Question: Is it not very difficult to avoid judging?
For in order to become just one has to come to a certain
Answer: Yes, but what man generally does is not
only that he judges anyone in the mind – he is very ready
to give his judgment out. He is not patient enough to wait
and analyze the matter and think more about it. As a rule
a person is not only ready to judge, but without any restraint
on his part he is ready to express his judgment instantly.
He will not think, 'Have I the right to judge that person?
Have I risen to that state of evolution?' – when Jesus Christ
himself refused to judge and said, 'Whoever is faultless
– it is that person's place to accuse or to punish'. It
teaches a great lesson: even in order to learn justice it
is not necessary that we should be ready to judge and instantly
to express our judgment, our opinion.
The idea of the Sufis, who see in every form the divine
form, in every heart the divine shrine, is that to judge
anyone, whatever be his position, his action, his condition,
is against their religion, their attitude, for theirs is
a respectful attitude towards everyone. And in this manner
they develop that philosophy which has first been learned
by them intellectually.
Question: Does the act of not blaming others mean
that we do not see their faults any more, that we are above
Answer: No, in the first place it is a question
of self restraint or self control, of politeness, kindness,
sympathy, and graciousness, of a worshipful attitude towards
God, the Creator of all beings: all are His children, good
or bad. If anybody's child happened to be homely in appearance
would it be polite to say before its parents, 'Your child
is homely'? The Father and Mother of all beings is there,
ever present, and knows what is going on in every person's
heart; all are His creatures. When with their faults and
their merits before us we are ready to judge and to express
our opinion against them, it is certainly against the Artist
who has made them – not behind His back, in His presence!
It would not be difficult to feel the presence of God everywhere
if only we were conscious of this.
Besides this it is not only that we judge the faults
and merits of people impartially, our favor and disfavor
are always connected with it. Our favor is always inclined
to see the merit, our disfavor the fault. Is there any person,
however great, without a fault? Any person, however wicked,
without a merit? Then if we see more faults it means that
we close our heart to the favorable attitude and open our
heart to the attitude which is unfavorable in order to criticize.
Now the other question: are we above seeing faults? Yes,
there comes a time, after a continual practice of this virtue
of not judging, when we see the reason behind every fault
that appears to us in anyone we meet in our life. We become
more tolerant, more forgiving. For instance, a person is
ill, he is creating disturbance in his atmosphere by crying
or weeping or shouting. It disturbs us and we say, 'How
terrible, how bad, how annoying. What a bad nature that
person has got!' It is not the nature, it is the illness.
If we looked from a different point of view, that reason
would make us tolerant. And tolerance can give rise to that
forgiveness, that only essence of God which can be found
in the human heart.
Question: Will you please speak about the justice
of God's judgment?
Answer: By giving you a little simile I will show
you what difference there is between man's justice and God's
justice. There are children of the same father and they
are quarreling over their toys. They have reasons to quarrel
over their toys. One thinks a certain toy is more attractive:
why should he not possess it? The other says, that toy is
given to him: why should he not hold on to it? Both have
their reason and both are just, but the father's justice
is different from theirs. The father has not only given
them the toys to play with, but at the same time he knows
what is the character of each child and what he wishes to
bring out of that child, and whether that particular toy
will help to bring out what he wishes to come out. The child
does not know this. It happens perhaps that the toy seems
poor to him and according to his sense of justice he cannot
understand why that toy was given to him and not to the
other. If the child was older he would have accused the
father of injustice, but he does not know the justice of
his father. He has to grow to that stage of evolution where
his father is in order to understand the meaning behind.
The same is with the justice of God and man. Man's justice
is covered by his limited experience in life, by his favor
and disfavor, by his preconceived ideas, by the learning
he has which is nothing compared to the knowledge of God.
When one compares the father with his innocent child, their
relationship is too near to be compared to the relationship
between God and man where there is such a distance; if we
counted all the human beings that exist they would be like
a drop compared to the ocean. There is no comparison between
God and man. Therefore man's justice is imperfect, God's
justice is perfect.
If one ever gets a glimpse of divine justice, the only
way is first to believe in the justice of God against all
the proofs which will contradict His Justice. There are
many proofs which will contradict His justice. Why is this
person rich, why is the other poor, why is this person in
a high position, why has that person suffered so much, and
why has another lived long and had a pleasant life? If one
judged their actions, their intelligence, their stage of
evolution one would find no justification. By judging this
one will come to a conclusion where one will say, 'Oh, there
is no justice, it is all mechanical working which is perhaps
Ideas such as karma and reincarnation will satisfy,
but at the same time they will not root out God behind them,
for then God has no power. God cannot be all powerful if
everyone has the power to make his own karma. Root
out God, then everything is working mechanically. And even
if so, there cannot be a machine without an engineer; for
a machine there must be an engineer. Is he subjected to
his machine? Is he subjected to its power or is he the controller
of it? If he is subjected then he is not powerful enough.
If he is limited then he cannot be God any more. God is
He who is perfect in His justice, in His wisdom and in His
If we question the cause of all such happenings which
do not give us a justification then we come to another question,
and that question is: Can a composer give a certain justification
of every note he has written in his composition? He cannot;
he can only say, 'It is the stream that has come from my
heart. I have tried to maintain certain laws, to keep to
certain rules of composition, but if you ask me for the
justification of every note I am unable to give it. I am
not concerned with every note, I am concerned with the effect
that the whole produces'.
It is not true that there is no law. There is a law,
but is law predominant or love? Law is a habit, and love
is the being. Law is made, love has never been created;
it was, it is and it will be. So love is predominant. What
do we read in the Bible? God is love. So God is beyond the
law: love is above the law. Therefore if we come to any
solution to our ever rising question: Why is it so? – it
is not by the study of the law, never. Study of the law
will only give increasing appetite which will never bring
satisfaction. If there is anything which will bring satisfaction
it is diving deep into love and letting love inspire law.
That will open up a realm of seeing the law better.
Then we shall see that there is nothing in this world
which has no justification. It is inexplicable but it is
perceptible that all has its justification, and in the light
of perfect justice all life will be manifest. Then we shall
not have one word to say that 'this is unjust', not even
the most cruel thing we saw. A thought like this may shock,
but at the same time that is the point the wise man reaches,
and he calls it the culmination of wisdom.
Question: How do we know that God forgives more
than He judges?
Answer: In the first place justice is born and
love has never been born. It always has been and always
will be. Of what is justice born? It is born of the sense
of fairness. As this sense becomes matured in man he begins
to seek for evenness, and what is not even he does not like.
But to inspire this sense, to develop it, all must exist
first: justice is the outcome of what we see, love is not.
Love is spontaneous and is always there, as it is said in
the Bible, 'God is love'. Therefore justice is God's nature,
but love is God's very being. Therefore He forgives, because
He is forgiveness Himself, and He judges because it is His
nature to judge.
Question: So justice comes from God's intelligence,
and forgiveness from His divine love?
Answer: God's intelligence in this world of illusion
has a limited expression, for when one judges limited things
one's intelligence becomes limited also. One is as limited
as the object before one; the greater the object, the greater
becomes the vision. But forgiveness does not judge, it is
only the feeling of love. And therefore whatever be the
other's fault, once a person has forgiven, the happiness
and joy are shared by both. Justice has not that joy. The
one who judges too much is unhappy himself and makes the
one whom he judges unhappy also. The one who forgives is
happy, he does not keep any grudge in his heart, he makes
his heart pure and free from it. Therefore God's greatest
attribute is forgiveness.