Meditative Trainings




The Indian Buddhist Federation is also interested in the advanced application of Meditation, so it establishes dialogue activities with Psychology, Philosophy, Politics and Religion. It promotes the analytical practice and the existential study of Meditation according to the teaching of Siddharta Gautama and other Buddhas, as well as the learning of the libertarian and mystical actions of the great meditative masters. In this way, advanced Meditation trainings are offered for all institutional members.


  • Level I : Diploma in Meditation (Analytical Meditation Specialist)
  • Level II : Meditation Instructor (Existential Meditation Specialist)
  • Level III : Master in Meditation (Libertarian Meditation Specialist)
  • Level IV : PhD in Meditation       (Mystical Meditation Specialist)




By Master Maitreya Samyaksambuddha

The Indian Buddhist Federation wants to initiate a spiritual debate within the Buddhist community that constitutes the Seventh Buddhist Council. This precise conceptual framework is the formation of the spiritual master in the face of the effects of the segregative logic introduced by the deregulation of the practice of meditation, so it is decided to carry out an institution that recreates the meditative practice.

Among the principles that sustain the founding of the Buddhist Council, and on which it relies to put itself into harmony with its ethical purposes, the principle of ethical supervision should be placed. Just like Siddharta Gautama, the Maitriyana includes ethical supervision in the field of meditative praxis and in the doctrine of Buddhism. The formation of the meditative master must not only be through the practice of Enlightenment, and the theory of Dharma, but also requires the ethical supervision of the local, national and international Sangha. Thus, the responsibilities of federations or confederations shall be to supervise without prejudice or bureaucracies the fact that those who teach Buddhist meditation or Spirituality are capable and do not violate the principles of the Spiritual Path. At the same time, the Indian Buddhist Federation proposes the Seventh Buddhist Council as a contemporary regulatory framework to advance the ethical regulation and supervision of Buddhist communities. This ethical framework works in order to balance any deviated use that can be made from the principle of self-enlightenment, because deregulation implies debauchery and chaos, never freedom and responsibility. This spiritual supervision is a valuable instrument to counteract going downhill toward the materialism and superficiality of contemporary civilization, preserving the purity and correct practice of Buddhism.

The Indian Buddhist Federation considers that the practice of meditation does not end with the Enlightenment of the subject and his conversion into a spiritual master, since rather it is an endless practice as it sustains an existential Desire to know and a perseverance in the libertarian action to help others.

The principle of self-enlightenment of the master in meditation and the principle of autonomy of the Sangha are not both outside the ethical supervision that a federation or confederation must exercise. It is very different to supervise a case of an individual member than that of an institutional member, because while the individual reveals his Being in the acts, the schools reveal it in their teachings. This practice is irregular for most Buddhist communities in the world, which are not accustomed to being supervised or rather guided by an integral guide. However, ethical supervision never implies the incorrect path of the attempt to control. The practice of ethical supervision in the analytical-existential-libertarian framework of the Indian Buddhist Federation does not attempt to formalize a surveillance on the individuals or the member communities of the federation, but tries to encourage supervision as the real act that the spiritual master performs when he talks about the meditative life. Then it would not be about creating rules, but rather organizing chaos or uncertainty in the practice of the meditative encounter. It is about positioning Buddhism in an appropriate relationship with Meditation, renewing the structure of the practice as a whole.

The Indian Buddhist Federation can then grant the degree of Master in Meditation, being a validation that occurs after an elaborate evaluation on the spiritual learning of the apprentice, indicating the end of the process of Cure of suffering and the beginning of the initiation process of transmission of the Purpose to others, thus the graduate apprentice becoming into a new meditation master whose influence in the world will be profound. In the acts of the spiritual master is where sufficient evidence of his meditative training is perceived.

The Indian Buddhist Federation believes that the degree of Master in Meditation should be open to new opportunities for improvement and simultaneously be far from influences or validations of the State Power.

Evidently, the situation of Buddhism has changed in the world; and this situation is very different from the one that Siddharta Gautama met when he established the conditions that seemed necessary for him in order to obtain the degree of spiritual master. The new attention directed to the formation in meditation, which is the practice of Buddhism that distinguishes itself from the era of superficial religions, imposes a renewal of the treatment of the degree of meditation master, who must be a spiritual master that is self-authorized but that is simultaneously guaranteed by a community and a federation.

The foundation of the Seventh Buddhist Council, in its relationship with all the Buddhist Schools, could open new pathways and especially a new approach to the degree of master in meditation of the Indian Buddhist Federation.

The question of the analytical-existential training of meditation raises paradoxes, since there is no training of the master but rather Non-knowledge trainings. However, during the foundation of Buddhism, Siddharta Gautama stated that the Commune can provide training for each case. On the other hand, the Indian Buddhist Federation, every time it certifies a master in meditation it supposes the experience of orientation toward the illuminative cure beyond the therapeutic, that is, toward the field of the Spiritual.

The Indian Buddhist Federation is open to recognize exceptional and very rare cases of Beings who have Awakened without any lineage, even recognizing those Enlightened Beings that belong to other spiritual traditions, always recognizing the Unity of Analytical-existential-libertarian-mystical Spirituality.

The provision of the Indian Buddhist Federation to ethically supervise the exercise of Spirituality implies the correction of that perverse situation that presupposes thinking that a master of meditation is perennial in his or her exercise, which annuls the practical nature of the Buddhist Path. If Spirituality is a praxis, therefore, there is nothing substantial in acquiring such an achievement, and it must be supervised of any deviation. When permanent status is given to masters of meditation, they are fitted into a lineage, which is nothing more than a caste system, so every master of meditation shall have detachment from this kind of investiture.

The Indian Buddhist Federation evokes the desire to perfect the training procedure of the masters of meditation, so that it is always consistent with the Real of the contemporary world. Thus it is proposed to evolve the meditative practice of Buddhism towards new frontiers, not trying to keep it at a fixed point but rather being faithful to its history of mutation, learning and evolution, growing and developing from the contact with other spiritual traditions. This way of going further would be to define Spirituality and Meditation in terms of the analytical, existential, libertarian and mystical.

The experience of meditation is the product of the analytical transference between master and apprentice, it is a profound knowledge about the existence, it is a liberating work of the oppressed peoples of the world, and it is also a mystical experience about the sacred.

The Indian Buddhist Federation is positioned in the Interbeing, in order to keep alive the dynamic ground of compassionate wisdom and as a means of maintaining a working link between all communities of meditative experience, since they are a place of special possibility of receiving the conditions of spiritual production of the four gems of the Buddha-Dharma-Sangha-Maitri understood as the analytical-existential-libertarian-mystical Discourse.

The Indian Buddhist Federation has the vocation of establishing itself as a Guide for member communities, offering them advanced training in meditation so that the possibility of learning, cure, liberation and evolution keeps always developed.

The Indian Buddhist Federation presents a refounding of the Buddha-Dharma-Sangha with the presentation of the meditative model of the Maitriyana and its Analytical-Existential-Libertarian-Mystical Discourse, with which the evolution of Buddhism went from being a concept to being a practice. This evolution of the meditative practice is sustained by the principle of Emptiness, Openness and Liberty. This praxis is not an accumulation of knowledge, but an emptying of illusory knowledge that hinders the full experience of Truth. In this way, the practitioner of meditation becomes a free and empty subject. This is a powerful core of the spiritual training of the master of meditation that is not detected academically.

The Indian Buddhist Federation requires that the Buddhist communities that are separated into schools and lineages join together to continue learning and improving in meditation, so the achievement of the Unity underlying Buddhism is the analytical-existential-libertarian-mystical Spirituality. This requires the opening of Buddhist communities in order to evolve in Spirituality, never withdrawing into themselves, but opening up to the structural synthesis of dialectical unity with the multiple disciplines that are convened. Only then can the capabilities of the meditative work be amplified in relation to the fulfillment of its Purpose.

The Indian Buddhist Federation does not propose an idealistic unity, but an empty or incomplete unity, which is about a reunification project without totalization, being able to lead the path of the Real Liberty. As of December 2012, the foundation of the Indian Buddhist Federation, introduces Buddhist communities to a new circumstance: the putting into play of the Unity is not only vested with the Schools of the Buddhist Field but also with the Unity of Spirituality as such. This implies a dialectical synthesis of Buddhism with Spiritualities that are capable of enlightening and liberating all beings.

The Indian Buddhist Federation does not aim to build an oppressive totality, since it is declared that any idea of ​​completeness is non-existent or unreal, so that the reunification of Buddhism must always keep in mind the absence and the Emptiness, seeking a dialectical and paradoxical Unity. This disjunction between Unity and totality does not appear, then, as a limit to the reunification of Buddhism, since it is rather its underlying direction. Although this aspiration to unification could appear impossible, the members of the Action Committee of the Seventh Buddhist Council promise to surrender their lives in pursuit of this revolutionary and unique cause, which can not only save Buddhist Spirituality but also the very humanity from falling in the darkness of materialism, which immerses people into a life of illusion, suffering and alienation. The meditative experience, on the other hand, reveals the structure of the Real. It is then checked out how difficult it is that the peoples can free themselves from the oppression of materialism and assume a relationship with Spirituality through the practice of meditation, whose main structure is the Liberation of Being.

The Buddhist Unity must be in ongoing dialectical transition, in an interrelation and interexistence. The Unity of the Seventh Buddhist Council is the Unity of non-completeness, although it is necessary that the Indian Buddhist Federation leaves a mark on history. In the new context since the founding of the Indian Buddhist Federation, the reunification of Buddhism is the way to interpret the Project of the Seventh Buddhist Council. This interpretation gives us the orientation to explore the ways of a new conceptualization of the Unity. For the Seventh Buddhist Council to have an impact, so that all Buddhist communities leave their confinement and self-absorption, the doors are open to all the Spiritualities of the world so that they are a part of the horizon of Buddhism in the 21st century.



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