4,000 words
What follows is a chain of reflections about the context in which faith functions. Specifically they have to do with what we think we know about our changing universe, and how that situates us in the world as we see it. We tend to live oblivious to the changing nature of things. That’s a pity, because it often means that our right hand doesn’t understand what our left is doing. Both our philosophy and our religious beliefs are ours. They are tools we have developed to locate ourselves in our world. It seems to be an unnecessary self-imposed anguish, if the reality we see when we are struggling to stay alive contradicts the reality we see when we pray. You would expect two “words” that we use for the same reality might agree. The problem that lies at the root of these reflections is that for some reason, for us they don’t. We have come to view ourselves and our world in one way through our scientific understanding and its technical applications, and in an entirely different way when we think about the meaning of it all and our place in the totality. This essay is an attempt to bring these two aspects of our life back into phase.
Faith and Belief
I would like to start with a contrast offered by the Catholic/Hindu theologian Raimon Panikkar. He says “faith” is different from “beliefs”. In his usage, which we will assume here, the word “beliefs” signifies doctrine — words, concepts, creeds. “Beliefs” describe Sacred Reality, but they don’t connect us to it. “Faith”, on the other hand, means human action that goes beyond words or concepts, and is the engagement in a Sacred Relationship. The conversion of talk into action is a critically important transition in all human endeavor. Detached observation must become self-actualization. Traditional wisdom tends to support the perception that “talking” effectively must stop so a real connection — relationship — to reality can be made. If this popular imagery is more than just rhetoric, it suggests that ideation alone and its associated words may actually preempt and prevent relationship. In the context of our reflections, that means “beliefs” must become “faith”.
The great mystics have always said that Sacred Relationship is the result of “faith” and occurs in a “Dark Night”. This is a term used by John of the Cross. It does not mean depression or existential terror — though they may accompany it under particular circumstances. It refers rather to an acknowledged intellectual and emotional silence that consciously accepts conceptual suspension as the invariable circumstance of relational engagement. Others have used an even more haunting image: a “Cloud of Unknowing”. Faith, the action of trust and commitment, does not occur in the pre-emptive light of verbalized intellectual clarity. This may simply be an instance of the transition from talk to action mentioned above. But in any case the imagery of “silence” and of “darkness” is affirmed and confirmed by trustworthy witnesses of all traditions about the nature of religious experience. It will be the burden of this essay to elaborate why it might be reasonable to generalize from this universal “mystical doctrine” and say that a sustained relationship would mean this darkness is not a momentary event or temporary state but a permanent condition.
Concept and Metaphor
The perspective being sketched here contends, that if we are going to respect what the witnesses claim is a constitutive darkness, our “beliefs”, should be understood in non-conceptual terms. Historically, as we will try to show, concepts have claimed to know more than they could know. We mistakenly thought that “knowledge” accurately identifies and inerrantly grasps reality from within. But besides failing the truth, this error entails a more serious consequence. For as “beliefs”, concepts pretend to illuminate the darkness. And when they do that, they preclude faith. Non-conceptual discourse is metaphor. Metaphors are words and images that, while they point to and invite engagement in Sacred Relationship, do not claim to know. Beliefs that are metaphor do not disturb the silence in which faith comes to be.
Our doctrines about “God”, like the Trinity, or the divinity of Christ, are often complex. Many are tied to expressions that can be taken either as metaphor or as literal concept. For example, that both we and Jesus are called “the sons of God”, is taken as a metaphor when applied to us all, but in our tradition, it has been treated as a literal concept when applied to Jesus alone, the “Son” of God. As used in Scripture, however, the term “son of God” is not meant as a scientific concept. It neither asserts nor denies literally and scientifically that Jesus was God. But “divinity” had many meanings in the ancient world and the term “son of God” was open to interpretation in any number of directions, including the one taken at the Council of Nicaea. The official Church decided it had to eliminate this ambivalence once and for all, and “defined” the term at Nicaea scientifically and literally as we have inherited it — ton homoousion — “of the same substance as the Father”. I want to emphasize that the most important point in this matter is often lost. And that is that the authors of the gospels who created this terminology were not interested in specifying what Jesus literally was. Even if they believed what Nicaea claims they did, they did nothing more than suggest it. For they were concentrating on something else, something they felt was more important: Jesus’ meaning for us and our world. They were describing his significance and impact on human life. His life and teaching was God’s message for us. From that point of view he was as God for us. He was divine.
But since Nicaea chose to respond, well beyond the terms and focus of Scripture, to the demand for knowing literal scientific fact and expressing it in a scientific way, their way of understanding “Son of God” has dominated our beliefs. In these reflections we are not criticizing the motivation behind their decision, nor are we debating the truth or falsity of what they said. What we are asking here is much more fundamental. Can we know what Nicaea claims to have known? Increasingly in our times, Christians are coming to the conclusion that there is no way to determine literally and scientifically what Jesus was. In other words, many of us are saying we can’t know what Nivea claims we know. Therefore, we also feel we don’t need to know, and that seems to agree with scripture. But Nicaea happened. Without getting distracted by the details of why it actually did happen, it could happen because the Bishops of the Roman world were persuaded by the science of their times, that interior “essences” (ousía, in Greek, also translated “substances”) of things both seen and unseen, not only existed, but could be grasped objectively and inerrantly by the human mind. They believed, not by their faith but by their science, that they could know and say without the shadow of a doubt, literally and scientifically how exactly Jesus was “divine”. It was the way they understood knowledge.
But those assumptions are no longer true for us. And so Nicaea could not happen today. We may also say with the Fathers, Jesus is “divine”, but we are not so sure we can know what that means beyond what it means for us. For, on the basis of the elemental indeterminateness of observable phenomena revealed by modern scientific discoveries, philosophers and scientists today subscribe to the opinion that our knowledge is only functional and descriptive — “phenomenological”. In our world, concepts are only symbols of the realities we encounter and relate to, possibly even control or are controlled by, but they do not “comprehend” them. Knowledge does not grasp the “essences” or the “substances” of things. So to say of Jesus, “consubstantial with the Father”, is both meaningless and irrelevant for us. It’s the way we understand knowledge. Let’s examine this, briefly.
“Knowing”, Ancient and Modern
The words “idea” and “concept” come to us heavily burdened with meaning from the past where they were harnessed to a world-view of fixed essences that believed in the transparent inerrancy of the human mind. In that world, “idea” and “concept” were thought to be the result of an alleged compenetration of knower and known that transcended the boundaries of material reality. The act of knowing was considered a “spiritual” event that permitted a temporary co-inherence of interiorities. The knower became the thing known; and like an immaculate mirror, the knower’s mind captured the “essence” of the thing known in a “concept”. And so reality was infallibly “comprehended”. The concept was not a symbol of something else; the knower’s concept and the “essence” of the object known were the same in every respect except for the fact that they resided in separate individuals. From such invincible “objectivity” it was equally valid to draw conclusions either from the fact or from the idea, since the two were virtually the same. In such a world it did not defy logic to claim that the fact of God’s existence could be deduced from its idea.
The word “metaphor” was coined in ancient times specifically to contrast with “idea”. Metaphor referred to terms that were not able to comprehend the reality in question, but were considered “carried beyond” what they were supposed to mean, to what they were being used momentarily and, from a literal point of view, inappropriately to evoke. “Kate is a little devil”. In a literal sense, that statement is patently false. “Devil” directly refers to a reality other than Kate, and is applied to Kate only by being “carried beyond” its appropriate usage. But for us, in the world of human discourse, we would say it communicates, not only effectively, but efficiently as well. It is well worth a thousand literal words. “Little devil” conveys a human truth that cannot be communicated any other way. But observe, the “truth” referred to here is not of Kate’s “essence” but rather of the human phenomenon — her significance for us. Metaphor evokes an image for the listener who then takes over the process of recognition. The “proof” of the accuracy of the metaphor is provided exclusively by the relational experience of the hearer. If we never experienced Kate’s mischief, we can’t agree with the metaphor, though we may be inclined to look twice at the little angel the next time we see her. And because the metaphor is not “univocal”, it is capable of evoking meaning on many levels and in many dimensions simultaneously. Metaphor is a symbol; and symbols, unlike concepts, are not identified with, and so are not bound by, what they signify. This is the source of poetry’s variety and infinite freshness.
But, the theory of fixed essences has been abandoned, and therefore the contrast between concept and metaphor has disappeared. It is a remnant of an ancient world-view that we have left behind. There really are not two mental processes. We realize now that our thinking is and always has been irremediably metaphorical. Our belief that human ideas ever exhaustively comprehended the realities they referred to is gone. For us, there is no “epistemological” difference between concept and metaphor. From a linguistic point of view as figures of speech, they may vary in function, detail or imaginativeness, but at root metaphor and concept are both symbols. We believe symbolization is the essence of human ideation itself, not a second, inferior mental activity. It is precisely the symbol-making process by which a mental-verbal sound-picture is constructed to stand for a reality that it itself is not. Metaphor knows itself to be a symbol of something else, while the ancient “concept” fused and confused itself with the reality it claimed to comprehend. Metaphor alone, we could say, using Heidegger’s terms, “lets things be”; while the old notion of “concept” tried to impose the human mind’s impossible demand — permanence and possession — on evanescent perishing reality.
A Universe in Flux
In a world of fixed ideas, realities are unchanging and eternal; and saying that knowledge is only temporarily functional — like metaphor — is an alien perspective that cannot abide. It’s like oil and water. But that world has changed, and metaphorical discourse is the perfect tool for a universe in flux such as ours. Symbols, unlike “concepts”, remain non-defining. They set no limits on the reality which they evoke. Realities are permitted to continue their evolution into whatever they are becoming. So “meaning” for us is a provisional phenomenon wedded to the moment in time in which reality presents itself. We are now “human” and have been for some time. But were we always? What “fixed definition” would we have given Leakey’s “Lucy” the australopithecine? Or to earlier hominids whose proximate ancestral relationship to us is unmistakable, though we would hardly be inclined to call them “human”? And what about the future? If we have evolved through such vast changes in the past, why should we think that what we are today is fixed and determined? Paleo-history suggests that we will become something equally unrecognizable in the future — that is, if we survive. What is it, then, to be “human”? Modern thinking claims “human” is term for a temporary phenomenon, imperceptibly shifting even as we speak, like the seismic movement of earth’s tectonic plates under our feet. “Human” is a pointer, a symbol, a description of a current package of characteristics which serves us well enough as a functional tool for the present and foreseeable future. But there is nothing fixed or eternal about it. It is a functional model, like the Newtonian Universe which we know has been superseded by the imageless mathematics of quantum physics and relativity. We can work with it; but we know it’s only metaphor. It helps us to predict and control our reality, but it doesn’t “comprehend” it.
To say that “human” reaches to the very “essence” of what we are, is to assume as the ancients did, that we are one, unique, unchanging reality, conceived and eternally present as a creative “idea”, like a blueprint, in the mind of God. They believed that God created by concretely multiplying individual instances of that spiritual “idea” whose eternal pattern, “essence”, is infallibly reproduced in each individual. And the totality of all “essences” was a vast fixed and hierarchical structure filling the universe, a reflection of the perfection of the Deity Itself “in which we live and move and have our being”, as monolithic and impervious to time as the pyramids of the immortal Pharaohs.
To “comprehend” then, for the ancients, was to see not the individuals who passed in front of our eyes, but rather the eternal, unchanging, immaterial “ideas”, the “essences”, the “forms” which were the real reality incarnated in perishing flesh. In knowing “essences”, they were reaching permanence; ultimately they were reaching the very mind of God. In that world, the real reality was the idea, just as the only real being was God, the Idea of all ideas. The created entity was only partially real — a passing and contingent “participation” in God’s necessary reality, fatally corrupted by its unfortunate association with matter. The material individual was only the shadow of reality. In that world “time”, the measure of change, was the prison ship of those en route to oblivion. Time was considered, like change itself, the antipode to the eternity and permanence of God — and therefore hostile to our interests. Lest we lose our bearings in these theoretical musings, we should remember our ancestors’ quest was eminently practical: what they were after was nothing less than immortality itself, for what changed in time, perished.
We all abhor death. But the ancients translated that revulsion into the belief that death was unnatural, the punishment for a catastrophic mistake, an insult to God. Matter-in-Time was the contaminated carrier, the rotting flesh that bore maggot-death within it. Our “spirits” were aliens in an alien world — captives in a dungeon of dying matter. It was the curse of a fallen world.
But we look at things quite differently now. We have come to realize that time is creative, not destructive. We have discovered that species are created in time as the probative undertakings of earlier species seeking wider, deeper, more intense Life. The sequences are continuous and the differences become perceptible only in the long run. The lines of separation between sequential species blur. And then branching occurs making classification even more difficult; is it sequence or is it mutation? This is the process of a turbulent, expanding creation that we in our era have been privileged to have unveiled before our astonished eyes. It’s creation in time, not eternity. It’s creation by groping thirsty desire, not dispassionate abstract thought. It’s creation planned and carried out, not by an hypothesized “unmoved Mover”, but by the slime and creatures of the earth. Awesome! We never suspected.
Creation-in-Time shatters the world of fixed concepts and eternal realities. In our world what we experience as creation is a symphony conducted by time. Existence presents itself like a continuum of passing musical notes. The time-bound individual sings in the moments of time, and its song changes imperceptibly, instantly and continually by the time-flow in which it is borne onward. Heraclitus said, “panta rei”, everything changes. Everything is new in a new “moment”. But let’s be careful. Even fixed “moments” are themselves abstractions imposed upon what presents itself as an unpartitioned flow without divisions or discontinuities. Like time itself, moments are imaginary human constructs. There are no “moments”. There are no “plateaus”. There is only the roil and swell of changing reality. “Moments” are the last residue of the demand for permanence created in us by our tradition. Reality is time-drenched, impermanent, continuous and perishing. And the realities that exist in and bear the character of this continuous modulation, are by that fact indefinable. Reality in time is intrinsically indeterminate. It can be described but it can’t be grasped, any more than the water in a moving brook; it cannot be held, it can only be be-held, heard, related to, used, perhaps even controlled. That’s how metaphor functions. It invites us to relate to reality-in-motion. But reality-on-the-move includes us, and in itself is frightening to the fixed expectations of the traditional western mind.
Faith
The religious embrace of this flowing phenomenon is faith. Faith is a relating to reality-in-process. For faith, the world is sacred NOT because it discovers a different reality there, but because it looks at the same reality differently. We are led to look at and relate to reality in a new way by our “beliefs”, which are metaphorical constructions designed to stimulate and guide Sacred Relationship.
Sacred Relationship is wordless — silent and uncomprehending. We embrace what we do not grasp, what we cannot contain, what is at all times becoming something-it’s-not-yet-been. And that includes ourselves. Our traditional beliefs arose in the context of an ancient world of fixed entities and essential knowledge. They expressed their sense of Sacred Reality in the imagery of their times and condition. But those beliefs can be dangerous distortions for us. Their temples are set on ground that is no longer solid stone. And the edifices built on such credal sand will not protect us from the winds that howl in the night. The great “Pyramids of Immortality” are in reality nothing but cavernous tombs of the dead. Credal beliefs cannot reverse the impermanence of a reality ever-in-change, which includes us. If impermanence is what terrifies us, and we cling to an ancient “science” that denies it and ignores it, the “beliefs” based on that science will fail us. Faith does not eliminate impermanence, nor does it need to. Reality, including us, remains the same universe in flux, contrary to what our “beliefs” may seem to project. The flow remains; but faith accepts it as sacred. It embraces it. And so it loses its terror.
What can sacred impermanence mean to us who have been raised in the “belief’ that redemption is precisely, for us and our world, the conquest of impermanence, change and death? Salvation has been for our people immortality, not death, eternal happiness, not continuous alteration, and permanent self possession in the eternal permanence of God, not an unfinished indeterminate recycling, an endless evolution. We appear to have no resources here to fall back on. Our beliefs seem bound in steel to the visions of the past. But on second glance, once we stop looking at what our beliefs are and try to understand what they mean, we realize that as metaphor they speak even of our impermanence, our vanishing reality, as proceeding from a Love-Source that gives us our spinning world and our ever-changing selves as a gift. And so we may see why Restless Hungry Creative Love exudes from every pore of the universe, including our throbbing but perishing flesh.
Our changing reality is a gift of Passionate Love! That means — for those who take Love seriously — it can be trusted. It can be trusted blindly. Impermanence is still here with us as always; but where is its sting? Is it semantic sleight-of-hand to say that credal “permanence” is simply a metaphor, an allegory for the trusting embrace of im-permanence, the casting-out of fear? Hasn’t faith-in-Passionate Love, in a human sense, destroyed terrifying change? Isn’t “permanence” a perfectly human way of saying that? We can say all this because we know that literally (non-humanly) speaking, reality is impermanent. But we are not deceived into thinking that the metaphors of science, our dry “literal”, non-human ways of speaking about reality, are superior or more “true” than our human ways of speaking — the metaphors of belief that lead to faith. We can put things in their place. We may not literally know what’s in store for us, but we can trust it. We are integral to this process. Our very perishing is part of reality on the move, in search of Life. We can create our own new metaphors for the Sacred Relationship, and we can cherish the traditional symbols that our forebears devised to speak to the human heart of the matter, which is all that matters. We can forgive our ancestors for not speaking to us in the new language that is our responsibility to create. And we can forgive “God” for not loving us in ways that our tradition thought we had to be loved and taught us to expect.
But there is still one last condition imposed on this resolution: to get beyond talk. There is nothing in our new way of looking at things to prevent us from continuing to use beliefs as illusions of clarity or to avoid commitment. These old habits die hard. And even where there’s no presumption of “knowledge”, talk tends to displace the silence required for faith. Faith carries us beyond captivity to our words and beliefs, beyond the illusions of clarity, and beyond the postponements of talk. The silence, the poverty of metaphor invites us to take action, engage, personally appropriate the meaning of our beliefs and surrender to the Loving Source from which we come, “in which we live and move and have our being”. That means we trust that Source and its Process, blindly, wordlessly, — in “darkness”. And so we may lose our fear of the Wild Generous Servant Love that bursts from our own selves, welling up from the depths of what we are. It may even impel us to risk everything, as Jesus did. We tremble at such an invitation, and such companionship. We are speaking of faith as Sacred Relationship, not doctrine, not words. Trust-in-Love is not vision . . . nor is it rhetoric.
Tony Equale,
Willis, VA
February 2002