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" Fifteen years ago, a business manager from the United States came to Plum Village to visit me. His conscience was troubled because he was the head of a firm that designed atomic bombs. I listened as he expressed his concerns. I knew if I advised him to quit his job, another person would only replace him. If he were to quit, he might help himself, but he would not help his company, society, or country. I urged him to remain the director of his firm, to bring mindfulness into his daily work, and to use his position to communicate his concerns and doubts about the production of atomic bombs.
In the Sutra on Happiness, the Buddha says it is great fortune to have an occupation that allows us to be happy, to help others, and to generate compassion and understanding in this world. Those in the helping professions have occupations that give them this wonderful opportunity. Yet many social workers, physicians, and therapists work in a way that does not cultivate their compassion, instead doing their job only to earn money. If the bomb designer practises and does his work with mindfulness, his job can still nourish his compassion and in some way allow him to help others. He can still influence his government and fellow citizens by bringing greater awareness to the situation. He can give the whole nation an opportunity to question the necessity of bomb production.
Many people who are wealthy, powerful, and important in business, politics, and entertainment are not happy. They are seeking empty things - wealth, fame, power, sex - and in the process they are destroying themselves and those around them. In Plum Village, we have organised retreats for businesspeople. We see that they have many problems and suffer just as others do, sometimes even more. We see that their wealth allows them to live in comfortable conditions, yet they still suffer a great deal.
Some businesspeople, even those who have persuaded themselves that their work is very important, feel empty in their occupation. They provide employment to many people in their factories, newspapers, insurance firms, and supermarket chains, yet their financial success is an empty happiness because it is not motivated by understanding or compassion. Caught up in their small world of profit and loss, they are unaware of the suffering and poverty in the world. When we are not int ouch with this larger reality, we will lack the compassion we need to nourish and guide us to happiness.
Once you begin to realise your interconnectedness with others, your interbeing, you begin to see how your actions affect you and all other life. You begin to question your way of living, to look with new eyes at the quality of your relationships and the way you work. You begin to see, 'I have to earn a living, yes, but I want to earn a living mindfully. I want to try to select a vocation not harmful to others and to the natural world, one that does not misuse resources.'
Entire companies can also adopt this way of thinking. Companies have the right to pursue economic growth, but not at the expense of other life. They should respect the life and integrity of people, animals, plants and minerals. Do not invest your time or money in companies that deprive others of their lives, that operate in a way that exploits people or animals, and destroys nature.
Businesspeople who visit Plum Village often find that getting in touch with the suffering of others and cultivating understanding brings them happiness. They practise like Anathapindika, a successful businessman who lived at the time of the Buddha, who with the practise of mindfulness throughout his life did everything he could to help the poor and sick people in his homeland. "
― Thich Nhat Hanh , Creating True Peace: Ending Violence in Yourself, Your Family, Your Community, and the World
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" Of people that hold an opinion that is popular and that makes them look good: I cannot take your opinions seriously. If you are of a persuasion that is popular and that makes you look like a better person, then you hold that persuasion as a result of no inner convictions of your own; rather, you hold that persuasion as a result of self-consciousness. It takes courage and inner strength to hold convictions that go against popular opinion and that go against what would make you feel accepted in the eyes of most. There are three levels to this sort of consciousness: the first level dictates that you are simply unaware and you go about with daily life with no presumptions, simply going with the flow of everything. The second level is the one that the current generation mostly belongs to: the level of those who believe themselves to be enlightened, awakened. This second level belongs to those who would call those belonging to the first level as " sheep" . This second level belongs to those who would believe that there are only two levels: one belonging to sheep and another belonging to them. They are unaware of the third level. But the third level of consciousness is the level that belongs not to what those on the lesser level would call as " sheep" and also not belonging to the second level of those who believe themselves to be free thinkers. At this third level, are those who see plainly that the free thinkers of today are simply a different herd of sheep, who all hold a shared opinion of what it means to be a better person, what it means to be an enlightened individual, what it means to be free. They are the herd that believe themselves to be free. At least the first herd at the first level do not care to go about with such thoughts in their minds: they are the ones who care only of working honestly, living honestly, and doing good deeds. Those on the second level, however, upon believing themselves to be set free of former persuasions, are convinced of their mental and spiritual superiority. But, alas, such individuals would not dare hold any personal conviction if it meant they would be seen in an unfavourable light by their peers, friends, by the masses. Their inner compasses are controlled not by the image they wish to see in the mirror; rather, their inner compasses are controlled by the image they wish others to see when looking at them. Now, at the third level, nothing controls these minds except for the desire to see in the mirror what is true, what is pure, what is better; regardless if anybody else can see it or not. At the third level of consciousness, we find those who have transcended the pleasures provided by the feelings of other people's acceptance, praise, and opinion of them. To be good, and to believe good, not because it is popular, but because it is true and good. At the third level, we will find those whose inner compasses are controlled by their reflections in the mirror, not by their peers, their friends, or the masses. "
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" In his first summers, forsaking all his toys, my son would stand rapt for nearly an hour in his sandbox in the orchard, as doves and redwings came and went on the warm wind, the leaves dancing, the clouds flying…the child was not observing; he was at rest in the very center of the universe, a part of things, unaware of endings and beginning, still in unison with the primordial nature of creation, letting all light and phenomena pour through. "
― Peter Matthiessen , The Snow Leopard
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" When I was first aware that I had been laid low by the disease, I felt a need, among other things, to register a strong protest against the word " depression." Depression, most people know, used to be termed " melancholia," a word which appears in English as the year 1303 and crops up more than once in Chaucer, who in his usage seemed to be aware of its pathological nuances. " Melancholia" would still appear to be a far more apt and evocative word for the blacker forms of the disorder, but it was usurped by a noun with a blank tonality and lacking any magisterial presence, used indifferently to describe an economic decline or a rut in the ground, a true wimp of a word for such a major illness.It may be that the scientist generally held responsible for its currency in modern times, a Johns Hopkins Medical School faculty member justly venerated -- the Swiss-born psychiatrist Adolf Meyer -- had a tin ear for the finer rhythms of English and therefore was unaware of the semantic damage he had inflicted for such a dreadful and raging disease. Nonetheless, for over seventy-five years the word has slithered innocuously through the language like a slug, leaving little trace of its intrinsic malevolence and preventing, by its insipidity, a general awareness of the horrible intensity of the disease when out of control. "
