Doubt and trust are opposites. If one wants to think, right doubt is necessary. One should then doubt courageously, every inch of ground should be put to the test, and nothing should be accepted without its passing through the test of logic. Whatever the consequence, logic has to remain the only shelter and doubt the only boat if one has to make any progress in thought processes. And if any conclusion has to be arrived at through thought, doubt is the way.
But religion has nothing to do with thought. The very process of religion is the opposite. Religion says one has to go beyond thoughts. And because one has to go beyond thought, there is no place for doubt, there is no use for doubt; the boat of doubt is useless here. If one is to go beyond mind, something that is the opposite of doubt will be of use, because doubt is the basis for thought.
Trust is the opposite of doubt; it is acceptance, faith. These are two different boats, their journeys are different. If somebody wants to become a scientist, he cannot do so through trust. If somebody wants to become religious, he cannot do so without trust. Just as today science is at its height and has spread over our whole life, similarly, in the old days, religion was at its height and had permeated every cell and tissue of our life. In those days attainment of success in religion was the goal. No matter how great a scientist one would become in those days, still it would not appeal to people as a status worth achieving. The greatest achievement in those days was that of a Buddha, a Krishna, an Angirasa, a Raikva. In those days we held such people in high esteem. Just as today science is at the pinnacle of its glory, in those days religion was at the pinnacle of its glory.
When science is at its height, the number of things increases, the number of machines increases, efficiency increases and the means of enjoyment increases. When religion is successful, consciousness increases, soul develops, and the unique mysteries of desirelessness are attained. When science develops, the journey into external objects increases; when religion develops, the inner journey increases. These two are opposites, their directions are opposite. In those earlier days there were high beacon lights of religion and the minds of entire masses were influenced by these lights. There were the schools, universities, the universities of the masters in the forests – all teaching trust. So trust was flowing in our blood. It was natural to accept, nonacceptance was very difficult. One had to make great effort in rejecting something, but acceptance was effortless.
Today the situation is just the reverse. Today no effort at all is necessary for rejection; that is our natural tendency. For accepting something one has to make tireless effort, and still something within you goes on continuously telling you that it may be right, it may not be right; it may be a trick, a deception. “I have not known it myself, somebody else has known it – who knows how true it is?”