Engaged Buddhism – Principles

The term Engaged Buddhism, first used by Thich Nhat Hanh, refers to the relationship between the Dharma and the social, political and ecological concerns of our time.

“When I was in Vietnam, so many of the villages were being bombed. Along with my monastic brothers and sisters, I had to decide what to do. Should we continue to practice in our monasteries or would we leave the meditation halls in order to help the people suffering under the bombs? After careful reflection we decided to do both, to go out and help the people and to do so in mindfulness. We called it Engaged Buddhism. Mindfulness must be engaged. Once there is seeing, there must be acting… we must be aware of the real problems of the world. Then, with mindfulness we will know what to do and what not to do to be of help.” – Thich Nhat Hanh, Peace is Every Step

Engaged Buddhism covers a spectrum. One end of the spectrum focuses on social change and includes the work that could be described as political, trying to bring about a more systemic shift towards a more compassionate, life affirming society. At the other end of the spectrum there are the actions which offer healing for the pain of the world, trying to alleviate the damage – work in caring, service including health and social care, prison work and so on. Other areas – in education for example fall somewhere in between.

The main tenet of Engaged Buddhism is that to transform yourself, you transform the world and when you transform the world, you transform yourself, they are not two. Donald Rothberg summarises this: “our times desperately call for both spiritual and social commitments. Without spiritual development, well meaning attempts to change the world will probably unconsciously replicate the very problems that we believe we are solving. …… But if the path of spiritual transformation is not socially informed, it too is at risk. There is the irony of attempting to overcome self-centeredness through spiritual practice while ignoring the cries of the world”

We need both, inner and outer practice. Ken Jones emphases mindfulness practice as a way of cultivating an alternative basis to our action:

“Meditation helps us to become more open and intimate with the strong feelings which variously frustrate us, block us or carry us off onto flights that we sense are evasive and inauthentic. They begin to lose their power over us …. Now it is suffering and injustice themselves which compel our response, no longer mediated by guilt, the need to be significant and useful .. and all the other kinds of delusive self-affirmation which we get up to”

Some Buddhist discussions about engagement have become mired in the argument of whether one’s meditation practice should be prioritised to enable someone to take an active part in the world at a later date. David Brandon dubbed this “manana Buddhism” – that compassionate action is suspended until “manana”, Spanish for “tomorrow” when our mental states are purified and we can get involved without getting sullied by the negativity of worldly activities. Ken Jones suggests that you have to get your hands dirty – but in such a way that the dirt doesn’t stick.

The cultivation of positive mental states and a regular, strong meditation practice is indispensable. The point is there is no division between “my practice” and “being active in the world” which is a false dualism. An understanding of interdependence (and ecology) suggests that we are in a mutually influencing relationship with our environment. All phenomena are interconnected and we are not separate from other phenomena – how could we not act in solidarity with other beings? These are two indivisible aspects of practice.

The term Engaged Buddhism has sometimes been critiqued as problematic as it implies that there exists a “disengaged Buddhism” whereas all authentically practiced Buddhism should be engaged. The notion that there are two kinds of Buddhism is unhelpful to the message “engaged Buddhists” wish to communicate. While this is an area for debate, the term is in use and helps us to locate others in the field of interest. It is sometimes refered to as Social Engaged Buddhism which clarifies the meaning somewhat.

There are undoubtedly strong forces that blow through the networks of social movements and is often quite difficult to retain any awareness of them. For this reason, Buddhists have gathered together for support under the heading Engaged Buddhism with a literature of research and writing. Sanghas are formed for the purpose of support, sharing, organisation and joint action, teaching and reflection. NEB is one such Sangha.