What really is wisdom? It is certainly neither knowledge, nor information, nor data. More likely it is a manner of coming to terms with all of these and of integrating them in a way giving insight into one's own and the human condition, both of which are the same thing.

Both Theravada and Mahayana Buddhism have developed the notion of wisdom to a very high level in their understanding of prajna, elements of which seem scarcely in evidence either in Dharma or Bodhi's behaviour. Of our three favourite characters, which one is living in the real world here and is their stance one we would easily describe as being consistent with an attitude of wisdom?

Bodhi is upset because his meditation cushion has been appropriated by Dharma whom he criticizes by naming him a dog, the species which is his natural enemy. Then he tries flattery in describing him as intelligent and compassionate. Resistance to both of which is regarded by Dharma as the epitome of wisdom. The cat's certainty of this is confirmed by his refusal to move. He at least is fully confident of the correctness of his decision.

Wisdom is a powerful element in all religions, Hinduism not the least. Whether it be accurate or not, the tradition of wise sages seated beneath trees and meditating on the nature of ultimate reality is well known in both India and the West. In practice such sages are of many kinds: gentle, sagacious, learned, arrogant, aggressive, intolerant and insightful. Not all of them have attained wisdom, nor are some little more than spiritual opportunists. Others manifest an experience of direct insight into the nature of reality in a way that allows them to express this with great simplicity.

Hindu mythology is full of stories of ascetic figures whose express purpose is to attain enlightenment through performance of bodily austerities and meditational practices. Such figures are portrayed seated in the lotus position, or something much less comfortable, with their eyes focussed on their nose, capable of being disturbed by virtually nothing. Distractions they abhor. Only if a nymph appears before them and adopts a seductive stance will they react. And this reaction takes two forms: a long period of sexual intercourse or the cursing of the nymph to turn into a stone or some other choice object. In either case the sage loses all the meditative power he has accumulated and is required to rebuild it again. It is as if the appearance of the nymph functions as a kind of test the sage is required to undergo. If he falters he starts again. If he ignores her he wins wisdom.

Ultimately many Hindus saw this kind of activity as implying a search for power rather than wisdom and in Hinduism there has always been some ambiguity between the attainment of magical powers and the acquisition of wisdom. The latter can be acquired just as much by a flash of insight or through the favour of a god as by arduous meditational exercises and to that extent substantially broadens the possibility of acquiring enlightenment.

Dharma, Bodhi and Siam are engaged in a conflict of realpolitik, the only relation to wisdom being the recognition of the importance of compromise. Untypically Dharma takes the rigid position, failing to recognize the real physical superiority of Bodhi over him. From the point of view of the status of wisdom - as something true intrinsically and therefore, standing outside of partial criticism or praise - his stance is absolutely right. Yet there is always a conflict between perceived advantage and deep truth. Whilst his attitude is correct, he appears to lack wisdom about his own position as the object of Bodhi's foot, something he would never normally forget. Siam exercises situational wisdom in seizing the opportunity by grabbing a hidden chunk of cheese. -- Dr Greg Bailey