A Crisis of Faith? (Part 1)

This is the first part of a larger dialogue focusing on our faith (shraddhaa) andthe crisis and turmoil that we must all inevitably face both individually andcollectively. To begin any rational dialogue we must agree on a commonunderstanding of the terms that are being used, so let us first define the wordscrisis and faith, and then the expression crisis of faith. Once we have defined ourterms we will examine if indeed we are experiencing a crisis of faith, and if so,whose crisis is it?

A crisis is an unstable, turbulent, and stressful situation or state of being at avery critical time that will become a decisive turning point in the determination ofall future courses of event. The root of crisis comes from the the Indo-Europeankrei- meaning to decide, discern, or judge. It traces through Latin, via Greek,and finally Middle English. This is very similar to our concept of dakshataa(alertness or intellectual discrimination).

http://www.webster.com/dictionary/crisis
http://www.thefreedictionary.com/crisis

Faith is defined as an unshakable belief or trust in the truth, value, ortrustworthiness of a person (e.g. God or Dadaji), idea (e.g. Swadhyaya), or thing. Most definitions often implicitly imply that faith has no basis of logic,rationality, or reason. However, Dadaji had not only taught us but had firmlydemonstrated that our faith must be rooted in reason and experience. We must becareful in automatically assuming the transitivity of our faith from oneperson/object to another. Whenever we consider such a transitive relationship wemust critically examine and ask ourselves whether the assumptions, axioms, andpostulates with which we began are still applicable in the present circumstance. Simply put, does our present reason and experience continue to support what we havecome to believe? If not, how can our faith perpetuate itself without changimg? Letus not confuse faith with a blind or false sense of loyalty which has plagued men,nations, religions, and sects across the span of time. History is littered with examples of this pheomenon.

http://www.webster.com/cgi-bin/dictionary
http://www.thefreedictionary.com/faith
http://en.wikipedia.org/wiki/Faith_and_rationality

So a crisis of faith is a period in which we are forced to doubt, challenge, andchange the fundamental tenets or basis of our own understanding and being. Thisperiod often is filled with stress, turmoil, and extreme emotional experiences. Itis the turning point where we must use our intellect (buddhi) and dakshataa toremain firmly rooted in the principles of Sanaatana Dharma given to us through theGeeta and through Dadaji's life. We must ask ourselves if the practices we seetoday fit in Dadaji's vision. Is this the type of parivaar (family) he envisioned? It is either a problem of no longer being a parivaar or an opportunity for growthand rejuvenation. It is up to each of us whether we become the very embodiment ofadharma that Lord Yogeshwar and Dadaji fought against or to follow in their path ofDharma.

http://en.wikipedia.org/wiki/Crisis_of_faith
http://everything2.com/index.pl?node_id=629637

Based on the above definitions are we experiencing a crisis of faith? Are ourfundamental principles being put into doubt? Dadaji taught us the presence of theindwelling God. Does even the possibility of causing harm to others violate thisprinciple? Dadaji emphasized the necessity of being honest and transparent in allhis dealings. Do we see transparent disclosure or do we find stonewalling andintimidation? Dadaji taught us that both the means and ends must be pure. Are BOTHthe means AND the ends pure in today? Dadaji persevered against the vestedinterests of society. Are we persevering against the vested interests or are webecoming the vested interest? However we answer these questions, whether we chooseto accept or deny its existence the crisis is here and now.

Now that we have established that there is a crisis, we must ask ourselves "Whosecrisis is this?" Is it God's crisis? Is it Dadaji's crisis? Is it a crisis for ourentire society? Is it the Swadhyaya Parivar's crisis? Is it our own individualcrisis? God will continue to be no matter what transpires. Dadaji has passed fromthis physical world, but his unique vision stands threatened by the currentcontroversies. In a time of increasing skepticism, young people will see this asjust another sect (sampradhaya) that no longer stands up to intellectual rigor, butis confounded in dogmatic belief and practice that they want no part of. WillSwadhyaya as we knew it once again regain its untarnishable luster, or will itbecome a victim of itself? How can we as individuals continue to follow Dadaji'svision, when his vision is being remolded?

Dadaji has often stressed in his discourses (pravachans) that the solution to allour problems can be found in the Bhagavad Geeta. Indeed in the very beginning ofChapter 1: Arjun Vishaad Yoga of the Shreemad Bhagavad Geeta we find Arjun's Crisisto be more relevant than ever. Like the confused and distraught Arjun at the outsetof the Great Mahabhaarat war on Kurukshetra, we must ask ourselves the samequestions Arjun asked of himself and our Lord Yogeshwar. What is my/our realdharma? Does the current crisis truly reflect my/our dharma? What can I do tofollow my/our real dharma? The answers are not necessarily to be found from someauthority outside but rather by our own journey within.

Asato Maa Sat Gamaya
Tamaso Maa Jyotir Gamaya
Mrityormaa Amritam Gamaya
Om Shaantih Shaantih Shaantih

Meaning:
Lead me from the unreal to real;
Lead me from darkness (ignorance) to Light (knowledge)
Lead me from impermanence to permanence
Om Peace Peace Peace.