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When I began, years ago now, to focus on the power of love as a healing force, no one really disagreed with me. Yet what they continue to accept in their daily life is lovelessness, because doing the work of love requires resisting the status quo. In Thich Nhat Hanh’s most recent treatise on the subject, True Love: A Practice for Awakening the Heart, he reminds us that “to love, in the context of Buddhism, is above all to be there.” He then raises the question of whether or not we have time for love. Right now there is such a profound collective cultural awareness that we need to practice love if we are to heal ourselves and the planet. The task awaiting us is to move from awareness to action. The practice of love requires that we make time, that we embrace change.
Fundamentally, to begin the practice of love we must slow down and be still enough to bear witness in the present moment. If we accept that love is a combination of care, commitment, knowledge, responsibility, respect, and trust, we can then be guided by this understanding. We can use these skillful means as a map in our daily life to determine right action. When we cultivate the mind of love, we are, as Sharon Salzberg says, “cultivating the good,” and that means “recovering the incandescent power of love that is present as a potential in all of us” and using “the tools of spiritual practice to sustain our real, moment-to-moment experience of that vision.” To be transformed by the practice of love is to be born again, to experience spiritual renewal. What I witness daily is the longing for that renewal and the fear that our lives will be changed utterly if we choose love. That fear paralyzes. It leaves us stuck in the place of suffering.
When we commit to love in our daily life, habits are shattered. We are necessarily working to end domination. Because we no longer are playing by the safe rules of the status quo, rules that if we obey guarantee us a specific outcome, love moves us to a new ground of being. This movement is what most people fear. If we are to galvanize the collective longing for spiritual well-being that is found in the practice of love, we must be more willing to identify the forms that longing will take in daily life. Folks need to know the ways we change and are changed when we love. It is only by bearing concrete witness to love’s transformative power in our daily lives that we can assure those who are fearful that commitment to love will be redemptive, a way to experience salvation.
Lots of people listen and affirm the words of visionary teachers who speak on the necessity of love. Yet they feel in their everyday lives that they simply do not know how to link theory and practice. When Thich Nhat Hanh tells in Transformation and Healing that “understanding is the very foundation of love and compassion,” that “if love and compassion are in our hearts, every thought, word, and deed can bring about a miracle,” we are moved. We may even feel a powerful surge of awareness and possibility.
Then we go home and find ourselves uncertain about how to realize true love. I remember talking deeply with Thich Nhat Hanh about a love relationship in which I felt I was suffering. In his presence I was ashamed to confess the depths of my anguish and the intensity of my anger toward the man in my life. Speaking with such tenderness he told me, “Hold on to your anger and use it as compost for your garden.” Listening to these wise words I felt as though a thousand rays of light were shining throughout my being. I was certain I could go home, let my light shine, and everything would be better; I would find the promised happy ending. The reality was that communication was still difficult. Finding ways to express true love required vigilance, patience, a will to let go, and the creative use of the imagination to invent new ways of relating. Thich Nhat Hanh had told me to see the practice of love in this tumultuous relationship as spiritual practice, to find in the mind of love a way to understanding, forgiveness, and peace. Of course this was all work. Just as cultivating a garden requires turning over the ground, pulling weeds, planting, and watering, doing the work of love is all about taking action.

Whenever anyone asks me how they can begin the practice of love I tell them giving is the place to start. In The Return of the Prodigal Son, Henri Nouwen offers this testimony: “Every time I take a step in the direction of generosity I know that I am moving from fear to love.” Salzberg sees giving as a way to purify the mind: “Giving is an inward state, a generosity of the spirit that extends to ourselves as well as to others.” Through giving we develop the mind of gratitude. Giving enables us to experience the fullness of abundance—not only the abundance we have, but the abundance in sharing. In sharing all that we have we become more. We awaken the heart of love.
Dominator thinking and practice relies for its maintenance on the constant production of a feeling of lack, of the need to grasp. Giving love offers us a way to end this suffering—loving ourselves, extending that love to everything beyond the self, we experience wholeness. We are healed. The Buddha taught that we can create a love so strong that, as Salzberg states, our “minds become like a pure, flowing river that cannot be burned.” Such love is the foundation of spiritual awakening.
If we are to create a worldwide culture of love then we need enlightened teachers to guide us. We need concrete strategies for practicing love in the midst of domination. Imagine all that would change for the better if every community in our nation had a center (a sangha) that would focus on the practice of love, of loving-kindness. All the great religious traditions share the belief that love is our reason for being. This shared understanding of love helps connect Buddhist traditions with Christian practice. Those coming to Buddhism from Christian traditions appreciate the work that Thich Nhat Hanh has done to create a bridge connecting these spiritual paths. In Living Buddha, Living Christ he offers a vision of inclusiveness, reminding us that both Jesus and Buddha are doors we can walk through to find true love. He explains: “In Buddhism such a special door is deeply appreciated because that door allows us to enter the realm of mindfulness, loving-kindness, peace, and joy.” Sharing the truism that there are many doors of teaching he states: “Each of us, by our practice and our loving-kindness, is capable of opening new dharma doors.”
All of us who work toward creating a culture of love seek to share a real body of teaching that can reach everyone where we are. That was the lesson I learned at the conference last May—to be broad, to extend the circle of love beyond boundaries, bringing together people from different backgrounds and traditions, and feeling together the way love connects us.

Toward a Worldwide Culture of Love,
bell hooks, Shambhala Sun, July 2006.

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