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Chapter 16: Only This Is

Form is what is seen by the eyes, and all knowers say that God is formless. But you say that you would believe only after seeing with your eyes. It means you have decided not to see him. There simply is no way that you can see him through the eyes, because how can you see the form of what is, by its nature, formless? And remember, if you ever do see God in a form you will immediately say that this cannot be God because the scriptures say that God is formless.

Marx has jokingly said that he does not and cannot believe in God because he can only believe in such things that can be proved scientifically. If he can examine God in a test tube in a laboratory, if he can dissect God by laying God on a laboratory table, if he can investigate God from all angles, only then can he believe in God’s existence. But he immediately makes a joke - that if God ever made the mistake of materializing in a test tube or becoming ready to be examined on the laboratory table, he would cease to be God. Certainly whatsoever you could capture and examine in a test tube would become less than you. What you can dissect and analyze in a laboratory will become only matter, it cannot remain God.

So our demand is such that there is difficulty if it is fulfilled and there is difficulty if it is not fulfilled. People say, “We shall not believe in God until we see him before our eyes.” It means that they have decided that whatsoever is available to their eyes is their whole world, and whatever is not before their eyes does not exist.

But the world is vast, so what is the knower supposed to do? He who has seen that which is not seen with the eyes, he who has heard with closed ears that which is not heard through open ears, he who has touched within his innermost core that which cannot be touched - what language shall he speak so that even the ignorant person can understand? He will have to say it in a certain way. If he speaks to a knower in the same way, the knower will laugh.

A Mohammedan fakir, Sheikh Farid, and Kabir once met. There was no talk between them. They stayed together for two days, they laughed, they embraced, they sat together for hours, but without a word. A big crowd of devotees of both Farid and Kabir and many other curious people had gathered. They thought that when two such eminent saints have come together there will be some very valuable conversation, they will all benefit from it. But two days passed just like that. Then came the moment of their departure. All were very disappointed. Those who had gathered to hear became very sad. They could not understand what was the matter. Two men of tremendous experience had met; had any conversation between the two taken place it would have been so beneficial. But nobody had the courage to ask anything in the presence of them both.

When Farid set out on his journey again, his devotees asked him why they had not conversed with each other. Farid said, “Whoever had spoken would have been proved ignorant. And then what was there to say? What I know, Kabir also knows; from where Kabir is seeing, I am also seeing.”

Kabir was also asked by his devotees, the inmates of his ashram. Kabir replied, “Are you people mad? At the most we could have laughed at the fact that the two who are not are meeting; that the two who have already met inside are meeting. With whom was one to speak?”

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