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bliss. Bliss is really a by-product of yuganaddha, of the meeting of the opposites. They have a technical term in Christianity also, 'conjunctio oppositorum'; that is exactly the translation of yuganaddha.
Life consists of opposites and truth consists of one whole. And the opposites are not to be taken as opposites but as complementaries; only then can they be joined together. The whole process of Tantra is how to join the opposites together, how to help the polarities dissolve into one being. And when one is whole, one is holy.
Now, man cannot meet with the outer woman eternally; it can only be momentary. That is the misery of love and the joy too. The joy, the ecstasy, is because of the momentary meeting. At least for a moment one feels whole -- nothing is missing; everything falls into one harmony. There is great joy, but soon it is lost. As it comes, it goes... only for a moment a glimpse, a fleeting glimpse, of union. In that union there is joy, there is orgasmic ecstasy, but then the dark night follows. Again you are half and more so... more than before, because before you had not tasted the joy of meeting. You had lived in darkness and you became accustomed to it. Now you have seen the light, now the darkness looks darker than ever because there is something to compare it with. And now great desire arises to be in that light again and again. But each time you are there it is only for a moment and you are thrown back into the darkness and each time into a darker dark.
Hence the ecstasy of love and the agony too; they go hand in hand. The more you love, the more you suffer, the more you celebrate too. The deeper your celebration, the deeper will be your suffering. Hence many people have decided not to be in love, or, even if they are in a relationship, to avoid love as much as possible, to avoid the agony, to avoid those dark moments that will follow... and they are longer! The moments of joy are very few and far in between, and the dark nights are very long.
Tantra says 'Use this as a key -- that the meeting with the outer can only be momentary. But there is an inner woman, an inner man; the meeting with the inner can be permanent,
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