In 1968, I was traveling with Thich Nhat Hanh on a Fellowship [of Reconciliation] tour during which there were meetings with church and student groups, senators, journalists, professors, business people, and (blessed relief) a few poets. Almost everywhere he went, this brown-robed Buddhist monk from Vietnam (looking many years younger than the man in his forties he was) quickly disarmed those he met.
His gentleness, intelligence, and sanity made it impossible for most who encountered him to hang on to their stereotypes of what the Vietnamese were like. The vast treasury of the Vietnamese and Buddhist past spilled over through his stories and explanations. His interest in Christianity, even his enthusiasm for it, often inspired Christians to shed their condescension toward Nhat Hanh’s tradition. He was able to help thousands of Americans glimpse the war through the eyes of peasants laboring in rice paddies and raising their children and grandchildren in villages surrounded by ancient groves of bamboo. He awoke the child within the adult as he described the craft of the village kite-maker and the sound of the wind instruments these fragile vessels would carry toward the clouds.
After an hour with him, one was haunted with the beauties of Vietnam, and filled with anguish at America’s military intervention in the political and cultural tribulations of the Vietnamese people. One was stripped of all the ideological loyalties that justified one party or another in their battles, and felt the horror of the skies raked with bombers, houses and humans burned to ash, children left to face life without the presence and love of their parents and grandparents.
But there was one evening when Nhat Hanh awoke not understanding but rather the measureless rage of one American. He had been talking in the auditorium of a wealthy Christian church in a St. Louis suburb. As always, he emphasized the need for Americans to stop their bombing and killing in his country. There had been questions and answers when a large man stood up and spoke with searing scorn of the “supposed compassion” of “this Mr. Hanh.”
“If you care so much about your people, Mr. Hanh, why are you here? If you care so much for the people who are wounded, why don’t you spend your time with them?” At this point my recollection of his words is replaced by the memory of the intense anger which overwhelmed me.
When he finished, I looked toward Nhat Hanh in bewilderment. What could he—or anyone—say? The spirit of the war itself had suddenly filled the room, and it seemed hard to breathe.
There was a silence. Then Nhat Hanh began to speak—quietly, with deep calm, indeed with a sense of personal caring for the man who had just damned him. The words seemed like rain falling on fire. “If you want the tree to grow,” he said, “it won’t help to water the leaves. You have to water the roots. Many of the roots of the war are here, in your country. To help the people who are to be bombed, to try to protect them from this suffering, I have to come here.” The atmosphere in the room was transformed. In the man’s fury we had experienced our own furies; we had seen the world as through a bomb bay. In Nhat Hanh’s response we had experienced an alternate possibility: the possibility (here brought to Christians by a Buddhist and to Americans by an “enemy”) of overcoming hatred with love, of breaking the seemingly endless chain reaction of violence throughout human history.Excerpted from ‘The Miracle of Mindfullness’ by Thich Nhat Hanh