Applied Ethics by Blue Cliff Monastery

An Exploration of Mindfulness in Education Zen Master Thich Nhat Hanh

and the Plum Village Monks and Nuns

at the Plum Village Practice Center FRANCE

Plum Village 13 Martineau 33580 Dieulivol, France www.plumvillage.org Plum Village Practice Center was established in 1982 in Southern France, founded by the Venerable teacher Thích Nhất Hạnh. Copyright © 2011 by Unified Buddhist Church All Rights Reserved. Printed in France This booklet is for the 2011 Applied Ethics Retreat, “An Exploration of Mindfulness in Education” organized by the Plum Village Practice Center.

Welcome to the Applied Ethics Retreat with Thich Nhat Hanh and the Plum Village Community. We are very happy to have you joining us on this path of mindfulness. We offer this booklet to help you understand the practices of the community and hope that you might find it useful both here at the retreat and in your daily life.

We wish you much happiness,

The Plum Village Community

Contents f Proposal for a course in mindfulness and applied ethics for educators

Abstract 7 Course Overview 8 Course Format 9 Who We Are 9 Vision 9 Aim 10 Secular Foundation 10 Community Environment 10

Core practices of Plum Village

Practicing Together 13 Breathing 13 Bells of Mindfulness 14 Noble Silence 15 Waking Up in the Morning 15 Sitting Meditation 16 Walking Meditation 16 Listening to a Dharma Talk 17 Eating Together 18 Dharma Sharing 19 Beginning Anew 19

More gathas for Mindful Living

Touching The Earth Practices

Living in the Present 25 Living Deeply 26 Re-establishing Communication 27

Discourse on Knowing the Better Way to Live Alone

Songs for the Practice

Songs in French 35 The Five Mindfulness Trainings

An Opportunity to Receive the Five Mindfulness Trainings

Questions for Reflection 40 Going Home & Bringing the Practice Back to the Classroom 42 Setting up a Breathing Corner Creating Space for a Breathing Moment Maintaining Your Practice

42 42 42

Upcoming applied ethics events

Proposal for a course in mindfulness and applied ethics for educators

f “ You cannot transmit wisdom and insight to another person. The seed is already there. A good teacher touches the seed, allowing it to wake up, to sprout, and to grow.” - Thich Nhat Hanh

This course is offered to educators who wish to cultivate peace and wellbeing in their own lives and contribute to creating a saner and more compassionate classroom and school environment.

Abstract In order for a bright future to be possible we must provide young people with an ethical foundation, promote an atmosphere of concentration and socialemotional learning in schools, and support teachers’ wellbeing. Nowadays this task is especially challenging because the conditions of social and cognitive development for children and teenagers are changing radically. Aggression and bullying are an increasing problem while students’ attention spans are decreasing. Growing numbers of teachers find that their jobs are becoming more difficult. Many schools have begun initiatives and programs to counteract this trend. Although administrators, teachers and students want to improve the situation in our schools, it is often difficult to put these ideas into practice so that they lead to lasting change in behaviour and true happiness at school. The practice of mindfulness has been proven to make a very valuable and efficient contribution to the problems so many of us face in our schools.

Mindfulness means to be truly there, body and mind together in the present moment. When we are able to come back to ourselves, to our emotions, and to those around us we can recognize our habitual behaviour, discover new options and make better choices. We can truly get in touch with ourselves, other people and with life, thus greatly benefitting our relationships. Compassion arises quite naturally, as does a sense of inner peace, joy and vitality. It is our experience that especially children and young people appreciate this opportunity to increase their personal freedom and to choose an ethical direction for their lives. Moreover, these mindfulness practices offer teachers and students systematic relaxation techniques and concrete ways to let go of recurrent worries, reducing stress and its physical effects. The health benefits of mindfulness have been widely acknowledged by scientists for a number of years. Although these exercises have a Buddhist background, they are non-religious and nonsectarian, thus everyone can profit from them. For teachers to effectively transmit mindfulness to their students, they must learn to apply it first in their own daily lives.

Course Overview Stage I: Taking Care of the Teacher • Cultivating awareness of breathing to help unite body and mind, and develop concentration • Caring for our body to reduce stress and pain • Learning to cultivate feelings of joy and happiness, and appreciate what we already have • Learning to simplify our lives so that we have more time to relax and enjoy life • Learning to listen to and embrace our strong emotions, such as fear, anger, anxiety and despair • Learning to use loving speech and compassionate listening to care for our relationships • Exploring non-sectarian, ethical guidelines for our own health and happiness, and that of our families, schools, communities, societies, and the world • Looking deeply into our consumption and production, as individuals and as a society

Stage II: Teaching Mindfulness and Applied Ethics to Students • • • • • •

Learning to guide sessions of relaxation for students Learning to help students recognize and handle strong emotions Learning the art of building community so that our classroom and our school can become a loving family environment Learning to creatively resolve conflicts in the classroom Helping students develop compassion by understanding their own suffering and that of their peers Introduction to an age-appropriate mindfulness curriculum, with multi-media teaching materials, that can be applied in the classroom

Course Format This course is offered in two stages, with each stage being one week long, held in one of our residential centers or at your academic campus. The week course format is organized as a residential retreat, with participants staying overnight and training in mindfulness all day long. Each stage can also be divided up into smaller units of time depending on the need (3 weekends or 7 day-long segments spread out over time). Stage I is a prerequisite for Stage II.

Who We Are Zen Master Thich Nhat Hanh and the Plum Village Community of monastic and lay members have over 30 years of experience practicing and teaching mindfulness, and developing a path of ethical living for modern society. We have shared these practices with thousands of people, including teachers, parents, children, social workers, therapists, police officers, health care workers, politicians, businesspeople, and artists, many of whom have become teachers of mindfulness and community-builders in their own right. In particular, we have led hundreds of retreats for families with children and teens programs, as well as retreats for educators and students, in which we have developed and refined a rich and effective range of practices for transmitting mindfulness to young people.

Vision We are now reaching out to those working in the fields of education policy, development, and training at both local and national levels. We wish to collaborate in order offer regular courses to educators interested in the teaching and practice of mindfulness and applied ethics. We are identifying partners ready to put these courses into practice right away. Initiatives and preliminary explorations are underway with educators and policy makers in several countries in Asia, Europe and North America.

Aim This course aims to address the root causes of the suffering and division in our society and in our own hearts. As teachers, many of us see that this is a time of great challenge for young people, who often lack a direction or tools to handle the pressures and stresses life presents them. Parents and other caregivers do not get the support they need to provide the essential guidance required for young people to grow up happily and contribute positively to society. Furthermore, many of our institutions struggle to provide a good example of integrity, cooperation, or responsible behaviour that cares for the good of the whole. The essence of the course in applied ethics is mindfulness, the energy of being aware of and awake to what is happening inside and around us in the present moment. With this deep awareness we know what to do and what not to do in each moment to relieve suffering and increase well-being. The methods that we offer in this applied ethics course help us to understand our own bodies, minds, feelings and perceptions, so we can then help others to do the same. We learn the art of caring for and transforming our suffering, and nourishing our joy. Out of this, compassion and a living understanding of our interconnection with our family and society naturally arise.

Secular Foundation This course is built upon the teachings of the Buddha, but it is non-religious and non-sectarian. Its foundation relies on the insights and concrete practices of Buddhism, including the awareness of the interconnection of all things, and the insight that only by understanding our suffering can we arrive at real happiness. Scientific evidence has demonstrated that methods arising from the Buddhist tradition are effective, and that they can be applied successfully in an educational and secular context, without reference to Buddhism. However, if appropriate to the institution or community, the course can be taught from a Buddhist or spiritual perspective.

Community Environment The course takes place in the unique context of a residential community of monks, nuns, laymen, and laywomen practicing mindfulness 24 hours a day. The strength and harmony of the community is grounded upon a shared vision of ethical conduct arising naturally from the practice of mindfulness. The community provides a support and creates a safe environment in which we can look afresh at our lives. Living and working together we generate a powerful collective energy which has the capacity to heal and transform our bodies and minds.

In the course, mindfulness is offered in such a way that we can apply it right away in our daily lives. The residents offer participants their understanding and experience not just through their teaching, but through their embodied practice of mindful speaking, walking, eating, working and relating. The most supportive environment for our transformation and healing is a harmonious and joyful community. Our 30 years of experience have taught us that community is essential for change to be deep and lasting. Living and practicing as a community, we find trust in the human family and we return to our lives refreshed and enthusiastic. The residential practice environment allows us to open up and rediscover our innate goodness and bring meaning and direction to our lives.

Core practices of Plum Village

f Practicing Together Mindfulness is the energy of being aware and awake to the present moment. It is the continuous practice of touching life deeply in every moment of daily life. To be mindful is to be truly alive, present and at one with those around you and with what you are doing. We bring our body and mind into harmony while we wash the dishes, drive the car or take our morning shower. Here in the retreat, we do very much the same things as when we are at home â&#x20AC;&#x201C; walking, sitting, eating, etc. - except now we learn to do them with mindfulness, with the awareness of what we are doing. We practice mindfulness throughout every moment of the day and not just in the meditation hall, but also in the dining hall, the toilet, in our rooms and on the path leading from one place to another. In practicing together as a Sangha, as a community, our practice of mindfulness becomes more joyful, relaxed and steady. We are bells of mindfulness for each other, supporting and reminding each other along the path of practice. Dear friends, let us try to be intelligent and skillful in our practice, approaching every aspect of the practice with curiosity and openness. Let us practice with understanding and not just for form and appearance. Enjoy your practice here with a relaxed and gentle attitude, with an open mind and receptive heart.

Breathing Our breathing is a stable solid ground that we can take refuge in. Regardless of our internal weather â&#x20AC;&#x201C; our thoughts, emotions and perceptions â&#x20AC;&#x201C; our breathing is always with us like a faithful friend. Whenever we feel carried away, or sunken in a deep emotion, or scattered in worries and projects, we return to our breathing to collect and anchor our mind.

We feel the flow of air coming in and going out of our nose. We feel how light and natural, how calm and peaceful our breathing functions. At any time, while we are walking, gardening, or computing, we can return to this peaceful source of life. We may like to recite this gatha or verse: â&#x20AC;&#x153;Breathing in, I know that I am breathing in. Breathing out, I know that I am breathing out.â&#x20AC;? We do not need to control our breath. Feel the breath as it actually is. It may be long or short, deep or shallow. With our awareness it will naturally become slower and deeper. Conscious breathing is the key to uniting body and mind and bringing the energy of mindfulness into each moment of our life.

Bells of Mindfulness On your arrival you might hear a bell sound and suddenly people around you have stopped still, stopped talking, and stopped moving. It might be the clock chiming or the dining bell sounding. These are our bells of mindfulness. When we hear the sound of the bell we relax our body and become aware of our breathing. We do that naturally, with enjoyment, and ease. When we hear one of these mindfulness bells ring, we stop whatever we are doing and bring our awareness to our breathing. The inviting of the bell calls out to us: Listen, listen, this wonderful sound brings me back to my true home. By stopping to breathe and restore our calm and our peace, we become free, our work becomes more enjoyable and the friend in front of us becomes more real. Back home we can use the ringing of our telephone, the local church bells, the cry of a baby, or even the sound of fire engines and ambulances as our bells of mindfulness. You may also install the mindfulness clock in your computer to remind you to stop and breathe (www.mindfulnessdc.org/mindfulclock.html). With just three conscious breaths we can release the tensions in our body and mind and return to a cool and clear state of being.

Noble Silence Noble silence is observed during the retreat. This is very healing. We allow the silence and the calm to penetrate our flesh and bones. We allow the energ y of the Sangha and its mindfulness to penetrate our body and mind. After the evening activities we go back to our dormitories slowly, aware of every step. We breathe deeply and enjoy the stillness and the freshness. We can stay alone outside with the trees and the stars for about ten minutes, then go inside to use the bathroom, to change and go to bed right away. Lying on our back, we can practice Deep Relaxation until sleep comes. In the morning , we move mindfully and silently, taking time to breathe, to go to the bathroom and then proceeding right away to the meditation hall. We do not have to wait for anyone. When we see someone along the path, we just join our palms and bow, allowing him or her to enjoy the morning the way we do.

Waking Up in the Morning â&#x20AC;&#x153;Waking up this morning , I smile 24 brand new hours are before me. I vow to live fully in each moment, and to look at all beings with eyes of compassion.â&#x20AC;? As we wake up in the morning and open our eyes we may like to recite the above gatha. We can start our day with the happiness of a smile and the aspiration to dedicate ourselves to the path of love and understanding. We are aware that today is a fresh, new day, and we have 24 precious hours to live. Let us try to get up from bed right away after following three deep breaths to bring ourselves into mindfulness. Let us not delay our waking. We may like to sit up and gently massage out head, neck, shoulders, and arms to get our blood circulating. We might like to do a few stretches to loosen our joints and wake up our body. Enjoying a cup of warm water is good for our system first thing in the morning. Let us wash up or do what we need to do before heading towards the meditation hall. We allow ourselves enough time so we will not have to rush. Take deep breaths and enjoy the cool, fresh air. As we walk slowly towards the hall, let the morning fill our being, awakening our body and mind to the joy of a new day.

Sitting Meditation Sitting meditation is like returning home to give full attention to and care for ourselves. We sit upright with dignity, and return to our breathing. We bring our full attention to what is within and around us. We let our mind become spacious and our heart soft and kind. Like the peaceful image of the Buddha on the altar, we too can radiate peace and stability. The purpose of sitting meditation is to enjoy. Donâ&#x20AC;&#x2122;t try to attain anything! Sitting meditation is very healing. We realize we can just be with whatever is within us â&#x20AC;&#x201C; our pain, anger, irritation, or our joy, love, and peace. We are with whatever is there without being carried away by it. Let it come, let it stay, and then let it go. No need to push, to oppress, or to pretend our thoughts are not there. Observe the thoughts and images of our mind with an accepting and loving eye. We are free to be still and calm despite the storms that might arise in us. If our legs or feet begin to hurt during the sitting, we are free to adjust our position quietly. We can maintain our concentration by following our breathing and slowly and attentively change our posture. At the end of the sitting meditation session, allow a few minutes to massage your legs and feet before standing up again. In between sessions of sitting meditation, we practice indoor slow walking meditation. We take one step with each in-breath and each out-breath. We become aware of the contact between our footsteps and the ground. Following our breathing, each step we make is like a seal stamping peace and solidity on the ground. Become aware of the Sangha walking with us too. Everybody is moving together slowly and mindfully like a river. We can feel in harmony with the larger sangha body/community.

Walking Meditation Whenever we walk, we can practice meditation. This means that we know that we are walking. We walk just for walking. We walk with freedom and solidity, no longer in a hurry. We are present with each step. Walking in this way should not be a privilege. We should be able to do it every moment. Look around and see how vast life is, the trees, the white clouds, and the limitless sky. Listen to the birds. Feel the fresh breeze. Life is all around and we are alive and healthy and capable of walking in peace. Let us walk as a free person and feel our steps get lighter. Let us enjoy every step

we make. Each step is nourishing and healing. As we walk, imprint our gratitude and our love on the earth. We may like to use a gatha as we walk. Taking two or three steps for each inbreath and each out-breath, Breathing in, “I have arrived”; Breathing out, “I am home” Breathing in, “In the here”; Breathing out, “In the now” Breathing in, “I am solid”; Breathing out, “I am free” Breathing in, “In the ultimate”; Breathing out, “I dwell”

Listening to a Dharma Talk We have the opportunity to attend Dharma Talks by Thich Nhat Hanh, our teacher. Please arrive early for the talk so that we may have enough time to find a seat and establish ourselves in a peaceful state of mind. Please listen to the talk with an open mind and a receptive heart. If we listen only with our intellect, comparing and judging what is said to what we already think we know or what we have heard others say, we may miss the chance to truly receive the message that is being transmitted. The Dharma is like rain. Let it penetrate deeply into our consciousness, watering the seeds of wisdom and compassion that are already there. Absorb the talk openly, like the earth receiving a refreshing spring rain. The talk might be just the condition our tree needs to flower and bear the fruits of understanding and love. Out of respect for the teachings and the teacher, we are asked to sit on a cushion or in a chair during the teachings and not to lie down. If we feel tired during the talk, mindfully shift our position and practice deep breathing and gentle massage for one or two minutes to bring fresh oxygen to our brain and the areas of fatigue in our body. Please refrain from talking, or making disturbing noises in the hall during the Dharma talk. If it is absolutely necessary to leave the hall during the talk please do so with a minimum of disturbance to others.

Eating Together Eating a meal together is a meditative practice. We should try to offer our presence for every meal. As we serve our food we can already begin practicing. Serving ourselves, we realize that many elements, such as rain, sunshine, earth, air and love, have all come together to form this wonderful meal. In fact, through this food we see that the entire universe is supporting our existence. Before eating, the bell will be invited for three sounds and we can enjoy breathing in and out while practicing the Five Contemplations. The Five Contemplations 1. This food is the gift of the whole universe - the earth, the sky, numerous living beings, and much hard and loving work. 2. May we eat and live in mindfulness and with gratitude so as to be worthy to receive it. 3. May we recognize and transform unwholesome mental formations, especially our greed, and learn to eat with moderation. 4. May we keep our compassion alive by eating is such a way that we reduce the suffering of living beings, preserve our planet, and reverse the process of global warming. 5. We accept this food in order to nurture our brotherhood and sisterhood, build our community of practice, and nourish our ideal of serving all living beings. Food contemplations for Young People 1. This food is the gift of the whole universe: The earth, the sky, the rain, and the sun. 2. We thank the people who have made this food, especially the farmers, the people at the market and the cooks. 3. We only put on our plate as much food as we can eat. 4. We want to chew the food slowly so that we can enjoy it. 5. We want to eat in a way that nurtures our compassion, protects other species and the environment, and reverses global warming. 6. This food gives us energy to practice being more loving and understanding. 7. We eat this food in order to be healthy and happy, and to love each other as a family.

We should take our time as we eat, chewing each mouthful at least 30 times, until the food becomes liquefied. This aids the digestive process. Let us enjoy every morsel of our food and the presence of our family and friends around us. Let us establish ourselves in the present moment, eating in such a way that solidity, joy and peace are possible during the whole time of eating. Upon finishing our meal, we take a few moments to notice that we have finished, our bowl is now empty and our hunger is satisfied. Gratitude fills us as we realize how fortunate we are to have had this nourishing food to eat, supporting us on the path of love and understanding. We may also like to recite the following gatha: â&#x20AC;&#x153;This meal is finished. My hunger is satisfied. I vow to live for the benefit of all beings.â&#x20AC;?

Dharma Sharing Dharma sharing is an opportunity to benefit from each otherâ&#x20AC;&#x2122;s insights and experience of the practice. It is a special time for us to share our experiences, our joys, our difficulties and our questions relating to the practice of mindfulness. By practicing deep listening while others are speaking, we help create a calm and receptive environment. By learning to speak about our happiness and our difficulties in the practice, we contribute to the collective insight and understanding of the Sangha. We base our sharing on our own experience of the practice rather than about abstract ideas and theoretical notions. We may realize that many of us share similar difficulties and aspirations. Sitting, listening and sharing together, we recognize our true connections to one another. Please remember that whatever is shared during the Dharma sharing time is confidential. If a friend shares about a difficulty he or she is facing, respect that he or she may or may not wish to talk about this individually outside of the Dharma sharing time.

Beginning Anew To begin anew is to look deeply and honestly at ourselves, our past actions, speech and thoughts and to create a fresh beginning within ourselves and in our relationships with others. At our practice center we practice Beginning Anew as a community every two weeks and individually as often as we like. We practice Beginning Anew to clear our mind and keep our practice fresh.

When a difficulty arises in our relationships with family or colleagues and one of us feels resentment or hurt, we know it is time to Begin Anew. The following is a description of the four-part process of Beginning Anew as used in a formal setting. One person speaks at a time and is not interrupted during his or her sharing. The other practitioners practice deep listening and following their breath. 1. Flower watering - This is a chance to share our appreciation for the other person. We may mention specific instances that the other person said or did something that we had admired. This is an opportunity to shine light on the other’s strengths and contributions and to encourage the growth of his or her positive qualities. 2. Sharing regrets - We may mention any unskillfulness in our actions, speech or thoughts that we have not yet had an opportunity to apologize for. 3. Expressing a hurt - We may share how we felt hurt by an interaction with our loved ones or colleagues at our place of work due to his or her actions, speech or thoughts. (To express a hurt we should first water the other person’s flower by sharing two positive qualities that we have truly observed in him or her. Expressing a hurt is often performed one-on-one with another practitioner rather than in the group setting. You may ask for a third party that you both trust and respect to be present, if desired.) 4. Sharing a long-term difficulty & asking for support - At times we each have difficulties and pain arise from our past that surface in the present. When we share an issue that we are dealing with we can let the people around us understand us better and offer the support that we really need. The practice of Beginning Anew helps us develop our compassionate speech and deep listening. Beginning Anew is a practice of recognition and appreciation of the positive elements within our family. For instance, we may notice that our workmate is generous in sharing her insights, and our son is caring towards plants. Recognizing others positive traits allows us to see our own good qualities as well. Along with these good traits, we each have areas of weakness, such as talking out of our anger or being caught in our misperceptions. When we practice “flower watering” we support the development of good qualities in each other and at the same time we help to weaken the difficulties in the other person. As in a garden, when we “water the flowers” of loving kindness and compassion

in each other, we also take energy away from the weeds of anger, jealousy and misperception. We can practice Beginning Anew everyday by expressing our appreciation for our fellow practitioners and apologizing right away when we do or say something that hurts them. We can politely let others know when we have been hurt as well. The health and happiness of the whole community depends on the harmony, peace and joy that exist between every member in our family, workplace and community at large.

More gathas for Mindful Living

f Brushing Teeth Brushing my teeth and rinsing my mouth, I vow to speak purely and lovingly. When my mouth is fragrant with right speech, A flower blooms in the garden of my heart. Using the bathroom Defiled or immaculate, increasing or decreasing, These concepts exist only in our mind. The reality of interbeing is unsurpassed. Taking a Shower Unborn and indestructible Beyond space and time Transmission and inheritance Lie in the wonderful world of the Dharmadhatu* Correcting/Reading Studentsâ&#x20AC;&#x2122; work Breathing in, I am in touch with the effort my student is making to learn Breathing out, I encourage and guide with clarity, skillfulness and compassion

*Dharmadhatu is the purified mind in its natural state, free from dualism.

Turning On the Computer Turning on the computer, My mind gets in touch with the store* I vow to transform habit energies To help love and understanding grow. Emailing and using the Internet Breathing in, I thank the power of the Internet. Breathing out, I am fully conscious of my current e-mail actions. Using The Telephone Words can travel thousands of miles. May my words create mutual understanding and love. May they be as beautiful as gems, As lovely as flowers. Driving The Car Before starting the car, I know where I am going. The car and I are one. If the car goes fast, I go fast.

* The store refers to the Store-Consciousness where all our seed- potentials are stored

Touching The Earth Practices

f Living in the Present Dear Mother Earth, I recognize my deep habit energy of forgetfulness. I often allow my mind to think about the past, so that I drown in sorrow and regret. This has caused me to lose so many opportunities to be in touch with the wonderful things of life present only in this moment. I know there are many of us whose past has become our prison. Our time is spent complaining or regretting what we have lost. This robs us of the opportunity to be in touch with the refreshing, beautiful, and wonderful things that could nourish and transform us in the present moment. We are not able to be in touch with the blue sky, the white clouds, the green willow, the yellow flowers, the sound of the wind in the pine trees, the sound of the running brook, the sound of the singing birds, and the sound of the laughing children in the early morning sunlight. We are also not able to be in touch with the wonderful things in our own person. We are unable to see that our two eyes are two precious jewels. When we open our eyes we can be in touch with the world of ten thousand different colors and forms. We do not recognize that our two ears are two wonderful sense organs. If we were to listen attentively with these two ears, we would hear the soft rustling of the wind in the branches of the pine, the twittering of the golden oriole or the sound of the rising tide as it plays its compelling music on the seashore in the early morning. Our heart, lungs, brain, as well as our capacity to feel, to think and observe are also wonders of life. The glass of clear water or of golden orange juice in our hands is also a wonder of life. In spite of this we are unable to be in touch with the way life is manifesting in the present moment, because we do not know how to practice mindful breathing and mindful walking to return to the present moment. Mother Earth, please be my witness. I promise I shall practice to realize the teachings you have given us. I know that the Kingdom of Heaven or the Pure Land are not ideas or illusory promises for the future. The Pure Land is available to me now, wonderful in all aspects. The path of red earth with its border of green grass is the

Kingdom. The small gold and violet flowers are also the Pure Land. The babbling brook with small, shiny rocks lying in its bed is also the Kingdom. Our Pure Land is not only the fragrant lotuses and bunches of chrysanthemums, but is also the mud which nourishes the roots of the lotus and the manure which nourishes the chrysanthemums. The Kingdom of Heaven has the outer appearance of birth and death but, looking deeply, I see that birth and death are interdependent. One is not possible without the other. If I look even more deeply I will see that there is no birth and no death; there is only manifestation. I do not have to wait for this body to disintegrate to step into the Pure Land of the Buddha or into the Kingdom of God. By the way I look, walk, and breathe I can produce the energies of mindfulness and concentration, allowing me to enter the Pure Land and the Kingdom and to experience all the miracles of life found right in the here and now. Touching the Earth Respected Mother Earth, I touch the Earth twice to be deeply in touch with you and with the Kingdom of Heaven and the Pure Land of the present moment.

Living Deeply Dear Mother Earth, by nourishing the awakened understanding of impermanence in me, I have understood clearly the Five Remembrances that the Buddha taught us to meditate on every day. 1. I am of the nature to grow old, there is no way I can escape growing old. 2. I am of the nature to have ill health, there is no way I can escape having ill health. 3. I am of the nature to die, there is no way I can escape death. 4. Everything that I cherish and value today I shall in the future have to be separated from. 5. My only true inheritance is the results of my actions of body, speech, and mind. My actions are the ground on which I stand. Thanks to nourishing the awareness of impermanence I am able to cherish each day. I am determined not to run after power, position, fame, and profit. I am determined to use my time, health, and youth to lead a career of liberation and awakening. I do not want to waste my time but to use my energy to practice transforming my afflictions, giving rise to understanding and love. Mother Earth, as your child and your continuation, I vow to practice so that understanding and love can continue to live in me and in all future generations.

By nourishing the awareness of impermanence, I see the precious presence of the people I love: my parents, teachers, friends, and fellow practitioners. I know that my loved ones are as impermanent as I am. There are times when I am forgetful, and I imagine that my loved ones will be alongside me forever, or for as long as our life lasts. I think that they will never grow old, they will never be sick, and they will never be absent from me. I do not value their presence. I do not find joy and happiness in being with them. Rather I speak and behave unkindly towards them. At times, I even have a secret wish that my loved ones would go far away from me when I feel irritated with them. I have made them suffer, I have made them sad and angry, because I have not known how to value them. I am aware that at times I may have treated my father, mother, brother, sister, teacher, or partner in these thoughtless, cold, and ungrateful ways. Dear Mother, with all my heart I express regret for these faults. I promise you that I shall not behave like that anymore. I shall learn how to say things like: “Father, you are still alive with me and it makes me so happy.” “Brother or sister, you are a solid presence alongside of me. To have you in my life gives me much joy.” “Mother, I am a very lucky person to have you in my life.” “Sister or brother, you refresh me and make my life more beautiful.” I vow to practice using loving speech, first of all towards those I love and after that towards everyone. Touching the Earth Dear Mother Earth, with your refreshing, healing embrace, please be my witness as I touch the Earth three times

Re-establishing Communication Dear Mother Earth, since I have been able to return home to myself and listen to my own suffering, recognizing the root of my suffering in the realm of my perceptions, I no longer blame God or human beings for my suffering. I am able to listen to the suffering of others and help them recognize that the root of their suffering lies in their perceptions. I shall use the practice of deep and compassionate listening to increase my ability to understand and love people. I shall not blame them. I know that once I have understood people I am able to accept them and love them. Then I am able to use skillful means such as loving speech to help others see that their suffering has also arisen from the way they have of looking and understanding, depending on their ideas and perceptions. When they are able to see that, they also will no longer blame and harbor resentment against others. On the contrary, they will be able to see that when they let go of their wrong perceptions they will be happy and free.

Beloved Mother, I have seen many people who have been able to resolve their internal formations by the practice of deep listening and loving speech. They have been able to let go of their misunderstandings, reestablish communication, and rediscover happiness. Touching the Earth I shall touch the Earth three times to make the deep aspiration that from now on instead of blaming and accusing other people, I shall wholeheartedly practice loving speech and deep listening to reestablish communication.

Discourse on Knowing the Better Way to Live Alone

f I heard these words of the Buddha one time when the Lord was staying at the monastery in the Jeta Grove, in the town of Shravasti. He called all the monks to him and instructed them, “Bhikkhus!” And the bhikkhus replied, “We are here.” The Blessed One taught, “I will teach you what is meant by ‘knowing the better way to live alone.’ I will begin with an outline of the teaching, and then I will give a detailed explanation. Bhikkhus, please listen carefully.” “Blessed One, we are listening.” The Buddha taught: “Do not pursue the past. Do not lose yourself in the future. The past no longer is. The future has not yet come. Looking deeply at life as it is in the very here and now, the practitioner dwells in stability and freedom. We must be diligent today. To wait till tomorrow is too late. Death comes unexpectedly. How can we bargain with it? The sage calls a person who knows how to dwell in mindfulness night and day ‘the one who knows the better way to live alone.’ “Bhikkhus, what do we mean by ‘pursuing the past’? When someone considers the way his body was in the past, the way his feelings were in the past,

the way his perceptions were in the past, the way his mental formations were in the past, the way his consciousness was in the past; when he considers these things and his mind is burdened by and attached to these things which belong to the past, then that person is pursuing the past. “Bhikkhus, what is meant by ‘not pursuing the past’? When someone considers the way his body was in the past, the way his feelings were in the past, the way his perceptions were in the past, the way his mental formations were in the past, the way his consciousness was in the past; when he considers these things but his mind is neither enslaved by nor attached to these things which belong to the past, then that person is not pursuing the past. “Bhikkhus, what is meant by ‘losing yourself in the future’? When someone considers the way his body will be in the future, the way his feelings will be in the future, the way his perceptions will be in the future, the way his mental formations will be in the future, the way his consciousness will be in the future; when he considers these things and his mind is burdened by and daydreaming about these things which belong to the future, then that person is losing himself in the future. “Bhikkhus, what is meant by ‘not losing yourself in the future’? When someone considers the way his body will be in the future, the way his feelings will be in the future, the way his perceptions will be in the future, the way his mental formations will be in the future, the way his consciousness will be in the future; when he considers these things but his mind is not burdened by or daydreaming about these things which belong to the future, then he is not losing himself in the future. “Bhikkhus, what is meant by ‘being swept away by the present’? When someone does not study or learn anything about the Awakened One, or the teachings of love and understanding, or the community that lives in harmony and awareness; when that person knows nothing about the noble teachers and their teachings, and does not practice these teachings, and thinks, ‘This body is myself; I am this body. These feelings are myself; I am these feelings. This perception is myself; I am this perception. This mental formation is myself; I am this mental formation. This consciousness is myself; I am this consciousness,’ then that person is being swept away by the present. “Bhikkhus, what is meant by ‘not being swept away by the present’? When someone studies and learns about the Awakened One, the teachings of love and understanding, and the community that lives in harmony and

awareness; when that person knows about noble teachers and their teachings, practices these teachings, and does not think, ‘This body is myself; I am this body. These feelings are myself; I am these feelings. This perception is myself; I am this perception. This mental formation is myself; I am this mental formation. This consciousness is myself; I am this consciousness,’ then that person is not being swept away by the present. “Bhikkhus, I have presented the outline and the detailed explanation of knowing the better way to live alone.” Thus the Buddha taught, and the bhikkhus were delighted to put his teachings into practice. Bhaddekaratta Sutta, Majjhima Nikaya, 131

Songs for the Practice 1. Breathing In, Breathing Out Breathing in, Breathing out Breathing in, Breathing out I am blooming as a flower I am fresh as the dew I am solid as the mountain I am firm as the earth I am free Breathing in, Breathing out Breathing in, Breathing out I am water, reflecting What is real, what is true And I feel there is space Deep inside of me I am free, I am free, I am free

2. The Island Within Breathing in, I go back to the island within myself. There are beautiful trees within the island. There are clear streams of water. There are birds, sunshine and fresh air. Breathing out, I feel safe. I enjoy going back to my island.

3. Happiness Happiness is here and now I have dropped my worries Nowhere to go, nothing to do No longer in a hurry. Happiness is here and now I have dropped my worries Somewhere to go, something to do But I donâ&#x20AC;&#x2122;t need to hurry.

4. I Am A Cloud I am a cloud, I am the blue sky, I am a bird spreading out its wings I am a flower, I am the sunshine, I am the earth receiving a seed. And I am free when my heart is open Yes I am free when my mind is clear Oh dear brothers, oh dear sisters, Letâ&#x20AC;&#x2122;s walk to together mindfully (joyfully). (2x)

5. I Have Arrived, I Am Home I have arrived, I am home In the here and in the now (2x) I am solid, I am free I am solid, I am free In the ultimate, I dwell In the ultimate, I dwell 6. In Out In out, Deep slow Calm ease, Smile release Present Moment, Wonderful Moment.

7. Gatha For Walking Meditation The mind can go in a thousand directions But on this lovely path, I walk in peace. With each step, a gentle wind blows With each step, a flower blooms.

8. I Like The Roses I like the roses, I like the daffodils I like the mountains, I like the rolling hills I like the twinkling stars when the sun goes down doo ba dee doo ba dee doo ba dee doo ba dee doo ba dee doo ba dee doo ba dee doo ba dee doo (2x)

9. In Gratitude In gratitude, you have watered seeds of love in me, in gratitude... In gratitude, I will water seeds of love in someone new... I know you’re there for me And I am so happy... In gratitude, you have watered seeds of love in me, in gratitude... In gratitude, I will water seeds of love in someone new... And when you suffer some, Please call and I will come...

10. Please Call Me By My True Names My joy’s like spring so warm. It makes flowers bloom all over the Earth, My pain’s like a river of tears, so vast it fills the four oceans. Please call me by my true names, So I can hear all my cries and laughter at once. So I can hear that my joy and pain are one.

Please call me by my true names, So I can wake up And the door of my heart could be left open.

11. No Discrimination The sun, it shines on everyone (2x) No discrimination, no discrimination The rain, it falls on everyone (2x) No discrimination, no discrimination My heart belongs to everyone (2x) No discrimination, no discrimination

12. No Coming, No Going No coming, no going No after, no before I hold you close to me I release you to be so free Because I am in you and you are in me (2x)

13. And When I Rise And when I rise, Let me rise like a bird, joyfully And when I fall, Let me fall like a leaf, gracefully, without regrets. And when I sit, Let me sit like a mountain, solidly And when I lay, Let me lay like a lake, calm and still, reflecting all. And when I work, Let me work like a bee, lazily And when I play, Let me play like the rays, of the sun, rejoicingly.

14. Dear Friends Dear friends, dear friends, Let me tell you how I feel. You have given me such treasures, I love you so.

15. The Two Promises I vow to develop understanding, in order to live peacefully with people, animals, plants and minerals (2x) Mmm ahh, Mmm ahh I vow to develop my compassion, in order to protect the lives of people, animals plants and minerals (2x) Mmm ahh, Mmm ahh

16. Four Part Peace Song 1. Om mani padme hum (Oh the jewel in the lotus) 2. Shalom, Shanti (Peace in Hebrew and Sanskrit) 3. La Ila-ha, Il Allah hu (there is no God but God) 4. Gloria in Excelsis Deo (Glory to God in the highest)

17. I love nature I love nature, nature is cool! The forest is my classroom the earth is my school. Trees are my teachers, animals are my friends. And on this school all life depends.

18. Irish Blessing May the Road rise with you. May the Wind be always at your back. May the Sun shine warm upon your face.

May the Rain fall soft upon your fields. And until we meet again. May Love hold you, in the hollow of Her Hand.

19. Standing Like a Tree Standing like a tree with my roots down deep, And my branches wide and open Come down the rain, Come, come, come down the sun, Return to the Earth, return to the one You are so tall, your leaves are so green How could we live without you? (2x) Trees give us shade and trees give us air to breathe, we are one family, we are all related You are so tall, your leaves are so green How could we live without you? (2x) I will hug the trees, they will shelter me I will protect the trees and they will protect me

Songs in French 20. Je suis chez moi, Je suis arrivé(e) Je suis chez moi, je suis arrivé(e), Il n’y a qu’ici et maintenant. Bien solide, vraiment libre, Je prends refuge en moi-même. Je suis chez moi, je suis arrivé(e), Il n’y a qu’ici et maintenant. Bien solide, vraiment libre, Dans la terre pure je m’établis.

21. Quand j’inspire, Quand j’expire.

quelque chose à faire Mais à présent j’ai tout mon temps. Liberté, Liberté, Liberté.

23. J inspire, j expire J’inspire, j’expire Plus profond, plus doux Je me calme, je relâche, Je souris, je suis libre, Moment présent, moment merveilleux,

24. L’esprit se perd

Quand j’inspire, quand j’expire, Quand j’inspire, quand j’expire, Je me sens comme une fleur, Aussi fraîche que la rosée. Je suis solide comme une montagne, Je suis ferme comme la terre, Je suis libre. Quand j’inspire, quand j’expire, Quand j’inspire, quand j’expire, Je suis l’eau reflétant, Ce qui est vrai, ce qui est beau. Et je sens qu’il y a de l’espace Tout au fond de moi.

L’esprit se perd en mille et une pensées Mais je marche en paix sur ce beau chemin. A chaque pas souffle un vent léger, A chaque pas une fleur éclot.

22. Le bonheur c’est maintenant

Quand j’inspire, je retourne Dans mon île intérieure, chez moi. Il y a de très beaux arbres dans mon île à moi, Des sources d’eaux claires, Des oiseaux tout joyeux, Le soleil et l’air pur, Quand j’expire je suis bien. Oh comme j’aime revenir dans mon île.

Le bonheur c’est maintenant, J’ai laissé tous mes soucis, Nul part où aller et rien à faire, Pas besoin de me presser. Le bonheur c’est maintenant, J’ai laissé tous mes soucis, Quelque part où aller,

25. L’esprit est un ciel tout bleu L’esprit est un ciel tout bleu Les nuages vont et viennent Mais l’esprit est un ciel tout bleu.

26. L’Ile Intérieure

27. Appelez-moi par mes vrais noms. Ma joie est comme le printemps, Elle épanouit les fleurs tout autour de la terre. Ma peine, une rivière de larmes, Si vaste qu’elle emplit les quatre océans. Oh, appelez-moi par mes vrais noms, Pour que j’entende à la fois mes rires et mes pleurs, Pour que ma joie et ma peine ne fassent plus qu’une. Oh, appelez-moi par mes vrais noms Afin que je m’éveille, Que la porte de mon cœur s’ouvre enfin à jamais.

28. Le royaume de l’esprit Le royaume de l’esprit est mien, je choisis, Je choisis où je veux aller. Enfer ou paradis je les connais tous les deux, Je choisis où je veux aller.

29. La terre pure Bouddha est présent dans une feuille d’automne Dharma dans un nuage Sangha est la un peu en tout lieu Voici la terre pure, la terre pure est ici En pleine conscience je souris Et dans le moment présent je demeure Mon vrai chez moi est ici. Quand j inspire, les fleurs éclosent Quand j expire, les bambous se bercent Le Coeur léger, je me sens si libre Je me réjouis de chaque instant.

30. Sans venir, sans partir Sans venir, sans partir, ni avant, ni après Je te tiens près de moi, et te laisse pour être libre Parce que je suis en toi, et tu es en moi (bis)

31. Mes chers amis Mes chers amis, vous m’avez tellement chéris Vous avez remplis mon âme Je vous aime.

The Five Mindfulness Trainings

f Dear friends and colleagues, this is the moment when we enjoy reciting the Five Mindfulness Trainings together. The Five Mindfulness Trainings represent the vision of all our spiritual ancestors for a global spirituality and ethic. They are a concrete expression of a path of wisdom and true love, leading to healing, transformation and happiness for ourselves and for the world. To practice the Five Mindfulness Trainings is to cultivate a way of life which can remove all discrimination, intolerance, anger, fear, and despair. Following this way of life, we are not lost in confusion about our life in the present or in fears about the future.

Celebration of and Reverence For Life Aware of the suffering caused by the destruction of life, I am committed to cultivating compassion and learning ways to protect the lives of people, animals, plants, and our Earth. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance which in turn come from discriminative thinking, I will cultivate openness, nondiscrimination and non-attachment to views, in order to transform violence, fanaticism and dogmatism in myself and in the world.

True Happiness Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering ;

that true happiness is not possible without understanding and compassion; and that seeking wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to working in a way that I can help reduce the suffering of living beings on Earth and reverse the process of global warming. Â

True Love Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, longterm commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy. I will cultivate loving kindness, compassion, joy and inclusiveness which are the four basic elements of true love, for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully in the future.

Loving Speech and Deep Listening Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and promote reconciliation and peace in myself and among other ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize my anger and look deeply into its roots, especially in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to release the suffering and see the way out of dif-

ficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will make daily efforts, in my speaking and listening, to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence and fear that lie deep in my consciousness.

Nourishment and Healing Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I take in edible foods, sense impressions, volition, and consciousness. I am determined not to use alcohol, drugs, gambling or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety or other suffering by losing myself in consumption. I will make every effort to consume in a way that preserves peace, joy, and wellbeing in my body and mind, and in the collective body and mind of my family, my society and our Earth.

An Opportunity to Receive the Five Mindfulness Trainings Mindfulness is at the heart of Buddhist meditation. To practice the Five Mindfulness Trainings is to practice mindfulness in each moment of our daily life, not just during sitting meditation hours. The practice helps one to protect oneself, one’s family, and society. The practice of the Five Mindfulness Trainings ensures a safe and happy present and safe and happy future. According to Thich Nhat Hanh the equivalent of the Five Mindfulness Trainings can also be found in all spiritual traditions of the world. No matter what one’s spiritual tradition, the practice of the Trainings helps one to be rooted more deeply in one’s own tradition. There will be an opportunity to receive the transmission of the Mindfulness Trainings on the last day of the retreat.

Questions for Reflection

f Dear friends, here are some questions we invite you to reflect upon and write about during our retreat: What is the greatest difficulty you have encountered as a teacher or working in the field of education? What is your vision for mindfulness in education? What is your inspiration as a teacher or someone working with young people? What kind of support do you need to continue? Reflect upon a beautiful or inspiring moment you had with a student or coworker What is your aspiration for yourself and your students or the young people you work with in the coming year, 2012? How can initiatives bringing mindfulness into education help you realize this aspiration?

Going Home & Bringing the Practice Back to the Classroom

f Setting up a Breathing Corner Create a space at home or in your classroom where you and your students can practice coming back to your conscious breathing, to calm down and to touch peace and joy in the present moment. It is a peace corner for yourself, for your students, and even for your colleagues. This corner does not have to be big and extravagant, but can be simple and spacious so that when one looks at it, it evokes a sense of peace and quiet.

Creating Space for a Breathing Moment Find a time during your day where you and your students can stop and simply enjoy a few breaths in silence and stillness. This could be anything from five breaths to five minutes. You could use a bell to signal the start and end or just clap hands. After a few times of practicing, you could invite one of your students to sound the bell for everyone to enjoy. Just a small drop of mindfulness practice a day may be enough to change your way of teaching and change the atmosphere of your classroom.

Maintaining Your Practice There is no coming and no going, for we are always with you and you, with us. When we are at home and we remember to return to our breathing, we will know that friends all over the world are breathing too. Any time we like, we can take refuge in the practices of conscious breathing, mindful eating, loving speech, and many other wonderful practices. When we do, we will feel very connected and not alone. We become as large as the worldwide community of practice. The transformation that we touched here during the retreat can be shared with others through our being and our continued practice. We need not share anything about mindfulness or about the practice, but people can feel our freshness and our open hearts just by being with us.

Let us continue our practice as we return to our homes, our families, our classrooms and society. As we have learned to live in harmony with each other here in the practice center, we can also cultivate harmony in our families and in our schools. As we have learned to understand and appreciate our friends in the practice, we can also learn to understand and appreciate our colleagues and our neighbors. We can practice loving speech with strangers on the street, just as weâ&#x20AC;&#x2122;ve done here at the retreat. Mindfulness practice is everywhere we go. Thank you for your presence, Thank you for your practice.

Upcoming applied ethics events

f Applied Ethics and Mindfulness: 3 weekend Courses for educators, taught by Sr. Annabel and Sr. Jewel March 23-25, April 20-22, and May 25-27, 2012, at the EIAB in Germany For more information: www.eiab.eu . Applied Ethics: An exploration of Mindful Education, with Thich Nhat Hanh March 30 to April 2, 2012, in London, UK. For more information: www.mindfulnessretreats.org.uk/educators-retreat/ More resources in the Plum Village tradition: Applied Ethics Initiative: www.mindfuledu.org Email: appliedethics@eiab.eu Mindfulness in Education Network: www.mindfuled.org Directory of worldwide sanghas: www.iamhome.org Planting Seeds: Practicing Mindfulness with Children, by Thich Nhat Hanh (with many online resources to supplement the book): www.plantingseedsbook.org Blog for sharing mindfulness with children: www.mindfulkids.wordpress.com Manual of Plum Village practices: www.interbeing.org.uk/manual/ Practice centers offering Applied Ethics training: Plum Village Practice Center, France Blue Cliff Monastery, US Deer Park Monastery, US European Institute of Applied Buddhism, Germany Asian Institute of Applied Buddhism, Hong Kong

www.plumvillage.org www.bluecliffmonastery.org www.deerparkmonastery.org www.eiab.eu www.pvfhk.org

Plum Village Practice Center, France