The Future of Education: Buddhist University
By Master Maitreya
Maitriyana Buddhist University it is a higher education institution that is composed of various departments within which students may study different academic degrees. But in addition, this revolutionary institution includes various departments, schools, temples and associations. However, the concept does not refer to the construction of a large building, but rather it refers to the set of knowledge intended to advanced classes. In this spiritual and qualitative sense, the Buddhist University is the most prestigious and complex spiritual-educational institution of the world, although from the economic and quantitative aspect it is certainly one of the poorest.
The main characteristics of Maitriyana Buddhist University do not depend on the country or the historical period where it is found. The notion of this revolutionary school is associated with the analytical, existential and libertarian thought, by transmitting the discoveries of Metapsychology, Metaphilosophy and Metapolitics. This educational revolution begun in the twenty-first century involves going beyond both the metaphysical religion and the materialistic science.
However, the development of communication systems -such as internet, which threatens to turn humanity into a totally superficial entity, is used by the Buddhist University to start an evolution of the educational system, since the classroom education is complemented by resources such as email, digital books and audio books. With help of simple technological applications, along with a scholarship system, the Maitriyana Buddhist University is able to globalize itself, by overcoming the geographical and economical limitations and teaching people from around the world.
However, being at a Buddhist University requires that the apprentice performs a great effort, showing respect, cordiality, humility and openness facing the dialectical process of teaching. It means that the student must try to vanish the three poisons of egocentrism, dualism and consumerism, never considering that he has already completed the Path of learning in life. Thus, it is a required duty to be patient facing the frustrations of a special correction along with the courage of incorporating new knowledge, especially for anyone who wants to graduate from this cutting-edge institution. Having a clear idea about this Sense of Purpose of Maitriyana Buddhist University allows the student to make no mistakes in the choice of his academic and spiritual Path. It is often thought that after completing Doctorate studies -or even after becoming a spiritual teacher, there are no options to continue the professional and spiritual process of self-realisation. The Buddhist University proves that this idea is incorrect, providing a wide range of disciplines and revolutionary knowledge both for the person who has introductory knowledge and for the one who is a university graduate or even a spiritual teacher. In this way, this institution is an open space for pre-Satori but it is also for the Post-Satori.
Choosing the Maitriyana Buddhist University forces the apprentice to know these exigencies and necessary commitments for a proper spiritual learning. But it is also essential to know that this institution does not offer a teaching directed to the economic profit or having a higher status in society, by positioning itself such as Socrates did facing the sophists.
The option to study at the Buddhist University requires the students to develop their hidden capacities by expanding their aptitudes and redirecting their interests towards the right decision. As there are people who are satisfied with their level of knowledge and do not feel that this is their Path, it is always requested for an inscription to have Commitment and Openness to change. After serenely meditating and realising this spiritual function provided by the institution, the apprentice is accompanied by a path that satisfies their concerns and desires in a sublimatory way, by giving the welcome to this libertarian commune (Sangha) that generates thinking and knowing of a revolutionary and plural nature.
Maitriyana Buddhist University is the place where anyone can learn a critical thought and a free life style, by providing a comprehensive vision that unlimitedly extends the field of consciousness. In this way, the Buddhist University is closely linked to the formation of a Genuine Being with an integral training and with a reconciling mission in society. Therefore, the essential function of Maitriyana Buddhist University is humanistic, although it is a humanism that goes beyond the psychical and intellectual. It is then a humanism that is oriented to the transpersonal teaching of a way of being, by preserving, developing, and promoting spiritual values. In this sense, the Buddhist University is essentially spiritual, taking on the challenge of rescuing an intuitive reason and a contemplative science, because Maitriyana Buddhist University is a School for life and is not a place where there is a mere deposit of knowledge. The Buddhist University is where wisdom is deepened to infinity, dialectically questioning the whole diversity of ideas and beliefs that are stereotypes and obstacles for learning.
The Purpose (Dharma) of Maitriyana Buddhist University is to provide safe custody of Truth, helping the student to be emptied of all ideological stances. Given that Truth is a quest or a Pathway, the Buddhist University is a space with a humanistic spirit and plural thinking where the apprentice indefinitely goes to the encounter of the Real.
Maitriyana Buddhist University is an institution that generates a transformative thought both of the inner world and the social world, being the clearest mirror about what is free thought. Furthermore, since the fundamental aim of the Buddhist University is to protect, promote and implement an integral and reconciling formation, its function goes beyond the professional training, by incorporating a dimension of social service for all humanity. Maitriyana Buddhist University transcends the academic and pedagogical field, by promoting the Awakening (Bodhi) as an essential sense of the formation.
The Buddhist University also distances itself from cultural Discourse, as it is part of a much wider Discourse, by producing valuable knowledge and full of meaning. In this sense, it requires a counter-cultural interpretation or even a trans-cultural nature. The main task of Maitriyana Buddhist University is to be a generator, transmitter and protector of the compassionate wisdom (karuna-prajna) of all peoples of the world. Thus, this transcultural institution involves so much more than the mere accumulation of disparate knowledge, placing them within an overcoming context which is consistent with the very meaning of existence. In this sense, the Buddhist University is a great contemplative exercise inducing the student to be considered as empty, making him understand that the process of Spirituality always involves acquiring new spiritual states within an infinite Path. That is why all the countercultural disciplines taught by Maitriyana Buddhist University are within a universal culture.
The meta-academic life of the Buddhist University is characterized by study, research, contemplation, dialectic and cooperation, these being the central aspects of the spiritual commune (Sangha). It is therefore essential that the student has willpower to knowledge, that is to say, the opening to keep growing and never feel himself fully realized, because that oceanic feeling of completeness leads to isolation and the detention itself of learning-of-life process. This willpower and openness give sense to frustrations that are inherent to the process of learning which questions the previous knowledge that are functional to the mundane experience. Thus, the metaphysical and affective beliefs are confronted by methodological strategies building new problems and new conditions of understanding. A central task of Maitriyana Buddhist University is to foster the evanescence of permanent habits towards the formation of an open attitude to continue learning. It is imperative not to depend totally on the spiritual master or the institution, although a central aspect of the apprentice must be incorporate the critical spirit that the mentorship necessarily develops. This requires having the willingness to questioning old own habits, capacity for analysis of read material and, above all, humility in the dialogue with the Free and Enlightened Being (Arhat-Bodhisattva). The Buddhist University highlights that in the student life there is something more important than reading: contemplation, respect and compassionate wisdom (karuna-prajna). These three activities are very difficult, reason why a few apprentices understand the meaning of learning at Maitriyana Buddhist University. So reading everything that arouses interest does not cover the meta-academic requirements to succeed at the Buddhist University. It is the passion for the revolutionary knowledge what distinguishes Maitriyana Buddhist University. The books constitute then a simple playing field which is only viable when the student enters into the dialectic given by the spiritual master, who teaches how to know thinking correctly. Consequently, at the Buddhist University it is required the rigorous development of a meta-intellectual work, by striving everyday to overcome the knowledge of the past and open up to what is new. It is important that the apprentice has the knowledge coming from reading of writings, but it is impossible he ignores learning to think and talk rightly.
Maitriyana Buddhist University enables a discussion that is essential to the evolution of knowledge, not worrying about being functional to the application requirements which the capitalist civilization promotes. At the Buddhist University, peak knowledge (satori) is an end with an intrinsic value, by simultaneously considering that wisdom is above all a compassionate practice. The meta-academic research that Maitriyana Buddhist University performs it is characterized by its plurality, so that their knowledge production is the result of a process of dialectical synthesis about the different conceptions and perceptions of the Real. But in this research process the student has a primordial role in the quest for Truth; obviously as long as he assumes a position of not-knowing. Such research is a challenge for the human being, because it constitutes the expression of a critical attitude towards Ego and the basic narcissism of the subject who takes action wilfully and knowingly to be an apprentice and reflect about the various issues raised by the theories and knowings of the Free and Enlightened Being (Arhat-Bodhisattva). These knowings of a practical and theoretical order play an important role in the problematisation of reality, since the capacity of interpretation involves going beyond what merely captures the consciousness, by confronting and explaining what happens unconsciously. For this it is essential that the student has the ability to delve into the unknown, being able to experience different types of knowledge which question his own construction of reality. This problematisation of events demands a serious analysis and a profound reflection which is based on the transcendence of old certainties. This trans-reflective process is mainly based on sharp inquiries and surprising interpretations that are the result of another thinking very different from the ordinary state of consciousness (OSC) of the apprentice. The environment of the Buddhist University then constitutes a very unique space and time, being a place and a time of evolutionary development by enabling the permanent reflection, the critical investigation and the extensive utilisation of a new way to understand the Real, by having the analytical existential interpretation as a way of transform society and provide solutions to the world problems.
Getting into the Maitriyana Buddhist University is a decision that must be taken looking at a goal that overcomes any personal interest, because the trans-academic life is essentially spiritual. There must not be entering the Buddhist University in order to learn to do, but rather with the goal of learn to be. This supra-academic Path involves constantly learning to learn. In this sense, the careers of Maitriyana Buddhist University are different from the studies carried out in the traditional academic Discourse, by embodying at the present what it might be called as Future of Education. Even though the Buddhist University student does not consider continue advanced studies, the training itself leads him to exercise a discipline which considers that the research and knowledge have no limits. In all instances the apprentice must develop this limitless seeking of knowing. The trans-academic Path proclaimed by Maitriyana Buddhist University is the pursuit of Truth underlying all sciences and philosophies, so that it does not aim at the pragmatic or capitalistic validity of these knowledge, but rather to create the conditions that allow peace, justice, education and ecology all over the world. The Buddhist University is an important part of this process of Salvation of humanity, even though it seems that it only teaches master’s degree and doctorates, which are obviously the genuine forms from academic life. However, at Maitriyana Buddhist University, the master’s degree achieves the integral knowledge of a discipline inserted within the understanding of knowledge and the Truth that underlies the set of sciences; the doctorate asks about the limits of knowledge of such discipline and its contemporary manifestation. Both studies impel the student beyond the established knowledge. For this reason, the Buddhist University is the permanent research and discussion of ideas between the apprentice, texts and the spiritual master, by having Liberty as the Supreme Purpose (Dharma). But to do this, it is imperative that the student performs the practice of reading, contemplation and discussion of the teachings, by practicing honesty, openness and respect in order that this essential process can be successfully performed.
Maitriyana Buddhist University is far more than any higher education institution or establishment dedicated to teaching, since it is the Alma Mater of the compassionate wisdom (karuna-prajna), by embodying the core and basis of peak knowledge (satori). The Buddhist University is essentially a libertarian commune (Sangha) composed by apprentices, teachers and spiritual guides, comprising diverse research areas in pursuit to generate graduates with an excellent learning level. Maitriyana Buddhist University is a multidisciplinary school of a higher training, by performing educational and research activities in scientific, philosophical, artistic, political, and spiritual areas, as it is autonomous with respect to the traditional academic Discourse. Thus, the Buddhist University is identified by its transcultural approach. Maitriyana Buddhist University’s meta-academic training is characterized by produce cutting edge professionals, by developing and transmitting the perennial knowledge that is characteristic of a transnational and universal culture. In this commune the students, teachers and spiritual masters are dedicated to the sweet and exquisite Search for Truth, so that the Buddhist University is revealed as the sacred precinct of the dialectical and paradoxical reason. Therefore, the real aim of Maitriyana Buddhist University is that humanity fully achieves the sublimatory impulse which characterizes the Spirituality, in order to being-in-the-world with a greater degree of clarity, detachment and equanimity. This implies that the Buddhist University teaches to recognize that the existence is truly a School of life, which is why it is more important to teach to become a better human being than to be a cultured individual. Maitriyana Buddhist University is an institution whose Purpose (Dharma) is to create the future humanity, by achieving the spiritual unity of the world in the here and now. The Buddhist University must take over of ensuring the scientific contemplative tradition of humanity, whilst ensuring that this does not stagnate or be destroyed by the capitalist civilization. Maitriyana Buddhist University is then the place where the planetary society can flourish its full consciousness beyond the State boundaries or the cultural epoch, since apprentices are gathered having the mission to produce the internal and external transformations which are necessary for learning the Truth. The Buddhist University is a trans-academic community which rigorously and critically contributes to the development of ethics and the spiritual heritage through researching and teaching, by offering its services at a local and international level. Maitriyana Buddhist University is a non-governmental organization of an autonomous and communitarian character, whose specific historical mission is the cultivation and transmission of an integrative and reconciling vision of the human sciences, arts and spiritual techniques.
The Buddhist University is a place of research and teaching which synthesizes the various processes of self-realization and self-transcendence of life, so it is the home of the dialogue with the Truth by means of the contemplative study, incessantly searching for a professional knowledge which aims to build a communitarian and caring society. This implies a task of constant imagination about how to create a better future. Maitriyana Buddhist University is the field where it is given recognition to the most fundamental kind of ethical and spiritual agreement, thus performing an integrating and reconciliatory effort of the great ideas driving the existence of humanity. The mission of the Buddhist University is then to contribute in order that students can find an ethical sense and a transcultural identity in a vital, practical and theoretical way. By Being the space where science and spirituality come together, the intellectual work is oriented to contemplation, research, discovery and the creation of a world founded on the integral formation of the human being.
Maitriyana Buddhist University is an institution that constantly ponders not only on how to professionally train people, but also on how to properly understand the meaning of the world events, by introducing itself into the social framework in order to help others to understand the Truth of life and of Universe. The Buddhist University, therefore, is a community of thought that explains the nature of existence and shows spiritual progress for the human being. Maitriyana Buddhist University is a vehicle of evolution, by training the apprentices about the way how they can participate within the society and simultaneously be an instrument of transformation and revolution.
The Buddhist University is a place of progressive ideas, so that the research and discovery of the Truth are produced every day in the vibrant dialectical relationship between the student and the Free and Enlightened Being (Arhat-Bodhisattva), by calling into question all the basic premises about reality. In this space the apprentice experiences a learning which is one of the greatest creations of civilization, since Maitriyana Buddhist University is a temple for the teaching of peak knowledge (satori) about the Universe. The Buddhist University is an organization that assumes the range of revolutionary, because it abandons the academic perspective and forms a product of multiple forces tending to two ultimate goals: self-realization and self-transcendence of the student; and the development of a critical and transformative thinking of the cultural process. This requires the utilization of dissatisfaction, impermanence and insubstantiality in pursuit of knowledge. At Maitriyana Buddhist University is performed a research, counselling and a critical work helping to a better understanding of the structural uncertainty of life, so that the apprentice can be reconciled with that uncertainty through both the analytical capabilities and the existential capabilities promoted in its libertarian pedagogical activities. The Buddhist University is the contemplation of the Real and of the organic unity of knowledge, but at the same time it harmonises the realization of personal vocation with the seeking the common good. This contemplative science then shows how it must be correctly produced both the transformation of the own identity as well as the social dynamics. Maitriyana Buddhist University not only generates a liberation of the matrix of thought, but it also generates a response to the problems to be solved in order to reach the future of humanity. The Buddhist University is not then a mere collection of good books; it is the radical transformation of all the regions of the brain, by educating the intelligence and rationality in order that it can emerge the intuition and clarity of a life consistent with the transcendental goals, and that it takes ethical decisions facing the wide variability of conflicts that arise. This teaching process nurtures the True Being of the student, provided that he is stripped from all narcissism. Maitriyana Buddhist University is then the only institution which generates professional experts in the science with consciousness, being an alternative education facility which functions as a social good by intervening in the construction of a global society project. The Buddhist University is an establishment of universalistic teaching, so it is much more sensible, wise and compassionate than all the other social institutions. Thus, it is dedicated to the pioneering study and to the creative teaching of the human and spiritual sciences within an organized Liberty scheme.
Maitriyana Buddhist University is a place of multiple cognitive possibilities instead of being a place of fixed knowledge and culturally determined. Life here goes beyond the intellect and it is cultivated a compassionate knowledge, by nurturing the world through an extensive transmission and which is of a paradoxical nature. The Buddhist University is a politically revolutionary and economically self-determined organization, taking root in the unselfish consciousness and in the ethical behaviour. Therefore, its values of peace, equality, education and ecology seek to be propagated within the whole society, by making possible ideas that are able to save the world. In this sense, Maitriyana Buddhist University is part of the best hope in order to transfigure the existence of all peoples.
The Buddhist University is not a company, although at this non-profit organization the work is ordered in different disciplines, while the Power is in the hands of the base of students and its final product is the peak knowledge (satori). Maitriyana Buddhist University is genuinely a Multiversity because its programs, activities and mission in the world are libertarian and vertiginously spontaneous. This subversive force comes not only from the initiative of awakened minds, because it is also the fruit of a collective need. The Buddhist University is a commune (Sangha) of trans-intellectual work, so that all the areas of knowledge converge in its system, at the same time they are generated and transmitted revolutionary knowledge which contribute to the integral development and the spiritual evolution of peoples.
Maitriyana Buddhist University certifies the competencies of apprentice both through evaluations and through other spontaneous resources surrounding the compassionate wisdom (karuna-prajna). This means that they are provided special opportunities to those students who have a very humble life. Undoubtedly, without this kind of institutions, societies will not survive, given that the cutting edge higher education produces the best research levels, representing the clearest field of debate about world problems and how the higher intelligence can solve them. The Buddhist University contemplates and processes the social problems by returning in action a type of replication which indicates the ethical pathways in order that society can resolve these conflicts. Maitriyana Buddhist University is then a stage for those who wish put an end to war, social injustice, ignorance and pollution, by teaching different types of knowledge which can create chances for a world of peace, justice, wisdom and ecology. That is why it is a cosmopolitan institution where they are generated and transmitted knowledge protecting all living beings. The Buddhist University investigates and teaches about the ways how humanity can be developed but they are alternative to the mere economic and technological extension. To this end, this study centre is characterized by the diversity of thought, by having an ideological pluralism which freely discusses critical ideas, but always maintaining a full respect for those who think differently. This is why this kind of dialectical space is usually regarded as the place where one learns to exercise democracy. In this way, Maitriyana Buddhist University is an inalienable component of the Good of society, by producing a project of critical reflection and plural thinking able to do that the appearance of the most extraordinary knowledge of history occurs.
The Buddhist University is the social institution that has most contributed to the evolution of consciousness, because in this space the issues capable of generating the Salvation of the world are rethought, converting the apprentice into a privileged human being. Maitriyana Buddhist University is the ideal place for building a Sense of Purpose (Dharma), providing a spiritual guidance for the transformation of society. This implies that it is a very complex project and requires an ongoing investment of great energy and time. However, the Buddhist University is the most peaceful place on Earth in order to teach, doing a trans-academic work at a special rate while the Cosmos is contemplated. Maitriyana Buddhist University is the countercultural institution of the Awakening (Bodhi) and Liberation, so that it is inevitably and necessarily opposed to conformism, naivety, uniformity, standardisation, mechanism, automatism, irresponsibility, ignorance, apathy , immobility, madness, isolation, attachment and fatalism.
The Buddhist University is the last link in the educational chain, but simultaneously it is the most essential of them all, because it is the starting point for the revolutionary transformation of society. This space of meeting and continuous training enables the spiritual strengthening and exchange creating particular dynamics with the converging students, because the investigation is the consistent communication channel between the apprentice and the spiritual master. Maitriyana Buddhist University is an autonomous and universalistic movement that is at the service of contemplative science, so it is a spiritual and ethical refuge for the whole society. Being a Path that leading beyond the illusions, the Buddhist University is the main element of social transformation, being a sacred place by providing the optimal conditions for self-realization and the pure reflection.
The origin of Maitriyana Buddhist University is to be a response to the meaningful request of the peoples against the alienation generated by the religious and governmental Power. Humanity wants democracy, pluralism and a permanent questioning. Therefore, the Buddhist University teaches to achieve a harmonious maladjustment towards the cultural Discourse, experiencing a Liberty process that is required to reach the Truth. Maitriyana Buddhist University is an interdisciplinary and countercultural community which through the dialectics provides a development instrument which is transegoic, transintelectual and transnational. In this way, by curing the student from the diseases of selfishness, dualism and consumerism, it is opened a space for the psychological, philosophical and political action. The Buddhist University is then the most revolutionary institution of society, being an unlearning and learning organization. Maitriyana Buddhist University is the practical and theoretical instrument for Awakening (Bodhi) and the full Liberation of the human being, but it is also a resistance project to the oppression and alienation of capitalist civilization and its laboratory of evil and ignorance. Thus the Buddhist University is a patrimony of all humanity.
Maitriyana Buddhist University argues that true education is a critical reflection praxis seeking to transform the action of humanity over the world. Spirituality is then a form of education that generates the basis for the conception of a new world. However, the Free and Enlightened Being (Arhat-Bodhisattva) knows that education is only one of the four pillars, being also essential the presence of peace, equality and ecology, if one wants transform the political, economic and social reality. Buddhist University must collect feelings, experiences and problems of the peoples, in order to provide a pedagogical response about what purposes human being should pursue. This obviously is not exempt from means and actions aimed at solving world problems. In this sense, Maitriyana Buddhist University is not a neutral education facing the alienation of humanity, so that the structural, historical and cultural content of the world ills are evaluated in order to provide methods and goals that are appropriate to the conception that it is possible to achieve the evolution of human being. The Buddhist University, therefore, is the Path of the world transformation, since its action leads to the end of materialism by teaching that living things are not things or consumer goods. This educational task proposed by Maitriyana Buddhist University will be increasingly liberating. According to Buddhist University, progressive education is a vital tool for Awakening (Bodhi) of the people and the transformation of society, reason why it acquires a revolutionary political connotation clearly defined as libertarian socialist. Maitriyana Buddhist University is a project for the Liberation of the world, so that it is contrary the oppression and domination that the capitalist civilization generates. In the conception of Maitriyana, education occupies a central function of the process of awareness and Cure (Nirvana), being the instrument par excellence for Liberation. However, the Buddhist University does not refer to academic education, which is clearly oppressive, but rather to liberating education. While the academic institutions consider the student as a mere container where knowledge must be deposited, liberating education, instead, is dialectical because starts from the empty character of the subject as an unfinished being who must self-realise within a historical situation open to transformation by the educational praxis. This implies that at the Maitriyana Buddhist University, students, teachers and spiritual masters must be constantly learning, reformulating and expanding their old knowledge. Therefore, enter into the educational process of Buddhist University requires the student has a lot of commitment, courage and love for knowledge, not fearing to overcome his stereotypes and illusory ideas towards transform his mind within the fraternal spirit which promotes the Free and Enlightened Being (Arhat-Bodhisattva). In this way, at Maitriyana Buddhist University the education is dialectical, a communication from mind to mind and from heart to heart , allowing to understand concrete situations from a psychological, philosophical, social, political and economic order in a new way. At the Buddhist University, education is liberating and de-alienating, by initiating a process of culture revolution which is simultaneously affirmative of a transnational nature. At Maitriyana Buddhist University, there is a continuing experience of mutual experiences between apprentice, teacher and spiritual master, who give life to a kind of conscientizing education which is the main weapon of struggle against war, poverty, ignorance and contamination.
According to the Free and Enlightened Being (Arhat-Bodhisattva), the academic education is characterized by the false dualism between subject and world, teaching to be a spectator and not a re-creator of reality. Instead, the Buddhist University shows the student that he is not a finished and perfect being, but rather he must to know the true historical sense to which he belongs: an unfair, unbalanced and sick social order, which must not be consolidated but continually criticized through the compassionate wisdom (karuna-prajna). Here, knowledge is considered as a human right that should never be violated, but rather it must be at the service of the Purpose (Dharma) of changing the existing situation. Conscientizing of human being is precisely a process in which the individual learns to cease to be passive to the world, so that his relationship with it is released. The major function of the spiritual master is to ethically discipline the apprentices in their retreat from the world. That is why education at Maitriyana Buddhist University is developed as a detachment process and not as a mere accumulation of information. This type of liberating education leads to the evanescence of domestication and social quietism by developing the creative reflection and capacity for critical thinking in order to propel a capacity of serious response before the historical challenges from contemporary reality. The Buddhist University satisfies the interests of the oppressed, even by overcoming all dualism between student and educator, since this vision makes both are constantly learning and never adhering to a passive and static ideology, by operating the two of them as critical researchers. But to do this, it is required an action, thought, and speech lacking egocentrism, dualism and consumerism, since the apprentice must do the difficult task of moving from the level of the opinion (doxa) to the level of peak knowledge (Logos). This ethical discipline is the recipe prescribed by Maitriyana Buddhist University by choosing programme contents that are uncomfortable for any kind of authority, whether governmental, moral or cultural. For the conception of liberating and dialectic education that characterizes the Buddhist University, human being is an unfinished and empty subject, so his historical vocation of Awakening (Bodhi) is nothing less than the vocation for the humanization of everybody, especially those who are the most oppressed by the cultural, economic and governmental Power. According to the conception of the liberating or dialectic education of Maitriyana Buddhist University, the transformation of society and the Salvation of the world are a possible result when teaching to the people a reflexive, engaged and caring action. This fades the existence both of oppressors and oppressed, working towards an awareness of humanity that all are comrades in the same boat whose historical destiny is a better world. For this vision, peak knowledge is of a dialectical and paradoxical nature, which implies a reflexive and engaged praxis causing the emergence of the evolution of consciousness and its critical insertion in the world. In this process simultaneously occur the Ego and Non-Ego as well as the subject and the other. Buddhist University understands the liberating education as a process which constantly is remade in the contemplative praxis, recognizing that human beings are empty and unfinished and they exist within a historical reality as unfinished as themselves. Maitriyana Buddhist University propitiates the change in knowledge by understanding that immobility and stereotypy is the main death threat to society, so that definitely the Purpose (Dharma) of this institution is to enable a greater humanization and transpersonalización of human being.
 Paulo Freire, La educación como práctica de la libertad.
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