And you ask, “What is God?” That is another name for truth – the lover’s name. “Truth” is the name given by the meditator to totality. “God” is the name given to totality, to truth, by a lover, by a devotee. Both arrows point to the same phenomenon, but the lover can’t think in terms of abstract words. “Truth” is very abstract: you cannot hug truth, can you? You cannot kiss truth – or can you? You cannot say hello to truth, you cannot hold hands with truth. “Truth” is impersonal; it is the word given by the meditator who does not want to bring any personality into it.

“God” is the name given out of love, out of a personal relationship with existence. The lover wants to say “Thou,” the lover wants to say “Hi,” the lover wants to have a communion, a dialogue. It is the same totality, but the lover makes it personal. Then truth becomes God.

And you ask, “What is spiritual?” To be in relationship with truth or existence is to be spiritual. Remember, to be in relationship – not to talk about spirituality, not to follow a certain creed, dogma, church, but to be in direct immediate relationship with existence is spirituality. To be in tune with the whole, to feel the harmony and the joy and the sheer celebration of being here, that is spirituality. It has nothing to do with going to the church or the temple, it has nothing to do with reciting the Koran or the Bible or the Gita. It has nothing to do with any kind of worship ritual, it has something to do with communion – communion with the trees, communion with the stars, communion with the rivers, communion with all that is. It is communion with this multidimensional expression of existence, it is having a dialogue with the whole. The quality of mad love is needed, then you are spiritual. Spirituality is not a head trip; it is a heart-to-heart dialogue, and ultimately a being-to-being dialogue.

And fourth, you ask, “What is a fact?” A fact is the truth seen with unawareness, seen with blindness, seen with closed eyes, seen unintelligently, un-meditatively. Then the truth becomes a fact.

For example, you come across a buddha. If you look at him unconsciously he is just a fact, a historical fact; he is born on a certain day and is going to die on a certain day. He is the body that you can see with your eyes; he is a certain person, a personality. History can take note of him, you can have a picture of him.

But if you look, not with unconsciousness but with great consciousness, with awareness, with great light, silence, then the fact is no longer there – there is truth. Then Buddha is not somebody who is born on a certain date, he is somebody who is never born and is never going to die. Then Buddha is not the body, the body is just an abode. Then Buddha is not the confined being that appears to you; he represents the total, the whole. Then Buddha is a ray of the infinite, a gift of the beyond to the earth. Then suddenly the fact has disappeared; now there is truth.