Truth is this mystery that surrounds you, in the form of people, in the form of trees, animals, birds, stars. This whole mystery is the truth. There is nothing problematic about it. It is already here. You are in it; how can you solve it? You are it; who is there to solve it? There is nobody except the mystery. How can a small ripple in the ocean solve the mystery of the ocean? It itself is part of the mystery. So are we.
The religious person is one who has seen the fact that existence is not problematic; it is mysterious, it is miraculous. You dive deep into it. Celebrate it Make a festival out of it. Sing, dance, love, pray, paint, create music – but don’t try to solve it.
The musician is much closer than the philosopher; so is the poet much closer than the philosopher; so is the dancer even closer than the musician and the poet. Why is the dancer so much closer? Because in the dance you dissolve: the dancer disappears and only the dance remains. Dance is one of the deepest meditations possible.
In India we have conceived of God as the dancer, Nataraj. That’s very significant, because when a painter paints, immediately he becomes separate from the painting. If the painting remains in his being, he is one with it. When it is yet hidden, just a seed, just a thought, a dream, then the painter is one with his painting. The moment he has painted it, poured it on the canvas, he has become separate from it. Duality has arisen. So is it the case with the poet, so is it the case with the musician.
Only the dancer has something unique: the dancer remains one with the dance. Even when he starts dancing, the unity is not broken, there is no duality. Utter oneness. In fact, when the dancer is thinking about the dance there is a duality – the idea of the dance and the dancer – there is a subtle duality. The moment he starts dancing even that duality disappears. Then the dancer is the dance. There is no dancer separate from the dance, no dance separate from the dancer. This is Unio Mystica.
God is a dancer. That means he has not painted the world; otherwise he would have become separate from it. It is not his poetry; it is not his music. It is his dance. He is in it, he is it – right this very moment, these green trees, and the sun pouring its gold through them, and the call of the bird, and you here sitting in silence, just being with me for no particular reason, just enjoying this moment, this silence. This is it.
The man who had come to the Sufi master was a thinker; he was not a disciple. Very knowledgeable. Had he been a disciple, the master would have never given him IHMN, because it is utter nonsense. He had given this to the man just to see how he reacted – and the man was very happy, grateful, that now he had got a great Sufi puzzle, he would go and meditate. It was his ego that was satisfied. He was gratified. It was not trust that he didn’t ask a question; it was because of the ego that he didn’t ask a question. How can such a great philosopher ask a question? He will work it out himself; he will go home and ponder over it.