Beliefs
Beliefs are a double-edged sword. On the one hand, they may
provide a heuristic framework through which to explore
experience and derive meaning and value from those aspects
of reality with which we interact. On the other hand, beliefs
also have the capacity to place limits on the kind of meaning
and value we can generate as a function of experience. Thus,
beliefs simultaneously establish degrees of freedom as well as
impose constraints.
For example, if one believes in atheism, the structure of this
belief provides one with a spectrum of possibilities (i.e.,
degrees of freedom) with respect to how one might derive
meaning and value from experience. However, at the same
time, the nature of the character of this belief in atheism
prevents one (i.e., places constraints on one) from seriously
entertaining any idea involving claims that God is, in any
sense, real.
The structure of any belief gives expression to a set of
parameters which establish what is, for that belief, either
permissible or impermissible. Such parameters of
permissibility provide one with a framework for determining
whether, and in what way, other beliefs are compatible or
inconsistent with such a belief.
Science, history, theology, and philosophy each have their
own unique ways of: creating, exploring, questioning, linking
and evaluating different beliefs. In each instance, the beliefs
being discussed give expression to both degrees of freedom
and limitations.
Furthermore, while beliefs have the potential to help us to
make some sort of contact with reality, beliefs can just as
easily distance us from the truth of things. We all face the
difficult, complex task of trying to differentiate: those beliefs
which tell us something important - and, hopefully, true -
about the nature of reality, from those beliefs which merely
obfuscate matters and place obstacles in our way.
The fact we believe something to be the case does not make
it so. In addition, just because we may have a feeling of
certainty associated with a given belief, this does not
necessarily constitute proof such a belief is true.
Alternatively, the mere existence of doubts or reservations in
relation to a given belief does not automatically mean the
belief is not true.
Beliefs saturate our conceptual life. We have beliefs about
who we are, and we have beliefs about whether or not life
ultimately has any purpose. We have beliefs about what
values we ought to have, and we have beliefs about how one
goes about proving something. We have beliefs about origins,
and we have beliefs about ends.
Beliefs color the intentions and motivations through which
we engage ourselves, others and the universe.
Beliefs shape our attitudes. Beliefs mediate between us and
the world.
We are attracted to some beliefs and not others. Sometimes
this attraction is a matter of the way in which a belief seems
to reflect our own experience and helps to organize such
experience in a useful way.
Sometimes we are drawn to certain beliefs because they are
capable of seducing us by exploiting various needs, desires,
and/or weaknesses we have. Sometimes beliefs become
influential in our lives because of the manner in which they
address our fears or anxieties or hopes.
Sometimes beliefs have an aesthetic appeal for us, and we
fall under the spell of their beauty. Sometimes a belief
appeals to us because it is compatible with our temperament
or personality. Sometimes a belief attracts us because it
seems to confer a sense of uniqueness on us which helps set
us apart as being superior to, or better than, other people.
Examining the roots of our beliefs can be a valuable exercise.
On the other hand, this can be a profoundly disturbing
undertaking as well.
We tend to believe that we believe what we do because those
beliefs are, in some sense, true. We feel our beliefs
accurately reflect, more or less, the way things are in reality.
Consequently, if we should discover we believe what we do
not because it expresses the truth but because the belief suits
our personality or temperament or needs or fears or hopes or
other vested interests, then, suddenly, our whole world is
thrown into turmoil and confusion. This is so because we no
longer are who we believed ourselves to be. This is so
because we must now re-evaluate our whole relationship with
existence. We need to do this because, up until now, the
nature of our relationship with existence has been mediated
by a set of beliefs which no longer means what we believed,
heretofore, to be the case.
Even if the belief(s) in question is(are) true, as long as our
motivations for holding them are due to something besides
the purported truth of those ideas, there are problems which
emerge. These problems revolve around issues of integrity,
sincerity, honesty, purpose, intention and identity.
We have many kinds of belief about God. These beliefs may
be true or they may not be true. Or, perhaps, some aspects of
the beliefs may be true, while other aspects of such beliefs
may be false.
Furthermore, we have many reasons, other than matters of
purported truth, for holding on to such beliefs. There are
psychological reasons for believing. There are social,
economic and political reasons for believing. There are
philosophical reasons for believing. There are theological
reasons for believing. There are emotional reasons for
believing. There are personal and experiential reasons for
believing.
All of these reasons for holding different kinds of belief
concerning the nature of God often involve advantages or
benefits to be gained by believing God exists. Moreover, the
reasons for believing, also presuppose God exists. If this
were not the case, then our various reasons for believing
would be arguing: from nowhere, to nowhere.
The Sufi masters maintain we must rid ourselves of our
thoughts of advantages, benefits and vested interests when
we approach God. The beliefs we have concerning God
should be pure in intention and, therefore, they should be
devoid of all expectations for any kind of return on our
beliefs. The beliefs we have should be rooted in an
unconditional submission.
The practitioners of the Sufi path proclaim that God's love
for all of us is unconditional. Thus, God's love does not
depend on whether we believe or do not believe in Divinity.
Furthermore, such love is not predicated on our belief having
a certain structural form.
From the Sufi perspective, unconditional love calls out for
unconditional love. If our beliefs are entangled in reasons,
advantages and benefits, then such beliefs are not rooted in
the pure intentionality of unconditional love.
On the Sufi path, considerable attention is devoted to the
purification of the intentions associated with our beliefs.
Under the watchful and knowing eye of the spiritual teacher,
we must examine, very carefully and very critically, the
character of our intention with respect to God.
If our intention is colored by hopes, fears, desires, anxieties,
expectations and so on, then we are seeking something
besides God. Nothing but God should be the focus of our
intention.
The Sufi masters carry the matter one substantial step
further. Ultimately, one should not approach God through
beliefs but through Divinity. For, beliefs constitute a modality
of separation between the seeker and the Sought.
Therefore, at a certain point along the Sufi path, the reality
to which beliefs allude must be experienced directly. Beliefs
qua beliefs, must fall away.
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