Judgment on China Buddhist Association

CASE 62-2021: China Buddhist Association

ETHICAL JUDGMENT

Dear Prosecutor, Peace Ambassador and Jury Members of the International Buddhist Ethics Committee (IBEC) and Buddhist Tribunal on Human Rights (BTHR), regarding the Case 62-2021 against “China Buddhist Association”, it is hereby recorded, on July 2, 2021, that the trial to analyze violations of Human Rights and of Buddhist Ethics by the defendant has come to an end. This Case has been carried out as a karmic consequence of the Universal Declaration on the Tibetan Buddhist Genocide.

After the analysis of the presentation of the case and the validation of evidence, 3 Human Rights Defenders unanimously voted that it is Just the Accusation against the “China Buddhist Association” for the serious crimes of Genocide, Crimes against Humanity and Ethnic Cleansing against the Tibetan Buddhist Civilization and against the Falun Gong spiritual community. The evidence of the Case has been terrible, demonstrating a genocidal pattern in China that is composed of the invasion of defenseless communities, kidnapping and torture of social leaders, sexual abuse of women, infanticide and forced abortions, mass extrajudicial executions, destruction of temples, confinement in concentration camps, organ harvesting and the prohibition of any cultural or spiritual practice that is not controlled by the Maoist dictatorship, all of which taking place with the complicity and approval of the China Buddhist Association.

This ethical judgment analyzes the negative influence that Maoist Communism had against the Buddhist Civilization, betraying the spirit of Marxism by carrying out multiple genocides against spiritual communities for more than 70 years. By lacking the function of utopia that boosts society through the hope of a better world, Maoist Communism has had a negative influence on Buddhism as well as it kept oppressive relations with other spiritual peoples. From the contemporary perspective it is easy to understand the magnitude of Maoist Communism in shaping the world crisis, lacking both utopian goals and ethical links with the past, which is why its orientation is purely materialistic and nihilistic.

Unlike the Maitriyana which has systematically linked utopian Marxist thinking with Gautama’s socialist vision, in what could be considered as a Discourse of Spiritualization (Buddhization) of Marxism, in contrast, the Maoist Communism has attempted to extinguish or totally control the spiritual communities (sanghas) in what can be understood as a process of Maoization of Buddhism through torture and annihilation of independent Buddhist leaders along with the surrender and submission of Buddhist leaders who are complicit with the genocidal Chinese regime. This is the necessary political context in which to understand the China Buddhist Association. While in the True Buddhism of the Maitriyana reigns independence, liberation and utopian thinking, in the False Buddhism of the China Buddhist Association reigns a framework of state control, moral corruption and cultural destruction of all spiritual legacies.

In this sense, the Case of the China Buddhist Association controlled by the Maoist dictatorship justifies to be analyzed in accordance with the Cases of the State Sangha Maha Nayaka Committee controlled by the dictatorship of Myanmar, the International Buddhist Confederation controlled by the government of India, the Supreme Sangha Council controlled by the monarchy of Thailand, and the Mondo Zen controlled by the U.S. Army. In this way, it is concluded that Buddhism is being politically manipulated by tyrannical and oppressive governments seeking to nullify its Liberation Purpose.

The Maitriyana reinterprets the function of utopia so as not to limit it to a simple imagination of an ideal world. Thus, it produces a synthesis and unification between Buddhism, Marxism and Utopianism, which leads to the Buddhist Socialism stream where Gautama and Marx find their junction point. However, in order to understand this libertarian thought, it is not only vital to converge in the utopian field that allows one to leap into the Kingdom of Liberation, but it is also essential to be disidentified with all materialism that nullifies the relations of love and justice in society. In effect, in the seeds of a utopian world of compassionate wisdom the elements of the awakened consciousness are traced, reason by which the Buddhist Socialism seeks the Ethical Evolution of humanity and differs from Maoist Communism which only emphasizes the illusion of economic growth at the cost of developing the progressive oppression of peoples. This defense of a utopian society by the Buddhist Socialism can be understood as a phenomenon of messianic hope, since it aspires to the Salvation of humanity, which differentiates it from Maoist Communism, which is driven toward the Apocalypse of civilization.

The Maitriyana develops the tradition of Buddhist Socialism through its articulation of Gautama and Marx, but also through the practical and theoretical refutation of the genocidal dictators Stalin and Mao Zedong. The Maitriyana perceives in these tyrannical politicians a permanent reference to genocide, being an obstacle to the socialist liberation of the peoples. Indeed, with Mao Zedong, a psychotic state regime was established in China that showed death drives tended toward social repression and rampant annihilation systematically and widespreadly, by kidnapping, torturing, abusing and murdering more than 70 million people in what was the worst genocide in human history. This tradition of Maoist communism has violated the human rights of billions of people, producing 400 million forced abortions and infanticides, and it has done so without any sense of guilt or conscience, since at the basis of materialism there is a disregard for the intrinsic dignity of all life. Evidently, the Maoist Communism seeks to control absolutely every aspect of people’s existence, even attempting to put the inner world at the mercy of forces that are manipulable by powerful politicians.

In this way, what has acted in Maoist Communism was not a revolutionary tendency, but rather an impulse of destruction of the civilization detaching the human being from his spiritual nature, which could be understood as a return to the prehuman and wild condition. For the Buddhist Socialism, the multiple cases of genocide carried out by Maoist Communism against the Buddhist People, the Muslim People and the Christian People, are clear evidence of a pseudo-revolutionary policy that leads to the most terrible social conditions, such as massacres and famine, because it is about a deliberate forgetfulness of the true libertarian principles of Marxism. The Maoist Communism has ignored the ideas of Liberty, Equality and Fraternity, creating a Kingdom of Oppression, Injustice and Discrimination, and even perverting Spirituality by creating a Maoist Buddhism that is complicit in genocide: the China Buddhist Association.

For the Maitriyana, when genocide becomes an everyday social condition then it is a threat to all life, which will inevitably be resolved by a true revolution that responds to the interests and values of human rights. In the face of the anguish and horror of the genocide carried out by the Maoist Communism, the Buddhist Socialism puts forward the function of utopian hope, seeking both capitalist and communist societies to be spiritualized. This utopia of the Buddhization of West and East is the remodeling of the world, the event of a libertarian socialist civilization driven by contemplation, wisdom, ethics and compassion. Although on certain occasions the only adequate way of subversion in the face of the omnipresent persecution of the Maoist Communist Power has been to escape, the Maitriyana’s libertarian meditation allows one to perceive another Path in which human beings can fulfill their dream of living in peace, justice, knowledge and health. For such reason, the Buddhist Socialism is categorical about the dangerous effects of adhering to genocidal dictatorial regimes thinking that they are utopian revolutions, which definitely implies escaping from reality to go into a state of psychosis.

The libertarian contemplative practice is not only a perception of reality of the present whose social needs must be satisfied, and it is also a recognition of the reality of the past whose mistakes must cease to be repeated, but it is also an openness to the reality of the future so that a better world can emerge once and for all. This emergence of utopian civilization is the Maitriyana’s response to the anguish of the hundreds of millions of deaths caused by the tyrannical and insane Maoist Communism.

The Buddhist Socialism is a social model seeking to enlighten the whole world, guiding the peoples to walk a Path out of the shadows of materialism. Thus, the revolutionary teaching of Maitriyana allows the incubation of the new human being that must inevitably come into the world if it is to be saved.

On the other hand, the Buddhist Socialism states that the political structure of Maoist Communism has not actually been influenced by Marx, but rather it has inherited the vision of Stalin, who carried out genocides before and after World War II. In effect, Stalinist and Maoist Communism has been the main obstacle for societies to move toward True Marxism, whose founding elements are democratic and liberating rather than genocidal and oppressive.

For the Maitriyana, both Nazism and Maoist Communism lacked an adequate theoretical and practical framework to conceive the future as a utopian category, because with their genocidal horrors they have shown a paranoid fear of the freedom of people. Instead, the Buddhist Socialism preserves the utopian core of the future, showing that the humanity of the future can only be mobilized from libertarian categories. In this way, the Maitriyana establishes that True Marxism can only be understood as a utopian formulation that works for the feasible and real hope of the Liberation of peoples. This vision is opposed to the false materialistic and genocidal socialism of Mao Zedong.

According to Buddhist Socialism, the function of Utopianism is the only revolutionary ideology that deserves to remain, because its ultimate horizon will always be eternally in progress, bringing hope and optimism in the face of adversities, while finding a certain partial culmination in the awakened consciousness of the individual whose subjectivity has been self-realized and permeated by the utopian function. In this sense, the Maitriyana confirms that the Maoist communist ideology of the China Buddhist Association contains false, regressive and dualistic ideas that have massacred all the noble utopian dreams of the great ethical leaders of the Ancient Chinese Civilization. In this way, the spiritual Pathway of the Buddhist Socialism does not think in terms of opposite poles, or in terms of individualism or materialism, redirecting all efforts in order to solve the world’s problems so that to build the Adequate Civilization of the future, even by offering a model that applies not only to politics and economics but also to psychology, arts, philosophy and science.

Effectively, the Maitriyana resorts to the archetype of the utopian world although not to the hope of an ideal world, because the political and cultural revolution of the Buddhist Socialism is feasible to achieve in the here and now in order to build the utopia of a righteous and adequate civilization always respecting the intrinsic dignity of life, unlike the genocidal models of Nazi Fascism and Maoist Communism which have led to a cult of death.

In the enlightening proposition of the Maitriyana tradition the ethical evolution and constant improvement of humanity is promoted, this being a perspective that both savage capitalism and Maoist Communism have never achieved or understood due to their obsession with static attachment to the material. Effectively, because of its dualistic and violent relationship with reality, the ideology of Maoist Communism lacks redeemable elements both in practice and in theory, uniting society not through its ideals but through fear, persecution and genocides.

From the Buddhist Socialism approach, there should never be any kind of annihilation or State violence against certain groups, but rather harmony and social cohesion should be maintained through empathy with the others, respecting the multiplicity of individual visions and even promoting multiculturalism and unity in diversity. Therefore, the Maitriyana understands the importance of critical and revolutionary practice so that to liberate people and thus rebelling against the social destiny that governments want to set. In the face of dictatorships and tyrannies such as those of Maoist Communism, the Buddhist Socialism finds hope for a better world in the development of the Enlightened Being that is the universal model for utopian social change.

The Maitriyana resorts to Marx to argue that the perspective of Maoist Communism constitutes the greatest betrayal of the core of the revolutionary social dialectics, since it lacks the utopian horizon of disalienation and the Path to the new human being. On the other hand, in the worldview of the Buddhist Socialism there is liberation from the cycle of repetition of suffering and oppression, giving way to a new cycle of healing and emancipation.

In agreement with Bloch, the Maitriyana confirms that the Kingdom of Liberation is not a return to the past, but rather is the Exodus to the Pure Earth that is built on each step of the Spiritual Path. By positioning True Marxism on this utopian pathway of Salvation and Transformation of the world, the Buddhist Socialism reinterprets the very communist tradition and thus once and for all corrects Maoism as a False and Genocidal Socialism. Precisely, the Maoist Communism annuls what is known as the being-in-possibility, which means that it represents the death of the utopia of the future humanity in the Kingdom of Liberation.

The Maitriyana reinterprets Marxism from the resurrection of its utopian potentialities, but simultaneously disarticulates the illusions and falsehoods of ordinary Maoist Communism obsessed with material wealth, the repression of democracy and the annihilation of social differences. Certainly, the Buddhist Socialism is a utopian movement of planetary transformation that plays the role of transmitting a new horizon of development and evolution for the humanity of the future.

The works of Gautama and Bloch have contemplated through different pathways the same social goal, which is the hope for a future of Liberation and Salvation of humanity in the face of a past of oppression and genocide. This Maitriyana’s inspiring project opens the possibility of a new present, by considering that if the peoples decide to act with vigor in the here and now then they can free themselves from the clutches of totalitarian states such as Maoist Communism. Even though these forces of evil have produced hundreds of millions of dead, they have not yet definitively defeated the Humanity of the Future, which is creating the conditions for its occurrence through the present actions of the Free and Enlightened Beings, who are always nourishing themselves with the images of the oppressed ancestors in order to self-sacrifice themselves for the messianic mission of emancipating them.

Certainly, the mission of the Buddhist Socialism is fundamentally radical, being opposed to the theses of Nazism and Maoist-Stalinist Communism, whose genocidal catastrophes were programmed and carried out in a systematic and widespread way. Thus, the Messianism of Maitriyana is nothing more than a utopian response in the face of an era of crisis and decadence of the global civilization led by crony capitalism and Maoist communism. The Spirituality of the utopian goal of the Buddhist Socialism is precisely to lead the human beings toward the peak knowledge of life, enabling and anticipating their Liberation. According to the Maitriyana, the utopia of a better world is the turning point at which people engrave ethics and righteousness in the practical Purpose of politics and civilization, which guarantees access to individual freedom and social commitment. Precisely, the revolutionary practice in the daily life must be the adequate direction to build this enlightening horizon, building the mission from the bottom up, instead of submitting to the fulfillment of oppressive governmental mandates coming from the top to bottom. The revolutionary goal of the Buddhist Socialism is that all people learn the utopian knowledge of Liberation, and not that the whole society simply obey the State orders, this concept being one of the main criticisms that can be made to the False Marxism of Maoist-Stalinist Communism dedicated to control the whole life of the people instead of educating them to live a free and responsible existence.

In accordance with Marx, the Maitriyana does not expect the conditions for transforming the world to be provided by governments, but it directly impels society to produce them. This is because States, especially those that are tyrannical and despotic like Maoist Communism, are obsessed with the cult of material wealth rather than seeking to solve social problems and to promote people’s autonomy. In this sense, the Maoist Communism is a heresy compared to the revolutionary Marxist utopia, since the Chinese Cultural Revolution has been nothing more than an opening to the history of genocides, turning the massacres of millions of people into the new status quo of darkness.

The Buddhist Socialism criticizes the commodity fetishism that characterizes Maoist Communism, which alienates human beings from all intrinsic dignity by reducing them to mere objects of consumption and of state control. In the face of this Evil Empire, the Maitriyana proposes the model of utopian civilization as the fundamental antidote crystallizing disalienation. It is about a libertarian utopia showing the Way to adequately struggle against the greed, hatred and deceit of the authoritarian States. Obviously, this requires people to empty themselves and to unlearn all the illusions and indoctrinations they have received from governments, especially those supporting militarism.

The Buddhist Socialism promotes the transformation of the world matrix so that the international community ceases to be a mere production and consumption regulation and then becomes a civilization of empathy and evolution. This utopian hope is not a simple expectation of the future, but it is rather a profound practice of constructive criticism faced with the illusions of progress of the States, reason why the Utopian Purpose of the libertarian movement of Maitriyana definitely consists in guiding the people to achieve the Awakening of the dream imposed by the social powers.

The thought of the Maoist Communism has a structural incapacity to perform the utopian potential of the human being and to formulate a revolutionary project of Liberation, since its thought is characterized by being static and not dialectical, blocking the construction of a better future by means of antidemocratic attitudes. The materialistic, atheistic and nihilistic philosophy of Maoist Communism only seeks to control society, instead of accessing the new human being proposed by the Buddhist Socialism and the Utopian Marxism. Indeed, this repression of the future to come is carried out through kidnapping, torture, rape, murder and selling of organs of millions of people, reason by which undoubtedly the Maoist Communism constitutes the political dimension of evil in the world, seeking to extinguish the hope of a better future.

In agreement with Marx, the Maitriyana has a philosophy of the New Human Being, this being a thought oriented to the transformation of the past world and that simultaneously establishes an opening to the future world. This libertarian contemplative attitude requires producing a rupture with the status quo of the present, awakening the noblest potentialities of self-realization and self-transcendence of the human being both in the psychological starting point and in the political horizon. In short, the essence of Buddhist Socialism is the future, and the Free and Enlightened Being is the creative anticipation of the human evolution.

The social philosophy of the Maitriyana requires the reorganization of the central categories of humanity around the concept of building the future, which is precisely the place from which the Awakened Being comes to self-generate a free and enlightened humanity. This is why the Buddhist Socialism still finds hope for the world, continuing to affirm that the utopian horizon of the whole global process is the emergence of an authentic new human being that puts an end to the infernal repetition of suffering.

In this libertarian clarification of what Utopianism really is, the Maitriyana evanesces the illusions of Maoist Communism whose political program pretends to be revolutionary when it is actually nothing more than an authoritarian advance of the elitist Power oppressing society as a whole through genocidal measures that are contrary to the Rule of Law.

The Buddhist Socialism puts an end to the dualism between humanity and its Purpose (Dharma), between Being and the Duty, by inaugurating an Utopianism charged with realism that anticipates the future in the here and now in a concrete way. Indeed, in the Maitriyana’s utopia one can find the soil to be able to sow good and reconciliation in the world, awakening from the illusion of the destiny fixed by the established Power and consciously building a new history of liberty. Therefore, the Buddhist Socialism promotes resistance to bureaucratic and genocidal States, blessing those groups that establish clandestine dissidences, such as the cases with Tibetan People, the Falun Gong Community, the Uyghur Islamic People and the Chinese Christian Community.

The Maitriyana Utopianism and its hope for an empathic civilization becomes the main line of resistance faced with the bureaucratic and genocidal order of the Maoist-Stalinist Communism that imaginatively proclaimed itself as socialist by simply destroying the old social order instead of building a direct democracy utopia. Even the Buddhist Socialism does not consider that the coming of a Savior can really bring about a reform of the world, since it is the humanity by itself that must save themselves and avoid the decadence of civilization. In this sense, the Awakened and Savior Beings undoubtedly help to build an Ethical Cosmos, although they always keep in mind they are not the ones who effectively build it, since this fundamental responsibility belongs to humanity.

For the Maitriyana the true revolution is a cosmic process that does not obey the limitations of materialism, so it must be transferred not only to every place in space but also to every moment in time, since the present effects of a Free and Enlightened Being in the here and now have full repercussions in the future as well as in the past. In this way, the Buddhist Socialism has an emancipating Purpose for the humanity, practicing the revolutionary work of the Liberation of the oppressed generations of history and also of the dominated generations of the future. The Awakened and Savior Beings are then subjects of the peak knowledge combating against the States enslaving people, by giving and self-sacrificing their lives for the redemptive mission so that the defeated and oppressed peoples can be liberated, and thus humanity can have free and enlightened descendants.

The Maitriyana lives in the full Path of the here and now, evanescing the obstacles of both the past and the future, because the present is transformed into the instance in which a Pure Earth can begin right now. This reconciliation with the present is the origin of the true permanent revolution, since the libertarian meditation has the power to resurrect the best of history, and has also the power to prophesy the best of the future.

The Buddhist Socialism vindicates a synthesis between Utopian Marxism and Spirituality, since while the former inserts redemption in the transformation that is to come, the latter inserts Salvation in the return to what previously was. In this sense, the Maitriyana provides the secret of the synthesis of the full present of the person who has liberated his awakened potential mind.

The Buddhist Socialism aims for all the humanity to awaken from the nightmare of materialism, both savage capitalist and Maoist communist, since a civilization that is obsessed with the accumulation of commodities and power goes directed toward the catastrophe and genocide. In this way, the Awakening from the dreams imposed by materialism is the greatest revolution that exists, being the progress of peace and justice in the world. In the appropriate Messianism of the Maitriyana, the passive hopefulness in the coming of a Savior is not promoted, but rather an active metamorphosis of this redemptive function is produced, because the Savior is not the one who saves humanity but rather would be the one who teaches humanity to stop suffering and how to save themselves, thus making it possible to simultaneously inaugurate the end of the old materialistic civilization and the beginning of the new awakened civilization.

Within the spirit of the Buddhist Socialism lies the best legacy of Chinese Spirituality, such as the wisdoms of Taoism, Confucianism and Chan Buddhism, as well as the best utopian socialist legacy of the West is preserved by valuing Marxism, which leads it to denounce the Chinese Dictatorship as an evil regime. The utopian, prophetic and messianic function of the Maitriyana leads it to deeply criticize authoritarian and genocidal policies such as those of Nazi Fascism, Stalinist-Maoist Communism and Imperialist Capitalism, by producing the Awakening of a new righteous and appropriate way to transform the world.

In conclusion, the Buddhist Tribunal on Human Rights has the Purpose (Dharma) to protect the spiritual and cultural legacy of the Buddhist Civilization, by preserving the fundamental values of peace, justice, education and health, by ethically sentencing and judging those who commit international crimes against the sacredness of life. Following Master Gautama, who developed a way of Civilization that arrived to Ancient China from India, the Buddhist Tribunal on Human Rights oversees that the institutions do not violate ethics, human rights and the Buddhist teachings, and that these are never allied to the forces of evil in the world, that is why the “China Buddhist Association” has been sentenced as Responsible for Genocide, Crimes against Humanity and Ethnic Cleansing.

With spirit of reconciliation (maitri),

H.E. Master Maitreya Samyaksambuddha

President and Spiritual Judge of the Buddhist Tribunal on Human Rights

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