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.