Naina Fahima Hussain

Dr. Adams
Religion 100Q
13th December 2014
To what extent does suffering result in balance in Judaism, Buddhism and Shintoism?
In the study of religion, suffering plays a major role in the development of morals
and ideologies that must be followed to adhere to the religion. Balance in life is also
another element that human beings eventually want. In the texts studied in class, suffering
in Judaism has been portrayed in various ways through Primo Levis experiences in
Auschwitz, Norman Solomons book Judaism: A Very Short Introduction and Ignaz
Maybaums study of Jewish theology. Similarly in Buddhism and Shintoism, suffering
has been presented through Damien Keowns book Buddhism: A Very Short
Introduction, Noriyoshi Tamarus Religion in Japanese Culture, Kenzaburo es The
Crazy Iris, and Miyamotos Beyond Good and Evil. Through different portions of
these texts, suffering has been seen as a source of balance. The balance in life is usually
found when one tries to understand the root of suffering. Thus, the themes of balance
portrayed in these texts are illustrated as a means of ending suffering through unity,
complete understanding of the sources of suffering, and achieving progress.
In Solomons Judaism: A Very Short Introduction, the author mentions that antiSemitism was one of the three factors that contributed to the formation of Jewish identity.
Solomon states movements of religious renewal have often flourished at times of
discrimination or persecution (Solomon, 12) From this statement, the author makes it
clear that Jewish faith faced advancements in the religions during times of suffering.

Thus, the statement supports the notion that Judaism experienced balance in the form of
religious success (from development of the religion) during times of suffering. The
destruction of the Second Temple has great significance in the portrayal of how Judaism
achieved balance in the form of unity and strengthening of the Jewish community: Jews
interpreted it [the destruction of the Jerusalem temple in 70CE] as just punishment for
their sins but not rejectionDoctrines hardened on both side as Jews defined themselves
in opposition to one another(Solomon, 26) The Jews were able to codify their laws, as
well as communicate through those codified laws during times of threat following the
destruction of the Second Temple by the Romans. This meant that the Jewish people were
able to formulate a foundation for Jewish identity, and consequently strengthen ties
among the Jewish population. Therefore through this example, one can observe how the
Jewish community was able to find balance through unity of the community, as well as
developments in moral codes of the religion through extreme suffering.
When looking at the lived experiences in Jewish history, Primo Levis book
Survival in Auschwitz provides readers of the harsh realities of the concentration
camps. His experiences of suffering however, indicate how he eventually finds balance
through understanding of the sources of his sufferings: and at that moment
Towarowski (a Franco-Pole of twenty-three, typhus) proposed to the other that each of
them offer a slice of bread to us three who had been working.(Levi, 159-160) The reason
why the quote indicates recognition of his suffering is because it is a strict contrast to
how a similar situation was portrayed at the beginning of his time at the concentration
camp: eat your own bread, and if you can, that of your neighbor. (Levi, 160) While
Levi and his companions at the Lager underwent the extreme forms of suffering, they

came to complete understanding of their behaviors and actions at the camp that were in
some senses, forced upon them. Even though the prisoners had been used to the forced
behaviors for a while before that, they became aware of their altruistic actions, and
mended their behaviors after the Nazis had evacuated the camp. The author and his
friends recognition of unity indicate signs of renewal and rediscovery of balance within
the self. By sharing the left over bread, Levi and his friends have tried to fix past
mistakes and bring upon balance.
Ignaz Maybaums theology on the evidences of suffering in Judaism is a clear
illustration of how suffering can result in balance within the community. Maybaum used
the term, churban to explain his theories about suffering; he defined churban as awe
beyond human understanding. (Katz, 158) Maybaum viewed suffering in religion through
a positive light, and he believed that events like the destruction of the First and Second
Temples implied advancement: Churban is a progress that is achieved through
sacrifice. (Katz, 158) Ignaz Maybaum had used his theory to explain how following the
Holocaust, Jews were able to disperse around the world and be liberated from the
halachathey were free to engage in possibilities which were once unachievable by the
Jews, as well as spread their beliefs worldwide, especially in North America. (Katz, 162)
When viewing the after effects of the holocaust, one can notice how even though several
lives were lost, Judaism was able to develop further as a result of this eventand that is
the balance that was found through suffering during the Shoah.
The theme of suffering and balance can be explained through Buddhism and
Shintoism as well. Buddhism is a religion where the most important goal of a follower is
to reach enlightenment. In the context of Buddhism, the relationship between suffering

and balance can be explained through the Four Noble Truths and the middle way that was
moderated by the Buddha. The Four Noble Truths assert that firstly, life is suffering,
craving causes suffering, suffering can have an end, and there is a path that leads to the
end of sufferingwhich is the middle way (Keown, 45). The middle way, at the same
time, asserts that extremes of any kind are unproductive, and therefore the most
productive course is the middle way (Keown, 22). Thus, the middle way leads to balance
within life by maintaining productiveness in between two extremes and therefore, erasing
suffering. Thus, according to Buddhism, while suffering exists in all aspects of life, it is
what drives the motivation to eradicate the suffering and reach balance.
In Shintoism, it is believed that suffering arises from impurity, and therefore to
remove suffering from life, one must remove their impurities through rituals and bring
back balance in life. According to Ueda Kenji, the aim of these three types of worship,
then, is to help people return to original purity (Tamaru, 32) Given that impurity is the
root of suffering from Shinto perspective, the balance in life therefore can be achieved
through rituals. Thus, by completing the rituals, one does not only bring balance within
them, but also brings some form of balance in the environment and others.
In Kyoko Hayashis short story, The Empty Can in Kenzaburo es The Crazy
Iris, Hayashi explains the importance of memory of suffering that has helped bring
balance in life. From a Shinto perspective, given that balance is key to maintaining both
horizontal and vertical relationships, Hayashis sharing of memories of suffering from the
atomic bombing in Nagasaki are explanations of how suffering has helped bring
connectedness within a community. Also, Hayashis visit to her high school where she
graduated from, and where a lot of her friends lost their lives on the day of the bombing

is a way through which Hayashi reached balance within herself: It was neither the
memory of school concerts nor of graduation ceremonies that had nailed me to the spot as
I stood at the entrance of the auditorium. It was the memory of the ceremony that had
been held(e, 131) Memory has significance in easing the suffering that Hayashi and
her friends are feeling from the loss of their friends, but by attending the ceremony and
praying for their souls, they are able to bring back balanceeven if it temporary. Balance
and suffering can be illustrated through the perspective of Nishida as well who felt guilty
for not being present during the atomic bombing: I feel so awkward when you talk about
the atomic bombing. It makes me feel so guilty.(e, 132) From Nishidas perspective, it
can be interpreted that Nishida is trying to create balance by attending the memorial
service and her high school where the atomic bombing took place in order to ease her
suffering caused by guilt. From Shinto perspective, Nishidas actions can be explained
through the process of purification where she has attended the prayer service for the lost
lives to eliminate her guilt (which is her source of suffering in this context). From a
Buddhist perspective, Nishidas decision to attend the service can be explained through
the Four Noble Truths, where her attendance at the prayer service can be seen as the
path to the end of suffering, and subsequently, bring back balance in order to feel
connectedness with her friends. While minor references to Shintoism are made in the film
Spirited Away, Nishidas situation can be compared to that of Chihiros. Chihiros
arrival at the bathhouse makes her the only human in the spirit world, and due to the
mistakes of her parents (because of overeating the Kamis), she feels guilty and tries to
find ways to find balance in order to return to the world by purifying the polluted Kamis
who come to the bathhouse.

In Miyamotos Beyond Good and Evil, Reverend Koji Shigenobu presents a

view of the atomic bombings through the perspective of True Pure Land Buddhism and
altruistic behavior: [the mistake by Hiroshima residents] lies both in the failure to attend
to the needs of others and their failure to recognize and accept the inevitability of
impermanence and loss in the world. (Miyamoto, 99) He further adds that he too would
have abandoned those in need for the sake of his own survival. (Miyamoto, 99) Thus,
from Shigenobus explanation, it becomes evident that guilt is the source of suffering but
the realization of the source of the problem is what causes guilt. His views therefore
support what is mentioned in the Four Noble Truths, which implies that there is an end to
suffering. From Shigenobus viewpoint, guilt results in agony and suffering; but he
believes that Amida embraces humans confusion, suffering, pain, and sadness. Thus
Shigenobu believes that Amida turns followers agony into peace, pain into comfort, and
sorrow into joy through [his] wisdom and mercy. (Miyamoto, 106) As a result, suffering
allows the unenlightened to feel connectedness to Amida, and attain balance in life.
Gens traits can be compared to how Shigenobu has explained guilt as the cause of
suffering. Gens fathers last few words keep on haunting him, but at the same time help
him bring back balance to the family. The scenes after the bombing show the significance
Gens lack of understanding of the inevitability of loss in the world, but soon the agony
helps him find ways to bring back balance in the chaotic environment.
When examining the similarities and the differences between the lived
experiences and religious teachings in Judaism and how suffering and balance are
portrayed, what is noticeable is that suffering and balance in life comes in different
forms. While achievement balance can be seen through the common themes of greater

connectedness with the community and liberty, there is a strict contrast between how
suffering was experienced and how it is portrayed in the religious foundationsthat is
mainly due to the fact that Levi was not religious. Levi experiences suffering during the
holocaust due to affiliation with Judaism. His sufferings are also related to self-interested
traits, like those mentioned in Lamentations where the altruistic choices of people of
Israel, and the nation as a whole lead to the punishment of the nation by God. Balance,
however, was experienced in similar ways through greater unity between the Jewish
communities, as well as liberation. Liberation came in the form of lack of monitoring by
the Nazi soldiers from Levis perspective, while it came in the form of greater presence in
more geographic locations from the point of view of religious studies.
Balance and suffering in Buddhism and Shintoism have been perceived in
different ways through lived experiences and religious teachings. In Buddhism, suffering
is said to be inherent in all aspects of life. Simultaneously, Shintoism teaches that the root
of suffering is through impurity and imbalance. In that manner, Buddhism and Shintoism
overlap (and also is a reason for harmonious fusion, shinbutso shuguo) because there
are forms of impurity in all aspects of life and Shinto followers constantly attempt to fix
the impurities that are inherent in nature and the environment. As a result, the examples
of suffering in the lived experiences and finding balance have similarities with the
religious teaching findings.
From the analysis of Judaism, Buddhism and Shintoism, what becomes evident is
the notion that suffering can lead to balance in different ways. Balance can occur in a
personal level, and it can extend out to the community similar to how suffering can be felt
in both an individual and collective level. While there are similarities in how suffering is

perceived in the three religions, what is different is that Judaism seems to have undergone
greater religious misfortunes than Buddhism and Shintoism, and it is mostly because of
the ideologies of both Buddhism and Shintoism and the presence of harmonious fusion.
So, while suffering may be harsh, it is possible to overcome suffering and reach balance
through the different aspects of the environment such as community, family, nature, and
the self. The viewpoints of suffering helping reach balance and greater success in
Buddhism and Judaism help understand the present conditions of the world from a
political, economical, and environmental viewpoint. This suggests that even though
suffering is inherent in all aspects of life, ways to find balance in life are also inherent in
all aspects of lifewe just need to search for them, whether that be through the means of
religion, spiritual beliefs, etc.

Works Cited
Katz, Steven. Jewish Faith After the Holocaust. Vol. 20, in Post-Holocaust Dialogues:
Critical Studies in Modern Jewish Thought, by Steven Katz, 155-163. Cambridge
University Press, 1984.
Keown, Damien. Buddhism: A Very Shrot Introduction. NY: Oxford University Press, 1996.
Levi, Primo. Survival in Auschwitz. NY: Macmillan Publishing Company, 1960.
Miyamoto, Yuki. Beyond Good and Evil. NY: Fordham University Press, 2011.
e, Kenzaburo. The Crazy Iris. NY: Grove Press, 1985.
Solomon, Norman. "Who are the Jews? ." In Judaism: A Very Short Introduction, by Norman
Solomon, 12. NY, NY: Oxford Printing Press, Inc. , 1996.