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“Nhat Hanh is my Brother”

This is not a political statement. It has no ulterior motive, it seeks to provoke no immediate reaction “for” or “against” this or that side in the Vietnam war. It is on the contrary a human and personal statement and an anguished plea for Thich Nhat Hanh who is my brother. He is more my brother than many who are nearer to me by race and nationality, because he and I see things exactly the same way. He and I deplore the war that is ravaging his country. We deplore it for exactly the same reasons: human reasons, reasons of sanity, justice and love. We deplore the needless destruction, the fantastic and callous ravaging of human life, the rape of the culture and spirit of an exhausted people. It is surely evident that this carnage serves no purpose that can be discerned and indeed contradicts the very purpose of the mighty nation that has constituted itself the “defender” of the people it is destroying.

Certainly this statement cannot help being a plea for peace. But it is also a plea for my Brother Nhat Hanh. He represents the least “political” of all the movements in Vietnam. He is not directly associated with the Buddhists who are trying to use political manipulation in order to save their country. He is by no means a Communist. The Vietcong is deeply hostile to him. He refuses to be identified with the established government which hates and distrusts him. He represents the young, the defenseless, the new ranks of youth who find themselves with every hand turned against them except those of the peasants and the poor, with whom they are working. Nhat Hanh speaks truly for the people of Vietnam, if there can be said to be a “people” still left in Vietnam.

Nhat Hanh has left his country and has come to us in order to present a picture which is not given us in our newspapers and magazines. He has been well received – and that speaks well for those who have received him. His visit to the United States has shown that we are people who still desire the truth when we can find it and still decide in favor of man against the political machine when we get a fair chance to do so. But when Nhat Hanh goes home, what will happen to him? He is not in favor with the government which has suppressed his writings. The Vietcong will view with disfavor his American contacts. To have pleaded for an end to the fighting will make him a traitor in the eyes of those who stand to gain personally as long as the war goes on, as long as their countrymen are being killed, as long as they can do business with our military. Nhat Hanh may be returning to imprisonment, torture, even death. We cannot let him go back to Saigon to be destroyed while we sit here, cherishing the warm humanitarian glow of good intentions and worthy sentiments about the ongoing war. We who have met and heard Nhat Hanh, or who have read about him, must also raise our voices to demand that his life and freedom be respected when he returns to this country. Furthermore, we demand this not in terms of any conceivable political advantage, but purely in the name of those values of freedom and humanity in favor of which our armed forces declare they fighting the Vietnam war. Nhat Hanh is a free man who as acted as a free man in favor of his brothers and moved by the spiritual dynamic of a tradition of religious compassion. He has come among us as many others have, from time to time, bearing witness to the spirit of Zen. More than any other he has shown us that Zen is not an esoteric and world denying cult of illumination, but that it has its rare and unique sense of responsibility in the modern world. Wherever he does he will walk in the strength of his spirit and in the solitude of the Zen monk who sees beyond life and death. It is for our own honor as much for his safety that we must raise our voices to demand that his life and personal integrity be fully respected when he returns to his smashed and gutted country, there to continue his work with the students and peasants, hoping for the day when reconstruction can begin.

I have said Nhat Hanh is my brother, and it is true. We are both monks, and we have lived the monastic life about the same number of years. We are both poets, both existentialists. I have far more in common with Nhat Hanh than I have with many Americans, and I do not hesitate to say it. It is vitally important that such bonds be admitted. They are the bonds of a new solidarity and a new brotherhood which is beginning to be evident on all the five continents and which cuts across all political, religious and cultural lines to unite young men and women in every country in something that is more concrete than an ideal and more alive than a program. This unity of the young is the only hope of the world. In its name I appeal for Nhat Hanh. Do what you can for him. If I mean something to you, then let me put it this way: do what for Nhat Hanh whatever you would do for me if I were in his position. In many ways I wish I were.

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