My Path as a Mindful Educator

By Richard Brady

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“Sentient beings are numberless. I vow to awaken them.” This is the first of the four great bodhisattva vows of Mahayana Buddhism. Whether or not we aspire to be bodhisattvas, once we embark on the Buddhist path we realize that we are practicing not only for ourselves but for the world. As an educator working with young people, I’ve been particularly aware of the tremendous opportunity I’ve been given to help others awaken.

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My involvement with Thay and with mindfulness in education began almost simultaneously. It was 1987, and I was working as a high school mathematics teacher. My school community was experiencing an unusual amount of stress following four attempted suicides. One day that winter I began reading The Miracle of Mindfulness and saw immediately how useful its teachings could be for my very busy students. If they incorporated mindfulness into their lives, they would be able to cope with life’s inevitable challenges. The very next day I began to share short readings from the book with my classes, following our opening silence. Starting from the initial lesson about how to have unlimited time for oneself, students appreciated these readings as supplements to their mathematical learning. When I finished reading that book, the students asked for another, and I read them The Sun My Heart.

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Thay’s teachings sounded wonderful to me. However, the way of living he portrayed in these books felt so different from my own. It seemed to me that I could not get there from where I was. As fate would have it, near the end of that school year when the seniors returned from three weeks of working off-campus on senior projects, I noticed a presentation by one of the seniors—a boy named Chris—about his project at the Zen Center of Washington, DC. “Here is someone with meditation experience, someone I can learn from,” I thought. Chris began his presentation by telling us that a classmate and he had been reading Eastern religion and philosophy since seventh grade. Recently, he had discovered the local Zen center and “decided to put my body where my mind was.” I felt Chris was talking directly to me.

He spoke of his experience with tremendous enthusiasm. He showed pictures and recounted some dramatic experiences he’d had during the three-day intensive meditation retreat he attended as part of his project. At the conclusion of his talk, another student asked Chris whether his life was different now in any way besides the amount of time he spent sitting on cushions. Chris responded by saying that meditation had many effects on him. “However,” he added, “most are so subtle I can’t put them into words.” After a pause, he went on, “I can tell you that I am less angry.” Chris’s presentation, especially this last statement, was very moving to me. I thanked him and made a promise to him and to myself that I would try to meditate.

One year later I met Thay at Omega Institute in New York. There I was introduced to the custom of stopping at the sound of a bell and giving my full attention to the present moment. I came home with a small bell and brought it to my math classes. I sounded it at the beginning of class, and from time to time during the class period, to help the students stop and center themselves. Time seemed to stop during those brief moments. The students responded to the bell with respect. When I came home, I also began a daily sitting practice and helped found the Washington Mindfulness Community.

As my meditation practice matured, my life started to slow down. I became more relaxed. Mindfulness practice was helping me handle my emotions in a healthy way, improving my awareness, and increasing my sense of well-being. I now had the confidence I needed to teach it to students. In the health component of our Freshman Studies course, I began teaching meditation to help our ninth-graders create more space in their lives and reduce stress. Then, since math tests were a source of stress for so many students, I started to offer guided meditations before each test and quiz. First I asked students to get in touch with their emotions—excitement, nervousness, even fear—and then to observe these emotions without getting carried away by them. Next, I asked them to visualize a time when they had felt good about some mathematical accomplishment, perhaps learning to count or solving a particularly challenging algebra problem. After a couple of minutes, students were ready to begin work with a positive focus.

I was the only teacher in my school sharing mindfulness practices with students, so I was most gratified when Thay extended a special invitation to educators to attend his two U.S. retreats in 2001. During these retreats, educators had opportunities to meet in interest groups and share thoughts about promoting mindfulness in their educational institutions. After the retreats several of us formed the Mindfulness in Education Network (MiEN) as a continuation of these groups. MiEN’s first endeavor was the creation of a listserv, which started with 86 people. It now has 550 participants worldwide, ranging from kindergarten teachers to university professors and adult educators. Participants use the listserv to share their successes, challenges, and advice. More recently, the MiEN website (www.mindfuled.org) was developed. It includes many resources on mindfulness in education and instructions on how to join the listserv.

Wanting to expand the role of mindfulness in my mathematics teaching, I attended The Center for Contemplative Mind in Society’s fi weeklong summer workshop on contemplative curriculum development in 2005. My plan was to add a contemplative component to my tenth-grade honors geometry course. The workshop presenters and the other participants, thirty-five professors from the U.S. and Canada, were inspiring. I returned home with new ideas about contemplative reading and journaling and, more importantly, a profound sense of trust in the whole endeavor. I knew I still had a lot to learn and that I would make mistakes. I also saw that it would take time for many of my students to reap the full benefits of contemplative methods of learning. I was clear about their value and would try to communicate that clarity to my students. I would use these methods myself and grow as a learner alongside them. The course featured five minutes of contemplative practice (journal writing, meditation, or yoga) at the beginning of each class. I’ve described it in the paper Learning to Stop, Stopping to Learn, which can be found on my website, www.mindingyourlife.net.

In 2007 I retired from high school math teaching, wanting to work full time promoting mindfulness in education. During the past three years, I’ve offered mindfulness programs to educators and students, written articles, co-edited a book (Tuning In: Mindfulness in Teaching and Learning), and coordinated the first three MiEN national conferences. The conferences bring together several hundred participants, including early childhood educators, professors, counselors, and yoga teachers. They come to hear leaders in their fields describe the latest results in mindfulness research, university courses based on mindfulness, and creative approaches for sharing mindfulness with K-12 students. And they come to network with others who share a common passion. I leave each conference feeling informed, energized, and supported by the work of many others.

It has been my privilege to be involved with other organizations that focus on mindfulness in education. These include The Center for Contemplative Mind in Society, which has supported contemplative pedagogy in higher education since the early 1990s, and its recently formed Association for Contemplative Mind in Higher Education. It also includes Inner Kids, and the Association for Mindfulness in Education, which focus on K-12 education. Links to these and other organizations can be found on the MiEN website. My greatest joy remains finding skillful ways to invite educators and students to practice, whether through including poems and short teaching stories in my writings, or offering short practice opportunities during my presentations.

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Those of us who share mindfulness with young people often ask ourselves, “At the end of the day, has it made a difference?” We believe it has, but controlled research studies aside, do we really know? Four years ago, at my school’s annual holiday alumni reception, I had a memorable conversation with Tom, a former student whom I had last seen when he graduated in 1989. Tom shared something of his career path, ending with his current job as a compliance lawyer for the World Bank. When he asked me what I was up to, I handed him my Minding Your Life business card. “Mindfulness Education,” he read. “That’s like the story you read to us about washing the dishes.” (He was referring to Thay’s story about being present to washing the dishes from The Miracle of Mindfulness.) I was surprised Tom remembered the story eighteen years later. It turned out that in the interim he had also read several books on mindfulness.

Five weeks later I discovered that the Center for Contemplative Mind in Society would be holding a meditation retreat for law professionals at Spirit Rock Meditation Center in the spring. I sent Tom an email suggesting he check it out. I also mentioned that I had been moved by his recollection of the dishwashing story. Tom replied immediately, thanking me for the recommendation and concluding, “And if it means something to you, I’d be very surprised if there are any of us who were in that BC Calculus class back in ’88–’89 who don’t remember the introduction you gave us then to Thich Nhat Hanh.”

mb54-MyPath5Richard Brady, True Dharma Bridge, received the Lamp Transmission in 2001 to work with young people. He lives in Putney, Vermont, where he practices with the Mountains and Rivers Mindfulness  Community.

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Equanimity in the Classroom

By Shelley Murphy

Raymond skips through the door of our classroom. He is talking from the moment he arrives, providing a running commentary on everything he sees. Raymond has a hard time “making the thoughts in my head stop,” as he puts it. When we take our seats, his wide eyes fix on the Tibetan-like bells at the front of the class. I can almost see the thoughts begin to slow in his mind. When I first introduced the bells to our class, eight-year-old Raymond had a thousand comments and questions: “Where are they from? What are they made of? Can I ring them? Are they a musical instrument? I play the recorder… what do you play?”

We are now months into the school year. Each day begins and ends with the chiming of the bells. I chime the bells a few times, and each student becomes increasingly more aware of his or her breathing. Raymond listens—and keeps listening until he can no longer hear the sound and vibration of the bells. His eyes are closed, his attention concentrated on his belly rising and falling and on his in-breath and out-breath. The thoughts that were monopolizing his attention appear to have receded to the periphery of his consciousness.

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Raymond is learning to touch the silence and stillness within himself. He is learning that there is a place inside him where he can go when he’s overwhelmed by thoughts or when he’s feeling angry, sad, or upset. He is easily able to articulate what the ringing of the bells and breathing mean to him: “I feel relaxed and calm, and it helps when I have too many thoughts in my head at once.”

What if this kind of experience could be seamlessly woven into the elementary school day and children could be taught to notice their thoughts rather than be drawn into them? What if they could be taught to use their breath to find equanimity, to be more self-aware and less reactive, and to meet each moment with more attention and presence?

It is difficult to teach these kinds of life lessons if we haven’t authentically embraced the experiences ourselves. My own mindfulness practice began eight years ago. I had recently been diagnosed with a physically debilitating disease and was in search of something that might help my physical healing. Looking back now, I realize I was grasping for anything that might shield me from the sharp edges of pain and illness. Not long after the diagnosis, a friend of mine introduced me to a book by Thich Nhat Hanh called Peace Is Every Step. His teachings held transformative lessons for me and, to my surprise, they helped propel me toward an inner balance that included my pain and illness. His powerful poem, “Please Call Me by My True Names,” still resonates with me. One stanza reads:

My joy is like spring, so warm it makes flowers bloom all over the Earth.
My pain is like a river of tears, so vast it fills the four oceans.
Please call me by my true names,
so I can hear all my cries and laughter at once,
so I can see that my joy and pain are one.
Please call me by my true names,
so I can see that my joy and pain are one.

Through the teachings of Thich Nhat Hanh and others, including Pema Chodron and Jon Kabat-Zinn, I have learned to lean into all of life’s experiences. I have learned to use my breath to encounter and accept life in the present moment and to find equanimity. I am much less reactive and am better able to meet life’s daily challenges with calm, clarity, and perspective. As a teacher and teacher educator, I embody these experiences, and I am better able to share them with students like Raymond.

Raymond gradually became comfortable with his mindfulness practice. He looked forward to it and expected it to be part of his day. He learned that he didn’t have to react to every thought that came into his mind. He, his mother, and I noticed his newfound ability to tap into deeper states of concentration. He was less restless and more easily able to deal with classroom stimulation and distraction. He was more at peace.

I imagine Raymond continuing to learn how to live in the present moment, to respond consciously in the world instead of reacting automatically, and to focus without being distracted by the chatter of continuous thoughts. Our schools are fertile grounds for seeds of mindfulness. If we offer these lessons to our children, we will, in some measure, better prepare them for each moment of their unpredictable, joyous, painful, confusing, beautiful, everyday lives, both in school and in the world beyond.

mb54-Equanimity2Shelley Murphy is completing her doctorate in Curriculum, Teaching, and Learning at the University of Toronto. A former inner city elementary teacher, she is currently a teacher educator.

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Media Reviews

mb54-BookReviews1Who Am I in This Picture? Amherst College Portraits

With Brett Cook and Wendy Ewald
Amherst College Press, 2009
Soft cover, 96 pages

Reviewed by Karen Hilsberg

Who Am I in This Picture? documents a community art project conducted by Sangha member and artist Brett Cook and photographer Wendy Ewald at Amherst College in 2007 and 2008. The college was the setting for a massive experiment in cultivating new forms of knowledge and consciousness through portraits and interviews with staff, faculty, and students. The book follows Cook and Ewald’s intimate work with eighteen members of the college community in contemplative, educational, and creative exercises that focused on learning. The project acted as a multicultural process of community building and resulted in six 12-foot by 30-foot portrait triptychs mounted across the Amherst College campus, as well as an exhibition at the Mead Art Museum.

The artworks themselves—each of which portrays a student, staff member, and faculty member—were generated by Ewald and Cook, with participation from students in Ewald’s seminar “The Practice of Collaborative Art,” members of the campus and western Massachusetts communities, and the subjects of the portraits. The six triptychs combine photographs, painting, and words in striking ways. The fact that the artworks were made by thousands of participants endows the pieces with great power. Each portrait is a reflection of the community, not unlike a Sangha. As our teacher Thich Nhat Hanh would say, “The one contains the all, and the all contains the one.”

In a spirit of inquiry, the subjects of the portraits reflected on questions that they themselves generated about being a part of the Amherst College community. The questions are very thought-provoking: What does the term “learning” mean to you? How has your life journey helped you to determine what learning means? Who/what has been your most influential teacher? Is it possible to learn everything about yourself? Does being educated make you happier? Do different cultures learn differently? How should a teacher define success? This is a mere sample of the questions posed by this project. As I reflected on these questions and the stories of the portrait subjects, memories of my own experiences at college arose. I also contemplated some of these questions in relationship to my experience as a member of the Sangha and the Order of Interbeing.

I appreciated the sentences that each subject wrote by hand on his or her own portrait. After reflecting on the questions above and many others, each person came up with a phrase that encapsulated his or her experience or understanding and wrote this on his or her portrait in big letters. Some of the sentences read: “You can’t be invisible or you will miss out.” “I feel the loneliest when I am not learning anything.” “I use people’s names so they know that they matter.” “I feel like I was taught to learn by listening.” “I am so much the people who are around me.” “It’s not just a job, it’s a lifestyle.” “Am I any different from the guy around the corner who knows everything about a ’67 Bonneville?” “When people aren’t educated, they can’t hold their governments accountable.”

The book beautifully documents the project from start to fi with lovely photographs and fascinating interviews with the artists and members of the community. I feel very inspired by the community building that took place at Amherst through this contemplative project.

mb54-BookReviews2Child’s Mind
How Mindfulness Can Help Our Children Be More Focused, Calm and Relaxed

By Christopher Willard
Parallax Press, 2010
Softcover
128 pages

Reviewed by Judith Toy

Did you know the words meditation and medicine are derived from the same Sanskrit word for “inner measure”? This is a pivotal gem from Parallax’s new book on mindfulness for kids. Indeed, mindfulness practice is good medicine—for both young and old.

A great resource book for teachers, doctors, mindfulness practitioners, therapists, parents, grandparents, and all who work with the young, Child’s Mind is chock full of ideas and sensory exercises for centering children in the Here and the Now. Beginning with the premise that children are the embodiment of beginner’s mind and therefore a fertile field, Willard lays out exercises for “child-sized attention spans and the diverse sensory learning styles of children.” Backed by solid and extensive research, the author builds a case for the advantages of meditation in general, and then tells how meditation specifically benefits children and other humans. Among other perquisites, Willard notes, mindfulness strengthens one’s ability to adapt, increases concentration, and reduces reactivity.

“Because the purest water flows from closest to the spring, I try to use original meditation techniques that have been well-practiced through the years. These include adaptations of grown-up practices from respected meditation teachers East and West that I have integrated with contemporary research.”

Citing world experts like Jack Kornfield, Sigmund Freud, John Kabat-Zinn, Thich Nhat Hanh, and one of my personal favorites for children, Maureen Murdock (Spinning Inward), the author begins with the premise that an adult who practices mindfulness is capable of passing the skill to children. He offers a definition of and introduction to mindfulness, methods adults can employ to establish their own practice, and methods for teaching meditation and mindfulness to kids.

Part II of the book offers Meditations for Mental and Emotional Well-Being, to transform or calm the effects of depression, anxiety, psychological trauma, impulse control, and the autism spectrum in children. Subsequent chapters deal with specific childhood issues such as sleep deprivation and test anxiety. Part III provides resources and program ideas. The book ends with a comprehensive bibliography.

I am reminded of a tender time a few years after the 1989 revolution in Romania, when my husband Philip and I introduced the mindfulness bell to a group of orphans we were teaching there. One morning, a fifteen-year-old girl came to class with bandaged arms because she had used an open tin can to slit her wrists. The other children, mostly teens, were visibly upset. The room felt chaotic. We called for a translator, and in the ensuing confusion, Olivia, a lame young woman, limped to the front of the room, gingerly picked up the mindfulness bell in her shriveled hand and invited the bell. The sound calmed us all.

Here is the medicine of mindfulness—the rich offerings of Child’s Mind, a handbook that holds no less potential than the children of the world.

mb54-BookReviews3jpgTogether We Are One
Honoring Our Diversity, Celebrating Our Connection

By Thich Nhat Hanh
Available June 2010
Parallax Press

Together We Are One offers profound and socially relevant teachings from retreats for people of color with Thich Nhat Hanh and the Sangha. This new book is a distillation of Thich Nhat Hanh’s talks, interwoven with personal stories from a diverse group of participants of color. Addressed are such questions as:

  • How can we find our true home and feel we belong, whoever and wherever we are?
  • What are the different experiences of people of color in our Sanghas?
  • How can we and our Sanghas welcome and embrace more diversity?
  • How can we apply Buddhist insights to help heal the suffering of separation, discrimination and prejudice?

If you are interested in relating with more wholeness and celebration to all aspects of your identity, and making the treasures of your ancestors more available to you and your descendants, this book is for you. It includes original drawings, poetry, and a new and expanded version of Touching the Earth to our Land Ancestors, created during the people of color retreats.

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Dharma Talk: The Long Arm of the Fourfold Sangha

By Thich Nhat Hanh

Dharma talk at the European Institute of Applied Buddhism
June 11, 2010

Thich Nhat Hanh

 

During the war, Thich Nhat Hanh was moved to find an appropriate and beneficial way to bring the teachings and practices of the Buddha directly to the real suffering of the people. In 1966, the Tiep Hien Order, or Order of Interbeing, was founded when Thay ordained three women and three men (including Sister Chan Khong, at that time a layperson) as the Order’s first members. Thay invited these first ordinees to become the foundation of his vision of a fourfold Sangha of monks, nuns, laymen, and laywomen committed to studying and practicing the Bodhisattva path by living the Fourteen Precepts or Mindfulness Trainings. Today there are over 1,000 Order members worldwide and thousands more who have been inspired by the Tiep Hien Order and its Mindfulness Trainings.

Jeanne Anselmo,
True Precious Hand

Dear Sangha, today is the eleventh of June 2010. We are in the European Institute of Applied Buddhism in the Great Compassion Temple. The Institute is also called the No Worry Institute. Today we are going to hear a teaching about the Order of Interbeing.

When we wear the brown jacket, the brown robe of a monk or a nun, we have to manifest that spirit, the virtue of humility. We do not say that we are worth more than someone else, better than someone else, that we have more authority or power than someone else. We have a spiritual strength. That spiritual strength is very silent; it makes no sound. It is the silence of the brown color. When lay people put on the brown jacket, they should put it on in the spirit of humility; the spirit of the power of silence.

The Meanings of Tiep

 In English we say the Order of Interbeing, but the words are Tiep Hien in Vietnamese. The word Tiep has many meanings. The first meaning is to accept, to receive. What do we receive, and from whom do we receive it? We receive from our spiritual ancestors the beautiful and good things, understanding, insight, and virtue. We receive the wonderful Dharma, the seed of insight. The first thing an Order member needs to do is to receive what the ancestors have transmitted.

Sometimes our ancestors transmit, but we do not have the capacity to receive the transmission. For example, we can learn from the way Thay invites the bell. Thay invites the bell in such a way that the sound flies up into the sky. But sometimes even after two or three years some of us still cannot invite the bell properly. It’s still very sharp and astringent, or muted and obstructed.

If you practice watching Thay or an elder brother or sister, you will know how to invite the bell. When you are close to Thay and your elder brothers and sisters, you can learn a great deal from them. You can receive very quickly from them.

The way that Thay stands and walks is also a transmission. You just need to observe, and you can receive from the Buddha, from the ancestors, from those who have gone before. And sometimes we receive from those who are younger than us. What we receive is our heritage. This heritage is not land; it’s not money; it’s not jewelry. It is the heritage of the true Dharma. We have to ask ourselves: How much have I received? The ancestors really want to transmit, to give to us. But because we don’t have the capacity to receive, we let down the person who gives. We are not kind to the person who gives when we don’t receive the gift. So learning is a matter of receiving. We have to be there to receive, to learn. When we have received we can continue the ancestral line. Therefore the first meaning of Tiep is to receive.

Once we have received, we use it. We nourish it. Then we can be part of the continuation of the Buddha, of the ancestral teachers, of Thay. A child who is loyal to his parents or grandparents can receive direction from them. A student who has loyalty to his teacher is one who continues his teacher. We have to receive the aspiration and the practice of the Buddha, of the ancestral teachers, and our own teacher of this lifetime.

The third meaning of Tiep is to be in touch with. What do we have to be in touch with? We have to be in touch with the present moment, the wonderful life that is present in us and around us. The birds sing. The wind soughs in the leaves of the pine. If we’re not in touch, our life is wasted. When we are in touch we are nourished, we are transformed. We grow, we mature. Being in touch also means being in touch with the suffering in our own body and our own person, the suffering in our environment, in our family, and in our society. Then we will know what we need to do and what we should not do in order to transform this suffering.

On the one hand, we need to be in touch with what is wonderful, because that will nourish us. And on the other hand, we have to be in touch with our suffering so that we can understand, love, and transform.

The first meaning is receive. The second is continue. The third is to be in touch with, to be in contact. That is what is meant by the word Tiep.

The Meaning of Hien

Hien is the second word. It means the thing that is present. What is present? Life, paradise, our own person. Tiep Hien is to be in touch with what is happening now, here, what we can perceive now, in the present moment.

What are you seeing now? The Sangha, the pine trees, the drops of rain. Be in touch with them. And also we have to be in touch with the suffering in our lives. We cannot stay in our ivory tower with our dreams and our intellectual thoughts. We have to be in touch with the truth, the wonder of the truth. This is the Dharma door of Plum Village, living peacefully, happily in the present moment.

The word Hien also means to realize, to put into practice, to make something a reality, make something concrete. This allows us to have real freedom. We do not want to live a life of bondage, a life of slavery. We want to be free. Only when we are free can we be really happy. Therefore we want to break the nets or the prisons which keep us from being free. These prisons are our passion, our infatuation, our hatred, our jealousy. Just like the deer who gets out of the trap and is able to run freely, the monk or nun who practices is like a deer who is not caught in a trap, who is able to avoid all the traps and jump or run in any direction.

There is a very short sutra, just two sentences, that describes monastics as like the deer who overcome all the traps and are free to go where they like. As a monk or a nun, as a layperson, we are all disciples of the Buddha. We do not want to live a life of bondage. We want to be free. So we need to practice. Our daily practice liberates us. We are not caught in fame. We are not caught in profit. We are not looking for a position in society, for some authority or power. What we are looking for is liberation and freedom. That is realization. So Hien means to realize, to manifest.

Another meaning for the word Hien is to make appropriate. To update, to make suitable for our society here and now. So it is also important for us to be aware and responsible for offering the Dharma in a skillful way, appropriate for our society and our time.

Engaged Buddhism

With all these meanings of the two words, Tiep Hien, how can we possibly translate it into English as one or two words? We learn all the meanings from the Vietnamese (which have their root in Chinese), and then in English we just say Order of Interbeing. From this deeper understanding we know the direction of practice of the Order of Interbeing. We know that it means Engaged Buddhism, Buddhism that enters the world.

Engaged Buddhism means going into life. The monastery is not cut off from life. A monastery has to be seen as a nursery garden where we can put our seedlings. When those seedlings have grown strong enough, we have to bring them out and plant them in society. Buddhism is there because of life. Life is not there because of Buddhism. If there was no life, no world, there wouldn’t be Buddhism.

We have Buddhism because the world needs Buddhism. Therefore our practice center can be seen as a nursery garden in which there are the right causes and conditions for us to raise to maturity the small seedlings. Once they have been made strong enough, they are brought out and planted in the world, in society. So our training and our practice in the monastery are preparation to go into the world.

In Vietnam people started to talk about bringing Buddhism into the world as early as 1930. When Thay was growing up he was influenced by this kind of Buddhism. He knew that in the past Buddhism had played a very important part in bringing peace and making the country strong. He learned that Buddhism prospered in the Le Dynasty and the Tran Dynasty, and that the kings practiced Buddhism. Buddhism was the spiritual life, the spiritual force, the Dharma body of a whole people. The first Tran king, Tran Thai Tong, had a deep aspiration to practice by the time he was twenty. He was able to overcome great suffering with the practice of beginning anew. He wrote books about Buddhism which are still available today. His book called “The Six Times of Beginning Anew” proves that, although he was a king ruling the country, he was able to practice every day, offering incense, touching the earth, practicing sitting meditation six times, each time for twenty minutes. I don’t know if President Obama can do the same. As a ruler or a politician we should not say, “Oh, I’m too busy. I don’t have time for sitting meditation, for walking meditation.” If a king can do it, we cannot make the excuse that we have too much work, that we don’t have time to practice.

 

Applied Buddhism

Engaged Buddhism has been in our tradition for hundreds of years. We are not a new movement; we are only a continuation. When we understand what is meant by Tiep Hien, our process is very easy. And Engaged Buddhism leads to the next step, which is called applied Buddhism.

The word applied is used in a secular context. We use it like it is used in “applied science” or “applied mathematics.” For example, when we talk about the Three Jewels—the Buddha, the Dharma, and the Sangha—we have to show people how they can apply the teaching of the Three Jewels. How can we practice taking refuge in the Three Jewels? Just reciting “I take refuge in the Buddha, Buddham, Saranam, Gacchami” is not taking refuge. That is just announcing that you are taking refuge. In order to take refuge, you have to produce the energy of concentration, mindfulness, and insight. Then you are protected by the energy of the Three Jewels. When we practice “I come back to the island of myself, to take refuge in myself,” we have to practice breathing in such a way that we produce the energy of mindfulness, concentration, and insight. When we practice like that, we produce the energy of Buddha, Dharma, and Sangha, and then we really are protected by the Three Jewels. As members of the Order of Interbeing, our practice must be solid, so that whenever we have difficulties, we know what to do to get back our equanimity, our balance, our freedom, our solidity. One of the methods is taking refuge in the Three Jewels.

At universities in the West, you can now get degrees and doctorates in Buddhism. This kind of Buddhist study is not applied Buddhism. You can be fluent in Pali, Sanskrit, and Tibetan, and in all the different teachings of the two canons, but if you get into difficulties and don’t know what to do, your Buddhism doesn’t help you.

We need a Buddhism that will help us when we need it. When we teach the Four Noble Truths, the Noble Eightfold Path, the Five Powers, the Five Faculties, and the Seven Factors of Enlightenment, all these teachings have to be applied in our daily life. They should not be theory. We can teach the Lotus Sutra very well, but we have to ask ourselves: how can we apply the Lotus Sutra to resolve our difficulties, our despair, our suffering? That is what we mean by applied Buddhism. If you are a Dharma teacher, as a monk or a nun or a lay person, your life has to be an example of the teachings. You only teach what you yourself practice.

When we lead a Dharma discussion, when we give a Dharma talk, it is not to show off our knowledge about Buddhism. We just teach those things which we are really practicing. If we teach walking meditation, we have to practice it successfully, at least to some extent. If not, then we should not yet teach it. There are people who don’t need to give Dharma talks, but are very good Dharma teachers, because when they walk, stand, sit, and lie down, they are in touch with the Sangha. They’re always in harmony, peaceful, joyful, open. That is a living Dharma talk. These people are precious jewels in the Sangha. These people are not just monks and nuns. There are also lay people practicing very well, very silently, and the monks and nuns respect them very much.

Because our destiny is to bring applied Buddhism to every situation, we really need Dharma teachers. Therefore, the Order of Interbeing is an arm that stretches out very far into the world. The number of Order of Interbeing monks and nuns is not enough. We need Order of Interbeing laypeople also. The lay Order members are the long hand of the fourfold Sangha that stretches out to society. We need thousands of lay Order members to bring the teachings into the world.

With our brown jacket which represents our humility, which represents the power of our silence, we have to build a Sangha where there is no competing for authority or for power. Where there is brotherhood and sisterhood. Where we look at each other with loving kindness.

This is something we can do. If we are in harmony with each other, if we have brotherhood and sisterhood, we can do it. The fragrance of our Sangha will go far, and Thay will be perfumed by that fragrance. That is our work.

I hope that in the future we will be able to organize long retreats for Order members so they can strengthen their practice, strengthen their aspiration, strengthen their happiness, and fulfill the obligation which the Buddha has transmitted to them. We have to receive it and we have to realize it. That is what is meant by Tiep Hien, to make it a reality.

If our Sangha in the West is not yet a place where people can love each other, then we are not yet successful. Who takes responsibility to make the Sangha a beautiful Sangha with brotherhood and sisterhood, worthy to be given the name of Sangha? That is us, only us, as members of the Order of Interbeing. In our local Sangha, we can do that. We should not say, “Because that person is like that I can’t do it.” We have to say, “Because of me; my practice is not very good. Because I don’t have enough humility, because I don’t have enough of the strength, the power of silence, that is why we can’t do it.” Our destiny is to continue to receive, to be in touch to the best of our ability, and to realize the transmission of the Buddha.

Each member of the Order needs to have a fire in her heart which pushes us forward and makes us happy. Whether we are sweeping the floor for the Sangha, cooking for the Sangha, watering the garden for the Sangha, cleaning the toilet for the Sangha, we’re happy because we have the energy, we have the aim. The aim is not fame, profit, or position. The aim is the great love, wanting to be a worthy continuation of the Buddha, of our teacher and our ancestral teachers.

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Dharma Talk: Cultivating Our Deepest Desire

By Thich Nhat Hanh

When a woman becomes pregnant, something happens in her body, mind, and heart. The presence of the baby in her transforms her life, and a new energy arises that allows her to do things she normally could not do. She smiles and trusts humanity and the world more, and she becomes a source of joy and hope for many others. Even when she experiences morning sickness or other adversi­ties, deep within her, an inner peace, a deep source of satisfaction, has been awakened.

Thich Nhat Hanh

We who practice meditation also need to become “pregnant”—pregnant with the desire for enlightenment. A seed that has been buried in us for many years, under layers of suffering, sorrow, and forgetfulness, needs to be touched, and when it is, transformation occurs right away. In Mahayana Buddhism, this seed is called “the mind of enlightenment,” bodhicitta, the capacity to become a buddha. The moment we get in touch with this capacity, people will see joy, energy, and hope in us, and everything we do or say will manifest its presence.

We have many desires—the desire to be happy, to be enlightened, to discover, to understand, and to bring happiness to other people. Desire has very much to do with our practice. We want something, we aspire to it. If you smoke, you know what I mean. When you need a cigarette, you feel it. First of all, you know you lack something, but you don’t know what it is. This is a desire, but not the deepest kind. When you find out what it is—”I need a cigarette. I will not be really happy until I have one”—it is a kind of enlightenment, although a shallow one. When we are motivated by the desire to awaken our deepest understanding, we become a bodhisattva right away, and everything we do or say will be an expression of that desire.

The seed of our deepest desire lies in the depths of our consciousness. We may not be aware of it in the upper level of our consciousness, because it is still buried in the lower part, the “store consciousness,” and we have not been able to touch it. But when someone—a friend, a lover, a teacher, an aunt—provokes in us the possibility that we can become pregnant with bodhicitta, we are motivated to get in touch with it. The words “conviction,” “resolve,” and “determination” mean that we are motivated to find out what we really want, not just on the surface but deep down. Deep down we have the need to love, to be loved, to make people happy, and to understand the reality of life inside us and all around us. For the practitioner, especially in the Mahayana tradition, the first task is to find out what is our deepest desire.

How can we know and get in touch with it? We may need the help of a sangha or a teacher. We may think other things are important, but our true love, our deepest desire, is always the most important. If we find out how to touch it, it will be there with us all the time. We will only need to feed and nourish it, like a baby. When we are pregnant, we know our baby is there, and everything we eat and do nourishes our baby. Motivated by our deepest desire, we do it effortlessly. When we see a dharma brother or sister who is in touch with his or her deepest desire, we see great joy, energy, and happiness, even if that person is only a beginner in the practice.

When we are not in touch with our motivation, even if we struggle to make a lot of effort, even if we torture ourselves and make ourselves suffer, concentration will not come easily. It is much better not to fight, but to touch our deepest desire and concentrate on that. When that desire is strong in us, the concentration needed to realize real awakening arises effortlessly. Whether we are eating, drinking, walking, or washing dishes, even when we think we are not very concentrated, we are concentrated. Scientists and philosophers who are concentrated on their special subjects also have this kind of desire. One philosopher named Diogenes was so absorbed in his topic of concentration that when he went out during the day, he wasn’t aware it was day and he lit his lamp as if it were night. He was very much one with his subject, although at that moment he was not very mindful of his own body. When we touch our deepest desire, concentration will come easily and stay with us for a long time. We will be in constant concentration, not only in the meditation hall, but in the bathroom, the backyard, the kitchen, while shopping, and so on. Otherwise the concentration we acquire during practice will be shallow, and we will have to struggle for even that.

In the Zen tradition, the teacher’s role is to help the student touch his or her deepest desire. To do that, the teacher must understand the student. After observing the student for one, two, or three years, the teacher may propose a kung an (koan), and if the teacher and student succeed, after the transmission of the kung an, the student becomes really pregnant of that kung an. But successes like this do not happen every day. Both teacher and student need the right opportunity and also enough luck.

The teacher has to practice looking deeply in order to understand the student. Out of that kind of relationship, one day he may be able to give a kung an that is suitable for the student. Then the student has something to work with, a baby within him or herself. When the student is pregnant with his kung an, his practice is only to nourish that kung an—nothing else. In daily life, when he practices sweeping the floor or washing the dishes, these things have the power of nourishing the kung an. When he hears the bell of mindfulness, he practices breathing in and out, concentrating on the bell. He appears not to be concentrating on the kung an at all, just the sound of the bell and breathing in and out. But that is a dualistic way of seeing things. When the student practices listening to the bell deeply, the concentration that is generated penetrates into his store consciousness, bringing energy and support to nourish the kung an. Not only while listening to the bell, but while doing any­thing, he or she will practice motivating the best seeds in the store consciousness to come and nourish the baby.

The object of concentration while you practice listening to the bell is the sound of the bell, the in-breath, and the out-breath. But, at the same time, it is also the kung an within yourself. Without listening deeply to the bell, you will find that your kung an has no chance to grow. Whether proposed by a teacher or discovered by the student directly, the kung an needs to grow and develop in the store consciousness. It is the duty of the student to bury the kung an deep in the store conscious­ness. Mind consciousness needs to let the kung an reach store consciousness and not just play with it. Mind consciousness is the gardener; store consciousness is the garden that brings forth the flower of understanding. Entrust your kung an to your store consciousness. You have to have faith in your store consciousness.

If the kung an is a real one, it will touch the deepest level of your being, and you won’t need to make any additional effort for it to be to object of your concentra­tion, just as a mother-to-be does not need to make a special effort to be aware of the presence of the baby in her. Waking up in the morning, she knows she is pregnant, and she smiles to her baby. If you are strug­gling to be mindful, it is because you are not one with the object of your concentration, your kung an. Be pregnant with a wonderful baby, and you will know what to do. The deep desire to understand, love, and be loved is bodhicitta, the mind of the highest understanding. When you have that within you, you are a Bodhisattva, filled with energy to understand and to help. Mindful­ness is energy. A Zen student who is practicing with a true, living kung an is very concentrated, mindful of his kung an twenty-four hours a day, even while sleeping. Then one morning when he wakes up, the fruit of practice may be there, offered up by his store conscious­ness.

When you are pregnant, you trust your body. You know it has the power of healing, of nourishing your baby. Your mind consciousness is the gardener that has to bury the kung an deep in the soil of the store con­sciousness. After that, you take care and do everything in your power to help bring about a healthy birth. You practice concentration twenty-four hours a day. Breath­ing, walking, eating, drinking, or hugging—everything is to nourish the kung an within you.

When someone you love comes to visit, you are so happy. You try your best to keep her with you—one or two hours, or longer—because you know that with her there you are truly happy. But when your love is bodhicitta, your true kung an, you don’t have to detain her. She will stay with you wherever you go. True mindfulness is present twenty-four hours a day. Even if people come and talk to you, you are still concentrated. When a book is interesting, you don’t need to make an effort to pay attention. But if it is not interesting, concentration is difficult. When you are interested in something, when it is important to you, everything becomes interesting—a leaf, a pebble, a cloud, a pond, a child. You feel eager to look deeply into all of these things, to find out their true nature. When concentration  becomes easy and natural, it is true, effortless concentra­tion.

So if you want to succeed in the practice, make it interesting. If you are interested enough in the object of your practice, concentration will be easy, and it can touch the deepest level of your consciousness. Under­standing is a fruit of mindfulness and concentration. If you are not interested in something, you can never understand it. If you are not interested in someone, you can never understand that person. If you are interested in her deeply, you will be mindful and concentrated, and it will be easy to find out all about her.

In light of the practice in Mahayana Buddhism, the first thing to do is to produce the mind of enlightenment. Enlightenment means both understanding and love. In fact, love and understanding are the same thing, because if you don’t understand, the love in you is not true love. When your love is true love, you know it is made of understanding. When the Bodhisattva produces the mind of understanding, the deepest desire in her or him to understand is touched. It means love. A good teacher, a good dharma brother or sister, is someone who can help us touch that. If someone has been able to help us do that, we should be very grateful to her.

I was nine years old the first time I was really touched by something in that way. I saw on the cover of a magazine an image of the Buddha sitting on kusha grass, very calm and relaxed. I was impressed to see someone sitting that way, looking as if he had nothing else to do. He seemed to be entirely himself. I wanted to be calm, relaxed, and happy like that, able to inspire confidence and joy in those around me. That drawing was a dharma talk for me, a dharma talk without words. The seed of peace—the desire to be peaceful, relaxed, and happy in order to be able to help others be peaceful, relaxed, and happy—was touched in me.

There is a seed like that in every little boy and girl. It is important to show children beautiful images of the Buddha. An eight or nine-year-old boy or girl can be struck by such an image and motivated to practice deeply and help people. If you have young children, you can touch that desire within your child. I remember a series of articles in that magazine on “Buddhism in the World,” about practicing in society and in the family, not just in temples. Reading articles like that sparked in me the desire for awakening.

Two years later, when I was eleven, five of us—three brothers and two friends—discussed what we wanted to be in the future. One boy said, “I want to be a doctor.” Another said, “I want to become a lawyer.” We talked about choices like these. Then my big brother said, “I want to become a monk.” This was original and new. I don’t know why, but all five of us came to the conclu­sion that we wanted to be monks. For me it was easy, because I had already fallen in love with the Buddha. During our discussion, it was clear that some strong aspiration was already there in me. I did not know what it meant—being a monk was a vague idea, something about following the path of the Buddha—but I knew inside that it was what I wanted.

Six months later, our school went on a trip to Na Shun Mountain, in the northernmost province of central Vietnam. Each of us brought rice balls with sesame seeds for a picnic lunch. I had heard that there was a hermit on that mountain, and I really wanted to see him. I had met Buddhist priests, but I had never seen a hermit. I felt some affinity for him.

We walked seven miles to get to the foot of the mountain, and then we climbed up quite far. When we arrived, tired and thirsty, the hermit wasn’t there. I was disappointed. I didn’t understand that being a hermit meant you did not want to see too many people. So when the class stopped to eat lunch, I went off to search for the monk. I found a narrow rocky path and I tried to find the place where the hermit was hiding. I climbed for a few minutes, and suddenly, I heard water dripping. I fol­lowed the sound and discovered a beautiful, natural wellspring, clear and fresh, lined with stones. I felt so happy! When I looked into the well, I saw every detail at the bottom. I kneeled down and drank the water. It was cool and delicious. That spot was so quiet and wonderful that I felt I was meeting the hermit. I was completely satisfied; I did not need anything else. Then I lay down by the well and fell asleep. I slept for just a few minutes, but when I woke up, I didn’t know where I was. It must have been a very deep sleep. Then I remembered my friends, and I began walking down. On my way, this sentence appeared in my mind, not in Vietnamese, but in French: “I have just tasted the best kind of water.”

My friends had been searching for me, and they were very happy when I returned. But, during my lunch, while the other boys talked a lot, I was absorbed with the image of the well. I knew I had found the best kind of water to quench my thirst.

Nhu, my big brother, became a monk first. It was difficult for him, because our parents did not want him to do so. They thought that the life of a monk was very hard. So, although I too had that desire in me, I waited until the right moment before telling my parents. The seed continued to grow steadily in me, and four years later, thanks to my brother who did everything to help me, I became a novice at the beautiful temple Tu Hiau Temple in Central Vietnam, near the imperial city of Hue.

This essay is drawn from Thich Nhat Hanh’ s first lectures of the June 1992 retreat at Plum Village on “Looking Deeply in the Mahayana Tradition.” A book, Cultivating the Mind of Love, based on the complete lecture series, will be published by Parallax Press in 1994.

Photo by Karen Hagen Liste.

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Dharma Talk: Our Environment: Touching the Gift of Life

By Thich Nhat Hanh

At the Buell Theater in Denver, Colorado on August 29, 2007, Thich Nhat Hanh delivered a provocative talk on the effects of humanity’s lack of mindfulness toward the planet we call home. Thay later elaborated on this theme — and proposed an elegant course of action — in a letter to the sangha.

Thich Nhat HanhWhen we produce a thought that is full of anger, fear, or despair, that thought has an immediate effect on our health and on the health of the world. We may like to arrange our life in such a way that we will not produce thoughts of that kind very often. Producing a thought is already karma or action, and that is our continuation into the future.

mb47-dharma2Our speech may be an expression of right speech as recommended by the Buddha. Something we say may manifest our loving- kindness, our nondiscrimination, and our willingness to bring relief. After having uttered such a word we feel better in our body and mind. We receive healing and everyone in the world benefits from our speech of loving-kindness, forgiveness, and compassion. It is possible for us to say such things several times a day, bringing healing and transformation to ourselves and the world.

And when we perform a physical act that has the power to protect, save, support, or bring relief, that also brings an element of healing to us and to the world. When you are full of compassion, even if you don’t take action, action will take you. We may repeat such actions several times a day because that kind of love and compassion calls for action.

When we look at an orange tree we see it is producing beautiful leaves, blossoms, and oranges. These are the best things that an orange tree can produce and offer to the world. If we are human beings we also make offerings to the world every moment of our daily life — our thoughts, our speech, and our actions. We want to offer the best kind of thoughts, the best kind of speech, and the best kind of action; these are our continuation whether we want it or not. Karmahetu, action as cause, will bring about karmaphala, action as fruit. We are continued into the future through our own actions.

A Beautiful Continuation 

When this body disintegrates we cannot bring along anything like diplomas or fame or wealth. We have to give up everything. The only thing that follows us is our actions, the fruit of our thinking, of our speech, and of our acts during our lifetime.

Of course we can assure a beautiful continuation. If we have manifested one time it means that we have manifested several times already. This can be described as past lives. And if we have manifested in the past and in the present moment we shall be manifested in the future in one way or another.

To think that after the disintegration of this body there will be nothing left is a naïve way of thinking. With deep observation we know that nothing is really born and nothing can die. Our true nature is the nature of no birth and no death. Those of us who have tried Buddhist meditation have seen that. Before the cloud manifested as a cloud she was something else — the water in the ocean, the heat produced by the sun, water vapor. The cloud has not come from nothing. The cloud has come from something, from many things. The moment of the so-called birth of the cloud is only a moment of continuation.

Many of us have learned from the Buddha about the Middle Way, a path that transcends pairs of opposites like birth and death, being and nonbeing. Reality is free from these notions.

When we say that God is the ground of being, you may ask, who is the ground of nonbeing? Theologians like Paul Tillich say that God is the ground of being. But looking deeply we see that the notions of being and nonbeing cannot be applied to reality. The truth is that reality transcends both the notions of being and nonbeing. To be or not to be, that is not the question [laughter].

God cannot be described in terms of being and nonbeing. In Buddhism we have the expression nirvana or suchness, which means reality-in-itself. That kind of reality-in-itself cannot be described in terms of birth and death, being and nonbeing.

If your beloved has abandoned the form in which you used to see him or her, follow the advice of the Buddha and look deeply. Your beloved is still there, maybe much closer than you had thought.mb47-dharma3

Double Retribution 

Our karma, our actions, continue us. And they will manifest in two aspects. That manifestation has already started.

In Buddhism the term “retribution” refers to the fruit of your actions in the future. Retribution has two meanings: the first is our five skandhas — form, feelings, perceptions, mental formations and consciousness; the other side of retribution is the environment. Retribution should be seen in its double nature. You are your environment; your environment is what you have created personally and collectively. That is why there is another step for us to take — to transcend the duality between our five skandhas and our environment.

When you look at the stars, the moon, you know that you are the stars, the moon. And when you look at the mountain, the forest, you know that you are the mountain, the forest. There is always interaction between the two forms of retribution. In fact elements like air, water, earth, fire are always going in and going out. When we breathe out, something goes out to the environment. When we breathe in, something goes into our body. So you are not only here but there.

Cognitive science and neuroscience ask about the relationship between the “in here” and the “out there.” We perceive reality subjectively and we ask the question whether the external reality is exactly the same as the subjective reality. If you pursue meditation deeply you will be able to transcend the duality of in here and out there.

You may believe that this flower is out there, but I am not sure of that at all. Whether the flower that you see there is something in your consciousness or outside of your consciousness, that is not an easy question to answer. In quantum physics or neuroscience or cognitive science it is a very hard question. But the Buddha has given us all kinds of hints so that we can touch reality as it is.

The Environment Is You 

There are two kinds of environment: the social environment and the natural environment. In Buddhist practice you should take care of your five skandhas but you should also take care of your environment because the environment is you. You help create that environment, whether that is the social environment or the natural environment.mb47-dharma4

A long time ago I wrote a small book on meditation with the title The Sun My Heart. In one sitting meditation, when I focused my attention on my heart — breathing in, I am aware of my heart, breathing out, I smile to my heart — suddenly I realized that this is not the only heart that I have. I have many other hearts. Suppose that I look at the sun in the sky. I know that it is also another heart of mine. If this heart failed I would die right away. But if the other heart, the sun, explodes or stops functioning as the sun, I would also die right away. So there is a heart inside my body and a heart outside my body; the sun is one of my hearts.

When you see things like that you are no longer sure that you are only inside of your skin, and you can transcend very easily the duality of self and non-self.

In Buddhist psychology we learn that there are many seeds, called bijas, in the depth of our consciousness. We have the seed of fear, anger, and despair deep down in our consciousness. As these seeds are watered they manifest in the upper realm of our consciousness in the form of energy. We call them mental formations. If the seed of fear sleeps quietly down there we are somehow peaceful, but if the seed of fear is touched it manifests as the mental formation of fear and we suffer. The practice is to keep the seeds down there and not give them the chance to manifest.

Neuroscientists and biologists tell us that the genes in our cells cannot turn on by themselves; they need the environment. That is why it is very important to assure that you are in a good environment, that you do something to improve the quality of your environment, to ensure that only the good genes, the good seeds are turned on each day. That is the practice of protecting ourselves, our children, our family, and our society so as not to allow the negative seeds to be watered so much.

In Buddhist psychology we speak of contact between the sense organs and the objects of perception. Suppose Sister Pine invites the bell to sound, and the sound stimulates our ear. The mental formation called touch or contact will bring about another mental formation called feeling, whether that feeling is pleasant, unpleasant, or neutral. If that feeling is not something unusual, if it is of no importance, then store consciousness ignores it. We have many kinds of these feelings throughout the day. If the feeling is strong enough there is a mental formation called attention. If the feeling is deep enough in us it crosses a certain threshold and then there is attention — manaskara in Sanskrit.

The Practice of Appropriate Attention 

The environment touches a seed in us, drawing our attention to that particular point, and turns on a mental formation. That seed may be the seed of mindfulness or the seed of craving, anger, or confusion. If you live in a practice center the sound of the bell has a special meaning because you train yourself to understand it in a particular way. The sound of the bell means “please go home to yourself, enjoy your breathing and be fully present in the here and the now.” Our store consciousness has learned it well. Every time we hear the sound of the bell, without making any effort, any decision, we go back to our breath and we breathe at least three times, in out, in out, in out. This brings us peace and joy, and the insight that we are alive — what a miracle!

The sound of the bell brings about appropriate attention, the kind of attention that turns on good things like mindfulness and joy. But there are other sounds and sights that bring our attention to negative things like craving, fear, anger, distress. We have to organize our environment to have elements that are conducive to appropriate attention, otherwise it will bring about inappropriate attention. For instance, television programs might contain elements that can turn on the worst things in our children. When a child finishes elementary school she has seen 100,000 acts of violence and 8,000 murders on television. That is too much! In the name of freedom we continue to produce films that are full of violence, anger, fear, and craving.

Looking deeply if you see that your social environment is not conducive to peace, joy, compassion, and non-violence, you have to do something to change it or seek ways to move toward another environment that is safer to us and our children. Even if we have to take another job that will bring us a meager salary, live in a smaller house, or use a smaller car, we have to accept that in order for us and our children to be better protected.

If you are depressed you may have consumed sights, sounds, touch, and so on, that have stimulated the negative seeds in you and made them manifest in your daily life. That is why the practice includes taking care of the five skandhas but also the social environment.

According to the teachings of Buddhism everything is impermanent. Therefore it is possible for us to change our environment for the better. As a sangha we may want to sit down and have a Dharma discussion to find ways to improve the quality of our social environment. We can practice as a family, as a neighborhood, as a city, or as a nation. The social environment is crucial in determining our future.

Mindful Consumption in the Kingdom of God 

The fifth of the Five Mindfulness Trainings in Buddhism is about mindful consumption. We have to consume in such a way so as not to bring toxins like fear and anger into ourselves.

The difficult situation in which we find ourselves has been created by unmindful production and unmindful consumption. We have created an environment that is conducive to violence, hate, discrimination, and despair. Violence is now everywhere; in the family there is domestic violence. Our young people have become too violent and their teachers don’t know how to help them deal with their anger and fear.

We are doing violence to our environment and to nature. We are now facing global warming and weather changes. Even the Kingdom of God is impermanent. Even the Pure Land of the Buddha is impermanent.

When we look deeply into ourselves we can identify elements of the Kingdom of God that are available in the here and the now. That pine tree standing on the mountain is so beautiful, solid, and green. To me the pine tree belongs to the Kingdom of God, the Pure Land of the Buddha. To me the Kingdom of God or the Pure Land of the Buddha is not a vague idea, it is a reality. And your beautiful child with her fresh smile, she belongs to the Kingdom of God and you also, you belong to the Kingdom of God. But because you don’t know how to handle the Kingdom of God you are doing harm. The Kingdom of God is such a gift. If you are filled with mindfulness and concentration you can touch the Pure Land of the Buddha right in the here and the now.

In the Gospel there is the story of a farmer who discovers a treasure in a small piece of land [Matthew 13:44-46]. After the discovery he distributed all the other lands that he owned and kept just the land with the treasure. When you have such a treasure you do not need other belongings. With the practice of mindfulness, concentration, and insight, we may realize that happiness.

When you are inhabited by the energy of mindfulness and concentration, every step you make takes you into the Kingdom of God or the Pure Land of the Buddha. The practice taught by our teacher should lead us to the treasure; we don’t have to run after fame, wealth, power, or sex.

mb47-dharma5If we are capable of recognizing that beautiful river as something that belongs to the Kingdom of God, we will do our best to preserve it and not allow it to be polluted. If we recognize that this planet belongs to the Kingdom of God, we will cherish and protect it so that we can enjoy it for a long time. And our children and their children will have a chance to enjoy it.

Mindfulness helps us to be aware of what is going on. Our way of eating and producing food can be very violent. We are eating our mother, our father, our children. We are eating the earth. Scientists tell us that if we can reduce the eating of meat by fifty percent it will be enough to change the situation of our planet.

The Buddha on Global Warming 

I have sat with the Buddha for long periods and consulted him about the situation of global warming. The teaching of the Buddha on this is very clear. It is a very strong teaching. The Buddha said that when someone realizes that he or she has to die, that person will first of all revolt against the diagnosis. The fear of dying is always there deep down in our store consciousness. And the Buddha advises us not to run away from that fear. Instead, we should bring it up in order to recognize it.

Breathing in, I know I am of the nature to grow old.
Breathing out, I know I cannot escape old age. 

Breathing in, I know that I am of the nature to getsick, terminally ill.
Breathing out, I know that I cannot escape sickness.

Breathing in, I know that I am of the nature to die.
Breathing out, I know that I cannot escape dying. 

Breathing in, I know that one day I will have to let goof everything and everyone I cherish.
Breathing out, there is no way to bring them along.

This practice helps you to accept old age, sickness, and death as realities, facts that you cannot escape. After you have accepted this you feel much better. Those of us who have been diagnosed as having AIDS or cancer react the same way. We cannot accept it, we struggle with ourselves for a long time. Finally we accept it and in that moment we find peace. And when we find peace, we are more relaxed, and we have a chance to overcome the sickness.

I have known people with cancer able to survive ten, twenty, even thirty years, because of their capacity to accept and to live peacefully. The Buddha told me that the same thing is true with our civilization. If we continue like this our civilization will come to an end. Before this civilization the earth has known other civilizations. Many civilizations have died because mankind was not wise enough. And the same thing will be true for ours. If we continue to consume like this, if we don’t care about protecting this wonderful planet, we will allow it to be burned with global warming. Maybe seventy percent of mankind will die. The ecosystem will be destroyed to a very large extent and we will need millions of years to start a new civilization. Everything is impermanent.

mb47-dharma6Many of us do not accept this. Oh no! God has created this world and God will not allow things like that to happen. But the fact is that we are not only our five skandhas but we are our environment, which is in a process of self-destruction. Many of us who see this course of destruction become victims of despair and fear. Before global warming brings death and destruction we will already have died of fear and despair. We will have died of mental illness before we die from the results of climate changes.

The End of Our Civilization 

Breathing in, I know that this civilization is going to die.
Breathing out, this civilization cannot escape dying. 

We have to learn to accept the end of our civilization. Just as we accept our own death, we accept the death of our civilization. We know that another civilization will be born later on, maybe one or two million years later. We touch the truth of impermanence and then we have peace. When we have peace there will be hope again. With this kind of peace we can make use of the technology that is available to us to save this planet of ours. With fear and despair we are not going to be able to save our planet, even if we have the technology to do it.

Scientists tell us that we have enough technology to save our planet, but psychologically, we are not capable. We are not peaceful, enlightened, or awake enough to do it. That is why, while scientists are trying to discover ways to improve our technology, we as members of the human race have to practice so that we can transcend our fear, despair, forgetfulness, and irresponsibility. A collective change of consciousness will bring about a new way of life, a mindful way of living. The technology that is available to us will be enough to help us save this planet.

If you can get in touch with the treasure that is described in the Gospel according to Matthew, you don’t have to run after anything else. You have the Kingdom as your wealth; you have a beautiful planet as a great gift. Just enjoy it. Breathing in, you get in touch with the stars, the moon, the clouds, the mountain, the river. Taking a step you make a step in the Kingdom of God. This is possible with mindful breathing, mindful walking, mindful dwelling in the present moment. And then you don’t need to consume, to run after these objects of craving in order to be happy.

The teaching of the Buddha is very clear, very strong, and not difficult to understand. We have the power to decide the destiny of our planet. Buddhism is the strongest form of humanism we have ever had. It is our actions and our way of life that will save us. If we awaken to our true situation there will be collective change in our consciousness. Then hope will be possible.

Transcribed and edited by Janelle Combelic, with help from Barbara Casey and Sister Annabel, True Virtue.

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