The five pillars of society are:

1. Spirit, mind or soul;
2. Production patterns;
3. A natural environmental balance;
4. Economic self-reliance; and
5. Community or social life.

These five elements are not static, but are developing continually. For example, in production patterns or technology, there are many areas for study and development, such as the type of crop to grow, growing season, pattern of cultivation, and the quantity of water required.

While rural socity can be self-reliant, supported by natural resources, urban society has a social security system which is greedy and opportunistic. Therefore the strength of local culture and society is a valuable resource.

Economics fails to recognize the value of culture and society other than in financial terms.

Terms such as macro- or micro-economy do not reflect the human contribution and values present.

An economy that is connected with life, and society, the soul, culture and the natural environment is a true macro-economy. An economy which only sees financial matters, such as how much one can sell, ignoring people, their soul, culture and society, is a micro-economy. It is non-dynamic, and inappropriate.

The way of life attached to Buddhist agriculture has to rely on the following Buddhist principles:

1. Effort to perceive things as being related to each other; things are not viewed in isolation, because viewing things in such as way is the cause of world crises.
2. Self-reliance causes life and society to be happy, independent and free from outside fluctuations.
3. Discipline in life.
4. Path to success - aspiration, effort, thoughtfulness and reasoning.
5. How to live a simple life
6. How to train one’s mind
7. Unity

As this agricultural way of life is closely attached to Buddhist teachings, it is called ‘Buddhist agriculture’; it is not because we want to monopolize it, but only to effectively communicate with Buddhists. Other religions can similarly apply their principles to this method of agriculture.

Although spiritual matters are important, to stop there without relating them to other factors in society is useless. For example, an individual can start training his mind through meditation, but he does not have enough insight to consider integrated farming. He still grows only rice or tapioca, and will not be able to escape the old economic cycles.

Thus, we apply the Buddhist principles to agriculture, and community:

1. The spirit of mind which has Dharma (the Buddhist teachings) will always be diligent, harbour no fear of hardship, prefer a quiet life, have the least greed and avoid extravagant spending;
2. Production patterns for self-consumption: villagers have to practise many things in integrated farming. Basic needs will be adequately met, and they will be in balance with the environment.
3. A natural environmental balance is achieved through appropriate production patterns. It also depends on a human spirit that is not greedy, and on the ability to be economically self-reliant.
4. Economic self-reliance depends very much on production for self-consumption, a natural balance with the environment, and non-extravagant behaviour. All these factors help create an economic system where everyone has enough to eat and spend, and no debt. Therefore life becomes peaceful and tranquil, yet there is ample time to consider others, and the environment need not be destroyed.
5. Community and social life improves as man becomes closer to the environment. Food is abundant, and there is time to communicate and help each other. This helps foster social life, and encourages generosity in giving and taking. Family life is stable, and respect is given to the elderly. The temple operates as a social institution which helps develop the spirit, educates, is a health care, cultural and social welfare centre, and an important influence for reaching a balanced ecomomy and lifestyle.

Community or social life pf this type can provide high security and great immunity against outside disruption. No matter how the outside factors vary, no one in the society will be severely affected. If someone is sick, or needs hospitalization, the self-reliant mechanisms of the society will be called upon, and community resources will deal with the problem.

(By Prawase Wasi; Excerpted from Buddhist Agriculture and the Tranquility of Thai Society, in Turning Point of Thai Farmers (pp 27-32), published by Moo Ban Press, Thai Institute for Rural Development (THIRD), 230/52 Soi University of Thai Chamber of Commerce, Wibhavadi Rangsit Road, Bangkok 10400, Thailand; 1988.)