The Art of Being Peace

Summary

The talk presents Buddhism as an art of being peace and of promoting peace in families, schools, communities, and society at large. It begins with a devotional chant invoking the Triple Gem, the Bodhisattva path, and the blessings of Shakyamuni Buddha, then moves into a practical explanation of how Buddhist practice addresses the roots of conflict. The speaker argues that war is not only external but already present within individuals as bodily tension, fear, anger, hatred, despair, wrong perceptions, and wrong thinking. Buddhist practice, therefore, begins with returning home to oneself, recognizing these internal conditions, and transforming them. A major focus is the use of mindful breathing from the Satipatthana Sutra and the Sutra on Mindful Breathing. The speaker explains that the third and fourth exercises help practitioners become aware of bodily tension and release it, allowing the body to heal itself. The seventh and eighth exercises are described as tools for recognizing painful feelings and emotions, embracing them, and transforming them. This process is framed as the art of making peace with oneself: first with the body, then with feelings and emotions, and then with mental formations and thinking. The speaker emphasizes that accumulated tension can lead to illness, while awareness and relaxation can support healing. The talk extends this practice into family and education. Parents who practice mindfulness can create happier homes and teach children how to recognize stress, emotions, and conflict. Teachers, too, are urged to become a kind of second family for students, especially for children who have not learned love, forgiveness, or communication at home. The speaker notes that many families and schools are marked by misunderstanding, anger, and violence, and that Buddhist practice can help restore harmony. He encourages educators to reflect on how Buddhist-inspired learning can be integrated into school life. Communication is another central theme. The speaker describes the practice of compassionate listening and loving speech as essential for restoring relationships between husband and wife, father and son, mother and daughter, and between communities in conflict. He recounts work in Plum Village, France, where Palestinian and Israeli groups were invited to practice together. Initially unable to look at one another because of fear, suspicion, and suffering, they were guided through breathing, walking meditation, sitting meditation, deep relaxation, and emotional recognition. Only after this preparation were they able to practice deep listening and loving speech. The speaker says that after such sessions, participants often recognize that the suffering on the other side is as real as their own, leading to compassion, hand-holding, shared meals, and commitments to create practice centers in their own communities. The philosophical foundation of the talk is right view, especially dependent co-arising, no-self, and interbeing. The speaker explains that a father and son are not separate entities: each is present in the other, and suffering or happiness in one affects the other. This insight is broadened to include all life forms and the environment. Protecting animals, plants, and minerals is presented as necessary for protecting humanity itself. The speaker also criticizes even Buddhist practitioners when they forget peace and become attached to power, prestige, or institutional success rather than genuine practice. The talk then connects Buddhist ethics with global civic efforts, including UNESCO’s Manifesto 2000 and the United Nations’ decade for a culture of peace and non-violence. The speaker notes that the manifesto’s six points resemble the five mindfulness trainings or five precepts, but argues that signing a document is not enough; people need structures that support ongoing practice. He proposes that families, classrooms, workplaces, city councils, and even parliaments become Sanghas—communities of practice—so that ethical commitments can be lived collectively. The first mindfulness training is linked to protecting life and deep ecology, while the fifth is linked to mindful consumption and production. He warns that media, consumer goods, and industrial practices can intoxicate the body and mind with violence, fear, craving, and hate. Legislators, business leaders, and educators are called upon to help create conditions for mindful consumption and responsible production. The speaker also emphasizes simplicity of life. He describes the community at Deer Park in California, where residents use solar energy, vegetable oil, and car-free days as offerings to the Buddha and as expressions of love for the planet. He contrasts this with the illusion that happiness depends on wealth, power, fame, or constant consumption. In his view, many materially successful people still suffer deeply, while practitioners with few possessions can be joyful through brotherhood, sisterhood, and mindful living. He concludes by returning to the present moment as the true place of happiness. Drawing on the example of Anathapindika and the Buddha’s teaching on living happily in the present moment, he explains that the future is made only of the present moment. Therefore, one should not be lost in fear or worry about the future, but should care for the present with mindfulness, breathing, and awareness. The talk ends with a vow to continue the Buddha’s work through peaceful walking, loving speech, compassionate listening, and the restoration of communication in family and society.