Wednesday, September 11, 2019

Tolerance ...

In order to learn forgiveness, man must first learn tolerance.
Bowl of Saki, September 11, by Hazrat Inayat Khan 

Commentary by Hazrat Inayat Khan:
We need today the religion of tolerance. In daily life we cannot all meet on the same ground, being so different, having such different capacities, states of evolution, and tasks. So if we had no tolerance, no desire to forgive, we could never bring harmony into our soul; for to live in the world is not easy and every moment of the day demands a victory. If there is anything to learn, it is tolerance.

Tolerance is the first lesson of morals, and the next is forgiveness. A person who tolerates another through fear, through pride, from a sense of honor, or by the force of circumstances does not know tolerance. Tolerance is the control of the impulse of resistance by will. There is no virtue in tolerance which one practices because one is compelled by circumstances to tolerate, but tolerance is a consideration by which one overlooks the fault of another and gives no way in oneself to the impulse of resistance. A thoughtless person is naturally intolerant, but if a thoughtful person is intolerant, it shows his weakness. He has thought, but has no self-control. In the case of the thoughtless, he is not conscious of his fault, so it does not matter much to him, but a thoughtful person is to be pitied if he cannot control himself owing to the lack of will.


Tolerance is the sign of an evolved soul, for a soul shows the proof of its evolution in the degree of the tolerance it shows. The life in the lower creation shows the lack of tolerance. ... As one evolves spiritually so a person seems to rise above this natural tendency of intolerance, for the reason that he begins to see, besides himself and the second person, God; and he unites himself with the other person in God. ... But when a soul has evolved still more, tolerance becomes the natural thing for him. Because the highly evolved soul then begins to realize 'Another person is not separate from me, but the other person is myself. The separation is on the surface of life, but in the depth of life I and the other person are one.'


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