Reach true clarity and insight by looking deeply, minimizing misperceptions, and having the courage to see things as they really are. The seventh book in the bestselling Mindfulness Essentials series, a back-to-basics collection from world-renowned Zen Master Thich Nhat Hanh that introduces everyone to the essentials of mindfulness practice. Profound and always approachable, Thich Nhat Hanh teaches us the art of looking deeply—in to our knee-jerk assumptions and runaway thoughts—so we can recognize the true meaning and (...) essence of our lives. How to See teases apart the act of seeing-both inside and outside of ourselves, and points the way to developing true clarity. Written with his signature warmth, these pithy meditations are accompanied by playful sumi-ink drawings by California artist Jason DeAntonis. (shrink)

이 글은 불교 교리의 가장 근본이라 할 수 있는 12연기론을 바르게 이해하고자 하는 것이다. 특히 선수행을 하는 현대의 선사들의 12연기관을 비교함으로써 12연기에 대한 이해의 미흡함을 채워보려는 시도이다. 아함경전에도 12연기에 대한 다양한 해석이 가능하도록 기술되어 있는 부분이 있는 만큼, 초기부터도 12연기에 대한 해석은 다양했지만, 삼세양중인과설은 12연기에 대한 가장 영향력 있는 이해였다. 더우기 현대의 선 수행자 중에서 청화선사는 삼세양중인과설을 12연기 이해의 표준으로 삼고 있기도 하다. 그러나 숭산선사, 성철선사, 틱냣한선사는 12연기를 삼세양중인과설로 보아서는 안 된다고 강력하게 주장한다. 숭산선사는 12연기의 각 고리가 미묘한 정신활동의 연쇄로 (...) 이해한다. 성철선사는 12연기의 각 고리가 시간적 선후관계로 연결되어 있는 것이 아니라 수평적 상호의존적 관계를 이룬다고 한다. 틱냣한선사는 상즉(inter-being)의 개념으로써 12연기의 각 고리는 나머지 11개 고리와 상호의존적인 공동발생, 즉 상즉의 관계를 이룬다고 본다. 연기의 핵심적 의미로서 삿이성의 관념을 보다 분명하게 구체적으로 포괄적으로 제시하고 있다는 점, 그리고 미혹한 마음에 의해 전개되는 고통의 세계의 창조와 아울러 진실한 마음에 의해 전개되는 자유의 세계의 창조를 또한 제시함으로써 12연기의 긍정적이고 적극적인 측면을 제시한 점은 Thich Nhat Hanh 선사의 연기론의 특색이라 하겠다. 12연기의 유전문(流轉門)이 무엇인가 대상에 집착하는 노예의 삶의 유전되는 모습을 나타낸 것이라면, 환멸문(還滅門)은 대상에 대한 집착에서 벗어나 자유의 삶을 창조하는 경로를 나타낸 것이다. 무명은 이 세계가 무상하다는 것을 알지 못함으로써, 그것이 실재적이라고 잘못 믿는 것을 말한다. 이러한 무명이 우리로 하여금 우리의 사고에, 우리의 욕망에, 그리고 우리 신체의 감각적 생활에 집착하게 하기 때문에, 무명을 명(明)으로 바꾼다면, 다시 말하면 하는 모든 존재의 무상성(無常性)을 정견(正見)한다면, 속박의 삶에서 벗어나 해탈의 삶, 자유의 삶, 얽매이지 않는 삶을 영위할 수 있다는 것이다. (shrink)

abstract: This study will propose that Thich Nhat Hanh's (TNH) teaching possesses a powerful capability to propose a viable wisdom path/spirituality to people in today's secularized world, particularly, those who self-identify as SBNR (Spiritual but not Religious), "Dones" (given up on religion), or "Nones" (no religious affiliation). This capability stems principally from TNH's stated commitment to renew and refresh Buddhism by making it simple and practical in daily life while disavowing inordinate attachment to any doctrine, ideology, or teaching, (...) an attitude that TNH considered idolatrous. TNH's way seems to be compatible with the widespread contemporary Western disillusionment with institutional religion that is ironically accompanied by a renewed quest for a meaningful spirituality. (shrink)

abstract: The author of this essay is a poet and puppeteer who was personally acquainted with Thich Nhat Hanh and served as a full-time volunteer with the Vietnamese Buddhist Peace Delegation located in Paris, which sought to achieve reconciliation without supporting either side in the Vietnamese conflict. A translator of many works of Thich Nhat Hanh from Vietnamese, the author reflects the role of the arts in Thich Nhat Hanh's vision for humanity, drawing on (...) her personal memories of her time with the Vietnamese master while also including and reflecting on an interreligious poem in Vietnamese she composed in 1978 to mark the anniversary of Thomas Merton's demise. The last part of this informal reflection outlines how, over the years, the author has used puppeteering as a spiritual practice to express Thich Nath Hanh's hopes for universal peace and healing. (shrink)

Many despair at trying to understand something’s meaning and express dissatisfaction with language wholesale. What if some things simply are not understandable? Thich Nhat Hanh coined interbeing to name the fundamental principle of interdependence defining Buddhist ontologies, and uses interbeing to dislodge despair resulting from rigid expectations of how things must be. Thich also criticized a standard view of language as generating those rigid expectations. Drawing upon classical humanist traditions, Hans-Georg Gadamer promoted a hermeneutics whereby interpreters overcome existential (...) alienation. In his theory of understanding meaning, Gadamer rehabilitated language as having its being in revealing aspects of truth. By situating Gadamer’s hermeneutics within Thich’s interbeing, I develop limits of understanding that facilitate freedom from despair about meaning and language. Thich and Gadamer both taught that the quest for stability within change is misguided. This requires rigorous attention to the limits of understanding. Attention to these limits serves to liberate people from clinging to the illusion that all things are understandable and despair accompanying the incapacity to understand some things. (shrink)

The Diamond Sutra is one of the earliest and most treasured of the Perfection of Wisdom Sutras and had a wide influence on the development of Zen Buddhism. There has been, in recent years, great interest in one particular form of sentences that repeatedly occur in the sutra, sentences of the form “A is not A, therefore it is A”. These sentences display what has been called the “logic of not” or the “logic of affirmation-in-negation”. They are of special interest (...) since they do not only encapsulate one of the central insights of Zen Buddhism, that of nonduality, but at the same time seem to go against one of the most orthodox laws of logic in Western philosophy, the law of identity. This paper discusses the interpretation of these “diamond sentences” by the Vietnamese Zen monk Thich Nhat Hanh. I present Thich Nhat Hanh’s interpretation of the diamond sentences in terms of interbeing and go on to argue that and explain how, on his interpretation, the validity of the law of identity is indeed rejected. Finally, I spell out consequences for formulating a “logic of Zen” and for a related debate about the validity of the law of non-contradiction in Zen. (shrink)

This paper presents the metaphysics of the Vietnamese Buddhist Zen monk Thich Nhat Hanh. He interprets the Buddhist principle of interdependent arising in terms of interbeing, the idea that everything depends for its existence on everything else. On his view, everything “inter-is” with everything else, or “to be is to inter-be.” His interpretation is particularly interesting in light of the contemporary debate on fundamentality in western metaphysics. By embracing the idea of interbeing, he opposes the view that there (...) are fundamental entities which do not depend for their existence on anything else. I give an outline of Thich Nhat Hanh’s views, answer an objection, and explain his reasons for adopting his standpoint. My aim is not to offer a full defense of his views, but only to show that the often neglected position of metaphysical coherentism, which Thich Nhat Hanh adopts, deserves further consideration. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 115-125 [Access article in PDF] Pretending to Be Buddhist and Christian: Thich Nhat Hanh and the Two Truths of Religious Identity Jeffrey CarlsonDePaul University Nagarjuna replies: "The teaching by the Buddhas of the dharma has recourse to two truths: / The world-ensconced truth and the truth which is the highest sense. / Those who do not know the distribution (vibhagam) of the two (...) kinds of truth / Do not know the profound 'point' (tattva) in the teaching of the Buddha. / The highest sense [of the truth] is not taught apart from practical behavior, / And without having understood the highest sense one cannot understand nirvana. / Emptiness, having been dimly perceived, utterly destroys the slow-witted. / It is like a snake wrongly grasped or [magical] knowledge incorrectly applied." 1I would like to offer a response to Thich Nhat Hanh's book Living Buddha, Living Christ, a response which suggests that Nhat Hanh embodies and propounds this classical Buddhist notion of "two truths," in a way that sheds much light on the very notion of "religious identity."The fact that Buddhist teachings involve two kinds of truths is a familiar one in Buddhist studies. T.R.V. Murti describes worldly truth as "truth so called; truth as conventionally believed in common parlance.... It is the truth that does not do any violence to what obtains in our everyday world, being in close conformity with linguistic conventions and ideas." 2 Edward Conze notes that "... in some places the Buddhas have spoken of a 'self', in others they have taught a 'notself', and in addition they have also taught that there is neither a self nor a notself. Candrakirti convincingly explains this aphorism by pointing out that the Buddhas are physicians rather than teachers, that they always consider the mentality and spiritual maturity of their interlocutors, and vary their teachings accordingly." 3Ultimate truth, again characterized by Streng, is "the realization of dependent coorigination whereby there is no attachment to fabricated 'things'--not even to the formulation of dependent coorigination." 4 [End Page 115] 1. Thich Nhat Hanh on Conventional Truth and Religious Identity Thich Nhat Hanh writes: "We need roots to be able to stand straight and grow strong. When young people come to Plum Village, I always encourage them to practice in a way that will help them go back to their own tradition and get re-rooted. If they succeed at becoming reintegrated, they will be an important instrument in transforming and renewing their tradition." 5 An advocate of interreligious dialogue, he nonetheless maintains that "sharing does not mean wanting others to abandon their own spiritual roots and embrace your faith. That would be cruel. People are stable and happy only when they are firmly rooted in their own tradition and culture. To uproot them would make them suffer. There are already enough people uprooted from their tradition today, and they suffer greatly, wandering around like hungry ghosts, looking for something to fill their spiritual needs. We must help them return to their tradition." 6He cites the suffering caused by Christian missionaries who, he writes, "came to Vietnam several hundred years ago, [and] urged us to abandon the cult of ancestral worship and to abandon our Buddhist tradition. Later, when they offered to help us in refugee camps in Thailand and Hong Kong, they also urged us to give up our roots. The good will to help and to save us was there, but the correct understanding was not. People cannot be happy if they are rootless." 7Nhat Hanh tells a compelling story of six children he met in Sri Lanka. Coming upon them Nhat Hanh began chanting in Pali, "I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha." Nhat Hanh recounts that four of the children joined their palms and chanted, while the other two stood respectfully. "I motioned to the two children who were not chanting to join us. They smiled, placed their palms together and chanted in Pali, 'I... (shrink)

365 days of practical, powerful teachings from the beloved Zen teacher Inspiring, joyful, and deeply insightful, this book offers daily contemplations and words of wisdom from one of today's most important spiritual teachers. Thich Nhat Hanh is, with His Holiness the Dalai Lama, the best-known Buddhist teacher in the world, and his teachings have touched millions. These powerful and transformative words of wisdom, drawn from the works of this best-selling and prolific author, touch all apsects of our lives, (...) from the personal to the global, and reflect the great themes of Thich Nhat Hanh's teachings: how the practice of mindfulness brings joy and insight into every moment of our lives; how to transcend fear and other negative emotions; how we can heal our inner wounds with gentleness and awareness; how to transform our relationships through love, presence, and deep listening; and how to practice peace for our world and caring for the earth. Through Thich Nhat Hanh's great brilliance, this book presents these profound themes in short teachings that are practical yet powerful, and will uplift and inspire your day. (shrink)

A collection of powerful and inspiring teachings in a convenient pocket-size book. These writings provide a wonderful overview of mindfulness in our daily lives, Buddhism and enlightenment, working with emotions and relationships, and transforming society.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:We Walk the Path Together: Learning from Thich Nhat Hanh and Meister EckhartSeung Hee KangWe Walk The Path Together: Learning from Thich Nhat Hanh and Meister Eckhart. By Brian J. Pierce. New York: Maryknoll, 2005. 202 pp.Being that he is a contemplative, Pierce’s Trinitarian Christian love beautifully manifests itself in this book in his art of interdialoguing on the Buddhist-Christian religious traditions. Pierce’s manner (...) of interdialoguing resonates with what Ann Belford Ulanov also attempts: “I am writing not about how to prove that God exists but rather about what happens religiously when psyche and soul create a space for conversation [End Page 178] out of which life can flow.” 1 If someone asks whether Pierce and Ulanov point to two different absolute realities, my response would be, “Absolutely not!” The sacred inner space that Pierce points to, in light of the two contemporary mystics from different religious traditions, namely Thich Nhat Hanh and Meister Eckhart, also reminds me of Lao Tzu’s wisdom that permeates the Tao Te Ching, specifically in his concept of “useful emptiness.” 2We Walk the Path Together is neither an abstract account nor sheer philosophical speculation. The whole of the book is rooted in Pierce’s faith-based lived experience (pp. 1, 3, 5, 7, 11, 113, 163); this renders the book life-giving and deeply ecological in terms of its transcendence of either/or dichotomies.Chapter 1 summarizes the meaning and art of dialogue. Pierce utilizes mystical language to illustrate what the dialogue is. For Pierce, dialogue connotes “a mutual giving and receiving, and it posits a profound sense of being of one heart and mind” (p. 3). Pierce extends his personal experience of a vow of obedience into the meaning of dialogue. For Pierce, this vow means to “transcend any illusion of separateness” and thus “obedience liberates him from his tiny world of ego” (p. 4). In the process of dialogue, according to Pierce, “our hearts are challenged to grow larger, all-inclusive and universal” (p. 8). This expansion of the heart is what mystics call “magnanimity.” As Pierce is acutely aware, “magnanimity is one of life’s un-planned for graces; it teaches us to see and hear and learn things that we never dreamed were possible” (p. 9).Chapter 2 discusses mindfulness as a gateway to eternity. Pierce asserts that home is everywhere in the present moment; it is where freedom is possible. This particular point echoes with what Thomas Merton spoke about in reference to the prodigal son who turned away from his father: “sin is our refusal to be what we are, a rejection of our spiritual reality hidden in the mystery of God” (p. 23). However, when the prodigal son was restored his senses, he was able to attune himself back to present moment: “I’ll get up and go to my father” (cited by Pierce, ibid.). He became free from his sin, returning home. In this chapter, Pierce highlights the words of the mystics (St. Irenaeus, St. John of the Cross, Brother Lawrence, St. Augustine, Jan van Ruusbroec, and St. Catherine de Siena) who lived this present moment in order to help the readers understand the intrinsic relationship between our mindfulness of the present moment and eternity. He argues that Buddhist teachings on mindfulness and Christianity’s tradition concerning the kingdom of God are mutually informative (pp. 19, 21).In chapter 3, Pierce expands the meaning of present moment through its association with breathing; being present is not a concept, but a living reality, as we experience the Holy Spirit in our breathing practice, such as centering prayer and meditation (p. 36). Pierce carefully states, “contemplation is authentic only if it flows out in loving-kindness to others. When we breathe in all the spiritual energy of the universe, thus, we literally implode—a spiritual ego intoxication” (p. 40). Pierce explains further what contemplation means; breathing in the Holy Spirit and breathing out the Holy Spirit may mean two separate phenomena. Contemplation is, for Pierce, authentic, only when the Spirit that is breathed in reaches out to our community. [End Page 179] This is also Pierce’s ecological aspect... (shrink)

Start your day with these peaceful, empowering words of wisdom. All of these words are interwoven with meditative, inspiring images of celebration. Each page is designed to increase positive thinking and improve your mental health. Life-changing mindful meditations. Strengthen your mindset with these empowering words of wisdom that are referenced as essential advice for how to grow spirituality and mentally strong. Meditation practices are essential to building mindfulness. Go Slowly, Breathe and Smile is a unique convergence of wisdom and art, (...) a beautiful tribute from a dedicated student to her teacher. Absorb Thich Nhat Hanh's words of wisdom and meditate on Rashani Réa's inspirational collages, and allow these pages to illuminate your heart and mind, inspire mindfulness, and reduce stress levels. (shrink)

Zen Master Thích Nhá̂t Hạnh's commentary on Nāgārjuna's Treatise on the Middle Way, one of the most famous Buddhist texts in existence. Nāgārjuna is a giant in the Buddhist canon, thought to be the greatest Buddhist philosopher after the Buddha. He lived in southern India in the 2nd century CE. Cracking the Walnut contains the text of Nāgārjuna's Treatise on the Middle Way (Mulamadhyamakakarika), defending the essential premise that all things have the nature of emptiness, they have no self-nature, but (...) are in a constant process of change and interrelationship with one another. Weaving Nāgārjuna's text with commentary by Thích Nhá̂t Hạnh', taken from talks given at two 3-month-long retreats, helps us bring these teachings into our daily life. They are strong teachings, designed to break through all metaphysical speculation. To a greater or lesser extent, we all have notions and ideas about life. Sometimes our ideas can contribute to the advancement of humanity, but the problem comes when we are caught in our ideas and believe them to be the absolute truth. When people believe that something is the absolute truth, they may be ready to fight, kill, or die for it. This brings about polarization, deep division, and suffering in ourselves, our society, community, and family. This is not the way ahead for humanity. This book helps us let go of our ideas and go in the direction of understanding and compassion. (shrink)

In Good Citizens: Creating Enlightened Society, Thich Nhat Hanh lays out the foundation for an international solidarity movement based on a shared sense of compassion, mindful consumption, and right action. Following these principles, he believes, is the path to world peace. The book is based on our increased global interconnectedness and subsequent need for harmonious communication and a shared ethic to make our increasingly globalized world a more peaceful place. The book will be appreciated by people of all (...) faiths and cultural backgrounds. While based on the basic Buddhist teachings of the Four Noble Truths and the Eight-Fold Path, Thich Nhat Hanh boldly leaves Buddhist terms behind as he offers his contribution to the creation of a truly global and nondenominational blueprint to overcoming deep-seated divisions and a vision of a world in harmony and the preservation of the planet. Key topics include the true root causes of discrimination; the exploration of the various forms of violence; economic, social, and sexual violence. He encourages the reader to practice nonviolence in all daily interactions, elaborates on the practice of generosity, and teaches the art of deep listening and loving speech to help reach a compromise and reestablish communication after misunderstandings have escalated into conflicts. Good Citizens also contains a new wording of the Five Mindfulness Trainings (traditionally called "precepts") for lay practitioners, bringing them in line with modern-day needs and realities. In their new form they are concrete and practical guidelines of ethical conduct that can be accepted by all traditions. Good Citizens also includes the complete text of the UN Manifesto 2000, a declaration of transforming violence and creating a culture of peace for the benefit of the children of the world. It was drafted by numerous Peace Nobel Prize recipients and signed by over 100 million people worldwide. Coinciding with a US presidential election year, Good Citizens reaches across all political backgrounds and faith traditions. It shows that dualistic thinking--Republican/Democrat, Christian/Muslim--creates tension and a false sense of separateness. When we realize that we share a common ethic and moral code, we can create a community that can change the world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 127-150 [Access article in PDF] They Who Burned Themselves for Peace: Quaker and Buddhist Self-Immolators during the Vietnam War Sallie B. KingJames Madison UniversityNhat Chi Mai was a lay disciple of Thich Nhat Hanh and member of the Order of Interbeing, an Engaged Buddhist order founded by Nhat Hanh. On May 16, 1967, Vesak, the celebration of the birth of the (...) Buddha, she burned herself to death outside the Tu Nghiem Temple, a nunnery. An idealistic young student with much to live for, she sacrificed herself in an effort to bring the war to an end. In a letter to the U.S. government she wrote, I offer my body as a torch to dissipate the dark to waken love among men to give peace to Vietnam the one who burns herself for peace. 1In her farewell letter to Thich Nhat Hanh she wrote, "Thay, don't worry too much. We will have peace soon." 2On November 2, 1965, Norman Morrison, a devout Quaker and ardent pacifist, drove from Baltimore to Washington and burned himself to death at the Pentagon, at a spot estimated to be 40 to 100 feet from the window of Robert S. McNamara, then Secretary of Defense and one of the chief American prosecutors of the war. Shortly before his death, he wrote to his wife, "For weeks even months I have been praying only that I be shown what I must do. This morning with no warning I was shown.... Know that I love thee but must act...." 3 Morrison took his baby daughter, Emily, along with him and held her in his arms as he prepared for his act. Somehow--accounts differ as to how it happened--she was separated from her father before the flames engulfed him and she emerged entirely unharmed, though her clothing smelled strongly of the kerosene with which Morrison had soaked himself. 4There were others who burned themselves to death during the war in Vietnam. The venerable Buddhist monk Thich Quang Duc was the first. On June 11, 1963, [End Page 127] at a downtown crossroads in Saigon, he sat in the lotus posture and, in a state of meditative control, burned himself to death in protest of the Diem regime's repression of the Buddhist religion. Many Vietnamese Buddhist monks and nuns followed his example; I do not know all their names, or exactly how many they were.In America, to my knowledge, eight people burned themselves to death during the war. Two were Quakers: Norman Morrison and Alice Herz. Roger LaPorte, a former Trappist seminarian who had become a Catholic worker, burned himself to death one week after Norman Morrison. The others were: Hiroko Hayasaki, a Japanese-American Buddhist; Erik Thoen, a student of Zen Buddhism; another university student, George Winne; a high school student, Ronald Brazee; and Florence Beaumont, described as a "housewife." A number of others attempted self-immolation but survived. 5In this paper I will focus upon the self-immolations of Norman Morrison and Nhat Chi Mai. I will also have a few comments on Thich Quang Duc. My remarks are intended, however, to have relevance to all the Buddhist and Quaker self-immolators. 6Let us now consider in more detail some of the features of the self-immolations of Norman Morrison and Nhat Chi Mai, and some of the issues they pose to the Quaker and Buddhist communities, respectively. Precipitating Events While neither act was the result of a moment's impulse, we still would do well to ask what events most proximately precipitated the two self-immolations. In Norman Morrison's case, the precipitating events were two. The morning of the day he immolated himself he read a report of the American bombing of a village in Vietnam. Paris Match had published an interview with a French priest, recuperating in a Saigon clinic, who had witnessed and survived the bombing raid. The priest said, "I have seen my faithful burned up in napalm.... I have seen... (shrink)

The so-called “war on terror” launched by the United States following 9/11 is only the latest in an ongoing strategy of responding to conflict around the world with military violence and armed force. These interventions appear to be premised on a belief that there is no alternative to using violence and armed force to resolve conflicts because human beings have fixed and unchanging identities which are either “with us or against us,” “friends or enemies,” “good or evil.” In contrast, despite (...) the pervasiveness of violent conflict, suffering and human rights violations in their homelands, it is striking to note how a number of prominent Buddhist political and spiritual leaders remain optimistic about the possibilities of positive peace in the world. In exploring the reasons for these differences, I will focus on the views of His Holiness the Dalai Lama, the spiritual and political leader of the government of Tibet in exile and the recipient of the Nobel Peace Prize as well as the congressional gold medal, as well as those of two other Buddhist leaders: Daw Aung Sang Suu Kyi, the democratically elected leader of Burma who has been held under house arrest by the ruling military junta for several years since her election in 1989, and the Vietnamese Buddhist Thich Nhat Hanh, who has worked for peace in his country since the start of the Vietnam War. As I will show, their views reflect starkly different assumptions about human beings, “enemies” in particular, that provide a more constructive framework for resolving conflict situations than those evident in the seemingly automatic resort to armed violence employed by US leaders. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Christian-Buddhist Dialogue on Loving the EnemyWioleta PolinskaWe are taught to think that we need a foreign enemy. Governments work hard to get us to be afraid and to hate so we will rally behind them. If we do not have an enemy, they will invent one in order to mobilize us. Yet they are also victims.1—Thich Nhat HanhWe are called to speak for the weak, for the voiceless, (...) for the victims of our nation, and for those it calls enemy, for no document from human hands can make these humans any less our brothers.2—Martin Luther King Jr.Literally speaking, Ahimsa means "non-killing."... To one who follows this doctrine there is no room for an enemy.3—M. K. GandhiIn his autobiography, Martin Luther King Jr. comments that he initially considered Jesus's commands such as "turn the other cheek" or "love your enemies" as limited to individual relationships. Only after reading Gandhi in the late 1940s did he conclude that the love ethic had a much broader scope. Love became to him an effective principle applied to racial groups and nations in conflict and was "a potent instrument for social and collective transformation."4 Some years later, King was influenced by another Asian religious thinker, the Vietnamese Zen Buddhist monk Thich Nhat Hanh. Under Nhat Hanh's influence, King repudiated the war in Vietnam by addressing the similarity between the Vietnamese Buddhist peace movement and the American civil rights movement.5Nhat Hanh and King were both inspired by Gandhi's peaceful approach to social conflicts. All three are exemplary models of love and nonviolence in their respective Buddhist, Christian, and Hindu traditions. Whether ahimsa (or harmlessness) in Hinduism, compassion for all beings in Buddhism, or "love of enemy" [End Page 89] in Christianity, unconditional love signifies the principal concern of these spiritual thinkers. All three men display an uncompromising commitment to the cause of the oppressed and downtrodden, but, at the same time, they refuse to vilify the opponents. In fact, all three speak of the "love of enemy" as the only sure way to ensure peaceful solution to any social crisis. Recent military conflicts prompted by the tragedy of September 11 offer a challenge for rethinking the most effective ways of dealing with international terrorism and other forms of social struggles. In what follows, I will suggest that, like Martin Luther King Jr., Christians can benefit from engaging in a dialogue with Eastern thought. Specifically, by focusing on the writings of Thich Nhat Hanh, I will engage Christian liberation theologies to offer a possible corrective to a theological reflection on social conflict. In conversation with sociological reflection on war, political theorists, and artists, this article will present a fresh reexamination of a nondualistic, nonviolent approach to military and social conflicts.Social exploitation, injustice, and oppression are focal points of many contemporary Christian theologies that are indebted to Latin American liberation theology. Recognizing the suffering of the poor and the failure of the historical Christian church to address the systemic injustice against them, liberation theologians affirm solidarity with the poor. Because of oppression and poverty, the poor have privileged access to the meaning of the Gospel (hermeneutic privilege) and the church needs to commit to a "preferential option for the poor." That is, those "who are privileged must identify with the poor and the oppressed not only because they need us but also because, from their experience of poverty and oppression, they are in a better position to understand the Gospel."6 Learning from the poor implies interpreting Christian faith out of the suffering of the poor; it implies seeing God as the God of the poor and the oppressed. The poor are seen as "the favorites of God"7 because they receive continuous divine attention to their struggle. The liberation of the Israelites from Egypt, Jesus's solidarity with the poor by becoming one of them, as well as his preaching the good news to them, are all examples of God's love for the poor. God's solidarity with the victims of social oppression reaches its zenith in the resurrection of Jesus when God is "doing Justice... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introduction:Remarks in Memory of David W. ChappellDonald K. SwearerOn December 8, 1996, David Chappell delivered the Bodhi Day lecture, titled "Bodhisattva in the Twenty-first Century," at the Hompa Hongwanji Temple in central Oahu. The lecture wasn't autobiographical—David was much too unassuming to have thought of himself in these terms—but those of us who loved David and who had the privilege of working with him over many years have no (...) such qualms. David's dedication, sincerity of spirit, generosity, and compassion were truly bodhisattva-like.In his lecture David contrasts the superficial, electronic Internet connectedness of our lives today with the common ground discovered at Awakening based on what David called "heart connection," an insight into the shared nature of all sentient beings that leads to empathy, compassion, and kindness. In contrast to enlightened heart connectedness, Internet interaction lacks the capacity of an intimacy with the varied phenomena of life at each moment. "The Internet," he observes, "allows us to ease our solitude by getting access to things that are compatible with our own interests. However, Buddhism considers that the achievement of enlightenment involves being able to be compatible and have empathy with things that may seem foreign or offensive or a threat to us by seeing them as connected and similar to ourselves. This involves not just new information, or a new perspective on things, but a new understanding of ourselves and our relationship to others at a level that touches what is beyond manipulation or even rational expression."I've quoted rather extensively from David's 1996 Bodhi Day talk because it reveals several dimensions of his bodhisattva-like nature: his sense of connectedness with those around him and a heart-to-heart intimacy with a wide network of friends, acquaintances, and even those at a greater personal distance. David's simpatico nature was manifested in many ways—from his body language to his dedication to peacemaking.On a visit to the United States during the Vietnam War, Thich Nhat Hanh was speaking to a large audience gathered in the auditorium of a large Midwestern church. Following the talk a middle-aged man jumped to his feet, shook his clenched [End Page 3] fist in anger, and shouted in a loud voice, "Well, Mr. Hanh, if you're so concerned about your fellow Vietnamese dying in the rice paddies, why are you here?! Why aren't you there with them?!" Thây stood silently for what seemed like minutes and then replied in calm, quiet tones, "I'm here because some of the roots of the war are here in the United States. When one waters a plant, it's insufficient to water the leaves. One has to water the roots." He then turned and walked slowly through the side door of the auditorium. Jim Forest, Thây's Catholic Peace Fellowship friend who was in the audience, sensed something was wrong and quickly followed him outside. There he found his friend bent over, hands on his knees, trying to catch his breath. Slowly Thây stood erect and, breathing normally, explained that in order not to respond in anger but with understanding and compassion he had entered into deep breathing; however, the state he had achieved had been too deep and left him short of breath. Jim Forest later observed in a memoir that for the first time in his life he realized the profound connection between breathing and one's actions.David's inner nature was expressed in an act as simple as breathing: his trademark bodhisattva-like smile. At the 1980 Oahu conference that launched the Society for Buddhist-Christian Studies, convened by David and his colleague Bob Bobilin, there were more than just one or two frustrating logistical snafus. Whatever the crisis, however, David never lost his cool. He would smile and in his typically unhurried manner offer a helping hand or a word of calm advice, seemingly in the belief that good karma, compassionate Buddha nature, or God's grace would help rectify the situation.David stories abound—humorous, poignant, moving. Those who worked with him as colleagues in religious studies, the Society for Buddhist-Christian Studies... (shrink)

“The Bodhisattva’s Practice of Enlightenment” interprets a Los Angeles Times newspaper opinion piece by Thich Nhat Hanh as a contemporary image of enlightenment with far-reaching implications. Written in response to the brutal police beating of Rodney King and not intended for a Buddhist audience, this brief newspaper article nevertheless provides glimpses into the contemporary meaning of enlightenment. The chapter considers Thich Nhat Hanh’s comments in relation to the basic principles of Buddhist ethics before turning to the (...) Vimalakīrti sūtra, a classical Mahayana Buddhist scripture, to extend an understanding of what it would mean to experience the world through an in-depth awareness of “no-self.” Dwelling on the bodhisattva’s effort to cultivate generosity of spirit, the chapter considers the kinds of human relations that Thich Nhat Hanh’s sense of enlightenment entails. (shrink)

Against the backdrop of various interpretations and criticisms of Michel Foucault’s engagement with Buddhism, the focus of this article falls on the specific type of Zen Buddhism which he studied during his 1978 trip to Japan, and the possible relationship between its dynamics and those of his own research trajectory following the publication of The Will to Knowledge. In this regard, Foucault’s eschewal of the Engaged Buddhism of Thich Nhat Hanh and the Zen Buddhism of Taisen Deshimaru—both of (...) which had risen to prominence in France by the late 1970s— and his concomitant interest instead in the teachings of Zen Master Omori Sōgen, in which Zen and the samurai code of bushidō were closely aligned, will be examined. Moreover, it will be argued that such preference on Foucault’s part was indicative of his eminently practical, rather than general philosophical, interest in Buddhism as a technology for the adversarial repositioning of subjectivity in relation to discourse. Finally, the implications of this for the abovementioned various interpretations and criticisms of Foucault’s engagement with Buddhism, will be considered. (shrink)

With its specific focus on Asia, this anthology constitutes an excursion into the realm of transversality, or the state of 'postethnicity,' which, the book argues, has come to characterize the global culture of our times. Hwa Yol Jung brings together prominent contemporary thinkers—including Thich Nhat Hanh, Edward Said, and Judith Butler—to address this fundamental and important aspect of comparative political theory. The book is divided into three parts. Part One demythologizes Eurocentrism, deconstructing the privilege of modern Europe as (...) the world's cultural, scientific, religious, and moral capital. Part Two traces the rise of Asian thought and the process of East-West cultural hybridization, while Part Three introduces the concept of the 'global citizen.' Jung's anthology reveals a postmodern multiculturalism whose new philosophical matrix transgresses the existing cultural and intellectual typology to offer new understanding of today's pluralistic world. (shrink)

In this clearly written undergraduate textbook, Stephen Laumakis explains the origin and development of Buddhist ideas and concepts, focusing on the philosophical ideas and arguments presented and defended by selected thinkers and sutras from various traditions. He starts with a sketch of the Buddha and the Dharma, and highlights the origins of Buddhism in India. He then considers specific details of the Dharma with special attention to Buddhist metaphysics and epistemology, and examines the development of Buddhism in China, Japan, and (...) Tibet, concluding with the ideas of the Dalai Lama and Thich Nhat Hanh. In each chapter he includes explanations of key terms and teachings, excerpts from primary source materials, and presentations of the arguments for each position. His book will be an invaluable guide for all who are interested in this rich and vibrant philosophy. (shrink)

In this paper, I bring together Jewish and Buddhist philosophical resources to develop a notion of radical responsibility that can confront a complicity within nursing and health care between empathy and (neo)liberal white supremacist hegemony. My inspiration comes from Angela Davis's call for building coalitions to advance struggles for peace and justice. I proceed as follows. First, I note ways phenomenology clarifies empathy's seeming foundational role in nursing care, and how such a formulation can be complicit with assumptions about private (...) individualism. Second, I turn to the Jewish philosophies of Martin Buber and Emmanuel Levinas, and their advocacy for a kind of responsibility that precedes the constitution of individuality as this can provide a resource for action and practice circumventing liberal influenced empathy. I note critical reservations about direct and practical application of Levinasian ethics in nursing care, and turn to engaged Buddhist philosophies of interdependence—such as in Thich Nhat Hanh and the Dalai Lama—as a corrective. Third, I conclude by indicating ways interreligious radical responsibility can reorient us toward housekeeping habits of character and away from exceptional crisis management, noting specific examples and actions in health care, nursing education and nursing scholarship. (shrink)

abstract: Vietnamese Zen Master Thich Nhat Hanh's (1926–2022) account of the nearly two years he spent as a fugitive in the Dai Lao Forest among the Indigenous Highlanders of Vietnam in his memoir Fragrant Palm Leaves demonstrates the transformational political potential associated with such access to nature. Based on this and recent work like Tiya Miles's 2023 book Wild Girls: How the Outdoors Shaped the Women Who Challenged a Nation, I propose that contemporary environmental activism toward more equitable (...) access to nature in the United States should better highlight this transformational political potential—understood as dismantling systemic ecological and social injustice—in addition to offering public and mental health benefits. (shrink)

In this essay, I examine the religious peace activists during the war in Vietnam: Catholic (Daniel Berrigan, Dorothy Day, Thomas Merton), Jewish (Rabbi Abraham Joshua Heschel), Protestant (Martin Luther King, Jr.) and Buddhist (Thich Nhat Hanh) who, together with many others, constituted the greatest example of interfaith peace activism in our nation’s history. I extract from their writings principles that would enable us to create an interfaith peace movement today in a world desperately in need of such ecumenical (...) activity. Recently the worldwide Muslim community has called upon Christian and Jewish clerics and scholars to enter into an interfaith dialogue with them for purposes of peace. “Without peace and justice between [our] two communities,” these 138 Islamic scholars and clerics wrote to their Christian counterparts in October 2007, communities that constitute 55% of the world’s population, “there can be no meaningful peace in the world.” Christian and Jewish religious leaders and scholars have responded with wholehearted enthusiasm to the Muslim initiative. Judeo-Christian reconciliation in the 1960s in the wake of the Holocaust, which accomplished what must have been judged impossible only twenty years earlier, should be the model used to bring together all the major religions in the present century. In a spirit of respect and reverence, trust and reconciliation, with recognition of the holiness of all the major religions and in opposition to exclusivist conceptions of salvation and without any desire to convert others to one’s religion, this Islamic invitation to dialogue and peacemaking must be vigorously pursued and developed within the communities of all relevant nations where interfaith groups must be established in mosques, temples, churches and synagogues, for teaching, discussion and joint good works in peace and justice activities. (shrink)

In his recent book, Why I Am Not a Buddhist, Evan Thompson argues that inter-tradition or cross-cultural philosophical dialogue ought to be governed by cosmopolitan conversational norms that do not subsume any one tradition’s deep commitments under those of any other tradition, but rather bring those commitments into the discussion so that they can be challenged and defended. He argues on this basis for the application of a deeply contextualist and historicist interpretive methodology to Buddhist texts, concepts, and theories in (...) dialogue with philosophy and contemporary cognitive sciences. Buddhist modernism, in eschewing that deeply contextualist and historicist methodology, falls short of those cosmopolitan commitments. We argue that Thompson’s cosmopolitan commitments do not mandate the deeply contextualist and historicist methodology he recommends. As an alternative, we propose a creolizing methodology that finds value in mixing, reinterpreting, and reinventing cultural traditions and other forms of belonging to address the complex problems the world faces. We suggest that such a creolizing methodology can be found in other forms of Buddhist modernism than those Thompson criticizes. We provide, as two examples, the thought of the Chinese monk Taixu and the Vietnamese monk Thich Nhat Hanh. (shrink)

Before she became a Buddhist nun in the tradition of Thich Nhat Hanh, Sister Dang Nghiem was a doctor. Born during the Tet Offensive and part of the amnesty for Amerasian children of the late 1970s, Dang Nghiem arrived in this country virtually penniless and with no home. She lived with three foster families, graduated high school with honors, earned two undergraduate degrees, and became a doctor. When the man she thought she'd spend her life with suddenly drowned, (...) Sister Dang Nghiem left medicine and joined the monastic community of Thich Nhat Hanh. It is from this vantage point that Dang Nghiem writes about her journey of healing. Devastated by the diagnosis and symptoms of Lyme Disease, she realized that she was also reliving many of the unresolved traumas from earlier in her life. She applied both her medical knowledge and her advanced understanding and practice of mindfulness to healing. Through meditation she finally came to understand what it means to "master" suffering. In Mindfulness as Medicine Sister Dang Nghiem leads readers through her profound journey of healing and shares step-by-step directions for the techniques she used to transform her suffering. (shrink)

Religion and ethics overlap and are in many respects related; yet, they differ in their primary focus of concern. Ethics projects are anthropocentric in that they are constructed in the context of self-other relationships, which includes human beings in relation to the "other" of the natural world, and even religious ethics reflect this relational structure. Religion, however, is focused on the human relation to ultimacy and presents a distinctive consciousness of the self and its relations, including relation to the natural (...) world. As religion decenters the self and reframes how the self is related to the other of the natural world-Thomas Merton and Thich Nhat Hanh articulate this distinctively religious consciousness in relation to the environment-religious consciousness can provide positive support for actions of care and regard toward the natural world. But religion need not go this direction. Focused as it is on ultimacy, which is a power concept that can be dangerous, religion can also sponsor destructive environmental action. Although religion can, indeed, yield in distinctive ways actions and attitudes that amount to support for an ethic of positive regard for the natural world, religiously inspired actions must always be subject to moral critique. (shrink)

Interbeing is a foundational teaching of Thiền Sư Thích Nhất Hạnh, beloved Vietnamese Buddhist monk and peace activist who has worked closely with Chân Không, an expatriate Vietnamese Buddhist nun. Together they founded Plum Village retreat center in the Dordogne region of France. This volume of invited essays – taken as a whole – reveals the inspirational power of the word interbeing as a focus for creating common ground within scholarship for voices not so often heard. Metaphorically, this phenomenology is (...) what Nhất Hạnh might call a “hugging meditation.”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BUDDHISM AND MIMETIC THEORY: A RESPONSE TO CHRISTOPHER IVES Leo D. Lefebure Fordham University ChristopherIves offers avery clearandthoughtful exploration ofthe relation between Dharma and Destruction. His discussion helps us to understand the historical relation between institutions and violence in various Buddhist traditions. His overview of the historical record is quite compelling, offering us an important counterpoint and corrective to the widespread images of Buddhist peacemakers in the popular media. (...) From the beginning, the Buddhist tradition has had a mixed record in its understanding and practice of the first moral precept, nonviolence. The encounter between Buddhist perspectives and mimetic theory poses interesting challenges for both partners to the discussion. Mimetic theory offers Buddhists an analysis ofthe construction ofdesire and the self that in many ways complements traditional Buddhist perspectives. It also offers a naming ofthe mechanisms of violence in the formation of societies that may be helpful for Buddhists' social analyses. Buddhism for its part offers mimetic theory a centuries-old tradition of reflection on the role of desire in the construction of an illusory self as well as a body of practical wisdom on non-violence that, even if it has not always been put into practice, challenges and instructs the human community today. The popular images of Buddhist peacemakers are, after all, deeply rooted in the early Buddhist tradition and powerfully represented by contemporary figures such as the Dalai Lama, Mahaghosananda (the Patriarch of Cambodian Buddhism and Thich Nhat Hanh (a Vietnamese Zen Buddhist leader who has been nominated for the Nobel Peace Prize). 176Leo D. Lefebure I approach this discussion not as a professional scholar of Buddhism but as a Christian theologian who has been involved in Buddhist-Christian dialogue and who is interested in both Buddhism and mimetic theory, as well as in the relations between these two trajectories today. One model for further discussion would be to take the historical data that Ives has set forth and then apply mimetic theory, asking to what degree mimetic theory can illumine the dynamics and developments of Buddhist history. Using Bernard Lonergan's image of the scissors, which Charles Heflingmentionedin his discussion inthis conference, this approach would cast Buddhism in the role of providing the lower blade of the scissors, the data to be understood, and mimetic theory would provide the upper blade of the scissors, the analytic concepts to understand the data and to make judgments and decisions. In this method, Buddhism would be relatively passive and mimetic theory would be more active. I am sure that there is ample material in Buddhist history that lends itselfto mimetic analysis (one can think ofthe traditional treatment ofthe so-called "outcasts" in Japanese society). One could, as James Alison noted in his opening address, go on endlessly, even obsessively applyingmimetic concepts to different areas of human experience. I am not sure this qualifies as true dialogue, however. It risks continuing the older Orientalist assumption that only Western concepts are capable of understanding Asia's experience and that Asians themselves have relatively little to contribute.1 For a true dialogue, the voices ofboth traditions must play a rather more active role. Both traditions can furnish material for both the upper and the lower blades of the scissors. In Lonergan's terminology, we aremovingbeyondinterpretation, which seeks understanding, and beyond history, which for Lonergan asks what is going forward in history, to the distinct functional specialization of dialectic (Lonergan 125?30). This discipline reflects upon the underlying values at work in historical processes and the assumptions behind these values. In this inquiry we ask about the status of differences of perspective: to what degree are they complementary and where are they contradictory? I would like to organize the discussion between Buddhist perspectives and mimetic theory around the three central points of mimetic theory, which René Girard himself has described as his three most important discoveries: (1) the mimetic construction of desire as the source of human identity, (2) the surrogate victim mechanism as the central dynamic of 1 On Orientalism, see Edward W. Said, Orientalism (New York: Vintage Books, 1979). A Response to Christopher Ives177 primal religion and culture, and (3) biblical revelation as the unique, unparalleled unmasking of the surrogate victim mechanism... (shrink)

The secret to happiness is to acknowledge and transform suffering, not to run away from it. In No Mud, No Lotus, Thich Nhat Hanh offers practices and inspiration for transforming suffering and finding true joy. Thich Nhat Hanh acknowledges that because suffering can feel so bad, we try to run away from it or cover it up by consuming. We find something to eat or turn on the television. But unless we're able to face our suffering, (...) we can't be present and available to life, and happiness will continue to elude us. Nhat Hanh shares how the practices of stopping, mindful breathing, and deep concentration can generate the energy of mindfulness within our daily lives. With that energy, we can embrace pain and calm it down, instantly bringing a measure of freedom and a clearer mind. No Mud, No Lotus introduces ways to be in touch with suffering without being overwhelmed by it. With his signature clarity and sense of joy, Thich Nhat Hanh helps us recognize the wonders inside us and around us that we tend to take for granted and teaches us the art of happiness. (shrink)

A new gift edition of the classic guide to meditation and mindfulness, featuring archival photography and beautiful calligraphy by Thich Nhat Hanh. Since its publication in 1975, The Miracle of Mindfulness has been cherished by generations of readers for its eloquent and useful introduction to the practice of meditation. Readers interested in an introduction to Buddhist thought, as well as those seeking to learn about mindfulness and stress reduction, continue to look to Thich Nhat Hanh's classic (...) work for guidance and inspiration. This new hardcover gift edition features elegant calligraphic illustrations by Thich Nhat Hanh, as well as a dozen photographs spanning his early days as a peace activist to his life in Plum Village, a spiritual community that he founded in France. Also included in this edition is a historical chronology of Thich Nhat Hanh's life and work, and a revised afterword by Jim Forest. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Transformation to Eternity:Augustine's Conversion to MindfulnessJim HighlandIn The Sutra on Knowing the Better Way to Live Alone, the Buddha advised his listeners not to dwell on the past and the future, but to live mindfully in the present. He argued that this was a better way to live—not necessarily living alone per se, but living alone with the present moment. The sutra and Thich Nhat Hanh's commentary (...) emphasize the different effects of attending to past, present, and future time. This is important because in the contemporary world, especially in the West, our focus is often away from present time. We discuss how to save time for the future. We lament lost time, even if it happened long ago. Indeed, we often deal with time as if amounts of it could be carved from our lives and moved around, and we just need to take charge of the sculptor. But despite our concern with time, there have been thinkers in the Western tradition who have come to insights similar to those of the Buddha. Augustine, the Catholic saint from North Africa, is one of the better-known Westerners who thought about the nature of time. But unlike many who live as if the past and future were metaphysical entities, Augustine questioned the status of past and future. He took the discussion into great detail, following the Western penchant for metaphysical discussions yielding absolutes, but his conclusions, I will argue, are less metaphysical than practical. In fact, they mirror the views expressed by the Buddha in the sutra we are considering: "The past no longer is. / The future has not yet come."1 They also match his advice to live mindfully in the present, though Augustine and the Buddha do not use the same terminology.I will begin with a detailed account of Augustine's discussion of time from Book 11 of Confessions, adding references to similar remarks in Hanh's commentary on The Sutra on Knowing the Better Way to Live Alone.2 After that I will briefly discuss Hanh's explanations of the practical consequences of living in the past, the future, and the present. These discussions will link living mindfully in the present to living a life of divine compassion. I will add support by then discussing and comparing Augustine's account of his conversion as it deals with the transformation of fear and shame (also from Confessions) with a similar discussion of transforming fear and shame in Hanh's commentary. The overall aim, of course, is not to convert anyone to Christianity or Buddhism, but to encourage readers to live mindfully, compassionately, and in the present regardless of their religious and cultural background.3 [End Page 91]By examining Augustine's discussion of time and comparing it with Hanh's commentary, we can cultivate a mindful way of living from seeds within the Western tradition itself, seeds that have been overlooked but that can still grow in our lives. While this comparison is guided in part by Buddhist insights, expressed here with reference to Hanh's commentary, it is based in large part on an interpretation of Augustine's views that Westerners can understand without knowledge of Buddhism. This interpretation asserts that Augustine's views on time were far from being an aspect of his thought separate from other views on God and the transformation of the soul. Indeed, the practical import of his analysis outweighs the smaller metaphysical conclusions he reaches. In some ways, it is unfortunate that Augustine did not do more with this discussion. It is found in the Book 11 of his Confessions, well after the discussion of his conversion, and is often read as an academic discussion tacked onto the end of an autobiography. But when read properly, especially in light of Buddhist discussions, Augustine's treatment of time may be interpreted as a vital element in his understanding of how to transform our lives in the best way possible.Book Eleven of Confessions is filled with Augustine's attempts to make sense of a concept that perplexed him: time. The often quoted passage runs: "What is this time? If no one asks me, I know; if... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Just Peace:A Buddhist-Christian Path to LiberationKyeongil JungThe primary goal of religion is liberation from suffering, and the state of liberation is peace. In that sense religion is a salvific and peace-seeking path. But just as many rivers flow into one great ocean, there are many paths to liberation, that is, to peace. Since the destination is the same, peace-seekers may walk on one path, two paths, or more. I (...) don't know whether it is due to good karma or divine grace, but I have been walking on two paths, Buddhist and Christian, since I began to pursue a spiritual-social transformation of the self and the world. This is possible, as my late friend Praveen Chaudhari said, not because the two paths are the same but precisely because they are different.The contrasting difference I have experienced is that while Buddhism is a path of peace to peace, Christianity is a path of justice to peace. This difference has become more apparent to me as I have studied and practiced both socially engaged Buddhism and liberation theology. Engaged Buddhists seek to achieve peace through "being peace," which is an impartial and nonadversarial way of proceeding, whereas liberative Christians seek to achieve peace through working for justice, which entails a preferential and confrontational attitude. But in these differences I believe that the two approaches can complement, not contradict, each other. They can do so because Buddhism and Christianity are differently but equally salvific paths on the common ground of human suffering.I walk on the two paths to peace at the same time. While this may not be possible intellectually and logically, in my experience it becomes possible through praxis. Liberation theologians are right that theological reflection is a "second act" that follows the first act: the praxis of liberation. In this essay I reflect on four major oppositions that have arisen in the course of my dual praxis: compassion language and justice language, peace and justice, nonviolence and violence, and meditation and action. In each case the opposition is resolved through mutual correction in view of the salvific purpose of both emphases.Compassion Language and Justice LanguageThere are two languages that inspire people to respond to human suffering, namely, the language of compassion and that of justice. Though the two languages are spoken [End Page 3] by Buddhists as well as Christians, compassion language is often attributed to Buddhism and justice language to Christianity. Buddhists draw mainly on compassion language to respond to human suffering. Such language is impartial: it does not discriminate between victims and victimizers, but encourages Buddhists to be compassionate toward both. Thich Nhat Hanh gives a striking illustration of the impartiality of Buddhist compassion: "I am the twelve-year-old girl, refugee on a small boat, who throws herself into the ocean after being raped by a sea pirate. And I am the pirate, my heart not yet capable of seeing and loving."1The two italicized "be" verbs challenge me. Though it is not always easy, I have no problem with the first "am" in the poem. I am compassionate toward the poor twelve-year-old girl. I feel her pain, shame, and despair. The compassion language does not allow me to distance myself here from her there. The girl's suffering is my suffering; I am the twelve-year-old girl. But, the second "am" takes my breath away. It is unthinkable and even immoral to identify myself with the sea pirate and to be compassionate toward him. I am not the pirate. Instead of compassion, I feel anger. The pirate should be punished for his heinous crime. I must take sides with the girl against the sea pirate. Why on earth is Nhat Hanh compassionate toward the evil sea pirate?Nhat Hanh was also angry when he heard of the girl's cruel fate. However, after meditating on the tragedy, he realized that he could not simply take sides: "If I had been born in his village and brought up under the same conditions, I would be exactly like him."2 He cannot take sides because he is aware of conditions in which a poor... (shrink)

Biographical account of Thomas Merton who was one of the leading Christian spiritual leaders of the 20th century. He authored more than 60 books and many reviews and essays primarily on spirituality, social justice and pacifism. His autobiographical account of his spiritual journey in The Seven Story Mountain proved immensely inspirational to many and is listed as one of the 100 best non-fiction books of the 20th century by the National Review. In later life, Merton engaged in dialogue with major (...) Eastern spiritual figures like the Dali Lama, Thai Buddhist monk Buddhadasa, Vietnamese monk Thich Nhat Hanh and Japanese writer D.T. Suzuki. Merton wrote books on Zen Buddhism, Confucianism and Taoism at a time when this was not common among Christian theologians. -/- ​. (shrink)

For the first time Thich Nhat Hanh shares his inspiration and experience of living in stillness and timelessness. Written to pull you into the moment as he sees it, Inside the Now offers teachings inspired by the spirit of poetry. More personal than the majority of his writing, Inside the Now shares the Zen Master's experience using poetry and meditation to endure and move beyond violence and oppression. Inspired by Being Time by Zen Master Dogen, Thich Nhat (...) Hanh shares short meditations along with revelations from his past to give the reader a sense of entering a space of timelessness. In these meditations, he reveals his own doubts and his own searching. (shrink)

A comprehensive collection of classic texts, contemporary interpretations, guidelines for activists, issue-specific information, and materials for environmentally-oriented religious practice. Sources and contributors include Basho, the Dalai Lama, Thich Nhat Hanh, Gary Snyder, Chogyam Trungpa, Gretel Ehrlich, Peter Mathiessen, Helen Tworkov (editor of Tricycle ), and Philip Glass.

This anthology brings together for the first time leading essays and book chapters from theologians, philosophers, and scientists on their research relating to ethics, altruism, and love. Because the general consensus today is that scholarship in moral theory requires empirical research, the arguments of the leading scholars presented in this book will be particularly important to those examining issues in love, ethics, religion, and science. The first half of _The Altruism Reader_ offers key selections from religious texts, leading contemporary scholars, (...) and cutting-edge ethicists. Buddhism, Christianity, Hinduism, Islam, and Judaism are represented. Among the highly respected writers are Thomas Aquinas, the Dalai Lama, Thich Nhat Hanh, John Polkinghorne, Stephen Pope, Louis Fischer, Amira Shamma Abdin, Katharine Doob Sakenfeld, and Daniel Day Williams. Primary readings on love and altruism from the sciences are featured in the second half of the book. Here the focus is on anthropology, psychology, sociology, biology, and neurology, with material written by Daniel C. Batson, David Sloan Wilson, Robert Wright, Stephen G. Post, Robert Axelrod, Richard Dawkins, Holmes Rolston III, and other renowned scientists and philosophers. "Virtually all people act—and often talk—as if they have some inkling about love. We speak about loving food, falling in love, loving God, feeling loved, and loving a type of music. We say that love hurts, love waits, love stinks, and love means never having to say you're sorry.We use the word and its derivatives in a wide variety of ways.... My own definition of love is this: To love is to act intentionally, in sympathetic response to others, to promote well-being."—_Thomas Jay Oord_. (shrink)