Hope you enjoy! This does not represent the view of any specific school or tradition of Buddhism, and it is not an attempt to politicize or radicalize the Dhamma. It is merely my own socio-political and economic application. This is simply a political and economic view developed by incorporating the Buddha Dhamma and Dhammika Sanghaniyama Dhammic Socialism with Mutualist markets. This is not the socialism or state-capitalism of political scientists and Marxists — that is, a socialism that is primarily materialistic or economic. Right Livelihood: Abstaining from profiting through dishonesty, corruption, harm or bloodshed.
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Hope you enjoy! This does not represent the view of any specific school or tradition of Buddhism, and it is not an attempt to politicize or radicalize the Dhamma. It is merely my own socio-political and economic application. This is simply a political and economic view developed by incorporating the Buddha Dhamma and Dhammika Sanghaniyama Dhammic Socialism with Mutualist markets. This is not the socialism or state-capitalism of political scientists and Marxists — that is, a socialism that is primarily materialistic or economic.
Right Livelihood: Abstaining from profiting through dishonesty, corruption, harm or bloodshed. For a free society to keep itself libertarian, egalitarian, nonviolent, and honest, it would involve maintaining high levels of transparency and accountability. Social cohesion is facilitated by the voluntarily democratic association and consensus of its individuals. Education and Prosperity: Democratic access to food and drink, shelter, clothing, medicine and all information media.
As Dhammic Mutualists, we contend that every living being has a natural right to the satisfaction of needs according to ability. Necessities should be openly accessible by all people, and to keep these necessities self-sustaining, recipients are encouraged to give something in return according to their ability, such as labor, trade, support, or some equivalents thereof, etc.
Equanimity: Encouraging tolerance, forbearance, and loving-kindness towards all beings — human and animal. This is the compassionate awareness that recognizes and respects the rights of all beings, however different those rights may be.
Facilitating the universal rights of all involves the amelioration or abolition of class distinctions and social inequalities and injustices based on race, gender, religion, sexual preference, species, etc. Thus this awareness strikes at the root of any kind of divisive hatred or injustice.
We are all in this together. Egalitarianism: Facilitating the empowerment of each individual and allowing them to possess a means of production either individually or collectively. This is achievable through the development of dual powers or alternative social institutions within existing society until such institutions eventually replace prior ones.
Eventually, a to a vast network of federations or markets of free individual, but interdependent, local markets will develop. This gradualism of independent networks is essential in ending the natural exploitation of multinational corporations and military-industrial complexes.
This involves building and supporting decentralized, grassroots, community-based economies. Essentially, it is the co-existing of many different markets and federations within a interdependent, decentralized network. In a sense, this is the organization and development of a new society within old network, or framework, of the previous one. Within a mututalist or truly libertarian, noncapitalistic market, each person might possess a means of production either individually or collectively.
People may be self-employed such as artisans, farmers, independent contractors, etc. Also, mutual banks and credit unions would be democratically controlled which would lend to producers at a minimal interest rate, and trade would represent equivalent amounts of labor or equivalents thereof in a truly free market. Therefore, in the mutualist approach, no one would sell their labor to others but would instead work in democratic cooperatives, networks, syndicates, enterprises, etc; or even for themselves.
That is, no individual will profit from the labor of another because everyone is paid equally for equal hours worked and no one will have an ultimate authority over another.
Freedom: Assisting in the liberation of all beings from dukkha. Dukkha is a Sanskrit term, variously translated as dis stress, anguish, unsatisfactoriness, suffering, tension, despair, etc. In Buddhism, it is one of the three marks or seals of existence along with impermanence and non-self and is the First Noble Truth.
Therefore it would benefit us all to work together to help one another in overcoming these, such as in improving our living situations to maintain a higher standard of living. This is supporting local markets, Such as buying locally and supporting local markets, thus growing the local economy.
Integrity: Acceptance of the six-colored Buddhist flag and Dhammacakra as international Buddhist symbols. The Buddhist flag is a modern creation which was jointly designed by Mr. Olcott to mark the revival of Buddhism in Ceylon in Felicity: Applying the use of Gross-National Happiness GNH alongside traditional economic indicators to measure the quality of life and non-economic well-being.
This is an important step in maintaining a higher standard of living. Everybody knows that Gross National Product GNP only measures the sum total of material production and exchange in any country. GNH is a quantitative measurement of the quality of life and of non-economic well-being and happiness.
GNH value is proposed to be an index function of the total average per capita of the following measures: 1. Economic Wellness: Indicated via direct survey and statistical measurement of economic metrics such as consumer debt, average income to consumer price index ratio and income distribution.
Environmental Wellness: Indicated via direct survey and statistical measurement of environmental metrics such as pollution, noise and traffic. Physical Wellness: Indicated via statistical measurement of physical health metrics such as severe illnesses, weight, etc.
Mental Wellness: Indicated via direct survey and statistical measurement of mental health metrics such as usage of antidepressants and rise or decline of psychotherapy patients. Workplace Wellness: Indicated via direct survey and statistical measurement of labor metrics such as jobless claims, job change, workplace complaints and lawsuits.
Social Wellness: Indicated via direct survey and statistical measurement of social metrics such as discrimination, safety, divorce rates, complaints of domestic conflicts and family lawsuits, public lawsuits, crime rates. Political Wellness: Indicated via direct survey and statistical measurement of political metrics such as the quality of local democracy, individual freedom, and foreign conflicts.
Peace: A commitment to avoid imposing our beliefs through coercion, manipulation or force and to utilize every opportunity for open dialogue and cooperation. We respect differing viewpoints and counter arguments, and welcome them in an honest debate. We believe that open dialogue, cooperation, and, yes, even compromise, are important steps towards a truly free association of individuals. However, Buddhism is more than religion. It is an education and discipline, and it is a practice.
These are my own ethics and principles which have been informed by a variety of sources. Buddhism is a tradition that includes precepts and practice. There are certainly aspects of philosophy, psychology, religion, etc.
Dhammika Sanghaniyama : Buddhist Socialism Now, Dhammic Mutualism has certainly been inspired by a wide range of people — from the king of Bhutan to the anarchist Peter Kropotkin. It is simply a libertarian social application of Dhammic principles. Ajarn Buddhadasa insisted that a nibbanic society would be a form of Dhammic Socialism, and Dhammic Mutualism is a variant thereof. The first is that we are inevitably and inescapably social beings who must live together in a society which 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 at the heart of such a society. Ajarn Buddhadasa understood that such a society would be the essence of socialism, which may differ from the understanding of socialism by 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 Buddhadasa insists that socialism must be modified by Dhamma to keep it moral e. The Three Seals and Buddhist Anarchism Dhammic Mutualism takes these two basic facts, and applies them in the framework of a truly free, cooperative market. Dhammic Mutualism, of course, also recognizes that everything in this universe is guided by these three principles or Three Dhammic Seals of Existence — including our economies: 1. Everything is in a constant state of change or flux, nothing is permanent.
Everything is conditioned, and is always changing. Since all conditioned things are impermanent anicca , they are also imperfect and unsatisfactory thus creating tension and stress. Any man-made institution is subject to impermanence and change and is therefore us imperfect as people, societies, and indeed the entire world is constantly changing.
No amount of material wealth or political power could ever guarantee a permanent happiness; it could only guarantee a transient satisfaction which is ultimately an illusion that only perpetuates samsara cyclic existence. A socialist anarchist would argue that both the state and capitalism generate oppression and, therefore, suffering dukkha. The former is an institution that frames the desire for power, and the latter the desire for material wealth.
Attempting to control others will only perpetuate exploitation, suffering, etc. Trying to hold on to and accumulate material wealth, likewise, increases suffering for the capitalist and those they do business with. In this sense, it could be said that Dhammic Mutualism recognizes that we are all in this together, and works towards the maximization of individual liberty and social equality.
Dhammic Mutualism does not view the goals of liberty and equality as mutually exclusive, but rather as mutually self-supporting as they are two complementary facets of a truly free society.
However, most, if not all, political groups tend to go against the Eightfold Path that steers Buddhist thought and action.
Thus anarchist mutualism, lacking a rigid ideological structure and dogmas, is easily applicable to Buddha Dhamma. Dhammic Mutualists are asked to remember the words of Ven. Buddhist systems of thought are guiding means; they are not absolute truth. Do not think the knowledge you presently possess is changeless, absolute truth. Avoid being narrow-minded and bound to present views.
Truth is found on life and not merely conceptual knowledge. Be ready to learn throughout your entire life and to observe reality in yourself and in the world at all times.
Together they comprise his antidote to the soul sickness of our wicked world, characterized by exploitative development of the natural world and media perpetuated consumer alienation borne of excessive material hunger, resulting in a sense of self that deliberately threatens community survival. His core precepts undergird the positive potential of the Internet. Conversely, without the active involvement of mindful folk, the Internet could be fearsome force for absolute dehumanization. According to Buddhadasa, Dhammic Socialism involves realignment. We are not living up to our human potential 2 - mired in heedless greed and anxiety, ruled by our most basic instincts, we are too trapped in the temporal to transcend. The Internet is inherently transcendent. Distractions of physical presence minimized, the mind is engaged.
Buddhadasa Bhikkhu and His Practice of Dhammic Socialism
Buddhist socialism is a political ideology which advocates socialism based on the principles of Buddhism. Both Buddhism and socialism seek to provide an end to suffering by analyzing its conditions and removing its main causes through praxis. Both also seek to provide a transformation of personal consciousness respectively, spiritual and political to bring an end to human alienation and selfishness. Ambedkar [ citation needed ] S. Look down at the ants and insects: that is all they can do.