When for the first time, on the Mount of Hira, Mohammed heard this: “Recite! Recite in the name of thy Lord!” he was as if awakened from a deep sleep. He looked around. Who has spoken? There was nobody. Life is not somebody – life is this all, the whole. And Mohammed started reciting. He must have danced, he must have sung, in the name of the Lord.
In that moment there was music. In that moment there was dance. In that moment there was a heart, there was singing. In that moment there was celebration. Mohammed had been accepted. Mohammed had merged into the whole, and the whole had merged into him – the drop into the ocean and the ocean into the drop.
It was the culmination of a being, the highest peak that one can rise to. But when others started writing it, it no longer had the same beauty; the words were now frozen. The Koran is a book just like the Vedas, the Bible, the Upanishads – very meaningful words are there, but dead. And unless you have come to feel that moment on the Mount of Hira, when the whole existence says to you, “Recite in the name of thy Lord!” you will not be able to understand the Koran. You can carry it – it will become a burden; it will not give you life. On the contrary, it may take lives from many others. A burden is dangerous, and a burden ultimately becomes aggression; one feels irritated, destructive.
Mohammedans couldn’t understand Sufis. And Mohammed is nothing but a Sufi. No tradition can understand Sufis; they are always the outcasts, thrown out of the society and the established pattern, because they always bring the revolution with them. They come like a storm, and they shake the very foundations of the established society, the dead society, culture and civilization; the universities, the government, the church – all dead. But the majority of the people are also dead. Because the majority of the people are also dead, a dead, established society fits.
Once you become alive, once your life energy arises, you will suddenly feel that you fit with existence – but you don’t fit with the society. And I tell you: if you don’t fit with the society, don’t bother about it, because ultimately it means nothing. The only thing that will be meaningful ultimately will be whether you fit with existence or not. Try to be harmonious with life, howsoever arduous. Even if it sometimes seems impossible, but try to be in harmony with the whole. Even at the cost of being thrown out of the society and forced to become an outsider, don’t bother about it. This is what sannyas means to me.
Sannyas means an effort to seek ways and means to be in harmony with the whole, even if it creates a rift between you and your society – because society is man-made. Even if you fit, nothing is achieved. One has to find his home in the ultimate. And all societies are against God. People think that there are societies which are not against God. No. Sometimes, very rarely, for a few moments in history, in the vast desert of societies, a few oases have existed – but they are exceptions. No society has really existed which was religious.