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Chapter 8: Why Go to Others?

Kabir is asking God to solve his only problem, his only complication, his only entanglement. And if you want God to solve your problem, then total surrender is essential. Before that, there is no question whatever of approaching him. Before that even the very existence of God is disputable. You will first raise a doubt; you will first ask, “Where is God?” - but how can you put your problem before God as long as you discuss and dispute his very existence? You can lay your mental confusion before God only when you are fully convinced that he alone exists, that nothing else exists.

And remember this second point as well - for the man who puts his problem before God, the very act of placing it before God solves it. God does not solve your problem; there is no need to solve it. Through the very act of putting it before him through your surrender, through your acceptance, the entanglement is disentangled.

Up to this point there was no acceptance on your side. Up to this point you had kept your problem hidden, you had looked on it as a valuable diamond and had kept it tied up in a knot in your handkerchief. You were afraid to show it - you only showed what was not really there. Your attitude was, “I know everything. How can anything be a problem for me? There is no question. I have all the answers.”

As soon as you open your heart to God, the very act of opening itself becomes the solution. God does not give you any answers. He is not an individual who will give you answers to your questions. The answer is hidden in putting the question in the right way.

If you can understand this sutra in depth you will be able to comprehend this phenomenon. When you understand the question rightly, the answer is there. The man who has understood the question rightly, who has understood it in its totality, is at ease. Such a man is at peace. The answer is not to be found anywhere else - the answer is there, hidden in the question. And he whom you are seeking is not somewhere else either, he is seated within you.

These words of Kabir - I’m in a muddle. You resolve it, bhagwan - are endearing. He is speaking to existence as if it is standing before him. Only a devotee can speak like this; only a devotee can use such a direct approach to solve his entanglement. For Kabir, God is not an imaginary person - for Kabir, he is the very existence itself. Now you can speak to him too; now you can talk to him as well.

People thought of Kabir as mad. “Which God is he talking to?” they would ask. “We do not see that God,” they would say. And a psychologist would say Kabir suffered from a kind of neurosis. “It may be a religious neurosis, but it is certainly a neurosis,” he would say. “Where is this God? Where is this bhagwan? Who is it you are talking to?” he would ask.

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