Nature’s economy

By Sulak Sivaraksa

According to Buddhism, prosperity has five attributes (1) self-reliance, (2) self-dignity and pride in one’s culture, (3) humility, simplicity and contentment, (4) generosity and (5) mindfulness. Mr. Wolfensohn of the World Bank noted that this definition of prosperity does not mention income or wealth at all. I responded that money and wealth form a double-edged sword. The Buddha said that money causes more suffering than happiness, and He included provisions in the monastic code prohibiting monks from touching or even appreciating money.



When Prince Siddhartha - the future Buddha - left his palace for the first time at age twenty nine, he encountered a sick man, an elderly man, a corpse and a wandering monk.


Later, he realised these sights had been heavenly messengers who inspired him to enter the holy life in an effort to overcome all suffering.

I met James Wolfensohn, president of the World Bank ten years ago, and he asked about my country’s recent economic collapse. I told him I thought it had been a heavenly messenger to encourage us to seek alternatives to economic globalisation. The term gloablisation sounds neutral, even positive. It preaches the interdependence of nations, the mutuality of their interests and the shared benefits of exchanging goods and services. The argument for globalized free trade is predicated on the theory of comparative advantage introduced in the nineteenth century by David Ricardo. According to Ricardo’s theory, free trade encourages each country to pursue the economic activities for which it is best suited, thereby promoting comparative advantage and economic efficiency for all.

In reality, corporations move their production facilities to the country that allows the greatest exploitation of workers and the least protection of the environment. These policies of nations and corporations, and the recent merger of the two, increase disparities in wealth, deplete natural resources and alienate individuals from their root cultures. The mission of the World Bank, engraved on the walls of its headquarters in Washington DC is to eradicate poverty. But since the bank’s founding six decades ago, using the bank’s own definition of poverty, the number of poor people has increased. As a Buddhist, I do not consider the exploitation of comparative advantage to be a reasonable objective for society. I prefer to support work that alleviates suffering, promotes justice and encourages individuals to realise their potential.

According to Buddhism, prosperity has five attributes (1) self-reliance, (2) self-dignity and pride in one’s culture, (3) humility, simplicity and contentment, (4) generosity and (5) mindfulness. Mr. Wolfensohn of the World Bank noted that this definition of prosperity does not mention income or wealth at all. I responded that money and wealth form a double-edged sword. The Buddha said that money causes more suffering than happiness, and He included provisions in the monastic code prohibiting monks from touching or even appreciating money.

Capitalism encourages competition for wealth and status, while most people remain poor. It teaches the gospel of wanting and possessing. Giving, in this setting, is laden with ulterior motives as one can see in some high-profile philanthropic activities. Capitalism rarely honours local or traditional cultures, instead promoting a consumerism-based ‘McWorld’ culture. Capitalism even views contentment as a sign of weakness. After half a century of indoctrination by the Americanized media and modernization experts, Thai ruling elites came to abhor contentment and even forbade Buddhist monks from preaching about it.

In response to this way of thinking, my spiritual teacher, Ajahn Buddhadasa Bhikkhu, taught that it is important to live close to nature so that we stop trying to conquer it. He pointed out that the Buddha learned, lived, taught and died in nature. For Buddhadasa Bhikkhu, a good society was not one filled with objects that separates us from our environment but a rural environment where we can observe how nature works.

He always pointed to the banyan tree in front of his hut where many smaller trees and plants, along with animals such as birds, squirrels and lizards, lived alongside one another in cooperation.

Nature has its own laws, starting with the law of interdependence. When human beings understand this and behave in accord with it, we are much happier. For my teacher, a free mind and a cooperative spirit could be cultivated most easily while living in harmony with nature.

Dharma recognizes the unique quality of each person and place. It respects the law of natural diversity, thus dovetailing nicely into the concept of ecology, where the parts form an equally important part of a larger whole.

Dharma is not just the nature of the forests or ocean but the nature of all phenomena, including mind. Understanding Dharma engenders a freedom to discover our potential and also bequeaths a sense of duty and responsibility to uphold the truths of nature.

In this context, the artificial needs dictated by market forces have little meaning. Free inquiry is at the core.

Shortly after my conversation with Mr. Wolfensohn, he invited a number of spiritual organisations to advise the World Bank.

About the author - Thai Buddhist activist Sulak Sivaraksa is author of the forthcoming. The Wisdom of Sustainability Buddhist Economics for the 21st Century (Kon Books 2009) from which this essay is adapted, with permission of the publisher.

About the artist - Anna Oneglia is a painter and printmaker living in Santa Cruz, California. She is always trying to figure out how to get more dharma, more soul, more meaning into her art without becoming pedantic.

She is also lucky enough to be part of the cooks; sangha at Spirit Rock Meditation Center. More of her work can be seen on page 41, or by visiting www.annaoneglia.com


Courtesy: Spring 2009 - Inquiring Mind