Psychology & Buddhism.pdf

Chapter 12
Buddhist Social Principles
David W. Chappell
Gotama Buddha has been called the world’s first psychotherapist, but he was also
socially active and spent much of his teaching career on the road engaging all
elements of society in dialogue and reform rather than remaining isolated in meditation.
Buddhist practice is not primarily a solitary quest, and only at times did
the Buddha wander lonely as a rhinoceros. We have heard about, and some may
have tried, practicing alone, living in caves or as forest renunciants. This is a special
vocation, or for special times, or for unusual people. Most Buddhists most of
the time lived socially, as either monastics or laity (Ray, 1994).
The institutionalized forms of Buddhism that spread across Asia were similar
to Western psychotherapy in giving priority to the goal of achieving individual
happiness through purity and meditation in the isolation of a monastery.
Governments provided support to monastics as a symbol of social harmony as
long as monastics avoided secular activities and did not constitute a danger to
their political power. Even though the Mahayana Buddhist reform movement
challenged monastic isolationism, it also became quickly co-opted by monastic
elites. Today, however, with the increased protection of constitutional governments
in Asia and the spread of Buddhism to the West, a new form of “socially
engaged” Buddhism has arisen that affirms that happiness cannot be attained
alone. The most satisfying and lasting happiness involves a life not only free of
hatred and fear, but lived in compassion and action for others. Based on an earlier
study in Buddhist Peacework: Creating Cultures of Peace, this article will
explore the social principles of Buddhism as a dimension of Buddhist mindfulness
practice.
The inner dialogue taught by the Buddha to his disciples was also expressed
in a social dialogue – not unlike that of Socrates and Confucius – and evolved into
259