CASE 48-2018: Mondo Zen & Hollow Bones Order & Integral Zen
Dear Prosecutor, Public Defender, Ambassador, Secretary and Jury Members of the International Buddhist Ethics Committee (IBEC) and Buddhist Tribunal of Human Rights (BTHR), regarding the Case 48-2018 against “Mondo Zen & Hollow Bones Order & Integral Zen”, on October 31, 2018, it is hereby recorded that the trial has been concluded to analyze the violation of Human Rights and of Buddhist Ethics by the accused party. This Case has been carried out as a consequence of the previous UN Case, Atlantic Council Case & Ken Wilber Case.
After the analysis of the presentation of the Case and the validation of evidence, the Buddhist Tribunal has proceeded with the voting of 5 members of the Jury, confirming that there were 5 votes to “Mondo Zen & Hollow Bones Order & Zen Integral” as Responsible for the serious crimes of Violation of Buddhist Law, Fraud, Militarism, Complicity with Violations of International Human Rights Law, Complicity with Genocide, Complicity with Crimes against Humanity, Complicity with War Crimes, Complicity with Crimes against Peace and Complicity with Violations of International Humanitarian Law.
The Buddhist Tribunal on Human Rights has been able to prove that “Mondo Zen & Hollow Bones Order & Integral Zen” has provided direct support to international criminals. First, the “Mondo Zen & Hollow Bones Order & Integral Zen” has publicly declared to follow the anti-Buddhist teachings of Ken Wilber, showing then a direct endorsement of Academic Dishonesty, Spiritual Fraud, False Buddhism, Violation of Buddhist Law, Crime against the Buddhist Cultural Heritage and Violation of Human Rights. The act of considering a scammer as an Enlightened Being is one of the worst betrayals to the Dharma. Secondly, the “Mondo Zen & Hollow Bones Order & Integral Zen” has publicly stated that Eido Shimano and Nakagawa Soen Roshi are part of a lineage of enlightened masters, showing then a direct endorsement of the perversions, sexual abuses and violations of the rights of women that Eido Shimano carried out for several decades thanks to the complicity and cover up made by Nakagawa Soen. The act of considering a psychopath and sexual abuser as an Enlightened Being is one of the worst betrayals to the Dharma. Third, the “Mondo Zen & Hollow Bones Order & Integral Zen” has declared a direct endorsement of US military activities during the illegal and genocidal invasions against Afghanistan and Iraq, even by justifying the killing and participating in the task of providing spiritual support of chaplaincy in order that soldiers continue to do their job to kill others, which is something that not only violates the fundamental ethical precepts of Buddhist Law, but is also an act of complicity with genocide, crimes against humanity, war crimes and crimes against peace carried out by the government of George Bush during the period from 2001 to 2004 under the name of the war of good against evil. The act of providing direct support to serious violations of human rights and violations of International Humanitarian Law, such as sieges, bombings, illegal detentions, cruel and inhuman treatment, sexual abuse, torture and extrajudicial killings of more than 2 million people and with total impunity, are acts that constitute the worst betrayal to the Dharma. In short, following the path of the Awakened One (Buddha) is to follow the path of the King of Peace (Santiraja), and this essential lesson demonstrates the High Treason to the Dharma carried out by the “Mondo Zen & Hollow Bones Order & Integral Zen”.
The Buddhist Tribunal on Human Rights confirms that the “Mondo Zen & Hollow Bones Order & Integral Zen” is repeating the same catastrophic errors that Japanese Zen lineages committed during the Second World War when they allied with the Japanese Empire in the perpetration of genocides, crimes against humanity, war crimes and crimes against peace. Therefore, in the “Japan Case” the Buddhist Tribunal on Human Rights stated that collaborating with war or with armies is something that intrinsically violates the Buddhist Law, because it associates Master Gautama’s Spirituality with practices that produce the death of millions of people and that betray the compassionate wisdom of True Awakening, so that the Japanese Buddhist lineages are repudiated in order that history is never repeated again, ruling that all spiritual community (sangha) carrying out acts of direct support or acts of silence in the face of international crimes will be totally violating the Buddhist Law.
In this way, the Buddhist Tribunal on Human Rights establishes the following principles: 1) Buddhist army chaplains ignore the intrinsic illegality of any war, which is a fundamental violation of the human right to peace; 2) the Buddhist chaplains of the army are actually nationalistic and not compassionate, because if their function would really be to accompany all kinds of soldiers then they should also spiritually accompany soldiers from the opposing side as well as terrorist groups, guerrillas, drug traffickers and mercenaries; 3) Army Buddhist chaplains can only have ethical legitimacy if their function would be to spiritually convert soldiers into genuine pacifists and deserters, guiding them to make their conscientious objection; 4) Buddhist army chaplains have less legitimacy than a prison Buddhist chaplain, since the latter are the ones who seek to rehabilitate prisoners and to get out of jail; 5) Army Buddhist chaplains should never claim that there are compassionate wars as is mistakenly believed in the “Mondo Zen & Hollow Bones Order & Zen Integral”, since as it has been demonstrated in the “UN Case”, “compassionate wars” are another name for the perversion of holy wars, just wars and humanitarian wars used by armies in order to commit aggression wars and international crimes with total impunity. These crimes supported by the “Mondo Zen & Hollow Bones Order & Integral Zen” not only violate the ethical precepts of non-violence, but also violate American Law (US War Crimes Act of 1996) and International Law (Geneva Conventions of 1949, International Covenant on Civil and Political Rights, Convention against Torture and other Cruel, Inhuman or Degrading Treatment or Punishment).
The Buddhist Tribunal on Human Rights, in its Judgment on the “Norwegian Nobel Committee Case”, has established that the Buddhist Law is in full contradiction with war, which is illegal and is the denial of human rights, so that it is prohibited by both the Nuremberg Tribunal and the United Nations Charter, because war violates the Purpose (Dharma) of humanity even when it is developed under the name of holy wars, just wars, ethical wars, humanitarian wars or compassionate wars. In fact, the Buddhist Law affirms that the justification of war is also a criminal act that contradicts the mission of creating a Buddhist Civilization of peace and solidarity toward all the sentient beings of the world. In short, the fundamental norm of the Buddhist Law is the prohibition of weapons, violence and war, having to abandon the conquest by means of armies to replace it by conquest through the Law.
The Maitriyana teaches that when human beings follow the Path of Peace (Santimagga) achieve an overcoming cultural evolution that liberates all the spiritual potentialities of the Homo Sapiens, achieving the transformation or becoming of Homo Pacificus, such as Gautama and Jesus have done. Even Gandhi and Martin Luther King saw perfectly that the next evolutionary horizon of humanity is world peace, putting compassionate wisdom into practice as a powerful instrument of social transformation. In this sense, the lives of Masters Gautama and Jesus would be the fundamental archetype of peaceful resistance facing social injustice, not harming others and choosing the Path of Peace and Reconciliation instead of the way of violence and war, because as both spiritual masters have affirmed that the Supreme Law teaches that hatred and violence only cease through love and never through more hatred and violence. Thus, the ethical example of the death of Jesus deeply marked Gandhi, because he perfectly understood that the non-violence of Jesus was really a superior way of resistance, deciding to show before the British Empire the same courage and self-sacrifice that Jesus showed before the Roman Empire and the same courage and equanimity that Gautama showed in the face of the armies of the ancient tribal republics of India. Therefore, instead of being influenced by Thoreau’s ideas, Gandhi was clearly continuing the transcendental spiritual lineage of the peaceful resistance of Gautama and Jesus. In this sense, the humanity of the future, in order to survive adequately, will have the duty to continue and fulfill the Peace mission of the great ethical leaders of history, whose messages are more relevant than ever, because in case of not establishing a new kind of civilization of world peace and fundamental rights there will be probably no humanity. The humanity of the future must continue with the tradition of peace and justice that Gautama and Jesus carried out in their attempt to recreate a Pure Earth or Kingdom of Heaven in the here and now. This event of a peaceful humanity not only represents the definitive abandonment of the primitive and inferior warrior humanity, but it will also transcend any kind of ethnic, cultural or national limitation. In short, the pathway of Peace develops a new type of human being different from egoistic, dualistic and consumerist Homo Sapiens, developing instead a free, egalitarian and fraternal human being, a Homo Pacificus whose anthropological and sociological essence is interculturality, pluralism and tolerance. Obviously, world peace is not about reaching an ideal world of abstract utopias, but rather it is about developing the full potential of the human being through concrete utopias achievable in the here and now, as taught by Gautama, Jesus and Bloch. The humanity of the Future must be a great force of world peace, following the values of self-sacrifice, compassion and solidarity that guided many spiritual masters of the past, such as Gautama and Jesus. The Maitriyana then shows that the fundamental nature of the human being is reconciliation and not the impulses of death and war. Faced with the failure of States and the international organizations governing the world, it is absolutely necessary for the spiritual communities (sanghas) to be torches of peace and never carry a message of war, otherwise humanity will have no future, because without ethical leaders there is no future and only evil prevails. The Buddhist Law teaches that love for one’s neighbor, equanimity, humanitarianism and non-violence are not only the ethical essence of the human being, but also are the only way to the survival and Salvation of the world. The cultural and spiritual evolution of Homo Pacificus will inevitably be spread throughout Mother Earth and then it will go to the ends of Cosmos, because peace is the very meaning of existence, being the path for both the terrestrial coexistence of nations and ecosystems as well as the way for the universal coexistence of all the worlds. This message of cosmic love was perfectly understood and taught by the Supreme Masters Gautama and Jesus, whose attitudes of serenity, charity and compassion toward life should be mystically imitated by each member of the great human family. In this way, the Maitriyana teaches the practices of peace, dialogue and integration, showing humanity how to separate itself from violence by strengthening the elevated tendencies toward adequate individual self-realization and sustainable collective development. The Buddhist Law has the motto that human beings must achieve ethical evolution and moral integrity, which produces peace in the internal and external world. This is the only basis for the appropriate revolution of liberty, equality and fraternity, instead of resorting to violence, war and materialism as agents of social change. Thus, the Maitriyana is a spiritual social movement whose mission is to teach humanity how it can heal itself from the great ills and miseries that afflict it, such as war, injustice, ignorance and pollution, all of which are caused by the roots of attachment, aversion and unconsciousness. By emptying the mind of these poisons, then a new type of human being can be built, a Homo Pacificus that lives and breathes from interculturality, pluralism and tolerance. This means that the Buddhist Law has consequences for the individual and for society in general, satisfying the needs required for self-realization, self-transcendence and evolution. This Path of Peace and Justice can literally open a new reality for humanity, abandoning the search for wealth and power to initiate that which obsessed the great masters of the past: the search for the path of life of active contemplation, compassionate wisdom and humanitarian ethics. Therefore, only non-violence can contribute to unity and human progress, teaching the importance of psychic peace and social coexistence. Obviously, to achieve harmony and serenity the subject must show passion for the Truth, practicing friendship, happiness, equanimity and solidarity. Indeed, compassionate wisdom is not an unattainable ideal, but rather it has been the benevolent attitude with which the great spiritual masters of history have been deployed, as was the case of Gautama and Jesus, always promoting peace, humanitarianism and the self-sacrifice in every moment and place. This non-violent strategy of social change and personal transformation is actually the only way toward the adequate survival of human being. But as long as war armies exist and are not replaced by forces of peace, then humanity will not only be unable to evolve, but it will even endanger its very survival. In short, the only warriors that the world needs are non-violent ethical leaders who are willing to sacrifice themselves for the common good, doing good and never harming others, since the task of spiritual purification has been assumed. In this way, the Maitriyana teaches that the evolution of the human being is not found in technological or biological changes, which could really pervert the human dignity, but that it would be found in the tradition of peace and love of the great spiritual masters, who beautifully illustrate the integral way of interculturality, pluralism and tolerance. Ergo, if one really wants a humanity of the future to exist, an ethical and altruistic path toward universal responsibility must be followed, developing a pacifist and empathic civilization that develops the potential of the human being without affecting the rights of future generations and of Mother Earth. The Buddhist Law is a profound teaching of Salvation and Awakening (Bodhi) for both the individual and society, which is symbolized in the search for the Pure Earth and the Kingdom of Righteousness where daily life is based on respecting the intrinsic dignity of life. Indeed, when patience, understanding and humanitarianism reign among people, a culture of lasting peace and hope reigns. Therefore, to establish world peace the Maitriyana carries out the noble mission of cultivating peace in the minds of people, teaching that peace is nothing less than their very Buddhic nature. The main Purpose (Dharma) of Buddhist Law is to explore how this human nature can be expressed in history through peace and altruism, proposing that the same inner peace of the Free and Enlightened Beings (Arhats-Bodhisattvas) can also be achieved in social practices, which obviously means that the mystical life must denounce the ills of war and injustice. Thus, when a person practices active contemplation, compassionate wisdom and humanitarian ethics, this tripod radically transforms his or her mind and makes him/her an agent of social change in an interdependent world, evolving in order to become a Homo Pacificus, abandoning the egoic, dualistic and consumerist condition of Homo Sapiens and its civilization of war. This overcoming or evolution is clear in those great spiritual masters who have awakened to the great Truth of the fundamental inseparability between the happiness of others and the welfare of oneself. Thus, promoting peace and justice in society is deeply interrelated with the search for inner Liberation. The Maitriyana shows that the humanity of present is still in its infancy, so that mental serenity and social harmony would not only be a correct pathway toward a better world, but would also be a Path toward a mature and evolved humanity, which is the golden age of Homo Pacificus. Therefore, Peace is the very core of all the ideas of Buddhist Law, which implies detachment from conventional ideas about what it is like to be human, because far from being a species with conflicting and warlike nature, it would actually be a species with dormant and not developed nature of empathy and altruism. What the Maitriyana offers is not only a criticism of the Homo Sapiens of war and violence, considering it as a spiritually retarded and ordinary being, but it also offers an expansion and realization of the potentialities of the human mind and community, which have been undervalued by many of the thinkers of the past, who have ignored the compassionate wisdom of the spiritual masters in order to prioritize a violent image of humanity. In this way, the ideas and practices of Buddhist Law help to resolve the useless conflicts in which societies are trapped, contributing to explore a direct path toward ethical liberation and cultural evolution through the revolutionary dimension of Peace, which produces a rectification of the vision, thought, speech, action, lifestyle, effort, attention and concentration of the human being. This righteous and harmonious path is the key to achieve mental health, reach the knowledge of the Truth and achieve altruistic relationships with others, by overcoming the ills of selfishness, dualism and consumerism that have led the world through an incorrect and destructive path. When the human being rectifies his or her path and understands that the evils that afflicted him/her were non-essential habits that could be abandoned, then he or she opens him/herself to a reality of intercultural dialogue, pluralism and tolerance, understanding that one does not exist without the other. This leads humanity of the future through a global ethical perspective that transforms violent relationships into harmonious relationships through the attitudes and values of openness, respect, understanding, mutual support and solidarity, always recognizing the interdependence and interconnection of all beings. This unity-in-diversity should be the framework or worldview of the future if human civilization wishes to continue existing in the fabric of life, promoting human rights in pursuit of a sustainable and integral peace.
In conclusion, the Buddhist Tribunal on Human Rights has the Purpose (Dharma) to protect the spiritual legacy of the Great Master Gautama, developing ethics that meets the Human Right to Peace at all times. The Purpose (Dharma) of the spiritual movement of Maitriyana is to protect the fundamental values of peace and justice by ethically judging and sentencing those who commit international crimes in the name of Spirituality. Following Master Gautama, who developed the most peaceful International Spiritual Community in the history of the world, the Buddhist Tribunal on Human Rights oversees that the spiritual communities (sanghas) do not attempt against ethics, human rights and Buddhist teachings, never providing support to warlike activities and international crimes, reason by which the “Mondo Zen & Hollow Bones Order & Integral Zen” has been sentenced as Responsible for Violation of Buddhist Law, Fraud, Militarism, Complicity with Violations of the International Human Rights Law, Complicity with Genocide, Complicity with Crimes against Humanity, Complicity with War Crimes, Complicity with Crimes against Peace and Complicity with Violations of International Humanitarian Law.
With spirit of reconciliation (maitri),
Master Maitreya Samyaksambuddha
President and Spiritual Judge of the Buddhist Tribunal on Human Rights