| Santikaro Bhikkhu, is an American who was ordained as a monk in Thailand 12 years ago. He studied at Suan Mokkhabal„r„ ma under the late Buddhad„sa Bhikkhu, translating his talks and writings, and assisting with retreats. Recently, he has become the Acting Abbot of Suan Atammayat„r„ma, a training community of young foreign monks next to Suan Mokkh. Ven. Santikaro has also been active in a number of social development workshops in Siam, the Philippines, Nepal, and elsewhere in Asia, as well as in the USA. Finally, he is one of the core members of the Buddhism & Social Analysis Group which created the conference from which this book was made. |
The following is an excerpt from the book,
Entering the Realm of Reality: Towards Dhammic Societies"
to be released this summer.
I would like to deal with each of the four noble truths in so far as they are relevant to a vision for a Dhammic Society. To explore the first "Social Noble Truth," I would like to briefly review some of the many forms of social dukkha. Throughout this discussion, we must never forget that what we are calling "social problems" can never be separated from what we might call "personal dukkha." There is an inter-relationship between the dukkha that manifests in us as individuals, which supports and co-creates the collective problems of our societies, and, conversely, how the structures in society that manifest these collective problems impinge us in so many ways, therefore contributing to the personal or inner dukkha that torments us.
One set of problems can be grouped under the heading of morality, values, and culture. Primary, is the consumerism sweeping the world. People no longer rely on their own wisdom, culture, and experience, rather they seek pleasure and happiness in material things produced and advertised by the consumer culture. This spawns problems such as the breakdown in community. As individual families are focused ore on their own comfort and acquisition of commodities, they are less willing to put time and effort into maintaining the bonds and responsibilities that nurture and foster community. So, we find the breakdown of community coming with the spread of industrialization and consumerism. The decay does not stop there. It continues not only between families but within families whenever the level of individuality becomes excessive and obsessive such that people no longer try even to sustain the bonds of family, or do so only in superficial ways. Further, the individuals of the modern society, trapped within their hyper-individuality, are increasingly alienated from their families and their communities, even their own bodies.
The arrogant assumption that we can own and control nature has alienated us from the natural world that we come from and from which we can never escape. This mental, emotional, and spiritual alienation then has given rise to the vast number of environmental problems, such as pollution, climate change, the absence of wild and untouched places, overcrowding, urban and suburban ugliness, the disappearance of species, and the loss of bio-diversity. Related to this is the world view that sees things only in terms of their immediate utility or material value - and often simply as money - for example, when a forest is seen only as board feet or dollars. Human beings become "consumers," that is, are relevant according to their purchasing power, which is the amount of profit that can be exploited out of them. With this dehumanization, we are also alienated spiritually, a tremendous problem that shows in the breakdown of religion and morality today, including within Buddhism.
Related problems are the inability of education to instill human, moral, and religious values; the thoughtless often violent garbage lacking in any human value that floods the TV Channels and airways; the lack of transparency, honesty, accountability, and leadership in politics; the people who make huge sums of money on financial markets, not producing anything for the benefit of humanity while sucking up tremendous resources through speculation on stocks, futures, bonds, commodity prices, and other forms of so-called investment; the genocide of indigenous peoples everywhere; gender injustice; and many more.
I believe that the profound and detailed Buddhist teachings on self (atta), defilement (kilesa), attachment (upadana), and the other causes of dukkha are a tool that humanity must use to get out of its mess. A simple perspective from which to examine the causes and origins of social dukkha is selfishness. When we analyze our personal dukkha using the principle of dependent co-origination (paticca-samuppada), we see that all of it is linked with our own self-centeredness or selfishness. Similarly, when we examine social problems we find that they are rooted in social selfishness, what I call "structures of selfishness." Here, selfishness means a concern above all with one's self, one's family, or one's group (company, class, religion, race, nationality, sports club) such that one disregards the needs and well-being of others, or even goes so far as to consciously harm others when selfishness is out of control. In the Buddhist analysis, such selfishness comes from tanha (craving) and upadana (attachment to that craving) that there is some "me" or "self" who craves; this gives rise to the identifications and egoistic states of mind around which our selfishness forms. This "causal nexus" happens not only personally, it also happens collectively as certain forms of craving become endemic in our society. Certain forms of attachment are built into our social structures. We have certain collective identities to skin color, language, religion, history, ideology, and so on. We form collective egos and we are collectively selfish, what is sometimes called "national interest" (or "class interest" or whatever "interest"). These give rise to "structures of selfishness," some of which I would like to explore here.
A rough equivalent of the word "selfishness" is the Pali kilesa (defilement, that which tarnishes or pollutes the mind). Therefore, we can take the primary defilements that we investigate and uproot in Buddhist practice and use them to investigate certain social structures. This gives us a simple yet powerful analytical tool, one grounded in morality and spirituality.
To take this analysis a little deeper, we should investigate what Buddhism considers to be the ultimate cause of dukkha. Might it also be the ultimate cause of our collective social dukkha? The basic cause of all these structures of kilesa is ignorance: not seeing things as they really are.
Nowadays, one of the most common forms of ignorance can be called "pseudo-science" or "scientism," an illusion of investigating the reality of things that ignores important parts of the reality. For example, pseudo-science is reductionistic; it breaks things into their parts and assumes that things are nothing more than the sum of their parts, ignoring the holistic, integrated nature of things. Pseudo-science is obsessed with material phenomena and material causes, therefore ignoring the mental, ethical, spiritual, and value-based phenomena in the causes of social problems. Further, the mechanistic tendency of pseudo-science; the blind belief in progress, evolution, and positive development; the assumption that the observer is separate from the observed, thus subjectifying and objectifying reality; have all combined to turn science into pseudo-science.
Ajarn Buddhad„sa called his vision of the nibbanic society, "Dhammic Socialism." For him, Dhammic Socialism expressed two basic facts. One is that we are inevitably and inescapably social beings who must live together in a form of society that gives priority to the ways we inter-relate, work together, and help each other solve the problems and dukkha of life. Thus, the principle of right relationship or right inter-relatedness is the heart of such a society. Tan Ajarn understood such forms of society to be the meaning of Socialism, which may differ from the understanding of political scientists and Marxists.
The second fact is that Socialism can go wrong. There have been various approaches to Socialism and some have been incorrect, that is, authoritarian, violent, and corrupt. Ajarn Buddhad„sa insists that Socialism must be modified by Dhamma to keep it honest, moral, and nonviolent. Thus, we speak of Dhammic Socialism. We do not want a Socialism that is primarily materialistic or economic. He did not espouse a Socialism based on class conflict or class revenge. Rather, we seek a Socialism that is in harmony with Dhamma. To be in harmony with Dhamma means that it is based in the realization of human interdependence.
In other words, our Socialism must be moral, rooted in siladhamma (morality, normalcy). Siladhamma consists of relationships and activities that do not oppress or take advantage of anyone, even oneself, and that are for the mutual benefit of ourselves, others, and the collective. As we saw earlier, social oppression is rooted in personal and structural kilesa, that is, selfishness. Eliminating such selfishness is the task of siladhamma, religion, and Dhammic Socialism. Whether our Socialism can go further than the moral level and achieve a society in which all are free of not only selfish behavior but selfish thinking need not be discussed here. I think it is enough for now to set our sights on a society in which selfish behavior is minimized. Nonetheless, as we will discuss later, importance must be given to a deeper morality that short circuits selfishness and a spirituality that eliminates selfishness, if people are to control and transform their behavior for the sake of the Dhammic Society. People require a vision that shows how true happiness lies in Dhammic Socialism and a nibbanic society rather than in selfishness, consumerism, materialism, and the like.
Then what is society like when the defiled selfish structures have been removed? What will be the structures composed of values and virtues esteemed and honored by Buddhists and other religions? For one, when the greedy structure of capitalism is removed, the economic structure will be one of dana (generosity, sharing), santutthi (contentment with what one has), caga (sacrifice, liberality), mattannuta (moderation, sufficiency), and self-reliance. This alone would be a radical change from the current society, although past cultures came close, especially in rural areas and amongst indigenous peoples. In traditional societies, generosity and sharing are very important, bonding the members of the community together in mutual good-will. Contentment with what nature and life provides is much healthier than endless hunger, for us as well as the ecosystem. Lastly, by practicing right livelihood (samma-ajiva) people will supply their needs in ways that are non-destructive, non-exploitative, and sustainable.
In the place of anger and militarism, society will be based on metta (kindness) and karuna (compassion). In most schools of Buddhism, we find legends of the Maitreya Buddha, the Buddha to come, who will usher in an era of universal love and compassion. Other traditions have similar beliefs and images, for example, the second coming of Christ. While many people nowadays will laugh at such an ideal, Dhammic Socialism will contain structures that enshrine the values of metta, karuna, sympathy, and empathy.
Instead of competitive structures, society will exist through samaggi (harmony, unity), cooperation, and mutual support. There will be many forms of groups, organizations, and communities where people exchange knowledge, skills, resources, and experiences. This will not be a tit-for-tat kind of helping. Rather, samaggi, will inspire us to help spontaneously; whenever someone is in need other people will be there. This is not unknown in the world; there are still many communities where the word goes out and help arrives.
In place of the hate systems of racism, classism, religious sectarianism, and other forms of exclusiveness there will be respect (garava) and appreciation (anumondana) for differences and diversity in age, gender, race and ethnicity, religion, language, backgrounds, talents, strengths, and so on. Attempts to impose conformity will cease and differences will not be used to foster fear and hatred. They will be understood as resources and causes for joy; we will know how to learn from them. The need to form group identities and group egos will vanish. At least, if some level of identity remains it will no longer be exclusive, it will be open to dialogue and creative partnerships with other groups.
Healthy sexuality within healthy families will replace sexism, the sickly structure of fear, hatred, and lust. Thus, children will be raised and socialized without all the fears, obsessions, suppressions, and prejudices of patriarchy and sexism. Here, a healthy family means that husband and wife have a mature love based in respect and shared responsibility, the proper container for sex. Each couple has only as many children as they can give adequate time, energy, and love. People will do some spiritual work on themselves before undertaking this important enterprise of reproduction. Certain roles may tend to be the province of one sex or the other, but never exclusively or rigidly. Men will be able to appreciate and develop their feminine qualities; women will be able to appreciate and nurture their own masculine qualities.
The Dhammic Society will encourage many of its citizens in nekkhamma, renunciation or the moving away from sensuality. Not only ascetics and celibates, but students, mature adults, and people from all walks of life will be supported in living a life based on more refined forms of happiness, that is, the non-sensual kind. Even married people will be helped to spend significant parts of their reproductive years enjoying freedom from sensual enslavement. This is not so farfetched once consumerism is conquered and people are no longer buffeted by structures of anger, hatred, and fear.
Those mis-education and mass media structures of delusion will be transformed into structures of awareness, wisdom, and cultural vitality. A variety of enabling activities and resources will help allow people to know and understand themselves, others, society, nature, and Dhamma. These activities may not come in the traditional packages of schools and universities, although such institutions may still exist. Education will be seen as a life long process; instead of just getting a degree and making money, it will be oriented towards ending dukkha. It will focus on understanding what is really important in human life and in human society, to enable each person to find their place and role in society, to enjoy that place and role without any self deception or "consensus trance," and to commit her or himself to that role or responsibility for the betterment of society. Most important, education will be in the hand of the communities where it takes place and will involve partnerships between learners and enablers.
Similarly, the media will serve a function of exchanging genuinely useful information. While there will still be things like the Internet, TV, and some form of newspapers, they will no longer be under the control of patriarchy, capitalism, and militarism. They will no longer be under the control of vast impersonal bureaucracies, whether state, corporate or religiously owned. Freed of such structures the media will be used creatively to allow people to find out about things that really benefit them. The media will then be part of the Dhammic learning process, helping people to continue their learning throughout life. Instead of information being fed to us in a one way flow, Dhammic information systems will be truly interactive. The learner will be able to control content, pace, style, etc. Further, the media will help living people to exchange their knowledge and experiences.
The structures of fear that have created the disease and insurance industries will be transformed into systems that help people understand life and death, adapt to change and illness, and live with pain. With such understanding, people will not be afraid of body changes, yet will have an array of strategies to help avoid unnecessary pain, unnecessarily early death, confusion, and so on. Such a system will focus on health rather than disease. If we understand life, society, nature, and Dhamma we will know what health is. The medical system will be a health system covering all aspects of life and cease being an "industry." Insurance will be purchased by good diet, sane living and working conditions, exercise, and Dhamma. Drugs and technological interventions will only have a support role.
Similarly, genuine religion - which already exists in pockets here and there - will come to the forefront. It will not require elaborate, rich, powerful institutions, for it will live in people's hearts, in their values, and in their relationships. It will support and advise the other bodhi (awakened or awakening) structures, no longer sucking up to the kilesa structures or trying to lord it over society. Its sole concern will be the diverse expressions of spirituality and morality.
Lastly, the competitive systems will be replaced with cooperative ones. The old self-reliant communities will return, often in new forms. Creative forms of organization will enable cooperation through mutual responsibility, respect, participation, and consensus. For example, the Sangha system of the Buddha will take on new life in diverse ways fitting local conditions. Without adversarial politics, we will not require political parties. Government will be decentralized, bottom-up, transparent, non- hierarchical, and based on Schumacher's principle of subsidiarity which says that "nothing should be done centrally if it can be done equally well, or better, locally".
In short, Dhammic Socialism is a society no longer based in selfishness. Its foundation is awareness-understanding of our interdependence and the need to work together, care for each other, make sacrifices, let go of self, and give up selfish interests for the good of society, for the well-being of the planet, and for the sake of Dhamma. Dhammic Socialism is a vision for a non-selfish society, one that is nibbanic or cooled. Because of the biases of modern social theory, going back to Hobbes and Locke, these ideas may seem farfetched or impossible to many people who have been raised assuming that life and society are vicious dog-eat-dog competitions. Buddhists, however, have faith in Buddha Nature and take it as the guiding principle in society. All of us are Buddha. All of us are capable of awakening to our true nature through the path of mindfulness, compassion, and wisdom. Fundamentally, we are OK. We must condemn the wrong understanding imbedded in social and political theories that assumes the worst of human beings, because they become self-fulfilling prophecies. Instead, we need to articulate in open-minded, flexible, and non-sectarian ways the possibilities for the unselfish society, or, if you like, Dhammic Socialism.
There remains one last noble truth to cover here, the path we are following in order to realize the non-selfish society. Each aspect of the four noble truths is necessary in solving problems. As we deepen our understanding of where we are coming from, the problems and their causes, and where we are going - that is, the nibbanic society - we must find practical, effective ways to get started and to sustain progress. As always in our practice, we work in the present moment. That does not mean ignoring the past and future, only that we deal with reality here and now as it is. So, how do we get there from here?
The key word accompanying every factor of the path is "right" or "correct" (samma). Correctness is not to be defined in dogmatic terms. Nothing is correct but by the grace of Dhamma, that is, when it is in harmony with natural law and appropriate to the causes, purpose, time, society, individuals involved, and oneself. Thus, the meaning of "right" or "correct" depends on the causes and conditions of each case. We must be mindful, sensitive, open-minded, flexible, creative, and insightful to keep track of and respond to the diverse changing circumstances.
The nobility of our path is also crucial. We, of course, do not mean "noble" (ariya) in the ordinary hierarchical or classist way. Literally, the Pali word means "to go (ya) away from one's enemies (ari)." Traditionally, "enemies" refers to the kilesa. Above, we have made it clear that kilesa social structures are the enemies of all beings. Further, the path is noble in that only noble, skillful means are used. For example, we avoid violence. Let us give careful thought to "noble means."
Ajarn Buddhad„sa often
stressed that the noble Eightfold path in itself is not enough. The eight
factors are merely the set of causes; we are not finished until the set of
fruits arise. Thus, he reminded us to seriously consider the ten rightnesses
(sammatta). Although the Buddha taught the ten rightnesses many times in
the Tipitaka, Theravada tradition has largely overlooked the last two factors.
Once the path is fully and correctly developed, there will arise right insight
knowledge (samma-nana) and right liberation (samma-vimutti). Right
insight knowledge would mean that we know the fundamental truths and secrets of
living together in harmony. Right liberation is the Dhammic Society that is free
of selfishness and the selfish social structures, from oppression, from
alienation, and from dukkha. Ultimately, the correctness of our engaged Buddhist
path will be its ability to bring about right insight and right
liberation.
1 In the chapter from which this summary is made, each "structural kilesa" in this list is discussed in some detail. Here, only the headings remain. The full chapter will be posted soon.
2 Ditto.