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Khabira. It is a sufi name, a name of God. Literally it means: one who sees all, the cognizant one,
the seer of all. And that is hidden in everybody – the witness. What we see may be true, may not be
true, but the seer is always true. The seen may be, may not be. In the night you see a dream, in the
morning you find it was not true, but the one who saw the dream is still true. In the morning, in the
night, all the time he is true. You see a rope and you think, in the darkness of the evening, that it is
a snake. But when you come close you know that it is false, it is not so. But the seer was not false.
Even in seeing something hallucinatory, the seer remains true; the seer is never false.
’Khabira’ means: the one who sees, the witness inside. Sufis have beautiful names for God; in all
they have ninety-nine names for God. One wonders why not one hundred? It looks so incomplete.
For a certain, subtle reason, the hundredth name has been kept silent. That is the true name of God
which cannot be uttered. The tao that can be uttered is not the true tao and the God that can be
spoken of is not the true God, because the word ’God’ falsifies the reality of God. So the hundredth
name is the true name – what Hindus call ’satnam’, the true name – but it can’t be uttered. It will
lose its beauty if it is uttered. It remains unuttered, at the deepest core of the heart. But ninetynine names can be uttered just as a help to reach the hundredth. The hundredth name is almost a
nothingness – what buddhas have called ’nirvana’, nothingness.
So I call these the ninety-nine names of nothingness; one of them is ’khabira’. Get into the idea of it
and become more and more of a seer. Change the gestalt from the seen to the seer. Looking at the
tree, remember the one who is looking; eating, remember the one who is eating; walking, remember
the one who is walking. Rather than emphasising the outer, emphasise the inner, and slowly slowly
it becomes clear who this seen is. That is our true reality and that is what God is.