When you can see the whole as one, the world disappears into God and God disappears into the world. And the man disappears into the woman and the woman disappears in the man, and the heart and the head both dance together hand in hand. To me, that is wholeness. And to be whole is to be holy.
Then arises a revolution – the real revolution which transforms. Kabir is revolutionary in that sense of totality.
Just the other day we were talking about love and death. Buddha has chosen death, his religion depends on death. Christ has chosen love, his religion depends on love. Buddha is very, very intellectual – there exists no other religion which is so rational: the religion of analysis. Buddha does not say a single word which cannot be proved logically. That’s why he will not use the word god, because God cannot be proved logically. He will not talk about anything that cannot be talked about and cannot be proved. He is utterly rational.
Christ follows the feeling, the emotion. His statements are absurd. Just think of a few statements of Jesus – they are absurd. He says: Those who have, more shall be given to them. And those who have not, even that which they have will be taken away. Very anti-communist. Those who have should be given more. And Jesus says: Those who are the first will be the last in my kingdom of God, and those who are the last will be the first. And if you really want the kingdom of God then be poor in spirit. If you go on holding to yourself you will lose. If you lose yourself you will find.
This will look utter nonsense to Buddha. These statements are not the statements of reason. These statements are the statements of love, of feeling, of intuition. That’s why Jesus could say, “God is love.”
Kabir says: Life and death are together, and there should be no effort to choose. Love and death are two aspects of one energy. Here is his revolution – he creates the greatest synthesis that has ever been tried. How can love and death be one? They are one. Kabir is not trying to prove anything, he simply reveals. He is not explaining anything and he is not giving a philosophy to the world. He simply illuminates – whatsoever is the case, he illu-minates it, he brings light. And you can see that love and death are one, matter and mind are one, the creator and the creation are one.
I call him revolutionary because he remains choiceless. He does not choose, he allows life as it is. He has no prejudice, for or against. He never renounced life, he lived in the marketplace. But he transformed his marketplace into a meditative space. He lived in the world, but he was not of the world. He walked on earth, but he walked in such a graceful way that he never touched the earth. Dualities disappear in him.