Critical study of Sikhism

Q: Is Sikhism is Transcendentalist Religion ?
And: YES.


Transcendentalists are considered individuals who have attempted to correct what they saw as erroneous concepts in societies. The term Transcendentalism is applicable to one who supports transcendental or supreme philosophy; It was first used by the philosopher Immanuel Kant who was born in 1724 in Koenigsberg, Germany. Kant was, and still is considered to have been one of the most influential philosophers in the sphere of moral and political thinking.

Spiritual Transcendentalism in the New Millennium is a transcendental philosophy by enlightened spiritualists who apply pure logic and reasoning to support the philosophy of the existence of a superior progressive unified spiritual intelligence (God/Allah) instead of interpreting their inspirations with minds that have been predisposed to subconscious conditioning of a Spiritual Existence that necessitates a dominant spiritual presence. Spiritual Transcendentalists have a goal of bringing rationality, logic and common sense into present day religious beliefs.

Irrefutable evidence has often been presented throughout the history of mankind that Spiritual Existence is a reality. Spiritual transcendence can still today be experienced by enlightened spiritualists when their minds are completely at peace and free from all outside influences.

Q11. How does a Sikh reconcile himself to the secular ideal?

Sikhism recommends an active life, the life of a house-holder(Grahst), life in society(not in isolation), where every individual makes his contribution to the development of society. There is no place for ascetisicm in Sikhism. Every Sikh must work for his living, and not be a burden on society. Sikhism lays emphasis on the right type of living-Dharam di kirt(the labour of Dharam=Righteousness. This refers to honest living and Dignity of labour.). Wordly duties may be performed side by side with the search of "The Truth". A Sikh must set an example to others; he should become a better farmer, a better businessman and a better public servant. He is not to shun material gain or the comforts of life.

"Salvation is not incompatible with laughing, eating, playing and dressing well". (A.G. p 522)*

*A.G. means Adi Granth, the Sikh Scripture. The page number refer to the punjabi edition of 1430 pages.

Sikhism lays emphasis on man's social obligations. Man is a part of society and has to work for its uplift. That is why social reform is a strong point in the Guru's teaching. The Gurus rejected the caste system, untouchability, taboos against women, good and bad omens and the worshiping of graves, idols and mausoleums. Sikhism believes in the equality of man which is practically demostrated through the institution of Langar(the Temple of Bread) where all dine together in single line. Inter-caste marriages and mixing on equal terms with person of diverse faiths and nationalities is the norm. As stated by Dr. Gokul Chand Narang: "The appearing of Guru Nanak was a great step towards arousing consciousness of a common nationality."

Sikhism lays stress on one's duties as a citizen rendering service to the community as a whole. The sword is meant for protecting not merely the citizen but also all victims of tyranny. Guru Teg Bahadur's sacrifice for preserving Hinduism from Aurangzeb's fanatical crusade is yet another aspect of the right of freedom of religion, which is so necessary in a secular state. Secularism requires an equality of all religions, without special favour to the religion of the majority or any designated as State faith Religion.

Thus, a belief in Sikhism is not incompatible with the ideals of a secular democracy.

Equality of Women in Sikh Idealogy
Critical Analysis :: Equality of Women in Sikh Idealogy and Practice
===========================================

A drastic distinction between the roles of the male and female exists in all of history's modern human societies. Women have grown to accept, not without resentment though, the male-dominated atmosphere of the world. Because people use religious doctrine to define their life styles, religious scriptures in both the East and the West seem to condone, even encourage, the unequal treatment of women. In the 15th century, Guru Nanak established Sikhism, the first religion to advocate emphatically the equality of all people, especially women. In a continent characterised by severe degradation of women, this bold declaration, along with others, determined to erase the impurities of the Indian society. However, prejudiees and injustices based on gender linger even today.

In the dominant Western religion of Christianity, God created man, and then woman out of man's rib. Eve, the first woman persuades Adam to eat the forbidden apple, thus committing the world's first sin, a landmark recognized as the fall of mankind. The implied inferiority and corrupting influence of women in the Bible appear to juslify their second rate treatment in Western society.

In Eastern Society, the Muslim religion also demeans women. The Koran contains explicit details concerning the inferior treatment of women. This includes the right of a man to divorce his wife, never vice versa, and the wearing of a veil to cover a woman's face, called burkah, in public. The Koran reminds men, "Your women are a tilth for you (to cultivate)... And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them."

At the time of Guru Nanak, Indian women were severely degraded and oppressed by their society. Given no education or freedom to make decisions, their presence in religious, political, social, cultural, and economic affairs was virtually non-existent. Woman was referred to as "man's shoe, the root of all evil, a snare, a temptress." Her function was only to perpetuate the race, do household work, and serve the male members of society. Female infanticide was common, and the practice of Sati, the immolation of the wife on her husband's funeral pyre, was encouragcd, sometimes even forced.

Guru Nanak condemned this man-made notion of the inferiority of women, and protested against their long subjugation. Guru Nanak conveys this truth through the bani, Sikh Scripture. It first argues against the sexist sentiments of the pompous man about the necessity of women:

"In a woman man is conceived, From a woman he is born. With a woman he is betrothed and married, With a woman he contracts friendship. Why denounce her, the one from whom even kings are born, From a woman a woman is born, None may exist without a woman."

The fundamental analogy used in the Bani depicts the relationship between God and man, and proves that the physical body does not matter. The bani parallels all human beings (men and women) to the woman/wife, and God to the man/hushand. This means that every person is a <i>Sohagan</i> a woman who is the beloved of the lord whether they have the body of a man or woman because the human body is transitory, the difference between man and woman is only transitory, and as such superficial. Thus, according to Sikh ideology, all men and women possess equal status. All human beings, regardless of gender, caste, race, or birth, are judged only by their deeds.

With this assertion, the Sikh Gurus invited women to join the sangat (congregation), work with men in the langar (common kitchen), and participate in all other religious, social, and cultural activities of the gurdwaras (Sikh places of worship). The Gurus redefined celibacy as marriage to one wife and taught that male and female alike need to practice conjugal fidelity. They advocated marriage of two equal partners. Guru Amar Das, the third Guru wrote:

"Only they are truly wedded who have one spirit in two bodies."

Guru Amar Das also condemned purdah, the wearing of the veil, and female infanticide. He spoke against the custom of sati, thus permitting the remarriage of widows. Out of 146 chosen, the Guru appointed 52 women missionaries to spread the message of Sikhism, and out of 22 Manjis established by the Guru for the preaching of Sikhism, four were women. "The steps the Gurus took to advocate the equality of women, revolutionized the tradition of Indian society. As they began to partake in social, religious, and political affairs, their contribution and worth as equal partners of men became more obvious.

Rights of a Sikh Woman


1. Is God considered male or female?

Guru Granth Sahib (G.G.S.) contains many names for God, both masculine and feminine. These are all used to describe God. Ultimately, the Gurus do not consider God to be male or female. The Mul Mantra states that God is Ajuni (Unborn), in other words, God belongs to neither sex

2. What does Guru Granth Sahib say about women?

Guru Nanak dismissed the prevailing values that downgraded women. He says: 'It is through woman that order is maintained. Then why call her inferior from whpm all great ones are born.' G.G.S.,p.473

The Gurus use woman symbolically in the bani to represent the disciple. Bhai Gurdas, the scribe of G.G.S., says, "Of all the Vedas' knowledge and all other virtues, it is the woman who can best guide man to the gates of salvation."

3. What rights do I have as a Sikh woman?

A Sikh woman has equal rights to a Sikh man. Unlike Christianity, no post in Sikhism is reserved solely for men. Unlike Islam, a woman is not considered subordinate to a man. Sikh baptism (amrit) is open to both sexes. The Khalsa nation is made up equally of men and women. A Sikh woman has the right to become a granthi, a ragi, one of the panj pyaras (five beloved), etc.

4. Are there any restrictions on what I can wear?

When Sikhs take amrit they must all, regardless of sex, keep the 5 K's. Guru Nanak says that one should only wear clothes which do not distress the mind or body.

'Friend, all other wear ruins bliss, The wear that to the limbs is torment, and with foul thinking fill the mind.' G.G.S., p. 16

The Gurus were against the wearing of the veil, which is so popular amongst Muslims and Hindus. Even Christian nuns are made to cover themselves more than Christian priests. Guru Amar Das refused to allow a Hindustani Queen from entering the sangat unless she removed her veil. In Guru Granth Sahib, the veil is compared to suppression.

'False modesty that suppressed is ended. Now, with veil cast off, am I started on the way of devotion.' G.G.S., p. 931

5. Can I read Guru Grarsth Sahib?

Yes. The reading of Guru Granth Sahib, is open to all. In Hinduism, a woman is not considered capable of reading the Vedas in a mandir. Guru Amar Das got attracted to of Sikhism after hearing Bibi Amro reciting bani.

6. Can I be forced into an arranged marriage7

Sikhs are forbidden to marrying off their children without their prior consent. Both sons and daughters are required to reach a mature age, both physically and mentally, before they marry. Thus, parents must ensure that their children are allowed to grow and be educated to the fullest. Arranged marriages are the norm for Sikhs. Sikhs are forbidden from marrying outside their faith and are not allowed to keep sexual relationships outside of marriage. The Gurus considered marriage an equal partnership. Guru Amar Das states:

'They are not said to be husband and wife who merely sit together, Rather they alone are called husband and wife, who have one soul in two bodies.' G.G.S., p. 788.

This is in contrast to other faiths. In Islam the husband is permanently the dominant partner.

'If your wives are overbeanng, advise them against it. If they do not care, refuse them sexual intercorse. If they still persist, then give them a thrashing.' Holy Quran, Ulnissa 434.

7. What about dowry?

Sikhs are forbidden from marrying off their children for monetary benefit. Concerning dowry, Guru Ram Das states:

'Any other dowry, which the perverse place for show, that is false pride and worthless gidding.' G.G.S.,p.79

8. Who is considered more spiritual ~ man or woman?

Unlike other faiths, Sikhism states that both man and womxn are capable of reaching the highest levels of spirituality. A particular hymn in Guru Granth Sahib states:

'In all beings is He Himself pervasive, Himself pervades all forms, male or female.' G.G.S., p. 605

9. Why is the birth of a boy more welcome than that of a girl?

If this is the case, it is totally against the teaching of Sikhism. The birth of a girl or boy should be equally joyous for Sikhs. The practice of giving sweets and celebrating Lohri only on the birth of a boy is anti-Sikh behaviour. Female foeticide is condemned in the Sikh Code of Conduct. There are clear instructions that one who kills female infants, has no place in Sikh society, and has to be excommunicated.

10. What about my independence?

No Sikh is taught to be subservient to anyone else. Thus, independence is open to both sexes. Every Sikh is able to attain spirituality independently, as there is no priestly dass in Sikhism. The path of love which Guru Nanak initiated is open to all.

'Shouldst thou seek to engage in the game of love, Step into my street with thy head placed on thy palm, While onto this stepping, ungrudgingly sacrifice your head.' G.G.S., p. 1412

The Khalsa nation is open to men and women alike. Guru Nanak observed how defenceless women had been when Babar, the first Mughal Emperor of Hindustan, invaded Punjab:

'Babar with wedding party of Sin from Kabul rushed down, and forcibly demanded surrender of Indian womanhood'

'Set aside were KaSs and Brahmins, and Satan went about solemnizing marriages. Muslim women, reciting the Quran, in their affliction called on Muda. Other women of lower castes and of the Hindus in this suffering too include in your account. Saith Nanak: Sung are paeans of blood and sprinkled is blood for saffron'. G.G.S., p. 722

The Gurus ensured that such an event will never occur again. They made a nation of soldiers capable of defending themselves as well as others. Thus, ensuring they need not depend on anyone.

11. Asian women in general are subservient to their husbands. What is the Siki view-point?

Hinduism does state that women are under the control of men. The laws of Manu state: 'In childhood, a female must be subject to her father, in youth to her husband, when her lord is dead, to her sons; a woman must never be independent.' Law 148, Chapter V.

Sikhism is totally opposed to this view. Christian women must change their names after marria&. The concept of maiden and married names is alien to Sikh philosophy. Sikhs practising it now do so out of ignorance. A Sikh woman is born with the surname Kaur and dies with it. Thus, allowing her to keep her identity throughout life.

12. Are there any famous Sikh women in history?

Sikh history is one which has been made by both men and women. There are many, many outstanding Sikh women. The Gurus' wives led highly spiritual and independent lives. Mata Sundri led the Sikhs for a long period after Guru Gobind Singh's death. Sada Kaur was a famous Sikh General who led the Khalsa army along side Ranjit Singh. The list of important Sikh women is endless.

Q12. What is the contribution of Sikhism to the uplift of women?

When Guru Nanak appeared on the Indian scene, the place assigned to woman was low and unenviable. The typranny of caste had left its marks on Hindu women. They had resigned themselves to their miserable lot. A widow had to burn herself on her husband's funeral pyre to become a Sati(the ancient Hindu custom rejected by the Gurus).

The position of Muslim women was also far from satisfactory. A Muslim could lawfully marry four women. Who were regarded chiefly as objects of sexual gratification. Women were kept within Purdah(veil) and their education and movements were restricted.

The Sikh Gurus gave women equal status. They gained social equality and religious freedom. The false notion that they were inherently evil and unclean was removed.

Sikhism conferred religious rights on women. Some Hindu scriptures had allowed an inferior position to women, and affirmed that they were unworthy of performing religious worship. A woman was regarded as temptation-incarnate. The lot of a widow was deplorable. The Gurus exposed the folly of such notions. They rehabilitated women in Indian society. Religious gatherings and kirtan were thrown open to women; they could participate fully in religious ceremonies and received the baptism(Amrit) on equal terms with men. Guru Amar Das deputed some women for missionary work. Guru Hargobind called woman 'the conscience of man'. In religious gatherings, men and women sang and preached without any distinction.

Guru Amar das condemned the practice of female infacticide and Sati. He advocated widow remarriage. Guru Teg Bahadur blessed the women of Amritsar and said that by their devotion they had made themselves "acceptable to God". Sikh history furnishes names of many women who inspired men to heroic deeds. The "forty immortals" were put to shame by their women folk on their betrayal of the Tenth Guru, and thus goaded to action they welcomed martyrdom and earned pardon of the Guru. They were returned to the Guru faith by a woman.

In the Indo-Pak conflict(1971), Sikh women on the border formed the second line of defence and gave valuable assistance to our fighting forces.

Q13. How has martyrdom helped Sikhism?

No nation, sect or community can survive and prosper unless it has a band of persons who are prepared to die, to uphold its faith, integrity, unity, its tradition and way of life. That is what the history of the world demonstrates clearly.
The essential condition for entry into the Sikh fold is self- surrender and devotion to the Guru and God. Readiness for the supreme sacrifice, or of offering one's head on the palm of one's hand to the Guru is an essential condition laid down by the Gurus for becoming a Khalsa Sikh. Seeking death, not for personal glory, winning reward or going to heaven, but for the purpose of protecting the weak and the oppressed is what made the Khalsa brave and invincible. This has become a traditional reputation of the Khalsa. Right from the times of the Gurus till the last Indi-Pakistan conflict (1971), the Sikhs have demonstrated that death in the service of truth, justice and country, is part of their character and their glorious tradition. They do not seek martydom, they attain it. Dying is the privilege of heroes. It should, however, be for an approved or noble cause. Sikh history furnishes outstanding examples of Guru Arjan, Guru Teg Bahadur, sons of Guru Gobind Singh and countless other Sikh men and women, who laid down their lives to uphold the cause of the religious freedom and the uproot of tyranny.

Undoubtedly, in a world of evil and sin, men of God must be prepared to suffer for the cause of righteousness and truth. According to Guru Gobind Singh, the true hero is one who fights to uphold "The Truth". He then does not run away from the battlefield.

Martyrs face the gallows with a smile. The greatest tortures hold no terror for them. They look at the executioner with equanimity because they believe in the justness of their cause. A true martyr regards himself as God's instrument. Sri Guru Teg Bahadur's martydom ws unique. He sacrificed himself not to save any of his own followers but to save Hindu Dharm. Sikh History is replete with the glorious deeds and the heroic sacrifices of the Sikhs who suffered for upholding decency, truth, justice and moral values.

Religion is sikh!

The less we have of it on this planet -- the better our planet will be.

Sat Sri Akal Frank

Didnt get you, Frank... Please elaborate...

Chardi Kala
IDEAL Singh

Not sure of what you didn't get, Ideal, but I'll explain as best I can.

It is my opinion that religion in general is very, very sick.

I used the spelling "sikh" rather than "sick" in my comment -- as a play on words. Sort of like writing that Saddam Hussein is a scumbagh.

I also opined that the world would be a much better place if ALL religions were eliminated.

Dear Frank,

Are you happy without Religion... Can you express you happniess in words being not following any Religion ? What kind of satisfaction do you get when you say you do not follow any Religion ?

Chardi Kala
IDEAL Singh

I am very happy without religion. I am a very content person.






I'm not sure of what you are asking here.


I see no reason whatsoever to suppose that religion is needed to feel satisfied, content, or happy.

Please explain what it is you are asking -- or saying. I'll be glad to reply.



The same kinds of satisfaction anyone gets.

Frank wrote: "The same kinds of satisfaction anyone gets."

looking for some truth
dancing with no shoes
the touch of fingertips
a sweet and tender kiss
the sound of a midnight train
someone calling your name
... and a hot fudge sundae

Hi, Frank :wink:

Hey Suzette

I can't get no satisfaction
I can't get no satisfaction
And I try, and I try, and I try, and I try
I can't get no, I can't get no satisfaction

:wink: :wink: :wink:

Hey, Frank,

That's because:

you ain't seen nothin' yet
b-b-b-baby, you just ain't seen nothin' yet

:wink: :wink: :wink: :wink:

Dear Frank

No offense... If you were happy and satisfied then what are you doing in this forum... and claiming aloud that you are agnostic ? I think you are not sure... I would consider being agnostic is also like following a Religion...

Chardi Kala
IDEAL Singh

No offense taken, IDEAL.

And please don't take offense at this...

...but one of the reasons I did not take offense is because your remarks were silly and illogical.



You asked:



Are you saying that it is impossible to be "happy and satisfied" -- and also be posting in this forum?

What kind of thinking are you using there?

And what on earth does "claiming aloud" my agnosticism have to do with any of this?




You wrote:



You think I am not sure of what?




You wrote:



Well, that probably says more about your abilities to reason logically than it does about agnosticism.

If you want to discuss that, though, I'll be happy to do so.

Dear Frank

As i have already said that my logical thinking is pretty much limited... so kindly bear with it... thanx

By you posting in this sprituality forum what I meant was when you do not follow any Religion then why are you bothered about what others follow and try to suggest that there is no need for Religion... I think agnostic is a person who is not sure/doubtful whether there is a need of Religion/God or not... but you have already decided that there is no need for a Religion so you are not agnostic but you are athiest... then you are making a wrong claim of being agnostic...

And when you try to nullify every faith that means that you are following some kind of thinking in your mind which amounts to a Religion in itself... I hope this makes sense to you... hopefully...

Chardi Kala
IDEAL Singh

Chardi


Allow me to respond to your last post by responding to your final comment first.

But even before that, let me assure you that I am not making a personal attack on you or your religion, Chardi. The fact is, though, that I see religion as one of the great negatives of society -- and whenever I see it being touted in any way, I engage the person doing the touting.

So...your last comment was:

Well quite honestly, NO, it doesn't. And it really shouldn't make much sense to you either.

I'll explain why I think that in my response to what you had to say.





Many (probably MOST) of the people posting in this spirituality section do not follow any religion. Most appear to be either agnostics or atheists.

I have no idea of why you suppose this to be inapproriate or inconsistent, but I susggest that posting in this section is both appropriate and consistent with agnostic and atheistic philosophy.

I am not "bothered by what other people follow" -- I am merely having my say about religion.




Actually, there is no need for religion. Some people WANT it for a variety of reasons, but I would suggest a person would have a very hard time defending the proposition that religion is a necessity. In any case, I can assure you that my fellow agnostics and I -- along with the atheists I've known -- get along quite well without it.





Get rid of that notion. It simply does not fit.

My personal agnosticism is expressed thusly:

1) I do not know the answers to Ultimate Questions such as "Is there a God?"; "If there is a God, what is that God like?" "If there is a God, what pleases that God and what offends that God -- if anything pleases or offends It?"; "If there is a God, does that God have expectations of humans -- and what are those expectations?"

2) I do not see enough unambiguous evidence upon which to make a reasonable guess about the answers to any Ultimate Questions.

3) I have seen nothing that persuades me that anyone else knows the answers to those questions -- or that anyone else has enough unambiguous evidence upon which to make a guess on any of those questions -- so I am GUESSING that none of us do.





That is one of those illogical things. Keep working on that.

One certainly can come up with the notion that "there is no need for Religion" and still be an agnostic. One can also come up with the notion that "there is no need for Religion" and be an atheist -- OR A THEIST. A theist can "believe" there is a god -- and consider "religion" not only to be unnecessary -- but also can consider religion to be a negative.





Way, way off base.






Well, I am not trying to nullify every faith -- I am merely pointing out, as best I can, that religion is mostly guesswork gone amok -- and that religion is, in my opinion, a great negative for society.

That is not a religion.

Q14. Does Sikhism insist on faith?
Q14. Does Sikhism insist on faith?

When we repose our trust in someone it means that, we have faith in him. For instance, when we send a child to school, it is on account of our faith in the value of education. In the matter of love, one has to put faith in the beloved. So faith is not peculiar to religion; it is found in almost every activity of life. Sikhism insists on this kind of basic faith... Just as you cannot learn to swim unless you get into water, in the same way you can never know spirituality unless you believe in God. Sikhism enjoins faith in the fatherhood of God and brotherhood of man. We all are one...

Sikhism emphasizes the need of the Guru for spiritual training. Fortunately, the Guru Granth Sahib is with us for such guidance. Many seek the solution of their spiritual and temporal problems in the Granth and seek light from Gurbani. We thus repose our faith in the Guru, discover the great truths enshrined in his message as our wisdom, acting in the light of Gurbani, tells us.

Sikhism enjoins us to love God. We cannot love God if we love ourselves. Ego is at the root of all evil and our sufferings. If we concentrate our minds on God and sing His praises, we subordinate and even drive ego out of our minds we can then acquire those great qualities and virtues, which we associate with God.

Sikhism believes in universal goodness. The Sikh seeks the God's Grace, not only for himself but also for the whole world for he believes in the good of all mankind (Sarbat da bhala). This sense of fellowship makes him feel at home everywhere and to look on all as friends: "No one is my enemy or a stranger", Guru Nanak wrote. He thus acquires an optimistic outlook on life.

The need for a Faith is recognized even by the greatest scientists. Indeed, reason alone cannot fathom the mysteries of existence and the Universe. Guru Nanak says: "The intellect cannot grasp what is beyond the bounds of the intellect. Rise above the limited human awareness and you will know of God and His works." Atomic energy and nuclear power have further strengthened the scientists' belief in the unlimited powers of
Nature and Providence.

Albert Einstein writes in this connection: "Man does not understand the vast of veiled Universe into which he has been for the reason that he does not understand himself. He comprehends but little of his organic processes and even less of his unique capacity to perceive the world around him, to reason and to dream."

Q15. What is the role of Reason in Sikhism?

Reason and Faith are complementary. They operate in different spheres, though each is sovereign in its own field. Reason has certain limits. Faith is necessary in certain basic things, as for example, the existance of God, or the need of the Guru's assistance. Reason operates in specified fields, as for example, when a man shall pray and what actions he may take. Religion does not exclude the operation of the intellect, though it certainly acts as a limiting factor.

Guru Nanak challenged the superstitious practices and rituals of his age. He questioned the value of offering food and water to one's dead ancestors or the idea that child-birth causes impurity, or that eatable things should be cooked within an encircled space, made sacred by plastering it with cow-dung. He employed the touchstone of reason to test their truth and proved them false. He appealed to men to accept reason as their guide in all such matters.

However, spiritual realization is beyond the ken of reason. On the other hand, great scientists of the world have accepted the higher truths revealed by religion. Man is an imperfect creature and his faculties and powers are limited. Albert Einstein observes: "Strange is our situation here upon earth. Each of us comes for a short visit, not knowing why, yet sometimes seeming to divine a purpose". Man is unable to comprehend the ultimate reality unaided. He needs the assistance of a religious leader or Guru whose divine knowledge and wisdom can guide him to his spiritual goal.

Science continues to make new discoveries and inventions which, sometimes reject the theories of previous scientist. Could man 30 years ago consider it feasible to orbit through space or land on the moon? What may be regarded as a miracle at one time may become a fact later.

The theory of karam is based on reason, the logic of cause and effect. This means that in order to ensure a good and bright future, man should perform good actions. How can man expect good out of evil actions?

Perhaps it would be best to have a recourse to reason when insensibility or blind faith proves of no avail. But where reason is obiviously not applicable, we must rely on faith. This is particularly true of spiritual matters.