BUDDHISM AND DEMOCRACY

BUDDHISM AND DEMOCRACY

KIRTI BUNCHUA

As both terms, "Buddhism" and "democracy", are very broad, this chapter will limit their scope.

The term "Buddhism" here will be limited to only Theravada Buddhism, that is, to the teaching of the Buddha found in the Tipataka and clarified by the traditional commentaries of the Theravada School. To open to Mahayana Buddhism would add more and more later scriptures whose canonical list varies from school to school within the Mahayana tradition.

As for the term "democracy", we must distinguish between a "democratic regime" and the "democratic spirit" in a regime. It is possible to have a democratic regime with an absolutist spirit, and an absolute regime with a democratic spirit, not to mention regimes that use the name "democratic" for purposes of obfuscation. For this chapter to take the term "democracy" for the government or regime would be anachronistic, because in the time of the Buddha, such an idea would have seemed impossible and absurd. Hence, our topic, "Buddhism and democracy" is possible only if we limit our consi-deration to the "democratic spirit" as far as it can be found in Buddha’s teachings and practices.

SOME PRELIMINARY REMARKS

1. The Indians of Buddha’s time could know only two types of regime: absolute monarchy with one absolute king at the head of the state, and oligarchic monarchy with several kings at the head of the state, but close joint authority as absolute as in the first regime.

Rajagrh is an example of an absolute monarchy, while Kapila-vatthu (Buddha’s original state) and Vesali are examples of the oli-garchic monarchy states.

Buddha never showed a preference for one or the other of these political regimes, but gave guidelines to be followed by the people of both regimes.

2. Buddha had no intention of teaching politics. He seems to have had no preference for any regime or form of government. Any form may be good if it is exercised in a democratic spirit, conforming to His religious teachings; it may also be bad if it counteracts His religious teachings which are required necessarily for religious persons. The only interest of His religious teaching is to lead His followers from a way of life of suffering to one of real happiness.

3. Though Buddha never seemed to denounce the existing absolutism of His lifetime, He established the Sangha--the community of Buddhist monks--which could be considered model for later demo-cratic regimes. Though the word "democracy" was never men-tioned in the government of His monks, we can learn His democratic spirit through the process of governing and the regulations of the community which issued from that process.

HISTORY OF THE DEMOCRATIC SPIRIT IN BUDDHISM

The Establishment of the Sangha

The regulations of the Sangha are not a ready-made set prepared before its start, as St. Benedict or St. Francis of Assisi might have done for the Christian monastic orders.

Buddha started His Sangha without any prior regulations. This is understandable, because as founder of His own religion He had no need to obtain approval from a superior. He was free to evolve his attitude regarding community life, which in the end would develop a democratic character. From the acceptance of the first member of His Sangha it is clear that He emphasized the importance of the quality of life through teaching and formation.

After Buddha’s enlightenment, He directed His attention first of all to persuading the Pancavaggi (the Group of Five) to enter into His way of life. He preached to them His first sermon, known as Dhammacakkappa-vattanasutta, at their residence, the Isipatana Marigadayavana or Deer Garden, in Banares State. After the sermon only one of the five, Kondanna understood thoroughly the meaning of life and requested to be admitted as His follower. Buddha accepted him by saying "Come, O Bhikkhu, well-taught in doctrine, lead a holy life for the sake of the complete extinction of suffering."1 In this way Kondanna was admitted as the first Venerable Buddhist Monk. During the first rainy season, 60 monks were admitted by Buddha Himself into His monastic order or Sangha.

During this earliest period, there were practically no regulations, for all the monks had good will and a firm intention to follow the life-style of Buddha Himself. All were under the direct inspiration of Bud-dha who presided like a loving Father over his beloved sons.

One of the Prescriptions of Buddha, for example, runs as follows: "I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may confer the Upasampada Ordination."2 In such a way, more and more regulations were prescribed by Buddha, to be observed by all the Bukkhus of His Sangha.

The democratic spirit during this period was one of equality among the monks who might come from any caste and status in society: princes, nobles, brahmins, vaisayas and outcasts. All became equal once they were ordained monks. They were differentiated, how-ever, according to their years of ordination: those later ordained had to be the first to pay respect to those earlier ordained because of the supposition that the earlier ones had more experience in the monastic life than did the later ones.

During the Experimental Period

As more and more people requested to be admitted into the Sangha, the elder monks were delegated to perform the ceremony of admission and also to take the responsibility of training and supervising the novices. We do not know if Buddha delegated such powers to only one monk or to a set of monks for each community. Each delegation had to take responsibility for the community under its care in a spirit of paternal love and under the general control of Buddha Himself.

It is not surprising that during this transitory period, with the rapidly increasing number of new monks to be admitted and trained, together with the new experiences each community of monks encoun-tered, decisions had to be made for uniformity of conduct among the monks. After consultation with the senior monks, Buddha declared one after another the regulations of the whole Sangha. It can be said that most of the actual Sangha regulations resulted from particular cases which occurred to the Sangha at different times. It is believed that Ananda, Buddha’s cousin and one of the senior monks or Theras, had a good memory so as to be able to remember all the regulations and the particular circumstance that gave rise to each of them. Only after Buddha’s death were the collection of regulations reported and the Theras helped Him analyze and rearrange them into a systematic collection, known later as the Vinaya Pitaka.

Final Development of Sangha

After a certain period of experimentation with the Sangha Or-ganization through delegations under the direct control of Buddha Himself, Buddha saw that his Sangha had matured sufficiently to stand on its own feet. He let it go, being conscious that in time He would have to leave it behind--though surely it would have been better to see the result while He was living with them, so that, had any difficulty occurred, He would be able to suggest a wiser solution. He transferred His absolute authority over the Sangha to all the members of Sangha, so that they might all together decide how to apply the Sangha regulations to each particular case. These were the regulations all of them consented to accept in common as their Constitution on the day of their ordination into the Sangha.

Buddha then convened the Bhikkhus and proclaimed to them this Announcement or natti:

Let the Sangha, reverend Sirs, hear me. This person N.N. desires to receive the Upasampada ordination from the venerable N.N. with the venerable N.N. as his Uppajjhaya. If the Sangha is ready, let the Sangha confer on N.N. the Upasampada ordination with N.N. as Upajjhaya. This is the natti (announcement). Let the Sangha, reverend Sirs, hear me. This person N.N. desires to receive the Upasampada ordination from the venerable N.N. The Sangha confers on N.N. the Upasampada ordination with N.N. as Upajjhaya. Let any one of the venerable brethren who is in favor of the Upasampada ordination of N.N. with N.N. as Uppajjhaya be silent, and any one who is not in favor of it, speak. And for the second time I thus speak to you: let the Sangha etc. . . . (as before). And for the third time I thus speak to you. let the Sangha, etc. . . . (as before). N.N. has received the Upasampada ordination from the Sangha with N.N. as Uppajjhaya. The Sangha is in favor of it, therefore it is silent. Thus I understand.3

Surely this kind of democracy is a strict one, for any decision of the Sangha requires a unanimous vote. As to be silent at the moment of the vote means a vote in favor, such voting respects any kind of minority.

Such a strict democracy can be practiced within the Sangha because we can presuppose that all and each one of the monks has been well formed and has a good intention for the common welfare of the Sangha. As such democracy is appropriate to the Sangha, it has progressed continually to today.

It is to be noted that by this particular democracy, the Sangha members can vote only for the applications of regulations to particular cases. Buddha did not allow them to vote for the abolishment of the Sangha. As for the votes for change, Buddha allowed them only for minor regulations and still required a unanimous vote. During the Buddha’s lifetime, no such voting had ever been heard of. However, this allowance was like a time bomb within the Sangha, awaiting explosion at any time after Buddha’s death.

The adjective "minor" is very imprecise when it qualifies the noun "precept". Any change of precept with the intention of "adaptation for the better" can be considered a "minor precept". Such inter-pretation happened many times after the death of Buddha, leading to the split of Buddhism into Hinayana and Mahayana, and to the split of each into a number of sects until today.

CHARACTERISTICS OF BUDDHIST DEMOCRACY

1. Buddha’s words are the final appeal. Buddha did not delegate any person or any group of persons to approve the actions, nor to modify the regulations. At His death, the oral teaching of Buddha came to an end. No one had the right to add or to subtract a word of Buddha. What disciples can do is to interpret and clarify the Buddha’s words. Buddha’s words are like a constitution which came from Buddha alone. He might consult in order to obtain opinions, but He always gave the final decision, and no one could change it. Therefore the demo-cracy of the Buddhist Sangha is limited to the application of the regulations, and does not extend to making and modifying the regu-lations, except when a regulation is minor and the community unani-mously gives it consent by silent vote.

This means that the Sangha government is absolutist in the formation of the Constitution, but democratic in its application. The Mahaparinibbana Suttanta expresses the vision and the reason of Buddha:

I have preached the truth without making any distinction between exoteric and esoteric doctrine in respect of the truths. Ananda, the Tathagata has no such thing as a closed-fist teacher who keeps some things back. Surely, Ananda, should there be any one who harbors the thought, ‘It is I who will lead the brotherhood’, or ‘The order is dependent upon me’, that is that he should lay down instructions in any matter concerning the order. Now the Tathagata, Ananda, thinks not that it is he who should lead the brotherhood, or that the order is dependent upon him.4

Therefore, O Ananda, be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the truth as a lamp. Hold fast as a refuge to the truth. Look not for refuge to any one besides yourselves.5

It may be, Ananda, that in some of you the thought may arise, ‘The word of the master is ended, we have no teacher more.’ But it is not thus, Ananda, that you should regard it. The truths and the rules of the Order which I have set forth and laid down for you all, let them, after I am gone, be the Teacher to you.6

It is to be noted that the Sangha Constitution or the Vinaya should be distinguished from the Universal and Eternal Dhamma which cannot be determined at will or modified by any convenience or inconvenience. Only the Vinaya can be modified according to their appropriateness to the circumstances. Nevertheless, even here He allowed for modifications with regard only to the minor Vinayas.

2. All monks have equal rights regardless of family background or personal prestige. In the Indian context of Buddha’s time, caste discrimination was taken strongly into account. But Buddha’s Vinaya went against the current and this became the strong point of His Sangha Community. People of all castes found equal right of recog-nition in His Sangha and equal right to the perfect purification or Nibbana status. Read the following passage and imagine a triumphant tone of Buddha in pronouncing it:

Just, O Bhikkhus, as the great rivers -

that is to say, the Ganga, the Yamuna,

the Aciravati, the Sarabhu, and the Mahi -

when they have fallen into the great ocean,

renounce their name and lineage and are

thereceforth reckoned as the great ocean,

Just so, O Bhikkus, do these four castes -

the Khattiyas, the Brahmans, the Vessa, and

the Suddas - when they have gone forth from

the world under the doctrine and discipline proclaimed by

the Tathagata, renounce their names and lineage, and

enter into the number of the Sakyaputtiya Samanas.7

Any monk who has been such for a lesser period is to venerate the older one. This means that an outcast monk is to be venerated by a monk from the Brahmin caste, if the former has a longer period of monkshood. Such a practice could not be imagined at that time outside the Buddhist community.

3. A fraternal democracy is recommended. Buddha recommended six conditions for his monastic community. Buddha seems to have known how difficult this was, for in stating this He did not use the categorical imperative, but a persuasive form:

So long as the brethren shall persevere in kindness of action, speech, and thought among the saints, both in public and private--so long as they shall divide without partiality, and share in common with the upright and the holy, all such things as they receive in accordance with just provisions of the order, down even to the mere contents of a begging bowl--so long as the brethren shall live among the saints in the practice, both in public and in private, of those virtues which are pro-ductive of freedom, and praised by the wise; which are untarnished by the desire of future life, or by the belief in the efficacy of outward acts; and which are conductive to high and holy thoughts--so long as the brethren shall live among the saints, cherishing, both in public and in private, that noble and saving faith which leads to the compete destruction of the sorrow of him who acts according to it. So long may the brethren be expected not to decline but to prosper--so long as these six conditions shall continue to exist among the brethren, so long as they are instructed in these six conditions, so long may the brethren be expected not to decline, but to prosper.8

4. Unus inter pares (one among equals) democracy is an ideal of the Sangha. Buddha’s words: "Think not that it is he who should lead the brotherhood"9 show that, though the eldest in years of monkshood is venerated by all the other monks, he is not by any means the leader of the whole community in the administrative affairs. He is only one among equals. To conduct an administrative affair, any monk of any number of years of monkshood may be chosen by the community. He is still one among the equals and has to venerate those monks of his community who have been monks for a longer period.

CONCLUSION

What is the best regime? This question was proposed to Jesus by the Pharisees: "Is it right to pay tax to Caesar?" which implies: Is the absolutism of Caesar the right regime? Neither founder, Buddha or Jesus, gave a direct answer, but proposed an ideal instead. "Dhamma will be your absolute leader", said Buddha; "Who is leader, let him serve", said Jesus. Dhammika regime as well as a service regime is not a form of government, but an attitude. Any regime that holds such an attitude, brings peace to the country and welfare to the people.

Nowadays, democracy is held in high esteem; we rightly join in this but should not be enchanted by the mere word "democracy". A Thai proverb warns: "A word as a word is it much important?" Any word can be abused to cheat the people in unclear politics. Experience tell us that "Christian Democracy" is not always the best party; the same would be true of a Buddhist Democratic party if one were ever to exist. If now we prefer to use the word "democracy" for a way of governing the people, let it be practiced with the attitude and spirit of Dhamma and of loving service, as Buddha and Jesus recommended. Buddha’s Rajadhammakatha speaks thus:

Kacchapinanca macchinam

Kukkutinanca dhenunam

Puttaposo yatha toti

Tatha maccesu Rajunam

As turtle and fish spare

As hen and cow nurture

Of their young ones care

Of their human sheep so a pastor.

Philosophy Department

Assumption University

Thailand

NOTES

1. F. Max Muller, ed. Sacred Books of The East (Delhi: Motilal Barnasidass, 1968), vol. XIII, p. 97.

2. Ibid., p. 178.

3. F. Max Muller, ed. N. 43, pp. 169-170.

4. Ibid., n. 42, pp. 36-37.

5. Ibid., p. 38.

6. Ibid., p. 112.

7. Ibid., n. 61, p. 304.

8. Ibid., n. 42, pp. 10-11.

9. Max Muller, Vol. 42, p. 372.

DISCUSSION

Civil society raises the issue of the need for authority in social life. In Confucian cultures authority is exercised by ritual, which in turn has some relation to heavenly authority. Buddhism too agrees upon the need for authority. In the Theravada tradition authority remains in the words and action of the Buddha. Mahayana Buddhism also locates this essentially in the teaching of the Buddha, but allows for greater adaptation to circumstances, provided this continues to aim at the perfection of life.

Buddhism distinguished the monks from those living in the world. The life of the monks was subject to many precepts (217 for men and 358 for women). Those living in the world followed a lesser and varied number of precepts according to their advancement. They found guidance from the monks with regard to their spiritual welfare and in return were to support the minimum needs of the monks.

With regard to the political order Buddhism does not propose any particular regime, but stays where it is welcome and moves on where it is not. For civil society, however, and the quality of its life Buddhism is a main proponent of tolerance. This is the basis of civil life and is the predominant note of the 10 principles Buddha prescribed for kings.
In Thailand the king is, but need not be, Buddhist, as is 95 percent of the population. All religions are supported, but great em-phasis is placed upon tolerance for others by those in the majority and from others by those in the minorities (4 percent Muslim and .05 percent Christian). This tolerance is not merely passive, i.e., waiting for others to become Buddhist, but as did

Buddhism: Thich Nhat Hanh

Buddhism: Thich Nhat Hanh

Thich Nhat Hanh, an exiled Vietnamese monk, is among the world's most respected Buddhist leaders. A monk since age 16, he was nominated for the Nobel Peace Prize in 1967 by the Rev. Martin Luther King for his efforts to bring peace to his divided country. He also helped organize rescue missions into the 1970s for Vietnamese trying to escape political oppression. At 40, he founded Plum Village Monastery in France as a home for monks and nuns and a practice center where each year thousands of lay people, activists and refugees visit. Nhat Hanh has conducted many retreats in Europe and North America for thousands, and has written more than 75 books of prose, poetry, spiritual guidance and prayers. For at least a decade, Nhat Hanh has visited the United States every other year, drawing large multidenominational crowds. His popularity in the United States inspired the mayor of New York City to declare a Day of Reconciliation during a visit in the 1990s. Now in his 70s, Nhat Hanh is coming to America for a series of retreats, including a controversial one this month in Madison, Wisc., aimed at police and others in high-stress public service jobs called "Protecting and Serving without Stress or Fear." In September, he hopes to offer a public talk to members of Congress and a weekend retreat for the elected representatives and their families. Chat with Thich Nhat Hanh about his teachings.
Read the accompanying USA TODAY story




Comment from USATODAY.com Host: We will begin our chat with Thich Nhat Hanh momentarily.

Pawtucket, RI: Good evening: I am overwhelmed with all the sorrow that encompasses our world. What can I do that will really make a difference in the world?

Thich Nhat Hanh: The first thing we have to do is come back to ourselves. We have to recognize that we have to take care of ourselves first. It's just like on an airplane when you have to put the oxygen mask on yourself first before you put it on your child. We have to take care of ourselves before we can take care of other people.

St. Clairsville, OH: My father is quite ill right now and consequently I have been spending more time with my mother and brothers and sisters. Everyone is under a lot of stress and are emotional. I try to listen compassionately, but sometimes someone might say something negative about another family member. I do not want to get into an argument, but I do not want to continue to listen to them say unkind things about another person, either. What can you suggest as a skillful means of turning the conversation in a more positive direction? Thank you, dear Thay,for all of your wonderful teachings. Donna

Thich Nhat Hanh: The person should first be able to relax themselves, come back to their breathing and their body, become calm. Then very sincerely ask if the family can sit down together. You can tell the family that you are aware this is a stressful and difficult time, and if we can all do our best to help each other and share the difficulties in a way that is kind. Support each other as brothers and sisters.

Southgate, Michigan: How long should one meditate each day?

Thich Nhat Hanh: In our tradition, it's not a matter of sitting once or twice a day, but trying to be mindful all day long. So we try to be aware of our breathing and our footsteps all day long.

Edinburg, TX: What do I teach my children to prepare them for this world and what should I do to help this world be a better place to live?

Thich Nhat Hanh: We should teach our children how to be calm, and how to be able to be in the present moment. How to come back when they have strong emotions, how to be able to handle their strong emotions, how to be able to come back to breathing exercises or walking mindfully so they realize their emotions are not in control of them, so they can handle their emotions. (As far as the second part of your question is concerned) It comes back to knowing how to take care of yourself, be able to nourish yourself in difficult moments, be able to calm yourself, to be able to practice guidelines that help you be protected from the many difficulties in the world, from the many areas that can cause unhappiness in your life. Some sort of guideline system -- we call it mindfulness training. You need to be a model yourself for your children so they have something to learn from, something to look up to, something to be inspired by. The parents have to set themselves as examples, in the event that good or bad things happen, the parents must stop and look deeply and be calm in order to see the root and the consequence of what happened and act in a beautiful way. If the parents can do that, the children can do that. Look deeply before acting fearfully, or angrily . . . it will help the world to be better. The guideline is mindfulness. There are five guideliness: Being aware that killing causes suffering (I am determined not to kill)and I try to protect life. Second guideline: Be aware that there is a lot of social injustice, but I am determined not to take into my possession things that do not belong to me and practice generosity by sharing my time, my deep listening and material resources for those who are in need. Third guideline: Having seen so many broken families, I am determined to have only a sexual relationship with a long-term committed partner, and I also will protect children from sexual abuse. Fourth guideline: Be aware of unmindful speech which can cause suffering, be determined to speak mindfully, look deeply into the consequences of each of my words and practice listening deeply to others in order to understand them and to appropriately use my words. Fifth guideline: This concerns consumption for the mind and our body. We must be aware that unmindful consumption can cause disease and therefore we must not use intoxicants or drink alcohol, and we must eat and drink mindfully. Concerning the mind, we must be determined not to look at intoxicating books, articles, TV programs -- those that contain violence, craving and fear.

Buffalo, New York: Those of us who believe in world peace watch with dismay as daily acts of vengeance continue to rip at the flimsy fabric of peace which world leaders continue to try to drape over ancient and ongoing hatreds. It seems that every time progress is reported, it is followed by a heinous act, done by those to whom vengeance is the only option. How can we help people to turn away from ancient hatreds and fears, embrace their so-called enemies, and commit themselves to work toghether for the good of all?

Thich Nhat Hanh: People can have a process of peace education where they can learn to transform their ancient hatreds of each other by learning how to look deeply. As a world of nations we have to learn how to see each other as brother and sister nations and not to see each other as separate and something to hate. We have to want to learn about each other and support each other as a world of nations. We have had in Plum Village Isreali and Palistinian retreats. We bring them together and they practice several days of relaxing and mindful walking and breathing, and then they learn to look deeply into their situations and to use kind, gentle, careful speech. Through mindfulness and being nourished by the atmosphere they learn to be able to look deeply into each other and learn the necessity of learning to help each other instead of hating each other. There has been remarkable success with this. People in the beginning they couldn't speak to each other and in the end many, for the first time, felt there was a real hope for peace. The United Nations has the capacity to do this if we are all able to see that we can learn how to care for each other, and that as we care for each other we're really caring for ourselves. Another aspect to pay attention to is the energy of anger and vengeance, so when we get this kind of news from the media, that energy is being transferred and it can come inside of us and we can feel it toward our own administration, and that continues the hatred. We have to be careful, because the way people receive information can allow them to continue their hatred. When we're having conversations with people, with relatives and friends, on a personal level, we should not continue that energy. We can look at how we talk to family and friends about these topics. Then we can look at it on a national and international level.

Milwaukee, Wisconsin: Hello. I was wondering what your view on the total disrespect for our planets environment (deforestation, pollution, endangered species, etc.). It all seems too depressing and overwhelming sometimes.

Thich Nhat Hanh: We have to wake up to the fact that a lot of oil, fame and power cannot really bring happiness. This is something everyone has to wake up to. There are many people who have a lot of these things but they suffer very deeply. We have to wake up to the fact that if we have understanding and compassion it is very easy to relate to others. If we lead a very simple life, happiness is still possible. This is a basic awakening. Parents have to help young people to see this. Only with this kind of awakening will people stop exploiting the planet and using up all the resources that should belong to the next generation. That is why the media, the powerful, it is their duty to contribute to that kind of awakening. In every one of us, there are seeds that if exposed to anger and negative things will grow. We must live our lives so that only the good seeds of compassion and kindness are watered every day. The seeds of craving, anger and despair should not be watered every day. To create a safe environment is very crucial to find peace.

St. Louis Missouri: How can a simple, everyday person live a more peaceful life? What is the main thing to focus on?

Thich Nhat Hanh: He or she should offer himself or herself the kind of environment that can make it safe in light of selective waterings of the seeds. With the support of those who live around you, determine only to go in the direction of peace and brotherhood and not in the direction of cravings. When you are in a safe environment, that's when peace becomes possible. You have to protect yourself first, then your family, then the society. Then the negative energy will not manifest. When a community does this, the good seeds will be watered every day. A person must put oneself in a safe environment where peace becomes possible.

tampa, fl: please tell me if we can ever achieve an end to conflict between human beings. what must take place before this occurs? thanks, Ida

Thich Nhat Hanh: We can only reduce the number of conflicts. First, in our family. That is a big step. Without that you cannot go further. When you have peace within yourself, you can bring peace to another person; when you both have peace you can bring peace to a third person. This is the only way. We have to learn from suffering because suffering can teach us a lot. We ask the person why we suffer so much, and if we look deeply we see the roots of our suffering and then you find out that the other person is not safe or happy. To help the other person to be safe and happy you must help yourself. This is true on an international level as well: If you want your country to be safe, to be happy, you must be sure that you don't do anything to other countries that will make them lose their safety and their happiness. When you help other countries to be safe, to grow, that means you are helping yourself. Safety, peace and happiness are not individual matters. When you take care of the others, you take care of yourself -- that is what we call inter-being. It is like the right hand taking care of the left hand when the left is hurt, and the left taking care of the right when it is hurt. It is the wisdom of nondiscrimination of both hands. That is the foundation of peace and brotherhood.

West Palm Beach, Florida: How do you show a person that you love them?

Thich Nhat Hanh: Based on my experience, you can show a person that you love them if you really understand that person. Understanding means that you know what that person needs, and his or her suffering. Love cannot be possible if you do not understand well what you can do for that person and what are his or her aspirations, as well.

Jacksonville, Florida: I feel an inner need to go on a solo retreat, probably to India. While researching such places on the Internet, it seems that many options are somewhat commercialized. Do you have any advice on the direction I should take to start my journey?

Thich Nhat Hanh: Why do you have to go to India for a solo retreat? Why don't you do it at home? It's less expensive. You might want to look more closely at the idea, that you think you might find something in India or some other place, because you have to be careful with that. It could be right there in your home. To be safe, bring to your solo retreat a few books like "Peace is Every Step," "Creating True Peace," "Be Free Where You Are." I think you should know before you start you need a daily schedule. In the morning when you wake up what will you do? Then after that, what will you do? It is helpful to consult a teacher of meditation before you start your solo retreat. Sitting meditation, walking meditation, preparing your breakfast in silence, all these things you have to prepare for. How much should you eat during the solo retreat? Practice a lot of breathing, going back to the present moment -- don't think too much in the future or in the past -- transformation and healing is in the here and the now. The best place for your retreat could be Plum Village (in France), but you won't be alone there! When you are mindful and aware of your steps and your breathing, you're taking a true solo retreat. You can do that around other people, and it's very healing and transforming and nourishing.

Herndon, Virginia: For those of us who have been observing the politics in the US and countries all over the world - one can but see few examples of altruism and see mostly greed and power among most policiticians. This is really troubling especially since the government plays such an important role in our lives and most people do not realize it. How can I as an ordinary citizen help to change this in a spiritual way?

Thich Nhat Hanh: AS individuals and as a country we ahve to learn to help our elected officials and we have to look deeply to see what makes a congressman able to fulfill their deepest aspiration -- serving the public -- and what in our society pulls them away from that, just as it pulls us away. As individuals if we see what helps us a great deal, because we understand our culture, then in turn we can be of great kindness and compassion we can be of help to our congressmen to help them see and fulfill their true aspirations. To help our congressmen doesn't mean we write a protest letter. First we try to appreciate him or her, then we express the direction we think the country should go, and then we try to show him why he should move in that direction. You show him that you appreciate him, even if you did not vote for him. I will lead a retreat for congressmen on Sept. 10 on Capitol Hill in the Library of Congress at 7 p.m., and then a weekend retreat Sept. 12-13 for members of congress and their families. Please email your congressman and encourage them to attend this retreat. You may have the insight into what their country can do, so you have to share your light with other citizens. That is why seeking to bring about a collective awakening is crucial. You may lead people in the field of education, or journalism, to provoke that kind of collective awakening. Your congressmen will only listen to you when you are great in numbers. If you have the energy of faith and if you are supported by a number of friends with the same kind of insight you can move forward with this collective awakening. Only that can change out situation. Everyone is capable of contributing to that awakening, and if every day you can do something in that direction you will not be victims of despair.

portland, or: Do you think whether the war the U.S. launched against Iraq last March a legitimate one?

Thich Nhat Hanh: The United States started the war with the conviction that there were weapons of mass destruction in Iraq, but they have not found them, so the war is not justified in the opinion of the world. Now America will have to occupy Iraq for a long time. I believed that President Bush and his administration have an awakening Buddha nature in them, and they should help watering that seed of awakening, that seed in our president. We should ask him and his administration to courageously take action in order to bring back authority and prestige to America as a great nation. And President Bush can say "We are sorry, we had a wrong perception about Iraq. There are no weapons of mass destruction. But we did remove a dictator and that is not bad. But now we want to hand the situation over to the United Nations and we will contribute our best to the UN to see that Iraq has a good government of duly elected people." That would be a very wonderful way for America to stop being caught in the situation. There are superpowers in the world, and they should be urged to redesign the UN into a real peacekeeping organization, and America can do a lot to fulfill that dream of a lot of us, so the UN becomes a real body of keeping peace. Then when the UN becomes a solid body of nations, then they can intervene very well in situations like the Middle East. In the family, every time two brothers fight each other, the other members of the family come and stop the fighting and bring about reconciliation. This should have been done in the Middle East by the community of all nations. But we have allowed this to go on for a long time. They have expected America to solve the problem by itself without the support of other nations. But America can strengthen the chance of peace in the world by allowing other nations to build the UN into a real peace organization. America is a mighty nation and can help to realize that dream for all of us -- a powerful UN could solve the problems in the Middle East in a few months.

Comment from Thich Nhat Hanh: I feel that the answer to the last question is very important. It can save the world. All the nations in the world would applaud that act. The United States can withdraw with prestige. It could save a lot of lives.

Comment from USATODAY.com Host: That's all the time we have for tonight. We had many questions we did not have time to answer, unfortunately, but perhaps we can persuade Thich Nhat Hanh to return to USATODAY.com again and try to answer more of your questions. Thank you for participating