Chapter 15: The Story of Trust
What do I mean when I say a great harmony has to be achieved? I mean that when you are moving outwards, use doubt as your methodology, trust doubt when you are moving outwards. When you are inquiring into the world of objects trust doubt. Doubt is beautiful, immensely beautiful. And when you are moving inwards put your doubt aside: trust trust. And the man who can manage this I call a really intelligent person.
It is like you are seeing me, you are seeing me through your eyes, but you are also listening to me, you are listening to me through your ears. The ears cannot see and the eyes cannot hear, but still there is a tremendous coordination happening in you: you know you are hearing the same person that you are seeing. This is intelligence, this coordination is intelligence. Deep down a synthesis is happening constantly. The ears are pouring one information, the eyes are pouring another information; both are unrelated - as far as ears and eyes are concerned, both are unrelated - but your intelligence is creating a relationship between them: you are hearing the same person you are seeing.
Exactly in the same way, doubt cannot know the subject and trust cannot know the object. Doubt can know the object, trust can know the subject; and intelligence is when both pour their information into one pool and truth is known in both its aspects, as inner, as outer.
That is the real religion humanity needs now - or, the real science - which will not divide man and which will not cripple man. Up to now, hitherto, man has been crippled.
If you trust you forget the language of doubt. The society becomes unscientific, becomes incapable of tackling so many problems that man has to encounter, becomes poor, impoverished, ill, ugly. If you start only using doubt the society becomes better, scientifically better, technologically better, affluent, but the inner world simply is forgotten. Then you don’t have a soul; inwards you remain fast asleep. In both ways man remains lopsided. In both ways man remains partial and cannot become total.
The religions of the past have failed in creating a total man. And so has been the case with modern science; modern science has also failed in creating the total man. And the total man is the need because only the total man can be contented, only the total man can be richer inwards, outwards. Only the total man can be really in a celebration - his body satisfied, his soul satisfied, his senses contented, his spirit contented.
This small story is the story of trust, because Sufism is an approach towards the inner. This story is not meant to be understood as against doubt. It has to be understood as that only as far as the inner journey is concerned, doubt is inadequate, only trust is adequate.
If you want to see, see through the eyes, don’t try to see through the ears; ears are not capable of that. If you want to hear, hear through the ears and forget all about the eyes; eyes cannot hear. Both are right in their own dimensions. Both are partial, and your intelligence has to transcend their partiality. Your intelligence has to create a synthesis.