The dance

We are the dance of existence and non-existence.  Unless we know this – Tantra is impossible.  But whether we understand it or not – Tantra is continually performing itself; it is what is happening.  But this is somewhat poetic.  What can such extraordinary statements mean?

p4, Wearing the Body of Visions, Ngakpa Chögyam, Aro Books, 1995, ISBN 1-898185-03-4  

#dralajongquote

Florid, fecund and fiery dance!

Tantra is every nuance of existence and non-existence in ecstatic union – in florid, fecund and fiery dance! 
This is our situation.  This very moment is Tantra, and contains limitless energy.  It’s ruthlessly and seductively uncompromising.  The sheer potency of what we are is overwhelmingly and provocatively inconvenient; but, it is there!
When we recoil from it, through any variety of dread, that is also Tantra.  It’s impossible to hide from our own hiding.  The energy of Tantra is both fight and flight. This is a terrifyingly obvious fact, but we have become ‘expert’ at pretending that we are unaware of it.  We have to remain unaware of it in order to remain unenlightened.  But, wherever we look, the mirror of reality reflects it for us.  

p29-30, Wearing the Body of Visions, Ngakpa Chögyam, Aro Books, 1995, ISBN 1-898185-03-4

Our senses are the communicative quality of the elements.

Our senses are the communicative quality of the elements in which the dance of existence and non-existence allows ‘self’ and ‘other’ to be both separate and non-separate.  Spaciousness gives birth to ideation; wind carries sound, vibration, and the possibility of hearing; fire ignites vision; fluidity encourages fragrance and tasting; and substance phenomena allow touch.  Our intellectual faculty is comprised of elemental patterns – as are our emotions.  The sub-atomic structure of being is the play of the
thig-lés – the five essential elemental expressions of emptiness from which everything comes into being.

p197, Entering the Heart of the Sun and Moon  Ngakpa Chögyam and Khandro Déchen,  Aro Books, 2009, ISBN 978-0-9653948-3-3

Non-duality as the term is used in Buddhism

 
Buddhism is not a theistic religion, so it does not have to deal with issues of ‘creator’ and ‘created’ and whether they are divisible or indivisible.  Duality and nonduality are concerned with being and not-being – with existence and non-existence.  That is why we speak of emptiness and form rather than ‘creator’ and ‘created’.
In terms of meditation we speak of the nature of Mind, and that which arises as being non-dual.  In terms of the ‘meaningfulness’ of eternalism and the ‘meaninglessness’ of nihilism – nonduality allows meaningfulness and meaninglessness to be simultaneous facets of reality.  Meaning arises out of meaninglessness, pattern arises out of chaos – and they are undivided.  

p22-23, Entering the Heart of the Sun and Moon http://arobuddhism.org/books/entering-the-heart-of-sun-and-moon.html, Ngakpa Chögyam and Khandro Déchen,  Aro Books, 2009, ISBN 978-0-9653948-3-3 

Tantra is continually performing itself

"We are the dance of existence and non-existence. Unless we know this - Tantra is impossible. But, whether we understand it or not - Tantra is continually performing itself; it is what is happening."

p3, Wearing the Body of Visions, Ngakpa Chögyam, Aro Books, 1995, 1-898185-03-4

Tantra is constantly performing itself

"Because Tantra is constantly performing itself; in us; through us; and around us - we can either acknowledge it, by taking hold of the bare electric cables of existence and non-existence, or; try to pretend, as hard as possible, that it's not happening."

p29, Wearing the Body of Visions, Ngakpa Chögyam, Aro Books, 1995, 1-898185-03-4