Category Archives: Interfaith

Seven Stars to Guide Us

Illustration by AI + Dennis Rivers.

Seven Stars to Guide Us

Here are seven stars to guide us,
inspired by the Prayer of St. Francis,
and focused on the inward path of every heart:

FOR THE SAKE OF MY OWN WELL BEING
AND FOR THE SAKE OF EVERYONE’S WELL BEING…

1. This moment and this day
may I walk the path
from blind anger to calm awareness.

2. This moment and this day
may I walk the path
from obsessive resentment
to expansive forgiveness.

3. This moment and this day
may I walk the path
from paralyzing fear
to courage inspired by love.

4. This moment and this day
may I walk the path
from doubt about external security
to faith in the Power of Life within me,
the same Power that makes all things new.

5. This moment and this day
may I walk the path
from the isolation of seeing everyone as a threat,
to the community of embracing everyone as kin.

6. This moment and this day
may I walk the path,
from embarrassment and humiliation
in the eyes of others
to remembering that we are all evolving stardust,
capable of turning every mistake
into an opportunity to grow.

7.  This moment and this day
may I walk the path, from a disappointed
and wounded sense of entitlement,
to a deepening gratitude for the whole wide world,
for Breath, and Earth, and Sky and Life.

For each breath can be received
as an amazing gift from the Universe,
waiting to be transformed
through our journey into the Light
into something kind, creative and beautiful.

May we begin
with this present breath!

By Dennis Rivers. Illustration by AI + Dennis Rivers. 2024 
Public Domain ;  EarthPrayer.net/prayer-evolving/seven-stars/ 

Name the Past for Our Future 

Name the Past for Our Future:

On the Armenian Genocide

By Laurel Aronian, age 17, Connecticut.

In 1915, the Armenian Genocide commenced—the systematic mass murder of 1.5 million Armenians by the Ottoman government. I wrote this poem as a representation of the ongoing effects of the genocide on Armenians; even survivors found their lives uprooted as they were forced to move to other countries and begin from nothing. This poem not only serves to comment on my ancestors’ abrupt relocation from their homeland but also as a reflection on how my opportunity to visit Armenia in 2019 allowed me to return to the place my ancestors unwillingly left behind—metaphorically restoring them to their native land and simultaneously instilling in me an appreciation for a culture and history that I will carry forward. 

“The Land Ahead”

Soot swirls around our footsteps,
the dust from our lives before.
Before, when we lived in the stony 
cliffs of the Caucasus.

With my family who sent me
on my own.
To start a new life.
A life away from those who had taken 
it from us.

The land that my family had lived 
on for hundreds of years was seized.
Bitlis, Diyarbekir, Erzurum, where I had
played in the long grass of the mountains with my brothers.

Luck is what saved me from the massacres.
I do not know 
what happened to my brothers,
who I had left
behind me.

The rocky road ahead is also littered
with dust.
It obscures my vision on all sides. 
I do not know what is ahead of me
or what I have left behind.

The smell of gasoline is strong
as I board the plane. 
I have left my home for the flight,
but will return in a jet 
moving as swift as an Eagle.

The sign above is in letters
I can’t read
Թռիչք դեպի Հայաստան տերմինալ 4A
Only one word is clear to me,
Հայաստան, Hayastan, where my 
second great-grandfather is from 
and where I 
am going.

Back in his day, 
there were no planes,
when he traveled to the US
Alone.

Did he know that his 
great, great-granddaughter would be going to his homeland?
His homeland where he had to leave
his home.

He left his country in the hope
that one day 
the part of him in me 
could return.

By Laurel Aronian, age 17, Connecticut. She adds: “I love to write in all genres (poetry, prose, journalism). I also enjoy taking photos and creating art. I have a passion for music and perform as a singer-songwriter and accompany on guitar. When I’m not writing or making music, I play competitive chess. My pieces also reflect the awe of nature, earth stewardship, and our planet’s majesty and magic.”

PS: Laurel entered the poem for our 2023 Youth Honor Awards last year at the age of 16.

A Call for Action: Muslims and Jews Find Community in Nature

A Call for Action: Muslims and Jews Find Community in Nature

A Convergence of Islamic and Jewish Perspectives on the Environment

By Emily Maremont, age 17, California.

In my fifth grade gardening class, I shared a shovel with a girl who had recently immigrated to the United States from Yemen. Here we were—me a Jew, her a Muslim—passing that rusty shovel back and forth across a row of red clay pots. Little did I know at the time, the act of cultivating that rooftop garden followed what our ancestors had done for thousands of years. Ancient teachings from both Islam and Judaism stress the importance of caring for the natural world. In America, the birthplace of the modern interfaith and environmentalist movements, the fight to combat climate change has the potential to foster deeper cultural understanding between Muslims and Jews.

Environmentalist narratives are prominent throughout the Quran. According to Islamic teachings, the essential elements of nature—earth, water, fire, forests, light—belong to all living organisms, not just to the human race. Humans, the guardians of nature, are discouraged from abusing or destroying natural resources: “He is the One Who produces gardens…Eat of the fruit they bear and pay the dues at harvest, but do not waste. Surely, He does not like the wasteful.” Planting trees, purifying rivers, and digging wells are also considered charitable deeds. Preventing water pollution is particularly significant given the role of water in daily worship. In the performance of ablution before prayer, Muslims are expected to exercise moderation as they wash themselves. In Mecca and Medina, The Prophet established the first protected areas in history, known in Arabic as hima. Within the bounds of protected areas, natural resources considered sacred were off limits during certain periods, and logging and grazing were prohibited.

Similarly, the Hebrew principles of bal tashchit (“do not destroy” or “do not waste”) and tikkun olam (“repair the world”) connect to the values of moderation and the sacredness of natural resources found in Islam. Themes of guardianship over nature are also woven into Jewish holidays. During Sukkot, Jews dwell in temporary structures called sukkot (it is a plural of the word Sukkah). Jewish law commands that a sukkah must have a thatched roof made of organic material while allowing a view of the sky and for rain to penetrate. This practice allows Jews to appreciate their relationship to nature more directly. Tu BiShvat, another holiday nicknamed “the new year of the trees,” coincides with the blooming of almond trees after dormancy during winter. Sixteenth century Kabbalists began the tradition of a seder (ritual meal) for Tu BiShvat, in which symbolic nuts, fruits, juices, and wines are featured. In the Midrash Ecclesiastes Rabbah, G-d says: “Do not corrupt or desolate my world; for if you do, there will be no one to repair it after you.’” This line resembles the foreboding of many contemporary environmental activists and scientists.

Historically, the natural world has played a major role in the relationships between Muslims and Jews. The Muslim conquest of the Iberian Peninsula resulted in the introduction of new agricultural practices from the Middle East and ushered in an era of general religious tolerance. New crops such as sugarcane and rice became parts of the culture of all who lived there: Arabs, Jews, other Europeans, etc. Sustainable irrigation practices involving the noria (waterwheel) and qanat (underground water channel) increased water supply. Historians call this agricultural transformation the “Islamic Green Revolution.” Córdoba, the capital of the Islamic Umayyad Caliphate (c. 711-1031), became the center of Sephardic Jewish life. Jews from all over Europe migrated to Spain, where the land supported their growing population. There was widespread transculturation of Jewish and Arab cultures in the sciences, philology, and literature. Against the backdrop of a shared, flourishing natural environment, Muslims and Jews coexisted peacefully.

In recent years, many Muslim and Jewish grassroots organizations and individuals have moved to the forefront of environmental activism. Green Muslims uses solar water heaters to heat water for ablution that thousands of worshipers perform in Washington, DC. Other organizations, including Eco-Halal, Green Ramadan, and Green Haj, are working to make Muslim traditions more sustainable. In 2022, twenty major Jewish organizations formed the Jewish Climate Leadership Coalition, which is committed to taking action against the urgent threat of climate change.

Youth are also prominent voices in this movement. Muslim American climate activists like Saad Amer and Zahra Biabani are spreading their message through social media, leading protests at the White House, and speaking at the United Nations. The Jewish Youth Climate Movement has chapters across the United States. Young Jews for a Green New Deal incorporates Jewish music, poetry, and celebration into their activism to engage more people. In a variety of ways, American Muslims and Jews of every age are taking up their traditional mantles as stewards of the earth.

Meanwhile, when I am walking through my neighborhood, I never see Muslims and Jews interacting with each other. While there are annual interfaith events between Jews and Christians at my synagogue, I never see similar events between Muslims and Jews. As someone who from a young age has strived to learn and appreciate other faiths, I cannot sit with the prospect that tensions always have to exist between our communities—no more than I can fathom the idea that our efforts to stop climate change are futile. I believe that multicultural understanding springs from having hard conversations about the complex world we live in. What better way to have hard conversations than out in nature, which we all value and enjoy? Yet as the Earth continues to suffer from carbon emissions, pollution, and other issues created by humans, such opportunities for connection are lost before we even realize they exist.

Through climate-focused interfaith partnerships, Muslims and Jews can find common ground. By developing community projects, organizing protests, and lobbying the government, Muslims and Jews can learn about each other’s values and traditions. In the process, they can become more comfortable with being in the same place—passing shovels back and forth underneath the leaves we all pray will change color come autumn, as centipedes march past on the ground and eagles circle overhead.

By Emily Maremont, age 17, California. Emily adds: “I enjoy writing and learning about history in order to gain new perspectives on the world. In my essay, I use a memory from my childhood as a starting place to look at climate activism through an interfaith and multicultural lens.”

 

 

 

 

 

 

Bibliography

1. Bsoul, Labeeb, Amani Omer, Lejla Kucukalic, and Ricardo H. Archbold. “Islam’s Perspective on Environmental Sustainability: A Conceptual Analysis.” Social Sciences 11, no. 6 (May 24, 2022): 228. https://doi.org/10.3390/socsci11060228.

2. Fitzwilliam-Hall, A.H. “An Introductory Survey of the Arabic Books of Filāḥa and Farming Almanacs.” The Filāha Texts. Last modified October 2010.
http://www.filaha.org/introduction.html#top.

3. Islam, Md Saidul. “Old Philosophy, New Movement: The Rise of the Islamic Ecological Paradigm in the Discourse of Environmentalism.” Nature and Culture 7, no. 1 (Spring 2012): 72-94. https://www.jstor.org/stable/43303917.

4. Jackson, Joelle. “Repairing Our World: Jewish Environmentalism through Text, Tradition, and Activism.” Folklife Magazine, January 12, 2022. https://folklife.si.edu/magazine/jewish-environmentalism-text-tradition-activism.

5. O’Brien, Becky. “Major Jewish Organizations Form Coalition to Act on Climate Crisis; Issue Open Call for Jewish Organizations Everywhere to Join.” Boulder Jewish News (Boulder, CO), September 15, 2022. https://boulderjewishnews.org/2022/major-jewish-organizations-form-coalition-to-act-on-climate-crisis-issue-open-call-for-jewish-organizations-everywhere-to-join/.

6. “Spain Virtual History Tour.” Jewish Virtual Library. https://www.jewishvirtuallibrary.org/spain-virtual-jewish-history-tour.

7. Tirosh-Samuelson, Hava. “Nature in the Sources of Judaism.” Daedalus 130, no. 4 (Fall 2001): 99-124. https://www.jstor.org/stable/20027720.

8. Venkatraman, Sakshi. “As Eid and Earth Day coincide, young Muslims are driving the modern climate movement.” NBC News. Last modified April 23, 2023. https://www.nbcnews.com/news/asian-america/eid-earth-day-coincide-young-muslims-are-driving-modern-climate-moveme-rcna80485

Manu and Noah: Strikingly Different, Surprisingly Similar

Manu and Noah: Strikingly Different, Surprisingly Similar

By Sahil Prasad, grade 8, Maryland.

King Manu, the first man according to Hinduism, and Noah, the survivor of the great flood, are two legendary men, who hail from entirely different religions of the world. Yet, these great individuals, surprisingly, shared multiple similarities that would be interesting to dwell upon during these times when religion is the source of divisiveness.

The Great Flood Survivors

First, both Manu and Noah were chosen by their respective Gods to survive a great flood. Their stories are startlingly similar. It is incredible that the two civilizations that these stories originated from were never in direct contact with each other until many centuries later!

The Matsya or Fish Avatar of Lord Vishnu. Artwork is from the public domain and Wikipedia.

Manu was a sage who dedicated his life to faithfully serving and worshiping Hindu gods. The Lord Vishnu, the preserver in the Hindu trinity, chose Manu to be the survivor of a flood that would cleanse the world. The story goes that Vishnu decided to take the form of a tiny fish, the first of Vishnu’s ten avatars, and said to Manu, “Protect me from my predators and I will reward you.” Manu decided to keep the Vishnu-fish in a pot, which it quickly outgrew, and then in a lake, which also proved to be too small for the fish. Eventually, Manu moved the fish to the ocean. This is where Vishnu assumed his true form and informed Manu about a great flood that was about to occur. To ensure that his faithful follower survived, Vishnu instructed Manu to build an ark or a giant boat with all the animals, seeds, and other essential materials to survive the flood and start a new life. Manu decided to invite the seven holy sages or the Saptarishis to live with him in the new world. Manu and the seven holy sages guided the ark through the giant flood with the help of Vishnu–who led the ship with his horn in his giant fish form–to a peak where they rested until the world was cleansed. Finally, Vishnu came true to his promise and bestowed upon Manu the scriptural knowledge and power. The scriptural knowledge was passed down by Manu’s descendants and still continues to be studied today in the form of the Vedas.

Fun fact: According to B. B. Lal, the former director of the India Archaeology Institute, the flood of Manu approximately occurred as far back as the second millennium BCE.

Now coming to Noah; unlike Manu, the human race already existed in Noah’s world. The old human race was only concerned with money and killing, so God was disappointed with them. He decided to give the humans another chance by having Noah, the only devotee and true believer left on the planet, to be the guardian of a better human race. Noah, like Manu, also built an ark under God’s instructions, which were, “Build an ark of gopherwood, with rooms inside, three decks, and a door. Cover it inside and out with pitch.” (Genesis 6:13-22) Noah’s ark wandered the Earth (with Noah’s family and the various species that he had been instructed to bring with him) for 40 days and 40 nights in continuous rain. Noah traversed the ocean for another 150 days until God directed the boat to Mount Ararat (in present day Turkey) where it halted. Eventually, Noah sent out a dove to find land for them to settle and it came back a week later with an olive branch, which meant that land was out there. Just like to Manu, God made a promise to Noah that he would never flood the Earth ever again.

Harbingers of the Human Race

Manu and Noah were also attributed with ensuring the survival of the human race. After the great flood, Manu made a sacrifice to Brahma, the Creator in the Hindu trinity. He placed sour milk and butter in shallow water and this resulted in a maiden emerging from it, soon to become his wife. Eventually, the human race would start to grow at an exponential rate. Manu then instituted a quintessential set of laws (Laws of Manu) based on the Hindu scriptures that his ten sons and one daughter and subsequently, their descendants had to follow. One of these laws was to divide the population based on their gunas or skill sets. For example, people who were versed in the scriptures would be known as Brahmins. Eventually, humanity split into the solar clan founded by Manu’s sons and the lunar clan founded by Manu’s daughter. According to Hindu scriptures, Manu will be reincarnated when our current universe will be cleansed by Vishnu—in about 186.72 million years according to the Hindu scriptures—and he will be the leader and lawgiver of a more superior race.

In the case of Noah, after the devastating flood, he continued to live with his family and repopulate the Earth. Noah lived until the age of 950 and just like Manu, God helped his family grow rapidly. Just like the descendants of Manu split into the Solar and Lunar Clans, Noah’s descendants also split and settled the world, but they followed a different and more contentious trajectory than Manu’s descendants. Here’s how it played out.

Noah’s great grandson, Nimrod, began to build a colossal structure called the Tower of Babel, which slowly approached the height of the heavens. Citizens thought that Nimrod was building a temple, but it was revealed that reaching the heavens was his motivation all along to prove that he was an equal to God. As a result of Nimrod’s selfish actions, God decided to halt the construction of the Tower by making the workers speak different languages so they wouldn’t understand each other. As a last step, God took his punishment further and decreed that people of the city had to settle all around the world. This is how the world came to be inhabited according to the story of Noah and his family.

So there it is: the story of Manu and Noah. Given the striking similarities between them, some experts argue that they could be one and the same, a theory certainly worth pondering.

—Sahil Prasad, grade 8, Maryland.

 

Ramadan For All

Ramadan for All

By Zanjabila Khadija, age 8, Indonesia.

Asif was going to fast in Ramadan month for the first time tomorrow. He was still five years old. Eating was usually fun for him, so the first fast was a tough challenge for him. That night, he was restless. He wondered what would happen if he didn’t eat his favorite food. Too tired to think about it, he fell asleep at 8 p.m., even though he usually went to bed at 9 p.m. He was too flustered, so he fell asleep early.

In his dream, he found himself in the land of giants. On that land, a lot of giant-sized foods can be enjoyed, such as candy, ice cream, vegetables, fish, fruit, chocolate, and so on. He was full after eating many different food dishes. He laid down when someone’s voice startled him. It turned out that it was not a human voice, but a giant talking candy!

When Asif fell asleep, his mom and dad discussed Asif’s fasting. They tried to find a way so that Asif could fast comfortably without feeling too hungry or bored. His dad said, “What if we bring him a new toy that he can play with and thus get distracted?”

However, his mom said, “No! Asif was bored with toys. What about a pet? Chickens, cats, or fish. Let him choose it by himself!”

Asif’s dad agreed. The next day, Asif woke up very early to eat his pre-fast meal because he was so excited about his first Ramadan. After finishing his meal, his mom and dad asked Asif to pray at dawn. Later in the morning, Asif and his dad went to Nana’s house, a short walk from their house. Nana was his aunt. Nana had eight cats. Some of them were Persian cats, and the others were domestic short-haired cats. Asif was amazed to see those cats. He wanted three cats. He asked Nana, “Aunty, can I keep these three cats?”

“Oh, sure,” said Nana without hesitation.

Asif was allowed to bring one Persian cat and two domestic cats. He forgot his hunger during the month of fasting. He loved them when they jumped around and chased his toys. Also, they did not find any mice at home anymore. Asif named his first domestic cat “Mimi the Nimble” because he was the most agile at catching mice. The second domestic cat was called “Mike the Great Climber.” He loved to climb all the trees in their backyard and bask for hours on the rooftop. The Persian cat was named “Lulu the Groomer.” Almost all day long, she combed her fur with her tongue.

One evening, Asif went to the mosque. The mosque committee would hold an iftar. All people who wanted to break the fast were invited to come. Arriving at the mosque, he saw many people gathered there. He sat in the mosque next to an old man he had never met. The old man told Asif that he was a traveler and was going to the next town by bike. Asif felt very happy every time he broke the fast together with other people at the mosque. He felt warmth even though he didn’t know those people. He saw that rich people would sit on the same floor as the poor. He also saw that all people got the same food. No matter what their ethnicity. He then remembered what his dad had once told him: “All people are equal before God, except for the good deeds they have done.”

When he ate his Iftar meal, he remembered his cats. He thought they should feel the joy of breaking the fast as well. He set aside his empal, a traditional meat dish, for his three cats. After breaking the fast and doing maghrib prayer—an evening prayer, Asif ran home carrying that large piece of empal. As he opened the door, all his cats ran toward him. Lulu and Mimi rubbed their bodies against his legs, while Mike climbed onto Asif’s shoulders. The three cats then partied happily with that meat!

—Zanjabila Khadija, age 8, Indonesia. She writes: “I love writing poetry and short stories.” She has won several literary competitions for young writers in Indonesia. In 2024, the Ramadan will begin on Sunday evening, March 10th and end on Tuesday, April 9, 2024 with the festival of Eid al-Fitr. The festival lasts for three days.
Editor’s Note: Islam follows a lunar calendar and hence the Ramadan dates fall on different dates each year. Did you know that in 2030, there will be two Ramadans? The first Ramadan will be in January 2030, and the second one will be observed in the month of December. Also, on Dec. 25, as the Christians celebrate Christmas, the Muslims will be celebrating the festival of Eid!

Irwin Noparstak, Social Justice Advocate

Irwin Noparstak, Social Justice Advocate

Our long-time friend and social justice advocate, Dr. Irwin Noparstak, passed away in late October at the age of 84. He worked on mental health issues, and after retirement, he became involved in several interfaith organizations because he felt it was important for him to represent progressive Judaism in various settings. Over 200 people of various faith traditions attended the service. My friend, Marion Malcolm of the Community Alliance of Lane County, who worked with Irwin for several decades, spoke at the memorial service held for him at the Temple Beth Israel in Eugene. Here are a few excerpts from her talk:

“Irwin did an amazing job of educating, advocating and organizing on a range of social justice issues. I was among the many who were fortunate to work side by side with him. To all the causes that drew his energy he brought both passion, deep passion, but also precision. Precision is not always a hallmark of grassroots efforts, but the efforts Irwin was involved with benefited from his attention to detail and to his careful note-taking. He often circulated notes the same day a meeting happened. Irwin was never a passive participant. He always more than pulled his weight in any group that enjoyed his involvement.

Irwin opposed U.S. intervention in Central America, distressed by the parallels he saw to the Vietnam War in which he had served and which he had come to strongly oppose. Irwin would have traveled to El Salvador or Nicaragua on the delegations that were happening in those years, but he didn’t feel he could responsibly do that, as he was a single parent at that time, devoted to his adopted daughter, Jacquelyn.

Irwin’s values and political perspectives influenced his practice as a psychiatrist. He served many Vietnam veterans, helping them work through the impact of their wartime experiences on their lives. He was at the same time part of a community of anti-war veterans. He also worked for Alternatives to Militarism and became engaged in counter-recruitment work, challenging the hype of military recruiters and making sure that young people knew what they were getting into before they enlisted. We knew that young people received a barrage of glossy materials from all branches of the military about the time they turned 18, and that the military promised job skills, education, and travel. So, using lists of new drivers from the DMV (Dept. of Motor Vehicles) back when those were still publicly available, we developed a “birthday packet” that we sent to young people turning 18, pointing them to other ways to find jobs and to serve abroad, ways that did not involve militaristic intervention. I remember sitting at the table in the CALC office with Irwin, addressing those packets.

Irwin was a strong advocate for LGBTQ+ rights and a key activist in the Religious Response Network. The RRN existed to make sure that far right groups and congregations were not the only voices emanating from religious communities, that an interfaith community could send messages of acceptance and love, could offer safety and support.

Irwin opposed bigotry of all kinds. He and his wife Joan were partners with us, in founding the Understanding Antisemitism Project… It involved vulnerability and a bit of courage. And I know that Irwin often did not feel safe in Eugene as a Jew. I know that he felt haunted by the cross that used to stand on Skinners’ Butte, where KKK crosses once burned. He may not have felt safe, but that did not stop him.

I want to say a few words that go beyond all Irwin’s work for human rights and social justice, all his challenging of militarism and bigotry, to talk about the way he did the work, to talk about the comradeship he built among those he worked with, the way he became a sweet, thoughtful, supportive friend to his colleagues. If you collaborated with Irwin, you knew he saw you, you knew he cared about you. You probably received some of his personal notes on cards that he made with his photos. He lent his love and strength to many of us who were fortunate to become his friends. He helped us all keep going.”

I knew Irwin for about 25 years. We saw each other at our Interfaith Dialogue group every month. He was a strong supporter and contributor to Skipping Stones. Each year he gave gift subscriptions to many people he knew—young friends, educators, rabbis, and ministers. We will miss him dearly.

Irwin touched so many lives and we’re sure, saved some lives too. So, in sorrow but with deep gratitude, we want to say, “Irwin Noparstak, presente, presente, presente.” Irwin Noparstak is still with us, still with us, still with us.

—Marion Malcolm and Arun N. Toké, editor.

The King of Maragor

The King of Maragor

Based on a Jataka Tale

By Christina G. Waldman, New York

The Lord of Jataka strode pensively up and down his marble-floored chamber, stroking his short, stubby beard. Any minute now Sahbasad, his most trusted advisor, would come through the curtained doorway. Perhaps then his troubled mind would find relief.

He had not been Lord of Jataka long. Indeed, it had only been six months since his father had sent him to this far-away city to try to restore it to its former prosperity. True, six months was not long, but there was much reason for despair.

He had wanted to make Jataka the shining star of all his father’s cities. Yet, he feared, it was nothing more than a laughingstock.

“My Lord.” Sahbasad peered through the velvet curtain.

“Sahbasad.” The king’s face brightened at the sight of his friend. “Come, sit here beside me and dispel the gloom from this room. Tell me, have you made your way among the common folk as I asked you to do these past weeks?”

“Yes, my Lord.”

“Good. And what have you learned?”

Sahbasad took a deep breath. “Your Highness, I fear you will not like what I have to say.”

“Out with it, Sahbasad. I must know.”

“Very well, then. None of your plans for improvement are being carried out. The libraries and museums you have commissioned to be built exist only on paper. The lovely gardens you and I designed have no gardeners to tend them. The statues of great men and women you ordered to be carved sit unformed in blocks of marble. Oh, my Lord, it is indeed pitiful!”

“And what do the people do, then?” cried the Lord. “The farmers—surely they must be harvesting their crops so there will be food for the winter?”

“My Lord, I’m afraid no crops were planted,” said Sahbasad.

The Lord grew alarmed. “This is worse than I thought. What is this evil that has paralyzed my people?”

“No one will speak of it.”

The king’s sharp glance pierced Sahbasad. “But you must speak of it. We grew up together, before fate called us to different roles. I trust no one as much as I trust you. Now tell me, what is it the people fear so?”

Sahbasad began boldly but ended in a whisper: “Though none dare say his name, it is the—the—King of Maragor.”

“The King of Maragor!” exclaimed the Lord. “What do you know of him?”

“It is said he is very evil, a king of darkness, who will bring to naught any good the people try to accomplish. Instead of venturing out to work for their bread, they cling to the little they have, scraping their grain barrels for one last measure of porridge. They fear that Maragor will send his villainous horsemen to trample any field they plant.”

The Lord fumed. “Sahbasad, I want you to take whatever men, horses, and provisions you need, and travel to the Kingdom of Maragor. Find out all you can about him: how he lives, what he eats, what music he likes, whom he trusts—everything! Take one hundred witnesses with you. When you find him, tell him that I, the Lord of Jataka, am not afraid to say his name.”

Sahbasad trembled. “Must I, Lord?” Knowing the answer, he rose and was gone.

Ten years passed. The Lord of Jataka’s people had not prospered. More and more, the Lord shut himself up in his palace, for it hurt him to see how they suffered. Though children were hungry, most farmers still refused to till the soil, for why plant what Maragor’s horsemen would only destroy?

Finally, one day, as the Lord strode up and down with worry, a visitor was announced.

“Sahbasad! At last you have returned, my friend. We are both grizzled and gray. Come, sit here beside me. Tell me about Maragor.”

“My Lord,” Sahbasad began reluctantly. “What I have to say will surprise you. I hope it will not anger you.”

“What is it, Sahbasad?”

Sahbasad bowed his head. “I have not found him.”

“What!” cried the Lord.

“It is true. My men and I have searched for ten long years, but we never found him. In fact, I am certain he does not even exist.”

“Oh! Perhaps you found his villainous horsemen?”

“Not a trace.”

“Then, my people have been deceived.”

“It appears so, my Lord,” said Sahbasad.

The Lord’s brow furrowed in thought. Then he slowly smiled. “Sahbasad, were you afraid to undertake this mission?”

“Oh, yes.” Sahbasad shuddered.

“But, now you have learned that what you feared was not real.”

“It appears so, my Lord,” said Sahbasad, with a slight smile.

The Lord jumped to his feet excitedly. “Sahbasad, would you swear to what you’ve just told me?”

Sahbasad handed the king a parchment scroll. “I, and a thousand witnesses have done so.”

“A thousand!”

“Yes, they are all standing in your courtyard,” said Sahbasad.

The Lord hastened to his window. Sure enough, his courtyard was filled with people.

“Sahbasad,” said the Lord, “take up pen and parchment. Write these words to my people:

“My Beloved People:
It has been sworn to me by a thousand witnesses that
THERE IS NO KING OF MARAGOR.
For many years, we have let fear of this imaginary king paralyze us.
Our enemy was not Maragor, but our fear.
Signed,
The Lord of Jataka.”

“Make copies of this proclamation and post them on every pillar in the land. But first, my faithful friend, kneel before me.”

Sahbasad knelt, amazed. The Lord touched his shoulder and knighted him, saying, “No, Sahbasad, you have not failed. By your valor and devotion, you have succeeded. You have proven this fearsome phantom-king to be made of thin air. You have thrown back the veil of darkness and opened the door to a sunlit garden of possibility. From now on we are truly brothers. Go.”

With tears in his eyes, Sahbasad rose, embraced his king, and set out to proclaim his message of hope.

—Christie Waldman grew up in a small town in Illinois. She first wanted to be a published writer when she was seven years old. Her short story for children, “Something to Look Forward To,” can be read online at Ember: A Journal of Luminous Things (Oct. 2021). 

https://read.emberjournal.org/christina-g-waldman/something-to-look-forward-to/

Author’s Note:

The source for this story was Josephine Saint-Hilaire,  “Parable of the King of Maragor,” first published in English in her book, On Eastern Crossroads: Legends and Prophecies of Asia (New York: Frederick A. Stokes Co., 1930). © The Agni Yoga Society, New York.

 http://agniyoga.org/ay_en/On-Eastern-Crossroads.php

 

The Alchemy of Love

The Alchemy of Love

By Satish Kumar, Editor Emeritus, Resurgence

Satish Kumar, Editor Emeritus, Resurgence. Photo by: Daniel Elkan

 

 

“I have decided to stick to love; hatred is too great a burden to bear.” 

– Martin Luther King Jr.

Love is all very well, but can we love Vladimir Putin?

I am often asked this question, and I always give the same response, which is to say we must love Putin in order to transform him and save millions of innocent lives. Only love, I tell people, has the power to transform Putin. 

The Sufi poet Rumi wrote:

By love the bitter becomes sweet, 
By love copper becomes gold, 
By love pain becomes healing. 
And to this, I would add:
By love enemies become friends. 

This, then, is the true potential in the alchemy of love and in adopting love as a verb.

Wars and weapons can kill, but they cannot transform. And, of course, before one can kill some ‘undesirable’ person, one might kill thousands, if not hundreds of thousands of innocent people. In wars, millions are made homeless and become refugees. Schools, hospitals and homes are destroyed. Roads, railways and historic buildings are decimated. The price of food and fuel goes up. And it is those living in poverty who will suffer the most. In modern military operations, it is impossible to avoid civilian casualties.

Saddam Hussein and Osama bin Laden were killed, but before they died how many ordinary men, women and children lost their homes or their lives? How many soldiers on both sides were killed, wounded or forever traumatised? And after all the deaths and destruction, what was achieved? Nothing! Afghanistan is still ruled by the Taliban, and Iraq is still in chaos. If the greatest military power in the world, the United States, could not win a war after 20 years of fighting in Afghanistan, what hope is there for either side to win the current war in Ukraine?

If there is a lesson to be learned from the experience of recent wars such as those in Vietnam, Korea, Iraq and Afghanistan, then the lesson is simple and clear: wars are not only futile, but they are also obsolete; they neither transform tyrants nor accomplish peace. 

Nations have waged wars and practised hatred for hundreds of years and have failed miserably in their stated goals. The UK tried to conquer Afghanistan but failed, Russia tried to rule Afghanistan but failed, America tried to establish a friendly government in Afghanistan by military means but it too failed.

So now let them all try love. 

It is easy to love someone who is reasonable and agreeable, who is good and gracious. But to love someone who behaves in a narrow-minded, arrogant and selfish way requires real courage and strength. Making peace with Putin would be a sign of strength, not of weakness.

We need to understand that those who behave badly do so because they have not themselves been loved. The poet W.H. Auden wrote, “Those to whom evil is done do evil in return.” 

The path of love is taken by the brave and not by the faint-hearted. The real test of love is to love your enemy. Love conquers all. Amor vincit omnia. 

War prolongs conflict, but love resolves conflict. Love is as logical as it is magical. Love makes miracles. 

History is full of violent systems: slavery, apartheid, sexism, Nazism, colonialism, casteism and many more unpleasant ‘isms’. Some people think that communism is evil. Others think that capitalism is evil. And if we always take the path of confrontation and opposition in order to overcome these undesirable systems and to defeat our opponents by war, we are simply pouring fuel on the fire and then hoping to extinguish it.

Wise leaders have often proclaimed that the ends cannot justify the means. Noble ends must be pursued and accomplished by noble means – which include love and nonviolent resistance. There is no way to peace: peace is the way.

Mahatma Gandhi is believed to have said, “There are many causes I would die for. There is not a single cause I would kill for.”

We have witnessed the success of nonviolent resistance. Gandhi and the Indian struggle for independence, Martin Luther King and the peaceful campaign against racism in America, Nelson Mandela and the anti-apartheid movement, the Truth and Reconciliation Commission in South Africa. These are some utterly inspiring examples of nonviolent action founded on love. These movements brought about a change of heart leading to a change of regime. These movements were founded on the humility of hearts, on generosity of spirit and on an unconditional love for humanity. 

Love is letting go of ego and arrogance. To love is to accept the multiplicity of systems and the diversity of truths. Love is to live and let live. Love and selfishness do not go together. Love celebrates unity, ego imposes uniformity. Love embraces diversity; ego causes division. Love lets a thousand flowers bloom; ego wants a monoculture. Ego is driven by self-interest, love looks for common interest. Ego seeks separation, love likes relationship. Ego engages in self-seeking, love seeks mutuality and reciprocity. Ego leads to war, love leads to peace. Ego creates contradiction, love creates conciliation.

If we want peace, prosperity and happiness, then love should be a way of life for all of us. It is through love that we find meaning in our lives. The art of love needs to be learned and practised every day. As we nourish our bodies with food every day, so we can nourish our souls with love every day. Love is food for the soul. Love is the essence of life: love of ourselves, love of each other, love of people and love of Nature. No one, not even Putin, is our enemy. I would say the same thing to Putin: Ukrainians are not your enemies, Europeans and Americans are not your enemies. Only through friendship can the whole of humanity protect its common interests. 

Wars cause climate catastrophe. The production of weapons, the constant flying of military planes and the use of other military vehicles, including tanks, require huge amounts of fossil fuel. After the war is over, further fossil fuels are needed to rebuild destroyed buildings and damaged infrastructure. In war people suffer and Nature suffers. In war no one wins and everyone loses.  

War leaders sit comfortably in the Kremlin or in the White House. Soldiers suffer. Society suffers. War is pointless. War is unnecessary. War is uncivilised. War is hell. War is out of date. There is no other act as bitter, as traumatic and as stupid as war. War is immoral and irrational, whoever initiates it. 

Ukrainians blame Putin, Putin blames Ukrainians. But love takes us beyond this blame game. It takes two to fight a war and it takes two to make peace. But politicians of all persuasions seem to have lost the art of making peace. They seem to have forgotten the statesmanship, the statecraft and the craft of true diplomacy that are always rooted in deep love.

Nations know how to conquer the moon. They know how to destroy our precious planet Earth with nuclear weapons, not once but a hundred times over. But the presidents and prime ministers of Europe, the US and Ukraine don’t seem to know how to talk with Putin and help him see the futility of war and inspire him to seek peace! Nor does Putin seem to know how to befriend his neighbours like the Ukrainians and make them feel safe. What is the point of all this progress, what is the benefit of all this education and all the scientific achievements if the graduates of Oxford and Cambridge, Harvard  and Yale, Moscow and Beijing don’t know how to establish harmony among nations and peace among people?

Politics without wisdom is a very dangerous thing, and sadly, politicians do not know how to be true statesmen, ambassadors do not know how to be true diplomats, and religious leaders do not know how to practise love as a verb. Governments of all colours spend billions and trillions of dollars, roubles and euros in preparation for war while many of their citizens are homeless, jobless and hungry, living on food provided by food banks. 

I am a pacifist and a peacemaker. I do not excuse Putin for attacking Ukraine. But I want Ukraine and the supporters of Ukraine, as well as the Russians and their supporters, to rise above their narrow national interests and seek the common interest of the whole of humanity.

Love safeguards the interests of everyone. 

The consequences of wars are so tragic that we need to avoid them in all circumstances. Like the medical profession, politicians need to take an oath to do no harm. No harm to self, no harm to other human beings and no harm to Nature. If such an oath were to become an integral part of international law, Putin could not attack Ukraine. The USA could not attack Iraq. 

Hugely militarised nations live in constant fear and insecurity, forgetting that true security resides in trust, not tanks. Only the power of love can free them from fear of the other. 

When wars become unpopular, leaders are compelled to negotiate and compromise. Neither side gets their way. Both sides are forced to find a mutually acceptable solution. Why could they not do this in the first place? Why not find a negotiated agreement instead of all the deaths and destruction?  Peace is common sense, but conflicts and common sense don’t go together. Unfortunately, common sense is no longer so common!

If we harbour hatred for Putin in our hearts, we are victims of our own hatred. Therefore let us choose love in place of hatred. Hatred is not good for us. Our true self-interest and our true security are both embedded in love, not in hatred. This is tough love. I call it Radical Love. I know I am being an idealist, but the way of the pragmatists is causing chaos. So why not give idealism a chance? 

So yes, we need to love Putin, and we can love Putin. If we loved Putin, he would have no excuse to go to war. Love is unconditional, unlimited and abundant. Love is for all. Let us bring a monsoon of love to Moscow and soften the dry soul of Putin.

My message to Putin is the same:  Stop war and try love.

And my message to Europeans and Americans is the same:  Stop adding fuel to fire.

It is time to bring the rain of love, forgiveness and peace to the fire of war in Ukraine—a war that should never have been started. 

—Satish Kumar is the recipient of the Goi Peace Award 2022. His new book, Radical Love, is published by Parallax Press and is available now from www.resurgence.org/shop

This article was first published in Resurgence & Ecologist Issue 337, March/April 2023. Used with permission. All rights to this article are reserved to The Resurgence Trust. To buy a copy of the Resurgence magazine, read further articles or find out about the Trust, visit www.resurgence.org