As we figure out what form this thing called Secular Buddhism takes, one of the notable tensions is between personal development and compassionate social action.

In traditional Buddhism practice is focused on liberation from the endless cycle of rebirths and suffering in order to reach the state called nirvana, the complete and permanent cessation of suffering. The notion of rebirths is integrally connected to the traditional teaching of karma, the concept that our actions and speech in one life determine the kind of rebirth we will have in the next. If our actions and speech are ethical, we will be reborn into a higher realm and experience a better life. On the other hand, if we cause harm to ourselves and others, we will be reborn into a lower, less favorable realm and suffer even more

As secularists, most of us do not hold a literal view of rebirth. This has led secularly-inclined Buddhists to a stronger focus on a dharma that improves life for all in the here and now. For me, this raises the question of how to act and speak in a wise and compassionate way. How do we live just lives without embracing spiritual and supernatural ideas of rebirth and karma? What is the rationale for living a just and ethical life?

Fortunately, at the heart of the Buddha's teachings is a strong emphasis on compassion and ethical behaviour. We live in an age where the planet teeters on multiple climate and ecological tipping points, inequality is increasing, many Western democracies are crumbling, there is a genocide taking place in Gaza and thousands of innocent lives are being lost to bloody warfare in Sudan, Ukraine, and elsewhere. The Buddhist values of care and compassion offer important resources to respond to these crises and point to a broader, socially engaged approach.

Secular Buddhists and Social Action

And yet, in Secular Buddhist online forums, websites, books and groups there are many who do not wish to discuss these issues. I find that most secular Buddhist practitioners would rather discuss a philosophical problem, sitting meditation or their own personal development. In recent years, Stephen Batchelor has pointed towards a more engaged practice but has not explored this in any great detail. I'm not the only person to notice the Secular Dharma community's failure to engage with the crises of our times. Jesus Perez recently touches on this with his critique of secular Buddhism:  https://secularbuddhistnetwork.org/a-critique-of-secular-buddhism/

Why do so many secular Buddhists shy away from responding to the social and political challenges that we face today?

The answer that I have heard many times is 'What can I do as an individual?'. The belief here is that these enormous global forces are impossible for us to change, so all we can do is be the best person that we can and hope that this makes a difference in some small way. In the West, bolstered by a capitalist, consumerist culture, individualism is strongly emphasised, so perhaps it’s no surprise that secular dharma in the West has such a strong individualist focus.

Of course, there is a core of truth in this approach: individually, we have very little control over these huge forces. But a dharma focused on individuals managing their way through forces of structural violence such as environmental collapse, poverty, war and racism seems quite narrow. All these forms of structural violence have causes and conditions. While we may feel powerless as individuals to affect these conditions, if we work collectively, we can make a much bigger difference. There are numerous historical examples of how collective movements have changed systems of structural violence, such as  the American civil rights movement, the suffragette movement and the South African anti-apartheid movement.

When the Buddha outlined trading in arms as a form of 'wrong' or (or 'unwholesome' as we might want to rephrase it as secular practitioners) livelihood, was he just looking for his followers to live a life of moral purity so that they could reach nirvana, or did he also see the wider harm that weapons cause in society? We may choose to not trade in weapons but while others are still doing so these weapons can be used to commit acts of violence in the world. Then should we, motivated by wisdom and compassion, be looking beyond our personal behaviour and begin working towards changing the conditions which bring about violence in society? We may give money or food to a homeless person as an act of compassion and mutual care, but if we have a deep feeling of wellbeing for our fellow human wouldn't it be wise to also look at the causes and conditions in society which have led this person to have to live on the streets? Do we follow the words of the Buddha, or can we embrace the spirit of his teaching, observing the moon rather than our finger pointing to the moon.

Examples of Social Engagement

What does an engaged practice look like? It could be community service such as helping out at a food bank or other local organisation. It could be volunteering time to educate and inform. It could involve being part of a collective ownership model such as a cooperative. It could involve getting involved in your trade union. It could mean joining an activist group which campaigns on environmental issues or for social justice. These are just some examples but there are movements already out that that we can skilfully support with compassion and wisdom. 

Of course, there is a history of social and political activism to be found in modern Buddhism. Thich Nhat Hanh campaigned for peace in Vietnam and around the world. Among his many projects, he founded the School of Youth for Social Service in the early 1960s, which carried out projects to improve sanitation, literacy and agriculture in war-torn Vietnam and was an advocate of environmental activism. It was Thich Nhat Hanh who first coined the phrase ‘engaged Buddhism’.

Bernie Glassman's work is another demonstration of engaged Buddhism in action. Concerned by the homelessness epidemic in New York he helped set up the Greystone Foundation, a social enterprise that provides housing, open employment and training to those who experienced barriers to employment.  Bernie Glassman also founded Zen Peacemakers, an organisation of Zen practitioners who are focused on bringing about peace through both contemplation and social action. The Mahayana Bodhisattva vow also contains this spirit of helping other beings.

Meditation and Social Engagement

This isn't a call for secular practitioner to abandon their meditation or to turn away from the philosophical and reflective aspects of dharma practice. The power of meditation and contemplation to help us cope with the suffering of the world, both natural and man-made, is extremely important. A mind grounded in wisdom and compassion is going to be much more effective in efforts to bring about positive change in society than one which is afflicted by greed, delusion and unhealthy attachments. And the equanimity and calm that Buddhist meditation brings can help activists avoid burnout.

Even if we view dharma as primarily a tool to help us cope and reduce stress, we can work towards building a society in which gives people the space and time to be able to practice. It's very hard for someone working three jobs to keep a roof over their head to find time to meditate. A person living in a war zone is likely to find it hard to contemplate the Buddha’s deeper philosophical insights.

A secular dharma which is rooted in both personal development and wider social issues embraces what Thich Nhat Hanh calls interdependence. The Buddha's teachings on compassionate action, non-self and non-violence points to a practice which is not just passive and cool but actively engaged with the world.