Quotes and Views on Doubt
[i]'The Buddha'[/i]There is nothing more dreadful than the habit of doubt. Doubt separates people. It is a poison that disintegrates friendships and breaks up pleasant relations. It is a thorn that irritates and hurts, it is a sword that kills.
Neither naked asceticism, matted hair, dirt, fasting, sleeping on the ground, dust and mud, nor prolonged sitting on one's heels can purify a man who is not free of doubts.
[i]'His Holiness The Dalai Lama'[/i]
Although individuals may be highly intelligent, they are sometimes dogged by skepticism and doubts. They are clever, but they tend to be hesitant and skeptical and are never really able to settle down. These people are the least receptive.
One can be deceived by three types of laziness:
of indolence, which is the wish to procrastinate;
the laziness of inferiority, which is doubting your capabilities;
and the laziness that is attachment to negative actions, or putting great effort into non-virtue.
[i]Sogyal Rinpoche, from Glimpse of the Day[/i]
Doubts demand from us a real skillfulness in dealing with them, and I notice how few people have any idea how to pursue doubts or to use them. It seems ironic that in a civilization that so worships the power of deflation and doubt, hardly anyone has the courage to deflate the claims of doubt itself—to do as one Hindu master said: turn the dogs of doubt on doubt itself, to unmask cynicism, and to uncover what fear, despair, hopelessness, and tired conditioning it springs from. Then doubt would no longer be an obstacle, but a door to realization, and whenever doubt appeared in the mind, a seeker would welcome it as a means of going deeper into the truth.
Doubt is not a disease but merely a symptom of a lack of what we in our tradition call the View, which is the realization of the nature of mind, and so of the nature of reality. When the View is there completely, there will be no possibility for the slightest trace of doubt, for then we’ll be looking at reality through its own eyes. But until we reach enlightenment there will inevitably be doubts, because doubt is a fundamental activity of the unenlightened mind, and the only way to deal with doubts is neither to suppress nor indulge them.
The Buddha summons us to a different kind of doubt, “like analyzing gold, scorching, cutting and rubbing it to test its purity.” For this form of doubt really exposes us to the truth if we follow it to the end, but we have neither the insight, the courage, nor the training. We have been schooled in a sterile addiction to contradiction that has robbed us repeatedly of all real openness to any more expansive and ennobling truth.
In the place of our contemporary nihilistic form of doubt I would ask you to put what I call a “noble doubt,” the kind that is an integral part of the path toward enlightenment. The vast truth of the mystical teachings handed down to us is not something that our endangered world can afford to dismiss. Instead of doubting them, why don’t we doubt ourselves: our ignorance, our assumption that we understand everything already, our grasping and evasion, our passion for so-called explanations of reality that have about them nothing of the awe-inspiring and all-encompassing wisdom of what the masters, the messengers of Reality, have told us?
Let’s not take doubts with exaggerated seriousness, or let them grow out of proportion, so that we become black-and-white or fanatical about them. What we need to learn is how slowly to change our culturally conditioned and passionate involvement with doubt into a free, humorous, and compassionate one. This means giving doubts time, and giving ourselves time to find answers to our questions that are not merely intellectual or “philosophical” but living and real and genuine and workable.
Doubts cannot resolve themselves immediately; but if we are patient, a space can be created within us in which doubts can be carefully and objectively examined, unraveled, dissolved, and healed. What we lack, especially in this culture, is the right, undistracted, and richly spacious environment of the mind, which can be created only through sustained meditation practice, and in which insights can be given the chance slowly to mature and ripen.
If we were to put our minds to one powerful wisdom method and work with it directly, there is a real possibility we would become enlightened.
Our minds, however, are riddled with confusion and doubt. I sometimes think that doubt is an even greater block to human evolution than is desire or attachment. Our society promotes cleverness instead of wisdom, and celebrates the most superficial, harsh, and least useful aspects of our intelligence. We have become so falsely “sophisticated” and neurotic that we take doubt itself for truth, and the doubt that is nothing more than ego’s desperate attempt to defend itself from wisdom is deified as the goal and fruit of true knowledge.
This form of mean-spirited doubt is the shabby emperor of samsara, served by a flock of “experts” who teach us not the open-souled and generous doubt that Buddha assured us was necessary for testing and proving the worth of the teachings, but a destructive form of doubt that leaves us nothing to believe in, nothing to hope for, and nothing to live by.
When we are in a negative frame of mind, it is only natural to doubt rather than to believe.
From a Buddhist point of view, doubt is a sign of a lack of complete understanding and a lack of spiritual education, but it is also seen as a catalyst in the maturing of faith. It is when we face doubts and difficulties that we discover whether our faith is a simplistic, pious, and conceptual one, or whether it is strong, enduring, and anchored in a deep understanding in the heart.
If you have faith, sooner or later it may well be put to the test, and wherever the challenge may come from—from within you or from outside—it is simply part of the process of faith and doubt.
Our minds can be wonderful, but at the same time they can be our very worst enemy. They give us so much trouble. Sometimes I wish the mind were like a set of dentures, which we could take out and leave on our bedside table overnight. At least we would get a break from its tiring and tiresome escapades.
We are so at the mercy of our minds that even when we find that the spiritual teachings strike a chord inside us, and move us more than anything we have ever experienced, still we hold back, because of some deep-seated and inexplicable suspicion.
Somewhere along the line, though, we have to stop mistrusting. We have to let go of the suspicion and doubt, which are supposed to protect us but never work, and only end up hurting us even more than what they are supposed to defend us from.
Imagine that you had gone all your life without ever washing, and then one day you decide to take a shower. You start scrubbing away, but then watch in horror as the dirt begins to ooze out of the pores of your skin and stream down your body. Something must be wrong: You were supposed to be getting cleaner and all you can see is grime. You panic and fling yourself out of the shower, convinced that you should never have begun. But you only end up even more dirty than before. You have no way of knowing that the wisest thing to do is to be patient and to finish the shower. It may look for a while as if you are getting even dirtier, but if you keep on washing, you will emerge fresh and clean. It’s all a process, the process of purification.
Whenever doubt arises, see it simply as an obstacle, recognize it as an understanding that is calling out to be clarified or unblocked, and know that it is not a fundamental problem but simply a stage in the process of purification and learning. Allow the process to continue and complete itself, and never lose your trust or resolve. This is the way followed by all the great practitioners of the past, who used to say: “There is no armor like perseverance.”
Whenever doubt arises, see it simply as an obstacle, recognize it as an understanding that is calling out to be clarified or unblocked, and know that it is not a fundamental problem but simply a stage in the process of purification and learning. Allow the process to continue and complete itself, and never lose your trust or resolve. This is the way followed by all the great practitioners of the past, who used to say: “There is no armor like perseverance.
Page:
[1]