Thich Nhat Hanh gave a lecture titled Leading with Courage and Compassion at the Library of Congress on September 10, 2003. It took place in the Coolidge Auditorium of the Thomas Jefferson Building, 10 First Street, S.E., Washington, D.C. The event was part of the annual Capps-Emerson lecture series organized by the Faith & Politics Institute, and was co-sponsored by the Asian Division of the Library of Congress.
The event was open to Members of Congress, Congressional staff and others by invitation only, and was followed by a three-day mindfulness retreat for Congress members and their families.
Thich Nhat Hanh’s key message was that only deep listening, mindfulness and gentle communication can remove the wrong perceptions that are the foundation of violence.
This edited transcript of Thich Nhat Hanh’s speech was published in Shambhala Sun magazine (July 2004), and reprinted in Mindful Politics: A Buddhist guide to making the world a better place (2006). Thich Nhat Hanh also answered questions at the end of his lecture, and these were published in The Mindfulness Bell, Issue #35, Winter/Spring 2004, and are reprinted below.
LEADING WITH COURAGE AND COMPASSION
by Thich Nhat Hanh
Distinguished members of Congress, ladies and gentlemen, dear friends, it is my pleasure to have this opportunity to talk with you about how we can share our insight, our compassion and our understanding in order to better serve those we want to serve and help heal the wounds that have divided our nation and the world.
When you sit in your car on the way to work, you might like to use that time to come home to yourself and touch the wonders of life. Instead of allowing yourself to think of the future, you might like to pay attention to your breath and come home to the present moment. We breathe in and out all day, but we are not aware that we are breathing in and breathing out. The practice of bringing our attention to our breath is called mindful breathing: Breathing in, I know I am alive. Breathing out, I smile to life. This is a very simple practice. If we go home to our in-breath and out-breath and breathe mindfully, we become fully alive in the here and now.
In our daily lives, our bodies are present, but our minds might be elsewhere, caught in our projects, our worries and our anxieties. Life is only available in the present moment. The past is already gone; the future is not yet here. When we establish ourselves in the present moment we are able to live our moments deeply and to get in touch with the healing, refreshing and nourishing elements that are always within us and around us.
With this energy of mindfulness, we can recognize our pain and embrace it tenderly like a mother whose baby is crying. When a baby cries, the mother stops everything she is doing and holds the baby tenderly in her arms. The energy of the mother will penetrate into the baby and the baby will feel relief. The same thing happens when we recognize and embrace our own pain and sorrow. If we can hold our anger, our sorrow and our fear with the energy of mindfulness, we will be able to recognize the roots of our suffering. We will be able to recognize the suffering in the people we love as well.
Mindfulness helps us to not be angry at our loved ones, because when we are mindful, we understand that our loved ones are suffering as well. The person you love has a lot suffering and has not had a chance to be listened to. It is very important to take the time to sit down and listen with compassion. We call this practice “deep listening.” Deep listening can be used with the practice of loving speech to help restore communication with the people you care about. To listen like this is to give the other person a chance to empty his or her heart. If you can keep your compassion alive during that time—even if what the other person says is full of accusations and bitterness—it will not touch off irritation and anger in you. Listen in order to help the other person to suffer less.
When you communicate with compassion, you are using language that does not have the elements of anger and irritation in it. In this way we can help each other remove wrong perceptions. All the energies of anger, hatred, fear and violence come from wrong perceptions. Wrong perceptions result in a lot of anger, mistrust, suspicion, hate and terrorism. You cannot remove wrong perceptions through punishment. You have to do it with the tools of deep and compassionate listening and loving speech. With deep, compassionate listening and loving speech, we can bring harmony to our families, and our communities can become communities of understanding, peace and happiness.
When I was in India a number of years ago, I spoke to Mr. R. K. Narayan, a member of the Indian parliament, about the practice of deep listening and compassionate dialogue in legislative bodies. When you represent the people, you are expected to offer the people the best of your understanding and compassion. I said that a legislative assembly could become a community with a lot of mutual understanding and compassion. It could have strong collective insight to support the decision-making process and the people of the nation. Here in Washington, before a session of Congress, one person could read a short meditation: “Dear colleagues, we are elected by our people and our people expect us to listen to each other deeply and to use the kind of language that can convey our wisdom and insight. Let us bring together our individual experiences and wisdom so that we can offer our collective insight and make the best decisions for the country and the people.”
When a member of Congress is speaking from her insight with this kind of language, she is offering the best of herself. If we only act and speak the party line, then we are not offering the best compassion and understanding we have.
Members of Congress are very concerned about the levels of violence in our families, in our schools and in our society. Each concerned person may have his or her own ideas and insights about how to bring down that level of violence. If we can combine all our insights and experiences we will have the collective insight that will help to decrease the amount of violence in our society. If we are not able to listen to our colleagues with a free heart, though—if we only consider and support ideas from our own party—we are harming the foundation of our democracy. That is why we need to transform our community—in this case the Congress—into a compassionate community. Everyone would be considered a brother or sister to everyone else. Congress would be a place where we learn to listen to everyone with equal interest and concern. The practice of deep and compassionate listening and loving speech can help to build brotherhood, can remove discrimination and can bring about the kind of insight that will be liberating to our country and to our people.
Two days after the events of September 11th, I spoke to 4,000 people in Berkeley, California. I said that our emotions are very strong right now, and we should calm ourselves down. With lucidity and calm we would know what to do and what not to do in order not to make the situation worse. I said that the terrorists who attacked the World Trade Center must have been very angry. They must have hated America a lot. They must have thought of America as having tried to destroy them as individual people, as a religion, as a nation, and as a culture. I said that we had to find out why they did such a thing to America.
America’s political leaders can ask the question, calmly and with clarity: “What have we done that has made you suffer so much?” America’s political leaders can say, “We want to know about your suffering and why you hate us. We may have said something or done something that gave you the impression that we wanted to destroy you. But that is not the case. We are confused, and that is why we want you to help us understand why you have done such a thing to us.”
We call this loving or gentle speech. If we are honest and sincere, they will tell us how they feel. Then we will recognize the wrong perceptions they have about themselves and about us. We can try to help them to remove their wrong perceptions. All these acts of terrorism and violence come from wrong perceptions. Wrong perceptions are the ground for anger, violence and hate. You cannot remove wrong perceptions with a gun.
When we listen deeply to another person, we not only recognize their wrong perceptions, but we also identify our own wrong perceptions about ourselves and about the other person. That is why mindful dialogue and mindful communication is crucial to removing anger and violence.
It is my deepest hope that our political leaders can make use of such instruments to bring peace to the world. I believe that using force and violence can only make the situation worse. Since September 11th, America has not been able to decrease the level of hate and violence on the part of the terrorists. In fact, the level of hate and violence has increased. It is time for us to go back to the situation, to look deeply and to find another less costly way to bring peace to us and to them. Violence cannot remove violence—everyone knows that. Only with the practice of deep listening and gentle communication can we help remove wrong perceptions that are at the foundation of violence.
America has a lot of difficulty in Iraq. I think that America is caught in Iraq in the same way that America was caught in Vietnam. We have the idea that we have to go and destroy the enemy. That idea will never give us a chance to do the right thing to end violence. During the Vietnam War, America thought that it had to go to North Vietnam to bomb. The more America bombed, the more communists they created. I am afraid that the same thing is happening in Iraq. I think that it is very difficult for America to withdraw now from Iraq. Even if they want to leave, it is very difficult.
The only way for America to free itself from this situation is to help build the United Nations into a real body of peace so that the United Nations will take over the problem of Iraq and of the Middle East. America is powerful enough to make this happen. America should allow other nations to contribute positively to building the United Nations into a true organization for peace with enough authority to do its job. To me, that is the only way out of our current situation.
We have to wake up to the fact that everything is connected to everything else. Our safety and wellbeing cannot be individual matters anymore. If they are not safe, there is no way that we can be safe. Taking care of other people’s safety is taking care of our own safety. To take care of their well-being is to take care of our own well-being. It is the mind of discrimination and separation that is at the foundation of all violence and hate.
My right hand has written all the poems that I have composed. My left hand has not written a single poem. But my right hand does not think, “Left Hand, you are good for nothing.” My right hand does not have a superiority complex. That is why it is very happy. My left hand does not have any complex at all. In my two hands there is the kind of wisdom called the wisdom of nondiscrimination. One day I was hammering a nail and my right hand was not very accurate and instead of pounding on the nail it pounded on my finger. It put the hammer down and took care of the left hand in a very tender way, as if it were taking care of itself. It did not say, “Left Hand, you have to remember that I have taken good care of you and you have to pay me back in the future.” There was no such thinking. And my left hand did not say, “Right Hand, you have done me a lot of harm—give me that hammer, I want justice.” My two hands know that they are members of one body; they are in each other.
I think that if Israelis and Palestinians knew that they were brothers and sisters—that they are like my two hands—they would not try to punish each other anymore. The world community has not helped them to see that. If Israelis and Palestinians—and Muslims and Hindus—knew that discrimination was at the base of our suffering, they would know how to touch the seed of nondiscrimination in themselves. That kind of awakening—that kind of deep understanding—brings about reconciliation and well-being.
I believe that in America there are many people who are awakened to the fact that violence cannot remove violence. They realize there is no way to peace: peace itself is the way. Those people must come together and voice their concern strongly and offer their collective wisdom to the nation so the nation can get out of this current situation. Every one of us has the duty to bring together that collective insight. With that insight, compassion will make us strong and courageous enough to bring about a solution for the world.
Every time we breathe in, go home to ourselves and bring the element of harmony and peace into ourselves, that is an act of peace. Every time we know how to look at another living being and recognize the suffering in him that has made him speak or act like that, we are able to see that he is the victim of his own suffering. When that understanding is in us, we can look at this other person with the eyes of understanding and compassion. When we can look with the eyes of compassion, we don’t suffer and we don’t make the other person suffer. These are the actions of peace that can be shared with other people.
At Plum Village, there are several hundred people living together like a family in a very simple way. At Plum Village, we have had the opportunity to practice together as a community. We are able to build up brotherhood and sisterhood. Although we live simply, we have a lot of joy because of the amount of understanding and compassion that we can generate. We are able to go to many countries to offer mindfulness retreats so that people may have a chance to heal, transform and to reconcile. Healing, transformation and reconciliation always happen during our retreats. That can be very nourishing.
We have invited Israelis and Palestinians to Plum Village to practice with us. When they come they bring anger, suspicion, fear and hate. But after a week or two of the practices of mindful walking, mindful breathing, mindful eating and mindful sitting, they are able to recognize their pain, embrace it and find relief. When they are initiated to the practice of deep listening, they are able to listen to others and realize that people from the other groups suffer as they do. When you know that they also suffer from violence, from hate, from fear and despair, you begin to look at them with the eyes of compassion. At that moment you suffer less and you make them suffer less. Communication becomes possible with the use of loving speech and deep listening.
The Israelis and Palestinians always come together as a group at the end of their stay in Plum Village. They always report the success of their practice. They always go back to the Middle East intending to continue the practice and invite others to join them, so that those others might suffer less and help others to suffer less too.
I believe that if this practice could be done on the national level, it would bring about the same kind of effect. Unfortunately, our political leaders have not been trained in these practices of mindful breathing, mindful walking and embracing pain and sorrow to transform their suffering. They have been trained only in political science.
So I think we should all bring a spiritual dimension into our daily lives. We should be awakened to the fact that happiness cannot be found in the direction of power, fame, wealth and sex. If we look deeply around us, we see many people with plenty of these things, but they suffer very deeply. When you have understanding and compassion in you, you don’t suffer. You can relate very well to other people around you and to other living beings also. That is why a collective awakening about that reality is crucial.
One of the concrete things that Congress could do is to look deeply into the matter of consumption. We think that happiness is possible when we have the power to consume, but by consuming we bring into us a lot of toxins and poisons. The way we eat, the way we watch television and the way we entertain ourselves brings us a lot of destruction. Because we consume so much, the environment suffers. Learning to consume only the things that can bring peace and health into our body and into our consciousness is a very important practice. Mindful consumption is the practice that can bring us out of much of our unhappiness.
By consuming unmindfully, we continue to bring the elements of craving, fear and violence into ourselves. There is so much suffering in people. They consume because they do not know how to handle their suffering. Something should be done to help people go home to themselves and take care of their suffering. Congress could find ways to encourage people to consume mindfully and produce mindfully, instead of creating products that can bring toxins and craving into the hearts and bodies of people. Producing with responsibility should be our practice.
My strongest desire is that the members of Congress will have time to look into these matters and look deeply into the roots of their own suffering, the suffering of this nation, and the suffering around the world. This suffering does not have to continue. We already have the compassion and understanding necessary to heal the world.
Thich Nhat Hanh Answers Questions
at the Library of Congress
PUBLISHED IN THE MINDFULNESS BELL, ISSUE #35, WINTER/SPRING 2004.
Thay: I would like to answer any questions that you might have concerning this practice.
Q: How do you practice with anger?
Thay: Two days after the events of September 11th I spoke to 4,000 people in Berkeley. I said that emotions are very strong now and we need to know how to calm ourselves, because with lucidity and calm we will know what to do. And we will know what not to do, to keep from making the situation worse.
I have suggested a number of things that can be done to decrease the level of violence and hate. The terrorists who attacked the twin towers must have been very angry, they must have hated America a lot. They must have thought America was trying to destroy them as a people, as a religion, as a nation, and as a culture. We have to find out why they have done such a thing to America. A political leader of America who has enough calm and lucidity can ask the question, “Dear people over there, we don’t know why you have done such a thing to us. What have we done that has made you suffer so much? We want to know about your suffering and why you have hated us so much. We may have said something or done something that has given you the impression that we wanted to destroy you. But in fact that is not the case. We are confused, and we want you to help us understand why you have done such a thing to us.” We call that kind of speech loving or gentle speech. If we are honest and sincere they will tell us and we will recognize the wrong perceptions they have about themselves and about us. We can try to help them to remove their wrong perceptions. All these acts of terrorism and violence come from wrong perceptions. Wrong perceptions are the ground for anger, violence, and hatred. You cannot remove wrong perceptions with a gun.
While we listen deeply to the other person, not only can we recognize their wrong perceptions but we can see that we also have wrong perceptions about ourselves and about the other person. That is why mindful dialogue, mindful communication is crucial in removing wrong perceptions, anger, and violence. It is my deepest hope that our political leaders can make use of such instruments to bring peace to themselves and to the world. I believe that using force and violence can only make the situation worse. To me during the last two years America has not been able to decrease the level of hate and violence from terrorists. In fact, the level of hate and violence has increased. That is why it is time for us to go back to the situation, to look deeply, and to find a way that is less costly and will bring peace to everyone. Violence cannot remove violence; everyone knows that. Only with the practice of deep listening and gentle communication can we help remove wrong perceptions that are at the foundation of violence.
America has a lot of difficulty in Iraq. I think that America is caught in Iraq just as America was caught in Vietnam, caught with the idea that we have to seek and destroy the enemy, wherever we believe they are. That idea will never give us a chance to do the right thing to end violence. During the Vietnam War, America thought that they had to bomb North Vietnam, that they had to bomb Cambodia. But the more America bombed, the more communists they created. I am afraid that situation is repeating itself in Iraq. I think it is very difficult for America to withdraw now from Iraq. Even if you want to leave, it is very difficult. I think that the only way for America to get emancipated from this situation is to help build the United Nations into a real body of peace so that the United Nations will take over the problem of Iraq and of the Middle East. America is powerful enough to do that. America should allow the other big powers to contribute positively to building the United Nations as a true organization for peace with enough authority to do her job. In my point of view, that is the only way out of the current situation.
Q: Thank you for coming here. When we see so many lands in this country being destroyed, the forests, the rivers, and the mountains, by policies in this government, how might we approach our members of Congress mindfully, in the name of peace, and on behalf of the land and all living things?
Thay: I think that we should bring a spiritual dimension into our daily life. We should be awakened to the fact that happiness cannot be found in the direction of power, fame, wealth, or sex. If we look deeply around us, we see many people with plenty of these things but they suffer very deeply and many of them have committed suicide. When you have understanding and compassion in you, you don’t suffer. You can relate well to other people around you and to other living beings. That is why a collective awakening about that reality is crucial.
We think that happiness is possible when we have the power to consume. But by consuming we bring a lot of toxins and poisons into us. The way we eat, the way we watch television, the way we entertain ourselves is bringing a lot of destruction into us and into our children. The environment suffers when we consume so much. Learning to consume less, learning to consume only the things that can bring peace and health into our body and into our consciousness is a very important practice. Mindful consumption is the practice that can lead us out of this situation. Mindful production of items that can bring only health and joy into our body and consciousness is also our practice. I think one of the things that Congress may do is to look deeply into the matter of consumption. By consuming unmindfully we continue to bring the element of craving, fear, and violence into ourselves. People have a lot of suffering and they do not know how to handle it, so they consume in order to forget. Families, schools, and communities can help people to go home to themselves and take care of the suffering inside. The spiritual dimension is very important. When we are able to touch joy by living with compassion and understanding we don’t need to consume a lot and we don’t need to destroy our environment. Consuming in such a way that can preserve the compassion and understanding in us is very important.
The Buddha said if we consume without compassion it is as though we are eating the flesh of our own son and daughter. In fact we destroy our environment and we destroy ourselves through unmindful consumption. I think Congress can look into the matter and find ways to encourage people to consume mindfully and to produce mindfully, not producing the kind of items that can bring toxins and craving into the hearts and bodies of people.
We have the Statue of Liberty on the East Coast. But in the name of freedom people have done a lot of damage to the nation, to the people. They have to be responsible for that. I think there should be a law that prohibits people from producing the kind of items that bring toxins into our body and our mind. To produce with responsibility: that is our practice. I think we have to make a Statue of Responsibility on the West Coast of America in order to counterbalance liberty. Liberty without responsibility is not true liberty. You are not free to destroy. Through films, movies, and entertainment we are producing food for the souls of people. If we know how to forbid the kind of food that can bring toxins into our bodies, we also have to forbid the kind of food that can bring toxins into our consciousness and the collective consciousness of the people. I think these things have to be looked into deeply by people in Congress. The people in Congress have to see where our suffering comes from. I think unmindful consumption and productionof items of consumption are at the root of our problem. We are creating violence and craving by consuming and producing these items. If we continue we can never solve the problem. The way out is mindful consumption, mindful production of items of consumption. My deepest desire is that the members of Congress will look into this matter. This is how we can protect our environment.
Q: Dr. Martin Luther King Jr. said that we are all caught in an inescapable web of mutuality. Whatever affects one of us affects all of us. In light of that view, that all of us on the planet are connected, what would you recommend as some first steps for people of different races and backgrounds to begin to close the gap of racism and bigotry that we are in right now, that is really expanding right now to Arab Americans because of the issue of 9-11. My question is really a two-part question. One is, what are some beginning practical steps that individuals can take to close the gap that keeps us disconnected despite our denial? Secondly, how do we deal with that in light of the legitimate fears after 9-11 that cause us to look at even our Arab American citizens in a hostile, distant way? How would you see individuals begin to close the gap?
Thay: I think we have to wake up to the fact that everything is connected to everything else. Safety, well-being cannot be individual matters anymore. If others are not safe there is no way that we can be safe. Taking care of others’ safety is at the same time taking care of our own safety. Taking care of others’ well-being is to take care of our own well-being. It is the mind of discrimination and separation that is at the foundation of all violence and hate.
My right hand has written all the poems that I composed. My left hand has not written any poems. But my right hand does not think, “You left hand, you are good for nothing.” My right hand does not have the complex of superiority at all. That is why it is very happy. My left hand does not have any complex at all including the complex of inferiority. In my two hands there is the kind of wisdom called the wisdom of nondiscrimination. One day I was hammering a nail and my right hand was not very accurate and instead of pounding on the nail it pounded on my finger. It put the hammer down and it took care of the left hand in a very tender way as if it were taking care of itself. It did not say, “You left hand, you have to remember that I, the right hand have taken good care of you and you have to pay me back in the future.” There was no such thinking. And my left hand does not say, “You, the right hand have done me a lot of harm, give me that hammer, I want justice.”
The two hands know that they are members of one body; they are part of each other. I think that if Israelis and Palestinians knew that they are brothers, that they are like two hands, they would not try to punish each other any more. The world community has not helped them to see that. If Muslims and Hindus knew that discrimination is at the base of our suffering they would know how to touch the seed of nondiscrimination in themselves. That kind of awakening, that kind of deep understanding will bring about reconciliation and well-being.
I think it is very important for individuals to have enough time to look deeply into the situation to have the insight that violence cannot remove violence. Only kind, deep listening and loving speech can help restore communication and remove wrong perceptions that are the foundation of all violence, hatred, and terrorism. With that kind of insight he or she can help others to have the same insight. I believe that in America there are many people that are awakened to the fact that violence cannot remove violence, that there is no way to peace, peace is the way itself. Those people have to come together and voice their concern strongly and offer their collective light and insight to the nation so that the nation can get out of this situation. Every one of us has the duty to contribute to that collective insight. With that insight compassion will make us strong and courageous enough to bring about a solution for all of us in the world.
Every time we breathe in and go home to ourselves and bring the element of harmony and peace into ourselves, that is an act of peace. Every time we know how to look at another living being and recognize the suffering that has made her speak or act, and we are able to see that she is the victim of suffering that she cannot handle—that is an act of compassion. When we can look with the eyes of compassion we don’t suffer and we don’t make the other person suffer. These are the actions of peace that can be shared with people.
In Plum Village we have had the opportunity to practice together as a community. We are several hundreds of people living together like a family in a very simple way. We are able to build up brotherhood and sisterhood. Although we live simply we have a lot of joy because of the amount of understanding and compassion that we can generate. We are able to go to many countries in Europe, Asia, Australia, and America to offer retreats of mindfulness so that people may have a chance to heal, transform, and to reconcile. Healing, transformation, and reconciliation is what always happens in our retreats.
We have invited Israelis and Palestinians to our community to practice with us. When they come they bring anger, suspicion, fear, and hatred in them. But after a week or two of the practice of mindful walking, mindful breathing, mindful eating, and mindful sitting they are able to recognize their pain, embrace it, and bring relief to themselves. When they are initiated to the practice of deep listening they are able to listen to the other group and to realize that the other group suffers the same way they do. When you know that the others also suffer from violence, from hatred, from fear, and despair you begin to look at them with the eyes of compassion. At that moment you suffer less and you make them suffer less. Communication becomes possible with the use of loving speech and deep listening. The Israelis and Palestinians always come together as a group at the end of their practice in Plum Village and report to us the success of their practice. They go back to the Middle East with the intention to continue the practice and to invite others to join them so that they suffer less and they help others to suffer less. For the last three years this has been a very effective practice. We believe that if this practice can be done on the national level it will bring about the same kind of effect.
Unfortunately our political leaders have not been trained in the practices of mindful breathing, mindful walking, and embracing pain and sorrow to transform their suffering. They have been trained only in political science. It is very important that we try to bring into our life a spiritual dimension, not vaguely, but in concrete practices. Talking like this will not help very much. But if you go to a retreat for five or seven days the practices of breathing mindfully, eating mindfully, walking mindfully, and going home to yourself to take care of the pain inside becomes a daily practice and you are supported by hundreds of people practicing with you. When you are in a retreat, people who are experienced in the practice offer you their collective energy of mindfulness that can help you to recognize and embrace, heal and transform the pain in you. That is why in a retreat we always bring enough experienced practitioners to offer the collective energy of mindfulness and concentration for healing. A teacher, no matter how talented she or he is, cannot do that. You need a community of practice where everyone knows how to be peace, how to speak peace, how to think peace so that practitioners who are beginners are able to profit from the collective insight.
Praat mee