Thich Nhat Hanh

Interbeing

“Every life bears in some way on every other.”

                                                   - Susan Griffin, A Chorus of Stones

This line from Susan Griffin’s profound investigation into the ways our lives are interwoven through war has been echoing in my mind frequently in recent days.  Perhaps this has been prompted by the upcoming anniversary of my heart transplant – that day on which another’s life, and death, bore so intimately on mine, and continues to.  Living with my life so intertwined with another’s has brought an expanded awareness of how my life, my choices, my actions bear on the lives of others.

 

This truth echoes throughout ancient wisdom traditions -- in the indigenous recognition that all our relations -- animals, plants, water, earth, stone -- are kin; in the African concept of Ubuntu -- “I am because we are;” in the Buddhist precept of interdependent co-arising. We know this in our every breath through the reciprocal exchange of oxygen and carbon dioxide between all plant and animal life on this planet. It is in the very nature of the universe – in the immediate effect of one particle upon another; in the way that being observed changes an electron wave into a particle; and in the way the flapping of a butterfly’s wings can create a cyclone to arise on the other side of the earth.[i]  It is in the symbiotic relation of trees and mycorrhizal fungi, and of trees to each other – in the ways fir and birch grow together, reliant on the fungi to facilitate the mutual exchange of nutrients, of carbon and water through the network of roots, and of how the mother tree nurtures the young saplings at her feet.[ii] These truths of the interrelatedness of everything on earth, in the universe, in the cosmos, I know in a very embodied way.

Buddhist monk Thich Nhat Hanh (affectionately known as “Thay,” meaning “teacher”) beautifully described this Buddhist principle of interdependent co-arising, which he called simply “interbeing”:

 

“If you are a poet, you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud, there will be no rain; without rain, the trees cannot grow; and without trees, we cannot make paper. The cloud is essential for the paper to exist. If the cloud is not here, the sheet of paper cannot be here either. So we can say that the cloud and the paper inter-are. . . .

We cannot point out one thing that is not here—time, space, the earth, the rain, the minerals in the soil, the sunshine, the cloud, the river, the heat. Everything co-exists with this sheet of paper.  . . . ‘To be’ is to inter-be. We cannot just be by ourselves alone. We have to inter-be with every other thing” (Peace, 95-96) .

What a wondrous world this is, that we dwell in everything and all things dwell in us.  Our lives, our thoughts, our actions manifest in the lives of all beings. This comes with great blessings, and great responsibilities.  As Thay went on to observe, the affluence of some is made of the poverty of others, the foods grown for Western markets are made of the malnutrition of those whose gardens were plowed under for cash crops, the power and security of First World Nations is made of the death and displacement of thousands. His is a reminder that, “we are responsible for everything that happens around us” (Peace, 98).

Every time I drive my car, I am responsible for the burning of more fossil fuels, contributing to climate change, polluting the air and the soil. It weighs on me. Even as I testified and wrote letters and marched and contributed to stopping the Line 3 pipeline that would bring tar sands oil through pristine wild rice lakes, in my driving my car I am also the one profiting in corporate offices, siting the pipeline, violating treaty rights, fracking the earth, destroying the boreal forests and all the beings who dwell within it.  We inter-are. 

By the same token, every time I plant a tree, I help to take more carbon out of the atmosphere and increase oxygenation; every time I pick up litter on the beach, I reduce a bit of microplastic pollution, perhaps save the life of a bird or a fish. I’d like to think that when I treat another with kindness, it ripples onto others. In the years I was teaching, I would take the students in my Women and Spirituality class to visit our local Benedictine retreat center, where the director, Sister Lois, would engage us all in the Buddhist practice of lovingkindness.  Each time she would introduce this practice by saying, “We are sending out energy with our thoughts all of the time, so let it be positive, loving energy.”  At the very least, practicing metta meditations may go a ways towards creating a kinder, more loving world. Even our thoughts bear in some way on every other.

Anyone who has ever carried a child within her body knows intimately the nature of interbeing, as everything we eat and drink becomes the body and blood of our growing child. The air we breathe, the music we listen to, our anxieties and our calm all affect them. These choices are not ours alone. The quality of that air and water and the very ground beneath our feet are impacted by decisions of governments and corporate executives of decades ago and today -- such as choices to allow or prohibit lead in paint and water pipelines or the dispersion of mercury from coal-burning smokestacks, or deciding the locations of toxic waste dumps.[iii] Would that we all acted with keen awareness that we inter-are.

Those who work the land in small scale ways, in intimate touch with the land itself, know well the way soil, water, sun, animals, seeds, plants, microbes, labor, and food inter-be. As bell hooks wrote when reflecting growing up in rural Kentucky, “Living in the agrarian South, working on the land, growing food . . . I was ever mindful of an alternative to the capitalist system that destroyed nature’s abundance. In that world I learned experientially the concept of interbeing” (Belonging, 118-119). On a visit to a local organic farm, I was moved by the reverence with which the farmer held the sacred soil in his hands as he recounted the years of love and labor that had gone into creating the ideal soil structure in which to grow his crops. The first CSA (Community Supported Agriculture) in this region, this farm exemplifies the ways the community of people and land and crops together co-create and inter-are.

The pandemic has heightened our awareness of our interbeing, of how quickly the air I exhale becomes the air you inhale, perhaps carrying with it the minute organism that may steal that very breath from us.  It may only take a few seconds of air exchange to change our lives forever. Yet, the very thing that has made us so acutely aware of the intertwining of our very breath has also isolated us from each other – keeping families apart; precluding weddings, funerals, and graduation ceremonies; closing schools, churches, concert halls, theatres, restaurants, workplaces, community centers – places where we once gathered together.

The keen awareness of interbeing that is one of the many gifts of my transplant increased the importance for me to show up – to be there for others – whether to comfort or console; to celebrate or mourn; to be with others in their birthing and their dying, their struggles and their triumphs; to dance, to march, to be in ceremony, to support, listen, learn, testify, witness, accompany, create community. Yet because of the immunosuppressant medications I must take to prevent my body from rejecting this precious organ, the very heart that is a daily reminder to me of the interweaving of all of our lives now requires me to sequester myself.  It is too dangerous to be much out in the world. Another transplant recipient recently posted that one of the most difficult parts of the pandemic for her has been the way it has curtailed the many ways she was of service to her community. This has filled me with angst as well – not being able to show up for Line 3 protests to offer the ways of healing for which I trained, for friends in the hospital or who have lost loved ones, for my son’s concerts, for funerals and weddings, for family, for friends, and to welcome new babies born into this world.

We are eager, longing to be together again. Yet, as the rest of the world is coming out of isolation, the millions of us who are immunocompromised must of necessity withdraw even farther as the world now becomes even more dangerous for us.[iv] To be able to rejoin the world, we need the world to join us. Just as twenty-eight years ago my life was made possible by the generosity of a stranger, so now do the lives of those of us who have few defenses against the viruses and plagues of the world depend on the generosity and good will of strangers -- others with whom we share the very air we breathe, with whom our lives inter-are.

In the words of poet Marge Piercy:

 “ it starts when you care
to act, . .
it starts when you say We
and know you who you mean, and each
day you mean one more.”   - The Low Road

I am grateful beyond measure for all that the generosity of a stranger’s bereaved family has given me – the blessings of this life, the years with family and friends, the beauty of the world, and this wisdom of inter-being.  Yet, we are not “strangers.”  Bound together heart to heart, we are deeply kin, as we always have been, as we are with all beings.

Ultimately, the wisdom of interbeing is that “our being is not limited to what is inside the boundary of our skin. It is much more immense . . . There is no phenomenon on earth that does not concern us. . .. We have to look deeply at things in order to see” (Peace, 104.)

May we learn to look deeply.  


Notes

Griffin, Susan. A Chorus of Stones: The Private Life of War.  New York: Anchor Books, 1992.

Hanh, Thich Nhat. Peace Is Every Step: The Path of Mindfulness in Everyday Life. New York: Bantam, 1992.

hooks, bell. Belonging: A Culture of Place. New York: Routledge, 2009.

Piercy, Marge. The Moon Is Always Female. New York: Alfred A. Knopf, 1981.

Simard, Suzanne. Finding the Mother Tree: Discovering the Wisdom of the Forest. New York: Knopf, 2021.

Steingraber, Sandra. Having Faith: An Ecologist’s Journey to Motherhood. New York: Berkeley Books, 2001.


[i] Bohm’s theorem; the observer effect; chaos theory.

[ii] Botanist Suzanne Simard’s work on this, demonstrating what indigenous peoples have always known, has finally found recognition in the scientific community.  See her Finding the Mother Tree.

[iii] For a detailed examination of the effects of toxins on fetal development, see Sandra Steingraber’s Having Faith.

[iv] For several perspectives on this see:

Back to Normal? Many Immunocompromised People Feel Left Behind as U.S. Lifts Pandemic Measures | Democracy Now!

Covid-19: For the clinically extremely vulnerable, life hasn’t returned to normal | The BMJ

The Pandemic Isn’t Over for Immunocompromised People - The Atlantic

Vulnerable to Covid, High-Risk Americans Feel Left Behind - The New York Times (nytimes.com)

'We're doing everything we can to survive.' As US pushes to a pre-Covid reality, high-risk and disabled Americans feel forgotten - CNN

 

In Memoriam: Thich Nhat Hanh

Yet another of my great spiritual teachers has died.  Buddhist monk, peace activist, author, and teacher Thich Nhat Hanh died today at Tu Hieu Temple in Hue, Vietnam.  I have found wisdom in so many of his books, but it is his The Miracle of Mindfulness that has become almost a daily guide.  I discovered it sometime in my four-year wait for a new heart after being put on the transplant list following my second cardiac arrest in my 30s. In that time of living with the ever-present fear of sudden cardiac death, it probably saved my life, and certainly my sanity and spiritual well-being.

During that time, I would try traditional meditations that required me to focus on my breath, but as every irregular heartbeat intruded on my breathing and invaded my awareness, that practice became more an exercise in increasing anxiety.  And then the miracle – mindfulness. While many mindfulness exercises do focus on the breath, Thay’s book opened up so many more possibilities.  Washing the dishes, chopping carrots, cleaning, reading a bedtime story to my son all became exercises in mindfulness. “Wash the dishes relaxingly, as though each bowl is an object of contemplation. Consider each bowl as sacred. . . . Consider washing the dishes the most important thing in life.” Consider washing the dishes the most important thing in life.  That line has stuck with me, reminding me that whatever I am doing, whoever I am with, is the most important thing in my life at that moment in time.  Being fully present to the actions, the thoughts, the surroundings, the people, the many beings in any given moment has been a precious gift in my life.   I don’t always remember.  I have to remind myself rather continually.  But every time I do, I am immediately more centered, and certainly more present not only to my own life, but to the other people and beings in my life. 

Of all the mindfulness exercises, the one that was most helpful to me at that time, and continues to be, is mindful walking.  I used to be a very fast walker.  I loved a brisk pace.  But when my heart, and the defibrillator attached to it that would shock me if my heart went too fast, commanded me to slow down, mindful walking turned what had felt like an impediment into a gift of awareness. Walking oh so slowly, I noticed the feel of the ground beneath my feet, the sound of the wind in the trees, the warmth of the sun on my back, all the variety of mosses, ferns, and grasses that had previously been a sea of green, the particular bends and twists of tree trunks, the songs of spring warblers and so many varieties of frogs, the patterns in the rocks, the way the snow squeaks at certain temperatures, the shifting shapes of clouds, the sweetness of my child’s voice delighting in the day as we walked together. A miracle indeed.

Years later, mindfulness exercises became a regular part of my Women and Spirituality classes.  I would bring in a trayful of fruit – segments of oranges or tangerines, slices of apple and banana, grapes, and always the classic raisin, along with some dark and milk chocolate. Each student would choose one thing to eat, slowly, with full attentiveness to the smell, taste, sound, and texture of the fruit or chocolate as they chewed, sucked, swirled, and swallowed the piece.  When they were finished, they would share all they had discovered, things they had never before noticed in something they had eaten routinely – the way the taste of an apple changed from the pulp to the skin, the way the pulp of the orange lingered long after the juice trickled down their throat, how long bits of raisin could stay stuck in the crevices of their gums, the silky velvet of a slowly melting piece of chocolate. What everyone noticed the most was how full and satisfied they felt after eating one small piece of fruit.  Another miracle.

I also would ring a bell at random times throughout the class, and then ask the students where they were.  About a third would be present in the class, but the rest were somewhere else -- reviewing a conversation they had had earlier in the day, thinking about a homework assignment they had to do, looking forward to the weekend; some were hundreds of miles away or ten years in the past.  Students would laugh or demure self-consciously about not paying attention in class.  Many were startled to discover how often they were not actually “in class.” How many of us are either in the past or the future, or someplace else entirely in any given moment of the day?  Yet it is here, in this present moment, that we are fully alive to the miracles happening all around us.  At this moment, as I write, miracles abound – the way each vein of the poinsettia leaves are illuminated in the sun, the way the snow cushions the earth in a peaceful softness, the way the sun pouring through the window can warm me even on this subzero morning, the tenderness that arises as I watch my dog soundly sleeping curled up in his chair, that the tapping of my fingers on this keyboard creates shapes on a screen that have meanings, and that I can share them with others by sending them on invisible waves of energy through the atmosphere. 

The practice of mindfulness has given me a gift of centeredness and calm that I can draw upon at those times when I’m feeling scattered, unfocused, or anxious.  It has made me a better teacher, a better listener, and hopefully a better friend.  It has given me precious moments that might otherwise have slipped away unnoticed. For all of this, I am grateful.

All this week, ceremonies in honor of Thich Nhat Hanh will be held at Hue Temple in Vietnam and at Plum Village, the monastery Thich Nhat Hanh founded while living in exile in France.  All are invited to join the services via livestream, and to engage each day in memorial practices.  One of the practices for today is a walking meditation, “walking with Thay, and connecting to our own and Thay’s unborn and undying nature.”  Today, I will walk with mindfulness and gratitude for all the ways that Thich Nhat Hanh’s generous sharing has centered my being, deepened my awareness, and awakened me to walk in wonder.

 


Notes

Hanh, Thich Nhat. The Miracle of Mindfulness, Rider Books, 1991.

Memorial Services for Thich Nhat Hanh | Plum Village