Action Committee of Seventh Buddhist Council
The World Buddhist Association (WBA) has the project of making a Seventh Buddhist Council. Thus, during this period, Institutions, Professionals and Adherents who are Members of the WBA will be discussing ways to update and evolve the Buddhist Spirituality.
The Action Committee of Seventh Buddhist Council has proposed the following documents to be discussed and analyzed.
- THE PRINCIPLE OF SUPERVISION AT THE COUNCIL
- WARRANTY IMPASSE
- ONENESS AT THE COUNCIL
THE PRINCIPLE OF SUPERVISION AT THE COUNCIL
This document is meant to launch and participate in a political debate in the bosom of the international community that constitutes Buddhist Council. It has a precise conceptual framework, the formation of the spiritual master in Member Schools of the AMB, and a defined policy framework: the diagnosis of the President about the effects of “de-segregative” logic introduced by the deregulation of analytical meditation practice, and the decision to carry out a policy that counteracts it.
1 – Policy versus regulation
Among the principles underpinning the founding of the Buddhist Council, and in which it rests to put in order with their ethical purposes, must be set in principle of the analytical supervision. Maitreya Buddha just like Siddhartha Gautama, includes the supervision in the field of meditative practice and in the doctrine of pure Buddhism. Moreover, the knotting between Buddhist School and formation of the spiritual master is not just a formality, as it tries to address the structure that articulates the spiritual master with his formation (lighting, teachings and supervision of the Sangha) and with the formation guarantees (Enlightened Being titles) that the Buddhist School dispenses. Since many years, Maitreya Buddha considers that the responsibility of the Buddhist School is bound by the entrance of a sufferer subject into meditative analysis and by the consequences this entry implies throughout his life, as he puts in game the responsibility he has about exist. In accordance, as it is estimated a differentiation regarding the existing regulation in religious institutions, supervision is proposed that prescinds from prejudices and bureaucratic factors. The same way, the Maitreya Buddha does not propose to the Buddhist Council framework as a new regulation, thereby showing a difference between regulation and policies. The World Buddhist Association does not formulate regulation, however, has an Analytic Existential Libertarian supervision policy. This policy includes the duty not only to evaluate the supervision practice of spiritual master in formation but above all, the evaluation of the effects and the results of that meditative practice among members in the commune of Sangha. The Action Committee of the Seventh Buddhist Council considers that this politics represents an ethical duty of World Buddhism Association. Currently, in the Buddhist Schools of the AMB supervision regulation is not susceptible to violation, for the simple reason that there is no statutory rules. The challenge consists to define a supervision politics which is structurally distinct from a regulation, such is the commitment proposed by the World Association of Buddhism to Buddhist Schools. In the Founding Act on WBA, Supervision of apprentices in formation is one of the three subsections of the Section of pure Buddhism. This works as balance against the deviated use which is made of the fundamental analytical principle of Maitreya Buddha, “the spiritual master is hereby authorized of himself “. In the contemporary global context, which is the Seventh Buddhist Council, but also a neoliberal capitalist world in which deregulation is synonymous of libertinism, must be posed a new relationship with supervision. To do this, the WBA proposes a policy that remains faithful to the ethics of Buddhism, not to ignore -as is the case of the regulation style of religion- not only such Ethics of liberation we postulate, but rather the analytical-existential principles with we operate in our meditation practice. It is a primary position to pose the relocation of the supervision in Buddhist Schools as one of the instruments to use to counteract the slope toward religiosity and the preservation of pure Buddhism.
2 – Formation and its warranty
The World Buddhist Association, for the best reasons given by Siddhartha Gautama in founding the Buddhist Path, does not regulate the supervision practice over its members, without establishing any list of directions to follow. But, without turn it obligatory, World Buddhism Association should offer the possibility of a “supervision-qualified” to any member -institution, professional or apprentice- who demands it. Supervision as part of meditative formation is a responsibility that everyone must assume as his own risk to the extent which participates in Buddhism and has committed his own practice with the Buddhist School experience. In order to be guided to Awakening, it can not dispense with supervision, as it must learn to use it. Emphasizing, then the institutional prudence on the side of an ethical duty and not from the regulation, the practice of the supervision of an apprentice in formation is tied to the Buddhist school and, ultimately, with the World Buddhist Association, which can and must ensure the relationship of the apprentice with the formation that it dispenses. Ensuring suitable formations, the Guarantee Commission of the WBA watches over supervision practices, considering it seriously as a criterion to provide the title of Master or Enlightened Being. At the moment of admission as a member of the World Association of Buddhism, the Guarantee Commission places emphasis on the issue of supervision, deeply evaluating the state of formation of the new member who wishes to enter to the WBA, as this is a crucial point to guide him to the Awakening and the proper practice of Buddhism. This implies that the member of the World Association of Buddhism must necessarily divest all pre-conception about Spirituality. Thus, the Guarantee Commission considers supervision function as a part of the teachings, although its critical warnings more closely resemble the traumatic experience of the Nothingness. By such reason, the World Buddhist Association also produces a profound discussion and changes in institutions, as the supervision practice does not escape from Member Schools to which is shown the dialectical interrelation of Buddhism with Psychoanalysis and Transpersonalism.
- a) The supervision keeps a necessary relationship with the meditative analysis for purposes of training, and its exercise does not escape that quasi ritualistic regularity which holds analytical meditation.
- b) In contrast to analytical meditation, which is terminable when the subject reaches enlightenment, the spiritual master formation may be considered as endless, in resonance with the sublimatory Desire to know that animates him, being held by existential teachings which also do persevere in common cause of the libertarian practices.
- c) The practice of supervision is part of the guarantees that the World Association of Buddhism offers for purposes of formation. The WBA titles themselves guarantee that the exercise of supervision boosts from that never resting desire inherent in analytical meditative practice.
- d) Supervision is a way of Detachment from desire, in its double aspect: the desire of apprentice in formation and the formation of the desire of the spiritual master.
- e) The World Buddhist Association, offering the possibility that members declare their practice, does not perform a neutral offer, because impulses to a Compromise. Without making prejudices or qualifications, a practice is guaranteed that releases the member from all illusory knowledge, bringing him closer to the ethical dimension involved in his declaration of joining the Buddhist path.
- f) The supervision has no value if it is limited to patterning meditative apprentice relations with others. The supervision is worthless if not points beyond what is personal, this means that points to the relations with Buddhism.
- g) The principle according to which the spiritual master is authorizes himself does not imply that analytical effects constant in our practice of meditation, get out of supervision. That the question of supervision exercised by the World Association of Buddhism requires institutional impasses produces discuss it in the present moment and evaluate their results with the experience of Buddhist Schools in sight. It must update their doctrine, their practice and ethics through a dialectical synthesis with Psychoanalysis and transpersonalism.
3 – State of things about supervision
It’s very different supervision a case of an individual member than an institutional member, for while the subject reveals his Being in the actions, schools reveal it in their teachings. The big picture in the Schools of the AMB shows a widespread and discrete use of supervision, which operates regularly over many years, with one or more supervisions in which they are treated both the difficulties of daily meditative practice such as long term monitoring of a same case. However, there is some consensus in admitting that a great extent of this practice is irregular for most World Buddhist schools, which are not accustomed to being supervised or rather guided by an integrated policy. Supervision tends to be more favored by the subjective urgencies of the case, than by the conviction of the necessary relationship with the formation of the apprentice, with the desire to know and what every one should carry to want to check the orientation of his spiritual practice . The supervision many times allows find a frequent confusion in those who begin their meditative formation, which resemble Buddhism to the religiousness. Can also verify through the supervision, the slip to the religious exercise in those who affirm to practice Buddhism. This mismatch seems to indicate a difficulty whose most immediate result is that the apprentice operates in accordance with rules that he does not understand, reducing supervision to the level of an technical exercise, instead of considering it as properly Analytic-Existential-Libertarian supervision. The supervision practice is not the search for a technical solution, nor is it a mere tactics adjustment, but rather it is of the verification of the strategy and the position of the apprentice regarding to the transference with his teacher and discipline policy, allowing to extract the logic of that illuminative cure which the Spiritual Path promises. Could say then that there is the risk of a slipping of the spiritual supervision into a religious control; risk that must be understood to avoid falling in this wrong way. It also verifies, in the Members of chief meditative path, a very sporadic supervision or directly the fact that supervision it is left from a moment of the spiritual formation. Is presented there a problem of structure respect to the position of the spiritual master and the desire to know, which has been appropriately studied in the past and that deserves to be taken up again with enough attention. As from the slipping to the religious, it attends to solve the dramatic conjuncture of the illuminative cure through superficial supervisions that only suppose obtaining institutional advantages.
4 – A New Dynamic
The debate about the exercise of supervision, post in foreground in the initiated work in the framework of the Seventh Buddhist Council, is on the way -as Maitreya Buddha pointed out- of the need to formulate a theory of the formation that takes into account the initiation and transmission of the Purpose, without unilateralice the formation only on the side of master-apprentice relationship. To relocate supervision practice in our vast Buddhist community and within the mentioned analytic-existential-libertarian framework of the World Buddhism Association, is not about formalize surveillance on apprentices or member schools, but rather to promote the supervision as it truly is: the continuous commentary of the meditative act by the spiritual master. An instrument that the apprentice has to verify the particular approach of the Real, obtainable by the meditative operation, as well as a place of possible verification of the analytical performance of Buddhism. It comes to impregnate a new dynamic to the formation of the apprentice and the master in the Schools of the WBA. More than create new rules, is about organizing the contingency, engaging the Schools in the widespread and reasoned practice of the dialectical encounter with Buddhism, Psychoanalysis and Transpersonalism. The illuminative cure, the existential teaching and the same libertarian supervision are artifices willing to receive the spark of the revolutionary cause that Buddhism postulates. It comes to putting Buddhism in the appropriate relationship of Detachment of the religious, ensuring the guarantees that are deducted from this Liberation. Make use of Emptiness to renew the structure of the practice as a whole. It is about actively producing the ways to sublimate life towards the supervision practice and correlative not admitting any alleviation of the exigencies that must fall on the practitioners of Buddhism whereas Spirituality engages them with the Truth. It is influence to channel the meditative discipline on each which obliges to be into Buddhism, simultaneously preserving the fact that supervision gives rise to a surprise effect which no standard as such should stereotype. On the way of ensuring and keep intact the constant pulsional force of that the Buddhist Spiritual Discourse becomes agent, by analyzing and updating of the supervision function, it contributes to build the solidarity of the guarantees which forms part the Seventh Buddhist Council.
Document elaborated by the Action Committee of the Buddhist Council
Action Committee Director: Maitreya Buddha (Necochea, Argentina). December 2012
THE WARRANTY IMPASSE
After the Supervision Document, the Action Committee of the Seventh Buddhist Council wants to expand the discussion to the warranty issue. The World Association of Buddhism features two types of guarantees:
1) The first is that demanded by the apprentice and agreed by his spiritual master, after his deliberation and after the report made by the Buddhist community. The title of Enlightened Being can then be given. This nomination is well founded on a performance, when from the testimony of the candidate and having convinced the commune of the Sangha, has been achieved to realize the passage of the position of apprentice to master, resulting of the Real, which indicates the end of a meditative analysis which has come to term. Here, validation is provided by the master and the Buddhist School.
2) The second is that the World Association of Buddhism gives to the spiritual master who has completed their tests. In principle, naming him Enlightened Being, the Buddhist School and the master recognize that practitioner comes from his meditative formation, and nay: it has given proof of sufficient formation. However, the Maitreya Buddha asserts that the Guarantee Commission must evaluate the above evidence of said Awakening in order to recognize him or correctly complete his analytic-existential-libertarian formation. The World Association of Buddhism provides to Buddhist Schools the guarantee policy, starting from the fundamentals left by Siddhartha Gautama, front of a world increasingly religious and materialistic, in order to improve its use for the Buddhism experience.
I –THE ENLIGHTENED BEING WARRANTY AND ITS FIELD
The Enlightened Being warranty is presented starting from it as the action field of the World Buddhism Association Warranty Commission, which is in charge of selecting members to nominate under this title, meaning, spiritual masters who have declared that arise from the meditative formation of the Buddhist School. Under this warranty formation there exists the first guarantee, which is of the School, that arises from a process of initiation and transmission of Purpose and which houses the procedure in the bosom of the master-apprentice relationship. These two guarantees are distinguish themselves. The first guarantee of the Enlightened Being parts from a demand, assuming a performance effected by the subject in a precise evolutionary procedure that is momentarily confirmed by the School. The second guarantee is not requested, because is not based on a specific performance in a School, but in the total field of life, which means the Enlightened Being title granted by World Buddhism Association Commission Warranty is a permanent qualification, emphasizing the verifiable practice of Spirituality. But Enlightened Being’s nomination in the framework of the WBA implies a problematic challenge because the spiritual master authorizes for himself, which is the decisive analytical principle of the position of the Buddhist School. The World Association of Buddhism does not intervene at all in the authorization, which must be radically distinguished from the guarantee. The Enlightened Being, indeed, does not guaranteed for himself, as Maitreya Buddha reminds, being necessary then the Warranty both the School and the WBA, which fundamentally analyze the relationship of the master with Buddhism. The Enlightened Being allows Buddhist School can verify what type of Buddhism produces, while for World Buddhism Association lets verify what kind of formation produces the School. Therefore, the warranty issue is critical to monitor the transmission and the advance of Spirituality. In this sense, the Enlightened Beings are not from themselves, they are from the School and WBA. Thus, there exists only a single authorization, which emerges from the Awakening, while there exists two types of guarantees, heterogeneous and asymmetrical, even if both are articulated between them, as with the WBA Member Schools. Initiation and transmission Purpose verifies the production of the master as a conclusion of the path of the apprentice in the proceeding of meditation. The Enlightened Being guaranteed by the School is the testimony of the end of the meditative analytic act. For there to be a spiritual master is necessary that this one be produced, and is produced by the act of the analytical meditation. But the product of the School, the spiritual master, does not imply that he is completely formed in existential and libertarian teachings, so it is essential that the post-illuminative instance be guaranteed by the World Association of Buddhism. The spiritual master production and his formation are not equivalent, even if does not exists the master formation without his production, by the fact that the master formation is not thinkable without implicating him as a practitioner, i.e., without bringing into play the practice of Buddhism itself. In the School Warranty, the only practice into play in the production of an Enlightened Being is the practice of the masters who preceded him, i.e., the own practice as an apprentice already fulfilled by the formators. In the Guarantee of WBA, however, it happens that the Enlightened Being already has his own analytic practice as a master, being as from it that will be nominated for such distinction. The fact is that a spiritual master who passes through this guarantee procedure will testify how important it is this nomination about him, in addition to the unique incidence on his practice. It is worthwhile, then, to point out the difference between the graduate master and the practicing master. They do not emerge from the same selection and their heterogeneity corresponds to the two titles of Enlightened Being, one which gives the School and the other who gives World Buddhism Association, i.e. the asymmetric two aspects of the warranty. Its distinction points to the production and the formation of the spiritual master. Would not it be worth pointing out the need for the analytically produced graduate master, concerned with reason for his formation, not to omit his relationship with existential and libertarian teachings? The Maitreya Buddha considers the nomination of Enlightened Being granted by the WBA as an invitation to present to the re-founding of spiritual transmission. At present, the emphasis must be put on the analytical -existential- and libertarian formation. But, what remains, is the renewed relevance of both slopes, without forgetting none, and with its heterogeneity of principle.
II – THE ILLUMINATED BEING IN CONTEMPORARY SCHOOL
The World Buddhist Association verifies that the elaborations over analytic production of the spiritual master are much more numerous and more precise than about his existential and libertarian formation. Initiation and transmission of the Purpose, or analytical pass, the data supplied by his procedure as well as the testimony of the masters are in the foreground in the School. Siddhartha Gautama wanted it that way, for raising the veil over the end of meditative analysis and what is the graduate master, there where religion solely had placed emphasis on faith in the metaphysical. Multiple consequences have resulted from the experience of meditative analytical transmission, including live transmission of Buddhism, which puts in the foreground the unedited and the novelty of the desire of the spiritual master. Meanwhile, the Enlightened Being nominated by the WBA and the guarantee formation of the Buddhism practitioner, were rather in the shadow, at least until the founding of the World Buddhist Association. To give real foundation to this nomination, no original procedure was invented, neither should formulate any demand for access to Enlightened Being degree -or praticant master- of WBA. Siddhartha Gautama left understand that he expected much of the graduate master -or Enlightened Being guaranteed by School-, but never mentioned anything about the practicing master recognized by an association at the global level, which does not respond but a need to face the contemporary world. The Enlightened Being guaranteed by the WBA must be chosen, according to the Maitreya Buddha, depending on common sense that evokes the spiritual weight of the individual, there where humor, personal relationships and influences in the world have a profound effect. The maxim that the spiritual master is authorized by himself does not exclude, in no way, the fact that the selection that ensures the evolution, allowing a meditative analytical insight at least as rigorous as it had never been. Then it must take into account the permanent put into question of the existential-libertarian formation which constitutes the pass by the World Buddhism Association for the delegation of the Enlightened Being title, because the WBA guarantees not only competence, but also, the regularity of the meditative practice of its three jurisdictions in the name of what is specified: the analytical libertarian quality. To do this: Requests his agreement to the tutor master of the subject, collects the testimony of their peers; Reports the meditative quality of the work of the subject has been tested in a group activity or in a writing. If the information collected does not seem enough, the WBA convenes the subject to collect all the information concerning the analytical-existential-libertarian quality of his work. We can observe that there are no precisions that contradict the thesis that the WBA represents, in analytic-existential-libertarian formation plan, what remains of contemporary spirituality in the Seventh Buddhist Council. On the facts, these data are collected in the course of the deliberations of the WBA Commission Guarantee. Certainly, Enlightened Beings are nominated after truly realized the teachings to which their existence is formally constrained. In this way, the Enlightened Being nomination on the part of WBA goes beyond the analysis of the nominee’s own subjective experience, and even transcends epistemic transmission that has received this one. What is sought are then sufficient evidence of a meditative formation collected from the facts. Thus the Enlightened Being can be defined, in this area, as simply a member of the World Buddhism Association nominated by the Commission of Guarantee. Siddhartha Gautama undoubtedly wanted it that way, making the title was neither the subject of a request, nor bright nor does desirable. Like any titling, is a semblance, but on the presence of a performance that would found it in the Real, closer to a precise analytical relevance. The advantages that are released from there are patents. Professional competence which is assumed that the spiritual master title penalizes must be fairly well documented, being open to new opportunities for improvement and, at the same time, it must be closed from political influence of the state power and religious, in the more pejorative meaning of the term. The shadows that has kept the range of Enlightened Being attenuates the effects of any type of domination, although should not be content with this situation, as nowadays this title should find a better pertinence considering its function in the spread of Buddhism, whether in its internal growth and in its relationship with the world. Clearly, the situation of Buddhism in the world has changed, and this situation is very different from that which Siddhartha Gautama met when he established the conditions which seemed necessary to him for obtaining the Enlightened Being title. The new attention directed to the formation of the spiritual master, to which the practice of Buddhism has specific about the age of superficial religions, imposes a renewal of the treatment of Enlightened Being title, which must be a spiritual master who is authorized for himself but simultaneously is guaranteed by a School and a Worldwide Association. Even demands to the Seventh Buddhist Council to make a better use of their participants Enlightened Beings beyond their enrollment in a list of speakers or exponents. The constant questioning about the formation of the spiritual master is what could make the counterpart of to the permanence of the Enlightened Being title. To explore other paths that allow to cross the threshold of the impasse of the guarantee is essential then that the formation expands through the dialectical relationship of Buddhism with Existentialism and Relativism.
III – DIVERSE PATHS
It is necessary to formulate a theory of the formation that takes into account the transmission of the Purpose, but not unilateralice formation only on the side of analytical pass. For Buddhism, is paramount what is at stake of the relationships that spiritual masters keep with it. The question presents in each illuminative cure and concerns the supervision principle that never ceases to re-launch the presence of that relationship. This is as primordial as the relationships that spiritual masters keep among them at School or Commune, which is their elective place, but also like the relationships that spiritual masters maintain with the WBA, which is where the School is equally implicated. The Foundation of the Seventh Buddhist Council, in its extimacy position in relation to all the Buddhist schools, could open new paths, and especially a new approach for the Enlightened Being title -or practicing master-of WBA. It can be deduced of the Buddhist policy that it is necessary a dynamic balance between the semblance and the Real in the meditative institution to treat that spiritual masters link with Buddhism. The question of existential formation poses paradoxes, such as the Maitreya Buddha himself called attention when he asserted that there is no master formation, but formations of “do-not-knowing”. However, Siddhartha Gautama posed in the foundation of Buddhism that the School or Commune can dispense a formation which must be guaranteed for each case. Moreover, the World Association of Buddhism, whenever nominates to an Enlightened Being makes an assumption about “know-to-do” on the experience of the practicing master who guides the illuminative cure beyond therapeutic, i.e., towards the field of the Spiritual . That nomination guarantees the results of meditative analytical practice of the Enlightened Being, despite that prioritizes its focus on the question of existential formation. It is a title that provides a guarantee to who resort to him as a spiritual master, formulating its demand to a member master of the World Buddhism Association, existentially formed, master who will try to respond to that demand by producing the effect of Awakening in the subject, which it is precipitated the decision not only to enter into a unedited social tie but also in the analytic-existential-libertarian Discourse of Buddhist Spirituality. This guarantee given by the WBA can be verified in its dynamic foundation since his semblance being is supported in the Real. It raises the question of a performance for Enlightened Being, although it is difficult to find it when not ask for the title of Enlightened Being. For it there is a firm proposal: a practicing master will be nominated Enlightened Being by the WBA when one of his apprentices be nominated as Enlightened Being by the Buddhist School. If the spiritual master already is an Enlightened Being by the WBA, then, his apprentices will have increased recognition to achieve such nomination in the Buddhist School. Certainly, having driven illuminative cure of one of his apprentices to his nomination as Enlightened Being by the School is a guarantee on the practice of the master of any apprentice. The performance of a practicing master is indisputable, even if only it can be asserted in exceptional cases. It certainly, this proposition of Maitreya Buddha is a general solution to the problem of the supports for the nomination of Enlightened Being guaranteed by the School and by the WBA. The number of spiritual masters susceptible of becoming in this way is highly statistically significant. However, the World Buddhism Association is open to recognize exceptional and very weird cases, especially those Beings who have Awakened without any type of lineage or even also to those Free subject belonging to other spiritual traditions. Let us remember here the relief given by Maitreya Buddha to the analytic-existential-libertarian Unit of the Spirituality. First, the disposition of the WBA to nominate as Enlightened Beings or practitioners masters could correct that perverse situation that presupposes to think a graduate master is perennial, occurs therefore voiding the practical character of the Buddhist path. If spirituality is a practice, therefore, there is nothing substantial to achieve such accomplishment. This obviously implies an uneasy tension between the two Enlightened Being titles, one guaranteed by the School (graduate master) and one guaranteed by the WBA (practicing master). Thus, in the framework of Seventh Buddhist Council is formalized the degree structure and hierarchy of the spiritual masters. In view of the WBA, demonstrating his analytical pass and his existential-libertarian formation, the spiritual master can become from graduate master to practicing master. Previously, the permanent status of Enlightened Beings nominated by the School had lead to the spiritual masters for built in their caste or lineage. Now, by his Integral statute, the spiritual master must be doomed to be typecast to represent all eternal Buddhism. However, the practicing master nominated by the WBA, should be careful of being attached to the investiture of know linked to his former master function graduated from School and should not to become spiritual Master Lord of the School. The proper use of the title of master practicing-or Enlightened Being by the WBA-would retain his semblance status of knowing always in reference to the Real, i.e., based on the exercise of a semblance of Emptiness, allowing not only the orientation of apprentices to the illuminative cure but also the desire to know which is the support of the spiritual master. It comes to a knowledge articulated by the three pillars of Analytic-Existential-libertarian Discourse (BuddhaDharmaSangha), which has the power to lead guarantees to the place of the public.
IV – TOWARDS A NEW ENLIGHTENED BEING?
It comes to find a new utility to Enlightened Being title from its belongings, particularly in the perspective of a renewed approach to meditative formation of the practicing master of Buddhism. But also, it could happen that in the framework of World Buddhism Association had place to reflect on possible modifications of the meditative procedures that lead to the sanction of this title, as from Buddhist Council and its superior position in relation to Buddhists Schools. Maitreya Buddha evoked the desire to see perfected the nomination procedure for the Enlightened Beings. The reformulation of the principles for establishing the guarantee could help reinvent Buddhist School at the time of crossing the XXI century, synthesizing not only Buddhism with Psychoanalysis and Transpersonalism but also with Existentialism and Relativism. The spiritual master is defined by his sublimated desire throughout the course of his analytical existential libertarian practice. Being a graduate master nominated by the School certifies that he is a spiritual master, but subsequently must put into play in the case by case of the meditative practice an existential formation able to analyze the Real in contemporary times. Thus, it makes use from applied Buddhism such as it is defined in the Act of Foundation of the WBA distinguishing it from pure Buddhism, since applied Buddhism is characterized by the exercise of meditative analytic act, without deploying all its effects, at least avoids Buddhist Spirituality be degraded by its reduction to simple religiosity. These issues and any others which arise will help us to discern the contours of the Enlightened Being nomination by the WBA. By above all, it will need to hold the wager about the need for the supervision principle as the main proof of capacity, according to the principles enunciated in the preceding Document of the Action Committee of the Seventh Buddhist Council. These debates to arouse are those that can revive the interest that has the warranty issue at the moment of the Buddhist Council, giving the word both graduate masters as well as practicing masters. All in all, the Maitreya Buddha points out that will either we keep here, i.e. in meditative practice whose name is Buddhism, or we go further, making it evolve into new frontiers. Staying here is stagnate in a lake, it is not make waves, which reneges on the history of Buddhist spirituality, which has mutated on multiple occasions, growing and developing from contact with other spiritual traditions. At most, discretely will be made know that what is most authentic of Spirituality is the evolution, so go beyond it would be define Buddhism in terms of Psychoanalysis, Transpersonalism, Existentialism and Relativism. Ergo, there is how to launch a genuine debate in the Seventh Buddhist Council.
Document elaborated by the Action Committee of the Buddhist Council
Action Committee Director: Maitreya Buddha (Necochea, Argentina). December 2012
ONENESS AT THE COUNCIL
The Seventh Buddhist Council is an unprecedented experience. It is an existential experience product from analytical transference between master and apprentice, a libertarian work experience inseparable from the world, that must be put at disposal of all the people according to the proposal of Siddhartha Gautama to be interpreted in the way of a cure illuminative, which leads society to Liberation. The World Buddhism Association, by this fact, may lawfully call for the libertarian experience condition. For that the operation of the WBA be thinkable as Freedom is necessary to preserve the state of interdependence and inter-existence in the set of its members. And the Seventh Buddhist Council is created to be in the position of Interbeing, i.e., to keep alive the dynamic foundation of wisdom and as a means to maintain a working relationship among all communities of meditative experience, while thereof are a place of special possibility to receive spiritual production conditions of the Analytic-existential-libertarian Discourse. As superior of the Buddhist Schools, WBA has the vocation to set itself up as a Guide of the Schools and member communes. The Seventh Buddhist Council Action Committee, that will conclude its function after years of experience and trans-linguistic debate, before to proceeding to its finalization, want to submit international Buddhist community to the reflection of some points of the analysis about the interlacement of the Seventh Buddhist Council experience understood as a chance for learning, cure and evolution. For it will take as point of orientation the inner work accomplished by the Maitreya Buddha, to try to discern the inaugural experience of the World Buddhism Association.
1 – The balance of the Seventh Buddhist Council proposal that makes the Action Committee.
The operating difficulties we encounter in our work of Reconciliation and Synthesis of the great Buddhist family are not simply internal difficulties of this humble organism that is the WBA (such as work distribution, organization or available energies), but rather the difficulty of existence is inherent to the Schools, reflecting the impermanence and insubstantiality of their structures, which must be interpreted analytically in order to extract from it a possible existential teaching for the libertarian transmission of Buddhism in the whole of our Buddhist community. The teachings we can learn from the difficulties that the Seventh Buddhist Council Action Committee has found are manifold.
2 – The WBA: From the concept to the practice
With the presentation of the analytic-existential-libertarian Discourse, as refoundation of the Buddha-Dharma-Sangha, Maitreya Buddha made his formal introduction in the world. From here, the unprecedented possibility of a World Buddhism Association happened to be a concept to a practice. The theorization of the WBA as concept was aimed to demonstrate the belonging of the School-that is, of the commune or meditative institution- to the field of the fundamental concepts of Buddhism. The World Association of Buddhism is not an institutional body separate from conceptual field of Buddhist spirituality. Only institutional existence of the WBA may effectively require that, permanently, maintaining the tension between the particular subjective plane and the universal plane of the transmission of Purpose. This is the fundamental purpose of the WBA practice: Being a Guide To The Buddhist Schools. The World Buddhism Association is elevated from concept to practice by virtue of its existence can not be separated from Buddhist spirituality, since the WBA practice is the operator that makes possible the own transmission of the Buddhist concepts facing the Future. However, the passage from concept to practice, made by Maitreya Buddha with the analytical-existential-libertarian Discourse, foregrounds the contingency of the singular that, as such, holes and reorients structurally the spiritual function of the World Association of Buddhism. The WBA does not hold up only on the transcendence of religious discourse and academic discourse, because the WBA as meditative practice is placed in position of a spiritual wisdom supported on Emptiness understood as openness and freedom.
3 – What matters in the WBA: the desire to know
The World Association of Buddhism as a spiritual practice is a new meditative experience of the social bow. If the WBA as a concept foregrounded the demand for the existential formation, WBA as praxis foregrounds the preliminary condition of the libertarian. For there to be concept has to be a subjective encounter with the Real, while “WBA-practice” emphasizes the idea of a possible encounter with the Real, there where the “WBA-concept” precisely illustrated the operation of ascetic purification of the Real of the attachment on the academization of knowledge. That is why, what matters in World Buddhism Association as praxis is not so much accumulated knowledge, nor at the bottom neither the transmission of knowledge, but the dynamic movement proper of the “desire-to-know” who embody the spiritual masters, i.e. , the effect of Emptiness that the experience of the Real of the WBA introduces into the practicing subject. This Real that the subject finds through the WBA turns him into a void subject. This is a potent core of the analytical formation of the spiritual master that is not detected in the religious or in academics. The transmission is not effected simply by the World Association of Buddhism as institutional procedure because the “WBA-Praxis” is the place where each one, in a personal way, finds the unassimilable Real to the symbolic, i.e. Emptiness understood as of Being aperture. In this sense, there is an encounter with the Real in operating difficulties of the Seventh Buddhist Council Action Committee. These difficulties will arise in the course of the first years of its activity. In the first two preceding documents, one about Supervision and the other about Warranty, it was achieved to emphasize the Real particular of the Schools of the WBA, as the matter on which it intervenes as such implies the Real into play in the formation of the spiritual master. In these two cases the Seventh Buddhist Council Action Committee has properly carried out its libertarian function: it has not pronounced doctrinal statements but, with provocative and innovative mood, has incited to the profound discussion of a too tacit problem even within the WBA. During a significant period of time the intensity of the exchanges and the production capacity of the Action Committee of the Seventh Buddhist Council will be expanded. Must be taken into account that the first two documents were born in the stimulating context of the foundation of the World Buddhism Association (WBA), but the push of that favorable circumstance has not been depleted with the passage of time, because also opens the door to the Seventh Buddhist Council Project. Is this just an internal achievement of the Seventh Buddhist Council Action Committee or is about an accomplishment of the Oneness that underlies Buddhism as analytical-existential-libertarian Spirituality? What it is verify is not a pure and simple development, but rather a libidinal sublimation, i.e. the fact that each of the members of the Action Committee of the Seventh Buddhist Council is not absorbed in the work relating to the particular realities of the member Schools of the WBA that directly concern to it. This produces an effect of openness on the Oneness by the members of the Action Committee, being an effect that may also can be verified in Buddhist Schools of the WBA that not were refolded on themselves and were opened to the Evolution of Spirituality. More than just development, the advance of the Action Committee also indicates -and perhaps as a symbol- the evolution of Seventh Buddhist Council Oneness. The symbol of the Action Committee, the Maitreya Buddha, can be interpreted as a symbol of the Seventh Buddhist Council indicating structural synthesis in the dialectic Oneness and the multiplicity of disciplines that convenes to the “AMB-practice” to respond with its universal responsibility. More than an expansion of the working capabilities and production, what we find is a strong connection between dynamism, libidinal investment, working interrelationship and the reality of Purpose. That strong culminating point of the Action Committee can therefore teach something about the demand for the particular regarding the Oneness of the universal. The current crumbling of the great Buddhist family in a set of separate schools and lineages perhaps indicates how important it is at stake in the requirement of a World Buddhism Association. The successful functioning of the Action Committee of the Seventh Buddhist Council is not just a problem that concerns to such organization, because also affects the “WBA-practice” being.
4 – The risk of when the Ideal ranks the Emptiness
The Seventh Buddhist Council, however, wants to put the accent on the empty character of the Oneness. The experience of our predecessors shows the tendency for this void, rather than incarnate the place of absence from the religious-a fundamental place in the analytic existential libertarian Discourse- it becomes clouded on a bodiless ideal. It should not be performed a Detachment of the Oneness of the Seventh Buddhist Council, but only an abandonment of any prospect for Ideal. The risk is then that the Oneness of the Seventh Buddhist Council not be too much empty, i.e. to be too ideal and, for this reason, run the risk of being reduced to the rank of the beautiful metaphysical image of the religious Discourse as such, it is not in a position to guide the peoples on the path of Real Freedom. The project and realization of the Seventh Buddhist Council respond to the political circumstance of 2012 and XXI century in general. It is a project of reunification without totalization. Its years in operation will result in a certain sense, to a reunification that counteracts the inclination that people have toward religious interests, to a sort of public Oneness. From December 2012, Maitreya Buddha introduces a new circumstance to the Buddhist community: bringing into play of the Oneness does not invest only Schools of the Buddhist Field, the Spirituality Oneness as such. This implies not only a dialectical synthesis of Buddhism with Christianity, as maximum global religion, but also an interrelationship with Socialism and Anarchism, as long as the Buddhist Spirituality desired to illuminate and liberate to all beings.
5 – Oneness and Allness
In the time of capitalist globalization, at the time of the religiosity of the Empire, the category of the Oneness is impracticable as a continuity of the category of metaphysical totality. Dialectical Oneness does not involve any totalization. The false unity of religion is a permanently oppressive totality, being an effect of the symbolic dominated by the concealment of the inexistence of completeness. This is one of the theses that guide the anarchist vision of Maitreya Buddha: Buddhism reunification must always keep in mind the absence and Emptiness. The Oneness that is trying to produce in Buddhism at the hands of Seventh Buddhist Council is not left capture for any whole, because incessantly overflows the word. This means that the Oneness must be dialectical and paradoxical. This disjunction between Oneness and Allness does not appear, therefore, as a limit to the reunification of Buddhism, because it is rather its fund direction and its differentiation from religion. Precisely because it is possible to think the Oneness as separate from the Allness, is feasible a reunification of the Buddhist movement that does not involve a new institutional religious regime. The spirit of the Seventh Buddhist Council points to perform a treatment of Schools and lineages, being able to exercise over them an effect of aspiration to Oneness. Although this aspiration to unification seemed impossible, members of the Action Committee of the Seventh Buddhist Council promise to give their lives in pursuit of this cause so revolutionary and unique, which can not only save Buddhist spirituality but also humanity itself from falling into the darkness of materialism.
6 – The Oneness and attachment
The crucial problem is that of the discrepancy between the ideal of Oneness and the attachment to religion. Seventh Buddhist Council Oneness safeguards the central void to keep Buddhist Schools well next to analytic-existential-libertarian Discourse (Buddha-Dharma Sangha). Instead, this Void is completely nonexistent in religious discourse, which carries a serious risk for Spirituality. The Seventh Buddhist Council effectively must get evanesce peoples tendency to fixation and attachment from religious, which submerges people into a life of illusion, suffering and alienation. Meditation experience, however, reveals the structure of the Real. The World Association of Buddhism is not only a utopian experience of the Ideal, but above all, an experience of the Real. So, we verified how hard it is the fact that people can free themselves from the oppression from religious and assume a transferential relationship with spirituality through meditative work, whose main structure is the Liberation of Being. Religious thing finds here an insuperable resistance. Therefore, AMB commends “Not-Everything”, Emptiness, thus avoiding becoming a mere rhetoric that ignores the primitive human tendency to locate in an attachment to the illusions of religion. Denying this fact on behalf of an Ideal is like saying that a spiritual master or an Enlightened Being have reduced to zero their own narcissism, which, as taught meditative analysis, is really a genuine form of pathological arrogance. There are always remains; there is always something to learn. This is how Buddhism must dialectically be synthesized of the spiritual traditions of Socialism and Anarchism.
7 – The fragmentation of Oneness
Can be achieved Oneness of the Seventh Buddhist Council at the time of generalized fragmentation of materialism and religiosity? The vacuum of substantiality that marks its Being does not harm its existence, expanding it in order to be the illumination of a sublimated Ideal Desire. It can then truly think of an Oneness without substance. “Des-substantialize” Oneness means performing the Evanescence, i.e. spiritual Liberation. The religiosity of the people tries substantialize Oneness, and this results in the paradoxical dissemination of multiple streams, completely crumbled and fragmented in particular and contingent units, giving rise to new ethnicities, groups and coagulations of attachment always subject to the illusory. The Buddhist Oneness must be in constant dialectical transition, in a relationship and inter-existence. Oneness of the Seventh Buddhist Council is a “non-completeness” Oneness, although it is necessary prevent that the World Buddhism Association becomes a place that leaves no trace in history.
8 – Reunification and Oneness of the Seventh Buddhist Council
In the new context in which Maitreya Buddha has introduced since the foundation of the WBA, the reunification of Buddhism is the way to interpret the Seventh Buddhist Council Project. Such interpretation gives us the orientation to explore the possibilities of a new conceptualization of Oneness, which foregrounds the oppressive dimension from religious, which paradoxically is promoted as plural and multiple. In order for the Seventh Buddhist Council has incidence not only in the framework of the WBA Schools, for that all Buddhist schools come out of their confinement and absorption, the doors are opened to all spiritualities of the world to form part of the Buddhism horizon in the XXI century.
Document elaborated by the Action Committee of the Buddhist Council
Action Committee Director: Maitreya Buddha (Necochea, Argentina). December 2012