Buddhist Socialism
Buddhist Socialism is a form of Religious Socialism which combines the beliefs and ethics of Buddhism with
Socialism. Buddhist socialists believe Buddha and Buddhism preach for socialism and follow its teachings and practices while trying to create a Buddhist society. Buddhism and socialism seek to end 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 end human alienation and selfishness.
History
The first Buddhist Socialist was Uchiyama Gudō. He was both a priest and a social activist. Ever since his time, several Buddhist socialists were elected in various Buddhist countries.
Japan
Ikko Ikki
The Ikko-Ikki was a socio-political and religious movement that emerged in 15th and 16th-century Japan, primarily composed of peasants, merchants, monks, and lower-ranking samurai. It was rooted in the Jōdo Shinshū sect of Pure Land Buddhism, which emphasized salvation through faith in Amida Buddha, and led by the charismatic leadership of figures like Rennyo. The movement gained momentum in a period of political fragmentation, economic hardship, and social unrest. Japan's feudal system was dominated by daimyō (feudal lords) who enforced rigid class structures, and many in the lower classes sought refuge in the egalitarian message of Jōdo Shinshū. They believed that all, regardless of social status, could attain salvation, which resonated deeply with marginalized groups.
The Ikko-Ikki’s rise was fueled by increasing dissatisfaction with feudal oppression. The movement began to form self-governing communities centered around fortified Buddhist temples, particularly in Kaga Province, where they established their own agrarian socialist society. In these communities, land and resources were redistributed more equally, and local governance was practiced by collective decision-making rather than by a single feudal lord. This form of communal ownership and governance made the Ikko-Ikki a precursor to
agrarian populism, as they directly challenged the existing landholding elites and aimed to create a more equitable society. Their communities exemplified agrarian socialism by ensuring that wealth and land were shared among the people, resisting both exploitation by the aristocracy and the concentration of power in the hands of a few.
The Ikko-Ikki were fundamentally anti-feudal, rejecting the hierarchical structure of Japanese society. They fought against the authority of the daimyō, often engaging in military conflict to protect their territories from samurai forces. The Ikko-Ikki's strongholds became symbols of resistance, especially as they rebelled against the oppressive rule of the samurai class. Their defiance of the feudal system, combined with their commitment to equality, marks the Ikko-Ikki as a significant force in the history of Japanese resistance to feudalism.
Their governance also embodied elements of confederalism—communities operated independently but cooperated in mutual defense and religious practices. Local temples and communities formed loose alliances that allowed them to maintain autonomy while supporting one another militarily and economically. This decentralized form of governance stood in stark contrast to the centralized power of the samurai and the imperial court. The Ikko-Ikki were not just fighting for political autonomy but also for a society governed by collective principles rather than individual control.
The stratocracy of the Ikko-Ikki was central to their ability to resist external threats. Their communities were fortified, and military leadership was often combined with religious authority. This structure allowed the Ikko-Ikki to function as both a spiritual and military force. Despite their religious ideals of peace and salvation, the harsh realities of feudal Japan required them to maintain a powerful military presence to protect their way of life.
Ideologically, the Ikko-Ikki were deeply connected to Buddhist fundamentalism, adhering strictly to the teachings of Jōdo Shinshū. They rejected the syncretic practices of other Buddhist sects that had become entangled with feudal lords, instead emphasizing a strict interpretation of the faith. This allowed them to challenge not only the political structures of feudal Japan but also the religious institutions that supported them.
The Ikko-Ikki’s ideals also led them to embrace a form of theocratic socialism. Their vision of a just society was deeply intertwined with their religious beliefs. They sought to create a society where moral and spiritual values governed social relations, with a strong emphasis on equality and communal welfare. Their belief in spiritual salvation through faith extended to their political goals, aiming to create a society where the material and spiritual needs of all were met, regardless of their social status.
Despite their military successes, the Ikko-Ikki were eventually defeated by the forces of Oda Nobunaga, who sought to unify Japan under a centralized power.
Laos
Kaysone Phomvihane Thought builds upon
Marxism-Leninism and
Ho Chi Minh Thought developed by Kaysone Phomvihane, the first leader of the
Lao People's Revolutionary Party and is a variant of Marxism-Leninism adapted to circumstances and special time periods of
Laos. It includes views on the issues of basic principles of the Laotian Revolution, specifically the application and development of Marxism-Leninism to the material conditions of Laos.
Beliefs
Variants
Burmese Way to Socialism 
The Burmese Way to Socialism, Burmese Socialism for short, is an authoritarian left, culturally right ideology. It was the ideology of the military junta of Burma from 1962 to 1988[2]. It is totalitarian, nationalist, socialist and isolationist, and is influenced by Buddhism, Marxism and humanism.
The "Burmese Way to Socialism" has been described by some scholars as anti-Western,
isolationist and socialist in nature, characterised also by an extensive dependence on the military, emphasis on the rural populace, and
Burmese (or more specifically, Burman) nationalism. In January 1963, the "Burmese Way to Socialism" was further elaborated in a political public policy called "The System of Correlation of Man and His Environment" (လူနှင့် ပတ်ဝန်းကျင်တို့၏ အညမည သဘောတရား), published as the philosophical and political basis for the Burmese approach to society and what Ne Win deemed as socialism, influenced by Buddhist, humanist and Marxist views.
The fundamentals of the "Burmese Way to Socialism", as outlined in 1963, were as follows:
- In setting forth their programmes as well as in their execution the Revolutionary Council will study and appraise the concrete realities and also the natural conditions peculiar to Burma objectively. On the basis of the actual findings derived from such study and appraisal it will develop its own ways and means to progress.
- In its activities the Revolutionary Council will strive for self-improvement by way of self-criticism. Having learnt from contemporary history the evils of deviation towards right or left the Council will with vigilance avoid any such deviation.
- In whatever situations and difficulties the Revolutionary Council may find itself it will strive for advancement in accordance with the times, conditions, environment and the ever-changing circumstances, keeping at heart the basic interests of the nation.
- The Revolutionary Council will diligently seek all ways and means whereby it can formulate and carry out such programmes as are of real and practical value for the well-being of the nation. In doing so it will critically observe, study and avail itself of the opportunities provided by progressive ideas, theories and experiences at home, or abroad without discrimination between one country of origin and another.
The subsequent discussion of the nature of ownership, planning and development strategy in Burma between 1962 and the mid-1970s indicates that while Burma formally established the structures of a socialist economy, it did not effectively implement those structures. Furthermore, since the mid-1970s due to economic failure, Burma had to accept policies that imply more private activity, including foreign investment.
Especially after the 1990s, ethnic activists referred to General Ne Win's policies of the 1960s as "Burmanization." This term referred to the policies of the Burmese Road to Socialism, with its emphasis on Burmese culture, military control, and Burmese Buddhism. Such critique claimed that Burmese Road to Socialism policies were an attempt to "Burmanize" the substantial ethnic populations of Myanmar via a nationalized school system, popular culture and the military. In the context of Burmanization, military officers supervised the spread of Burmeses language, culture, and Buddhism. Resistance to such policies resulted in ethnic insurgencies, and violent responses of the Burmese military known as "Four Cuts" policies, denial of citizenship to groups like the Rohingya.
14th Dalai Lama Thought
Tenzin Gyatso, the Fourteenth Dalai Lama of Tibet has said that:
Of all the modern economic theories, the economic system of Marxism is founded on moral principles, while capitalism is concerned only with gain and profitability. ... The failure of the regime in the former Soviet Union was, for me, not the failure of Marxism but the failure of totalitarianism. For this reason I still think of myself as half-Marxist, half-Buddhist.
How to Draw
- Draw a red ball
- Draw a golden 8 point star
- Draw a white circle in the middle of it
- Draw a golden Buddha inside it
- Add the eyes and you're done
Color Name | HEX | RGB | |
---|---|---|---|
Red | #CD0000 | rgb(205, 0, 0) | |
Gold | #EFC800 | rgb(239, 200, 0) | |
White | #FFFFFF | rgb(255, 255, 255) |
Relationships
Friends
Christian Socialism - Me but in Christianity.
Buddhist Theocracy - Buddha was a socialist!!!
Socialism - Power to the Buddhist workers!!!
Religious Socialism - Thanks for teaching me how to be both religious and socialist, love you mom.
Buddhist Anarchism - Uchiyama Gudō was also an Anarchist.
Sikh Theocracy - I stand with the farmers of Punjab!
Monarcho-Socialism - The Buddha wants to implement you in Tibet, and Ikki Kita wanted Japan to be free from capitalism!
Frenemies
Marxism - The Dalai Lama adheres to you proudly, though religion is not the "Opiate of the Masses"
Hindu Theocracy - My religion is based off you but your caste system sucks.
Islamic Socialism and
Islamic Democracy - While I might not have the best historical relations with islam, I support the Uyghurs in their liberation from Chinese False-Revolutionary Oppressors!
Enemies
Imperialism - Cringe Chinese, Brits and Franks coming to Asia and suppressing us.
Fascism - Warmonger and Suppressor.
Nazism - Same as above, fake socialist. And why did you take my symbol? What will Jain Socialism use as a flag?
State Atheism - You will never win!!!
Marxism-Leninism - "The failure of the regime in the former Soviet Union was, for me, not the failure of Marxism but the failure of totalitarianism. For this reason I still think of myself as half-Marxist, half-Buddhist." - Dalai Lama
Maoism &
Dengism - “I am not only a socialist but also a bit leftist, a communist. In terms of social economic theory, I am a Marxist. I think I am further to the left than the Chinese leaders. [Bursts out laughing.] They are capitalists. [Laughs again.]” - The Dalai Lama, Pg 106 of *Be Angry*
Crapitalism - Worst system ever, just another caste system.
Further Information
Literature
- How Marxism and Buddhism compliment eachother
- A Blueprint for Buddhist Revolution The Radical Buddhism of Seno’o Girō (1889–1961) and the Youth League for Revitalizing Buddhism
- On Why Genuine Asian Buddhism Has No Relationship with Any Form of Capitalism!By Adrian Chan-Wyles PhD
- Dhammic-socialism by Buddhadasa
- Why the Dalai Lama is a Socialist: Buddhism and the Compassionate Society by Terry Gibbs
Wikipedia
Communities
Gallery
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Burmese Way to Socialism