In this essay, I will be attempting at the need and sense of urgency for having Engaged Buddhism.
For the purpose of this study, I have referred to the following resources:
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The Impossible Community, Realizing Communitarian Anarchism by John P. Clark
The Wheel of Engaged Buddhism by Kenneth Kraft
Engaged Buddhism – Buddhist Liberation Movements in Asia – Edited by Christopher S. Queen
Engaged Buddhism in the West – Edited by Christopher S. Queen
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“The VUCA WORLD”
The future is already here and it is a VUCA world.
VUCA stands for “Volatile, Uncertain, Complex and Ambiguous” – and as we are moving into the modern
world with all its interplay of technological advancements, abundance of choices, opportunities for
lifestyle change, fetishism of commodities and fetishistic disavowal of continuous degradation of our
environment because of our choices.
It is a complex world, with its complex correlations and dilemmas. Something a modern man has never
faced before.
We all are products of both of choice and conditioning. And to understand how “conditioning” affects us
we have to understand the four spheres of social determination under whose influence we lead our
lives.
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Social Institutional Structure: it is the moment of externality, the material and substantial
expression, of social reality. It includes structural capital, state apparatus & technological
system. It includes the formal structure of social reality, including institutional systems of
domination and oppression based on sex, race, sexual orientation, culture, ethnicity, etc. In
short these are determining rules of the system based on the above parameters
Social Ethos: it consists of habits – structure and content of practice of everyday life. It
constitutes part of the collective subjective dimension of the dominant system. It encompasses
the prevailing cultural climate of the society – its habits, linguistic expression, its gestures, its
rituals, etc.
Social Imaginary: this is the sphere of the society’s collective fantasy life. It includes socially
conditioned self-images, commodity images, and images of others. It includes the prevailing
myths and paradigmatic narratives. It is sphere where the productionist imaginary,
consumptionist imaginary, a patriarchal imaginary, a nationalist-statist imaginary and a
technological imaginary can interact in interesting ways.
Social Ideology: it is a system of ideas that may contain certain elements of truth to varying
degrees, it nevertheless qualifies as ideology because it is also a systemic expression of “false
consciousness”. Thus, there are economic, political, racial, sexual, nationalist-statist, technical-
scientist and other subsystems of ideologies that interact together (in which that may be either
mutually reinforcing or contradicting).
Considering these spheres of social determination which lead to complex situations, dilemmas and
opportunities – there is a growing need to address the following dichotomies or interactions:
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Interaction, challenges and opportunities between Crisis and Hope
Interaction, challenges and opportunities between Materiality & Solidarity
Interaction, challenges and opportunities between Utopia and Reality
Interaction, challenges and opportunities between Nature and Society
Interaction, challenges and opportunities between Growth and Ecology
Interaction, challenges and opportunities between Being and Doing
Interaction, challenges and opportunities between Self and Others (community)
Interaction, challenges and opportunities between Free Citizen and Free Markets
Interaction, challenges and opportunities between State and Spirit
Interaction, challenge and opportunities between Capitalism and Freedom
Interaction, challenge and opportunities between Patriarchy, Racism and Religion
Interaction, challenges and opportunities between Liberation (Anarchistic Freedom) and
Solidarity (Community Solidarity)
In dealing with and making sense of these challenges and new ways of interactions, it is imperative that
we turn towards Dialectical Philosophy that might lead us through these modern labyrinths.
Dialectic Approach
Radical Dialectics, as the author mentions, “sees the world – including the social world, the natural
world, and the world of ideas – as the site of constant change and transformation that takes place
through processes of mutual interaction, negation and contradiction. It asserts that a dynamic, selftransforming reality is always a step or several steps, ahead of our processes of conceptualization”.
These objects do not go into their concepts without leaving a reminder. This idiosyncrasy consists in the
fact it could mean – “to negate”, “to cancel”, “to preserve”, “to suspend” and “to transcend”. Thus, it is
important to remember that these interactions don’t lead to a grand synthesis “without remainder”.
This means that there will always be some parts that are preserved which might include “loose ends”,
“further contradictions”, etc.
This could be the nature of VUCA world itself. These interactions lead to some new tensions, new
possibilities and new loose ends to look into. Thus, the application of Dialectic approach, leads to the
fact that having a consistent final goal might be impossible – yet the same impossibility might open us to
various possibilities.
With the multitude of interactions as mentioned above, we can predict various kinds of futures for us
humanity. The author mentions that, “it might be ranging from relatively friendly and constitutional to
the relatively brutal and genocidal, as a desperate response to the social and ecological crisis. A second
possible scenario would result from a continuing failure to respond either desperately and brutally or
wisely and humanely to these crises: global collapse, population crash, and barbarism. A third possibility
(the one we need to manifest for) is, of course, a “turning” – of the wheel of nature, of the wheel of the
law, of the wheel of history”.
This third possibility – that of a turning the wheel of history is what we need aspire to manifest for.
This possibility is what we call the “Impossible Community” where we aspire for a “Free Community”
that manifests itself through both aspects of liberation and solidarity - Personal liberation and
communal solidarity. This Impossible Community could evolve from the dialectic between social
determination, creative self-negation and self-transformation.
“It has always been the impossible that has created humanity’s new realities” – Landauer
To relate to this “Impossible Community”, let us start by exploring “the third concept of liberty”. The
first two being that of: non-coercion and self-determination (being one’s own master). This third
concept, as the author mentions, “proposes a concept of freedom based on communal individuality,
social self-realization, strong agency, and recognition. It is an attempt to synthesize, develop further,
and reconcile (without denying necessary tensions) the dimensions of freedom that are central to the
negative conception of freedom as non-coercion, the positive conception of freedom as self-realization
and self-determination””.
In exploring this third concept of freedom – let us explore further the possibility by delving into historical
experience and existing social possibilities – primarily from the Buddhist perspective – both in theory
and practice.
Engaged Buddhism
To identify and define the third “turning” both from historical experience and mostly in the existing
social possibilities there has been a new terminology in use in recent times called “Engaged Buddhism”.
Let us spend some time understanding the significance and meaning of being an “Engaged Buddhist”.
We can started by considering Engaged Buddhism as socially engaged Buddhism – the application of
Dharma or Buddhist teachings, to the resolution of social problems.
The Fourth Yana
As these concepts of social application have had few parallels in the classical formulations of Buddhism –
it is also treated as the fourth yana (turning) of the Navayana as coined by Dr. B.R. Ambedkar. The first
three being - Hinayana being the “narrow vehicle”; Mahayana as reform Buddhism or “great vehicle”;
and Vajrayana – the syncretic Buddhism or the diamond vehicle.
As the general pattern of belief and practice are, more or less, unprecedented and thus the need to call
it as the fourth yana.
The Four Styles of Buddhist Ethics
We also have the opportunity of identifying Buddhist ethics into four distinct styles: discipline, virtue,
altruism and engagement.
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Discipline – Buddhists formulated their morality in the lists of pancha sila (five precepts) for
laity, vinaya (discipline) for monks and nuns. These ethics aim at avoidance of conduct that
arises from the mental impurities of hatred, greed and delusion
Virtue – this helps in attaining what is wholesome and purifying the mind. An ethics of virtue
moves from a restrictive sensibility to a constructive one. In Hinayana, these are the feelings of
karuna (compassion), mudita (joy) and upekka (equanimity) towards others, and cultivating the
virtuous states of mind (brahma viharas). In Mahayana, this is resembled by the practice of six
perfections (paramis): generosity, morality, courage, patience, contemplation and wisdom.
Altruism: Mahayana ethics has three fold emphases of avoiding evil, cultivating good and saving
all beings. The virtues of Bodhisattva path is that of generosity – altruism is resolutely oriented
towards others. This is reflected by the first of the Four Bodhisattva vows of “being are infinite
in number. I vow to save them all.”
Engagement – as the fourth style of Buddhist ethics, engaged Buddhism is radically different
because it is directed towards “collective action” by creation of the new social institutions and
relationships. Here is practice of Buddhism “off the cushion” – and, in the world, collectively.
Although the examples and inspiration of such engagement are there is history be it the public project of
King Ashoka in the 3rd Century and the public projects taken up during Sui and T’ang periods in China.
Yet, the unprecedented nature of dialectics happening recently and the examples might call for
interpreting this as a new Buddhist ethic that is manifesting fully – in the recent times.
The many interpretations of Engaged Buddhism ranging from “soft” to “hard”; from “mindfulnessbased” to “service-based”; Thich Nhat Hanh’s “All Buddhism is engaged”; Robert Thurman’s “Buddhism
has always been engaged”, etc. Yet, what is refreshing is the world view and the praxis which all these
have displayed – and is unprecedented in the history of Buddhism.
Wheel of Engaged Buddhism
There are several illustrations of Buddhist paths which serve as a great source of inspiration and insight.
Be it the Wheel of Life from Tibet which doubles up both as a path and also map to cosmos; be it the
Ten Ox herding pictures from Ch’an School in China, which symbolize Buddha nature – inherent and
universal; be it, the Tibetan Path of Calm – a man, an elephant and a monkey depicted on the ascending
road with sharp curves. All these depict the journey of the path.
For the engaged Buddhists, we might need a new depiction of the path – which is displayed as a turning
wheel. The author mentions that “The turning wheel is a powerful symbol of mystery at the heart of life.
… Like the sacred hoop of the Native Americans and the round dances and mandalas of ancient peoples,
the wheel reminds us that all is alive and moving, interconnected and intersecting”.
The structure of the illustrated Wheel of Engaged Buddhism is simple. It has 10 sectors. Each sector
symbolized by a gesture and mudra and reflecting a path of engaged spiritual practice. The title and
locations in Wheel are shown below:
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Hub
First Ring
Second ring, upper right
Second ring, lower right
Second ring, lower left
Second ring, upper left
Third ring, top
Third ring, right
Third ring, bottom
Third ring, left
: Moving into the World
: Cultivating Awareness in Daily Life
: Embracing Family
: Working with Others
: Participating with Others
: Caring for Others
: Extending Compassionate Action
: Exploring New Terrain
: At Ease Amid Activity
: Spreading Joy in Ten Directions
Source: http://dharmanet.org/coursesM/32/preedits/wheel1a.htm
In the Wheel, five of the paths are primarily fields of practice (cultivating awareness in daily life,
embracing family, working with others, participating in politics, caring for earth). The other five paths
are primarily the modes of practice (moving into the world, extending compassionate action, exploring
the new terrain, at ease amid activity, and spreading joy in the ten directions).
The hand gestures mudras used in the wheel are specific paths. The author mentions that “as sign
language they are allusive but not elusive … the changing hand positions also help to give the wheel a
sense of motion. Engaged Buddhism, a movement itself, embraces movement into the world”
The flowers in the Wheel depict insights and actualization of insights. The author mentions that “it
refers to the process of awakening, which sometimes takes its course the way a flower blossoms, one
petal unfolding after another. For some people, the flower may correspond to the search for the insight;
for others, it may signify the actualization of insight, the quest for ever-deeper enlightenment.”
A good start would be to find our rightful place in Wheel, here and now. And that might define our
current journey and the impending path.
Turning around the hub of this Wheel, we keep stumbling upon placeless places that we have never
been before and finding ourselves and expressing ourselves – by going deeper into our own lives – going
back to where we belong.
Finding our true home …
Social Realities – Practices of Engaged Buddhism
In the recent past, there have been many instances of social realities which led to movements of
Engaged Buddhism both in the East and the West. Here are some of those movements …
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Dr. B.R. Ambedkar’s Buddhist Liberation Movement in India – which led to mass conversion of
Untouchables to Buddhism in Oct 1956 – his heretical quest by applying the Hermeneutics of
Liberation
Sarvodaya Movement in Sri Lanka – which has created grassroots transformation in hundreds of
villages of Sri Lanka – by apt reinterpretation of Dhamma for social engagement
TBMSG – a new revolution In India – grassroots movement
Buddhadasa Bhikku in Thai – creating social transformation by use of principles of dukkha,
quenching of dukkha, anatta and sunyata
Sulak Sivaraksa’s Siamese transformation by application of human development and paradoxical
“betwixt-and-between” approach
Buddhist Women and Nuns Order in Asia – who chose various stances between path of
complete conversion and in some cases choosing not be completely converted to avoid the rigid
rules of nunhood
Dalai Lama’s Tibetan Liberation Movement – starting from Tibetan freedom movement to
making it a universal human movement
Thich Nhat Hanh Vietnamese movement – a great example of Nondualism in Action
Soka Gakkai’s participation in Japan & its racial diversity in US
Buddhist Peace Fellowship’s grassroots work
Nipponzan Myohji’s work in Japan
Environmental Activism
Women Activism in USA
Gay Buddhist Fellowship
Meditation, Healing and Stress Reduction – health implications
Working with Criminal Institutions- the Angulimala Lineage
Modern VUCA times, Ancient Inspiration
In the modern time with the unprecedented situations in different parts of the world – which are under
the influence of the four spheres of social determination – institutional structure, ethos, imaginary and
ideology – it is interesting to learn how each leader (or the group) reinterpreted the ancient knowledge
for the application to their scenario.
This involved in:
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Re-reading and re-interpreting the scriptures – to make it more relevant for their times and
situations – thus applying Hermeneutical approach
Application of Skillful Means – all the leaders led with the awareness of social and institutional
dimensions of suffering and led the liberation movements by creating a common vision of a new
society based on peace, justice and freedom.
Is it not a Bodhisattvic vow to save all sentient beings?
Is it not that Buddha right after his enlightenment asked Mother Earth to be his witness and judge him
on his selflessness? (Alluding to Mother Earth and ecology issues which are coming up now)
Is it not Buddha who spent 45 years of his life after enlightenment – wandering and teaching masses
about suffering and the path to nirvana?
Is it not Buddha who delivered Angulimala from his life of crime to be an arhat?
Is it Buddha who taught us about application of Skillful means in the allegory of the burning home and
allegory of prodigal son?
Is it not Buddha who taught us to consider Dharma as the raft used to cross the river? And, let go of it
once the journey is over.
Is it not Buddha who taught all of his teaching in Pali language (the language of commons, rather than
language of rich)? Was his intention to bring knowledge of self-liberation to the poor, needy and
masses?
May be, we need new rafts to cross new rivers – more treacherous in their trails.
May be, each emerging new situation needs application of new skillful means to deliver us to the “place
of no place” – the place of nowhere.
The turning has begun and has promises to deliver to that “impossible place” of “impossible
community”.
Call it Engaged Buddhism or not, the turning is here to stay.