This work attempts to show that Kabir was not so much social reformer or a secular advocate of Hindu – Muslim unity as a saint who had attained to great spiritual heights. Except in a formal sense Kabir had no spiritual guide and his spiritualism or mysticism was organically related to eroticism.
Kabir's eroticism, however, had no place for lust or lechery. When he refers to his wedding with the lord or to his love affair with him, he only expresses his love with Love – a love without a trace of the carnal even if it has a streak of possessiveness. For Kabir the mind did not exist; only the Beloved did. The disciple is the “Lord's faithful wife”. The credo of the Bhakti Marg (the Path of Devotion) is to live to the fullest.
In Kabir love is a motion of the soul whose purpose is to enjoy God for His own sake. The Bible says, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (John 2:15-17).
Love and Beauty are interchangeable in Kabir; the act of loving (not lust) is in itself an act of beauty. Indeed, love is beauty in action as beauty is love in action; one can refer to the beloved's beauty even in the masculine gender as Sarmad does. But when a saint refers to his beloved's beauty he wishes to express the 'event' of her or his transporting him beyond mere corporeality into the realm of pure spirit where he pricks his inner ears to listen to 'Saut – i – Sarmadi' in its pristline glory and real majesty.
Thus, in a nutshell, is 'Kabirism'.
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