Buddhist Defense on Social Activism
Buddhist Law is faced with the enormous challenge of being the ethical guardian of the world’s democratic systems, by strengthening the responsible and socially committed role of human rights activists as an indispensable condition for the republican and pluralistic health of planetary civilization. Maitriyana is an advocate of the spiritual values, understanding them as an inseparable practice of responsibility and commitment with the Purpose (Dharma) of a better world. For this reason, the Buddhist Law is independent from all state and corporate powers, developing itself as a cultural counterpower that imposes ethics both to the spiritual communes (sanghas) of the Buddhic people and the rest of the international community. Maitriyana does not accept to be confused with an expression reduced to what is religious, which is the manipulation of mind through deceptive ideas, because Maitriyana is closer to an advanced reason that reproduces the Sublimation and Purification of the drives and passions. The Buddhist Law adheres to the ideal of an education-oriented society, which is intertwined with peace, social justice and ecology, guiding humanity through the criterion of respect for the inner and outer world. Since it is an integral cultural voice, Maitriyana adheres to the project of a Republic of Law (Dharma), where social activists have the task of strictly supervising the rulers, legislators and judges, so that they are efficient, effective and incorrupt. This is the key for building a better world, since States tend to gradually degrade their democratic and republican systems, which is also related to the modification of social relations that in contemporary times are based on superficiality and technology. In this way, Buddhist Law works for the rising of a new kind of civilization which is not based on the mere technological mutation but on the profound ethical evolution. This spiritual transformation of humanity is crucial to survive self-destruction of capitalist civilization and authoritarian governments. In this sense, the Maitriyana proposes to go beyond both wild capitalism and dictatorial communism, seeking the consolidation of the direct democracy as the only way to revolutionize politics, economy, culture and environment, by creating ways to endow the planetary society with the capability of decision making. Thus, social activists emerge in a globalized society to deal with injustices of governmental and corporate system, without falling into hatred and resentment. Buddhist Law is then expressed as a new metapolitical movement that challenges governments and criminal courts that are devoid of ethics and righteousness. Therefore, the spiritual masters promote Liberty, Equality and Fraternity in all parts of the planet, but at the same time criticize superficiality of a society in which everyone talks yet no one listens. The ancient experiences of tribal peoples provide the Maitriyana with a tradition of cultural renaissance in which the fundamental rights of both the individual and nature are protected. This synthesis between the past and the future turn the Buddhist Law into a utopia that is anchored in the present, by opening the Path to evolution in the here and now. The Free and Enlightened Beings (Arhats-Bodhisattvas) then teach social activists how to fight adequately against greed, hatred and deceit of hegemonic Power, denouncing corruption and impunity of States and corporations. For the Maitriyana it is essential the abandonment of individualistic interests and selfish conceptions, by developing a renewing ethical leadership that has Mindfulness to the essential needs of society. While the capitalist economy is shaken and authoritarian politics is denounced because of its corruption, a generation of social activists who fight peacefully against the illegitimacy of institutions is growing. However, in order that this struggle is not a mere feeling of distrust, the Buddhist Law provides an ethical course without which social activists and democratic systems can be perverted and falling apart. In short, the function of the spiritual masters is to show the Truth, by passing through the veil of what is Hidden and unmasking the Real. By being part of a Spirituality that has a history of two thousand six hundred years, the Maitriyana calls for pluralism, which is a quality without which social activists cannot work properly. The Buddhic people have always been pluralistic and democratic, allowing the multitude of voices, styles and ways of being. However, this attitude of Openness (Sunyata) does not mean lacking the ability to set limits to governmental Power, non-violently displacing of governors and offering other better alternatives. Precisely, the task of Buddhist Law is to protect democratic pluralism, accepting social differences and simultaneously proposing to take an evolutionary step in the system of civilization. Obviously, this presupposes denouncing the aggressiveness, intolerance, divisiveness and inequality of materialistic societies. The challenge of the contemporary world should not consist in the accumulation of money and power, but rather in the accumulation of learning and goodness, incorporating the experience and willingness of social activists to have better executive, legislative and judicial systems. Therefore, the role of the Maitriyana is the task of building a more just and inclusive society, teaching that the Free and Enlightened Beings (Arhats-Bodhisattvas) have much to say about how to fulfill this Purpose (Dharma). Apprentices must live from this path of righteousness and abnegation as the only horizon for their thinking, speech and action. The Buddhist Law, as a Socially Engaged Spirituality, is positioned in history as the most dignified Path for detachment from war, injustice, ignorance and pollution, promoting the democratic renewal of the international community. Thus, through the practice of contemplative reason, the spiritual master develops areas of pluralism and utopianism in society, recommending the social activists to denounce when it is necessary to denounce and criticize when it is necessary to criticize, as taught by Raymond Aron. For Maitriyana, the individual should be forbidden to reflect on what is desirable independently of the well-being of others, since only this social commitment can save civilization from its quasi-inevitable technological self-destruction. However, this necessary ethical and spiritual evolution preserves the ancient teachings of the Free and Enlightened Beings (Arhats-Bodhisattvas) that have led humankind toward the Awakening (Bodhi) or Cure (Nirvana) of suffering. Therefore, to evolve is to return to the sources, maintaining the pathway of Liberation and rebuilding the fabric of spiritual culture of the tribal peoples.
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