By Vipula Wanigasekera –
The recent peace walk undertaken by Vietnamese monks accompanied by the revered dog Aloka arrived in Sri Lanka with both symbolic weight and genuine goodwill. Following their widely noted journey in the United States, the initiative was intended to carry a simple yet profound message: peace through mindfulness, humility, and silent presence. While the organisers deserve recognition for bringing such a spiritually resonant act to the island, the Sri Lankan leg of the walk revealed a number of challenges that, at times, diluted its intended essence.
At its core, a peace walk is meant to be understated—an expression of inner calm translated into physical movement. However, in several instances, the execution appeared to drift away from this simplicity. One notable limitation was the absence of even minimal engagement in the Northern and Eastern regions of the country. In a nation where reconciliation and inclusivity remain vital themes, broader geographic representation could have strengthened the symbolic reach of the walk and reinforced its universal message.
Equally significant was the limited interfaith engagement. While there were isolated gestures of reception from other religious communities—particularly among Muslim groups—these remained sporadic rather than structured. A more deliberate and inclusive outreach across religious lines might have amplified the spirit of unity that such a walk inherently seeks to embody.
Another concern was the atmosphere surrounding parts of the procession. Instead of maintaining the contemplative silence that characterises Buddhist practice, certain segments took on the tone of a celebratory procession, with heightened noise and activity. While enthusiasm is understandable, such expressions can unintentionally overshadow the quiet discipline and serenity that define both the Dhamma and the very concept of a peace walk.
The itinerary also included visits to prominent religious dignitaries, including local Mahanayakas. While paying respects to senior clergy is culturally appropriate, the prominence given to these engagements at times appeared to shift the focus away from the walk itself. The peace walk, ideally, should stand as the central act, rather than being perceived as secondary to ceremonial visits.
More visibly, the environmental aftermath in certain areas raised concerns. Offerings made by devotees—such as banana leaves and other items—were occasionally left by the roadside, creating scenes that contrasted sharply with the principles of mindfulness and respect for surroundings. Such moments, though perhaps unintended, detracted from the spiritual discipline the walk aimed to promote.
What ultimately seemed to recede beneath these layers was the very serenity that Buddhist teachings consistently emphasise. The walk, envisioned as a moving meditation, at times became entangled in external expressions that diluted its quiet power.
It is important, however, to place these observations in context. The organisers’ intentions were clearly grounded in sincerity and goodwill. Bringing together an international spiritual initiative in a complex and diverse local setting is no small undertaking. The challenges observed are less a reflection of organisational shortcomings and more indicative of broader societal tendencies.
Indeed, the event highlighted a recurring dynamic within Sri Lankan Buddhism—the tension between ritualistic expression and the deeper practice of the Dhamma. While devotion and reverence remain strong, there are moments when outward forms overshadow inward reflection. This peace walk, in many ways, became a mirror reflecting that reality.
Yet, even within its imperfections, the initiative holds value. It has sparked conversation, invited reflection, and perhaps most importantly, reminded many of what a true peace walk is meant to be: not a spectacle, but a silent journey inward.
*Writer is a former Diplomat, Head of Tourism Authority, currently a lecturer, Youtuber, Business Consultant, Meditation and Reiki Therapist