"Organic Unity"

 

Tantra says, ”We accept the whole man because man is an organic unity.” Man is a deep unity; you cannot discard anything. And this is as it should be – because if man is not an organic unity, then in this universe nothing can be an organic unity. Man is the peak of organic wholeness. The stone lying on the street is a unity. The tree is a unity. The flower and the bird are unities. Everything is a unity, so why not man? And man is the peak – a great unity, a very complex organic whole. Really, you cannot deny anything.

Tantra says, ”We accept you as you are. That does not mean there is no need to change; that does not mean that now you have to stop growing. Rather, on the contrary, it means that we accept the basis of growth.” Now you can grow, but this growth is not going to be a choice. This growth is going to be a choiceless growth.

Look! For example, when a buddha becomes enlightened we can ask, ”Where has his anger gone – where?” He had anger, he had sex, so where has his sex gone? Where is it that his anger has gone? Where is his greed?” We cannot recognize any anger in him now. When he is enlightened we cannot recognize any anger in him.

Can you recognize the mud in the lotus? The lotus comes from the mud. If you have never seen a lotus growing from the mud and a lotus flower is brought to you, can you conceive that this beautiful lotus flower has come up from the ordinary mud of a pond? This beautiful lotus coming from ugly mud! Can you recognize the mud anywhere in it? It is there, but transformed. Its fragrance is coming from that same ugly mud. The rosiness of the petals is coming from the same ugly mud. If you hide this lotus flower in mud, within days it will disappear again into its mother. Then again you won’t be able to recognize where that lotus has gone. Where? Where is the fragrance? Where are those beautiful petals?

You cannot recognize yourself in Buddha, but you are there – of course, on a greater and higher plane, transformed. The sex is there, the anger is there, the hate is there. Everything which belongs to man is there. Buddha is a man, but he has come to his ultimate growth. He has become a lotus flower; you cannot recognize the mud, but that doesn’t mean that the mud is not there. It is there, but not as mud. It is a higher unity. That is why in Buddha you can feel neither hate nor love. That is still more difficult to understand because Buddha appears totally loving – never hating, always silent – never angry. But his silence is different from your silence. It cannot be the same.

What is your silence? Somewhere Einstein has said that our peace is nothing but a preparation for war. Between two wars we have a gap of peace, but that peace is not really peace. It is only the gap between two wars, so it becomes a cold war. Thus, we have two types of war – hot and cold.

After the second world war, Russia and America began a cold war. They are not at peace – just in preparation for another war. They are getting ready. Each war disturbs, destroys. You have to get ready again, so you need a gap, an interval. But if wars really disappear from the world completely, then this type of peace which means cold war will also disappear, because it always happens between two wars. If war disappears completely, this cold war which we call peace cannot continue.

What is your silence? Just a preparation between two angers. When you seem at ease what is it? Are you really relaxed, really at ease, or are you just preparing for another outburst, for another explosion? Anger is a wastage of energy, so you also need time. When you get angry you cannot get angry again immediately. When you move into the sex act, you cannot move again immediately. You will need time, so you will need a period of BRAHMACHARYA – celibacy – for at least two or three days. It will depend on your age. This celibacy is not really celibacy, you are only preparing again.

Between two sex acts there can be no brahmacharya. You go on calling the period between two meals a fast. That is why in the morning you have ‘breakfast’, but where is the fast? You were just preparing. You cannot go on thrusting food into yourself continuously, you have to have a gap, but that gap is not a fast. Really, it is only a preparation for another meal, not a fast.

So when we are silent, it is always between two angers. When we are at ease, it is always between two peaks of tension. When we are celibate, it is only between two sex acts. When we are loving, it is always between two hatreds – remember this.

So when Buddha is silent, do not think this is your silence. When your anger has disappeared, your silence has disappeared also. They both exist together; they cannot be separated. So when Buddha is a brahmachari – a celibate – do not think this is your celibacy. When sex has disappeared, brahmacharya has also disappeared. They both were part of one thing, so they both have disappeared. With a Buddha a very different being is there such as you cannot conceive. You can only conceive of the dichotomy you know. You cannot conceive of what type of man this is, of what has happened to him.

The whole energy has come to a different level, a different plane of existence. The mud has become a lotus, but it is still there. The mud has not been discarded from the lotus; it has been transformed.