Until you see the one, you have not seen. If you see the many you are blind, if you hear many you are deaf. If you have heard the one sound, the soundless sound, then for the first time you have heard. If you love many your love is false; it comes from the mind and it is not of the heart. If you love one in the many, then for the first time you are in love.
Remember, one is the criterion; many is the world, one is God. A Hasid is one who has attained to the vision of the one.
Now look at this beautiful story….
On a certain Passover before the sedar celebration,
Rabbi Yisakhar Baer called his guest, the Rabbi of Mogielnica,
a grandson of the Maggid of Koznitz,
to the window and pointed to something outside.
An old man called a young man to the window and pointed to something outside.
“Do you see, Rav of Mogielnica?” he said. “Do you see?”
What was he showing? You must be wondering what was there outside the window. You must be wondering why it has not been named, that which was shown.
But there was nothing special outside the window. The window was as ordinary as all windows are, and outside was the ordinary world as it is everywhere. That’s why it has not been named, what he was showing. In fact the whole emphasis is not on the object of seeing; the whole emphasis is on “Do you see?” It is not a question of what you see, it is a question whether you see. This emphasis has to be understood, because the whole thing is focused on there, the whole secret key is there: “Do you see?”
People come to me and they ask, “We hear you. We would also like to see God. Where is he?”
They are asking for the object, and God is not an object. If you can see, he is there; if you can’t see, he is not there. It is not a question of what you see; it is a question “Do you see?” The emphasis is on the capacity to see, to perceive, to receive. The emphasis is on the eye, the capacity to see.
“Do you see?” said the old man, “Rav of Mogielnica, Do you see?”
There was nothing outside the window. It was just as ordinary a window as any. Nothing was pointed at; on the contrary, the capacity to see was pointed at.
In India we have called philosophy darshan. It means the capacity to see. We don’t call it a love of thinking, as the word philosophy means. We call it “the capacity to see.” Philosophy is not a right translation of darshan. The right translation would be philosia, love to see. Philosophy means love of thinking; sophia means thinking and philo means love. The Indian philosophy is not philosophy, it is philosia – sia means to sees. The whole emphasis is not on the object, the emphasis is on the subject.