Occasionally I meet someone who says something along the
lines, “I believe everything happens for a reason,” and that’s it. When I hear
this thought, it is usually voiced with a semi-serious tone and a sentimental
linguistic mood. I want to ask that person, “What do you really mean?” Is it
that you assent to the idea that when something good or bad happens, it happens
with some design behind it, i.e., by a higher power (God)? Or is this only true
sometimes? Perhaps you mean there is a rational way of contemplating everything
that occurs in the world, whether it provides some transcendental meaning or
not? Often a person will project this thought during a moment when they do not
know what to say or how to say what they are uncomfortably feeling
(anxiety), which makes the statement dubious at best. Perhaps they could take a
lesson from Ludwig Wittgenstein’s final proposition in his Tractatus Logico-Philosophicus, “What we cannot speak about we must
pass over in silence.” (Silence suggests a number of things in terms of human functional : saying nothing
because there is nothing to be said, contemplation, and listening to the
other.)
The problem of having to say something when we really have
no valid explanation except something that really has little meaning lies in
the reality that the human intellect struggles to deal with a world filled
with chaos and uncertainty. The Greeks had a system of gods to deal with this mix
by submitting to the wild chaotic world beyond one’s own will and getting used to
the idea that your rational plans will be knocked about by larger forces. The
ecstatic part of this ancient religion led to throwing oneself into the chaos,
by leaving your rationality at the shore while the wind and storms took you
wherever. In other words, you transcend by letting go of what is
human—rationality, pride, and planning. While this may seem foolish, the Greeks
retained a high view of the universe which they read humanity into—ecstasy,
pleasure, a mind, a divinity.
It does not take much imagination to see that there are many
problems in life for which individuals and groups throw or spin off into some
kind of sentimental thought pattern while often couching it under the pretext of
“faith” or “belief.” Faith” in its
original Greek meaning has to do with deep commitment and trust that calls for
intimate knowledge. While one may be unable to fully comprehend the depth of
what is trusted, one continues to apply other virtues and thoughtfulness within
one’s community in order to build a foundation and structure that can exist
more fully. Furthermore, regarding serious matters that may have “reasons”
behind their happenings and should be considered or at least acknowledged (or
heard); one is incapable and should give due thoughtfulness (forethought or thoughtful
planning), which without will lead to ignorance and even apathy.
Plato argued that “to speak well of the gods
to men is far easier than to speak well of men to men.” Serious rationality by
itself offers some self-sufficiency on a small scale with a high probability of
setbacks and failure. Plato’s solution was both logical and transcendent. One
does not use logic to overcome the chaos; rather, one uses logic because logic
itself is beauty and is truth. Plato put forward the idea that contemplation of
the way things really are is, in
itself, a purifying process that can bring human beings into the only divinity
there is.
The Te Tao-Ching,
by Lao-tzu (63) provides wisdom for dealing with challenging matters and
reframes the tension we all too often feel.
(It is the way of the Tao) to
act without (thinking of) acting; to conduct affairs without
(feeling the) trouble of them; to taste without discerning any
flavour; to consider what is small as great, and a few as many;
and to recompense injury with kindness.
(The master of it)
anticipates things that are difficult while they are easy, and
does things that would become great while they are small. All
difficult things in the world are sure to arise from a previous
state in which they were easy, and all great things from one in which
they were small. Therefore the sage, while he never does what is great,
is able on that account to accomplish the greatest things.
He who lightly promises is
sure to keep but little faith; he who is continually thinking
things easy is sure to find them difficult. Therefore the sage
sees difficulty even in what seems easy and so never has any
difficulties.
Jesus in the Christian tradition via the gospel narratives
is portrayed as having assisted the religious society of his day by drawing out
the radical Jewish meaning from long-standing, obsolete aphorisms that were
missing the mark. One such example from the Gospel
according to Matthew (5.43-4), “You have heard that it was said, 'You shall
love your neighbor and hate your enemy.'
But I say to you, Love your enemies and pray for those who persecute
you. . .”
And so, you have heard it said, “Everything happens for a
reason.” But I say unto you, listen, be thoughtful, and acknowledge only what you learn regarding the way it is. You will be a more flourishing human being and society
for it.
Stafford in this poem highlights need to pay attention to one another; for if we are not careful, we may miss a subtlety (brushed off with some sentimental thought) that in the end , if not recognized and acknowledged, might lead to some kind of cruelty.
A Ritual To Read To
Each Other
William Stafford
If you don't know the kind of person I am
and I don't know the kind of person you are
a pattern that others made may prevail in the world
and following the wrong god home we may miss our star.
For there is many a small betrayal in the mind,
a shrug that lets the fragile sequence break
sending with shouts the horrible errors of childhood
storming out to play through the broken dyke.
And as elephants parade holding each elephant's tail,
but if one wanders the circus won't find the park,
I call it cruel and maybe the root of all cruelty
to know what occurs but not recognize the fact.
And so I appeal to a voice, to something shadowy,
a remote important region in all who talk:
though we could fool each other, we should consider--
lest the parade of our mutual life get lost in the dark.
For it is important that awake people be awake,
or a breaking line may discourage them back to sleep;
the signals we give--yes or no, or maybe--
should be clear: the darkness around us is deep.
Sources:
Jennifer Michael Hecht, Doubt, a History. NY: Harper Collins,
2003.
Ludwig Wittgenstein, Tractatus Logico-Philosophicus.
Lao-tzu, The Tao-te Ching, translated by James Legge
Gospel according to Matthew (NRSV)
William Stafford, “A Ritual
to Read to Each Other”
