FAITH AND CERTAINTY
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There is a pressing need to repair the
ideological basis for conflicting beliefs as long as sectarian fanaticism and
bitter conflicts still masquerade under the name of religion. As an antidote to
such dangerous convictions, critical doubt is praised in intellectual circles
as the basis of a rational approach to life. Not least the methods of science
are seen as more dependent on systematic doubt than on faith.
It has been said that the lack of doubts in a
person is a pathological condition, like that of the psychopath who believes
fully whatever he wishes! There is something to be said for this, for
cocksureness usually accompanies ignorance. On the other hand, severe mental
illnesses also very often involve a near complete lack of faith in oneself and
in the world... quite apart from faith in God. Faith is also a natural
condition of the human being, whatever specific beliefs accompany it.
BELIEF VERSUS FAITH
There can be a crucial difference between
religious beliefs and having faith. Belief in any church or traditional
doctrine has much to do with acceptance of various historical facts, such as
through which texts or persons God has chosen to reveal the truth or what
teaching was actually meant. Faith in God, on the other hand, always requires
faith in ourselves, not least because of our inherent
divine qualities.
The written or spoken truths of the major
religions have been passed on to us, often at several removes from the source.
Successive translations, loss and suppression of parts of the original and of
the relevant historical facts often occurred even before the question arose of
how to interpret and apply crucial points that are unclear to us in our
situation. Which tenets of a teaching, or which system of interpretation one
believes in, can therefore vary quite independently of what is here called
'faith'.
Faith is a fundamental natural capacity of
the human, which is seen in the strong faith small children show. It is not
necessarily dependent on any specific religious belief. It may even not require
belief in any form of God, but instead be felt as purpose or meaning... a sense
of something 'higher' which expresses itself through the greatest deeds of
humanity.
It is notable that Westerners who have come
to recognise Sathya Sai Baba as the world Avatar with the authority of the
universal teacher are frequently not adherents of any one religion or sect
thereof but are of a faith that is rooted in a more universal spirituality.
Many seem previously to have been either of wide spiritual interests and involvements
and quite a few were previously proponents of some sort of sceptical but
secular humanism involving faith in humankind.
Persons of great faith never claim to know
everything, this being God's preserve, so nor can they avoid uncertainty about
various matters of this world - and not least of the next. False certainty -
particularly the kind based only on written scriptures - only blinds faith and
often compensates its lack of vision in the missionary's zeal to convert
others. Since believing is not actually knowing, To
believe something is to imply that the same thing could be doubted. Doubt is
thus seen to be an ever-attendant shadow of belief. Faith, by contrast, is
constancy in adversity and self-confidence despite tests and doubts, all based
on some sort of intuition of Divinity. Faith faces one toward the sun to stride
ahead without looking back at shadows.
Experience shows that, in trying to
understand the tenets of a religion, a crisis of childhood faith often arises,
particularly when unquestioning acceptance of rigid beliefs is enforced. As the
child grows and enters the wider world of today, this rigidity induces mental
conflict, emotional suffering and doubt in the unformed character which, if
unsolved, undermines natural self-confidence (a necessary basis for faith) and
weakens the overall strength of character.
SEEING, BELIEVING & KNOWING
Sathya Sai Baba makes clear that seeing can
lead to believing in respect both of his miracles and experiencing the physical
Form of the Avatar. On the other hand he has on occasion pointed out that
seeing is not necessarily believing, because faith is
always somehow a prior necessity in all things. Yet some people will even doubt
the very evidence of their eyes.
The Christian scriptures tell that when Thomas
doubted Jesus' resurrection and said he could not believe until he had himself
touched the wounds of Jesus, he was granted that faith by Jesus appearing to
him with the apostles and letting him touch the stigmata. Jesus then also said
that they are doubly blessed who can have faith 'without seeing'.
Those who can believe merely by hearsay, on
the other hand, may instead have a weakness of judgement which makes them
embrace erroneous beliefs and theories. The saying is still relevant: 'Some
people will believe anything'! There are many in the West who capitalise on
this fact by loudly proclaiming on T.V. and anywhere else that they have
attained faith by an overnight turnabout from entire faithlessness. Such
'converts' tend to be very keen to press others into believing the same!
ZEAL MISPLACED IN SET BELIEFS
If doubt can be dangerous, certainty of
belief can be yet more so! Professor N. Kasturi
expressed the reason for this most succinctly when he wrote that 'the way of
truth is paved with discarded certainties'.
In any spiritual or religious movement there
are tendencies towards a certain group conformism in belief, unthinking
acceptance of opinions above and beyond what is strictly known to be true. This
can take the form of either open or subtle moral censure against those who
question, even with good intention and intelligently, matters that many adopt
as sacrosanct. Such obscurantism eventually gets itself a bad name.
There are unfortunately more than enough
examples of genuinely-inspired movements that have later become sects because
of disagreement on points of belief. Great teachings have always been
rigidified into dogma by some adherents. This seems to be an ever-present
danger and to avoid this continual efforts are needed on a wide front. It is a
matter of striking a nice balance between taking great care over what one says,
pronounces or repeats and answering doubts and questions openly, fairly and as
truthfully as possible.
In any movement one finds those whose
eagerness is greater than their abilities, whose show of knowing better than
others exceeds their keenness for the facts. In spiritual circles there are
those who believe in any imaginative ideas and who will pursue all manner of
spiritual quasi-technique rather than exert themselves in critical
self-examination and follow the teachings. Self-inquirers cannot avoid asking
at a most deep level what it is they really know, and what, on the other hand,
is honestly and after all only opinion, surmise, hope, wishful thinking and
self-delusion. The line between appearance and reality or between the imaginary
and truth that has to be drawn is, moreover, often a very fine one indeed.
To express with clarity what one may know so
that it will not be misunderstood, and to make evident to exactly what it does
and does not refer is a real task. Not least due to these difficulties, even
what arises from authentic experience can degenerate into pseudo-belief when
publicised. This helps to show the great need both for a certain reticence as
to premature opinions and for harmony between thought, word and deed.
FAITH AND KNOWLEDGE
A change of heart increases the effort of
self-inquiry and is not just as temporary inspiration. Since all true learning
is a gradual process, it is simply foolish suddenly to believe everything that
one had only grounds to doubt yesterday. How much more so must spiritual growth
be?
Is not faith pre-tested in the crucible of
experience and self inquiry the less liable to waver or weaken in the face of
worldly distractions and tests? The saying 'faith can move mountains' expresses
the value of determination. Perserverance is also
based on faith, a power that can bear us 'unharmed' through the fire of
suffering, though the effectiveness of its balm may vary.
'To know' in its usual senses is only to hold
an abstraction, to be a subject possessing a mental grasp and conviction about
some object of thought. Whatever this know-how enables one to do in the
material world, it is not at all like inner illumination, compared to which it
is without taste or joy.
However indisputable or thorough knowledge of
any matter anyone has, it is itself incapable of motivating any action
whatever. To be moved enough to initiate any action or to find the will power
(and in the case of good acts, the loving compassion) requires some kind of
faith. It may be belief in the laws of nature, in another person, in society or
in divinity working though inner awareness. Whether one realise it or not, all
these are indirect forms of faith in God, who is (in) everything. As faith grows, so do intuition, conviction and insight. The
result is an understanding that arises from the entire psyche, not merely some
segment of one's experience and thought. When we meet such insightful faith in
someone, it exhibits the inner conviction of genuine knowledge.
(Robert Priddy. July, 1991)
The above material is the copyright of Robert Priddy,