Gautama with Hui Neng: The Future of Chan
By Master Maitreya Buddha
The principle, practice and style of Maitriyana can be described as the synthesis of the Spirituality, but at the same time they represent the future of the contemplation (dhyana) and the compassionate wisdom (karuna-prajña), seeking the self-realisation of the Awakening (Bodhi) of all humanity. The Buddhist Existentialism not only positions itself as one of the seven entrances of the Maitriyana, but it is also a reference to one of its three practices: the method of the existential meditation.
Within the Way of Buddhist Existentialism the spiritual master teaches the Detachment from the ordinary verbal language, by performing a non-traditional nor religious or academic teaching that points directly to the perception of the true nature of the mind in order to the apprentice gets the Cure (Nirvana) and thus he may help others. This clearly defines the requirements to understand the practice, the Purpose (Dharma) and the research spirit of Maitriyana.
Each act of the Free and Enlightened Being (Arhat-Bodhisattva) conveys the total significance of Buddhist Existentialism; therefore, if the subject wishes to understand the supreme intention behind the Maitriyana he simply should taste the flavour of Freedom. This path of peak knowledge (satori) is the essential principle of Buddhist Existentialism. The standpoint of the Discourse of the Spiritual Master clearly differs from cultural Religious Discourse, the capitalist Academic Discourse and even from the Discourse of the apprentice, stating that Spirituality cannot be properly explained through the ordinary language and the dualistic logic. The supreme principle of Maitriyana -that it is the Awakening (Bodhi) of everyone, it certainly is ineffable and beyond the imaginable for the everyday reasoning, but the words of the Free and Enlightened Being (Arhat-Bodhisattva) must be used for registering and transmitting the spiritual teachings throughout the history. The mission of the spiritual master is not only to carry the mystical vision of the existence, but also make sure this is preserved for the future generations. Thus the Buddhist Existentialism ensures that the revolutionary tradition of peak knowledge (satori) should not perish, at the same time that the use of silence as a way of direct application of the Being and the Nothingness is protected.
Maitriyana transcends the use of ordinary words by using the poetic language and the paradoxical dialectic logic (koan), producing the event of the experience of emptiness within the dimension of what is symbolic. This openness (sunyata) not only produces the Unity of the subject with the entire Universe, but it also allows harmoniously establish the order of the Buddha-Dharma-Sangha as a revolutionary movement of Metapsychology, Metaphilosophy and Metapolitics which produces the Cure (Nirvana) of the mind, the transformation of human being and the Salvation of the world. According to the Buddhist Existentialism, the spiritual guide of the Free and Enlightened Beings (Arhats-Bodhisattvas) is the basic framework for the Awakening (Bodhi) of all living beings, at the same time that it represents a theory about how humanity can evolve by means of the method of the spiritual practice. In accordance with Gautama and Bodhidharma, the Maitriyana tradition establishes that the essential method to enter this Spiritual Path is an ethical conduct nourished by existential principles.
In the contemplative method of the Buddhist Existentialism an ethical discipline is cultivated along with the development of the peak knowledge (satori), by practicing the compassion for others with effort and dedication along with the intuitive comprehension of wisdom. The spiritual master declares that the apprentice must transit the Middle Way of the conduct of the insight, by performing a unifying practice of the Purpose (Dharma). The Maitriyana appreciates the sitting contemplation (za-zen) but only as an accompaniment to the paradoxical dialectics (koan). The Buddhist Existentialism considers that the authentic spiritual practice is always the combination of the analytical existential and libertarian development.
The ethical principle of the Maitriyana tradition is compatible with the fundamental teachings of Gautama and Hui Neng, who were both Awakened Beings (Buddhas). This tradition of Integral and Reconciliatory Spirituality transmits the essential thought of the Free and Enlightened Being (Arhat-Bodhisattva) but in different forms and ways, among which Buddhist Existentialism is one of them. The spiritual master explains that existential meditation is a way to get into the spiritual Way through the understanding that all living beings share the same nature of Emptiness. This Nothing or Openness (Sunyata) in the Being is the essential liberty of life, allowing to reach the Cure (Nirvana) in the here and now.
The Free and Enlightened Being (Arhat-Bodhisattva) states that what is Real is concealed by the illusory manifestations of the Ego, thus repressing the True Self and ensuring a cycle of masochistic repetition (karma-samsara). In this sense, the spiritual master teaches that the subject can unconcealing the nature of Being and return to what is Real by means of the combination of sitting contemplation (za-zen) and the paradoxical dialectics (koan). In existential meditation the apprentice overcomes the difference between subject and object, simultaneously understanding that there is no essential difference between a primitive living being and an evolved wise. The Maitriyana says that in order to transcend the illusions of the Ego and dialectically return to the True Self, the mind must enter into a higher and amplified state of consciousness (H-ASC), practicing Mindfulness in order to paradoxically evanesce the dualism as a cause of psychological illness. By abandoning all dualistic thinking, Buddhist Existentialism considers that the Being is a Nothingness; therefore the apprentice actually understands that there is only an inter-existence with the others. When the Ego is moved aside, the subject can self-realize the Unity of mind, which constitutes the Awakening (Bodhi) of the metathought. This means that the psychism can be developed into a concordant state with that of Gautama and Hui Neng. Ultimately the Maitriyana teaches that any apprentice can become a Free and Enlightened Being (Arhat-Bodhisattva), since even the most ordinary subject has inside him the natural possibility for the Cure (Nirvana). Studying Buddhist Existentialism does nothing more than update that latent potentiality, breaking the chains of the illusory dualistic thinking in the contemplative experience of the here and now. The practice of existential meditation provides determination and Sense of Purpose (Dharma) against the uncertainties of life, by providing a form of sacralization of every moment and place. If the apprentice can achieve this Awakening (Bodhi), then he can work without tiring for the construction of the Unity within the society, being the very embodiment of the Cure (Nirvana) of the ills of the world. Salvation of humanity can occur in an instant if only the contemplation of the here and now is performed, and this is the last Purpose (Dharma) of Maitriyana tradition, which does not establish any kind of dualistic distinctions. Buddhist Existentialism is a powerful method of existential meditation to get here and now the experience of the Awakening (Bodhi) both of the subject and of the Cosmos.
The spiritual master clarifies that there are no appropriate times to achieve the Cure (Nirvana), since this is rather a completely relative event and it can be reached in time according to the different circumstances of life. In every here and now the apprentice has the possibility to reach the Awakening (Bodhi), as this is found latent by way of repressed spiritual nature, but the Ego and the mundane conditions tend to make impossible its emergence. The subject must show a lot of determination and impulse for de-repress the True Being and reach the Cure (Nirvana), but in fact this is something that can be experienced at any time and place. Contemplative practice is a spiritual development that provides compassionate wisdom (karuna-prajña); therefore the apprentice can eventually become a Free and Enlightened Being (Arhat-Bodhisattva), although there is no way to predict when this will happen. The only thing that can be said with certainty is how this can happen, because if the subject is committed with the existential meditation, the Awakening (Bodhi) becomes a completely affordable and inevitable reality. The Maitriyana encourages the use of Mindfulness in order to generate Detachment from avidity, hatred and ignorance, by transcending the ego and vanishing the personality created by dualistic thinking. The spiritual master shows how to cultivate an awakened mind (bodhicitta) so that all human beings can become Free and Enlightened Beings (Arhats-Bodhisattvas).
Although Buddhist Existentialism is a postmodern practice it is determined to follow the spiritual example of Gautama and Hui Neng, correctly accompanying them and without distorting their analytical and existential teachings. The apprentice who enters into this Spiritual Path can Cure (Nirvana) his mind and become one with the Cosmos. This means that the ordinary state of consciousness (OSC) of the subject is transformed, so that the True Being is revealed as an Empty Dynamic Ground. This instant self-realization of the Self as Nothingness is the essential principle of Maitriyana tradition. When the Awakening (Bodhi) is performed, this event is experienced by the apprentice as a spiritual resurrection. The Purpose (Dharma) transmitted by the spiritual master is clear and it can be understood in the here and now, though certainly the great majority of human beings choose the lifestyle of metaphysics or that of materialism, which it is the reason why they have not the strength required to follow the Way of Buddhist Existentialism. However Maitriyana preserves the compassionate wisdom (karuna-prajña) in a mysterious way, carrying different types of contemplative ways to help people to find their Way Home, so that any ordinary subject has the ability to practice the method of existential meditation. Buddhist Existentialism may seem unusual, but it actually has its origins in one of the most highly evolved Spiritualities of the story, thus continuing with the transmission of the flame of the Chan insight. Given that everything in the Universe is imperfect, impermanent and insubstantial, apprentices not only can show spiritual progress, but also the very disciplines can and must do so, by keeping themselves revolutionary with the aim that their Peak Knowledge (Satori) not be stereotyped by the religious or academic Discourse. The Maitriyana takes care of this to happen; perceiving the true nature of what is Real in a single instant. This is the spirit of the Analytical, Existential and Libertarian Discourse which is found in the perennial centre of the Free and Enlightened Beings (Arhats-Bodhisattvas), transcending all barriers of the dualistic thought in order to reach the Awakening (Bodhi).
The analytical existential contemplation provides to the subject a state of equanimity and unity which is the plenitude of the practice, since it is an open action (wu-wei) that starts from the Nothing-in-Being. Any apprentice can get to reach this state of happiness and Cure (Nirvana) in a single instant. If the subject has the courage and determination to follow the Buddhist Existentialism, reconciling with the present through existential meditation, then his conduct will be boosted by the principles of the Awakening (Bodhi). The spiritual master guides the apprentice to develop the direct contemplation of the Empty Dynamic Ground, which implies a great effort to correct the errors, change the circumstances, be detached from the results and help others to spiritually evolve. In this way the tradition of Maitriyana explains and conveys the Cure (Nirvana) as a practice and as a silent life style that reveals the true spiritual nature shared by all beings.
The Awakening (Bodhi) is the fundamental principle of Buddhist Existentialism, since the Free and Enlightened Being (Arhat-Bodhisattva) is the foundation itself of Maitriyana in the world. Despite the many ways of describing the Buddhist Existentialism, it may be asserted that this Spirituality begins with the statement of Freedom. This is the source from which the internal rivers of the great ocean of Maitriyana emerge and flow.
The fundamental thought of the Buddhist Existentialism is consistent with the compassionate wisdom (karuna-prajña) and with the principle of the interdependent origination. However, the spiritual master clarifies that the foundational basis of Maitriyana is the experience of imperfection, impermanence and insubstantiality, while its teaching is a meta-thought or a thought from the Nothingness. The subject who enters the Way of Buddhist Existentialism can get to reach the Sublimation (Nirodh) as an open and empty thinking state from the dualistic and illusory domain of the Ego. Thus, when the apprentice, by means of the existential meditation, has reconciled with the traumatic features of what is Real, which are the imperfection, impermanence and insubstantiality, a religation with the spiritual nature and an emptying of the mind is produced, thus becoming a Free and Enlightened Being (Arhat-Bodhisattva). This means that when the subject has a profound contemplation of the here and now he can be positioned beyond good and evil, detaching himself from all dualism. This evolution of the mind produces the irreversible state of superhuman, such as Nietzsche prophesied.
The ethical discipline (sila) of Maitriyana generates a metathought that overcomes the trap of the dualistic logic. When the apprentice achieves this in his mind, then the Unconcealment of the Being occurs naturally and without any intervention of the personality or of the ordinary reason. In this way of existential meditation there is no narcissism or fear, but there are only virtuous and spontaneous actions with a Sense of Purpose (Dharma) that turns the duty of helping others into something as natural as eating. The awakening mind (bodhicitta) generates detached actions from all greed, hatred or ignorance, being the Buddhist Existentialism the ethical discipline which works more for Freedom.
The contemplation on insubstantiality is the central aspect of the practical teaching of Maitriyana, being an action that maintains stable Attention on the flowing of life and death. Existential Meditation is the correct cultivation of the central aspect of the Being: the Nothingness. When the subject reaches the experience of insubstantiality or emptiness-in-form then can be detached from all mundane identification. The contemplation (dhyana) which remains attached to neurotic and dualistic forms is not only superficial and fortifies the Ego, but it may even be considered as a false meditative practice. Reaching to the Self as Totality and Vacuity is the essence of the Way of Buddhist Existentialism.
At the same time, the apprentice must successfully cultivate the compassionate wisdom (karuna-prajña) associated with the experience of impermanence, which allows that the subject not be trapped in the phenomenal world, by traversing all avidity and all dualistic view between good and evil. Through the ethical discipline (sila) and the existential contemplation (dhyana) the apprentice then can eradicate the masochistic attachment and can manifest the compassionate wisdom (karuna-prajña) inherent to the mystical identification with imperfection, impermanence and insubstantiality of what is Real. The Cure (Nirvana) is the reconciliation (maitri) with the traumatic features of what is Real, this being the founding objective of the analytical-existential contemplation of the Maitriyana training. The fundamental principle of the method of existential meditation can be synthesized by the Detachment which reveals understand that the Emptyness is the essential structure of the mind. When the subject transcends the dualistic state and is unified with the inter-existence, experiencing the Cosmos as a large Unity, then he becomes a spiritual master of the entrance of Buddhist Existentialism.
The practice of Maitriyana is inseparable from the spiritual principle of the Awakening (Bodhi), which implies a supreme effort to the apprentice. When the subject practiced the Way of Buddhist Existentialism is actually studying the essence of the higher and amplified state of consciousness (H-ASC) of the Free and Enlightened Being (Arhat-Bodhisattva) in the immediacy of the here and now, so he becomes the same look or vision which was incarnated in Gautama and Hui Neng. The Maitriyana transmits a unified contemplative practice that can be applied to all activities and life situations, so that the existential meditation provides the necessary bases in order to create a Pure Land.
The contemplative method reaches the Cure (Nirvana) in the everyday life through the establishment of the Self as a spiritual centre of the mind, strengthening the presence of the Nothing-in-Being inside the psychism. Therefore, when the compassionate wisdom (karuna-prajña) of the spiritual master maintains the strength of the Vacuity or Aperture (Sunyata) of the mind, the apprentice can deploy his practice of existential meditation in each circumstance of life. The Buddhist Existentialism is then positioned as a way of live spiritually, continuously acting in accordance with the guidance of Awakened Beings (Buddhas) such as Gautama and Hui Neng. In Maitriyana there is an overcoming of the dualism between lay life and monastic life, by understanding that having a Companion-of-Love and having a child to educate can be advanced contemplative practices. Sadly, most of the couples and families do not realize that Love and parenting are essentially sacred; therefore they fail in the Purpose (Dharma) of Spirituality.
The Free and Enlightened Being (Arhat-Bodhisattva) maintains present the mystical centre in every moment of life and death, so he is capable of keeping a marriage of Spiritual Love and also create a libertarian family based on the revolutionary values of mutual aid and spiritual revolution, as Gautama and Jesus did so. Buddhist Existentialism teaches to humanity to convert their homes into temples and also to transform their hearts into altars. Only a mind that has not reached the Awakening (Bodhi) considers as sacred to the monastic life and perceives as ordinary to daily life. Therefore, the spiritual masters of the existential meditation demonstrate that even a grass in the garden is a wonderfully mystical experience, as long as the subject is fully in the here and now.
The analytical-existential contemplation sublimates the mind, purifying it from attachment, aversion and unconsciousness by means of the contact with the spiritual centre (bodhimandala) of the Being. Maitriyana provides fortitude to the apprentice to pass through all circumstances of life, since there is no moment that it can not be considered as an opportunity for change and growth. Even according to the Free and Enlightened Being (Arhat-Bodhisattva) every crisis becomes a function of apprenticeship. In this sense, the world is considered by the spiritual master as a School of life, so that the Cure (Nirvana) is not the absence of suffering but rather the overcoming of this, being a process that it can only be performed by the compassionate wisdom (karuna-prajña) of the Free and Enlightened Beings (Arhats-Bodhisattvas). The spiritual master teaches to the subject how to clear his mind in the here and now, by detaching from all neurotic narcissistic concerns and confusions which the Ego and dualism generate. In the Way of Buddhist Existentialism any apprentice can become a Free and Enlightened Being (Arhat-Bodhisattva), even with a partner or with children because the existential meditation converts these into catalysts of Spiritual Love (Karuna) and of Wise education (prajña). These experiences are important to discover and practice the Purpose (Dharma). The Maitriyana is a Spirituality that can be practiced in the daily life, turning all the situations of life into learning. The subject who cultivates Mindfulness can unify his consciousness at any mundane activity, turning every place of the space and time into a Pure Land. This is the true sense of the analytical-existential contemplation.
The practice of Buddhist Existentialism starts from the concentration of the apprentice about the experience of imperfection, impermanence and insubstantiality, emptying the mind from the attachment and the dualism of Ego to then unify the subjectivity and reconcile the subject with the Totality. This is the great achievement of the Awakening (Bodhi). Therefore, the subject who studies the Maitriyana learns a way of living but also he learns a way to die, considering that the meaning of his existence is to provide apprenticeship to the Cosmos.
Buddhist Existentialism is a path where the ancient movement of Gautama and Hui Neng can be united with the new movement of Heidegger and Sartre. If the apprentice is left attending for the knowledge of these spiritual masters, he not only can live an existence disciplined by the ethics of Detachment, but also he will discover and will fulfil the Purpose (Dharma) of the Universe. The Detachment is based on the paradoxical dialectic logic (koan) because it transcends all dualism, as the avidity and aversion, attachment and non-attachment, gain and loss, good and evil. The state of serenity and tranquility which characterises the Free and Enlightened Being (Arhat-Bodhisattva) is based on this transcendent vision. This is known as the higher and amplified state of consciousness (H-ASC) of Mindfulness that transpersonalises to the subject.
The existential meditation converts the experience of being-in-the-world into something mystical through the development of the Detachment and of the compassionate wisdom (karuna-prajña), by evanescing the neurotic attachment and traversing the barriers of the dualistic thought. Thus, the analytical-existential contemplation introduces a meta-cognition as a natural ability to clearly perceive what is Real and self-realise the Nothingness of the Self. This process of Buddhist Existentialism transforms the apprentice into an Empty Being (Sunyasattva), which implies that he lives in openness, harmony and non-interference with the Purpose (Dharma). The practice of Doing Nothing or Realising the Vacuity (Wu-Wei) is an existential meditation which overcomes the Ego and sublimates the mind. The Cure (Nirvana) of the neurotic misery (dukkha) caused by the attachment (tanha) and the identification with Ego leads to a space-time continuum of peak knowledge (Satori).
The practice of Maitriyana cultivates the methods of sitting contemplation (za-zen) and the paradoxical dialectics (koan) in order to generate a focused, unified and peaceful mind despite the fact of imperfection, impermanence and insubstantiality. The Buddhist Existentialism is a Reconciliatory and Unified Spirituality that evanesces all attachment, aversion and unconsciousness through the revelation of the True principle of mind, which is the understanding of the Being like Nothingness. But as long as there is neurosis and dualism in the psychism, the subject will not be able to settle in the Awakening (Bodhi). The spiritual master explains that only by producing the Reconciliation (Maitri) and Integration of the mind the person can reach the Cure (Nirvana), whose higher and amplified state of consciousness (H-ASC) has overcome any notion of Ego. This psychic transformation is a spiritual evolution that converts the apprentice into a Free and Enlightened Being (Arhat-Bodhisattva), acting in the world as a superhuman who is beyond good and evil. Therefore the existential gate of the Maitriyana tradition shows to humanity how to get a peaceful mind, which is fundamental for the Purpose (Dharma) of creating a Pure Land.
Buddhist Existentialism inherited from Gautama and Hui Neng how to entering within the state of peace and empty mind which is the genuine mental health, by overcoming the dualistic function that characterizes the neurotic, psychotic or perverse pathology. Only by solving the continued opposition of the poles from the mind, the subject can find Serenity, by developing a type of metathought which is proper of a psychism integrated by the experience of imperfection, impermanence and insubstantiality. To unify the mind, the Free and Enlightened Being (Arhat-Bodhisattva) teaches a technique of Mindfulness which maintains a state of open and empty movement of the Self. This is cultivated through the method of existential meditation, which starts from the concentration to then provide to the mind the flexibility inherent in the floating Attention. This profound practice is certainly not the mere combination of different contemplative methods, but rather it is the expression of Freedom of the human being who remains still while he moves. The spiritual master of Maitriyana teaches to reach the insight through a mind that has overcome the dualism between stillness and movement, which prevents attachment and aversion, but simultaneously it releases a compassionate wisdom (prajña-karuna) evanescing any unconsciousness.
In accordance with Gautama and Hui Neng, Buddhist Existentialism teaches the apprentice to remain in the empty or open movement of the mind, which is the Way to understand the spiritual principle of Maitriyana that is the Awakening (Bodhi) of the Nothingness-in-Being. But if the existential meditation is not deepened by the subject, then the Mindfulness will not be established in life. The Buddhist Existentialism must be studied and applied in depth and dedication by the apprentice, keeping a sublimated mind and that is nourished by the Cure (Nirvana). The higher and amplified state of consciousness (H-ASC) is cultivated in a way that it never deviates from the Purpose (Dharma), so that the mental position of the sitting meditation (za-zen) can be maintained in the daily activities. The fundamental principle of Maitriyana is to be a spiritual guide in order that the humanity builds a Pure Land, disciplining the peoples to cease their masochistic behavior, since the capitalist civilization has been in a profound state of existential confusion by desacralising the life and converting the world into an object of consumption. Instead, the Buddhist Existentialism produces the unification of subject and object, being an internal Way of Maitriyana that perfectly clarifies what is the Purpose (Dharma) of life. When the apprentice clarifies what is his existential Meaning he not only is capable of reaching the Awakening (Bodhi), directly perceiving the empty nature of the mind, but also he can be fully prepared for the goal of Cure (Nirvana) from the ills of the world. The subject who becomes a Free and Enlightened Being (Arhat-Bodhisattva) in the here and now is reconciled both with himself and with the existence. Therefore, if humanity truly experiences the value of the present moment, the Pure Land can manifest itself anywhere, because in fact it already exists in a latent form in the heart of every human being. However, the dualistic and materialistic thought represses the Perennial Spirituality which is found underlying all the traditions from East and West. The self-realization of the Self as Emptiness is produced by overcoming the ordinary state of consciousness (OSC) which neurotically discriminates what is Real. The essential method of Buddhist Existentialism seeks to unify the mind of the apprentice, but it also seeks the unification of the subject and object, in order to create peace in both the inner world and the outer world. To reach such a great aim, the existential meditation requires that the apprentice has a strong and sustained effort in the process of de-identification from the psychopathological habits, by sublimating and purifying the mind. When the subject empties himself from all Ego and transcends the dualistic thinking he can become one with the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) of the Maitriyana Spirituality.
The tradition of Buddhist Existentialism is defined as a unique style of the Maitriyana, emerging through the practice of unification with the True Being and with the life itself, so it is very difficult to describe its contemplative practice. For this reason, the different spiritual masters have taught in different styles that are adapted to the unique circumstances of each person, culture and time. As a result, the styles or methods of existential meditation taught by the Free and Enlightened Beings (Arhats-Bodhisattvas) are not completely equal, by possessing their own nuances for being established within the everyday life. This adaptation to the circumstances is the basis of the style of the Buddhist Existentialism school, by demonstrating that the practical ability of adapting to daily life is the essential feature of the Maitriyana tradition. The spiritual transmission of the Awakened Beings (Buddhas) such as Hui Neng and Gautama it is adapted to the circumstances of each person, reason why their teachings left a heritage of multiple methods, schools and lineages. This characteristic of adaptability enables that spirituality can be practiced in any situation of life and any place in the world. The spiritual master asserts that the Purpose (Dharma) of the Universe lies in its transformation, evolution and learning, so that the Buddhist Existentialism calls that all human beings attain a higher or amplified state of consciousness (H-ASC). In this way everyone can get into the Maitriyana through their multiple internal pathways, as each one of them allows the apprentices achieving the Awakening (Bodhi). This demonstrates the equity that the contemplative practice of Buddhist Existentialism possesses, whose Source is a Way of Life of Cure (Nirvana) able to instruct the peoples of the whole Earth (Gaia) about how to reach to Liberty and Self-Determination. Therefore, an unavoidable aspect of Maitriyana is that its integral activity can be very popular, reaching fields as varied as psychology, philosophy, science, politics and religion. Buddhist Existentialism have an active style of Spirituality, so it does not remain stagnant or attached to none of these fields. The existential meditation starts from the everyday circumstances, by facilitating that any human being experiences the transcendence of dualism and Ego.
When the apprentice is studying the teachings of the Free and Enlightened Beings (Arhats-Bodhisattvas) he understands that the behaviour and practice of the spiritual masters does not rotate exclusively around the sitting contemplation (za-zen) but rather his behaviour and practice rotate around developing the Awakening (Bodhi) in activities as simple as carrying water, chopping wood, light the fire and cook vegetables, since in the everydayness is where the Maitriyana responds to the mystery of the Sense of existence. The activity of the Free and Enlightened Being (Arhat-Bodhisattva) is deployed over all the society through the existential style, by moving spontaneously for pacifying the world, helping the oppressed, instructing the ignorant and restoring the balance of nature. Buddhist Existentialism reveals that the Earth (Gaia) is a great living being, respecting it as a sacred and pure place. This characteristic of the Maitriyana ensures its place as a spiritual guide of the peoples of future, demonstrating that its adaptability transforms the everyday life into Cure (Nirvana) which transcends all social and cultural barriers by means of a profoundly revolutionary style. Spiritual masters instruct to the working classes and the political leaders through the example of his humble and detached life, by never deviating from his existential Purpose (Dharma). The Free and Enlightened Being (Arhat-Bodhisattva) shows that it is possible to simultaneously be poor and happy, so that he silently or publicly criticizes materialism in every moment of his life. In this sense, the Way (Dao) of Buddhist Existentialism preserves the Spirituality against the temptations of capitalist civilization, by promoting peace, social justice, education and ecology as ethical ways to transform the world. The adaptability of the Maitriyana method is fundamental for the development of a dharmic socialist civilization, guiding the peoples through the spirit of Gautama and Hui Neng within the daily life. The study of Buddhist Existentialism has enormous benefits derived from its meditative practice that they can assist in the libertarian cause of the construction of a better world or a Pure Land, integrating humanity so that it can live in harmony. The Maitriyana is a way to ensure that Buddhist Spirituality evolves and remains relevant for the coming generations.