We even go on playing tricks with God. In fact God is also our invention, a very cunning invention. It is also somewhere there – and you can pray to him, you can ask things from him, you can find security in him, consolation, comfort. It is a security measure, a sort of other-worldly bank balance. But it remains an object.
Godliness is not an object – that’s why Mohammedans, Christians, Jews have all tried not to make any image of God. That is very symbolic and meaningful because when you make an image of God it becomes objective. Let godliness remain without any image. But it has remained without an image only in theology. Whether you have made an image of God or not, it makes no difference; your mind, if it is just capable of moving in the objective dimension, will treat godliness as an object. Even a Mohammedan turns towards Mecca for his prayers; that becomes an image. Even a Mohammedan goes to Mecca to kiss the stone; that becomes the image. The Black Stone of Mecca is the most-kissed stone ever. In fact it is very dangerous to kiss it now – it is unhygenic.
But whether you make any image of God or not, if the mind is objective, your idea of God will be objective. When you think of God you start thinking of high heaven, the uppermost boundary of the sky. There God is. If you ask a truly religious person where God is, he will close his eyes and go inwards. Godliness is there, inwards. Your own being is divine. Unless godliness is immanent in you, unless godliness is immersed in your being, you are carrying an image. Whether you have made an image of wood or of stone does not matter – you can make an image with thinking, thought, idea. That too is an image – of a subtler material, but still an image.
Man remains the same unless he changes his dimension. Somebody is an atheist; he says, “There is no God because I cannot see him. Show me and I will believe.” And then someday he comes to have an experience, a vision, a dream in which he sees God standing there. Then he starts believing.
In the Gita, Arjuna, Krishna’s disciple, goes on asking again and again, “You go on talking about him, but I cannot believe unless I see.” Now, what is he saying? He is saying, “Let God be objective then I will believe.” And Krishna concedes to his desire. I am not happy with that – because to concede to this desire means to concede that the objective dimension is capable of knowing godliness. The story says that Krishna then revealed his reality, his vastness; he revealed godliness. Arjuna started trembling and shaking. He said, “Stop! Enough! I have seen!” He saw Krishna expanding and becoming the whole universe; and in Krishna stars were moving, the sun was rising and the moon and planets and the beginning of the world and the end of the world and all life and all death was there. It was too much; he could not bear it. He said, “Stop!” And then he came to believe.