DHARMA THE CAT . . . MULTI-FAITH COMMENTARY ON EPISODE FOUR
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AUTHOR’S
COMMENTARY
DHARMA THE CAT: EPISODE 4 -
"TOLERANCE"
by David Lourie
[view the cartoon]
"It's easy to be Tolerant when nothing is bugging you!"
That was one of my more succinct commentaries. Now, if you want some authentic Buddhist commentary on this subject, tune into PETER MASEFIELD’s erudite explications.
A BAHA'I PERSPECTIVE
DHARMA THE CAT EPISODE 4 -
"TOLERANCE"
by Paul Booth
[view
the cartoon]
Our hero raises an important point. Certainly tolerance is a virtue we should seek to develop. Baha'is positively seek unity in diversity. That is, rather than wanting everyone to be the same, we rejoice in the wonderful diversity of peoples and cultures. This, of necessity, requires that we seek not only to tolerate but to welcome differences. But should we tolerate all things? My answer is an unequivocal No! Let me explain.
Our bodies are given senses to warn us when something is so hot it would burn us, or - as the cartoon illustrates - that a mosquito is on our skin and about to infect us. It does this so that we can take the necessary defensive action. Similarly society as a whole, whilst seeking to promote tolerance among its members must be prepared to defend itself from harm. 'Abdu'l-Baha' the exemplar of Baha'u'llah's teachings gives the following example:-
"...the
constitution of the communities depends upon justice, not upon forgiveness. Then what
Christ meant by "forgiveness" and "pardon" is not that, when nations
attack you, burn your homes, plunder your goods, assault your wives, children and
relatives, and violate your honor, you should be submissive in the presence of these
tyrannical foes and allow them to perform all their cruelties and oppressions. No, the
words of Christ refer to the conduct of two individuals toward each other: if one person
assaults another, the injured one should forgive him. But the communities must protect the
rights of man. So if someone assaults, injures, oppresses and wounds me, I will offer no
resistance, and I will forgive him. . But if a person wishes
to assault Siyyid Manshadi, certainly I will prevent him. Although for the
malefactor noninterference is apparently a kindness, it would be an oppression to
Manshadi."
(Some Answered Questions, pages 270-271)*
To tolerate injustice, criminality, oppression therefore - whilst being apparantly kind to the perpetrator would be the gravest injustice to the victim and, as such, should not be tolerated. Baha'u'llah says:-
"O SON OF
SPIRIT! The best beloved of all things in My sight is Justice; turn not away therefrom if
thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see
with thine own eyes and not through the eyes of others, and shalt know of thine own
knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it
behooveth thee to be. Verily justice is My gift to thee and the sign of My
loving-kindness. Set it then before thine eyes." (The Hidden Words) -- Paul
M Booth
*Available from sales@bahaibooks.co.uk
* * * * 
A BUDDHIST'S COMMENTARY
DHARMA THE CAT: EPISODE 4 - "TOLERANCE"
by Peter Masefield, Pali scholar
[view the cartoon]
Although it is fashionable to maintain that the Buddha denied the ultimate existence of any self,** it nonetheless remains a fact that he often spoke as though each of us did have one. In the canonical text known as the Udaana, the Buddha is said to have given rise, on one occasion, to the following, rather cryptic, verse: "Having explored all quarters with the mind, one would simply not attain, in any place, that dearer than the self; thus is the self dear separately to others--therefore one desiring self should not harm another" (Ud 47).
The commentary (Ud-a 275) explains that it is not possible for anyone, wherever he might search, to find anyone dearer to him than his own self; and that since each being holds his own self dear in that way, therefore anyone wanting well-being and happiness for that self, should not harm, kill, or even antagonise with the hand, a clod of earth or a stick, etc., any another being, upwards from and including a mere ant or other small insect. For when, adds the commentary, suffering is caused by oneself to some other, such suffering is, after an interval of time, observed in one's own self, as though it had passed over therefrom. For this is the law of karma.
Hence Bodhi should
refrain from injuring even the mosquito, not so much out of compassion for the mosquito,
but rather since any injury inflicted will, in accordance with the law of karma,
inevitably fall back at some later time upon himself, be it in this life or some
subsequent one. The verse is also quoted in the Visuddhimagga (p 297), translated by
Nanamoli as "The Path of Purification". -- Peter Masefield
** See the articles "No-Self or
Not-Self" and "The Not-Self Strategy" by
Thanissaro Bhikkhu
* Buddhism -- A Concise Introduction
* * * *
A CHRISTIAN'S COMMENT
DHARMA THE CAT EPISODE 4 - "TOLERANCE"
by Rev Bern Stevens
The Uniting Church, Sydney, Australia
[view the cartoon]
The sting of reality tests our tolerance of an intrusive presence, be it a marauding mosquito or an objectionable person.
Our conscience may tell us that the precepts we follow, from parental teaching or religious conditioning, demand that we be tolerant towards all people. But surely there are exceptions, are there not?
Must we be tolerant of the mosquito, biting us to obtain some of our blood, causing our skin to sting and then itch for a time, and possibly injecting into our bloodstream a deadly virus or other threatening infection?
Instead of a mosquito it may be a person with an unhealthy influence on our lives, depositing negative or unloving thoughts and attitudes.
What of the person who attacks us with physical or emotional violence,? Must we tolerate such attacks on our person?
In response to such questions the Christian often refers to the words given to Jesus by the gospel writers Matthew and Luke: "If anyone strikes you on one cheek, turn the other also", and "Love your enemies".
On the other hand, Jesus is quoted as saying that it is intolerable for anyone to cause a child, or other "little one" whose resistance is weak, to stumble.
All responsible people are called to treat others, especially the poor, needy or weak, with justice and generosity, and furthermore to stand up in their defence in the face of the oppressor or exploiter.
In loving each other and the whole creation we will face the need to treat offences as intolerable.
Tolerance has its limits. A better concept is that of understanding and respecting others and their right to live in creative relationship with us.
It is not a matter of balance in our attitudes – a balance that comes from quiet openness to peaceful caring that all may find justice and peace in a world that contains threats to those who are defenceless? -- Rev Bern Stevens
* * * *
HINDU PERSPECTIVE
DHARMA THE CAT EPISODE 4 - "TOLERANCE"
by Dr Greg Bailey
[view the cartoon]
Bodhi seems to be caught in the same dilemma as in the first three cartoons: an absolute determination to follow the dharma no matter what. The symbolism of the names becomes apparent here: Dharma , in both Hinduism and Buddhism, means 'teachings', whereas Bodhi means 'understanding'. Bodhi knows the letter of the teachings, that is true.
Unfortunately for him, he lacks the understanding. He has not yet intuited the spirit of the teachings. As in most religions, tolerance as a virtue is preached rather that practised. It is well known that the pre-eminent expression of Hinduism, bhakti or devotion, operates as a loose theological system allowing the incorporation of all kinds of ideas and practices originally foreign to it, such that any religion that has entered India throughout history has become modified by devotional practices and theologies. This has been called 'Inclusivism' by one scholar and one only need read the classic Bhagavadgita to see how many doctrines and ideas can be poured into one short text and shown to have relevance for the pursuit of a particular religious goal.
However, from the early centuries before the beginning of the Christian era there have been many recorded instances of religiously motivated violence directed against non-Hindus by Hindus. The Hindu position on Bodhi's dilemma is that he must recognise the quality and breadth of his practice of tolerance and not just apply it such that everything else goes out the window. Application of a tolerant attitude does not require one to accept everything that one is confronted with in one's daily life or in one's religious practice.
All religions apply standards of moral behaviour and theological measures enabling their adherents to gauge the validity or otherwise of different forms of behaviour and beliefs. Built into these standards, and especially in devotional Hinduism, there is a widespread teaching that a person should accept as legitimate differences in the ways diverse people approach the godhead or however they might define the goal of their spiritual searching. These paths do not have to be adopted, but - and this is where the idea of tolerance becomes especially significant - they do have to be respected as legitimate pathways and their adherents deserving of respect because of that. I have often heard Hindus say Christianity, Buddhism and Hinduism are just other paths for discovering the self. However, they will not say that anything can pass under the names of these religions or, of their own expression of Hinduism, for that matter.
As usual Dharma the cat sits back wisely and watches everything from an unattached position. Whilst we cannot say he is committed to either an intolerant or a tolerant attitude, he knows Bodhi's commitment to absolute tolerance is impractical. He is wise enough to recognise that what seems to be an admirable life stance will only become another object of attachment, one instrumental not only in adversely affecting Bodhi's equanimity, but also powerful in generating future karma, and, in doing so, further imprinting Bodhi into 'the sands of time'. -- Dr Greg Bailey.
* * * *
INTERFAITH PERSPECTIVE
DHARMA THE CAT EPISODE 4 - "TOLERANCE"
by Rev Paul Brindel, Santa Cruz, California
[view the cartoon]
I once made a bargain with the mosquitos. A long time ago, when I was young; in a beautiful summer place deep in the forests of the Midwestern North country (USA), surrounded by rivers and lakes and endless warm days, my family would rent a cabin on lake Wabacanetta. My parents, Chicago College Professors, would teach all summer at Interlochen, a music and arts camp, and my Sister Jill and I would split our time between running wild in the woods with our German Shepherd, Skipper, and playing music or doing theatre classes. And for a time the city was far away and out of mind and we loved it.
This was mosquito country. Swarms of them, every afternoon, made life most uncomfortable, but we learned to keep our screens repaired and to venture out at times when the bugs were sleeping or somewhere else..
At the beginning of the summer of my 11th year I had a strange notion. If I didn’t swat mosquitos they might not bite me. I was sitting alone, warm and sleepy, daydreaming, on the bank of a river; the past year of city noise and crowds draining away and the long weeks of wild freedom deliciously stretching off into the misty future. Everything and anything wonderful was possible. Skipper was splashing through the water and clouds of mosquitos rose from the disturbed river and began to circle. And I said out loud to the mosquitos, “ If you don’t bite me I won’t swat at you”. And by some magic the mosquitos did not bite me that afternoon. One landed and then took off again and the others simply didn’t bother me, and for the next 5 weeks the bargain held. I didn’t swat and the mosquitos didn’t bite.
I remember trying not to think the magic was special or strange in any way. I thought that if I told anyone I would jinx the bargain. And for weeks, when I was in the woods I felt as if I were in a special, protected place; and I thought about it a lot; and I loved the magic of it all.
And then one day, having gotten used to the state of things, I forgot the magic just for a moment and I brushed away a mosquito from my face and it fell to the ground, injured and dying. And the spell was broken. And I was never able to get it back. The mosquitos began to bite me as much as ever, and I began to swat.
And now, 41 years later, I live where there are few mosquitos; and I live as consciously as I am able; and though I have yet to create again such a state of magic in my life that I might bargain with bugs, I know that tolerance can be infinite and that it is best not to break agreements with mosquitos. -- Paul Brindel
ISLAMIC PERSPECTIVE
DHARMA THE CAT EPISODE 4 -
"TOLERANCE"
by Khalid Saifullah, National Vice President
Ahmadiyya Muslim Association of Australia
[view the cartoon]
In this episode Bodhi is being tested for tolerance , but he appears to be
confused whether or not it should also be extended to a disease-infecting mosquito , which
represents perpetrators of injustice , oppression , and crime.
The issue is whether it is in the best interest of society to tolerate criminals and
refrain from resisting them, even at the cost of peace and tranquillity , or should they
be punished in order to send message of deterrence to others who are likely to follow
them. If it were reasonable to be tolerant under all circumstances, there would be no need
to maintain Police, Judiciary and army by governments.
Expounding the teachings of Islam on forgiveness and punishment , Hazrat Mirza Ghulam
Ahmad ( Hazrat Ahmad ) , founder of the Ahmadiyya Movement in Islam , says : "This
verse (42:41 ) shows that Quran does not teach non-resistance to evil on all occasions ,
or that mischief makers and wrongdoers should never be punished. Its teaching is that one
must consider whether the occasion calls for forgiveness or punishment , and to adopt the
course which would be in the best interests of both the offender and the public. Sometimes
an offender turns away from wrongdoing in consequence of being forgiven , and sometimes
forgiveness incites him to further wrongdoing. Therefore , God Almighty directs that we
should not follow the habit of forgiving blindly on all occasions , but should consider
carefully whether forgiveness or punishment would be most appropriate , and , therefore ,
a virtue , in each particular case, and should adopt that course,"
The next moral qualities in this respect are equity , benevolence , and graciousness as
between kindred. God the Glorious has said : ' Verily, Allah enjoins justice, and the
doing of good to others, and giving like kindred' (16:91).Hazrat Ahmad (peace be on him),
while interpreting this verse says: "This means that we are commanded to return good
for good, and to exercise benevolence when it is called for, and to do good with natural
eagerness as between kindred when that should be appropriate. God Almighty forbids
transgression or that you should fall short of exercising graciousness as between kindred
on its proper occasion, or should extend it beyond its appropriate limit."
This verse sets forth three graduations of doing good.The first is the doing of good in
return for good. This is the lowest gradation and even an average person can easily
acquire this gradation that he should do good to those who do good to him. The second
gradation is a little more difficult than the first, and that is to take initiative in
doing good out of pure benevolence. This is the middle grade. The third grade of
doing is graciousness as between kindred. God Almighty directs that in this grade there
should be no idea of benevolence or any desire for gratitude, but good should be done out
of such eager sympathy as, for instance, a mother does good to her child. This is
the highest grade of doing good which cannot be exceeded.
But God Almighty has conditioned all these grades of doing good with their
appropriate time and place.The verse cited above clearly indicates that if these virtues
are not exercised in their proper places they would become vices. For instance, if equity
exceeds its limits, it would take on an unwholesome aspect and would become indecent. In
the same way a misuse of benevolence would take on a form which would be repelled by
reason and conscious; and in the same way graciousness between kindred would become
transgression. The Arabic word for transgression is "baghy", which connotes
excessive rain which ruins crops. A deficiency in the discharge of an obligation or an
excess in its discharge are both " baghy".
In short, whichever of these three qualities is exercised out of place becomes tainted.
That is why they are all three conditioned by the due observance of place and
occasion." (The Philosophy of the Teachings of Islam by Mirza Ghulam Ahmad of Qadian,
PP..31-33).
This is a comprehensive teaching which can rescue Bodhi from the dilemma in which he has
been caught- Viz whether to stick to tolerance in the face of an aggression ,or resist it
effectively. The answer according to Quranic teaching , is therefore , simple: Do what is
most appropriate and best in the true interests of both the offender and the victim at the
given time and place. Islam, therefore, desires not only showing tolerance to others, but
also return good for good, exercise benevolence, and to do good with others with natural
eagerness as a mother does to her child.
PATH LEADING TO TRUE PEACE AND SECURITY
Notwithstanding the limits of tolerance described above, there is no doubt that tolerance
has a great value in maintaining peace and harmony. The world is yearning for true peace,
security and tranquillity and it is in every body's interest to help achieve it , for the
benefit of all, regardless of faith, colour, race or creed etc. People are getting weary
of religions intolerance, racial discrimination, wars, violence, organised crime,
oppressive rules, drug addiction, alcoholism, sexual promiscuity, incest, child abuse,
frequent divorces, breakdown of traditional homes and addiction with gambling etc. The
basic cause of all the evils is turning away from God and disregarding the moral teachings
of Scriptures, which has given rise to selfishness, greed, injustices and blindly pursuing
the evil desires and sexual enjoyments etc.
Hazrat Mirza Tahir Ahmad, the presentsupreme head of the Ahmadiyya Muslim Community has expounded the Quranic teachings which provide guidance to mankind on the present day issues affecting man's peace and security in his recently published book, "Islam's Response to Contemporary Issues". The theme of the book is to describe the Quranic formula of achieving peace in every aspect of human life. I consider it worthwhile to cite below the compendium of the book as I have understood it. Alas! even most of those who profess to believe in Quran have either misunderstood the message contained in it , or have become indifferent to practise its noble teachings.
* Restore belief
in the existence of God and the life after death. Man will not abstain from evil actions
unless he believes with a degree of certainty that each of his actions produces an effect,
which will manifest itself in the form of a reward or punishment in the next world,
(unless forgiven by God as a result of his true repentance or penance).
* In order to bring about mutual understanding and harmony between different religious,
let all people co-operate with one another in establishing common morals taught by various
Scriptures and let not the doctrinal differences be made the bone of contention. Leave
them to God to decide for us on the Day of Judgement, if they cannot be reconciled or
resolved in this world.
* Let all realise that sword can win territories but not hearts, force can bend heads but
not minds. Therefore, no holy war (Jihad) is permissible to be waged to convert people
from one faith to another. Any war aimed at proselytising or aiming at religions or ethnic
cleansing should be treated as a war against conscious and a crime against entire
humanity, and dealt with as such jointly by all nations and adherents of all
religions.
* There should be no temporal punishment for mere conversion/ apostasy, and it should not
be confused with sedition or rebellion which is a crime against the state.
* Freedom of speech and expression should be respected, but it should not be allowed to
get transformed into freedom to abuse and to blaspheme the holy and respected personages
of other nations. However, despite blasphemy being condemnable an moral and ethical
grounds, no physical punishment should be prescribed for it.
* House is the basic unity of society. Peaceful homes build peaceful society. God created
the institution of marriage to stabilise the homes. Let all societies take appropriate
steps to establish and strengthen sanctity of traditional homes by working together at
religious, social and political levels.
* The aim of moral teachings of Divine Scriptures is to strengthen the fabric of home
and society by setting rules regulating our mutual relationships and disciplining our
lives. It is the prerogative of the Creator to give us rules and, therefore, humans should
refrain from meddling with them and introduce moral rules which are contrary to the common
teachings of Divine Scriptures. Of particular importance are those which enjoin justice to
all (regardless of colour, race or creed) and shunning evils of sexual promiscuity,
homosexuality, druggism, and violence.According to Quran God sent His warners and guides
(i.e. prophets) to all the peoples, and so the basic moral teachings of all religions are
similar--having descended from the main source.
* Both men and women have equal right to work and be the owner of their respective
earnings. However, in a traditional home, it is the husband's responsibility to provide
maintenance to the family. The women are not obliged, but can contribute to the
family's maintenance on their own accord. Women owe particular respect as mothers, sisters
daughters and wives etc.
* Richer individuals, communities and nations should spend on their poorer and weaker
counterparts, but should not attach such strings to their aid which would, in effect,
bring back the wealth to the rich.
* Religion does not need to be the predominant legislative authority in the political
affairs of a State. Governments should operate on the principle of absolute justice to all
regardless of colour, race or creed. The relations between God and man fall in the
exclusive area of religion and no state has a right to interfere.
* Everybody should be loyal to the country of his residence and abide by the law of the
land.
* True peace of mind can only be found in remembrance of God and so conditions conducive
to it should be provided to all, in order that they may worship God as enjoined by the
faith they profess.
It is hoped that if the above mentioned formula of peace is sincerely put into
practice, by all , the aim which Bodhi wants to accomplish by remaining steadfast on
tolerance, can be more satisfactorily realised. -- Khalid Saifullah
* * * *
A RABBI'S COMMENT
DHARMA THE CAT EPISODE 4 - "TOLERANCE"
by Rabbi Brian D, Fox AM.,DD
Senior Rabbi Temple Emanuel Sydney Australia.
[view the cartoon]
There is a limit to tolerance. One can tolerate the other members of a pluralistic society. But one cannot tolerate the intolerant. I don't want them to live next door to me. I don't want them to marry my children. I don't want them to misuse democracy so that intolerance becomes the rule of society and freedom to choose is denied.The mosquito are intolerant people who get under your skin, pollute your blood and, if the anopheles mosquito, make you sick.That's just how I feel about the intolerant. -- Rabbi Brian Fox
A PAGAN (WICCAN) PERSPECTIVE
DHARMA THE CAT: EPISODE 4 -
"TOLERANCE"
by Mari Powers
[view the cartoon]
This last week the news was full of the story of the man who went on shooting spree in Indiana and Illinois targeting Jewish people, and full of hatred for dark skinned folks and no doubt gays and feminists, too. This man was so intolerant he wanted to personally eliminate those who he perceived as different from himself. I cannot say I am sorry he is gone.
The week before last Rep. Barr was up in arms, (pardon the pun), about Witches at Fort Hood. Now presidential hopeful, George W. Bush, has said he does not consider the Craft to be a valid religion. Even in a country where we are guaranteed religious freedom, we have to fight for our rights. We are not the only ones. Those who felt they had the one, the only and the true right way have stung many of us.
As a Witch I believe you cannot separate the religious from the political. As a feminist I believe you cannot separate the personal from the political. Politics are always about power, and there are at least two kinds, power over others, and power from within, or empowerment. When folks are completely intolerant of another’s religious beliefs they seek to have power over “those people”, to control, or even to eliminate, those who they perceive as being different. When we are walking our own true spiritual path we are empowered.
I once heard the Dali Lama described religious diversity something like this … “I am a Buddhist. I have been a Buddhist all my life. I like being a Buddhist. And I believe it is the one, true and best way. I have a friend. He is a Christian. He believes that he is following the one, true and best way. From a personal point of view there is only one, true and best way. From a worldly point of view, there are many diverse people in the world. There is more than enough room for many paths.” This, for me, expresses the essence of tolerance. -- Mari Powers
A TAOIST'S
PERSPECTIVE
DHARMA THE CAT EPISODE 4 -
"TOLERANCE"
by Charles Cromer
Founder of the Taoist Circle Organization
[view the cartoon]
If there is any lesson Taoism teaches, it is tolerance. Taoism not only teaches one to be tolerant but to go beyond that, and to be accepting of all things. To be tolerant puts forth a view of "putting up with" something or someone. Where acceptance is acknowledging that all things of the world are here for a purpose. We may not agree or like what that purpose is, but we must accept that it is so.
We may hate that there is disease in the world. But it would not be present if not to serve a purpose. What purpose? Without disease, many negative results would happen due to overcrowding, extended life spans etc. Without death, of what value is life? Without ugliness, how can we enjoy beauty? Without pain, how can we know the joys of pleasure. Without one you cannot have the other. That is the nature of duality.
The only way past having to tolerate violence, ugliness, and all other dualities is to accept these things as many parts of one whole, the Tao. Once you truly accept all things you will no longer have to "tolerate" anything. For you will have accepted it as part of the Tao. In doing so, you too will reach oneness with all things.-- Charles Cromer Ccdrogan@aol.com Founder of the Taoist Circle Organization http://www.geocities.com/Athens/Aegean/7201/index.html
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