I read this little book recently, liked it, and I just wanted to throw a different understanding about war out there. 'The Light at the Tip of the Candle' When I first saw Buddhist monk Thich Nhat Hanh, I was confronted with a harrowing memory from my 1967 tour in Vietnam. By Claude Anshin Thomas On the day Claude Thomas returned to the States from the Vietnam War--where he earned a Distinguished Flying Cross and a Purple Heart, among other awards--a beautiful woman he encountered in the airport spat on him. He was in uniform, and she was a peace activist (and it was 1967). This incident came to represent for him the welcome the country had for soldiers returning from the war. In the years following his military service, Thomas' life spiraled downward into post-traumatic stress, drug and alcohol addiction, and homelessness. Thomas' life turned around when he discovered Buddhism. Zen, he found, offered him a path toward healing, a practical way to cope with his suffering rather than run from it. Thomas was ordained a Zen priest in 1995 and took the vows of a mendicant. Today he works to promote peace through his spiritual pilgrimages and the nonprofit Zaltho Foundation. The following took place in 1991, when Claude Thomas attended a meditation retreat for Vietnam veterans, led by Zen monk Thich Nhat Hanh. The excerpt from "At Hell's Gate" by Claude Anshin Thomas, is reprinted by arrangement with Shambhala Publications, Inc. I drove to the retreat on my motorcycle. At that time I was riding a black Harley Davidson. I was dressed in a typical fashion for me: black leather jacket, black boots, black helmet, gold mirror glasses, and a red bandanna tied around my neck. My style of dress was not exactly warm and welcoming. The way I presented myself was intended to keep people away, because I was scared, really scared. I arrived at the retreat early so I could check the place out. Before I could think about anything, I walked the perimeter of the whole place: Where are the boundaries? Where are the dangerous places where I'm vulnerable to attack? Coming here thrust me into the unknown, and for me the unknown meant war. And to be with so many people I didn't know was terrifying to me, and the feeling of terror also meant war. After my recon I went down to the registration desk and asked where the camping area was, because I didn't want to camp where anyone else was camping. I was much too frightened to be near so many strangers. This time each day, sunset, was filled with fear--fear of ambush, fear of attack, fear of war exploding at any moment. Rationally I knew that these things wouldn't happen, but these fears, like the reality of war, are not rational. I put my tent in the woods, away from everybody else, and I sat there asking myself, "What am I doing here? Why am I at a Buddhist retreat with a Vietnamese monk? I have to be out of my mind, absolutely crazy." The first night of the retreat, Thich Nhat Hanh talked to us. The moment he walked into the room and I looked into his face, I began to cry. I realized for the first time that I didn't know the Vietnamese in any other way than as my enemy, and this man wasn't my enemy. It wasn't a conscious thought; it was an awareness happening from somewhere deep inside me. As I sat there looking at this Vietnamese man, memories of the war started flooding over me. Things that I hadn't remembered before, events I had totally forgotten. One of the memories that came back that evening helped me to understand why I had not been able to tolerate the crying of my baby son years earlier. At some point, maybe six months into my service in Vietnam, we landed outside a village and shut down the engines of our helicopters. Often when we shut down near a village the children would rush up and flock around the helicopter, begging for food, trying to sell us bananas or pineapples or Coca-Cola, or attempting to prostitute their mothers or sisters. On this particular day there was a large group of children, maybe 25. They were mostly gathered around the helicopter. As the number of children grew, the situation became less and less safe because often the Vietcong would use children as weapons against us. So someone chased them off by firing a burst from an M60 machine gun over their heads. As they ran away, a baby was left lying on the ground, crying, maybe two feet from the helicopter in the middle of the group. I started to approach the baby along with three or four other soldiers. That is what my nonwar conditioning told me to do. But in this instance, for some reason, something felt wrong to me. And just as the thought began to rise in my head to yell at the others to stop, just before that thought could be passed by synapse to speech, one of them reached out and picked up the baby, and it blew up. Perhaps the baby had been a booby-trap, a bomb. Perhaps there had been a grenade attack or a mortar attack at just this moment. Whatever the cause, there was an explosion that killed three soldiers and knocked me down, covering me with blood and body parts. This incident had been so overwhelming that my conscious mind could not hold it. And so this memory had remained inaccessible to me until that evening in 1990. As I sat there looking at this monk, Vietnam just came rushing back to me. All the unaddressed, repressed thoughts, feelings, and perceptions. I understood for the first time how the war had taken away my ability to have relationships. How the effects of war had prevented me, like my father before me, from having an intimate relationship with my son, or with anyone. I had left my three-year-old son and his mother not because I couldn't stand to be with them, which is what my suffering was telling me, but because I couldn't stand to be in my own skin. Being in the presence of this monk and his assistant, a nun who was also Vietnamese, memories of the war continued to rush through me, and I was terrified all over again. In one instance, people from the retreat were standing in a circle, doing some exercises. I wouldn't join the circle because it didn't feel safe. When Sister Chan Khong began to walk away from the circle, I started to panic because I didn't have a gun. I was confronted by the memory of walking into that "pacified" village and the [men disguised as] monks opening fire on us with their automatic weapons. And now here I was observing a Vietnamese nun leaving a group of American veterans who were unarmed and vulnerable. I was so frightened I thought that I might explode. Who could be trusted? Who? At the retreat, Thich Nhat Hanh said to us, "You veterans are the light at the tip of the candle. You burn hot and bright. You understand deeply the nature of suffering." He told us that the only way to heal, to transform suffering, is to stand face-to-face with suffering, to realize the intimate details of suffering and how our life in the present is affected by it. He encouraged us to talk about our experiences and told us that we deserved to be listened to, deserved to be understood. He said we represented a powerful force for healing in the world. He also told us that the nonveterans were more responsible for the war than the veterans. That because of the interconnectedness of all things, there is no escape from responsibility. That those who think they aren't responsible are the most responsible. The very lifestyle of the nonveterans supports the institutions of war. The nonveterans, he said, needed to sit down with the veterans and listen, really listen to our experience. They needed to embrace whatever feelings arose in them when engaging with us—not to hide from their experience in our presence, not to try to control it, but just to be present with us. I spent six days at the retreat. Being with the Vietnamese people gave me the opportunity to step into the emotional chaos that was my experience of Vietnam. And I came to realize that this experience was--and continues to be--a very useful and powerful gift. Without specific awareness of the intimate nature of our suffering, whatever that suffering may be, healing and transformation simply are not possible and we will continue to re-create that suffering and infect others with it. Toward the end of the retreat I went to Sister Chan Khong to apologize, to try to make amends in some way for all the destruction, the killing I'd taken part in. I didn't know how to apologize directly; perhaps I didn't have the courage. All I could manage to say was: "I want to go to Vietnam." During the retreat they had said, if we who had fought wanted to go to Vietnam to help rebuild the country, they would help arrange it. And so I asked to go to Vietnam; it was all I could say through my tears. http://www.beliefnet.com/story/155/story_15588_1.html by Connie Hill Claude Anchin Thomas was a veteran of the war in Viet Nam who was awarded numerous medals and saw thousands killed. On returning home Thomas found he continued to live in a state of war and was overwhelmed by guilt, anger and sorrow. In 1990 he met Thich Nhat Hanh and began his Buddhist practice. Now he is a Zen monk and teacher, and has written his story in At Hell’s Gate. Claude travels 260-265 days per year for his work, and since 1994 has walked about 15,000 miles in pilgrimage. Connie: Why did you wanted to write this book. Claude: I didn’t. I was approached by an agent who’d become aware of my work. He works with people who do "intrinsically important work for the world social structure." We sent the manuscript to 20 publishers and 2 were interested. We made the choice to go with Shambhala because I had a sense the editor didn’t have an interest in changing my voice and she liked my writing. Connie: What is your connection with Portland? Claude: I’ve visited Portland the last six years. I work in the penitentiaries with veterans of the Viet Nam and other wars. My first contact with other veterans was at a retreat for veterans with Thich Nhat Hanh in 1990. As a result I ended up going to France and living and studying in the monastery for three years. Buddhist practice was beneficial to me. Another influential person for me, Maxine Hong Kingston, had a grant to work with writing and Viet Nam veterans. Writing became a tool to give veterans voice to their voicelessness. We used writing as a meditation to begin to tell the stories that we couldn’t tell. I’ve continued to do work with former soldiers. My own work began from stopping the use of alcohol. When I stopped taking intoxicants a social worker got me in contact with Thich Nhat Hanh and Buddhist practices: my next natural step. I found that war is not an external event. The roots of war exist in each of us and are hidden in the conditioning from our family and social and cultural experiences. Buddhist practice helps me become conscious of that conditioning so I can deconstruct. Then healing and transformation can take place. Healing is not something that I can facilitate. Healing is only something I can prepare the ground for it to take place. I’m clear that healing is not the absence of pain and suffering. It is rather learning to live in a conscious relationship with pain and suffering. It’s not possible without a rooted, disciplined, spiritual practice. Connie: Why did you start doing pilgrimages? Claude: I never liked walking, but it was brought to my attention that there was this pilgrimage going from Auschwitz to Hiroshima and it would pass through Viet Nam. I had a clear understanding that this would be a very important method for me to return to Viet Nam. So I was ordained at Auschwitz by Bernie Baisen Tetsugen Roshi or Bernie Glassman, who is Jewish and had never been to Auschwitz. My first pilgrimage became a vehicle of contact with his own history and my ordination became the vehicle for him to make that contact. Since then I’ve walked four major pilgrimages, 1000 miles or more. Connie: You’re away from home more than two thirds of each year. Boy to be away that much feels very difficult to me. Claude: I’m not away. I’m just where I am. I don’t have an attachment to place. I’m attempting to develop a center in a small town named Mary Esther, Florida. It is a neighboring community to Fort Walton Beach which is the major city between Panama City and Pensacola. The property is in the midst of 4 major military bases. Eglin Air Force Base, Hurlburt Field, Duke Field and an army ranger training facility. At night when we sit, we can hear the bombs and machine guns they train with. It is like being in a war zone. We sit and we practice. Connie: Do you see that your being there as bringing light to the area? Claude: I have no idea. I do know that I am quite clear in my commitment and understanding that violence is never a solution, never! It’s a choice that people think they make, but it’s simply not a solution. Violence only leads to more violence. It’s the law of cause and effect, which is an essential Buddhist teaching. Connie: Since it’s election time we hear so much from the candidates about the war and what they will do. What do you have to say about that? Claude: My understanding is quite clear--violence is not a solution. Now, I’m not a politician, I’m a Buddhist monk. But how do we work skillfully with the conditions as they exist now? The reality of what I talk about is that violence is never over. It’s not that you fight a war, the war ends and it’s done. The consequences of those actions are forever. In this political climate you can still see the unresolved issues that exist concerning Viet Nam and the Second World War. These issues are still dominant in people’s minds and they are trying to make sense out of something that you can’t make sense out of. Connie: I don’t see how my meditation will stop the war. Claude: It won’t. That part of meditation that is silence and reflection brings me in contact with the war that is in me. That, I can stop. When I begin to heal it, it also has a reverberating effect so as I heal, then the world around me also begins to heal. I have a responsibility to stand up in the face of lying and manipulating and these sorts of issues. How to do that skillfully is never a programmed matter. Healing only manifests itself if I’m able to be in contact with my own suffering, not blame the other but be present in front of them. I can’t change anyone else. I can only create the circumstances where change can take place. Connie: Thank you, Claude. http://www.newconnexion.net/article/11-04/hellsgate.html
