Responsibility implies that there is a person who can be responsible. A child of four cannot be taken to court because he is not yet a person and therefore cannot be held responsible for anything that he may have done. He is so innocent that even the sense of personality, the sense of ego, is not there. He is not responsible at all, because responsibility comes with ego. Existence has no ego at all – God has no ego at all – so you cannot make him responsible for any evil that exists.
But the human mind is very cunning. First we invent a personified God – we give God a personality – and then we make him responsible for what happens. We go on creating problems that are not problems at all but only linguistic fallacies. Ninety-nine percent of philosophy consists only of linguistic fallacies. If you call the totality, existence, you cannot make it responsible; but if you call it God, then you can make it responsible – only the word has changed.
Existence is nonpersonal, impersonal. But if God becomes a person, then you can ask, “Why is there evil?” The whole game is being played by you alone; God is not a party to it. When you give existence a name, a personal name, you create problems. These problems are not authentic problems; they are created problems, invented problems.
God means existence. I cannot say that God exists, because that would be a tautology. It would be just like saying: existence exists, or poetry is poetry. It means nothing, it defines nothing, it clarifies nothing, it explains nothing; it only repeats itself.
To me, God is existence, and existence is impersonal. It cannot be otherwise because the total cannot be a person. How can it be? In contrast to whom can it be an individual, a person? In contrast to whose ego can it create its own ego?
You become an ego because other egos exist. Psychologists say that the sense of ego develops in a child later than the sense of the other. First the child becomes aware of others, then he becomes aware of himself. The ego is a later addition.
You cannot become aware of yourself if there is no other. Without the other you cannot define yourself – your definition of yourself comes from the other. Others define you; they make you separate. By knowing others you come to feel your own boundaries. Then you know, “I am here, and I am not there.” Then you know, “This body is mine, and that body is not mine.” Then what is you is clearly defined – defined by other egos. If there were no other, you would never be aware of yourself as a person.
God cannot become an ego. He cannot say “I” because there is no thou: he cannot define himself. God is indefinable because a definition means a drawing of boundaries, and the total has no boundaries at all. The total means that which has no boundaries, the infinite.
We cannot conceive of the infinite – whatsoever is conceivable by the mind is finite. Even when we think about the infinite we conceive of it as a greater finiteness, never as the infinite. We cannot conceive of a boundaryless existence, but it is so nevertheless. Whether you can conceive of it or not makes no difference.