When you were a kid did you and your friends ask one another “What are you?” meaning what religion are you a part of; what church (or synagogue) do you attend? Today, if someone were to ask me that question I would answer Unitarian Universalist and Buddhist. I don’t identify as a UU Buddhist nor as a Buddhist UU. Rather I claim both, separately and together. The UU approach suits me. I feel pride in our tradition and what we have stood for throughout our history and I love our community. I love being here in Kingston. Buddhism gives me the age old spiritual practice of meditation and practical ways to live. Buddhism and Unitarian Universalism complement one another in that both leave it up to the individual to make his/her religious beliefs and practice authentic. Neither demands acceptance of any particular doctrines or creedal statements. “Be lamps unto yourselves,” the Buddha is thought to have said at the end of his life. Further, UU’ism and Buddhism both hold the interconnections between living beings and the earth to be of the utmost importance and for both interconnection forms a cornerstone of ethics. Both rely upon human agency in making this a better world. Thus, Unitarian Universalism and Buddhism can walk together and claiming both addresses my spiritual beliefs, ethical values and community needs.
However, within those points of intersection the two depart from one another in significant but not contradictory ways. They arose in very different cultures and while both are well suited to change and adaptation, cultural differences persist. They also differ in the Buddhist ideas about the nature of reality, and in their spiritual practices and disciplines. Basically, Buddhism notes the suffering in the world and teaches that it results from two misconceptions. The first is that anything is permanent. The nature of the historical reality in which we reside is change. Everything changes. Impermanence. In our desire not to have things change, to control things, to hold onto things, we suffer. We run away from the reality of what is before us and fill our world with shoulds and wanna be’s, but that doesn’t make us happy. Have you ever experienced that? The second misconception is that people think they are separate selves, isolated. The reality is interconnection. No separate self. Our sense of separation from one another causes us to objectify one another and to bring about a lot of suffering and grief through such objectification. In our desire not to suffer, we run away from ourselves and each other and we don’t live according to the connections that exist. There’s a whole lot more to say, but a fuller examination of the complexity of Buddhism philosophy awaits another time.
Right now I want to focus upon the Buddhist path of human behavior and practice that can help to alleviate suffering, as it is articulated by Thich Nhat Hanh. One of the major contributions of Thich Nhat Hanh has been to articulate that path and practice in such a way as to make it both inviting and doable for people in the west. One doesn’t have to claim Buddhism in order to put oneself on a path of happiness.
You know about me as a Unitarian Universalist and Trina Greene suggested I tell you about my Buddhist teacher, Thich Nhat Hanh, whom we call Thay – teacher in Vietnamese. I call him teacher because I am a member of his core community, named the Order of Interbeing. I was ordained into that something less than two years ago. It means I made an intention to live on the path I just mentioned, a path laid out by the trainings of engaged Buddhism, which you will hear about in a minute, and that I practice with a Buddhist community, called a sangha, in the tradition of Thich Nhat Hanh. This is open to all of you and quite a few members of UUCC have sat with the sangha. Our own UUCC meditation sangha takes place on the fourth Wednesday of the month.
To be in Thay’s presence is to experience something remarkable. He exudes peace, wisdom, joy and compassion. He has a wonderful sense of humor. When he walks he seems to float. Once in France he led people on a meditation walk down into a field of daffodils and the way led toward a steep muddy incline. Somehow I was standing on the top of it as Thay approached me from the bottom. I didn’t know if he could make it up the slope without help so I stepped forward to offer a hand. He noticed and seemed to levitate himself above the mud. He stopped at the top, beside me, and reached out to a bush. He plucked a leaf and opened it with his fingernail and held it to my nose to smell the sweetness. He asked me if I knew the name, and I didn’t. He gave me the leaf.
Thich Nhat Hanh was born on October 11, 1926 in Vietnam. He became a monk in the Vietnamese Zen tradition at age 16 and over the years has earned a well-deserved reputation as a writer, scholar, translator and commentator on Buddhist texts. Thay does not hesitate to find the ways in which Buddhism could be relevant to life and to help it be so. Spurred on by the war in his country during the 1960's, Thay championed a movement known as "engaged Buddhism," which joined traditional meditative practices with active work for peace. He set up relief organizations to rebuild destroyed villages, instituted the School of Youth for Social Service (a Peace Corps of sorts for Buddhist peace workers), founded a peace magazine, and urged world leaders to use nonviolence as a tool. (_Www.seaox.com_ (http://www.seaox.com) ) This was a departure from Vietnamese Buddhism, in which the monasteries did not involve themselves in society and accordingly in some Buddhist circles Thay met with great disapproval. He still does among some, as he continues to hold the essence of Buddhism while finding words to help it speak to the world, and especially the western world, today. The engaged Buddhist movement lay behind the establishment of the most influential center of Buddhist studies in Saigon, Van Hanh Union. At a meeting in April 1965, Van Hanh Union students issued a Call for Peace stating "It is time for North and South Vietnam to find a way to stop the war and help all Vietnamese people live peacefully and with mutual respect." When Thich Nhat Hanh left for the U.S. shortly afterwards, control over Van Hanh University was taken over by one of the Chancellors who wished to sever ties with Thich Nhat Hanh When he wanted to return he was not allowed back into his country. (Wikipedia) The governments of both North and South Vietnam viewed him as a threat because of his work for peace. He moved to France where he served as a member of the Buddhist delegation to the Paris Peace talks which eventually reached the accord that ended the Vietnam War. While some in his homeland condemned him, others around the world admired Thay for his peace efforts. He had written a letter to Martin Luther King, Jr. in 1965 entitled: “Searching for the Enemy of Man” and it was during his 1966 stay in the U.S. that Thich Nhat Hanh met with Martin Luther King, Jr. and urged him to publicly denounce the Vietnam War, which King did in 1967. Later that year, Dr. King nominated Thich Nhat Hanh for the Nobel Peace Prize. In his nomination Rev. King said, "I do not personally know of anyone more worthy of [this prize] than this gentle monk from Vietnam. His ideas for peace, if applied, would build a monument to ecumenism, to world brotherhood, to humanity." (Despite King's high praise, the committee decided not to make an award that year. King's revelation of his nomination was a violation of tradition and the explicit "strong request" of the prize committee.)
After the war ended, Thay could not return to Vietnam for many years. Only in 2005 did he see Vietnam again, after an almost 40 year exile. In those years Thay established a Buddhist community in France, Plum Village, which is now his home base. He also has monasteries in Vermont and California and a practice center in Mississippi. He continues to write, teach, lead retreats, (he has led retreats for US Congresspeople, police, Israelis and Palestinians, people of color, and so on) and speak out for peace. Thich Nhat Hanh has been credited with bringing engaged Buddhism to the West. What is engaged Buddhism? It is the practice of Buddhism actively engaged with the world. He has encapsulated this in a statement of 14 Mindfulness Trainings, a mixture of ethical principles based on the Buddha’s teachings and specific guidelines for action. These are the ones I vowed that I intended to live by. Here they are.
1. Openness: Aware of the suffering created by fanaticism and intolerance, I am determined not to be idolatrous about or bound to any doctrine, theory or ideology, even Buddhist ones. Buddhist teachings are guiding means to help me learn to look deeply and to develop my understanding and compassion. They are not doctrines to fight, kill or die for.
2. Non-attachment to Views: Aware of suffering created by attachment to views and wrong perceptions, I am determined to avoid being narrow-minded and bound to present views. I will learn and practice non-attachment from views in order to be open to others’ insights and experiences. I am aware that the knowledge I presently possess is not changeless, absolute truth. Truth is found in life and I will observe life within and around me in every moment, ready to learn throughout my life.
3. Freedom of Thought: Aware of the suffering brought about when I impose my views on others, I am committed not to force others, even my children, by any means whatsoever – such as authority, threat, money, propaganda or indoctrination – to adopt my views. I will respect the right of others to be different and to choose what to believe and how to decide. I will, however, help others renounce fanaticism and narrowness through compassionate dialogue.
4. Awareness of Suffering: Aware that looking deeply at the nature of suffering can help me develop compassion and find ways out of suffering, I am determined not to avoid or close my eyes before suffering. I am committed to finding ways, including personal contact, images and sounds, to be with those who suffer, so I can understand their situation deeply and help them transform their suffering into compassion, peace and joy.
5. Simple, Healthy Living: Aware that true happiness is rooted in peace, solidity, freedom and compassion, and not in wealth or fame, I am determined not to take as the aim of my life fame, profit, wealth or sensual pleasure, nor to accumulate wealth while millions are hungry and dying. I am committed to living simply and sharing my time, energy and material resources with those in real need. I will practice mindful consuming, not using alcohol, drugs or any other products that bring toxins into my own and the collective body and consciousness.
6. Dealing with Anger: Aware that anger blocks communication and creates suffering, I am determined to take care of the energy of anger when it arises and to recognize and transform the seeds of anger that lie deep in my consciousness. When anger comes up, I am determined not to do or say anything, but to practice mindful breathing or mindful walking and acknowledge, embrace and look deeply into my anger. I will learn to look with the eyes of compassion on those I think are the cause of my anger.
7. Dwelling Happily in the Present Moment: Aware that life is available only in the present moment and that it is possible to live happily in the here and now, I am committed to training myself to live deeply each moment of daily life. I will try not to lose myself in dispersion or be carried away by regrets about the past, worries about the future, or craving, anger or jealousy in the present. I will practice mindful breathing to come back to what is happening in the present moment. I am determined to learn the art of mindful living by touching the wondrous, refreshing and healing elements that are inside and around me, and by nourishing seeds of joy, peace, love and understanding in myself, thus facilitating the work of transformation and healing in my consciousness.
8. Community and Communication: Aware that lack of communication always brings separation and suffering, I am committed to training myself in the practice of compassionate listening and loving speech. I will learn to listen deeply without judging or reacting and refrain from uttering words that can create discord or cause the community to break. I will make every effort to keep communications open and to reconcile and resolve all conflicts, however small.
9. Truthful and Loving Speech: Aware that words can create suffering or happiness, I am committed to learning to speak truthfully and constructively, using only words that inspire hope and confidence. I am determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. I will not spread news that I do not know to be certain nor criticise or condemn things of which I am not sure. I will do my best to speak out about situations of injustice, even when doing so may threaten my safety.
10. Protecting the Sangha: Aware that the essence and aim of a Sangha is the practice of understanding and compassion, I am determined not to use the Buddhist community for personal gain or profit or transform our community into a political instrument. A spiritual community should, however, take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.
11. Right Livelihood: Aware that great violence and injustice have been done to the environment and society, I am committed not to live with a vocation that is harmful to humans and nature. I will do my best to select a livelihood that helps realize my ideal of understanding and compassion. Aware of global economic, political and social realities, I will behave responsibly as a consumer and as a citizen, not investing in companies that deprive others of their chance to live.
12. Reverence for Life: Aware that much suffering is caused by war and conflict, I am determined to cultivate non-violence, understanding and compassion in my daily life, to promote peace education, mindful mediation and reconciliation, within families, communities, nations and in the world. I am determined not to kill and not to let others kill. I will diligently practice deep looking with my Sangha to discover better ways to protect life and prevent war.
13. Generosity: Aware of the suffering caused by exploitation, social injustice, stealing and oppression, I am committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants and minerals. I will practice generosity by sharing my time, energy and material resources with those who are in need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.
14. Right Conduct: For lay members: Aware that sexual relations motivated by craving cannot dissipate the feeling of loneliness, but will create more suffering, frustration and isolation, I am determined not to engage in sexual relations without mutual understanding, love and a long-term commitment. In sexual relations, I must be aware of future suffering that may be caused. I know that to preserve the happiness of myself and others, I must respect the rights and commitments of myself and others. I will do everything in my power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. I will treat my body with respect and preserve my vital energies (sexual, breath, spirit) for the realization of my bodhisattva ideal. I will be fully aware of the responsibility for bringing new lives in the world, and will meditate on the world into which we are bringing new beings.
If you think about these, they present quite a challenge. For instance, how do we teach our children without imposing our views on them? Don’t we want them to adopt our values? For instance, no alcohol? Not ever? One cannot follow the trainings perfectly, and they are not meant to be followed perfectly, which is why this is called a practice. The point is to relieve some of the suffering in the world and add some happiness. Why? Because we are interconnected. The trainings provide a clear and specific path for us to try and walk upon. They light the way when we wander off of it. For me, this form of engaged Buddhism makes an important difference in my life. I will accept the responsibility that my life is up to me and I will align myself with communities of people trying to live peacefully and happily. These teachings are derived from the Buddha but re-phrased by Thich Nhat Hanh for our times. They are, in my opinion, one of his most important contributions to Buddhism in the west. They have depth, intellectual clarity, scholarship and heart. They speak to those who hold the Buddhist philosophy of impermanence and no separate self and they speak to those who do not. One does not have to become a Buddhist in order to try and live by them. Communities that practice in the tradition of Thich Nhat Hanh are communities that try to live with understanding and love and kindness and joy.
My very first introduction to Plum Village came late at night, when most were in bed and I had finally found Loubes-Bernac after about 24 hours of mishaps on two continents. I was tired; I was hungry. A nun met me and gave me a bowl of potatoes and vegetables, breaking the silence with a smile. “There’s always food in Plum Village.” I was home. I had arrived.
Thay has developed many poems, practices and songs that keep the teachings in the forefront and they form a special trait of his living tradition. They particularly speak to Westerners. Thay’s community is especially known for its practice of walking meditation and its use of music. Let’s end with a song, written by a friend of mine, Jamie Rusek, and sung by her and Paula Hanke, with our own Francesca Tanksley on piano. It’s called Cultivate Joy and expresses Thay’s teachings: practical in application and lyrical in expression. Let me read you the lyrics.
Cultivate Joy by Jamie Rusek
Cultivate joy, hour by hour, smile by smile, flower by flower Sow seeds of joy amid gloom and despair Cultivate joy and joy will be there (2x) Cultivate peace, hour by hour, smile by smile, flower by flower Sow seeds of peace among anger and fear Cultivate peace and peace will appear (2x) Cultivate love, hour by hour, smile by smile, flower by flower Sow seeds of love among hearts hard and cold Cultivate love and love will take hold (2x)
Closing words by Thich Nhat Hanh
The greatest blessing is not the one that falls down from the sky and is handed to us. The greatest blessing is the happiness that each of us can generate for ourselves.