Mindfulness in Action: Buddhist Environmental Activism of Earth Holder Berlin

Abstract

This study explores the intersection of mindfulness practice and environmental activism within the Earth Holder Berlin (EHB) group, a part of the Order of Interbeing (O of I) inspired by Thich Nhat Hanh. EHB, established in 2020, integrates the principles of engaged Buddhism and endeavors to advance social and ecological justice through mindful actions. Using a qualitative methodology, this research employs semi-structured interviews and participant observation to investigate the experiences of EHB members. The findings demonstrate the transformative potential of Buddhism in ecological discourse, illustrating how EHB members embody epistemic entanglement, intertwining their Buddhist backgrounds with climate knowledge. This integration not only enhances personal transformation but also serves as a catalyst for social and ecological justice, enriching our understanding of engaged Buddhism in contemporary environmental movements.

1. Introduction

As Western societies have become increasingly aware of the urgent need to address climate change, the role of religious and spiritual practices in environmental activism (eco-activism) has gained prominence. Among these, Buddhist practices, particularly those advocated by Thich Nhat Hanh, have attracted significant attention. In Germany, the Earth Holder Sangha in Berlin (EHB), a community deeply rooted in Nhat Hanh’s teachings, exemplifies this trend. The Buddhist eco-group’s unique approach to combining mindfulness with eco-activism offers valuable insights into how Engaged Buddhism can contribute to contemporary environmental movements in Western societies. Despite the growing influence of Engaged Buddhism in Germany, there is a noticeable gap in academic research that explores the specific ways in which these teachings and practices have been adapted and transformed within the German context. While previous studies have examined the general influence of Buddhism in the West, there is a lack of focused research on the intersection of Engaged Buddhism under Thich Nhat Hanh, eco-activism, and practices.1 Furthermore, the role of Buddhist teachings and practices in shaping new forms of social and eco-activism, particularly among (eco-)Buddhist groups like the Orders of Interbeing and Earth Holder Sangha, remains underexplored. To address these gaps, this article seeks to explore how EHB members incorporate Buddhist teachings and practices into contemporary eco-activism. It will also examine how evolving Buddhist principles within the German context extend and transcend epistemic boundaries in environmental discourse. This research is substantially grounded in a qualitative methodology, i.e., semi-structured interviews and participant observation as primary data sources. Interviews were conducted with members of EHB, focusing on their Buddhist teachings, practices, and eco-engagement. Participant observation was also conducted during activities, including mindfulness practices, meditation sessions, and public eco-activism events.

2. Thich Nhat Hanh, Engaged Buddhism, and His Eco-Engagement

Born in central Vietnam in 1926, Thich Nhat Hanh began his spiritual journey at sixteen as a novice monk at Tu Hieu Temple in Hue. In the early 1950s, he became a key figure in revitalizing Vietnamese Buddhism, and, in 1964, he founded the Order of Interbeing in response to pressure from both the American-backed southern government, which condemned his neutralist anti-war poems, and the northern communists, who accused him of being an American puppet. The Order emphasized social responsibility and peace work, core to Nhat Hanh’s mission (Batchelor and Brown 1994). As a scholar, teacher, and activist, he established Van Hanh Buddhist University, La Boi Publishing House, and an influential peace magazine in the 1960s. Exiled in 1966 due to his peace advocacy during the Vietnam War, Nhat Hanh became a global Buddhist peacemaker, earning a Nobel Peace Prize nomination from Martin Luther King Jr. in 1967. His experiences fueled his Engaged Buddhism, which sought to address societal issues and alleviate suffering, drawing on his profound understanding of human pain’s complexities. Thich Nhat Hanh described his work with a community aiding hungry children and refugees from Vietnam—the widespread destruction of land, the severe challenges families faced in securing basic needs, and the desperate conditions that led many to flee by sea (Hanh 1990).

Over four decades, Thich Nhat Hanh became a pioneering figure in bringing Buddhism to the West, establishing six monasteries and numerous practice centers across the United States, Asia, and Europe, along with over 1000 local mindfulness communities, known as “sanghas” (The Mindfulness Bell n.d.). In 1982, he founded Plum Village in France, creating a nurturing environment for people worldwide to learn and practice living in harmony (Halifax and Peale n.d., p. 2). His teachings, rooted in deep compassion and a commitment to alleviating suffering, led to the establishment of the European Institute for Applied Buddhism (EIAB) in Germany in 2008. Throughout his life, Nhat Hanh built a global community of over 600 monks and nuns, along with tens of thousands of lay students, continuing to advocate for peace, reconciliation, and mindfulness across various sectors, including schools, workplaces, and even prisons (The Mindfulness Bell n.d.).

Nhat Hanh has been responsible for coining the term Engaged Buddhism. Engaged Buddhism is an ideological system that originated from the context of liberation movements, a period when Nhat Hanh lived and directly experienced these circumstances2, namely the Vietnamese war. “The term appears to have first been used in a book, published in Vietnamese, called Dao Phat Di Vao Cuoc Doi (…)”3 This title means “Buddhism entering into society” or “Buddhism entering into life” and then was later translated by Nhat Hanh as “engaged Buddhism” (Plum Village n.d.a). This concept reimagined Buddhism by applying its principles to various aspects of life, including spiritual, cultural, economic, and social realms. Nhat Hanh’s use of the term emphasized a more inclusive, action-oriented approach to addressing the suffering caused by war, urging that Buddhism must engage with society to alleviate suffering (Hanh 1993).

While Engaged Buddhism initially focused on social service, it also encompassed spirituality and social politics. Although environmental issues were not initially a central focus, they gained importance in the 1970s and 1980s, with Nhat Hanh emerging as a pioneering figure in spiritual ecology (Plum Village 2013). In 1975, he established the Sweet Potato Community near Paris, and in 1982, he moved to the larger Plum Village in Southwestern France (Ahimsa Trust 2022), where organic farming became integral to monastic life. The Happy Farm, rooted in regenerative and organic practices, embodies Nhat Hanh’s vision of integrating meditation with sustainable and ethical food production (Happy Farm n.d.). He saw gardening as a transformative practice, where even waste could be turned into something beautiful and nourishing. The farm fulfilled his aspiration to infuse mindfulness into daily life and foster healing through a deep connection with the Earth. During the 1980s, Nhat Hanh began to address ecological concerns explicitly, signifying an incorporation of environmental issues into his teachings. He introduced the concept of interbeing in the 1980s, expounding upon the profound interconnectedness that permeates all dimensions of existence. Drawing from ancient Buddhist scriptures like the Diamond Sutra, he illuminates the principle of no-self from an ecological perspective (Plum Village n.d.c). Within this framework, he emphasizes the interpenetration between subjectivity and the environment, expanding this approach into mindfulness, compassion, and social engagement. “We have to see that we inter-are with our Mother Earth, that we live with her and die with her” (Carvalho 2014, p. 143). Humans are not distinct from their surroundings; rather, they are parts of it. Through meditation, this distinction between living and non-living entities dissolves. Nhat Hanh wrote extensively on the environmental crisis4, with his earliest mentions dating back to the 1990s. His 1996 book The Sun My Heart explores the relationship between humans and the environment, emphasizing interdependence and interconnectedness. In 2013, in Love Letter to the Earth, Nhat Hanh called for a transformative shift in consciousness to protect the planet, integrating scientific knowledge, ecological principles, and Mahayana Buddhism. This poetic appeal to Mother Earth significantly influenced international discourse, including the language of love in the lead-up to the 2015 Paris Agreement (Plum Village 2013). Overall, Nhat Hanh inspired political leaders to adopt environmental sustainability initiatives, advocating for peace, environmental awareness, and social transformation in various global forums (Plum Village n.d.e). His legacy in spiritual ecology has been continued by his followers, such as David Loy, who expanded on the idea of eco-Dharma (Loy 2020) and coined the term ecosattva (Eirich 2019), further advancing environmental concerns within Nhat Hanh’s tradition5.

3. The O of I in Germany (Intersein n.d.c)

The O of I in Germany is a community of practitioners following the teachings of Nhat Hanh. Inspired by Engaged Buddhism, they integrate mindfulness and compassion into daily life and contribute to society’s well-being. These communities provide spaces for deepening understanding and cultivating mindfulness and compassion. They organize regular meditation sessions, retreats, and study groups, providing opportunities for individuals to connect, practice together, and deepen their understanding of Buddhist principles. O of I members in Germany also actively engage in social and environmental activism. They strive to address societal issues and contribute to positive change through their collective actions and initiatives. This includes promoting peace, social justice, and ecological sustainability in both local and global contexts. The O of I in Germany aims to cultivate mindfulness, compassion, and wisdom, encouraging individuals to apply these qualities in relationships, communities, and beyond. They provide a supportive community for spiritual growth and active engagement in creating a compassionate society.

The first community in Germany was called Intersein-Zentrum based in Hohenau in Bayerischen Wald and founded on 22 May 1999 (Intersein n.d.b). Currently, there are in total 119 sanghas in Germany (Intersein n.d.a). In Berlin, there are four. In the Berlin O of I, there are also some people who care about climate and environmental issues. Like in Berlin-Hermsdorf, a teacher devoted herself to animal ethics for many years, but that is more like sporadic action, not a whole group engagement. Based on various concerns and purposes, there are smaller sub-groups that engage practitioners with different interests and backgrounds. For instance, Earth Holders focuses on climate issues, the Mindful Business Commitment (MBC, Netzwerk Achtsame Wirtschaft) caters to individuals with experience in company and business circles, and Wake-Up supports those seeking psychological assistance, predominantly young people.

4. The Earth Holders and Earth Holder in Germany

“Earth Holder” comes from the name of a Bodhisattva described in the Lotus Sutra, Dharanimdhara, which means to hold, to protect, and to preserve the Earth. Earth Holders advocate for Earth justice, mindfulness practice, direct actions, and collaboration. Through a care-taking council and regional community builders, Earth Holder works towards a more just and sustainable future for all beings on Earth (Earth Holder Community n.d.).

In Berlin, the EHB was first founded in early 2020 by three core members of the O of I.6 Now, it is in three cities, Berlin, Hannover, and Freiburg. In this article, all the members in Berlin and one in Hannover are interviewed. The group’s inception in Berlin saw the convergence of individuals from O of I sanghas in various districts and places. Until 2022, there were 10 members (three from Kreuzberg, four from Zehlendorf, two from Hermsdorf, one from Hannover). They practice together within Plum Village and Earth Holder traditions twice a week (Praxisabend, The Practicing Evening), as well as in their Orga-meeting. They connect themselves very closely, not only in climate social political engagement but also in spiritual sharing, which brings them even closer. In EHB, there is no leader.

“We don’t have a fixed Dharma teacher, which gives our group a grassroots feel. Anyone, including myself, can lead the evening, allowing everyone to co-create our activities”.7

Nhat Hanh is their spiritual leader. There are no hierarchical titles within EHB or O of Interbeing. They would prefer to underscore their dedication to their proactive engagement in organizing social ecological engagement and to call themselves “one of the most activists in our group”. Generally, EHB constitutes a small, stable, and compassionate group.

“I feel very safe and supported at Earth Holder. We are a close-knit, compassionate group, and there are no gaps in our connection”.8

“We’re actually friends, which is what Sangha means—friends sharing the same spiritual practice. I truly appreciate each of them; they’re the best. Without them, I don’t know what I’d do. Our connection goes beyond their practice or activism; it’s about who they are and what they do.9

The dynamic of maintaining a balance between their roles as practitioners and organizers inevitably leads them to consistently return to their inner selves and their sangha group, even amidst their organizational endeavors. Despite being recognized as some of the most active members, they prioritize and value the practice component, as ultimately, returning to their practice group is central, and they wholeheartedly consider their engagement as part of their practice.

Over time, EHB has grown to 10 stable members, united by their shared identity as a rebellious and politically engaged collective. They have their own newsletter, usually monthly, and climate actions, mostly walking or sitting meditation in public streets to attract people to get involved, raising awareness for climate crisis. They also engage in some specific forms of sitting meditation in front of non-renewable energy places like coal or metal production companies, financial institutions like banks to urge them to invest more in sustainable projects, big firms for more justice production for the third world, or political institutions to urge politicians to pay more attention to climate and sustainability. There are several events organized in Berlin.10

EHB actively collaborates with XR in Germany, especially XR Buddhists. The membership in EHB overlaps with XR Buddhists. According to the conducted interviews, all members in EHB also belong to XR Buddhists. They cooperate and interact closely to amplify their environmental advocacy and activism efforts. Therefore, this determines that some of the EHB members may share the same strategic rebellion goal and method with XR. In some situations, especially when EHB collaborates with XR (Buddhists), they get new forms, and these members might dissolve to merge into those XR members to be allocated another active assignment, yet not the main action forms for EHB. Here are some of their cooperative climate actions. From 20 to 22 May 2022, EHB collaborated with XR Buddhists to initiate a walking meditation protest in Lützerath, a coal area in Germany. Following that, from 17 to 20 September 2022, EHB members actively took part in the annual Autumn Rebellion initiated by XR.

The walking meditation on Thursday, 11 March 2021, at 11 a.m., on Friedrichsbrücke in Berlin, as part of the global action day by “Green Faith”, #Sacredpeophlesacredearth, involved collaboration with the XR subgroup “Bridge of Faith” (Brücken des Glaubens). This event, particularly focused on supporting activists, included workshops on regenerative cultures11 and more. From April 12 to 17, 2023, some of the EHB members as well as XR Buddhists, also in partnership with the “Bridge of Faith” organized a collective effort endorsed by the German Buddhist Union (DBU). Furthermore, on 2 September 2023, as part of the “long night of religions” (Lange Nacht der Religionen) themed “Harmony with the Earth”, (Einklang mit der Erde) EHB, XR Buddhists, and other religious traditions conducted a walking meditation outside the Humboldt Forum, moving towards the Berlin Cathedral.

“I’m in the Earth Holder Sangha, and we’re also planning the whole action, like the sitting and walking meditation, and all these regenerative action workshops, we do online practice evenings, I just did one last night, we do them every two months now, or a mindfulness day next Sunday (…) where we’ll spend the whole day focusing on Earth Holder practice. Taking the whole day for it is also important for us as Earth Holders, so that we can do what Thay did, only he was in the midst of war. We’re not at war here yet, but that motivates me a lot, from what Thay did, how he built this social school and really did mindfulness days in the midst of war. We all need that”.12

In planning actions and activities for mindfulness and environmental activism, online practice sessions, regenerative action workshops, and mindfulness days are essential components of Earth Holder practice.13 They are the transformative power of engaged Buddhism in inspiring individuals to take action for the benefit of the planet and all beings.

5. Entangled Epistemology and Epistemic Borders

Eco-Buddhism is often seen as a modern phenomenon, largely emerging from the colonial encounter with Buddhism and influenced by Western, particularly Christian, forms of religiosity. While some view the notion of historical Buddhist engagement with environmental issues as more aspirational than factual, it is also important to note that Buddhist environmentalism is a contemporary construct shaped by modern interpretations of the tradition (Tomalin 2007, pp. 20–21). In the context of EHB, it is clear that this Buddhist eco-group comprises members from a diverse spectrum of social backgrounds and life experiences. (See Appendix A). This diversity arises from various entanglements of epistemic perspectives. Ranging from middle-aged individuals, with the youngest being 30 and the oldest 74, they bring a wealth of perspective and insight to the group. Some are employed as freelancers or work part-time, allowing flexibility for their engagement with eco-activism. Their direct experiences in environmental protection have instilled in them a profound concern for the climate emergency, which they find deeply alarming. Despite coming from backgrounds with varying degrees of religious affiliation, they share a common thread of disappointment or dissatisfaction with Christianity. Moreover, their encounter with the teachings of Nhat Hanh’s tradition has provided them with a framework that resonates deeply and can be applied practically to their daily lives. Additionally, their involvement with psychology, either through professional or personal interest, further informs their approach to environmental advocacy. Drawing from past experiences, many have engaged in left-wing political activism, either earlier in life or more recently, which reflects their engagement to social and environmental justice. As the empirical research progressed, identifying the specific factors influencing the current narrative and knowledge of EHB members became increasingly challenging. The complexity of this new knowledge production indicates that the epistemic frameworks are intertwined and difficult to disentangle.

“As Bruno Latour suggests, many ideas tend to make sense only when they are kept segregated from one another as distinct, specialized domains of knowledge; once they are put side by side, the very sense that they have been making in isolation begins to evaporate. One outcome of entangled relationships, then, would be the fuzzing up of conventional classificatory categories due to the collapse of neatly maintained epistemic borders. The state of an intermixing, of a diminution of distances among phenomena that used to belong in separate orders of things, necessitates nothing short of a recalculation and redistribution of the normativized intelligibility of the world, including a realignment of the grids, sets, and slots that allow for such intelligibility in the first place”.

(Chow 2012)

Latour suggests that knowledge often relies on maintaining strict boundaries between different domains, allowing ideas to make sense within their specialized contexts (Latour 1993). In the context of EHB, traditional Buddhist teachings and environmentalist ideas are originally distinct, with Buddhism focused on spiritual and ethical concerns, and environmentalism rooted in ecological and scientific discourse. However, when these boundaries are removed and the two are brought together, as seen in the emergence of eco-engagement in the Buddhist context, the coherence of each idea within its original context begins to transform. This merging blurs the conventional categories, such as the separation between tradition and modernity, religion and secularity, the West and East, self and others, as well as spiritual practice and eco-engagement, which leads to the collapse of established epistemic borders. Rey Chow’s phrase “the collapse of neatly maintained epistemic borders” aptly illustrates how the EHB members’ narrative necessitates a rethinking of both Buddhist teachings and environmentalist principles, prompting a reconfiguration of the frameworks that have traditionally defined these domains. Confronting Buddhism, a cultural and religious tradition from the East, EHB—where Western culture wields significant epistemic power—courageously engages in reordering knowledge frameworks to foster transcultural understanding. In the following sections, I will analyze how their epistemic perspectives become entangled through teachings, practices, and eco-engagement.

6. Interbeing

“I know that in our previous life we were trees, and even in this life we continue to be trees. Without trees, we cannot have people, therefore trees and people inter-are. We are trees, and air, bushes and clouds. If trees cannot survive, humankind is not going to survive either. We get sick because we have damaged our own environment, and we are in mental anguish because we are so far away from our true mother, Mother Nature”.

(Hanh 1990, p. 218)

In Nhat Hanh’s discourse, interbeing,14 also the interconnectedness and interdependence of all phenomena, signifies the intrinsic relationship between all beings and elements in the universe. This notion is widely applied in O of I and Earth Holder Sanghas surrounding climate change and environmental conservation, where the members recognize their interdependence with the natural world. In interviews conducted within EHB, members frequently reference the concept of interbeing, not only in the context of climate change but also in their interactions with others affected by climate-related issues, a sense of connection with all beings.

“One central aspect is interbeing. It’s about recognizing that I see myself in others, that I see nature within me, and that I am part of nature. It’s about trying to dissolve this separation in my practice and in my meditation”.15

“From the understanding of interbeing, in which we know that we are all the same, that we are all ONE and not different, and that we do not have a separate self. If I understand this, or if I am connected with others, then the climate crisis does not just affect someone else”.16

“(…) Nhat Hanh’s mindfulness practices aimed at opening hearts to interdependence and overcoming illusions of separation” (Messner 2017, p. 213). The interconnectedness of oneself, others, and nature reflects on dissolving the illusion of separation through practices such as meditation. Understanding interbeing leads to a realization of fundamental unity and the non-existence of a separate self. This perspective extends to the climate crisis in that it affects everyone as part of a collective whole rather than as isolated individuals. Therefore, there exists a shift in consciousness towards empathy and ecological awareness in addressing climate issues.

Under the Buddhist principle of no-self through an ecological lens, Nhat Hanh emphasizes the inseparable connection between humans and their environment. “We cannot separate human beings from the environment. The environment is in human beings and human beings are part of the environment… [Even] the distinction between living beings and non-living beings disappears after meditation” (Plum Village n.d.c). Therefore, it can also be seen, in his view, that meditation erases the distinction between living and non-living entities, which is a very important path of training the non-duality process.

However, just how deeply interconnected are human beings with the other elements of the universe? Nhat Hanh provides an answer through looking deeply, which involves examining the composition of each element, ultimately leading to the concept of Interbeing, where all phenomena are interconnected and mutually dependent.

“The destruction of our health by polluted air and water is linked to the destruction of the air and water themselves. The way we farm the way we deal with our garbage, are all related to each other. Ecology in Buddhism should be deep ecology”.

(Green Dharma n.d.)

“Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life”.

(Plum Village n.d.d)

This interconnectedness applies to various elements in the universe, including humans, animals, plants, and minerals. It means that we need to protect all of these elements. In the interview, there is a focus on this interconnectedness and the connection with various minute elements.

“There’s this meditation where we reflect on which substances, minerals, or elements are present within us. We realize that everything—earth, water, and so on—is inside us. This understanding leads me to feel that this connection is a fundamental basis or prerequisite for my perspective”.17

In addition, during the eating meditation, one of the EHB members often engages in a reflective process, contemplating various aspects of their food. This may involve pondering questions such as the origin of the product and the number of farmers involved in its production. These inquiries guide the mind through the practice of gratitude, encouraging a deeper appreciation for the interconnectedness of food sources and the labor involved in their cultivation.

“I really enjoy delving deep into the interconnectedness between animals and the industries they’re part of, creating a sense of association. I repeat certain phrases, like ‘I am grateful to the Earth for gifting me this body, and I am thankful for all the species that contributed to creating this food and bringing it here’. Depending on what comes to mind, I might focus on different elements. For example, with a banana, I might say, ‘Thank you, plant,’ or with milk, ‘Thank you, cow’. It’s about expressing gratitude for the animals and their contributions to our lives. It could be a plant, a person, or anything else that catches my attention. Compassion can arise from connecting with whatever we encounter”.18

The practice of mindfulness not only fosters a symmetrical relationship between humans and non-humans but also delves into the depths of ecological interconnectedness. This involves understanding the intricate dynamics of the food chain, geographic patterns, and various heterogeneous elements within ecosystems. Therefore, interbeing consciousness can be seen as an antidote to the modern mode of existence driven by awakening, serving as a technique for cultivating an “ecological self” (Carvalho 2014, pp. 143–44). In essence, mindfulness techniques enable individuals to realize that they are not independent entities but rather integral parts of the entire biological chain and society, deeply embedded within the web of life and ecological systems.

7. Bodhisattvas and the Bodhisattva Dharanimdhara

In the context of Nhat Hanh’s teachings, the concept of Earth as a Bodhisattva emerges as a central theme, intertwining all matters concerning the Earth with the bodhisattva ideal. Combining environmental concern with spiritual practice, Nhat Hanh’s teachings on mindful living offer guidance for a new eco-spirituality. This eco-spirituality provides a framework for facilitating both personal growth and societal change. Exploring the understanding of the bodhisattva concept among EHB members, particularly in practices related to Mother Earth sheds light on how the bodhisattva is embodied as Mother Earth and how Mother Earth is perceived as a bodhisattva.

In Mahayana Buddhism, there are countless bodhisattvas. Bodhisattvas are beings who have attained enlightenment but choose to remain in the cycle of birth and death (samsara) to help all sentient beings achieve liberation. “A bodhisattva is a living being (sattva) who has woken up (bodhi). Anyone with happiness, mindfulness, peace, understanding, and love can be called a bodhisattva. Bodhisattvas have a deep aspiration to help others, and that aspiration is a tremendous source of energy and vitality” (Hanh 2021, p. 72). While some bodhisattvas are prominent figures in Mahayana sutras and teachings, others are less well-known and may be specific to certain traditions or cultures. Commonly known bodhisattvas embodying the qualities of the respective bodhisattva include Avalokiteshvara (the bodhisattva of compassion), Manjushri (the bodhisattva of wisdom), Kshitigarbha (the bodhisattva of the underworld), and Samantabhadra (the bodhisattva of meditation and practice) (Hanh 2021, pp. 73–74; Plum Village n.d.b). However, the concept of bodhisattvas extends beyond these well-known figures. The name of “Earth Holder” comes from one of the Bodhisattvas named Dharanimdhara, which finds its origins in the Lotus Sutra, chapter 25 (Earth Holding Sangha n.d.). Dharanimdhara is revered as the embodiment of compassion and stewardship towards the Earth, symbolizing the commitment to protect and nurture the planet and all its inhabitants. This bodhisattva is depicted as holding a vessel containing the essence of the Earth, signifying responsibility for its preservation and well-being. The bodhisattva Dharanimdhara is translated by Nhat Hanh to be the “Bodhisattva Protector of the Earth” or “Earth Holder”. Hanh urges, “Although the Earth Holder bodhisattva is mentioned in the Lotus Sutra, there is not a chapter devoted entirely to her. We should recognize this bodhisattva in order to collaborate with her. We should all help to create a new chapter for her, because Earth Holder is so desperately needed in this era of globalization” (Hanh 2017). He explains further,

“This Bodhisattva fosters communication between humans and other species. Earth Holder works to protect the planet by caring for the air, water, and soil. We must follow the practice of the Earth Holder Bodhisattva and prioritize the protection and preservation of the Earth. We can’t claim to be too busy for this work. Raising awareness of the situation is essential because only mindfulness—awareness of what is happening—can save us from the path of inevitable disaster”.

(Earth Holder Community 2019; Hanh 2017)

“We say that the Earth is a Bodhisattva. It means that the Earth has many virtues that you can recognize” (Hanh 2021, p. 73). The concept of bodhisattva encompasses the essence of virtue embodied in the world around us. Earth, in particular, is regarded as a bodhisattva, adorned with virtues that resonate deeply within our understanding. Referred to as “Great Refreshing Earth Bodhisattva”, our planet epitomizes endurance, solidity, creativity, and impartiality, nurturing and embracing all forms of life without discrimination. Through her enduring presence and unwavering stability, Earth exemplifies the essence of perseverance (Hanh 2021, pp. 72–73). Moreover, her boundless creativity manifests in the diversity of life she sustains, underscoring the bodhisattva’s inherent trait of creativity. Furthermore, Earth’s inclusive nature, devoid of discrimination, echoes the bodhisattva’s spirit of embracing all beings with compassion and understanding. As the nurturing force behind the existence of humanity and countless other life forms, Earth stands as the quintessential mother of all Buddhas, bodhisattvas, saints, and prophets (Hanh 2021, pp. 72–73), embodying the divine qualities revered in Buddhist teachings. Thus, recognizing Earth as a bodhisattva invites us to view the planet with reverence and gratitude, acknowledging her profound role in nurturing life and sustaining the interconnected web of existence.

Another aspect to note is that Nhat Hanh, along with his Earth Sanghas, does not advocate for the worship of a separate spirit behind or within the Earth. Instead, the emphasis is on cultivating a deep reverence and respect for the Earth as a whole, recognizing its inherent interconnectedness and vitality. The concept of the Earth and its relationship to spiritual ideas are presented by the notion of bodhisattva. However, Nhat Hanh emphasizes that it should transcend the dualistic thinking to falsely see the Earth as a material entity inhabited by a separate spiritual being.

“This is not to say that Earth is inhabited by a spirit somehow behind or within the planet. We shouldn’t get caught in thinking there can be ‘matter’ inhabited by ‘spirit’. The Earth cannot be described in terms of matter or mind; the planet transcends both categories. The great Earth is not without perceptions, without feelings; it’s not impersonal”.

(Hanh 2021, p. 72)

8. Mother Earth as Bodhisattva

As articulated by Nhat Hanh, the concept of Mother Earth as a bodhisattva represents the responsibility of EHB members to protect, respect, and cherish her through the sensing of the deepest interconnection between them and the Earth. This perspective aligns with the shared characteristics attributed to both Mother Earth and bodhisattva figures, including sustenance, reverence, generosity, and nurturing. Through empirical research, interviewees consistently associate the Earth as a bodhisattva with mythological metaphors of motherhood, reinforcing the notion of Earth’s nurturing qualities akin to those embodied by bodhisattvas.

“That’s the same if I say ‘Mother Mary’. It’s about the feeling of care and love, which is what is ideally expected of a mother”.19

“In that sense, I understand the earth metaphor: we are the children of Mother Earth. Every molecule in our bodies comes from the earth, which creates a deep connection between people and the planet. Just as life comes from a mother through birth, we owe our existence to the earth”.20

“Mother Earth and Father Sun! It’s about (re)establishing a personal relationship with the earth and recognizing that the earth is indeed our mother who brought us into being. The earth is seen as a Bodhisattva, a great being that produces life, with a definite mythological significance”.21

“Hold me, too, Mother Earth—the one who brings life into the world and takes care of it”.22

These statements draw parallels between the nurturing qualities of Mother Earth and the archetype of Mother Mary, a symbol of compassion and unconditional love, characterized by Earth’s inherent caring and protective nature. This comparison underscores Earth as a nurturing force deserving reverence and care from humanity. Additionally, the metaphorical relationship between humanity and Mother Earth portrays humans as her children and the profound connection between all living beings and the planet. By likening Earth to a mother, her role as the source of life and sustenance for all organisms is emphasized. She is a maternal figure who cradles and cares for all life, reflecting a deep reverence for her role and the interconnectedness of all living beings with the natural world.

The interconnectedness between individuals and the Earth transcends the notion of the environment as separate from oneself. In the practice of Mother Earth, mindfulness plays a key role in recognizing that she resides within each individual with a deep sense of communion and non-discrimination. “[Y]ou are there as a child of the Earth, that you carry Mother Earth within you”.23 As Nhat Hanh describes, “When you love someone, you want to say, ‘I need you; I take refuge in you’. So that is kind of praying, and that is the superstition. You love the Earth, and the Earth loves you”.24 “You carry Mother Earth within you. She is not outside of you. Mother Earth is not just your environment” (Brainy Quote 2022). Nhat Hanh advocates for transcending the environment and avoids reinforcing the perception of humans and Earth as separate entities. True change can only occur when individuals acknowledge the profound unity between themselves and the Earth, moving away from a perspective that views the planet solely in terms of its utility to humanity (Confino 2012). “(…) In that insight of inter-being, it is possible to have real communication with the Earth, which is the highest form of prayer” (Brainy Quote 2022). Interbeing is inseparable for individuals and the Earth, enabling genuine communication. This profound connection enables individuals to approach environmental stewardship with love, strength, and awakening, leading to transformative actions rooted in right view and insight. Through the practice, we can tell the Earth is as an integral part of one’s being. “So to breathe in and to be aware of your body and to look deeply into your body and to realize that you are the Earth and your consciousness is also the consciousness of the Earth, and that consciousness can be liberated from wrong views”.25

“The Earth is a Bodhisattva we can take refuge in, both outside and within us. We don’t need to die to return to the Earth—we are already part of it. Whether walking or sitting, we can breathe with the Earth, allowing her to heal herself and heal us. This is not blind faith, but something we can observe and experience for ourselves, not just something others tell us to believe”.

(Hanh 2021)

The unconditional acceptance of humanity by Mother Earth offers a sense of stability and support as long as individuals exist in this world. This notion extends the possibility of engaging in various forms of meditation, whether through walking or sitting, as a means of connecting with the Earth’s nurturing presence and experiencing healing.

“It awakened my awareness of the Earth as a living being. Walk as if you are kissing the Earth with your feet, each step allowing a flower to bloom. It’s a light, loving step that brings peace to you and shares that peace with the Earth”.26

This experience with walking meditation embodies a profound sense of connection and love for Mother Earth. This practice has heightened the awareness of the Earth as a living entity. The imagery of “kissing the earth with your feet” evokes a tender and intimate relationship with the ground beneath. By envisioning every step as a flower blooming, the interviewee conveys the transformative power of mindful walking, wherein each movement becomes an expression of beauty and harmony.

Similarly, genuine communion with Mother Earth as a bodhisattva is embodied in a practice referred to as Earth touching. This practice encompasses the Four Earth Holder Touchings of Mother Earth, which involve connecting with and expressing love for all aspects of the Earth, including people, animals, plants, and minerals. In this practice, practitioners establish a more conscious connection with Mother Earth, experiencing both her virtues and suffering. The Four Earth Holder Touchings let practitioners engage with all aspects of the Earth, activating their senses to perceive the intimacy of the Earth. The interviewees express their emotional responses while engaging in these practices. Their perception of Mother Earth is as a living being rather than merely a lifeless object.

“Touching the Earth isn’t about connecting with an object, but with everything that’s part of it, including myself, because I am a part of it. For me, the Earth embodies life and aliveness—living beings, being alive. It’s about being aware of this deep connection”.27

“For me, the earth-touching practice is not just about showing love to Mother Earth, but also about her absorbing our worries. I see Earth as a living being. We need to recognize that, like bacteria, humans are part of something much larger. We are all part of one whole”.28

The Earth touching practice not only cultivates a sense of connection with all forms of living beings but also enables practitioners to empathetically experience the suffering.

“I believe this is a key part of the practice. Running from suffering doesn’t lead to happiness. In earth-based practice, we invite the Earth’s pain and damage to touch us. By feeling this pain, we cultivate the desire to take action. Without feeling it, there’s no motivation to change”.29

By allowing oneself to be touched by the pain and damage present in the world and embracing this discomfort, practitioners can be motivated to take action and address the underlying causes of suffering. The transformative potential of Earth-based practices fosters empathy and inspires meaningful engagement with the world. As Nhat Hanh states,

“Whenever you suffer or feel lost, you can connect with the Earth to restore yourself. By reconnecting with the Earth within, healing becomes possible”.

(Hanh 2021)

In today’s society, civilization and technology have contributed to a diminishing sense of connection between individuals and their environment. The Earth Touching practice facilitates a reconnection with the Earth whenever individuals experience a sense of isolation, initiating a healing process. Through the practice, EHB members experience a sense of intimacy with and respect for Mother Earth.

“You only have to listen deep within yourself to hear Mother Earth cry. I am touched right now. There it was again so clear for me, the connection—I am mother earth”.30

“I often feel very strong when doing these exercises. It often seems like I no longer see or perceive myself as just a person. I feel myself expanding and becoming much more aware. I think about how miraculous the Earth is, meditate on it, and understand it. That’s what I find beautiful”.31

There is a shift from self-perception to a sense of awareness expansion to evoke deep feelings of interconnectedness. This shift erases the duality between self and others, resulting in a perception of unity and oneness.

“I think touching the Earth involves a profound devotion that shows respect and humility towards Mother Earth. It’s a powerful practice that touches us emotionally and connects us with our bodies. This gesture of prostration, which we naturally perform as humans, embodies a quality of surrender. You can’t boast with pride while prostrating; it invites you to embrace humility and surrender in your own mind”.32

There is also another aspect that through the Earth Touching practice, EHB members demonstrate respect and humility towards Mother Earth. They describe it as a powerful practice that elicits both emotional and physical responses. The act of prostration is a natural embodiment of surrender and humility, leading individuals to let go of their pride and embrace a sense of surrender in their own minds.

9. Eco-Engagement and Eco-Activism

Nhat Hanh emphasizes the imperative for collective awakening, stating that “[w]e need to wake up and fall in love with Earth” (Plum Village n.d.b). He links this awakening to meditation, framing it as essential for recognizing the peril that Earth and its inhabitants face. It is important for activists incorporating spiritual practice to mitigate suffering and improve effectiveness in effecting positive change, cautioning against ineffective action driven by anger and frustration (Plum Village n.d.b).

“The practice of Buddhism in the West should be a practice as a Sangha. This means that we must practice together, extending our practice into the greater Sangha of society as a whole. We need to write articles and give speeches to show a willingness among spiritual people to assist in political matters. Political leaders need to be helped by spiritual people who are strong and firm on the issues of peace”.

(Green Dharma n.d.)

For EHB members, mindfulness is not just a personal practice but a tool for climate justice advocacy, extending beyond traditional meditation to permeate everyday routines. Their mindfulness practice, connected to climate concerns, influences public discourse and activism. By infusing mindfulness into eco-activism, they aim to foster empathy and understanding for social change.

10. Practice as Part of Engagement

Throughout the interviews, all EHB members view their engagement as an integral aspect of their mindfulness practice, extending beyond religious rituals or spiritualities to encompass all aspects of daily life. For them, there are no boundaries between spirituality and engagement. This narrative implies that mindfulness for EHB is inherently woven into their everyday existence.

“Whatever your spiritual practice you have, it has to be applicable in your daily life. I didn’t have to choose between spirituality and engagement. This is the combination of the two, especially with the EHB”.33

“Practice is part of my engagement. Practice means this awareness of connectedness to live. I need to do something for it (happiness) that doesn’t work by itself”.34

True happiness is not merely found in passive activities, such as sitting on a cushion for hours in search of inner peace, but rather it necessitates active engagement and effort. This active involvement in the world is grounded in a profound spiritual understanding or consciousness, which serves as the driving force behind individuals’ actions, guiding them to act in accordance with their deeply held values and principles.

Additionally, one member describes how some people merely observe the climate change and the suffering it inflicts on humanity, but seeing is just the first step. What is more important is utilizing this witnessed suffering as a catalyst for action and engagement.

“Mindfulness practice always involves being mindful of something specific. When you look deeply into something, you gain insight, which requires you to act accordingly. Seeing without taking action isn’t truly seeing. This applies both internally and externally”.35

Therefore, the mindfulness practice is not an end in itself but a means to an end—it is always mindfulness “for something”. When individuals engage in deep introspection and gain insights through mindfulness practice, they are compelled to translate those insights into action. Merely observing or understanding without taking action is deemed incomplete or ineffective. The alignment between internal awareness and external action suggests that mindfulness should lead to tangible changes or behaviors in both personal and external spheres of life.

11. Mindful and Silent Rebellion—Meditation in Public

“A protest is the communicative mechanism in and through which an (individual or collective) subject performs a public repudiation and confrontation through which communicative resistance with respect to an aspect of public life is exerted” (Medina 2023, p. 103). EHB uses the mindful rebellion or mindful meditation protest against climate change as a specific form to exemplify how religious practices can inspire societal shifts. Although both forms of walking and sitting meditation are performed and practiced, interviews revealed that in recent years, EHB has predominantly engaged in walking meditation in public.36 Despite their peaceful intentions, some members have encountered instances of arrest, with a few experiencing multiple detentions. During the interviews, concerns about receiving subpoenas from the court were expressed by some members. Despite occasional perceptions of non-peaceful conduct, EHB generally adheres to Germany’s demonstration legal principles, particularly within the framework of peaceful meditative practices conducted on public roads.

“We walk very slowly and in silence. With every breath we connect in love with the earth beneath our feet, with the sky above us and with the people in front of us, behind us and around us. We breathe in mindfully and lift one foot, breathe out and lower the foot again. This is an unforgettable experience, for participants as well as for outsiders. This is how we want to motivate our fellow human beings—to do much more climate protection, as quickly as possible”.37

For the EHB, engaging in walking meditation in public spaces serves as a manifestation of mindfulness practice among Buddhist activists. This practice entails deliberate and slow movement by being aware of each step and breath. Through this intentional connection with the surroundings and the present moment, participants cultivate a profound sense of interconnectedness with both the environment and society. This experiential process, facilitated by synchronizing breath with the surroundings, leads to significant cognitive, emotional, and behavioral shifts. Different from doing meditation at home, this practice demands more concentration to cultivate mindfulness. As activists engage in walking meditation, they direct their attention to the sensations of their steps, breath, and bodily experiences, allowing them to ground themselves in the present moment and detach from distractions.

“It’s surprising how well it works. I used to think I’d easily get distracted if I wasn’t in touch with my surroundings. Yet, when I’m in a state of calm, nothing disturbs me. I can keep walking, even if cars stop or someone gets upset. In those moments, I can stay calm and respond with kindness”.38

“There’s a big difference for me between doing walking meditation with 100 people in the city or walking alone in the woods for 20 minutes. In the city, I’m easily distracted by passersby, tourists, and shop windows. The mind can quickly wander, but in the stillness of walking meditation, I can maintain focus”.39

This is a showcase of breaking through practice and engagement in the integration of mindful meditation with climate activism by EHB members. This dual-purpose approach not only aims to be mindful or reduces distractions for self-development, but also contributes to the environmental movement by raising collective awareness and making meaningful contributions to society. There is a transformative impact of walking meditation on individuals’ ability to maintain calmness and focus amidst distractions. Walking meditation is keeping them centered and undisturbed by external factors. Despite potential disruptions like traffic or upset individuals, they can remain calm and respond with kindness. This demonstrates the practice’s efficacy in cultivating inner peace and resilience in challenging situations. On the other hand, the experience of walking meditation in urban environments versus solitary walks in nature is very different. While distractions abound in the city, leading to wandering thoughts, the structured practice of walking meditation enables them to sustain focus even amid bustling surroundings. This comparison underscores the power of mindfulness techniques for enhancing concentration and mental clarity, irrespective of the external environment. Through interaction with others and the process of spreading their message, activists strengthen their determination and resilience in their engagement efforts, solidifying their commitment to effecting positive change in the world.

Both walking and sitting meditation in public is a way to bring healing not only to EHB members but also to the Earth itself.

“Walking meditation on the land involves trying to bring healing not just for people but also for the earth. We also practice public sitting meditation, taking it out into the open to draw attention to what’s happening, but in a silent way. It’s surprising how attentive and interested passersby can be when things are quiet. They often come over and engage in conversations, which I find to be a beautiful experience. There are many small aspects to this practice as well”.40

“Last time, we meditated during an action in the pedestrian zone, sitting at Alexanderplatz, raising awareness for Over-Shoot-Day, where Earth’s resources have already been depleted for the year, simply drawing attention to this fact. For me, this approach adds a different dimension to our political engagement. We’re working as a group to make an impact, but we do so with a mindset that contrasts with some political movements that focus solely on opposition”.41

“As the expression of dissent, protesting always involves evaluative attitudes that are expressed in the performance of dissent, but they can be expressed verbally or non-verbally (e.g., through body language and posture, with bodily enactments such as marching, laying down, kneeling, dancing)” (Medina 2023, p. 104). The quiet strength of silent meditation holds great power just like in walking and sitting meditation since silence itself is a form of silent communication. Not only the role of speech or yelling out but also the transformative role of silence are important for the protest (Cantrell 2021, pp. 116–17). This silent meditation is an integral part of EHB’s daily mindful practice during group gatherings, enhancing their ease and comfort in public meditation. It also draws the attention of passersby, fostering mutual understanding and encouraging further conversations, all while serving as a means to connect with nature. Grounded in the principle of Interbeing, Nhat Hanh thinks that only through mindfulness practices can people realize themselves not as independent entities but rather inseparable parts of the entire ecosystem. He offers practical techniques like integrating mindfulness into daily lives, mindful breathing, walking, sitting, eating meditation, etc., resulting in a profounder connection with every present moment and every being. Mindfulness encompasses the dual actions of “stopping” and “maintaining awareness of the object” (Hanh n.d.), ultimately guiding practitioners towards an understanding of interbeing. To engage in mindfulness, EHB members employ a variety of forms, including walking, sitting, and eating meditation, all aimed at cultivating mindfulness and presence. Walking meditation varies in pace from slow to medium to fast. Whether walking in designated paths or connecting with others, practitioners engage in mindful movement, attuning to each step and breath. As Nhat Hanh describes it, “Walking meditation is walking just to enjoy walking (...) with no particular aim or destination” (Hanh 2009). During walking meditation, practitioners are encouraged to tune into the sensations arising from the contact of their feet with the ground. When indoors, they should move slowly, synchronizing each step with their inhalations and exhalations. It is always combined with another practice of Shamatha42, where focus is directed towards the breath, often accompanied by counting breaths.

“It arose my awareness for the earth as a Being (...) As you walk, as if you are kissing the earth with your feet. Walk in such a way with every step a flower blooms. It’s very light and lovingly step. It will create peace in you but also to give the peace to the Earth”.43

By likening the act of walking to kissing the earth with one’s feet and envisioning each step as a flower blooming, the reverential attitude and gentle presence are cultivated during walking meditation. EHB members often prefer walking outdoors to experience the richer sensory experience with each step. In the public eye, walking meditation resembles a protest march on the streets, but EHB practitioners have transformed this approach from loud demonstrations (it is common to see people loudly shouting slogans in public to attract attention, but both walking and sitting meditation as forms of mindful rebellion already command attention in their silent presence, so it is not always necessary to shout to express oneself as sometimes, non-verbal expressions can convey even more power) to peaceful, mindful walks, integrating them into their Buddhist practice. On the other hand, silent meditation resembles a sit-in protest on the streets, akin to the silent sitting protests in a secular context. EHB practitioners view sitting quietly as part of their Buddhist practice, often characterized by closed eyes or other Buddhist-related sitting meditation gestures. Another aspect of the rebellion by EHB is participants wearing or placing their placards to express their demands for better environment and climate, which further amplifies their message. “Besides its performative-expressive dimension, protesting can also contain other communicative dimensions” (Medina 2023, p. 103). Through placards bearing messages such as “Clean Water”, “Non-polluted Air and Earth”, “Fall in love deeply with the Mother Earth”, and “For our Future Generations”, EHB members strategically convey their social and political standpoint during silent meditations to define their goals in combating climate change.

12. Connecting with Human Beings

Engaging in these actions is not always easy, especially when encountering people who do not understand their cause, leading to feelings of frustration and discouragement. What role does mindful practice play here? How can one deescalate? It is not just about connecting with nature, but also about connecting with people who oppose climate activists, whether they be drivers, police officers, or any passerby who does not grasp the urgency of climate change. Sometimes, civil disobedience in the face of climate change is unavoidable, intensifying the risk and pressure faced by EHB members, even though many of them are reluctant to resort to such measures.

“This was an act of civil disobedience. That was the first time for me to take part in the campaign. It was always a bit difficult that I didn’t register. I realized for the first time what really annoyed me that the legal hearing letters from the police”.44

“Civil disobedience is not really my thing. I also take on the role of non-civil disobedience. But I’ll take the risk of going to jail, don’t stir it up. I was also very afraid that I would lose my job”.45

“I’m scared of being civil disobedience. Sometimes there are certain things I can’t do. I’m afraid of the climate crisis, but also sticking onto the street”.46

When taking part in acts of civil disobedience, there are risks involved. The EHB members express hesitancy or outright fear, particularly regarding legal consequences such as receiving legal hearing letters or losing one’s job. The EHB members grapple with balancing their commitment to environmental activism with personal fears and practical considerations. Therefore, when faced with such extreme circumstances, members of EHB may find themselves drawn into a vortex of negative emotions, potentially being subjected to verbal abuse, police intervention, or court summonses. Despite identifying as a “rebellion group”, most members do not prefer such extreme protest methods. Apart from practicing walking and sitting meditation, EHB members have their own approaches to activism. In their collaboration with XR, many EHB members do not directly engage in the most extreme forms of protest. Instead, their roles may involve distributing and posting flyers,47 driving trucks to transport activists to the scene, and attempting to engage with contentious individuals in certain situations while assuming a role of de-escalation, among other tasks.

“My traditional role was to be in the driving pool, where I would drive the trucks filled with blockade materials or activists who would hop out and block the road. I loved this role because it was always uncertain whether we would make it to the spot before the police caught us. It added an adventurous aspect to the political activism, where success was never guaranteed, and each mission felt like a thrilling adventure”.48

“During a blockade in front of the Adidas flagship store before the Qatar World Cup, there was a moment when a guy approached with a lot of energy, asking what we were doing. When someone explained that we were protesting because people were dying for football, he seemed to understand and wanted to speak on the microphone. I calmly blocked him, explaining that the current speaker had the floor. Despite his escalating energy, I remained rooted and clear, feeling all the intensity but not letting it affect me, maintaining my composure and preventing any escalation of conflict”.49

Sometimes, some of their protest methods may seem slightly extreme, but the members are well aware that these methods are in accordance with German law. For example, the description below of the “swarming” method demonstrates that while satisfying their own demands, they do not cause excessive trouble for the police. This is a protest movement with boundaries.

“I don’t know if you heard about this makes ‘swarming’. It’s a tactic where you swarm the streets for a demonstration. Essentially, you legally notify the police about your intention to protest at a specific location and time. The police will either block the road for you or allow you to demonstrate, and when your time is up, you leave. Alternatively, you can do it unannounced and illegally, which creates more chaos because the police can’t manage traffic around you in advance. That’s the swarming, which is sort of a middle between the legal and illegal, and it’s still count on this legal body of the right to demonstrate for your demands in Germany, and so the swarming group works like this, you go to the police and you say we’re going to block that road here, demanding change, but you do it only for five minutes, so then a traffic jam builds up because the cars cannot continue, and after five minutes, you have to clear the road again until the traffic flows again and the traffic jam that you created has been removed, and as soon as the traffic open, you block again. So, this is a repeated interrupt, short time blockade and this is legal for the police. I did I took part in this once. (…) We coordinated with the police to ensure our blockades lasted only five minutes as per regulations. When the traffic light turned red, we swiftly moved to block the streets, catching drivers off guard. Despite displaying a banner explaining our cause, some drivers reacted aggressively, honking incessantly, and yelling insults. This hostile response demonstrates the challenge of activism, as we strive to protect both society and the environment while facing anger and frustration from those we aim to help”.50

Due to their overlapping demands with XR, especially XR Buddhists, the methods of action adopted by EHB inevitably carry the color of what is considered extreme organization. However, this does not mean that all EHB members endorse and engage in such actions, as they struggle between being activists and Buddhists, requiring each individual to find a balance. Overall, they are proactive in their approach. According to Stefan Kaiser, when classified by the level of radicalism, EHB falls between Fridays for Future and XR (Hortz 2022, p. 29), as there are radical individuals within XR Buddhists who engage in extreme actions like lying on the ground, but research indicates that the majority of EHB members are unwilling or afraid to do so, preferring instead to protest through walking meditation. They tend to handle issues with understanding and peaceful sympathy. When it comes to dealing with the police, they prioritize maintaining a respectful and peaceful relationship.

“People in police uniforms are also people, even if they are your enemies”.51

“I step out of my comfort zone, moving beyond sitting in a warm, dry place to meditate. Instead, I actively engage with the world, striving to make a difference and inspire more people to get involved”. 52

It is important to see beyond labels and recognize the humanity in all individuals, even those perceived as adversaries, thereby cultivating a mindset of understanding and reconciliation. Meanwhile, EHB members prioritize social engagement over personal convenience only through stepping out of one’s comfort zone to actively participate in effecting positive change in the world. During interactions with others, frustration may arise, but engaging in spiritual practice aids in managing emotions, particularly anger and hatred, cultivating the ability to interact with individuals with greater composure and compassion.

“Social engagement remains a challenge for many Buddhists, for the traditional teachings have focused on one’s own peace of mind. On the other side, those committed to social action often experience fatigue, anger, depression, and burnout”.

(Loy 2019)

When faced with people exhibiting negative emotional states, it becomes imperative to refrain from merely perceiving their criticism as a form of personal affliction, as it is evident that they themselves are experiencing suffering connected with compassion. We can see that this situation is particularly pronounced for the EHB during the climate actions within public spaces.

“We need to cultivate resilience within us to sustain our engagement. It’s not enough to engage briefly and then give up. It’s important to consistently find relaxation, take care of ourselves, and then re-engage energetically”.53

Maintaining emotional resilience significantly contributes to effective political engagement and even re-engagement. EHB members strive to delineate themselves from traditional Western demonstrations, avoiding being driven by hatred in their climate protests and instead embracing compassion.

“Activists have to have a spiritual practice in order to help them to suffer less, to nourish happiness and to handle suffering, so they will be effective in helping the world. With anger and frustration, you cannot do much”.

(Plum Village n.d.b)

Before becoming socially and politically engaged, individuals must first address their own anger and hatred. Nhat Hanh emphasizes the importance of addressing personal anger and cultivating self-compassion for social and environmental activists to be truly effective. There is a relationship between individual actions with collective wrongdoing, stressing that one’s way of life contributes to broader societal issues. By understanding and alleviating one’s own suffering, activists can better empathize with others and offer genuine support instead of blame or punishment. Therefore, Nhat Hanh advocates for spiritual practices to alleviate suffering, nurture happiness, and enhance resilience, and anger and frustration hinder effective action (Confino 2012).

“Our actions shouldn’t be driven by anger, hatred, or fear. Through spiritual practice, we can learn to handle our emotions in a friendly and compassionate manner…”54

“You fight for the common good and don’t receive praise and encouragement, but anger and frustration. I find that very hard to take. Meditation helps to deal with these emotions to breathe through it—let it go”.55

Meditation as well as mindfulness exercises provide crucial mental support for climate activists amidst the chaos of blockades. In such high-energy and potentially stressful situations, these practices serve as a refuge, enabling activists to remain centered and composed. This serenity and stability become essential tools, allowing them to engage persistently and tirelessly in the climate justice movement without succumbing to burnout.

“I have to practice mindfulness well, practice of compassion towards myself or other human beings towards the earth has to be strong and stronger, also has to face the suffering there that is increasing that the suffering is building up upon me, which I can feel”.56

“For me personally, engagement in climate activism is demanding and requires concentration. Meditation offers the opportunity to detach from external goals and to become aware of the inner experience. It’s about developing self-awareness”.57

13. Love Letters to Mother Earth

In addition to public mindful rebellion, EHB has embraced a new form of eco-engagement known as “Writing Love Letters to Mother Earth”. This innovative approach exemplifies how spiritual practices can be adapted to enhance eco-engagement in activism. It is rooted in the teachings of Thich Nhat Hanh and allows EHB members to internalize their environmental commitment through heartfelt expressions of love and gratitude for the Earth. Nhat Hanh often asks his students to write letters expressing their love for the Earth. Throughout the letters, there is a consistent emphasis on recognizing the presence of the Earth within oneself and acknowledging the interconnectedness of all living beings. At the end of these letters, there is often a reflection on the regrettable impact of human actions on the Earth, acknowledging the damage caused. This introspection leads to pledges and commitments to adopt more mindful and sustainable practices, with promises to cherish and safeguard the Earth’s beauty while embodying its inherent qualities of stability, patience, and inclusiveness. Phrases like “I promise”, “I vow”, and “I make the deep vow today” express a sincere and heartfelt intention to take responsibility for nurturing a healthier environment.

In a participant observation conducted within the EHB, the facilitator guided members through a three-step process of composing these letters, drawing inspiration from the Earth Holder Practice Book,58 i.e., 1. gratitude…loving the Earth; 2. beneficial regrets; 3. making amends. The practice of writing love letters within the EHB serves as a perfect example of reiterating and reconstructing those steps. Firstly, it was prompted to visualize a cherished location, such as their daily commute, and imagine its devastation—devoid of birdsong, with dried-up rivers. The second step involved composing a letter of gratitude to oneself, acknowledging moments of uncertainty or remorse regarding environmental impact. Individuals incorporate personal experiences with connections to Mother Earth into their letters. The third step involves expressing regret for the harm inflicted upon this magnificent nature while making a sincere commitment to nurture compassion and love towards it. Finally, the leader instructed each of us to read our love letters aloud in front of everyone. As we repeated the words, we naturally infused the entire performance with our emotions. For instance, during the first stage, voices rang out with excitement and joy, while in the second stage, they reflected a somber mood. By the third stage, a profound sense of connection to Mother Earth was palpable. After the readings, the leader and other group members were visibly touched by the sincerity of each letter, which executes a powerful impact of sharing and discussing such love letters within a group setting. It undoubtedly strengthened the collective bond and resonance with Mother Earth.

Reading love letters has been effectively employed in public collective activities, as demonstrated in a collective protest by the EHB and XR Buddhists. They gathered in a peaceful sitting and walking meditation outside Deutsche Bank, where they vocally read aloud a love letter about Mother Earth, aiming to convey to the bank’s manager and its employees the importance of love for nature. The intention was to encourage the bank to divest from non-environmentally friendly assets and move towards investing more in sustainable assets.

“Recently, we did a unique action in front of a bank. We organized a walking meditation to the bank, and the bank was aware of it—both the employees and the branch manager knew. We walked silently with some posters and then sat in meditation in front of the bank. We read a love letter to the bank aloud. It was quite unusual. Afterwards, the guy who wrote the letter from XR-Buddhists, he told us that the boss had even read aloud the love letter to the employees of the bank. They liked it. The letter wasn’t just about saying ‘Everything’s fine!’—it was also critical. The purpose of the love letter was to nurture positive change, to connect with people on a deeper level, and not just focus on their mistakes. This is the also the practice of loving kindness. So that was the love letter action we recently did”.59

From this, we can observe that while reading love letters in front of a bank may seem unconventional, the bank’s response was generally positive. They not only accepted the contents of the letter but also indirectly supported EHB members in fostering empathy. This suggests that such activities can be impactful, inspiring and influencing others.

“We were with XR Buddhists at Deutsche Bank. Instead of loud protests and provocative photos, we chose a different approach. Inspired by Thich Nhat Hanh’s love letters, we decided to send love letters to Deutsche Bank. Our goal was to acknowledge their positive actions while urging them to improve further. It’s not just about criticizing their shortcomings but also recognizing what they do well and suggesting areas for growth. This approach calls on them to take their responsibilities seriously while expressing our desire for positive change. It reflects the core teaching of making demands with love, not fear or hate. I’ve seen political systems driven by hate, which leads to fear and more violence. I choose nonviolence”.60

Love letters serve as a medium for expressing concerns and urging positive change. By sending love letters to Deutsche Bank, the EHB members aim to communicate their message in a non-confrontational and compassionate manner to build up dialogue and encourage the bank to reconsider its actions. The love letters acknowledge the positive aspects of the bank’s actions, demonstrating a balanced and constructive approach to activism.

14. Beyond Dualism: Extending and Transcending (Epistemic) Borders Across Dimensions

According to the analysis on EHB, it serves not only as a vessel for entangled epistemology but also as a means of breaking down boundaries across various dimensions. On the one hand, Buddhism is traditionally characterized by its non-dualistic and non-violent nature. On the other hand, climate change is a pressing concern that is further intensified by activism. In this context, Engaged Buddhism provides EHB with a robust platform for eco-activism, enabling the navigation and resolution of various intensified boundaries and conflicts. Through close observation of EHB members, it becomes clear that their social status is intertwined with Germany’s religious, spiritual, cultural, and political contexts. We can perhaps relate the entangled epistemologies of EHB members to Germany’s historical or Western influences. In the 1970s and 1980s, environmental protests mainly focused on issues such as sulfur dioxide emissions and acid rain, with global warming receiving comparatively little attention. Germany responded to environmental concerns during this time by launching afforestation efforts to combat environmental degradation. It was not until the turn of the century that the role of CO2 in climate change gradually gained recognition. These environmental trends intersect with the principles of engaged Buddhism. Looking at Germany’s environmental history, activism played a pivotal role. Environmentalism in Germany emerged in response to pollution and industrialization in the mid-20th century. The 1970s and 1980s witnessed widespread protests against nuclear energy, industrial pollution, and other forms of environmental harm. The formation of the Green Party in 1980 marked a significant milestone, advocating for sustainability and social justice. The Renewable Energy Sources Act (EEG) of 2000 facilitated the expansion of renewable energy, positioning Germany as a global leader in this field. Germany has implemented ambitious environmental policies at both national and regional levels, focusing on waste management, air and water quality, and biodiversity conservation. Demonstrating a commitment to sustainability, Germany is transitioning towards a low-carbon economy and actively working to mitigate climate change. Furthermore, the emergence of deep ecology as a philosophy of environmentalism during the 1960s and 1970s is notable. Influenced by environmentalists like Rachel Carson and Aldo Leopold, as well as Eastern philosophies such as Buddhism, deep ecology emphasizes the interconnectedness of all life forms. Norwegian philosopher Arne Naess, credited with coining the term “deep ecology”, advocated for a shift in human consciousness towards recognizing the intrinsic value of non-human life and ecosystems. All of these factors contribute to the nature of epistemes across various dimensions, encompassing diverse perspectives and paradigms, thereby providing EHB members with richer epistemic entanglements to navigate and explore in its development. In Germany, as a capitalist society, environmental concerns often run counter to the prevailing industrial mindset, where the majority still perceive resources as inexhaustible (Baukloh and Roose 2002). Individuals committed to environmentalism, whether actively engaged activists or those practicing sustainability in their daily lives, are commendable for their goodwill and patience in striving for a better future for themselves and generations to come.

At the same time, the development of Buddhism in Asia, particularly since the 1960s/70s, is also entangled with different sets of elements, which encompass social, political, cultural, and academic developments. Ongoing societal changes, encompassing both repressive and democratic responses to historical issues of gender, racial, and social discrimination, are reshaping the dynamic between Buddhism and society. Numerous political dynamics shape Buddhist communities across Asia, from nationalist movements in India to the complexities surrounding mainland China and Taiwan. The aftermath of colonialism in South and Southeast Asia further complicates this landscape. Additionally, events like the Tibetan exile and geopolitical divisions in Vietnam have significantly impacted traditional Buddhism. Notably, figures like Thich Nhat Hanh and the Dalai Lama have been instrumental in championing engaged Buddhism in the post-war era, catalyzing a shift in Buddhist perspectives and practices. During the 1960s, German youth and student movements were pivotal in the growing interest in Buddhism among young Germans. Disillusioned with their country, many turned their hopes towards the distant East, particularly amid opposition to the Vietnam War and the rallying cry of “Make love, not war”. Seeking avenues for consciousness, spiritual experience, and self-realization, they embraced meditation as a means of protest and personal growth. This period marked the introduction of the first course on Zen meditation in Germany, prompting many young Germans to actively participate in meditation practices as a form of expression (Litsch 2000). Entering this century, alongside the development of environmental themes within German society, notably with the rise of social-political activism like Fridays for Future in 2017, environmental concerns have garnered significant attention in German society. The development of the Green Party has further increased the visibility of environmental themes. With 118 members of parliament, the Green Party parliamentary group entered the Bundestag after the 2021 federal election stronger than ever before (Bündnis 90 Die Grünen n.d.). In Western Buddhism, the convergence of Triratna and XR Buddhists in 2018 in the UK is a prominent example of a response to contemporary climate issues. EHB members identify with the matrices of engaged Buddhism, eco-activism, and mindful practices, all of which share common ground despite their diverse backgrounds. As previously analyzed, when the boundaries between these concepts dissolve and they converge—such as through the integration of eco-engagement within the Buddhist context—the clarity of each idea in its original form begins to shift. This merging blurs conventional distinctions like tradition vs. modernity, religion vs. secularity, West vs. East, self vs. others, and spiritual practice vs. eco-activism. Consequently, established epistemic borders collapse, fostering a more fluid and interconnected understanding. It is clear that we can no longer define their identity and actions based solely on their entangled epistemologies. For EHB members, their eco-engagement exemplifies the extension of traditional Buddhist practices from personal spirituality into active eco-activism. This integration reflects a seamless fusion of Eastern Buddhist traditions with Western contexts, merging the past with the present. The intersection of climate change and meditation becomes apparent through the narratives of teachings, practice, and eco-engagement, illustrating how deeply intertwined these themes and their epistemologies are.

Firstly, the concept of interbeing is fundamentally involved. To summarize, there is no independent, inherently existent soul. We exist interdependently with others and our environment. Reality must be understood through a systems approach, as beings and events arise and subside in dependent origination. Interbeing conveys the profound idea of interconnectedness and mutual dependence of all things. This concept is rooted in Buddhist teachings, particularly the doctrine of dependent origination (pratītyasamutpāda) and interdependence. These teachings state that nothing exists in isolation; everything exists because of the existence of everything else. According to the narrative of the EHB, which is also emphasized by Thich Nhat Hanh, the scope of the philosophical meaning of interbeing has been perfectly extended into eco-area. Whether in the context of the relationship between humans and nature or among people, this principle is evident. “Interbeing” implies an optimistic vision where all interconnected phenomena “inter-be” or “inter-are”. This non-dual expression of the individual and the whole promotes a sense of totality and a positive approach. The notion of interbeing highlights the interconnected nature of life and the universe, urging individuals to recognize their deep connection with all forms of life and the environment. Furthermore, the interconnectedness between people becomes crucial, as eco-activism primarily involves interactions among people. Almost all eco-Buddhist groups emphasize openness, inclusivity, tolerance, compassion, etc., especially in public climate demonstrations. EHB members engage the public without alienating non-Buddhists or people who do not show interest or even bringing hatred towards their way of protest. The attribute of interbeing also enables EHB to break down their epistemic borders, accepting people from different backgrounds and fostering compassion and loving kindness without harboring hatred or negativity, even in extreme scenarios. It promotes a sense of reverence for nature and all species, encouraging empathy and mutual respect.

Similarly, the concept of the bodhisattva, traditionally central to Mahayana Buddhism, embodies the ideal of a being who seeks enlightenment not only for themselves but also for the benefit of all sentient beings. Originally, a bodhisattva is someone who vows to attain Buddhahood in order to assist others in overcoming suffering. This ideal reflects the profound engagement with universal compassion and altruism, positioning the bodhisattva as a pivotal figure in the pursuit of collective liberation. In the context of eco-discourse, the bodhisattva ideal has broken through the epistemic borders of the bodhisattva itself, which has undergone reinterpretation and adaptation. EHB integrates the bodhisattva ideal with an ecological perspective by emphasizing the interconnectedness of all life. It views the Earth as a manifestation of the bodhisattva’s compassion and uses this understanding to promote sustainable living and environmental stewardship. The bodhisattva ideal and the concept of Mother Earth intertwine to create a framework for eco-activism. “I am the Mother Earth” is a phrase they often use, breaking down the boundaries between self and others and eliminating any sense of distance from the Earth. This reflects the ideas of interbeing and connection, not because of a complete identity between them, but rather because, in one sense, they can embody Mother Earth or the bodhisattva ideal. Through practices such as touching Mother Earth, they become more attuned to the gifts of the Earth as a nurturing figure, fostering a sense of compassion and care for all of nature and the world. The bodhisattva’s vow to alleviate suffering and promote the well-being of all beings naturally extends to caring for the Earth, as the health of the planet is inextricably linked to the well-being of its inhabitants.

Secondly, practice is integral to eco-engagement for EHB members. For them, mindfulness is woven into daily life, dismantling the distinct boundaries between different aspects of existence and challenging the typical Western way of life. Whether through mindful walking or sitting meditation, both public and private practices serve as points of breakthrough for understanding the external and internal, as well as the subject-object relationship. In connecting with nature, mindful practices are often enriched by the presence and support of various non-human and natural elements. By integrating non-human/natural elements, we position ourselves within a larger ecological framework, becoming aware of our connection to the natural world, not only recognizing the beauty of the external world but also strengthening the sensory connection between oneself and that beauty.

Thirdly, practices depend on varying levels of emotional awareness, balancing inner work and outer action through meditation. For EHB members, meditation is a vital tool that unites their eco-engagement with a commitment to active social action. This is evident in both sitting and walking meditations, which can be practiced privately or publicly, individually or collectively. These practices are deeply rooted in Buddhist tradition, with historical records dating back 2500 years, affirming that Siddhartha Gautama, the Buddha, practiced and taught sitting meditation, as reflected in some of the oldest Buddhist texts and depictions of him engaged in this practice. Although historical evidence for walking meditation is less abundant, it is believed to have been integral to Siddhartha’s teachings, focusing on mindfulness and awareness in every moment. In a public context, such as mindful and silent rebellion, meditation plays a crucial role in facilitating inner and outer transformation. Reading love letters to Mother Earth not only helps transform the regret of human actions that have harmed nature but also expresses gratitude, compassion, and loving-kindness towards all beings. All these practices help calm negative emotions while enhancing positive ones, targeting both nature and human interactions. Meditations focused on nature cultivate an appreciation for the beauty of the environment and raise awareness of its destruction. Conversely, meditations aimed at fostering human connections, particularly during climate demonstrations, mitigate negative emotions and strengthen positive relationships, enhancing solidarity and emotional bonds among participants. The case of EHB demonstrates that contemporary Buddhists continue these practices, albeit with significant transformations in their context, performance, and underlying epistemic framework. Unlike traditional settings where meditation occurs in quiet halls, modern practitioners engage in these practices across various environments. Moreover, the purpose of meditation has evolved from solely personal transformation to include a deeper understanding of reality and heightened awareness, aligning with Buddhist teachings on the nature of existence.

“The engaged bodhisattva/ecosattva path provides what each side needs, because it involves a double practice, inner (e.g., meditation) and outer (activism). Combining the two enables intense engagement with less frustration. Such activism also helps meditators avoid the trap of becoming preoccupied with their own mental condition and progress toward enlightenment. (…) Engagement with the world’s problems is therefore not a distraction from our personal spiritual practice but can become an essential part of it”.

(Loy 2019)

Overall, through the dual practice of inner cultivation and external engagement, EHB members are able to achieve a balance between the two and alleviate suffering effectively. Engagement with worldly issues as an integral aspect of spiritual practice enriches both personal growth and societal impact. Figure 1 shows how the two dimensions are dynamically involved.

15. Conclusions

“Thich Nhat Hanh’s pioneering teachings on mindfulness, interbeing and engaged ethics have opened new ways forward for meditators, peacemakers, activists, educators, business people and politicians around the world” (Plum Village n.d.b). Followers of Thich Nhat Hanh, such as his students from O of I or the Earth Holder Sanghas, embrace his concept, which is particularly evident in their social engagement with environmental protection and their awareness of the global climate suffering. Specifically, in Berlin, Germany, the Earth Holders have flourished due to their adaptability and accessibility in teachings and practices, reflecting the epistemic entanglement of their members embodied with knowledge, experiences, and perspectives. This approach facilitates its penetration into secular domains so to contest religious boundaries. The teaching of interbeing indicates in many aspects the characteristics of non-duality. The interconnectedness between humans and non-human beings as well as non-duality are leading guidances to be reminded of within any practices or engagement of EHB. For EHB members, mindfulness practice permeates every aspect of life, and it is part of engagement. They unpack the boxes of daily life to cultivate more compassion and reverence towards others.

EHB is also a rebellious group that seeks to merge engaged Buddhism, activism, and mindful practices with all living beings and people with political appeals for environmental protection and addressing climate change. Unlike the protests with confrontation or hatred, EHB primarily does peaceful walking and sitting meditation during public climate actions. The transformative potential of Buddhism in the mindful rebellion against climate change goes beyond traditional meditation and enters into the public arena. By cultivating connection with surroundings and the present moment, practitioners experience cognitive, emotional, and behavioral shifts. Mindful rebellion serves as a powerful tool for raising awareness about the climate crisis, sparking conversations, and mobilizing individuals for societal change. Deep listening, communication, and compassion cultivation towards others all belong to this mindful approach, breaking down binaries between self and others to reinforces a new identity and subjectivity. It transcends personal spiritual growth to become a catalyst for collective action, where the overlapping intersection of religion and social issues lies. This consistent mindfulness practice provides EHB members with greater resilience, enabling them to endure and strengthen their psychological capacity. EHB members also provide specific support to climate activists to help them alleviate anxieties and insecurities. Through practices, not only the suffering from all living beings but also the engagement-related frustration can be alleviated internally, so that for external engagement, the mental fortitude and engagement continuity can be maintained and reassured. Transitioning between coming inwardly through meditation and outwardly through activism, EHB members can get the balance to always be ready to participate fully in the next engagement. This transformative power inwards and outwards shows the potential of Buddhism in addressing contemporary challenges.

“Its main contributions to our social and ecological engagement are the guidelines for skillful action that the Theravada and Mahayana traditions offer. (…) the wisdom they embody is readily applicable to the more collective types of engaged practice and social transformation needed today. (…) Taken together, these guidelines orient us as we undertake. The ecosattva path”.

(Loy 2019)

The ecosattva embodies the principles of skillful action and collective engagement necessary for social and ecological transformation, guiding one on a path of mindful and impactful activism for the benefit of the environment and all beings. EHB brings people closer to nature and to each other. By combining mindful practices with social action, the duality between human and non-human and between self and others is broken down. Western scholars reflect on how Thich Nhat Hanh’s unique approach to rebellion holds transformative potential for social activism. “A benefit of bringing transformative silence into protest work is that it enables us to build resilience for the contradictions inherent in social movement protest” (Cantrell 2021). This combination of silent Buddhist practice with climate activism broadens the scope of rebellion within Western or German society, offering new possibilities for social actions.

With globalization accelerating and the fusion of East and West deepening, we cannot even determine the rules followed by the development of eco-Buddhism. Due to the entanglement of knowledge, it is challenging to distinguish whether eco-Buddhism originates from Asian eco-roots, whether it is a result of Western acceptance of Eastern wisdom due to an era of heightened environmental awareness, or whether it is a product of mutual blending. These threads collectively form the face of eco-Buddhism today. For EHB members, they themselves serve as carriers of epistemic entanglement, where their climate knowledge intertwines with their Buddhist background. Here, Buddhist practices, texts, and traditions intertwine as threads within an epistemic fabric, becoming entwined with other threads in their respective epistemic contexts. Both the dissemination of Buddhism to the Western world and the guidance on Buddhist practices related to climate and environment within the context of eco-Buddhism in the Western world can be viewed as forms of knowledge production or transfer, aligning with a broad understanding of epistemology. Furthermore, it is important to note that different Buddhist traditions and schools that are taking root and growing in Germany inherently involve diverse exchanges of knowledge. Otherwise, the adequate translation and contextualization of eco-Buddhism within specific linguistic, cultural, and societal contexts would be unattainable. Whether it is eco-Buddhism originating from Asia or the reconfiguration of “eco” and Buddhist discourse within Germany, the transition of environmental issues in Buddhism from traditional to modern involves epistemological intertwining. This interplay enhances the discourse surrounding eco-Buddhism and enriches the analysis of knowledge production and its implications within a broader ecological context.