Engaged Buddhism

1. Engaged Buddhism Peace, Nonviolence, and Social Justice

2. Buddhist Solutions to Global Conflict • When Two Parties Listen to each other and see one another not as enemies but as human beings, the animosity between them can be dissolved. So much can be achieved through dialogue. Overcoming dualistic thinking that sees the world as good or evil, friend or foe, is the basis of nonviolence, and nonviolence is the basis of peace. P. 3 • Three poisons of greed, anger, and ignorance by practicing the Six Paramitas (generosity, morality, patience, effort, meditation, and wisdom) or the Four Brahmaviras – metta (loving kindness), Karuna (compassion), mudita (sympathetic joy), and upekkha (equanimity) • Case studies • Buddha and Shakyas and the Koyilas and Kosala – Karma • Thich Nhat Hanh and Peacebuilding • Quakers

3. Buddhist Perspective on Nonviolence • Aware of the suffering caused by the destruction of life, I am committed to cultivating 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 condone any act of killing in the world, in my thinking and my way of life – Thich Nhat Hanh p. 14 • Structural violence – Violence begins in the mind • A fanatical mind can cause the killing of not just one, but millions of human beings • Case Studies • Gush Shalom • Khan Abdul Gaffar Khan • Peace Brigades International

4. The Real Crisis in the World • The state of the world in the years following September 11, 2001 indeed constitutes a crisis. It should be noted that the word “crisis” comes from the Greek krisis, which means “to separate,” with the implication of “choice.” And it is very true that America and the world face a choice. If American leaders come to understand terrorism as cost and consequence of American imperial practices (admittedly a very big if), and if they shun violence and pursue a policy grounded in non-harming rather than structural violence, the United States can redeem itself. If not, it is likely to face more of the same tragedy in the future. Peace means not only the absence of war but also the presence of metta, karuna, and wisdom. P. 24

5. Culture and Reconciliation • What is clear that a culture of truth, forgiveness, and cooperation can foster acts of reconciliation, which in turn can bring out the life affirming aspects of culture. A culture of reconciliation is our best hope for healing past injustices and fostering individual and social transformation. P. 25 • Case Studies • Truth and Reconciliation Commission – South Africa • Pak Moon Dam and the Assembly of the Poor

6. The Value of Simplicity and Humility • Both simplicity and humility, which Buddha exemplified, remind us that Buddhism is not really concerned with private salvation of the individual. Moreover, the concern with the individual salvation is a form of self-interest, which ultimately puts limits on compassion and love. Individual salvation may be a high form of self-interest, one that it is not so worldly and so on, but it is self-interested nevertheless. And like all forms of self-interest or attachment, it narrows the range of thoughts and feelings. For instance, the preoccupation with private salvation leads to attachment to one’s beliefs, faith, beliefs, and teachers. This way of thinking breeds division and conflict not dissimilar to nationalism, racism, other – isms. Thus the preoccupation with private salvation dulls and tethers the mind, making real freedom impossible. Freedom entails the unfettering of the consciousness from its attachments, values, judgments – indeed from all its contents

7. A Simple Monk • In sum a simple monk is someone who is ever humble, mindful, and leads a noble and celibate life. He wants so little for himself that all his time and energy are sacrificed for the happiness and welfare of other sentient beings. His happiness depends on his thoughts, his speech, and his actions, which are directed first and foremost to the well-being of others. His life is harmonious physically, mentally, and spiritually. And this harmony leads to harmonious relationships with other monks and nuns, as well as to laypersons. His lifestyle influences the laity, who try to imitate the simple mindful living of the monks. His lifestyle also influences natural phenomena, making them more harmonious and wholesome. Even beasts and bees learn to be less harmful and more compassionate! The simple life of a monk can contribute much to social welfare and environmental balance. Moreover, a simple monk has time for learning various sciences, which can prevent as well as cure modern personal or social ills. P. 46

8. The Virtuous Friends of Christianity and Buddhism • The Christian socialist tradition of Reinhold Niebuhr and his critique of both capitalism and Marxism are still applicable today. In his book The Children of the Light Niebuhr wrote that one Marxist illusion is “that the inclination of men to take advantage of each other is a corruption which was introduced into history by the institution of property. It therefore assumes that the socialization of property will eliminate egotism.” He goes on to say, “A second source of Marxist illusion is its belief that the ownership of property is the sole and only source of economic power.” From a Buddhist perspective, private property is not the primary source of egotism. Pride, craving, and attachment are internal qualities that exist with and without private property. External factors are manifestations of internal chaos, but material change does not necessarily lead to inner transformation. Buddhism says we must tackle these inner obstacles nonviolently and patiently. Similarly, cultivating compassion in all relationships is necessary to catalyze change in oppressive power structures. Focusing only on equality in distribution does not entail a change in the relationship between producer and consumer. Buddhism advocates a change in the way we view and appreciate material goods and understand the co-arising of mind and matter. P. 56

9. A Very Simple Magic • In Buddhism, magic does not mean walking on water or flying through the air. It is rather considered magical – miraculous – to walk on earth mindfully. If we do not exploit the earth, nature will care for itself, and contribute to the human effort of growing physically, mentally, and spiritually. P. 57 • If one were to go to the Buddha to ask for a solution to the problems resulting from Cartesian dualism or corporate consumerism, one that might help us rid ourselves of all the modern predicaments, I imagine he might suggest “I breath, therefore I am.”