Engaged Buddhism is a contemporary form of Buddhism which engrosses with the cultural, economic, political and environmental issues of the society which it is practiced, in a non-violent and active approach.
With all the changes in society and the ever-adapting methodology to how the world which today runs, a politically and socially present adaption of Buddhism referred to as Engaged Buddhism came into being a highly powerful and active amendment to the practice of Buddhism as the world knew it previously. Specifically seen within Asia towards the end of the 20th century and then moving throughout the world later, this style of Buddhism became noticeably more present in society. In the practicing Buddhist-majority countries of Asia, Engaged Buddhism became a movement capable of giving voice to the people’s political aspirations and bringing down national governments where they may not have had the opportunity to do so previously.
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Essentially, Engaged Buddhists draw on the teachings of the traditional works of Buddha to inform their practices and belief on key issues in society such as world war, poverty and homelessness, the criminal and correctional justice system, and climate change.
Vietnamese master of Zen, Thich Nhat Hnah is the individual initially credited for starting the term of Engaged Buddhism, when in the Vietnam war he and his followers, being monks and nuns decided to act on political issues and the surroundings being attacked. He did this by leaving the monastery and begin acting, whilst still maintaining their mindfulness practice and meditation.
Due to Hnah’s work on politically and socially active Buddhism, he was treated poorly by Vietnam. “… at that time already, my name was banned by the government of the South, the anti-communist government, because of my activities for peace, calling for reconciliation between North and South. I became persona non grata. I could not go home anymore, and I was in exile.” (Thich Nhat Hnah, 2008)
Thich Nhat Hnah describes engaged Buddhism, as Buddhism that should be present in everyday life. Buddhism that should be active and present during meaningless tasks like brushing your teeth, while you drive to work and while you do the mindless task of grocery shopping, “Buddhism should be there” (Thich Nhat Hnah, 2008).
According to Thich Nhat Hnah, Engaged Buddhism is the sort of wisdom that responds to something that takes place in the here and the now — global warming, climate change, the destruction of the ecosystem, the lack of communication, war, conflict, suicide, divorce. He states that as a mindfulness practitioner, one would have to be aware of what is going on in their body, their feelings, their emotions, and their environment.
Thich Nhat Hnah was aware that in order to deal with the issues of society, one would need to be prepared for devastation and fear. For example, during the war years in Vietnam Thich Nhat Hanh felt that his followers should utilise a process of traditional graveyard meditations. He insisted they meditate on decomposing corpses until they no longer felt fear or revulsion but were calm and composed in the presence of death. This would prepare them for the devastation and so they did not flee Samsara but faced the issues and potential death and utilised their Buddhist skills to help their communities.
Through the practice of Engaged Buddhism, Hnah envisioned the four noble truths, believing that the old detail of the truths was outdated and needed to incorporate the vision of Engaged Buddhism. Example of this work on the four noble truths shows that the first noble truth explains of suffering and how old age is suffering, sickness is suffering, death is suffering, separation from those you love is suffering.
Now, with Engaged Buddhism and the practice of mindfulness we have to identify the kind of ill-being that is actually present. The stress and suffering described in the times of the four noble truths is outdated, today suffering includes much more for an individual. “We can say that suffering today involves tension, stress, anxiety, fear, violence, broken families, suicide, war, conflict, terrorism, destruction of the ecosystem, global warming, etc.” (Thich Nhat Hnah, 2008)
One of the first and founding practice of Engaged Buddhism was the Buddhist Peace Fellowship, which was founded in 1978. Later Bernie Glassman founded the Zen peacemaker order, which his aim of practice was to create an consistent community in place of the fractured social surroundings that was failing society, which he envisaged as ‘a monastery of the streets … where the whole environment is conducive to the raising of the bodhi-mind.’ (Glassman, 1984)
Glassman offers reflections on the meaning of engaged Buddhism— as the fulfillment of the Buddhadharma, and as a new departure for the ancient tradition of traditional Buddhism. He is clear in his want to support society and do so through adapted Buddhism, much like Thich Nhat Hnah’s attempts and practice.
Thich Nhat Hanh also warned against any belief in “changeless, absolute truth” and “narrow-minded[ness]…bound to present views” (Thich Nhat Hnah, 2008). What is remarkable is not the existence of such a warning near the top of his list, but the fact that Nhat Hanh’s first and third precepts also parallel Glassman’s Not Knowing. The first one reads, “Do not be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. All systems of thought are guiding means; they are not absolute truth.” And the third one reads, “Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education.
Bernie Glassman believes in working in unison with other faiths to ultimately achieve a harmonises society. His theories directly link to the basics of Buddhism and follow very similar methodical practices as Hnah’s theories on Engaged Buddhism also.
David Loy, a spiritual leader of Engaged Buddhism, seems to focus primarily on ecological activism under the Buddhist path. “Today we are called upon to live as bodhisattvas (or “ecosattvas”) who realize that activism in defence of the earth is an essential part of the spiritual path.” (David Loy, 2017). David sees that the global civilisation has begun focusing on greed and individuals need for more and more in their daily lives. “Our now-global civilization has institutionalized greed and exploitation of the natural world, deferring the environmental costs of fossil fuels and unrestrained consumption to the future—a future that is now upon us.” (Loy, 2017)
David Loy is one of the representatives that focuses primarily on the Engaged Buddhist concern with consumerism. Loy’s thinking on this issue is that consumerism is closely tied to capitalist economics— specifically the idea that economies must continually grow in order to be healthy. In order for an economy to grow, people must continually buy the goods that the economy produces.
David explains a concept referred to as Ecodharma, three major components of this concept is practicing Buddhism in nature, illustrating the ecological implications of Buddhism, and utilising that understanding to work within the eco-activism that the survival of our society call for.
All theories of Engaged Buddhism have the same underlining principles; acknowledging the importance of social and societal engagement is essential, since traditional Buddhism have usually been taught to focus on what is happening in their own minds. The issues of today’s society are so pressing that Buddhism cannot be practiced as an individual practice now; only considering one’s mind – for many, it is essential to think of the future for all now and work through the world with the ever-growing political, sociological and environmental issues that everyone may be privy too.
Due to Buddhism being practiced traditionally as a solo journey, taking on the burdens of society may leave the Buddhist suffering from stress, anger and frustration. The engaged bodhisattva path shows a follower what they require to work through traditional Buddhism and engaged socially active Buddhism in unison, which is essential to maintain inner joy and let that reflect in one’s activism and community work. other.
Ultimately in traditional Buddhism, the over-arching idea is that in order to make and create peace in society, the person on the path of Buddhism needs to in peace.
An Engaged Buddhist will often emphasize the practicality of the Buddha’s teachings. Example of this being the usefulness of the teaching of dependent origination, traditionally has been applied to personal spiritual transformation, as Buddhism was traditionally an individual journey. The Engaged Buddhists see no purpose not to apply it to a societal transformation as well. Therefore, if there is something undesirable which a Engaged Buddhist would like to remove from their community or globally, then they should look to the causes and condition that bring this issue to society and what action could be brought to change this, whilst still maintain their beliefs and peaceful approach under the Buddha’s work.
Reflecting upon the three different perspectives of Engaged Buddhism discussed within this peace, ultimately the underlying practices of this form of socially active Buddhism are the same and all leaders and followers of Engaged Buddhism follow the general principles of Buddhism. To spread positivity, to peaceful in ones-self and the belief of avoiding materialistic obsession and greed are all still crucial elements to Engaged Buddhism. The term Engaged Buddhism is essentially Buddhism and social activism, almost more complex than that of simple Zen Buddhism or the initial and traditional works of Buddha and the bodhisattva path. David Loy appears to focus his passion and journey of Buddhism and change on ideas that society have on materialism and the need for constant consumerism, whereas a leader such as Thich Nhat Hnah focuses his beliefs and priorities on war and how to live harmoniously within a world full of war, poverty, famine and fear and as a result now lives within exile from society due to political climates of his homeland. Bernie Glassman saw concern in the environmental issues worldwide and channels his practice of Buddhism in activism for environmental issues and how to reduce global footprints.
Buddhism originated and developed in a very different social and environmental context than today, so unsurprisingly, it does not adapt and offer solutions to issues society is facing in the twenty-first century. Buddha could not have envisioned the issues of poverty, global warming and financial/political war we as a society are experiencing. Engaged Buddhism is opening up the world of Buddhism to all and allowing traditional Buddhism to have a voice and take a stand on issues where they may not have had a voice in society before.
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