and in pain.

I'm never looking anything that this unit space where I recognize myself as the Source, but infinitely singular thread followed by each expression of the spirit is the history of the recognition of a unique quality of consciousness.

At first glance what is sought is impersonal, abstract, an image like freedom, happiness, love, etc. But as where this expression recognizes in its completed form, it becomes event and celebration of his absence.

I turn my gaze to the self by welcoming the entire horizon of experience in my perceptual field, and I back in the heart of the form by focusing my conscience in the stream of personal desire, extension in the original desire to be densified light. In absolute terms, there is nothing, there has never been of creation or dissolution, and even the concept of love or unit is wrong.

I am already what I want most in the world, in its most singular expression. If I'm looking for the beauty, truth, freedom… which I believe to be lacking, my entire life is celebration of beauty, truth, freedom of mind. If I search the recognition, my entire life is celebration of the infinite value and unparalleled of each unit in the world that I am. If I'm looking for justice: my life is celebration of justice, another dimension of truth. If I'm looking for violence, war and destruction, my life is celebration of violence, war and destruction of forms, another face of the absolute (Shiva Nataraja).

The focal point of consciousness from which seems to originate from the world is at the moment the exact expression of the desire that springs from God.

There is no manifestation of the life that is closer than any other of the one truth, and immutable: everything is perfectly in its place and has the same value as any other form: as in a dream which I not reconnaitrais not the nature of unreality, I paradoxically more value to certain illusions than lend to others. It is the biased perspective – identified with a particular actor in the scene that takes place here and now – which secondarily generates a hierarchy of forms and values: so many looks and different judgements and views of people.

When this is finally acknowledged, we realize that we have never been the researcher, we are what was searched for. My search for an object is celebration of this object, regardless of whether the person gets satisfaction.

There is no individual lessons, nothing to look for, nothing to develop, nothing to improve. Spirituality is invention, or nothing at all. The name carries the absence.

What we call truth, love, joy, God, absolute is that we are looking for basically as long as we are identified with a part of the shape that emerges. Words mean nothing, we claim to understand us, but yet is a story, a set of shapes without any meaning in the middle of other forms games. The truth, the absolute, the ultimate reality, God, this is what precisely cannot be reduced to any name, which exceeds any definition, the unseen, the unspeakable. Organize a system is still a form of celebration of fear

I do know that objects.
I am the ultimate subject.
Ever, the 'I' remains unknowable.

The question posed by the tantrika might be resuler thus: "that have I want to intimately celebrate?"

Affirm the equal value of any thing, any experience, of any form, from the perspective of the absolute, could be seen as a form of extreme relativism. But it's neither an ultimate avatar nihilism, or a renunciation but much of an understanding of the most absolute freedom that is the dissipation of any temptation of judgment and voluntarism. Freedom according to Tantra is not to do what I want, but it's loving what is. Love and freedom are one and the same experience.

Each story relating to the life, or what would be the purpose of life is contention and new limitation which I just experience. There is only the experience that I'm experimenting here and now, and the rest is history. Release is in total and unconditional what appears, experience either joy or sadness, fear or courage, love or fear.

There is no place for humility, just recognize my claims.
The release of the person is to recognize with more in addition to acuity limitations.

Limits appear, if I see them, if I included them in the ORB of consciousness, it is because that I'm already larger than they. My ultimate freedom is to recognize that my nature exceed all limitations of the conditioned. Therefore I'm more affected by no limit.

The world that appears is a projection outside the way I imagine and experimenting with my body. We never see the world, we see our emotions. At the as, the attention will gradually switch from the illusion of time to the intensity in which every moment seems to appear.

The beauty and intensity of life's question without hope for a response. If I wait for a response, I project myself, I am more present.

I find freedom in the intensity of what is there, in the awareness that no experience has a value greater than another when viewed from the non-dual absolute bottom.

The universe is only a manifestation of love, there is no harm, there are no limits on the expansion of each germ, radiance of love, in the only measure of our local identifications. But the existence of these limits is the condition even the shape, so the existence of the world. Without limitation to the love, it is no longer more conditioning world, adventure of the spirit in the duality, more exploration of God by itself.

In the vision of Tantra, in contrast to Advaita which invariably seeks non-being, it is love as much the being than non-being, becoming as the absolute.

And it is not love if this love does not occur in each situation, facing every being.

Before each mirror, is what I take time for awareness of judgments, positive or negative, which intervene between my perspective and the image of the other? Become aware of a judgment, is to objectify it, so it's désidentifier me. Conversely, when I do not recognize judgments through which I perceive reality, I'm in denial and projects this image on external objects, separating them qualities and values that I fantasize as them immanent. It is the movement of the recognition, which releases: vision is sufficient, there is nothing to change, to judge or not to judge, just look what pops up and recognize these forms as objects, that is to-say detach them subject indicator, which is refined to extent that consciousness develops a perception increasingly subtle clouds that obstruct the sky.

When I experience the total identification to the absolute, I contemplate all souls as secondary sources of divine love which radiate and give each birth to a singular cosmos. Love is the unique movement that animates the manifest universe and which radiates each form from the Source via the innumerable infinity of secondary souls which operate as Diffractive vacuities. Each secondary – or Atman – source is only an empty space through which flows the torrent of love which develops up to the limits to which he or she identifies. Each manifested form natural conditioning is to identify with a given physical body, and to take care. Each sub-centre emanation, each centre of consciousness, intended to take care of this form with which it identifies. What appears on plan packaged as conflicts, oppositions of separate forms, is on a nearest plan of the Source as the materialization of these margins of identification, but basically the only intent of the universe and of its sources of hazardous is the desire to love and to take care. The existence of these identity limits is the necessary condition for the emergence of a world of differentiated forms. Without these borders, there would simply as nil – a undifferentiated whole.

The absolute is not affected by the experiences and dynamics affecting the forms of the dream. And after Prakriti, the nature, the world of the event, even the pure consciousness, Purusha, appears as an ephemeral phenomenon dedicated to absorb within the absolute.

What remains is the total absence of identification.

And even the 'I am' eventually dissolve in the ocean of non-being.


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