Traditional Dialogue with Japan

 

Revolutionary Buddhism: Prophetic and Revitalized Left

The importance of the role of Siddhartha Gautama in the history of humanity will be strongly appreciated by introducing into the world the aim both of welfare and liberty (Anraku jiyu) and of the Awakening (Bodhi) of the people. This postmodern orientation – paradoxically of 2600 years old – positions the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana beyond the political right, but also beyond the traditional left. Thus, both Siddharta Gautama and Seno’o Giro are the basis of the path of Buddhist Socialism (Butsu Shakaishugi) and its restoration project of a prophetic and revitalized left to resolve the problems of society. The Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is then a libertarian force or Middle Way that transcends the opposite poles or extremes of both nationalism and imperialism as well as the right and left, by sympathizing with a human rights communism as dialectical overcoming of the unbridled capitalism and the authoritarian communism. Consequently, the commitment of the Free and Enlightened Being (Arhat-Bodhisattva) with world peace and social justice represents a clear case of prophetic left, criticizing the economic, political and cultural Power through the logic of negation (Hitei no ronri) and the universality of the Purpose (Dharma) of saving the world. In fact, the reformist proclamations of Buddhist Socialism (Butsu Shakaishugi) are nothing more than fulfilling the prophecy (vyakarana) of the event of a Pure Earth or Kingdom of Heavens.

The Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana and its commitment with the future of humanity place it outside the materialistic or metaphysical establishment. Thus, the spiritual master does not seek domination of society, but its Liberation and Cure (Nirvana) through the event of the naturalness of Purpose (jinen honi). Consequently, the Buddhist Socialism (Butsu Shakaishugi) seeks the Salvation and Evolution of humanity, by helping the apprentice to become a superhuman in order to then transforming everyone spiritually, by overcoming all the adversities that this entails. But this transformation of consciousness does not occur through a mere satisfaction of material needs, nor by means of progress in the conflict, since the key for human evolution is not the survival of the strongest but the survival of the more righteous or adequate (samma), which is the individual who brings peace, justice and harmony to the world. The Free and Enlightened Being (Arhat-Bodhisattva) is then the model of global citizen, spiritually transforming the civilization through the compassionate wisdom (karuna-prajna) of the Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha). However, for the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana this fact constitutes going beyond the State (kokuchu), religion and family by assuming the global values of peak knowledge (satori) for the whole society. Thus, the spiritual master never makes a call to patriotism nor to the defence of the status quo, because his loyalty remains always in building a Kingdom of Righteousness, Peace, Compassion and Truth in the here and now. To achieve this, the Buddhist Socialism (Butsu Shakaishugi) shows by means of the paradoxical dialectical logic that the reality of utopia, as truth of universal unity, is intertwined with the mundane reality in a potential way. This means that the Pure Earth or Kingdom of Heavens is to the world what the original Awakening (Hongaku) is to the ordinary mind that seeks the incipient enlightenment (Shigaku). From this perspective, the Maitriyana teaches that the revolutionary contemplation (kakumeizen) is the practice that enables intuiting the Real Nature (Jisso) of the inner and outer world, by achieving the Cure (Nirvana) of suffering and alienation through the unconcealment of Truth and the innate harmony. This implies that self-analysis (hansei) is a way both for mental health and for the empathy with others, always appealing to the righteousness and fairness to resolve all sort of conflicts, because that is how the prophetic and revitalized left of Gautama, Isaiah and Seno’o Giro considers that State (kokuchu) and nation must be servants of the Purpose (Rissho) and never the reverse. In this way, it is evident the internationalism of the Buddhist Socialism (Butsu Shakaishugi), seeking that peoples are in accordance with the Truth in order to thus unconcealing world peace which is inherent in the very nature of human being and of the Earth (Gaia). For the Free and Enlightened Being (Arhat-Bodhisattva), Spirituality is the peak Truth (paramartha) of life, by showing the importance of the Spiritual Rights in the righteous and adequate evolution of society.

The Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana performs a prophetic critique associated with the human rights communism and the true democracy, providing an immediate sense of virtue and solidarity, since the libertarian meditation is an extension of the ethics of Detachment. The wise and compassionate orientation of the Buddhist Socialism (Butsu Shakaishugi) is then a consequence of the ethics of disidentification and the abandonment of Ego, which is the clear foundation of a new human being committed to the selfless service to the world. Definitively, the spiritual master affirms that the genuine service for the fellow being must come from the experience of dissatisfaction, impermanence and insubstantiality, and every social change shall be guided by the dharmic nature of human being in order to work for the common cause of Liberty, Equality and Fraternity. This dedication cannot be imposed by governments and religions, because it must come from the genuine devotion for the Salvation and Evolution of humanity, carrying out the welfare of all peoples. Thus, Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana allows the utopia of the direct and global democracy, since the governors are considered as authoritarian and non-benevolent given that they do not seek the Good of the people but their own selfish interests. This attitude is clearly anti-imperialist but it is also trans-nationalist, since the libertarian communist Way (Sanghayana) is the Supreme Path for the welfare of all human beings. A life based on self- analysis (hansei), the revolutionary contemplation (kakumeizen) and charity is the true pathway for compliance with the Spiritual Rights as transcendent standards that organize the happening of the socialist civilization of the future. The Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha) restores the spiritual nature of humanity and of the Earth (Gaia), celebrating the new era of Awakening (Bodhi) of the apprentice and the emergence of the Pure Earth or Kingdom of Heavens. But to do this first it must be produced the distancing from Ego and the fall of capitalist civilization, allowing the deployment of an honest, idealistic, healthy and supportive individual. Indeed, the Buddhist Socialism (Butsu Shakaishugi) is the Cure (Nirvana) or antidote to the capitalist evils of war, exploitation, ignorance and pollution, such as it was anticipated by Siddharta Gautama and Seno’o Giro when they criticized the economic system of private property that turns people into a slave, showing that the Correct Liberation arises when the notions of Ego and attachment are vanished to give way to the practice of selfless communism.[1] The consequences of this new post-capitalist system are the Evanescence (Nirvana) both of greed, hatred and delusion as well as of selfishness, dualism and consumerism, by reforming the internal and external world with the utopian vision of compassionate wisdom (karuna-prajna) in the here and now. The Revolutionary Way of New Buddhism (Shinko Bukkyo) of Maitriyana is a peaceful revolution that does not support violence of materialism and metaphysics, by having empathy with the suffering and injustice experienced by the peoples. For this reason, the spiritual master embodies a counterpower facing the establishment of unbridled capitalism or of the authoritarian communism, demonstrating that Spirituality goes beyond the religious institution and therefore it cannot be considered as an opiate of the masses.[2] For the prophetic left of Gautama and Seno’o Giro the Spirituality is the very life, so that the Free and Enlightened Being (Arhat-Bodhisattva) is also concerned about political, economic and cultural issues, performing an open criticism about the existence in order to facilitate the knowledge of oneself and the transformation of society. In this way, for being a spiritual movement for the creation of a better world, the Buddhist Socialism (Butsu Shakaishugi) maintains a close relationship with Marx and Tolstoy, reason why spiritual teachers as Uchiyama Gudo and Ambedkar considered the chan Buddhist commune (sangha) as a model of communitarian life that can be applied to an entire country in the same way as Marxism.[3]

The Revolutionary Buddhism (Kakumei Bukkyo) of the Maitriyana states that the proper attitude towards the evil of capitalism must be reformist and never slave or parasitic from this system,[4] by criticizing the religion for maintaining a conservative complicity towards the establishment that hinders the emergence of the Buddhist Socialism (Butsu Shakaishugi). Thus, the Free and Enlightened Being (Arhat-Bodhisattva) calls for the Evanescence (Nirvana) of both capitalist and religious institutions,[5] taking refuge in the compassionate wisdom (karuna-prajna) of Gautama to promote a society based on the welfare and communitarian property.[6] This implies that the Buddhist Socialism (Butsu Shakai Shugi) not only has an anti sectarian tendency but also of a prophetic left, unifying the post-metaphysics with post-capitalism. Moreover, Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is also a utopian call for the reconciliation (wakai) and integration of all disciplines and spiritual movements under the same roof, which is the ecumenical guidance of Gautama.[7] This synthesis is what spiritual masters as Seno’o Giro have dreamed, whose source of inspiration is nothing less than the pristine reconstruction of Spirituality in itself in order to fight against the evil of capitalism. This revolutionary project is the Purpose (Dharma) of the Way of Original Buddhism (bukkyo honrai no michi) or Fundamental Buddhism (Konpon Bukkyo) of Seno’o Giro, whose compassionate wisdom (karuna-prajna) is the most powerful socially active force of history, for it has the potential to guide humanity and save it from the evil of capitalism through the construction of an altruistic and cooperative society led by the vision of Gautama and Jesus.[8] Definitively, the Buddhist Socialism (Butsu Shakaishugi) seeks the progress of the whole world through the conservation of Spirituality, so it is completely understandable that its mystical reason drives it to be impelled by the Awakened and Saviour Being (Buddha-Christ). However, the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana does not ceases to be Gnostic, non-superstitious, humanistic and scientific, being a spiritualism (seishinshugi) with feet and hands on the Earth (Gaia), reason why promotes the society of brotherhood (dobo shakai) and cooperation in calling for the abolition both of the monopoly of wealth and the exploitation of workers.[9] Therefore, the changes promoted by the Buddhist Socialism (Butsu Shakaishugi) are based on the values of altruism, Vacuity and the interdependence of all beings, whose consequence will be the trans-sectarianism, anti-separatism and internationalism as a banner of the future civilization, since nationalism and imperialism are against the people and the destiny of the world.[10] The Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana then works in favour of creating a Kingdom of Purpose (Dharma) ruling peace, justice, knowledge and harmony for all beings, by transmitting an ecumenical unity on the basis of the teachings of Gautama and Jesus, which can be synthesized as an altruistic and unselfish universal love (muga no ai).[11] Consistent with Seno’o Giro, this involves taking refuge in the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) of Spirituality as the articulation of the state of awakened mind, the doctrine of the interexistencia and the society free from alienation.[12]

The Buddhist Socialism (Butsu Shakaishugi) works to bring a civilization of consciousness, Truth and righteousness to the world, so its manifesto drives the eradication of social class conflict, by freeing society and simultaneously achieving the purification of mind. This struggle for a better world thatis practiced by the Free and Enlightened Being (Arhat-Bodhisattva) is nothing less than the project to save humanity, building a Kingdom of Awakening (Bodhi) on Earth.[13] Indeed, the search for peace and social justice is a matter of the spiritual master, for whom the human rights communism is something key along with the ecological harmony. However, this is not a mere idealistic plan, but it is really a tool or skilful means (hoben or upaya) for the ethical transformation of the inner and outer reality, such as Tolstoy and Seno’o Giro dreamed, so that the practice of self-realization and self-transcendence must be part of a movement of planetary reform. Thus, the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana proposes a social change based on the occurrence of a new spiritual human being.

 

The Buddhist Socialism (Butsu Shakai Shugi) goes beyond nationalism and imperialism, but it is also a countercultural force or current of progressive and radical resistance against the warmonger and materialistic status quo,[14] criticizing the unbridled capitalism and the authoritarian communism through an internationalist and humanistic vision that works for the world peace, social justice, peak knowledge (satori) and ecological harmony. In fact, the slogan of the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is to follow the teachings of Gautama and Seno’o Giro in order to achieve the missing link between having an awakened mind (bodhicitta) and being a liberator of society. Thus, this spiritual movement is situated in the social context as a prophetic and revitalized left. This kind of metapolitics develops a radical practice and a theory, by articulating the teachings of Siddhartha Gautama and Karl Marx within the search of the Liberation, since the two have done the same but from different levels.[15] But this libertarian and transhistorical orientation is performed through the dialectical process of the altruistic ethics and the compassionate wisdom (karuna-prajna) on issues both personal and geopolitical.

In accordance with Seno’o Giro, the Buddhist Socialism (Butsu Shakaishugi) is constituted as a wise and compassionate tradition of protest,[16] at the same time that can be understood as a spiritual communism founded on the ideals of the Awakened and Saviour Being (Buddha-Christ), such as Katayama Sen longed with his vision of Spiritual Socialism,[17] or may be considered as heir of a buddhic synthesis with Confucian and Western teachings, in the same way it was raised by Tanaka Sogoro. In accordance with Tarui Tokichi, this oriental socialist model has the following principles: sincere love (shin-ai) in words and actions; equality between oneself and fellow beings (jita byodo or atma-para-samata); greater welfare (saidai fukuri) of society; care for people with compassionate wisdom (karuna-prajna); remediate the antagonism between rich and poor through the four measures (shudan) of the pacifist and cooperative society (kyodo shakai), the communal ownership of goods (tenbutsu or tenmotsu kyoyu), the open education and ecological demographic regulation.[18]

Just like Takagi Kenmyo, the Free and Enlightened Being (Arhat-Bodhisattva) presents a socialist model more associated with mysticism than with traditional politics,[19] although without losing its dramatic commitment to protest against social injustice, even assuming the possibility of being arrested and executed by the system, as was the case with Master Uchiyama Gudo,[20] whose libertarian socialist ideas came directly from his life experience.[21] The radical experience of Buddhist Spirituality is a socialist utopia of a critical style, seeking to replace the inequitable and oppressive capitalist materialistic civilization by a Buddhic country (nyorai no kokka). But this universal political project starts always from the psychological and philosophical experience of the apprentice’s Empty Being (Muga), in order to emphasize the interdependence and interpenetration of the entire existence and bring selfless love (muga-ai) to the poor and oppressed people.

Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana denounces that the capitalist system not only generates suffering in the peoples but also violates Spirituality,[22] so the individual must oppose to nationalism, militarism and imperialism, by engaging in building a human rights communist society that is capable of restructuring the capitalist civilization. This is nothing less than the implementation of a Buddhic-Earth in the world,[23] being based on the highest values and teachings of humanity, as compassionate wisdom (karuna-prajna) and fraternal love. Therefore, the Buddhist Socialism (Butsu Shakaishugi) not only seeks the people is cooperative and internationalist, for it also aims to the purification and unification of all spiritual traditions. For its positioning facing the decadent governmental and religious institutions, which are recognized as contrary to the spiritual principles of Siddhartha Gautama, the Maitriyana is then Buddhism of the Reconciliatory Way (Wakaido Bukkyo) which starts a new era of peace, social justice, knowledge and natural harmony. Thus, as Gautama and Seno’o Giro stated, the Buddhist Socialism (Butsu Shakaishugi) seeks an appropriate Cure (Samma Nirvana) for the suffering and inequity of society.[24]

For the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana, the capitalism is an economic, political and cultural system that is to blame for the insecurity of the people,[25] so the revolutionary contemplation (kakumei zen) must be practiced in order to find solutions to these global problems, by founding the Salvation of humanity through the event of a revitalized society (shinko shakai).[26] This is the revolutionary orientation of the practice and theory of Libertarian Spirituality, developing the Truth of the Evolution and change by producing a buddhic revitalization in the fields of psychology, pedagogy, medicine, philosophy, art, science, politics, sociology and theology. Thus, the Buddhist Socialism (Butsu Shakaishugi) has a humanistic and spiritual element that is absent in the authoritarian communism, taking the concept of Empty Being (Muga) to paradoxically promote subjective self-realization and social liberation. This obviously implies the evanescence (Nirvana) of malignant heresies (inshi jakyo) of religious ignorance and of governmental deception as opium (Ahen) of peoples, by promoting and establishing instead the agnosticism or atheism (mushinron) of the New Buddhism (Shinko Bukkyo) of Maitriyana through the practice of self-realization (jinrui kaiho) and self- transcendence (mugaizumu).[27] In this way, the Buddhist Socialism (Butsu Shakaishugi) associates the Awakening (Bodhi) of the apprentice with the experience of emancipation and Liberation (Kaiho) of society by demonstrating that the humanitarian teachings of spiritual masters – like Nichiren, Honen and Shinran – are linked to Marx’s communitarian commitment in order to fade oppression and suffering of the people. According to the Free and Enlightened Being (Arhat-Bodhisattva), compassion or love (ai) have a supreme importance for the world revolution, not being a feeling nor a concept but rather a practice (jissen) that has the power to recognize the problems of life when it is accompanied by the righteous view of the objective criticism. In this way, the compassionate love of the spiritual master provides the basis for a New Humanism (Shin Jindoshugi) for the revolution that builds the Buddhic Pure Earth (Jo Bukkokudo) in the world, by purifying and reconstructing society from its very foundations.[28] The Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is then a progressive movement that develops all facets of existence, transforming the internal and external world through the conservation of selfless love (muga-ai), which is the very embodiment of Purpose (Dharma) according to Gautama and Seno’o Giro.[29]

Consistent with Lévi-Strauss, the Buddhist Socialism (Butsu Shakaishugi) seeks the construction of the necessary articulation between Marxist materialism and liberal humanism, by synthesizing the goal of Cure (Nirvana) of the subject to the aim of Liberation (Kaiho) of society. Thus, since the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is an Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha), it is working for the evanescence (Nirvana) of the evils of false consciousness, ideology and alienation. This implies that the Libertarian Spirituality of Gautama and Seno’o Giro is the tradition of social protest or metapolitical force more reformist and radical of history, working to create a society of values that spiritually conquers the world and confronts militarism, capitalism, fascism and nationalism. In order to carry out this pacifist civilization the Buddhist Socialism (Butsu Shakaishugi) considers that it is necessary an international conversion or global spread (Kosen-rufu) of the teachings of the Awakened and Saviour Being (Buddha-Christ), whose essential philosophy (kokka) is love (ai). The mission of the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is to prepare millions of human beings to skillfully develop the project of Salvation of the world,[30] by establishing a happy and healthy society: many in body but united in mind (itai-doshin).

The fundamental doctrine of the Buddhist Socialism (Butsu Shakaishugi) is to ethically transform economy, politics and culture on the traditional basis of the teachings of Free and Enlightened Beings (Arhats-Bodhisattvas) as Gautama, Nichiren and Seno’o Giro, overcoming both metaphysics and materialism for creating the dialectical paradoxical indivisibility (funi) of spirit (shin) and matter (Shiki), whose result is nothing less than the unity (myogo) between the sacred law and the secular law in order to overcome exploitation and misery of the peoples in the era of Apocalypse (Mappo).[31] Thus, the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is the only Spirituality that proposes a world ruled by the noble principles of righteousness, always working for the people.[32] Thus, the Buddhist Socialism (Butsu Shakaishugi) differs markedly from the selfish and corrupt interests of the current governments of countries, which use the democratic system only for the accumulation of Power. Therefore, the spiritual master works at a different level than that of the mere politicians, because his function and Purpose (Dharma) is always seeking the evanescence (Nirvana) of suffering of everyone without resorting to coercive or authoritarian means. In this sense, the Free and Enlightened Being (Arhat-Bodhisattva) affirms that the principles of true democracy are Liberty, Equality and Fraternity, reason why the contemporary governments are clearly criticized for being pseudo-democracies that do not represent the true interests of the people. Thus, the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is critical in the face of wild capitalism and dictatorial communism, considering that an overwhelming Third Way (daisan do) must be created in order to democratically promote the welfare of the whole society. This is the Buddhist Socialism (Butsu Shakaishugi) or human rights communism, creating a genuine democracy founded on the principles of the great spiritual masters, as Gautama, Jesus and Nichiren, because the True Buddhist Spirituality is the only Path to meet the material and spiritual needs of nations. For this reason, the true or buddhic democracy (buppo minshushugi) must be established for performing both the welfare the apprentice and the prosperity of society,[33] by awakening each subject to the principles of Buddhist Spirituality.[34]

In order to create a Revitalized Civilization (Shinko Bunmei) under the guidance of the teachings of the Awakened and Saviour Being (Buddha-Christ), the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana cares about four areas: global peace, social justice, advanced education and ecological harmony. This is sought through a process of buddhization of nine subjects, such as psychology, pedagogy, medicine, philosophy, art, science, politics, sociology and theology. But in strictly economic, political and cultural terms, the Buddhist Socialism (Butsu Shakaishugi) is a third way (daisan do) in the face of the unbridled capitalism and the authoritarian communism, by taking the best of them – as the human rights and the pursuit of welfare of people – in order that a Neo-Socialism (Shin Shakaishugi) based on Liberty, Equality and Fraternity emerges.[35] The Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is then a Middle Way (Chudoshugi) that maintains and simultaneously transcends the opposite poles of left and right or of progressivism and conservatism, as it is the dialectical synthesis of capitalism and communism.[36] Therefore, the Buddhist Socialism (Butsu Shakaishugi) is about a prophetic left and a revitalized progressivism that seeks the revolutionary change in the world without losing sight of the Real and the Truth.

 

The social activism against war and social injustice that performs the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana represents a betrayal to the governmental look, whose selfish interests often lead to arresting and convicting to death the builders of a better world who face militarism and capitalism. Like Master Takagi Kenmyo,[37] the Free and Enlightened Being (Arhat-Bodhisattva) uses Mindfulness for the societal issues, by proposing a Buddhist Socialism (Butsu Shakaishugi) based on the Purpose (Dharma) of the Pure Earth, whose ideals are Liberty, Equality and Fraternity for all. This libertarian activism is a prophetic left which demonstrates that Gautama and Jesus were soulmates in teaching a heroic model for the creation of a civilization nourished with communist values that is capable of overcoming poverty and social discrimination, transmitting the grace of universal love. The essence of the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is then egalitarianism, which is not a theoretical vision but a prophetic practice of social reform, transforming the structure of the economic, political and cultural system from the very Spirituality.[38] Thus, the Buddhist Socialism (Butsu Shakaishugi) is interested in happiness and welfare of the people, by teaching the Universal Good, Transcendental Love and compassionate wisdom (karuna-prajna) of the Awakened and Saviour Being (Buddha-Christ) who protects all beings of the Earth (Gaia). In this way, spiritual masters as Gautama, Honen, Shinran, Ikkyu, Seno’o Giro and Takagi Kenmyo were socialist heroes who understood that the Buddhist Spirituality is the mother of the whole people and the enemy of the powerful aristocracy.[39] Thus, the Free and Enlightened Being (Arhat-Bodhisattva) affirms that the Pure Earth or Kingdom of Righteousness is the practice of true communism, seeking to purify the capitalist society that treats the poor as animals or toys.[40] The Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is a realistic calling to the engaged social action with the change, by seeking to help and save the world through the ascending progress (kojo shinpo) based on equity and also through a communitarian life (kyodo seikatsu) based on peace, justice, education and ecology.

The Buddhist Socialism (Butsu Shakaishugi) is an important part of the Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha), analyzing and examining the possibility of transforming the world through the role of transnational and critical ideas of Spirituality. Thus, thinkers like Suzuki Daisetsu and Inoue Shūten have contributed to the formation of the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana,[41] movement that carries the flag of pacifism and social justice as a form of social activism committed to the buddhic reform of civilization. This implies that the spiritual master presents a new paradigm of libertarian socialist civilization, within which progress is not related to the accumulation of material goods but to the accumulation of compassionate wisdom (karuna-prajna). Therefore, the Buddhist Socialism (Butsu Shakaishugi) has the mission of the radical reform of society, establishing dialogue with all the spiritual movements in order to banish the evils of superstition and consumerism that threaten the peaceful world order. The libertarian meditation is effectively the antidote for the malignant religion (jakyo), because it works both at the level of the inner mind (naiso) and at the level of the external practice (gaiken). Since the capitalist civilization is the era of blockage (jidai heisoku) that oppresses Liberty, Equality and Fraternity among human beings, the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is presented as a Spirituality of libertarian socialist nature, by showing a profound commitment to the welfare of all humankind at the time of denouncing the governments as oppressive and bureaucratic while it criticizes religions as monuments of ignorance.[42] Indeed, the governments are essentially ruthless and opposed to social progress, while the Awakened and Saviour Being (Buddha-Christ) teaches ideas helping to build a better society, developing the state of Being Nothing of the apprentice as a pathway towards social progress, since the secret of a better world is derived from the unconditional vow of the Free and Enlightened Being (Arhat-Bodhisattva) that is to save all beings.[43] This mystical aspiration seeks the evanescence (Nirvana) of the unjust society, being a critical spirit that raises the Buddhist Socialism (Butsu Shakaishugi) as a self-discipline much more encompassing than morality and the governmental institution,[44] as it is a mystical order (shinpi) that goes beyond the individual or national interests.[45] Thus, the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana confirms that it is fundamental to deal with the teachings of the Awakened and Saviour Being (Buddha-Christ) and his Christian Zen (Kikyo Zen) in order to perform a mystical and spiritual unification of humanity.[46] This reforming vision of the social structure proves that by having Mindfulness on the existence of the poor and oppressed, the subject can build a just society,[47] ethically developing his mind and his linkages with the others. In this way, the practice of social commitment involves the emergence of a Critical Spirituality which is pacifist at the same time it promotes equitable social progress, reason why it is denounced the lack of Spirituality of the militaristic governments,[48] not only because the use of violence is something unjustifiable, even as a means for the goal of social change, but also because the tremendous evil of war is the pursuit of economic gain through murder.[49] For the Buddhist Socialism (Butsu Shakaishugi) it is something markedly ordinary to defend peace in times of peace, while maintaining a pacifist Discourse during times of war is a risky and problematic challenge, because it is endangered one’s life. This predisposition to self-sacrifice or martyrdom, as in the case of Master Uchiyama Gudo, demonstrates that the ideals of the Awakened and Saviour Being (Buddha-Christ) are to create world peace without individual or national interests,[50] so that no apprentice or people can be spiritual and simultaneously be involved in war. This is the reason why the spiritual master is the ruler of his own life, by lacking of discipline both of subjection and of the fight.[51] The Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana through its contemplative ethical practice is a critical view of the bellicose and unjust social structure of the capitalist politics and economy, by having the urgent responsibility to spread socialist teachings throughout the world. In this sense, the Spirituality is essentially pure pacifism and human rights communism, combining the transcendental values of Liberty, Equality and Fraternity with the psychological, philosophical and political sphere of human being. Therefore, the Buddhist Socialism (Butsu Shakaishugi) acts as a magnetic field,[52] by attracting everyone who resist the state oppression and the lack of Spirituality of society, as taught Inoue Shūten, in order to freely imagine the best kind of society, since social engagement is not really separate from the analytical and existential deconstruction.

 

The Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is a libertarian socialist movement that follows the footsteps of Siddhartha Gautama, Jesus of Nazareth and Uchiyama Gudo, by practicing an engaged activism with the awareness raising of society. Although this doctrine is a radical change of thought (shiso no kaiten), it certainly is a tradition of righteousness and self-sacrifice for the others. In this way, the prophetic and revitalized left of the Free and Enlightened Being (Arhat-Bodhisattva) peacefully struggles against the capitalist exploitation and the centralization of state power, while he has hope in the potential ability of self-determination of the people.[53] However, for developing this communitarian lifestyle based on libertarian communism, the Buddhist Socialism (Butsu Shakaishugi) affirms that the price of this unique utopian vision is self-sacrifice, because the storm of the revolutionary progress requires the subject is willing to give his own life for the Good of others. But obviously this act is not an ordinary violence (state or illegal), but rather it is something completely opposed, it is an action that can be named as divine violence, being the incarnation of the Justice and Truth. This struggle for the existence is then an act of creation and not one of destruction, since the ordinary violence is repressive and ties the human being in a coercive and bloody game of guilt and retribution, while the divine violence is liberating and detached in a righteous process that purges and redeems the apprentice through the divine power of Evanescence (Nirvana).^[54] This Salvation that occurs without the shedding of blood of others is a sacrifice of life that occurs similarly to a process of nature, by renouncing the selfish self-preservation in order to fulfill the task of defeating the worldly Power, at the same time the subject is released through the universal counterpower of self-sacrifice.

Consistent with Jesus and Uchiyama Gudo, the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is an activist movement of libertarian socialist Spirituality that self-sacrifices itself for the Purpose (Dharma) of a world without poverty or inequality, seeking that the big corporations stop accumulating power and money while they authoritatively oppress and control the essential freedom of the people, which is the mysterious Holy Spirituality (kukashigi no seirei) that makes humanity progress until it reaches the destination of the Kingdom of Heavens or Pure Earth in the here and now. But this evolutionary impulse is usually repressed by the materialistic longings, so that when it emerges is often expressed as something that goes against the external circumstances. When the apprentice practices libertarian meditation he comes into contact with the spiritual blood he inherited from the Awakened Ones (Buddhas) of history who have been unceasing promoters of Liberty, Equality and Fraternity, always acting in tune with their own will without being stopped by anyone.[55] In this way, the spiritual master’s self-sacrifice symbolizes both the potential spiritual nature of the individual and the very condition of progress of society, overcoming the shackles both of Ego and the State. In this sense, for the Buddhist Socialism (Butsu Shakaishugi) the abandonment of the Ego is a process similar to the Awakening (Bodhi) of communitarian awareness (Heibon no jikaku), reason by which the Cure (Nirvana) of mind is similar to the libertarian socialist transformation of the world, which is nothing less than the ultimate destination of the Salvation of humanity through the force of the mysterious Holy Spirituality (kukashigi no seirei).

Just like the Master Uchiyama Gudo, the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana teaches that the socialist libertarian theses are that all human beings have a spiritual nature or intrinsic dignity (issai shujo shitsu bussho),[56] so that it is not only transmitted a teaching within which there is egalitarianism and non-discrimination (kore ho mu byodo koge),[57] but it is also considered to all beings as if they were own sons (issai shujo mina kore ako).[58] By following the King Ashoka, the Buddhist Socialism (Butsu Shakaishugi) considers that achieving the Awakening (Bodhi) is undoubtedly related to social equality and the human rights communist liberation as expressions of the communitarian awareness (Heibon no jikaku), so that the traditional politics becomes obsolete before the supreme gaze of the Free and Enlightened Being (Arhat-Bodhisattva), whose metapolitics is liberating and supra-state.

The Anarchist Communist Buddhism (Museifu kyōsan Bukkyo) of Maitriyana considers the communitarian awareness (Heibon no jikaku) as a process of Self-Awakening (Sam-Bodhi or Jikaku) of the Real,[59] from which there is collaboration with others in a common action. In this way, the self-realization of human being and society is the same process.[60] Thus, when the apprentice reaches the Cure (Nirvana) he acquires the contemplative ability to participate in libertarian politics, by seeking the Awakening (Bodhi) of the entire nation. This implies that the libertarian meditation seeks to displace the concentration of capitalist power, by working in favor of the direct democracy of the people. Therefore, the ethical Liberation to which the spiritual master aims is profoundly related to the sense of interdependence or interexistence of all beings. This evolution of consciousness of the people achieves self-determination and simultaneously interconnectivity.[61] Just like Gautama and Uchiyama Gudo, the Buddhist Socialism (Butsu Shakaishugi) develops the synthesis of Liberty, Equality and Fraternity, because for the Free and Enlightened Being (Arhat-Bodhisattva) self-determination and mutual support are profoundly interrelated.[62] Nonetheless, the spiritual master considers that the traditional institutions of the State, family and religion are aggregates of consciousness, by being something as dispensable as the very Ego. Only when the individual lives with the goodness of compassionate wisdom (karuna-prajna), he can achieve independence and the peaceful collective life, genuinely helping others who suffer,[63] while he is detached from the selfish desires in order to live harmoniously for good of everyone.

Unlike religion or pathway of the gods (kami no michi), the centre of the metapolitics of the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana is not self-preservation but rather self-sacrifice, by considering that the libertarian socialist civilization inevitably will overtake capitalism, so that the apprentices must participate in this utopian movement with a spirit of sacrifice, since many times the transformation of the world requires the cost of one’s life. Nonetheless, the mysterious Holy Spirituality (kukashigi no seirei) is immortal, being transmitted from generation to generation,[64] so this spirit of Liberty does not disappear without leaving traces in the others. This means that for the revolutionary vision of the Free and Enlightened Being (Arhat-Bodhisattva), self-sacrifice becomes his way of self-preservation in the spiritual blood of humanity. Definitively, achieving the Cure (Nirvana) is to connect with the interexistence of all beings, by realizing that Ego is an illusion that must be self-sacrificed in pursuit of the good or self-preservation of the entire world, thus transcending the false dualism between subject and society in creating a collective life of peace and harmony.[65] The Buddhist Socialism (Butsu Shakaishugi) is a practice that embodies the mysterious Holy Spirituality (kukashigi no seirei) that unites all human beings and constantly promotes progress and the self-preservation of Liberty, Equality and Fraternity in the face of the internal repression and the external oppression. This concept of self-sacrifice is related to the interdependence of all beings because, when the apprentice sacrifies himself for the mission of Salvation of the world, he achieves to embody the force that continuously drives the human being towards the Evanescence (Nirvana) of subjugation. Self-sacrifice, although it is not a biological preservation, is certainly a spiritual self-preservation of the communitarian consciousness (Heibon no jikaku). In accordance with Gautama, Jesus and Uchiyama Gudo, the Revolutionary Buddhism (Kakumei Bukkyo) of Maitriyana appreciates the fact that self-sacrifice is a process that transcends the annihilation (horobi) to pass into eternal life (eisei),[66] because while the subject who is clinging to his Ego is doomed to dissapear, instead, the apprentice who acts through the revolutionary contemplation (kakumeizen) will achieve eternity, since getting involved in the mystical revolution is the realization of Paradise on Earth (tengoku).[67]

When a spiritual master effectively sacrifices himself his biological body dies and is annihilated, but his mystical or divine blood – which is the peak knowledge (satori) – remains in a state of resurrection, being preserved perennially within the communitarian awareness (Heibon no jikaku) of the world. Ergo, the paradise or socialist utopia (riso sekai de aru), whether Buddhist country (nyorai no kokka), Pure Earth or Kingdom of Heavens, is then the progressive propagation of the Truth through self-sacrifice.

 

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[1] Masami Inagaki, The Collected religious writings of Seno´o Giro.

[2] Masami Inagaki, The Collected religious writings of Seno´o Giro.

[3] Inagaki Masami, Kindai Bukkyo no Henkaku-sha.

[4] Seno´o Giro, Metamorphosis to the New Buddhism.

[5] Seno´o Giro, Toward a new Buddhist movement.

[6] Masami Inagaki, The Collected religious writings of Seno´o Giro.

[7] Murakami Sensho, On uniting the Buddhist Teachings.

[8] Masami Inagaki, The Collected religious writings of Seno´o Giro.

[9] Seno´o Giro, New Buddhism in the midst of radical social change.

[10] Seno´o Giro, New Buddhism in the midst of radical social change.

[11] Masami Inagaki, The Collected religious writings of Seno´o Giro.

[12] Whalen Lai, Seno´o Giro and the Dilemma of Modern Buddhism: Leftist Prophet of the Lotus Sutra.

[13] Masami Inagaki, The Collected religious writings of Seno´o Giro.

[14] James Mark Shields, Zen and the Art of Treason: Radical Buddhism in Meiji Era (1868–1912) Japan.

[15] Claude Lévi-Strauss, Tristes Tropiques.

[16] S. Large, Buddhism, socialism and protest in prewar Japan: the career of Seno´o Giro.

[17] J. M. Shields, A blueprint for Buddhist Revolution: the Radical Buddhism of Seno´o Giro (1889-1961) and the Youth League for Revitalizing Buddhism.

[18] Tarui Tokichi, Toyo no kyomuto.

[19] Takagi Kenmyo, My Socialism.

[20] Ishikawa Rikizan, The social response of Buddhist to the modernization of Japan: the contrasting lives of two Soto Zen monks.

[21] Yoshida Kyu ichi, Nihon kindai Bukkyoshi.

[22] J. M. Shields, A blueprint for Buddhist Revolution: the Radical Buddhism of Seno´o Giro (1889-1961) and the Youth League for Revitalizing Buddhism.

[23] Yüsen Kashiwahara, Nihon Bukkyoshi: Kindai.

[24] Masami Inagaki, The Collected religious writings of Seno´o Giro.

[25] Seno´o Giro, Revitalized Buddhism on the road to social reform.

[26] Masami Inagaki, The Collected religious writings of Seno´o Giro.

[27] Masami Inagaki, The Collected religious writings of Seno´o Giro.

[28] Masami Inagaki, The Collected religious writings of Seno´o Giro.

[29] J. M. Shields, A blueprint for Buddhist Revolution: the Radical Buddhism of Seno´o Giro (1889-1961) and the Youth League for Revitalizing Buddhism.

[30] Murata Kiyoaki, Japan´s New Buddhism: an objetive account of Soka Gakkai.

[31] Nichiren, The establishment of Righteousness and the Security of the Nation.

[32] Daisaku Ikeda, Great Cultural Movement.

[33] J. A. Dator, Soka Gakkai: Builders of the Third Civilization.

[34] Murata Kiyoaki, Buddhist Democracy.

[35] D. Ikeda, Complete Works I.

[36] P. O. Ingram, Soka Gakkai and the Komeito: Buddhism and Political power in Japan.

[37] P. L. Swanson, Takagi Kenmyo and Buddhist Socialism: a Meiji Misfit and Martyr.

[38] Takagi Kenmyo, My Socialism.

[39] Takagi Kenmyo, My Socialism.

[40] Takagi Kenmyo, My Socialism.

[41] Moriya Tomoe, Social Ethics of “New Buddhists” at the Turn of the Twentieth Century: A Comparative Study of Suzuki Daisetsu and Inoue Shūten.

[42] D.T. Suzuki, Anjin ritsumei no chi: shōzen.

[43] D.T. Suzuki, Shakai minshutō no kettō kinshi ni tsukite (shakaishugi no shūkyōteki kiso).

[44] D.T. Suzuki, Letter to Nishida – 3 December 1902.

[45] D.T. Suzuki, Zassai zō.

[46] D.T. Suzuki, Christian Zen (Kikyō Zen).

[47] D.T. Suzuki, Fūki no sitei ni atauru sho.

[48] Inoue Shūten, Suma byōkan roku.

[49] Inoue Shūten, Heibon kiwamaru heiwaron.

[50] Inoue Shūten, Heibon kiwamaru heiwaron.

[51] Harold Fielding-Hall, The Soul of a People.

[52] Ama Toshimaro, Shūkyō wa kokka o koerareruka: Kindai Nihon no kenshō.

[53] Fabio Rambelli, Zen Anarchism: The Egalitarian Dharma of Uchiyama Gudo.

[54] Walter Benjamin, Reflections: Essays, Aphorisms, Autobiographical Writings.

[55] Andrew Lindsay, Uchiyama Gudo’s Zen Anarchist Understanding of Blood as a Critique of Progress.

[56] Great Nirvana Sutra.

[57] Diamond Sutra.

[58] Lotus Sutra.

[59] Uchiyama Gudo, Ordinary Self-Awakening (Heibon no jikaku).

[60] Fabio Rambelli, Zen Anarchism: The Egalitarian Dharma of Uchiyama Gudo.

[61] Fabio Rambelli, Zen Anarchism: The Egalitarian Dharma of Uchiyama Gudo.

[62] Andrew Lindsay, Uchiyama Gudo’s Zen Anarchist Understanding of Blood as a Critique of Progress.

[63] Fabio Rambelli, Zen Anarchism: The Egalitarian Dharma of Uchiyama Gudo.

[64] Fabio Rambelli, Zen Anarchism: The Egalitarian Dharma of Uchiyama Gudo.

[65] Fabio Rambelli, Zen Anarchism: The Egalitarian Dharma of Uchiyama Gudo.

[66] Fabio Rambelli, Zen Anarchism: The Egalitarian Dharma of Uchiyama Gudo.

[67] Fabio Rambelli, Zen Anarchism: The Egalitarian Dharma of Uchiyama Gudo.