Shivpreet Singh
Shivpreet Singh
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Thich Nhat Hanh was a Buddhist monk from Vietnam was passed away last week. I know very little about him so I am looking forward to learning more about his life and work from Fran Bak, an ambassador of oneness at DhunAnand who happened to be at Thay’s monastery in Vietnam when this happened. We will likely get together on a zoom call for this on March 3 - the 40th day from his passing.

What I do find intriguing is why this Buddhist monk obtained initial fame. As an article in the economist says, “At a time when the Vietnamese Buddhist establishment was largely apolitical, he believed Buddhists had to engage directly with people’s suffering — and that meant getting involved in the political life of the nation.” The courage to stand against what was wrong was the lesson of his life.

This reminds me of Guru Nanak’s poem highlighting Babar’s torture, Jaisi Main Aveh. At a time when most Bhakti saints were largely apolitical, Guru Nanak included in his definition of singing of truth/remembrance of oneness, standing against atrocities.

The following is one of his writings that inspires a beautiful way of dealing with loss.

A dream of my mother - Thich Nhat Hanh.


The day my mother died I wrote in my journal, "A serious misfortune of my life has arrived." I suffered for more than one year after the passing away of my mother.

But one night, in the highlands of Vietnam, I was sleeping in the hut in my hermitage. I dreamed of my mother. I saw myself sitting with her, and we were having a wonderful talk. She looked young and beautiful, her hair flowing down. It was so pleasant to sit there and talk to her as if she had never died.

When I woke up it was about two in the morning, and I felt very strongly that I had never lost my mother. The impression that my mother was still with me was very clear.

I understood then that the idea of having lost my mother was just an idea. It was obvious in that moment that my mother is always alive in me.

I opened the door and went outside. The entire hillside was bathed in moonlight. It was a hill covered with tea plants, and my hut was set behind the temple halfway up. Walking slowly in the moonlight through the rows of tea plants, I noticed my mother was still with me. She was the moonlight caressing me as she had done so often, very tender, very sweet... wonderful!

Each time my feet touched the earth I knew my mother was there with me. I knew this body was not mine but a living continuation of my mother and my father and my grandparents and great-grandparents. Of all my ancestors. Those feet that I saw as "my" feet were actually "our" feet. Together my mother and I were leaving footprints in the damp soil.

From that moment on, the idea that I had lost my mother no longer existed. All I had to do was look at the palm of my hand, feel the breeze on my face or the earth under my feet to remember that my mother is always with me, available at any time.

Bhagat Maalaa ~ Part VII - The Story of Raja Janak | SikhNet

In ancient India there was a King called Janak. One day, after having eaten a filling lunch, King Janak fell asleep and dreamed he had lost a battle, his kingdom and ran for his life to a forest. Now he was hungry and was a beggar looking for food.

Extremely hungry and thirsty, he desperately approached a hut from which an old lady  gave him rice & Dal (Lentils) and told him to cook his own meal. King cooked food and as he was about to eat a dog came and snatched his food and ran away.

King suddenly awoke in a sweat. He was in his quiet, serene palace, with a full stomach and servants fanning him. He was then confronted with the question of  What was real?  Was he a beggar, as in the nightmare, or he is a king?

With this question, King Janak assembled all of his advisors. All attempted to give an explanation, but Janak was not satisfied with any of their answers.

Then a young crooked boy Ashtavakra* entered the court and surprised everyone with the answer: “King Janaka, neither beggar nor emperor is real. You alone are real. You, yourself, are the truth. The you who was present as pure consciousness in the dream state playing the role of the beggar and who is present in the waking state playing the role of the king, this you who witnessed both these states, is your true reality.

Life during the daytime is a day-dream, during the night it is a night-dream. They are both illusions. They are filled with defects and flaws because they constantly change from one thing to another; so they cannot be real. Only you who remain unchanged in all these states are real, free of all change and illusion.”

This was also emphasized in the Gita, where Krishna pointed out the important truth that the world is constantly changing and that the atma alone is real and ever unchanging. Its emphasized by Buddha with concept of Impermanence. It is emphasized by Guru Nanak in the first shloka of the Guru Granth Sahib: Aad Sach, Jugaad Sach, Hai Bhi Sach, Hosi Bhi Sach. 

Our current existence is based on a reality that is derived from the five senses (i.e. smell, sight, taste, sound, and touch - Prapanch). The environment created by our senses is perceived as real for as long as we are conscious. But when we are not conscious, such as while dreaming, our sense of reality is entirely different. During a dream, if we are chased by a wild animal, we might become frightened, but as soon as we wake up, that fear would subside, and our instinct to run away would no longer apply. This presents a profound question: which is the stronger reality?

Another version of the story:

“When Ashtavakra entered Janak Raja’s council, the advisors and the rest of the assembly started laughing upon seeing such an odd man. Ashtavakra also began laughing, but his laugh was so pure and innocent that it touched Janak Raja very deeply. Janak Raja’s advisor revealed to him that Ashtavakra was a very renowned sage, of great spiritual knowledge, and should be respectfully welcomed. After Janak Raja offered him a seat, Ashtavakra asked the king the topic of discussion. Janak replied that he originally had one question, but now there were two. First, Janak Raja asked why Ashtavakra had laughed so serenely when he had entered. Ashtavakra briefly replied, “Because you were laughing, I started laughing.” Janak Raja thought that the ascetic must not have realized that the assembly was laughing at him, and so he attempted to explain. “But these people were laughing at your strange way of walking.” Ashtavakra replied, “I took a detour from my pilgrimage into this town thinking that I would find divine people talking about the soul and God, but when I entered, none of you looked at my soul, but rather at my deformed body – you all are still living in body consciousness, and so I was wondering if I had made a mistake coming here. This was why I laughed.” Janak Raja was stunned by the sage’s understanding and quickly apologized on everyone’s behalf.

Janak Raja then explained the situation of his dream and asked the sage which existence was real? Ashtavakra’s simple response impressed the whole assembly. He told Janak Raja, “When you tried to find out which existence was more real, did you consider that both are false? Your existence as a beggar was false and temporary, and so is your time as a king. When you go to Akshardham, you will know your time here as an eighty-year dream. At that time, you will wonder, what was the purpose of coming to earth, and how much of that was really accomplished?”

“Do we all accept that what is here is like a dream and that we are really from Akshardham?” Although we walk and talk, and live our daily lives as if we will be here forever, we must realize that our lives are not permanent. (Hindu scriptures talk about seven people who are immortal, but they too die at aatyantika pralaya or at the time of total destruction. After aatyantika pralaya, only Akshardham exists.) Next, we must accept that we are visitors here, who will go to God’s Abode, which is permanent. Not accepting the reality of Akshardham (and accepting this temporary state as real) is maayaa (illusion)!”


I am just about to get on to a flight and pass through a store. First bought a strawberry banana smoothie. Was looking for some magazines. Pondered over scientific american for a while. It had a story on how future generations will be much smarter. Wondering if that is true, those philosophers of yesteryears must have been far ahead of their times.

But then I Chose to buy this book. I think it will be a fun to read. I have been listening to Joel Osteen's lectures. And I liked the concept of "Every Day a Friday". Let's see what it has.





What do i think to start with? Its interesting that philosophers of today are rejecting the now philosophy. "living in the now" does not use our powerful ability to dream. People are 10% happier on Friday than other days says the book. I bet people are less happy on Sunday. If you make everyday a Friday, then you gain this power to dream everyday about a brighter future. I say living in the hope of tomorrow is sweeter than living in the now. And what's the harm? The purpose of life is not to hold back. There are no compromises that need to be made. The purpose of life is to sing.

I'll write more as I read.

Today is the 25th anniversary of the nation's commemoration of Rev. Martin Luther King's birthday as a national holiday. Following is the text of the "I have a dream" speech, delivered on the steps of the Lincoln Memorial in Washington on Aug. 28, 1963. I read it today with my son while listening to Guru Nanak's "Timeless Truth Meditation" ... words of this great man still ring true, because they have the essence of the eternal truth of equality and freedom:




I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.

Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.

But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.

In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."

But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.

We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.

It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.

But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.

The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.

We cannot walk alone.

And as we walk, we must make the pledge that we shall always march ahead.

We cannot turn back.

There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by signs stating: "For Whites Only." We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."

I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.

Let us not wallow in the valley of despair, I say to you today, my friends.

And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.

I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."

I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.

I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.

I have a dream today!

I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

I have a dream today!

I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."

This is our hope, and this is the faith that I go back to the South with.

With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:

My country 'tis of thee, sweet land of liberty, of thee I sing.

Land where my fathers died, land of the Pilgrim's pride,

From every mountainside, let freedom ring!

And if America is to be a great nation, this must become true.

And so let freedom ring from the prodigious hilltops of New Hampshire.

Let freedom ring from the mighty mountains of New York.

Let freedom ring from the heightening Alleghenies of Pennsylvania.

Let freedom ring from the snow-capped Rockies of Colorado.

Let freedom ring from the curvaceous slopes of California.

But not only that:

Let freedom ring from Stone Mountain of Georgia.

Let freedom ring from Lookout Mountain of Tennessee.

Let freedom ring from every hill and molehill of Mississippi.

From every mountainside, let freedom ring.

And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:

Free at last! Free at last!

Thank God Almighty, we are free at last!
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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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