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Title: Courageous Faith
<p>Faith involves not merely a belief in the existence of a thing or in the truth of a creedal formula, but also confidence in the power of its object. Religious faith is the belief and confidence in the power of the Supreme Good, and Buddhist faith, in particular, the belief in the incomparable power of the Noble Eightfold Path, the confidence in its purifying and liberating efficacy.
Among those calling themselves “believers” or “religious people” or, in our case, Buddhists, there are still too few who have that kind of genuine faith in the actual power of the Good to transform and elevate the life of the individual and of society, to secure them against the resistance of the evil in themselves and in the world outside. Too few dare to entrust themselves to the powerful current of the Good, too many secretly believe, in spite of a vague sort of “faith,” that the power of the evil in themselves and the world is stronger — too strong to be contended with. Many politicians everywhere in the world seem to believe the same, particularly those who call themselves “realists,” obviously implying that only the evil is “real.” They think that of necessity they have to submit to its greater power. If they are not willing to put it to the test, it is no wonder that they cannot achieve much good.
To be sure, in face of the great forces of evil and stupidity, this kind of genuine faith in the Good requires a certain amount of courage. But no progress of any kind is possible without courage. Progress means to overcome the natural inertia of present unsatisfactory conditions in the individual and in society. It certainly requires courage to take the first step in breaking through that resistance of the natural inertia and the self-preserving tendency of things and minds. But just that courage is the preliminary condition of success.
The ancient teachers of the Buddhist doctrine were well aware that courage is an essential feature of true faith. They therefore compared faith to a strong and courageous hero who plunges ahead into the turbulent waters of a stream to lead safely across the weaker people who timidly stop at the shore, or, excitedly and in vain, run up and down the bank engaged in useless arguments about the proper place to cross. This simile can be applied to the social as well as to the inner life. In the case of social life, the “weaker people” are those who are willing to follow and support a leader but who cannot make a start by themselves. In the case of the inner life, the “weaker people” are those qualities necessary for spiritual progress which are either undeveloped or isolated from their supplementary virtues.
Two factors of inner progress which supplement, support and balance each other are intellect <em>(pañña)</em> and faith <em>(saddha)</em>. If intellect remains without the confidence, devotion and zeal of faith, it will stop short at a mere theoretical understanding and intellectual appreciation of teachings meant to be lived and not only thought or talked about. In the words of our simile: intellect, if not helped by the hero of faith, will merely “run up and down the bank of the stream,” an activity with a very busy and important appearance but with few actual results. Intellect separated from faith will lack the firm belief in its own power to be the guide on the path of life. Without this inner conviction it will hesitate to follow in earnest its own conclusions and commands; it will lack the courage to make an actual start on the task of “crossing over.”
Faith as a supplementary quality, supported by the vigor and endurance of energy <em>(viriya)</em>, will give wings to the intellect, enabling it to rise above the barrenness of unapplied knowledge and the futile wordy wars of conceptual thought. In exchange, intellect will give to faith discriminative judgment and reliable guidance. It will prevent faith from becoming exhausted, from wasting its energies by ineffective emotional effusions and misdirected efforts. Therefore, faith and intellect should always be harmonized. With right mindfulness keeping them balanced, the two together will prove to be ideal companions, able to meet by their combined efforts any dangers and difficulties on the road to liberation.</p>
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<div id="F_sourceCopy">The source of this work is the gift within Access to Insight "Offline Edition 2012.09.10.14", last replication 12. March 2013, generously given by John Bullitt and mentioned as: ©1994 Nyanaponika Thera.</div> <div id="F_sourceEdition"></div> <div id="F_sourceTitle">Originally published in <i>The Vision of the Dhamma</i> (Kandy: [[..:..:..:outsources:books#bps|Buddhist Publication Society]], 1994). Offered for free distribution via BuddhaNet by arrangement with the Publisher. Transcribed for Access to Insight from a file provided by BuddhaNet (BuddhaNet, P.O. Box K1020, Haymarket, NSW 2000, AUSTRALIA).</div> <div id="F_atiCopy">This Zugang zur Einsicht edition is <img width="8" src="./../../../img/d2.png" alt="[dana/©]" class='cd'/>2013 (ATI 2004. BuddhaNet edition © 1996.-2013).</div> <div id="F_zzeCopy">Translations, rebublishing, editing and additions are in the sphere of responsibility of <em>Zugang zur Einsicht</em>.</div> </div>
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<div id="F_citation"><b>How to cite this document</b> (one suggested style): "Courageous Faith", by Nyanaponika Thera. <i>Access to Insight</i>, 17 June 2010, [[http://www.accesstoinsight.org/lib/authors/nyanaponika/courageous.html|http://www.accesstoinsight.org/lib/authors/nyanaponika/courageous.html]] . Retrieved on 10 September 2012 (Offline Edition 2012.09.10.14), republished by <i>Zugang zur Einsicht</i> on
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