Chapter 14: The Ecology of the Inner
Unhappiness is the name of that broken circle. And if the break is complete, if there is not the slightest contact at the breaking point, that state is called hell. If this circle is maintained, that state is called heaven. And if this circle is so complete that the balance remains exactly in the middle, that state we call moksha - ultimate liberation. Hell is the breaking of the circle into many parts, heaven is completion of the circle; and liberation is such a perfection of the circle that there remains no room for its further perfection.
Kabir says that everyone has seen the nectar showering from the sky, but who has seen the nectar that the earth showers on the sky? Yet every moment the earth is showering it! These plants turning green, the flowers blooming, the songs of these birds - these are responses, answers. All this is not happening accidentally, it is earth’s expression of thanks for what it has received. The breath that has come in is now going out. The same rhythm has to happen within you; your body too should be a returning.
This is the difference between the worldly man and the sannyasin, the indulger and the seeker of truth. The indulger does not return anything, the meditator does. The worldly man only collects; giving disappears from his life. He only bargains, not giving anything and only accumulating. The meditator is one who gives as much as he receives; his account is always clear. The life-style of the worldly man is exploitive, is that of sucking. He takes from everywhere, but he does not wish to give anything. Perhaps he thinks this way he will have a lot, but in fact just the reverse happens: he has nothing in his hands, he dies empty-handed.
The life-style of the seeker of truth is that of balance. He gives back as much as he takes, he is never in debt. When he dies he is utterly debt-free; hence he will never need to return to the world. If you die in debt, you will have to come back again and again. The bigger your world, the longer and more torturous your life journeys will be, because you will have to keep returning until you have paid for everything that you have taken. Until that happens your case cannot be dismissed from the courtroom. Until that happens, you will have to keep on lightening the load you are carrying. The meditator is liberated, because he gave back all he had taken. The account is closed; in the account book there is no credit and no debit against his name. It is this state of being which Kabir is indicating.
There is one more dimension of meaning to ulatbansi: that which is illogical, inconsistent, mysterious. There is a world of logic in which two and two always make four; there, two and two never make five, or three. But this world of logic exists only in man’s mind, it is not so in life. Life is very illogical. In life, sometimes two and two make five, sometimes they make three also. This is the mystery.
By “mystery” is meant that it is impossible to predict in life. By mystery is meant that no matter how much we may come to know, there is always something more to be known, and this knowing is never completed. By “mystery” is also meant that no matter how much our knowing may grow, we are only able to touch the part, we are never able to touch the whole; the whole is always left beyond our grasp.