Engaged Buddhist response to Consumerism - Essay Example

Engaged Buddhist Response to Consumerism In the twenty-first century, people live in a technologically-advanced world. Everything is done with a touch of a button. Everyday, innovations are introduced that are designed to reduce the time spent at any given task and increase time for pleasure or idle time. Perhaps, the saying that “an idle mind is the devil’s workshop,” is true because the more free time man has, the more time he spends on whining about how miserable life is and how only a new gadget or material possession could make him feel better. Conspicuous consumption is the name of the game. And consumerism is the rule. This paper shall discuss the concepts of consumerism from the perspective of Engaged Buddhism and their interaction in society, how Engaged Buddhism responds to tide of consumerism. More specifically, Engaged Buddhism responds to consumerism with meditation and mindful living coupled with acts of compassion and generosity. Engaged Buddhism Engaged Buddhism is a movement within the Buddhist religion. It follows all the teachings of Buddha, the Enlightened One; it practices all the traditions and rites of the Buddhist religion. But what makes it different is the fact that it puts a premium on the value of active compassion, that is, meditation coupled with action. However, when the founder himself is asked, he contends that “Engaged Buddhism is just Buddhism” (Malkin 1). This movement was established in the middle of the 20th century by Thich Nhat Hanh, a Vietnamese monk who, surrounded with pain and desperation during the Vietnam War, realized and decided that, “Buddhism has to do with your daily life, with your suffering and with the suffering of the people around you” (Malkin 1). Against the traditions and rules of the monastery which had been his home since he was sixteen years old, he went to the communities to help the people ease their pains and sufferings. Together with some fellow young monks, they attended to the sick and the wounded, and condoled with the bereaved families of the casualties of the war that ravaged and divided Vietnam. They demonstrated that enlightenment is also attained when religion is coupled with action: “When bombs begin to fall on people, you cannot stay in the meditation hall all of the time. Meditation is about the awareness of what is going on—not only in your body and in your feelings, but all around you,” (Malkin 1). Thus, Engaged Buddhism was born. Inspired by the deep desire to serve the community, Thich Nhat Hanh founded the School of Youth for Social Services where the students learned not only religion but most importantly compassion. They were taught to put their beliefs into actions by working to help ease the suffering of the people (Queen 38). As the group grew larger, Engaged Buddhism became not just a religious movement but also a social force – a flicker of light that beacons all those who are in the darkness of pain, despair and uncertainty. Armed with pure courage and determination to share the values of love and compassion to his fellowmen, Thich Nhat Hanh planted the seeds of Engaged Buddhism on the unforgiving and hostile bloodstained soil of his motherland. True enough, as an affirmation to his extraordinary efforts, religious and layman communities had soon adapted to the art of mindful living and mindfulness to the Buddhist principles that gives to every individual the respect and dignity he deserves as a human being (Queen 54). The Zen monk’s extraordinary courage and compassion sent ripples of hope across the country and even to the other side of the Pacific Ocean. In recognition, no less than Martin Luther King, Jr. nominated him to the Nobel Peace Prize in 1967 (Malkin 1). Consumerism In the society that we know today, there is always the need to have more and to possess the latest, best and coolest. Mass media makes sure of that. The advertising sector has mastered the art of deception – making every consumer think that he needs whatever is pushed in his mind through mass media. Billboards, fliers, and television advertisements dull our senses into what we really need for survival and happiness, while companies never stop on developing newer versions of their products. As expected, each time a new model is launched, people queue overnight just for the bragging rights of being among the first to own the latest gadget. Because of the technological advances in the field of mass communication, people cross national borders without leaving the comfort of their own homes. Farm and factory products, ideologies and even values are exported and shared by everyone around the world. Consumerism is not an exception. The brainchild of capitalism, consumerism has had followers who swear by its tenets and crusaders that topple governments who refuse to give in to its whims and caprices. In the eyes of Buddhism, consumerism has become a global pandemic which has grown to exponential proportions out of David Loy’s “two unexamined tenets or beliefs: (that) growth and enhanced world trade will benefit everyone, and (that) growth will not be constrained by the inherent limits of a finite planet” (qtd. in Brown). From the perspective of Buddhist practice, consumerism refers to the ideology and thinking that the acquisition of material wealth leads to happiness. But it does not stop there, a consumerist is not satisfied by just accumulating wealth; he or she must also necessarily have more and better than the rest. The dividing line between needs and wants is blurred; everything becomes a need. Consumerism makes a need out of the wants. The consumerist’s appetite for material possessions is insatiable. Within this context, consumerism equals materialism. According to the Buddhist practice, there are three levels of materialism, namely, physical materialism, psychological materialism, and spiritual materialism (Brown). Even without going to the in-depth attributes of each of the three levels, one can already see that materialism has invaded into our entire being. It has even reached our very core – our spirit. Materialism takes control of the choices and decisions that we make day in and day out. The first level of materialism is the physical materialism. This is manifested in our quest for pleasure and avoidance of pain. It makes us gravitate towards anything that makes daily living comfortable and convenient. Physical materialism is what pulls us away from any situation that brings sacrifice, pain, and suffering. It makes us crave for the capacity to control things and events within and around us, regardless of whether that kind of control is real or illusionary (Brown). In short, physical materialism makes a person define happiness and human worth in terms of the possessions that can be experienced by the senses. The next level is psychological materialism which is evident in the need to rationalize our experiences and even expectations. It drives a person into insisting for control and empowerment over his own life. It declares that every person is the captain of his own ship who can steer it whenever and wherever he wants to. In short, psychological materialism feeds the ego and man’s craving for fame and admiration. Within the context of Buddhism, this is manifested in the current tide of flaunting one’s Buddhist practice, “Our consumer society is turning Buddhism into a commodity like everything else” (Brown). Finally, the third level of materialism is the spiritual, which has been observed to exist in all religions in the world (Trungpa 2). It refers to the use of spiritual disciplines as a means to achieve egocentric and material gain such as fame and veneration. The ego takes command and converts spirituality and religious knowledge into a pleasure superhighway (16). It makes one a hypocrite; he is looks religious on the outside when in truth his spirit is rotting inside. Fruits of Consumerism Consumerism has brought to the world creativity and innovativeness. Inventors are churning out groundbreaking products that are aimed at addressing man’s insatiable want for new levels of comfort and convenience. Likewise, manufacturers are releasing new models almost every year in order to feed the voracious want for the latest and the coolest or hottest products. “Necessity is the mother of invention,” so the saying goes. But because we never run out of needs, which are in truth and in fact nothing but whimsical wants, there is always a demand for new inventions. The enterprising mind is never made idle. It is always yearning for something that is not there. There is always that gap, a huge black hole within, that needs to be filled with more and more material possessions. As soon as a certain “need” is met, another want is converted into a need by a society that is never content with what it has at the moment. Hence, the search for elusive happiness continues… This brings us to competitiveness which is another driving force for consumerism. Not to be outdone, one is always on the lookout for his neighbors’ possessions to make sure that he has more and better than what the other one has. It has become human nature to be on top of everyone else, even at the expense of that someone’s foot or shoulder. People crave for fame and admiration that are undeserved and for the wrong reasons. The heart is then filled with greed and selfishness. Too much emphasis is placed on the “I” and “Mine” while the “We” and “Ours” are relegated into the background, if not altogether thrown out the backdoor. Interestingly, this is precisely what Buddhists had been warned about, “no one should grasp or cling to anything as being ‘I’ or ‘mine’,” (Bhikkhu 29). It is said that grasping and clinging to the material world will hinder a person from experiencing Shunyata (Trungpa 235). Indubitably, the bitter fruit of consumerism is greed. It creates that overwhelming desire to have far too much of everything. Greed is what makes a trader command exorbitant prices for the grains he is selling when everyone else is scrambling for morsels due to food shortage. Greed is what makes a businessman guard his well and sell the water at cutthroat prices in times of severe drought. And greed is what makes the desperate kill for a piece of bread instead of just sharing it with the other. Within the context of Buddhism, consumerism also manifests its fruit in the form of pride for one’s Buddhist religion and traditions. Because of the venerable acts of noted Buddhists, Buddhism has gained popularity in the West and a lot of people want to have a piece of it. Books on Buddhist practices sell like hotcakes; and yoga classes are always fully booked. Indeed, consumerism threatens to destroy not just the society but the religion as well by distorting the minds of the congregation and would-be converts. The motivation for practicing the religion is diverted and misguided; instead of enlightenment, the seek Buddhism for fame and pride. “The real danger of consumerism to Buddhism is that we might think of spiritual practice as another commodity to consume” (Leighton). Generosity AND COMPASSION While consumerism lures people towards extravagance and decadence, Buddhism entices followers towards simplicity and mindful existence. While the former seeks happiness through material possessions, the latter looks into the inner self for sources of joy and contentment. While consumerism erodes human values, Buddhism offers integrity of all creations. The two stand on polar opposites which could be interpreted in a way that makes the accumulation of wealth a non-Buddhist act. Fortunately, there is another way, the Engaged Buddhist way. Taking into consideration human imperfections and weaknesses, Engaged Buddhism responds to consumerism by embracing and understanding it. Only when you have truly known the enemy can you grab it by the horns and defeat it. The precepts of Engaged Buddhism teach the believers to identify and feel the suffering brought by consumerism and counter it with compassion and generosity. If greed is the evil of consumerism, then generosity is the sword used by an engaged Buddhist to kill greed and stop it from propagating to other negative values. If hatred and violence are the marching army of consumerism that mercilessly trample upon justice and human dignity, then love and compassion for fellowmen are the nurturing hands of engaged Buddhism that heals the wounded heart and soul of the meek and oppressed. These are the core principles that brings Thich Nhat Hanh out of the safety and comfort of the monastery and into the war-torn streets of Vietnam at the height of the Vietnam War in the 1960s (About Our Teacher). Without going far, one can already see where Engaged Buddhism stands on the issue of consumerism. The fifth of the Fourteen Precepts of Engaged Buddhism which was laid down by Thich Nhat Hanh in his cornerstone book, Interbeing, directs the believers to “not accumulate wealth while millions are hungry. Do not take as the aim of your life fame, profit, wealth, or sensual pleasure. Live simply and share time, energy, and material resources with those who are in need.” Apparently, one is not forbidden from acquiring material wealth. What is forbidden is the insensitive act of flaunting that wealth amidst the poverty and suffering in the community as if they belong to another world. We all share one planet; we all walk on the same earth. One cannot detach and isolate the suffering of another person as the latter’s own problem. We are all connected in one way or another. The operative word in the precept quoted above is “share”. Engaged Buddhism responds to the wave of consumerism by showing compassion and generosity to those in need. The revered Zen Master elaborated further in the book, Interbeing, by calling upon his followers to “practice mindful consuming” (Thich 18). Food intake must be limited to those that nourish and cleanse the body; toxic substances that does nothing but corrupt the flesh and the spirit must be avoided (Thich 32). Expenditure and consumption for material possession must be tempered with charity and kindness towards those who can barely provide for their basic needs such as food, clothing and shelter. Time and energy should not be wasted away into worthless and rubbish activities, instead, the gift of life should be shared with those who are alone and ostracized by a judgmental community. Being wealthy per se is not inherently bad. It is how we use that wealth that draws the line between good and bad accumulation and consumption of wealth. However, one should not make being active in charity and generosity as a reason for failing to comply with the Buddhist practices. It is not a choice between doing meditation and performing acts of compassion and charity. Rather, Engaged Buddhism directs the believer into doing both at the same time. As the great founder succinctly puts it: Buddhism has to do with your daily life, with your suffering and with the suffering of the people around you. You have to learn how to help a wounded child while still practicing mindful breathing. You should not allow yourself to get lost in action. Action should be meditation at the same time. (Malkin 1) Better still, Engaged Buddhism does not claim exclusivity to the values of love, compassion and generosity. It is at the very core of the Zen Master’s teachings; “non-attachment to views” is the second of the fourteen mindfulness training which all Engaged Buddhists must internalize and practice in their everyday living (14 Mindfulness Trainings). When Thich Nhat Hanh came to the United States in 1966 which lead to his eventual exile (Malkin 1), he professed the core values of Buddhism and his own brand of Engaged Buddhism to the world. Recognizing the fact that one does not live by himself alone, he reached out to other religions in order to strengthen the movement for compassion and generosity against the forces of consumerism. Engaged Buddhism aims to foster change and transformation not just in an individual person but also in communities, regardless of religion or lack of it: “One of the strengths of the engaged Buddhist approach is its basically non-sectarian character. Engaged Buddhism has formed within itself a nurturing ground for people of other faiths as well as people lacking any faith to discover a systematic method of personal and social transformation. Engaged Buddhism has been able to link with and to be enriched by similar movements in other religions and other secular forms of human interaction.” (Watts and Loy 65) Engaged Buddhism acknowledges the fact that consumerism affects the entire world, hence their solution is also offered for those who want to join them in fending off the evils of consumerism. Regardless of one’s religious beliefs, everyone can take part in defeating consumerism and stopping it from fully consuming the human mind, heart and spirit. Conclusion Engaged Buddhism was born at a time of great despair, uncertainty and darkness. For more than half a century, it has been teaching the world how love, compassion and generosity eases the afflicted people’s pain and suffering in times of war. And it remains relevant up to the present times. Interestingly, Engaged Buddhism is always working in times of war. Whereas during the 20th century, it was operating during the Vietnam War, at present, it is operating during a global war being waged by greedy and insatiable consumers. Consumerism is silently eating away at the morals and values of humanity. It has become a cancer, a global pandemic that spreads systematically whenever and wherever mass media extends its reach. Fueled by greed, it threatens to erode even the principles of religion. Fortunately, Engaged Buddhism has a ready antidote for greed: compassion and generosity. Engaged Buddhism responds to the tide of consumerism by showing generosity and kindness to fellowmen. Wealth is not flaunted wantonly; rather, it is regarded as an opportunity to help others in need. Engaged Buddhism stands against the current of consumerism and slowly but surely transforms individuals with an act of compassion and generosity. Slowly, the community will grow until it is strong enough to stop the river of consumerism in its tracks and transform it into a river of generosity, compassion and mindful living. Works Cited: “About our teacher Zen Master Thich Nhat Hanh (Thay).” Plum Village. August 9, 2009. Web. May 4, 2012. Ajahn Buddhadasa Bhikkhu. Heartwood of the Bodhi Tree: The Buddha's Teaching on Voidness. Wisdom Publication. October 9, 1996 Brown, Judith Simmer. The Crisis of Consumerism? Dharmanet International. Web. May 4, 2012. Leighton, Taigen. Consumerism and the Precepts. Green Gulch Farm Sunday Dharma Talk. Sept. 9, 2001. Web. May 4, 2012. Queen, Christopher. Engaged Buddhism in the West. Wisdom Publications, 2000 “The 14 Mindfulness Trainings – Revised.” Plum Village. March 22, 2012. Web. May 4, 2012. Thich Nhat Hanh. Interview by John Malkin. “In Engaged Buddhism, Peace Begins With You.” Shambala Sun. July 2003. Web. May 4, 2012. Thich Nhat Hanh. Interbeing: Fourteen Guidelines for Engaged Buddhism. Trans. Fred Eppsteiner. Parallax Press, 1998 Trungpa,  Chogyam and Mipham, Sakyong. Cutting Through Spiritual Materialism. Shambala Publications. October 14, 2008 Watts, Jonathan and Loy, David. “The Religion of Consumption: A Buddhist Perspective.” Badiner, Allan Hunt. Mindfulness in the Marketplace: Compassionate Responses to Consumerism. Parallax Press, Oct 8, 2002 . Web. May 4, 2012 Read More