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Buddhist Defense on Freedom of Expression

In light of the Legal Code (Vinaya) of Buddhist Law or Dharmic Law, the spiritual master analyzes that only the laws of righteous and appropriate word can regulate human being’s Freedom of Expression, because freedom of thought and speech are the very basis of full freedom of action that every Free and Enlightened Being (Arhat-Bodhisattva) manifests. This means that while the individual’s expression is guided by righteousness and never by violence and lying against other beings, the State has the duty not to hamper and doing-nothing (wu-wei) faced with these free expressions. In the field of Maitriyana, Freedom of Expression is the main force against greed, hatred and delusion that are encouraged by governments and corporations around the world, by denouncing the illusions and falsehoods that threaten Peace and Truth. Following Gautama, the spiritual master notes that the criteria to consider in determining the possible restriction on expression must be those which have been developed in the Buddhist Law with regard to violence and lie, manifesting confidence in the prudence of the Ethics Committees and Tribal Courts of the Spiritual Commune (Sangha). Therefore, the Maitriyana considers as correct the statements, conventions and covenants on human rights and civil rights, in the sense of establishing that the legislative and administrative powers of State cannot restrict Freedom of Expression while wishing to maintain a democratic political Order. In this regard, Freedom of Expression must be regulated by the spiritual values of Justice, Ethics and Righteousness.

The Free and Enlightened Being (Arhat-Bodhisattva) clarifies that freedom of expression and thought constitute the same spiritual nature of humanity, and one of the main virtues of conscious life. Thus, the tradition of Buddhist Law does not ignore that the fundamental structure of human existence is Liberty, while accepting the righteous word and appropriate behavior as disciplinary guidelines of that liberty, because without this sublimating application the apprentice would fall in the field of debauchery and perversion. When an individual opens his eyes to Peak Knowledge (Satori) then the Awakening (Bodhi) of Truth happens as a new correct way of looking at life. Thus, the legal corpus of Maitriyana recognizes the fundamental difference between Liberty and libertinage, considering that the contents of Freedom of Expression and Thought must be regulated by the values of Truth and Ethics, which explicitly means that the State must not impose standards for their regulation or legal restriction, because they could be considered libelous, subversive and illegal behaviors to all criticism toward the Power of the status quo and even also to the very perception of the Real. Indeed, Truth and Ethics comprise the Path of Righteousness of Spirituality, so that the Buddhist Law is that which has the Purpose (Dharma) to point out how the contemplative practice regulates two types of restrictions on Freedom of Expression: violence and lies. While the apprentice expresses himself being faithful to the Truth, which means always speak with evidences and never with prejudices, at the same time he is faithful to Righteousness, which means always behave peacefully and never do harm to other beings, then his conduct will be legal from the Maitriyana’s perspective.

However, the Buddhist Law – in the same way as human rights – can be considered a subversive and defamatory activity from the point of view of a State devoid of democracy and legal pluralism, even though clearly the Dharmic Law that Maitriyana practices lacks both malicious intent and a clear and present danger to others. In this way, the practice and doctrine of Buddhist Law is a matter of ethical and spiritual principles and not a matter established by the government. In this sense, the core of ethics committees and tribunals of consciousness defended by the Maitriyana aims to reveal and teach the Truth rather than simply make moral, criminal and monetary penalties, reason why it is a Counterpower remarkably different from administrative and legislative powers of the state system that attempt to control or suppress the fundamental freedoms of thought and expression.

One of the characteristic features of the Buddhist Law is that it does not shy away from what should be the main inquiry of the State that is to ask itself what is the Purpose (Dharma) of society. In this regard, the Maitriyana response is coherent and largely explains where humanity is headed, because it goes back to the very foundations of life, stating that the Purpose (Dharma) of the human being is Liberation. In fact, this is the Cure (Nirvana) of the ills that repress the Adequate Freedom of Thought and Expression, by preserving the freedoms intrinsic of human nature. Thus, the Buddhist Law complies with what should be the goal and desire of all government: the defense of human rights of all people. A governmental regime that ignores these rights and freedoms intrinsic does nothing but ruling by the sword, oppressing and shedding innocent blood to maintain its authoritarian Power. Faced with global history characterized by repression of Freedom of Expression and Thought, the Maitriyana teaches the way to a new stage of freedom of mind and speech. Therefore, the spiritual masters follow a Legal Code (Vinaya) that does not attempt to imitate the worst legal systems of the past, but rather initiates a utopian historical experience. Buddhist Law is about a radical metapolitical vision trying to mold a new concept of civilization into a Pure Earth. This spiritual and meta-intellectual tradition is not only based on Free and Enlightened Beings (Arhats-Bodhisattvas) such as Gautama and Jesus, because it is also consistent with philosophical developments of Hobbes, Locke and Hume. Therefore, the basic concept of Liberty that emerges from the Maitriyana tradition refers to the Full Freedom of Thought, Expression and Action, except when it involves the use of violence and lies against other beings. This vision of Liberty alludes to the individual’s ethics and does not contain regulatory element by the State, which only has to sanction aggression and deceit. Thus, there is a relationship between the Buddhist Law and Customary Law on grievances.

The Maitriyana makes no difference between Freedom of thought, Freedom of expression and Freedom of action, in the same way there is no essential difference between the aggravating behavior of word with the aggravating behavior of act, as evidenced by the conduct of which a threat emanates. Basically, the idea of Buddhist Law states that human beings are by nature free to think, say and do whatever they wish, provided they do not use violence and lies against others. This slight libertarian restriction on conduct and expression establishes that the use of force and deception are totally illegal, while ethical criticism and defense of the Truth are absolutely legal expressions which should not be repressed both by the State and by groups and individuals. In this way, expressions of Maitriyana are entirely protected by the Buddhist Law, Customary Law and International Law, because their Freedom of Expression does not involve malicious slander and threats of a use of force, even less deceptive and violent behaviors. Maitriyana clearly elucidates that the Freedom to critically express is notably different from slander and defamation, since it is a necessary and worthy metapolitical resource for democracy and development. By clearly identifying the kind of manifestations that violate the duties of Freedom of Expression, which are non-violence and truthfulness, the rights of Freedom of Expression can then be respected. Therefore, the Buddhist Law discourages at all times the use of physical and verbal harm, by dissipating this malpractice of Liberty. This remedy provided by the Maitriyana is the constructive critique, the spiritual teaching and the ethical guidance as centerpieces of an appropriate practice of Freedom of Expression, Thought and Action when it is exercised both in the public and private spheres, especially when those powerful who take advantage of impunity and inefficiency of the ordinary legal system are criticized or denounced. Indeed, the Buddhist Law has 2600 years of customary jurisprudence in peaceful resolution of controversies and conflicts, although its legal system can come to be a subversive activity against the governmental status quo. In the behaviors and sayings of the spiritual masters, there is no probability, severity and immediacy of the damage, so they only represent a threat to those trying to hide the Truth.

The future of Justice in the world seems uncertain in the ordinary eyes of the people, while the poor and oppressed suffer from obsolete and corrupt juridical systems. However, the Maitriyana never despairs or discourages, since the Spirituality opens the Way to a genuine juridical form that is both the future and the past of the human being. In fact, one of the great achievements of the human rights courts during the twentieth century has been to decide that the fundamental freedoms are inherent to the human being, which means they are his dharmic nature, demonstrating that the libertarian vision of Gautama was correct. Even though the Buddhist Law operates on the margins of contemporary civilization, it is certainly a way to protect people, the spiritual values and the very Truth in the face of chaos and confusion prevailing in criminal and civil juridical systems, where those who suffer are not usually protected or defended nor those who are wrong are taught or re-educated.

The practice and juridical theory of the Maitriyana is a balance or Middle Way between the ends of over-application and sub-application of Law, being the appropriate application of Justice and Righteousness, helping the victims and simultaneously teaching the aggressors. This libertarian maxim of Buddhist Law in the field of Freedom of Expression means that the right to Freedom of Expression does not imply protection from violence and lies, which are condemnable actions for all individual, group or State. Therefore, the Maitriyana considers that there must be Freedom of Expression to perform criticisms and public denounces provided that there is evidence or proof that it is Truth what is claimed, because otherwise it will not be more than an aggression, defamation or lies. This duty toward Truth is intertwined with the right to Freedom of Expression, which not only protects human rights activists who adequately criticize illegal actions but it also simultaneously restricts those who incur the mere slander and prejudice against others. This legal framework of Buddhist Law vanishes the mistakes of overapplication and subapplication of laws, which means minimizing the ends of repression and debauchery. In this sense, one of the capabilities of ethical tribunal of Maitriyana is to identify the Middle Way of Justice as appropriate or righteous compliance with Law, creating the correct institutional framework to defend the fulfillment of the right to Freedom of Expression while it criticizes the violation of the duty of Righteous Word. Indeed, the Buddhist Law establishes that, without the right to Freedom of Expression, minorities will disappear from society, violently or silently, because Power is always in favor of assimilation and normalization, trying to suppress differences and criticisms which are essential to the democratic life of the peoples. This demonstrates the reason why Freedom of Expression generates a limit to the excesses of political Power, by not implying a mere intellectual practice but rather a libertarian action. The Maitriyana transcends mere political discussions of the moment in order to go to the rediscovery of the original intention or Purpose (Dharma) of Justice, which is never sustaining the veils of status quo but rather using resources to identify and transmit the Truth. Definitively, the Buddhist Law shows that True Justice is not sanction and condemnation, but rather learning and reconciliation (Maitri), going along the Way of the wise utopia and compassionate hope leading to the Great Awakening (Maha Bodhi) of humanity. Thus, the Free and Enlightened Being (Arhat-Bodhisattva) considers that every conflict is always an opportunity to return to highlight the importance of the remedy or Cure (Nirvana) to the suffering of the peoples. Given that the bases of conventional law are structurally stereotyped, bureaucrat and insensitive to help the people through intelligent legal action, the theory and legal practice of Maitriyana is profoundly important, allowing that Justice resolves the dilemmas that divide humanity, many of which are created by governments. Buddhist Law demonstrates how is it possible to be the embodiment of Goodness, Law and Righteousness, so that inserts a dosage of judicial activism in peoples throughout the world in order they reach Liberty, Equality and Fraternity.

 

In the Maitriyana it is proposed a consideration of Freedom of Expression as an essential part of human social nature and its ethical values, rather than considering it as a practice regulated by artificially created laws. Freedom of Expression is a fundamental human right by being indispensable for the development of both psychism and society, since it affects the verbal, artistic, scientific, journalistic, juridical, political, educational and philosophical expressions, among others. Thus, the State has the duty to guarantee the apprentice’s Freedom of Expression in all spheres of life, both facing governmental institutions and in relation to private institutions. The individual must exercise this right to have his or her own opinions, to research information, to enjoy university autonomy, to seek the Truth and to freely disseminate ideas. Therefore, the main human rights are impossible to comply without guaranteeing the right to Freedom of Expression. The recognition of these social freedoms is guaranteed by the Buddhist Law, which is an ancient system originated in the convictions and customs of the spiritual Commune (Sangha). Freedom of Expression emanates from the inside of buddhic nation, since it is the result of its libertarian meditation and cultural identity. Hence, the law that sets out the rights and duties of Freedom of Expression emerges from Maitriyana, which means that the spiritual master teaches the pathways and limits for the appropriate expression of Liberation.

Buddhist Law has established an ancient path governed by the principle of progressiveness of human rights, which is one of the pillars of international justice, recognizing and guaranteeing the fundamental freedoms within the spiritual Commune (Sangha) in order to then improve and extend these values to the whole society. Thus, the foundation of Freedom of Expression is the legacy of the past, thanks to the movement created by Gautama, but it is also a product of the contemporary paradigm shift initiated by the Maitriyana, which considers the Awakening (Bodhi) as the point of origin for the evolved humanity and the libertarian civilization, which are an intrinsic limitation to the mundane Power. Indeed, the great force of the Buddhist Law lies not in its material applicability but in its ethical example and spiritual guidance for the peoples, by denouncing the abuses of State in order to create a better world. Therefore, in the juridical current of Maitriyana, it is clearly identified that the Free and Enlightened Being (Arhat-Bodhisattva) is someone who does not cede his or her faculty of normative self-determination to the State. This means that the spiritual master is not subject to the social pact of the State, because he or she has already given his/her spirit and commitment of life to the Commune (Sangha), whose characteristics are superior to those of the State: has an intuitive rationality and prioritizes the Freedom of the apprentice. Although the subject must not exert violence or using force, the Free and Enlightened Being (Arhat-Bodhisattva) does not recognize that the State has the exclusive monopoly of Law, which is an attitude that evanesce the social contract by showing it as an illusion.

Consequently, the Buddhist law establishes that human beings have Freedom of Expression, Thought and Action up to the limits established by the ethics of the Middle Way and not the state laws which often violate the fundamental rights and freedoms. What is revolutionary of this thesis of Maitriyana is that it understands the spiritual master as someone who is above the social pact, since he or she can certainly evade or be detached from this state model created by the Power and State Empire, whose artificial and contingent laws usually suppress the possibility so that the entire society reaches the Cure (Nirvana) from suffering. According to the Buddhist Law, State is an extremely powerful force but ethically inappropriate, being a system repressing the rights and freedoms of humanity. Instead, the Maitriyana is the ultimate representation of world culture, so it tends naturally to its protection, by responding to communitarian and supreme interests that result in a historical Path and legitimated by the ability to enforce the rights and duties needed to Salvation and Evolution of life. Certainly the Buddhist Law is a contemporary expression, although its most essential ideas have been gestated in 2600 years ago in ancient India, when the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) of Spirituality developed a radical juridical current, synthesizing the best political, economic, cultural and environmental knowledges in order to affirm that in Spirituality there are supra-legal appreciations that go beyond the will of the state and its criminal or civil Law. Thus, the Maitriyana is positioned as a way of Superior Justice, by expanding and transforming the juridical field to go beyond governmental laws, in order to approach the apprentice to the ethical and solemn teachings of the great Free and Enlightened Beings (Arhats-Bodhisattvas) of history. This perennial knowledge or compassionate wisdom (karuna-prajna) of Buddhist law develops a healthy, righteous and proper legal system, highlighting at any time and place the rights and fundamental freedoms, which are not to be respected only insofar as they are determined in state Law, because there are a lot of rights existing and undoubtedly are not recognized by the ordinary legal system.

The special juridical system that is taught by the Maitriyana is a set of principles that are consistent with the dharmic nature of the human being, which is immutable and timeless, reason why the Buddhist Law has universal validity. However, it is also about a living system, so it learns and evolves as events pass, but always navigating on the Way of the Ethics and Righteousness. Therefore, the principles of Dharmic Law are superior to state positive Law, being both its limits and its Empty Dynamic Ground. Thus, the Maitriyana recognizes as valid to any legal system that derives from this spiritual or dharmic nature that is present in the heart and mind of humanity, while unfailingly any legal system that represses ethics, human rights and fundamental freedoms will be invalid. These values transcend Buddhist law norms of society and the State, being grounded in the dharmic nature of the human being that is historically and ontologically prior to any legal system. For this reason no legal and state norm should go against Spirituality, from which the spiritual rights are deduced as prerogatives which are superior to the government and state, so that no political, economic and cultural Power has legitimacy to override the Natural Law of Maitriyana. Thus, the Buddhist Law establishes that the State cannot go against Freedom of Expression, Thought and Action, whose reason is perennial while that of the State is transitory. The spiritual master, when presuming to defend the natural and spiritual rights has the legitimacy to criticize the state juridical system that violates human rights and fundamental freedoms. When the state Law ignores these values and principles -which are defended by the Maitriyana-, it is actually denying its own foundational essence. The history and development of Buddhist Law constitutes an eternal rediscovery of human nature as free, enlightened and solidary, by being the source of perfection and evolution of human rights and spiritual rights. In this sense, the juridical metapolitics of Maitriyana is constantly studying the Natural Law that underlies and is beyond the State Law. Even though there may be multiple versions of what is that human nature, it is certainly undeniable its existence as a source of Purpose (Dharma), reason, ethics and Awakening (Bodhi). Therefore, from the peak knowledge (satori) of this rational and socialist nature of human being is that the subject can understand that Freedom of Expression constitutes the most sacred and natural aspect of human life, with which the state Law should be sure to protect and not to contradict these natural and tribal values of Buddhist Law, by developing and unfolding the Human rights and Spiritual rights.

Furthermore, although freedom of expression is a supreme human right, entirely based on the rational and spiritual human nature, this does not mean that it is unlimited, because rights also entail duties. This implies that the Maitriyana does not abuse the importance of its defense of Freedom of Expression, by setting that the corrective limit to any expression, thought and action must be respect to the free and enlightened nature of humanity. Thus, it is not an abstract concept, but rather that Freedom of Expression must be manifested respectfully, by not defending violence nor incurring insults attacking the intrinsic dignity and honor of others. However, the truthful criticism along with the sense of humor does not necessarily imply incurring disrespecting or ignoring the value of fellow beings, as these resources are essentially an expression of the dharmic nature, being essential for art, reason and critical analysis of reality. Buddhist Law states that the right to Freedom of Expression must always be in tune with the right to information and Truth, so it is imperative that expressions do not encourage deceit, lies and fraud, being rather backed by the reality. This fully respects the right of others to receive reliable information without necessarily restricting the right to opinion, since it is simply required that they do not damage the integrity of others, by having a minimum grounding on Truth. In addition, the Free and Enlightened Being (Arhat-Bodhisattva) teaches that Freedom of Expression must respect the right to privacy, the right to equality and non-discrimination, the right to social security and the right to fraternity, among others.

The legal order of Maitriyana is the maximum protection to ethical, aesthetical and spiritual values of humanity, so that it roundly prohibits expressions that are contrary to values, such as apology of crime and war, drug trafficking, prostitution, violence, corruption, hatred and racism. In this sense, the Buddhist Law warns about the serious situation faced by contemporary civilization, because most of governments, religions and mass media are deeply tainted with deceptive and violent ideas that erode human rights, making a bad use of Freedom of Expression to undermine the sacred foundations of human being which they are supposed to respect and defend. In addition, governments and communicational companies often form alliances to control the monopoly of the word, by repressing those who challenge the status quo. The Maitriyana considers that Freedom of Expression must be ruled by self-control and Sublimation (Nirodh), instead of ceding the authority to control fundamental freedoms to the State or the private sector. Even though this fact may be juridically legitimized by the State, it is certainly something ethically unjustified in light of the Buddhist Law. However, when the spiritual master teaches the art of self-control as a mechanism to channel Freedom of Expression he is not referring to self-censorship based on fear, but rather refers to the attitude of ethical responsibility to choose what form is more appropriate and correct to express. While self-censorship represses Freedom of Expression, Thought and Action, instead, self-control develops self-realization of the being-in-the-human, being a mechanism that comes from the dharmic nature as the origin point of the human rights and duties.

The right to Freedom of Expression evolves with the development of the counterculture of Maitriyana, which is a movement that synthesizes the thought of East and West. During 2600 years the Buddhist Law has been the only discipline that has formulated a theory and practice of human rights on the basis of recognition of the dharmic nature as an intrinsic dignity and freedom. However, governments and religions of history have allowed flagrant violations against these fundamental rights, by participating or being complicit in terrible crimes against humanity. In accordance with Gautama, the metapolitics of Maitriyana promotes and defends Freedom of Expression, Thought and Action, exalting the ideas and practices of Truth and Justice to make humanity to be more righteous and noble. During 2600 years, in the Buddhist Law, there has been progress in the struggle for fundamental freedoms, because even in times of war, persecution and oppression the Free and Enlightened Beings (Arhats-Bodhisattvas) have continued conveying the need for these libertarian values, by defending them with all their strength to the point of being willing to sacrifice their own lives for the protection of fundamental freedoms. Indeed, the Maitriyana is a liberating movement that continues this legacy of defense of the dignity and Cure (Nirvana) of the human being, by teaching an ancient pathway toward tolerance and interexistence of all the peoples. Therefore, it is in the Buddhist Law where the spiritual right to Adequate Expression is originally consecrated in a direct and juridical form, by establishing that criticism and transmission of information should never be restricted by government and the State. Consequently, the Universal Declaration of Spiritual Rights written by the Maitriyana presents Freedom of Expression as an evident and essential right, as important as the right to a healthy life and the search for the Cure (Nirvana). According to the Buddhist Law, to provide the apprentice with Freedom of Expression and Transmission of ideas and psychological, philosophical, scientific, political and theological thoughts is the very basis for social freedom, which is a Path that is usually repressed and censored by despotic governments. Instead, the Maitriyana magnificently recognizes that the aim of society must be the perennial protection of natural and spiritual rights of humanity, by defending human rights to Liberty, to Peace, to the full expression without censorship and to civil resistance to oppression. The important aspect of Buddhist Law is that it considers that Freedom of Expression should not be limited by the government and State, because the latter should only criticize abuses and violations of this sacred right. The responsibility to make a correct and adequate exercise of the right and duty to Freedom of Expression is mainly an individual and spiritual matter, but never a matter of State sanction.

When proclaiming a political-juridical defense of Freedom of Expression, the Maitriyana faces crises and confrontations both with the authoritarian governmental Power as the capitalist corporate Power, since the despotic status quo is always stubborn in hiding the reality, even though the technological development makes very difficult to repress the right to Freedom of Expression. The history of the spiritual Commune (Sangha) and the evolution of Buddhist Law have been guidance to the individual who peacefully faces tyrannical and totalitarian regimes, by teaching Freedom of Expression and human rights as incarnations of the dharmic nature of human beings. Faced with appalling and shocking events that the governments and religions have done, the Maitriyana seeks the awareness raising and Awakening (Bodhi) of the peoples in order to avoid repetition (karma) of war crimes, genocides, ethnic cleansings, crimes against humanity, and ecocides that have taken place in the past.

Buddhist Law does not create natural rights, human rights and spiritual rights, but rather is an act of recognition of them, developing an international legal instrument of considerable importance: the Ethics Committees and Courts of Consciousness. This tribal juridical order that is implemented by the Maitriyana is decisive to make the right of the apprentice to Freedom of Expression and Thought is complied, by allowing the individual that his/her investigative actions, of receiving and dissemination of information are not interrupted or interfered. In the exercise and enjoyment of this right to Freedom of Expression, every apprentice shall follow the limits of non-violence and non-lie in order to ensure the full respect for the rights and freedoms of others, by meeting the just exigencies of ethics, the social order and democratic welfare of civilization. In this sense, just like the International Law, the Buddhist Law states that the State has no legitimacy whatsoever to suppress Freedom of Expression globally proclaimed.

Although the sutras of Gautama and Jesus, along with international human rights instruments, are the most valuable texts of humanity, it is necessary to make constant improvements and extensions to propitiate social transformations throughout the world. For this reason, the Maitriyana widely establishes revolutionary juridical system of ethical defense of Freedom of Expression, Thought and Action for every individual, as long as there is respect and non-violence through engagement with the Truth, Good, Peace and Democracy. Evidently the Buddhist Law exceeds the field of politics and religion, by constituting itself as a paradigm of metajudicial activism. Although it is true that this juridical system of Maitriyana is susceptible to generate resentments and being accused of illegitimate by the conventional powers of State, certainly the origin of the Buddhist Law is both Natural Law as well as the Tribal Law widely recognized by international human rights instruments, by achieving effectiveness and ethical purity that is not present in the State Law. In addition, the Maitriyana makes explicit its engagement with the Truth and Learning, instead of seeking prison sentences or monetary penalties, by making that the compassionate wisdom (prajna-karuna) prevails over criminal and civil regulations. In this regard, in case that the Buddhist Law receives censorship and violation on the right to freely express its thoughts, ideas and opinions by any media and broadcast, then this can be considered a discriminatory act and an international crime that promotes intolerance towards a millenary Spirituality movement. While there is truthful information, responsibility and commitment to the Truth, every apprentice should be able to freely express their ethical vision without suffering attacks from state or private sectors, enjoying his or her human right to receive and transmit opportune, credible and impartial informations without any hassle or censorship. Although the main Declarations, Covenants and Conventions at an international level prohibit attacks on Freedom of Expression, however, these unfortunate events occur repeatedly, showing that the vast juridical instruments that are supposed to protect human rights and Freedom of Expression do not work properly, since States, corporations and religions become all international legal documents into dead letters. Faced with this global culture of impunity, the Maitriyana emerges as a system that respects the dharmic nature of the human being, by struggling peacefully against the regimes of the mundane power that violate human rights of all the peoples.

 

 

 

 

 

Buddhist Defense on the Hope of Change

The best promise or prophecy made by Gautama is the fact that the Universe is constantly changing. However, peoples often lose hope in change and transformation of the world assuming a metaphysical faith or a materialistic reason that do not know spiritual values. Thus, hope is part of the field of Spirituality, because the promise of a better world is the main feature of the great spiritual masters who have ethically led humanity by driving it to the Pure Earth or the Kingdom of Righteousness. In spirituality, this hope is embodied in two perfect metaphors for contemporary society: Awakening (Bodhi) or Resurrection. These hopes are nothing less than the Evolution and Salvation of the world, both internal and external, which has been marked by suffering for thousands of years. Although this original Desire is difficult to satisfy, certainly the hope to achieve Cure (Nirvana) is a consolation and a passion, by being a perception of the future of humanity that encourages the individual to self-realize the Purpose (Dharma) of his True Self. However, hope must always go hand in hand with the perception of reality as unsatisfactory, impermanent and insubstantial, since otherwise hope would be a delusional thinking or unfounded delusion in which those who are ignorant of this often fall. Hope for change in the world is therefore a challenge of the utopian reason, because without hope there is no Sense of history. The Free and Enlightened Being (Arhat-Bodhisattva) works continuously to develop the spiritual capabilities of the peoples, teaching that if humanity is united is unstoppable. But this hope is not part of a false optimism but of a perception of the basic potentialities of human being, that are Liberty, Equality and Fraternity against Oppression, Poverty and Conflict. For Buddhist Spirituality, hope for change in the world is an ethical imperative of the political, economic, cultural and environmental development, because it is the autopoiesis of the expected world. Thus, the only belief of the spiritual master is that it is possiblea better world, as long as society risks its comfort to meet the challenge of the Path to Pure Earth or Kingdom of Righteousness. Although hope of change shares with resentment the fact of feeling dissatisfaction (dukkha) facing the present society, certainly resentment acts destructively, while hope acts constructively. While resentment is attachment to the past, instead, hope is Openness (Sunyata) to the future. Although fear is the fundamental instrument of traditional politics to get obedience and appeasement, the Buddhist Spirituality teaches hope in a better world as the way to get consensus and Liberation. The materialistic civilization uses fear as Power of Coercion, but the Free and Enlightened Being (Arhat-Bodhisattva) uses the compassionate wisdom (prajna-karuna) as a Counterpower that creates a direct pathway to meet the postmodern hope in a better world.

The kind of change of which the spiritual master talks has a significance of transformation and revolution, so it is opposed to the vision of status quo, being rather the spiritual conversion of the peoples so that they can actively adapt to an appropriate lifestyle. This is the proposal for change which the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) and its direct democratic vision embody to solve the world problems. The Maitriyana denounces that traditional politics of all countries and epochs is essentially a breach of the hope for change residing within humanity, which deeply desires that the various peoples converge on global policies where pacifism, social justice, education and ecology are knotted. From this perspective, the hope for change is inherent in human life and its upward progress of survival and spiritual evolution, while attachment and what is static are synonymous with illusion and self-destruction. This vision of true development is the fundamental inspiration of the Free and Enlightened Being (Arhat-Bodhisattva) who is an individual with essentially reformist and revolutionary premises, by using the nature of change in pursuit of Good. In metapolitics of Buddhist Spirituality, the real change in the world is the one that radically transforms the structures of power, establishing a virtuous system of direct democracy that liberates the peoples from dictatorships of authoritarian and populist governments. This means that the hope for change that is encouraged by the spiritual master has a historical sense, because when banishing the custom of social submission it is produced a rupture of epoch which favors the indispensable Cure (Nirvana) of the world’s problems. Indeed, the ethics of the Middle Way is the great jewel of humanity because it is an adequate means to carry out the goals that the great movements for social change have sought. If social movements of the past had used appropriate means, then all the major problems of the contemporary world would be already solved. Although conflicts are renewed with the pass of epochs, the higher and amplified state of consciousness (H-ASC) to which a Free and Enlightened Being (Arhat-Bodhisattva) has reached constitutes the most perfect resource of the Universe in order to solve the challenges that life has every day. The Maitriyana’s advantage is that it forms spiritual masters specially prepared to righteously solve problems threatening the Earth (Gaia), by developing the hidden potentialities of the peoples. This spiritual potentiality is the Desire and the hope for change that involves realistic optimism which emerges from the experience of the Real as unsatisfactory, impermanent and insubstantial. The Buddhist Spirituality defines the human being as a being that is able to make his spiritual existence indefinitely grows through the contemplative work, so that the hope of change requires entering an adventure of ongoing growth and overcoming. Given that the appropriate means are spiritual by definition, those peoples that are warlike, unjust, ignorant and polluting will never be able to build a better world precisely because they lack adequate means to go to the future. This turns the social progress into a work that no one can consummate through technology, it is instead required the mutual support, empathy and solidarity of others. Therefore, the hope for change requires a passion for the pursuit of happiness and general welfare, aspiring to a Pure Earth or Kingdom of Righteousness which grows up until reaching the confines of the Cosmos. The hope of change and the Maitriyana always go on the same path, by introducing spiritual values in society so that there is true progress.

 

 

 

 

Buddhist Defense on the Fight against Racism

The international community of Buddhist spirituality is actively involved in fighting against racial discrimination, transmitting that the evanescence of these prejudices is essential for the construction of a dharmic and postmodern civilization. Therefore, the Maitriyana works so that the peoples take urgent measures which fully solve this global problem that is racism. Faced with racial discrimination, the spiritual master teaches the value of equality as Cure (Nirvana) from this evil that is present throughout the world, proposing a practical and theoretical system of higher education in Human Rights that all peoples can apply in the here and now.

The principles of Buddhist Spirituality tend to racial unity, reason why the integration and reconciliation (Maitri) of humanity is a central teaching in Maitriyana, striving to establish a global dharmic civilization which is oriented by the fundamental values of Liberty, Equality and Fraternity, which implies the paradoxical dialectical understanding of unity in diversity. Therefore, Buddhist spirituality is a pioneer movement in Human Rights that recognizes the value and intrinsic dignity of every human being, never resorting to mechanisms of distinction, exclusion, restriction or preference for reasons of race, lineage or ethnic origin that nullify or discredit the recognition or exercise of the human rights and fundamental freedoms in the political, economic, cultural and environmental spheres. The Maitriyana considers that all human beings have an egalitarian spiritual nature, reason why any ethical evaluation on an individual or group must always start from their thoughts, words and behavior, but never from an evaluation on their race, nationality, ethnicity or lineage. Consequently, the Buddhist spirituality seeks the evanescence of racial and ethnic prejudices, considering that those who commit discredit, dishonor and offend people or groups because of race, national origin or lineage are committing a flagrant violation of the vision of Siddharta Gautama as well as of the spirit of Human Rights. The Purpose (Dharma) of unity and reconciliation (Maitri) of humankind requires prioritizing the development of the common points that underlie all races, cultures, ethnicities and lineages. The teachings of Maitriyana advice open the eyes to unity and integration, simultaneously going beyond the differences. Thus, this international movement recognizes and encourages the Perennial Spirituality that unites the entire human family.

The Buddhist Spirituality is an international community that promotes racial unity, putting into practice the spiritual principles taught by Gautama. In the lessons taught by the spiritual masters the peoples are trained in libertarian, egalitarian and fraternal values which allows achieving the Awakening (Bodhi) of a new higher and amplified state of consciousness (H-ASC), which is the Cure (Nirvana) for the disease of prejudice and discrimination. Thus, the Maitriyana is actively involved in promoting human rights, which are the ethical principles that guide the daily life of the Free and Enlightened Beings (Arhats-Bodhisattvas) who are the greatest testimony of engagement with the unity of all humankind. In the communes (sanghas) of Buddhist Spirituality apprentices must be associated with friendship and concord, showing a way of living that takes into consideration the value of each human being. Indeed, the racial origin or lineage of an individual does not represent any kind of spiritual significance, because only his actions and teachings are what is true, showing that what is sacred is the practical realization of egalitarian principles whose goal is the Awakening (Bodhi) of the whole world. Therefore, the Maitriyana fights against racism, by defending human rights and fundamental freedoms for all individuals without any distinction of race, nationality, ethnicity or lineage.

To reach this horizon that is the eradication of prejudice and racial discrimination, the Buddhist Spirituality gives special importance to advanced spiritual education. All spiritual masters create activities that embody the fundamental objective of the unity of humanity through the Evanescence of prejudice and discrimination, whose source is greed, hatred and delusion. Therefore, Maitriyana considers then that these evils have a spiritual solution by means of the Cure (Nirvana) of mind, which is nourished by the ethics of Detachment, the direction of the Truth and apropriate conduct. Consequently, the Free and Enlightened Being (Arhat-Bodhisattva) teaches that in order to vanish racism and stereotypy it is required advanced spiritual education which aims to promote an appropriate lifestyle, by inculcating in the minds of the people the principle of interdependence e interexistence of all beings. This education of Buddhist Spirituality develops awareness about understanding of the organic unity of humanity and the Earth (Gaia).

Maitriyana’s teachings constitute a perfected program for the unity and reconciliation (Maitri) of humanity, considering that it is essential to establish a universal system of spiritual education in ethics and human rights that can be applied to all cultures of the world. This integrating program is inspired by the Buddhist Spirituality developed by Gautama, who fought against racial prejudice and ethnic discrimination when seeking the eradication of oppressive social ties based on lineages or caste division. However, the program of spiritual Education of Maitriyana is not idealistic, but is pragmatic, using contemporary knowledge of psychology, philosophy, science, politics and theology to teach spiritual ethics with an updated language. All these knowledges are harmonized by the ethics of Buddhist spirituality so that they can give witness to the Truth which is the unity and interexistence of all of reality. Thus, the program of Maitriyana is an extraordinary way to eradicate the evil of racism and discrimination, proposing to teach topics such as the interdependence of peoples, the spiritual and cultural evolution of all humanity, thinking beyond the intellect, sublime emotions, the search for the Sense of life, the friendship bonds as a fundamental pillar of society of the future, the need to develop an identity beyond national boundaries, and the ethics applied to the fields of politics, economy, culture and environment. In the vision of spiritual masters each of these topics helps to meet the universal needs of human beings, eradicating the evil of prejudice and discrimination against individuals or groups based on race, nationality, ethnicity or lineage. Indeed, the rules relating to human rights were already preestablished by the ethical field of Buddhist spirituality, whose teachings about the unity of humankind are oriented toward the most evolutionary stages of consciousness of the human being. Therefore, the Maitriyana provides hope of change which is completely realistic, by seeking to vanish prejudice and discrimination to guide the peoples to the true progress that is the Awakening (Bodhi). This objective must be experienced and accepted with a renewed spiritual attitude that acts on the principles and experiences that the Free and Enlightened Beings (Arhats-Bodhisattvas) have accumulated over the past 2600 years. The Buddhist spirituality is convinced that the evils of prejudice and discrimination can be eliminated if people express sincere attitudes of hope, optimism and determination to respect the organic interexistence of all beings.

 

 

 

 

 

Buddhist Defense of Mindfulness facing Drug Trafficking

Buddhist Spirituality is a global social movement that for 2600 years has been warning about the damage that drugs cause in the minds of the peoples. However, governments of capitalist civilization are often accomplices of the advance of drug trafficking. For this reason, the Maitriyana reiterates again the gravity involved in the plague of drugs, because it sows greed, hatred and delusion in human consciousness. To cope with this evil that causes suffering and death, the spiritual master teaches that the whole society must take courage to keep Mindfulness and Purified Consciousness. Through this ethical message the Free and Enlightened Being (Arhat-Bodhisattva) makes a call to the Socially Engaged Spirituality, firmly adhering the pacifist message as an adequate means to fight against drug trafficking and organized crime. Indeed, the proliferation of drugs addiction within peoples is a problem that is so serious and vast that only the Ethics of Detachment seems to be its Cure (Nirvana), which is why there is an urgent need for a spiritual conversion on the part of the society. Precisely the contemplative practice allows focusing consciousness, focusing attention around a Purpose (Dharma) of life, so it is helpful facing dispersion and superficiality that generate drugs and mass media. The complexity of the problem of drug trafficking can be banished only through the comprehensive transformation of consciousness, training it to not resort to evasion of suffering which is certainly drug consumption. The Buddhist Spirituality argues that drug addiction is a symptom of existential dissatisfaction (dukkha) or absence of Sense of Purpose (Dharma) in the world, so that the individual flees from the present to surrender to an existence of illusion. The growth of drug trafficking and addiction to drugs evidence that people live more and more in a fictional world, lacking of ethical goals and spiritual hopes. When Maitriyana analyzes drug trafficking basically understands it as the globalization of intake of mental intoxicants. However, the libertarian meditation allows perceiving the profound degree to which drug trafficking is supported and intertwined with governments and private companies. Since the interests of the Free and Enlightened Beings (Arhats-Bodhisattvas) are deeply transnational, the Buddhist Spirituality displays a pacifist, fair, cultured and harmonic force into a process that neutralizes the suffering generated by the drug scourge within society. In this context, the spiritual master denounces that drug trafficking and organized crime grow with the complicity of the corporate and governmental sectors, which benefit enormously by keeping the population with a damaged and sick conscience. This is because Mindfulness and Purified Consciousness are a threat to the survival of materialistic Power, because they are the embodiment of the values of Liberty, Equality and Fraternity. The presence and transmission of Maitriyana is then that of a counterpower that denounces governments and companies which are complicit in evils such as arms trafficking, corruption, prostitution, covering-up and drug trafficking, which attack the physical and ethical existence of human beings. The Free and Enlightened Being (Arhat-Bodhisattva) makes a global call to the spiritual conversion of all peoples, while his fundamental desire is that all humankind becomes promoter of Human Rights and abandons the culture of selfishness, dualism and consumerism. In this way, the spiritual master is the transmitter of an appropriate scale of values that lead to true happiness, plenitude and Awakening (Bodhi) of Being. Here, the self-realization of human being appears identified to the interexistence with the others. This proposal that society abandons drugs and attains peak knowledge (Satori) is the product of paradoxical dialectical logic of Buddhist Spirituality, which enlightens every nook and cranny of the world through compassionate wisdom (prajna-karuna). Thus the Maitriyana copes with the indifference and conformism, making the supreme effort to convey the Cure (Nirvana) from the evils that sicken the peoples. This is because the causes of drug trafficking and organized crime are nothing less than the global expansion of the false values of selfishness, dualism and consumerism that are part of the very structure of capitalist civilization. TheEthics of the Middle Way allows understanding that drug trafficking and organized crime are at the very core of unbridled capitalism and authoritarian communism, since both systems are materialistic and idolaters of attachment to money and Power. Since attachment is at the root of all evils, the Buddhist Spirituality teaches a lifestyle based on Detachment, denouncing that drugs and money never manage to fill existential emptiness (Sunya) of the human being. This means that the fight against drugs trafficking cannot be won by the current security systems, based on violence and punishment, but rather it can just be properly won by the profound Planetary Cultural Revolution proposed by Maitriyana, by having the duty to protect and develop the spiritual legacies of the peoples which are threatened by drug trafficking and organized crime. The Free and Enlightened Being (Arhat-Bodhisattva) then becomes the maximum referent of a genuine awakened and evolved society that has overcome the materialistic ambitions of the past, by educating humanity in the higher and amplified state of consciousness (H-ASC). Therefore, drug trafficking can only be overcome if people perform a great effort to ethically transform their education systems, in order to teach the coming generations how important is to live in the Way of the Law or Purpose (Dharma). Indeed, peace, social justice, advanced education and ecology generate the new scenario of progress that is the libertarian socialist civilization. This hope or horizon is the true antidote to the drug trade, because only through discourage consumption is that production will be destroyed, just as with any other economic activity. This means that if people are inwardly transformed by means of contemplative practice then they will cease to resort to drugs to escape from reality. The presence of ethical and spiritual exemplariness is what develops the existence of society, advocating for the welfare of all beings. Buddhist Spirituality progressively installs a new kind of Law that allows resolving conflicts adequately, by abandoning violence and punishment to deploy the power of ethics and reconciliation. When recognizing drug trafficking as a global problem, the spiritual masters assume the responsibility and commitment to fight peacefully against this evil, by protecting the peoples who are helpless in the face of organized crime. In this sense, the Maitriyana denounces companies and governments that are complicit in the corrupt and criminal Power, claiming the need to implement comprehensive policies that are correct and appropriate to define and affirm the process of Liberation and Awakening (Bodhi) of the whole humanity, which will only happen if it is achieved before the Evanescence (Nirvana) of drug trafficking. The Free and Enlightened Being (Arhat-Bodhisattva) risks his life to assume his mission in the world, since his struggle seeks to create a Pure Earth or Kingdom of Righteousness. All the peoples should participate in this supreme task, by committing themselves with the care of others and nature, because otherwise humanity will be self-destroyed. Buddhist Spirituality is always close to those who suffer, to whom it transmits a life practice based on friendship and mercy, which are attitudes of spiritual conversion that heal the very fabric of society, by placing the individual closer to the heart of the great spiritual masters of history. It is time for people to stop doing evil, do good and purify the mind.

 

 

 

Buddhist Defense of the Utopian Reason

The Buddhist Spirituality is an extraordinary Path in the world, because it represents a profound defeat for materialism of the peoples, simultaneously opening a promise of a peaceful, just, learned and ecological world. This means that metaphysics and nihilism do not contribute to the welfare and development of society, but only the spiritual values do that. In contrast to the wild capitalism and authoritarian communism, the Middle Way created by Gautama embodies the compassionate wisdom (prajna-karuna) of the chosen peoples, by defending human rights and freedom of expression as indispensable characteristics for the evolution of true democracy. The Maitriyana is this genuinely socialist and libertarian alternative that criticizes populist demagogy of authoritarian governments obsessed with Power. Thus, the Buddhist Spirituality is not a space of intellectual dialogue, but it rather aims at mystical conversion of humanity, facilitating its transformation and evolution through a Utopia that is socialist, Communitarian and liberating of the peoples, by transmitting the values of pacifism, social justice, democratic education and ecological harmony as essential elements for the great revolution of the Pure Earth. While many people have believed in utopias, most of them have been seen themselves disappointed because the means for carrying them out have not been correct or adequate. In this way the Maitriyana stands out above the rest of the social movements of history, contributing to create a climate of political, economic, cultural and environmental transformation. This New Radical Order presupposes the Utopia of Unity of Humanity, which is the Great Cure (Maha Nirvana) to the evils of war, poverty, ignorance and pollution. This understanding or vision that the future of human being is the construction of a libertarian socialist civilization is what mobilizes the Buddhist Spirituality to seek the spiritual conversion of the peoples, by promoting the direct democracy as the foundation of an authentically dialectical society, but also transmitting the contemplative practice as reconciliation with the here and now. Yet, this spiritual conversion of the world does not mean a religious process but rather a revolutionary return to the protecting values of life, confronting selfishness, dualism and consumerism as counterrevolutionary forces that generate a spiritually corrupted society. In effect, the Liberation of humanity is a Path which condemns both statism and mercantilism, because the two oppress the intrinsic liberty of the peoples. Instead, the Maitriyana rests on the ideals of generosity and solidarity, democratically impelling society to understand that the true power is only achieved through peace and not through weapons, by defending and ensuring full access to Liberty, Equality and Fraternity among all people. In short, the true development of the world powers is not the accumulation of power or money, but it is rather about the establishment of adequate livelihoods. In this way, Buddhist Spirituality agrees with Camus in the fact that the means justify the end and not the reverse, since inadequate and incorrect means certainly corrupt and dirty all kind of purposes. This means that there are adequate means to reach Liberation, which, according to the Maitriyana,  is the great teaching of Gautama. However, the spiritual conversion of the peoples is not an ideological transformation, but it is the experience of global policies based on peace, justice, education and ecology, as it is a political, economic, cultural and environmental development that brings the countries near to happiness of a more free, equal and fraternal life, at the same time it keeps them away from a life of greed, hatred and delusion. The Cure (Nirvana) for the evils of the world is not in developing materialistic systems, which have just impoverished and violated the Mother Earth (Gaia), neither is it in going back to the old metaphysical schemes, but rather the solution lies in establishing a universal spiritual reform that constantly perfects humanity by nurturing the democratic conquests with an intense mystical life that increasingly broadens the horizon of humanity, by stimulating generosity and solidarity as fundamental relations between citizens. Only the values of tolerance and equanimity enable humans to not harm other living beings and choose their own Purpose (Dharma), opportunely fading away the destiny of self-destruction that capitalist civilization imposes to all living beings.

 

 

 

 

Buddhist Defence of the Poor and Oppressed ones

The Buddhist Spirituality transmits a critical message of the apparently democratic systems but that actually involve an authoritarian populism or dictatorship of the majority in which anyone who disagrees is an enemy. Thus, the Maitriyana repeatedly raises its voice against the protocol of using the poor and the systematic violation of laws that promote populist and authoritarian governments that in discourse proclaim a revolution and independence of peoples against the dominant Power but in terms of actions they are nothing more than crony capitalism. The Buddhist spiritual tradition is the host of a better world, so that following the Master Siddharta Gautama condemns the decision of many governments to impose protocols of corruption and impunity that violate basic Human Rights of peoples and subjugate the self-realization of subject’s consciousness. Since governors and electoral representatives of the people do not know or do not want to defend the rights of the oppressed, the Maitriyana peacefully opposes these attempts at manipulation that even pervert the political, legal and cultural field. In this sense, the spiritual master warns that in the educational field there is a process of increasing of superficialisation that even comes to allow and encouraging pornography, ignoring that without advanced education there can be no future for society. The Buddhist Spirituality considers that a democratic and pluralistic people must never be subjected by a single, prevailing and excluding Discourse which considers anyone who exercises his right to dissent as an enemy. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) states that the entire world, both West and East, is changing for the worse, since the spiritual values that sustain human nature are being sidelined largely by all governments and nations. Thus the Maitriyana perceives that the thirst for Justice of people is not respected when governments sanction laws noticeably lacking of juridical legitimacy or ignoring the international Human Rights treaties by committing acts of unacceptable despotism. Therefore, the public policies of the majority of countries attack with impunity the Spiritual Rights and the intrinsic dignity of the human being, violating the poorest and oppressed ones with the mere transmission of materialistic values. According to the Buddhist Spirituality, governments do not openly persecute crime, but rather intimidate those who denounce Truth, by not respecting the right to inner peace and social justice, so that they create an atmosphere of impunity in which the peoples can no longer express and act openly according with the values of Liberty, Equality and Fraternity. Consequently, the States of contemporary civilization profess a false democracy and false pluralism. Thus, the spiritual masters confront a materialistic age that hits humanity, so that it is proclaimed that, in order to achieve Awakening of consciousness in the contemporary world, one must live a Martyrdom Spirituality, which means being willing to fight peacefully against the prevailing Power that impoverishes and oppresses the human mind, even being willing to sacrifice the own life for the sake of others. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) agrees with the Archbishop Zecca, by urging the apprentice to evolve consciousness facing the Real, opening the eyes and waking from social hypnosis in which peoples seem to get used to war, social injustice, ignorance and pollution. The Maitriyana is not a lazy or coward movement but it is a struggle based on the solid rock of Spiritual Truth, reason why the spiritual masters are willing to self-sacrifice themselves for the good of others and the Earth (Gaia).

The Buddhist Spirituality criticizes the state of confrontation suffered by the countries, as governments often choose one of two options: frequently go to war with other nations or directly assume an authoritarian position of oppressing their own people. The latter is perfectly perceptible by those governments that limit freedom of expression, considering as an opponent or putschist to anyone who expresses a free and critical position. Obviously, this kind of attitudes threaten the coexistence of society, which should not be considered as mere cattle willing to following any type of order coming from political power. Precisely, governments generate a constant tension climate that represses thirst of direct democracy of peoples, who want self-determination and the Liberation from all kinds of hegemonies. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) transmits a global humanitarian project that does not start from defeating or imposing on the other, but it is developed on socialist ideas that consider humanity as a big family. However, it is pointed out that solidarity does not consist of the mere helping the needy, which is obviously necessary, but it is rather to be responsible for protecting others, since all beings interexist as a single super organism. Against oppression, poverty, lack of education and the extinction of species, which constitute a threat to the survival of humanity, the spiritual master seeks a revolution of laws and social projects, by promoting dialogue and the development of freedoms. For the Maitriyana the hope of a better world implies offering opportunities for psychical, cognitive and social development to all human beings, spiritually developing the whole civilization in a harmonious, wise and compassionate fabric. This means that the economic and technological development to which governments aim is an illusion, being rather a pseudo-development that hides the fact that developing oneself is serving others. Therefore, the task of Buddhist Spirituality is that in the peoples the good deeds are spread, damages are abstained and consciousness is purified.

The Maitriyana criticizes governments eager to sectarianism, single leadership and personality cult, warning that such ideological proposal is closer to a dictatorship than to a democracy. Indeed, pluralism of ideas makes a society grows, being the very basis of democratic and republican system. The Buddhist spirituality provides an example of life for everyone, being the best expression of true unity and spiritualization of the world, which is currently damaged by wars, social injustice, ignorance and pollution. But this superficiality and dualism that are a characteristic of capitalist civilization are the result of the internal impulses of greed, hatred and delusion, which must be purged in order to achieve serenity and well-being both within oneself and in the relationship with others. Therefore, the spiritual masters insist on the Cure (Nirvana) from the evils of the world, teaching the recognition of interexistence with the fellow beings in order to heal the wounds of the past, since mutual help is the only way to build a bridge towards the future. The spiritualization of society is a Purpose (Dharma) that does not imply doing religiosity, because religion is a caricature of spiritualization, which really consists of stoically and humbly approaching the poor and oppressed ones, those who suffer, by offering knowledge and love to the people. This revolutionary proposal of the Free and Enlightened Being (Arhat-Bodhisattva) is a call to the brotherhood of all humanity, abandoning selfishness, dualism and consumerism to replace them with the ethics of detachment, unity and solidarity. As long as these worthy teachings of Maitriyana are not followed, society will be addicted to mundane Power, seeking pleasure and money instead of helping the poor and oppressed to reach Liberty, Equality and Fraternity. However, the spiritual master does not request uniformity, but plurality and unity in diversity. This is the Revolutionary Spirituality of the Free and Enlightened Being (Arhat-Bodhisattva), which is a call to deeply and holistically perceive reality, always working towards those who are suffering. Obviously, the defence of the poor and oppressed that Buddhist Spirituality performs is attuned to the care of Mother Earth (Gaia).

By transmitting teachings of compassionate wisdom (karuna-prajna) to all peoples of the world, the spiritual master renews the mystical commitment with the poor and oppressed. This constant quest for spiritualizing the world is a complete abandonment of materialism and not an intrusion in domestic politics. Indeed, the transcendent mission of the Free and Enlightened Being (Arhat-Bodhisattva) is a vision of profound transformation that goes through the life learning from conflicts, making a supreme effort for the spiritual maturation of the world. Thus the spiritual master transmits psychological, philosophical, scientific, political and theological reflections that are repeatedly nurtured by a direct contact with the Real. This is the characteristic mode of acting of Maitriyana as unprecedented movement in the history of humanity which compiles all the perennial truths that the great Free and Enlightened Beings (Arhats-Bodhisattvas) have transmitted. The fruit of this transmission is nothing less than the Salvation in the here and now, by developing an ambient of life nourished by mind, word and the conduct of Buddhist Spirituality. Definitively, the spiritual master does not invite to make any kind of religious ritual, but to live the happiness of Purpose (Dharma).

The Maitriyana makes a constructive critique about the political, economic and cultural system of capitalist civilization, claiming that it is time of transforming the world, by liberating the peoples from the hegemony of the old and new colonialisms. Certainly the Buddhist Spirituality is an Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) which criticizes materialism both in its wild capitalist form and in its authoritarian communist form. Therefore, the discourse of the spiritual master is intrinsically revolutionary against the status quo, calling for the Salvation of humanity and the Mother Earth (Gaia) through the change of social structures. This implies fighting peacefully for banishing conflicts and injustices suffered by the poor and oppressed, including the thousands of species of life that are being extinguished. Faced with the dictatorship of materialism, the Free and Enlightened Being (Arhat-Bodhisattva) proposes an economic system that is not based on degradation and death, pronouncing the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) as a message of hope for society. In effect, the spiritual master teaches that the future of humanity is not in the hands of political leaders and large enterprises, but it is fundamental responsibility of the peoples who are inherently free and are able to assume their determination against tyranny at any time and place. Therefore, the Maitriyana is highly controversial for a contemporary world submerged in superficiality and consumerism, by denouncing the capitalist civilization as an intolerable system based on the logic of profit, marginalization and depredation, which damage both the peoples as well as Mother Earth (Gaia). Thus, the Buddhist Spirituality peacefully struggles for the poor and oppressed, including the ecosystems by considering them as completely unprotected beings, calling to encourage the poetic transformation of the inner and outer reality. In fact, without the liberation of the poor and oppressed ones there is no possible future for humanity. The Maitriyana proposes creative alternatives, taking leading part in the processes of global change by proposing a recipe based on four tasks in order to achieve the Cure (Nirvana) of the big problems of the world: uniting humanity on the Way of peace and reconciliation (maitri), putting the economy at the service of social justice, providing advanced education to all peoples and defending Mother Earth (Gaia). When denouncing capitalist civilization, the Free and Enlightened Being (Arhat-Bodhisattva) does not only criticize the economy of inequality, but also denounces the political authoritarianism and violation of the most elemental Human Rights. The revolutionary project of the spiritual master is then Salvation and the Awakening of the peoples by growing the seeds of Liberty, Equality and Fraternity which lie dormant inside the nature of love and mercy of every human being.

 

 

 

Buddhist Defence of Mother Earth (Pachamama)

The Buddhist Spirituality requests a transcultural revolution, by promoting the care of oneself and the other beings that comprise the super organism of the Earth (Gaia). Thus, the Purpose (Dharma) of Maitriyana has a supreme value, since it does not aim to a mere protection of the environment, but rather to the cultural transformation of the world in order to create a Pure Earth or Kingdom of Righteousness in the here and now. As Buddhist Spirituality points out, the Mother Earth (Gaia) is a body that sustains life, so that the peoples should rule in harmony with nature. This means that when it is adopted the mystical position of humility and openness (sunyata) of the True Being it can be understood that Mother Earth (Gaia) is not a property but it is precisely a living being who deserves huge respect and Full Attention (Mindfulness). In fact, the Free and Enlightened Beings (Arhats-Bodhisattvas) have described that nature and humankind are together in the same process of spiritual evolution. However, the capitalist civilization disrespects life, producing a massive extinction of species, water shortages and scarcity of resources, unconscious behaviour and self-destructive contamination. Although the Maitriyana believes that global warming is caused by the Sun, it simultaneously provides an adequate solution based on the ethics of doing-nothing (wu-wei), which is actually the fullness of action, because society is recommended to stop interfering with the self-healing mechanisms that Mother Earth (Gaia) owns as well as all the living beings. Thus, the Buddhist Spirituality makes a call for a global awareness in order to profoundly change the consumerist lifestyle for a harmonious lifestyle which does not accentuate or worsens global warming. Therefore, the development of society must be pacifist, socialist, wise and ecological, by rescuing the values of Liberty, Equality and Fraternity as a contribution to the world welfare. Since consumerism and technologicism do not improve the quality of life, the Maitriyana states that only the defence of Human Rights and the Rights of Mother Earth (Gaia) can make a true development of the peoples. When nature is converted into a private resource or a common good, perversions are produced which inevitably threaten the survival of humanity and the rest of the living beings, because there is no awareness that every human being actively participates within an organism much bigger and immense that is the Mother Earth (Gaia). Thus the Buddhist Spirituality states it is not sufficient the mere concern about the environment, being imperative the holistic and integrative conception which shows actions of respect and care for the health of the planet. This is the fundamental reason why the Maitriyana develops a commitment to interexistence, which is the unity of all beings, by transcending all kind of selfishness and dualism. Although the care of the environment is a matter of utmost concern to many people, this does not necessarily imply that it is had a spiritual orientation towards nature, which is evident in the weak ecological reaction that is manifested by the international community subjected to the capitalistic politics, economy and culture. This lack of understanding of what is actually the Mother Earth (Gaia) and the role that humanity occupies within its planetary body, undoubtedly aggravates situations such as pollution and global warming, which require an integrative and spiritual ecology that is capable of understanding the Interexistence between the peoples and nature. Therefore, the Buddhist Spirituality does not promote a mere environmental care, but rather it struggles for the Awakening (Bodhi) of the whole society in order to create a world of peace, justice, knowledge and ecology. This obviously implies a transcultural revolution that denounces the lack of vision and incapacity of the governmental institutions in dealing with the conflicts of the world. Both the States and companies register an excessive level of conducts away from the spiritual laws, so their actions are not dictated by righteousness but by greed, hatred and unconsciousness. Therefore, a people that does not respect the spiritual laws inexorably is also harmful with regard to Mother Earth (Gaia). Ergo, the Maitriyana is clearly guided by the spiritual strengthening of the peoples, despite the fact that at a large extent this is not a matter of concern for the capitalist civilization. However, the spiritual evolution of human being is the most important issue for the present, because in case of not being achieved, there will be no future for the world. The survival of humanity depends on building a better world, full of global peace, social justice, compassionate wisdom (karuna-prajna) and ecological harmony, so that environmental crises will only be resolved through the Cure (Nirvana) of consciousness. The challenge of Buddhist Spirituality is to protect nature, by uniting the entire humanity under the banner of an integrative and reconciling civilization. Indeed, the only faith of the spiritual master is the hope that he can really contribute to the transformation and Salvation of the world.

The Maitriyana defends Mother Earth (Gaia) by transmitting a message of righteousness and hope for the coming generations that is based on all the teachings of the spiritual masters. Therefore, the Buddhist Spirituality goes far beyond the mere environmental care, explicitly seeking to save humankind from its self-destruction through a universal exhortation that transforms mind, vision and behaviour of the peoples. This universal call to protect nature is a critique in order that adequate solutions to the conflicts in the world are implemented, confronting dangers such as global warming through consensual forms as direct democracy, Human Rights and the Rights of Mother Earth (Gaia). In this way, the exhortation of Maitriyana is based on solid ethical and spiritual principles. Yet there is a realistic proposal sustained by humanist scientific bases provided by the contemplative technique. The Free and Enlightened Being (Arhat-Bodhisattva) convenes to defend nature, which is the true origin of humankind. This attitude has the Purpose (Dharma) to save humanity and Mother Earth (Gaia), guiding them toward the Liberation and Awakening (Bodhi). In fact, this planet is not a place but a super organism. Therefore the Buddhist Spirituality is proposed to save both humanity and the very nature from suffering. Indeed, the spiritual master establishes novel criteria that allow society to be able to make the best decisions possible, criticizing the capitalist economic development for being selfish, self-destructive and catastrophic, as demonstrated by the process of pollution that worsens the global warming caused by the Sun. Therefore, it is absolutely necessary to make ethical, socially responsible and committed decisions to solve world problems as the uncontrolled pollution, by promoting radical solutions that defy the Industrial status quo. One of these solutions to global warming implies a remarkable simplicity: stop consuming beef, since cattle production is one of the main responsible of greenhouse gases. Moreover, the Maitriyana does not hesitate to define the state of the contemporary world as transitional, because it has not yet reached the stage of an awakened and evolved society. This goal must be achieved in the near future because otherwise humankind is in danger of self-destruction, so that global agreements contributing with responsibility, equity and solidarity to the Cure (Nirvana) of the planet are necessary. The Buddhist Spirituality during 2600 years has produced a masterwork directed to adequately resolve the world problems, within which global warming occupies a preponderant place for endangering billions of human beings. This ethical calling is the present incarnation of the perennial knowledge that has been present in all the Free and Enlightened Beings (Arhats-Bodhisattvas), becoming the critical basis for a new economy, politics and culture based on libertarian socialist values of solidarity and compassionate wisdom (karuna-prajna). Thus, if humanity takes the decision of not destroying itself with technological development and capitalist consumerism, then the peoples should adopt the teachings and warnings of the spiritual master. Definitively, the political leaders of the world do not represent in any way the interests of welfare and Liberation of society, being definitely ignorant of the transition process in which humankind is in its Path of spiritual evolution. Understanding this is the key to the survival of human being and the Mother Earth (Gaia), taking the next evolutionary leap in the history of life.

The Maitriyana teachings produce an impact on status quo for having three main aspects: a metapsychological, a metaphilosophical and a metapolitical one. These aspects form the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) of the Buddhist Spirituality, whose most specific field is the transformation of the inner and outer world. This implies abandoning attachment, greed and thirst for domain, by developing the spiritual nature of the True Being as a space of Freedom, Equality and Fraternity. Therefore, the consequences of the lifestyle based on Detachment are the de-identification from Ego, the overcoming of dualism and the abandonment of the conquest of environmental nature. In this way what the Free and Enlightened Being (Arhat-Bodhisattva) teaches is a new relationship with existence that is based on pacifism, redistributionism, pedagogism and ecologism. In this perspective, the human being respects the living planet with the rank of Mother Earth (Gaia), while simultaneously assumes for himself the upper range of protector of nature, which is genuinely the lost paradise of the peoples and not a mere thing, possession, instrumental resource or common good. This is what the Free and Enlightened Beings (Arhats-Bodhisattvas) as Francis of Assisi have found whose sensitivity and love for all living beings is a symbol of fraternity, which implies respect and compassionate wisdom (karuna-prajna) towards the Mother Earth (Gaia). This solidarity and fraternal relationship with nature is a bond of Interexistence and ecological harmony, which implies that humanity and living planet must take care of each other and mutually serve each other. This defence of Mother Earth (Gaia) implies a detachment from the economic, political and cultural system of capitalist civilization, at the same time it proposes eradicate consumer habits in order to protect the fellow beings and nature. The Buddhist Spirituality not only criticizes the capitalist or communist materialism, obsessed with private property or with strengthening of the State, because the Middle Way of Maitriyana is also a rational planning to build a new libertarian and solidary civilization.

 

 

 

Buddhist Defence of the Republican Spirit

When Siddhartha Gautama created the spiritual commune (sangha) 2600 years ago, republican essential foundations simultaneously were established for the Liberation of the people, because while in the monarchical system there is a king who has the whole Power, however, in the republican system several partial power-administrators coexist. Therefore, in the republic of spiritual commune (sangha) several powers coexist in order to avoid authoritarianism, because it is considered dangerous that Power is concentrated in a single person or entity. Thus, the system of the republic of the spiritual commune (sangha) is the maximum representation of the intrinsic Liberty of human being, by protecting the people including those who boast to represent it. In this sense, the spiritual master is the embodiment of the republican spirit, because his leadership paradoxically teaches self-limitation of his own power. The Free and Enlightened Being (Arhat-Bodhisattva) has the function to awaken people, seeking the highest harmony and balance among the powers of the republic. This means that the Buddhist Spirituality is the Cure (Nirvana) facing the tension and conflict in the contemporary global system, as when the government or executive power often tramples the independence of the judiciary, legislature, media, and popular powers. In this way the Maitriyana liberates the society from all kinds of monarchical nostalgia or reminiscence of authoritarian power, sublimating the impulse towards Unity by being the natural spokesperson for the democratic vocation. The republic of the spiritual commune (sangha) is a complex system that safeguards the Liberty of the members, but without falling into debauchery and chaos, reason why a single subject must never rule on the cusp of Power. Thus, the revolutionary contemplation (kakumei-zen) is a libertarian resistance inherent to the complexification of society. This Purpose (Dharma) of the Buddhist Spirituality ensures the Liberty of people even above the order of the State, being a democratic heat that proposes to build society from bottom to top. Ergo, the discipline of the libertarian meditation reconciles the peoples through self-realization of autonomy and self-determination, being a Middle Way of a republican spirit which claims that the governments should not be authoritarian in order to maintain social order. In fact, the Maitriyana, close to the anarchist or libertarian socialist vision, transcends the opposite poles of savagery and authoritarianism, by creating a system capable of synthesizing the individual liberty and social discipline through the contemplative experience. Precisely, the experience of the spiritual masters shows that such a synthesis or reconciliation (Maitri) is difficult but undoubtedly achievable, being a Path that moves towards the evolution of society by overcoming the many barriers imposed by the governments which are thirsty for permanent Power. In this way, the Free and Enlightened Beings (Arhats-Bodhisattvas) encourage the perfectionist drive with the ethics of Detachment, which implies overcoming crises through the ongoing learning of imperfection (dukkha) of life. In this sense, when the error is understood, it becomes one of the most generous sources of compassionate wisdom (karuna-prajna). Here the teaching of Buddhist Spirituality is not the prohibition to err, but rather to stop repeating (karma), always acting with perseverance and humility but never with obstinacy or stubbornness. Nourished by the experience, the spiritual master insists with hope in the possibility of fecundating a better world, moving towards the learning of life in a perennial way.

The Maitriyana takes issues facing the social dilemmas through the ethics of Detachment, showing an alternative to the extremes of authoritarianism and debauchery. With 2600 years old, this spiritual movement is the most prestigious of history, complying with the important task of guiding the world through the counterpower of compassionate wisdom (karuna-prajna). Thus, it is fruitless to try daring to belie or contradict the strength of Buddhist Spirituality even when it is performed a critique of the intention of governments to try to dominate justice and steamroll the republican spirit of the balance of powers, which is the key of social organization. Faced with a capitalist civilization based on warmongering, inequality, ignorance and pollution, the Free and Enlightened Being (Arhat-Bodhisattva) reaffirms and defends the republican spirit, being the fundamental element which faces the impulse to domain without any brake or control which is a characteristic of totalitarianism. The spiritual master must always expose the limits to the worldly power, since it is the incarnation of the people’s Liberty. The republican spirit is then the balance of powers, being the synthesis or reconciliation (Maitri) between the tensioned forces of authoritarianism and debauchery, at the same time it is stated that in order to not incur tyranny, the powers must have limits that go in pursuit of the welfare and progress of society. In this sense, the republic of the spiritual commune (sangha) is a Middle Way between the extremes of tyranny and decontrol. When the republican spirit is cultivated and matured as a dynamic balance of powers, by converting this virtue into custom or social habit, then society can move towards the event of vocation or Purpose (Dharma) of Awakening (Bodhi). Thus the tradition of Maitriyana intervenes in the world as a system capable of overcoming the difficulties and failures of the past, by fading the contradictions through a social engineering that builds a new kind of mature and evolved humanity, much more free and enlightened, after having definitely learned from the lessons of history. Only then the peoples will be able to define their unrenounceable mission on Earth (Gaia) and in the Universe.

 

 

 

 

Buddhist Defence of Global Peace

The Buddhist Spirituality is the most rational movement of history, teaching the subject to become a superhuman or Awakened Being (Buddha) as a Way for the creation of a better world and a global peace. Therefore, the Way of Reconciliation (Maitriyana) is a refuge for all the oppressed peoples, without any discrimination of race, gender, religion or social class. The Free and Enlightened Being (Arhat-Bodhisattva) believes that it is really possible to reconstruct humanity starting from the values of Liberty, Equality and Fraternity. In this sense, the Buddhist Spirituality goes beyond the religious field, behaving as an ethical code of thought, word and action, while it promotes a rebellious conduct against tyranny both metaphysical and materialist.

Siddhartha Gautama was the most important revolutionary of history because he preached a Discourse of Liberation and Self Determination of the peoples, performing a singular and enlightened contribution to the nine fields of psychology, pedagogy, medicine, philosophy, art, science, politics, sociology and religion. Therefore, the nine pathways of Maitriyana form a postmodern thought which overcomes the false dualism between East and West, being the prelude to a new era of Unity and Reconciliation of all humanity. Thus, when the spiritual master strives to achieve the Cure (Nirvana) of the world he is not having drastic ideas, but rather is allowing the emergence of the future in the here and now: the Middle Way of Salvation and Evolution. But to reach the Awakening (Bodhi) of peoples, the Free and Enlightened Being (Arhat-Bodhisattva) knows perfectly well that the evils of war, social injustice, illiteracy and pollution must be vanished.

In this sense, since last 2600 years, the Buddhist Spirituality has been working deeply for the objective of World Peace, trying to build a Pure Earth or Kingdom of Righteousness in which welfare and serenity proliferates. This implies a society full of pacifism, redistributionism, advanced education and ecological harmony. This model of human rights communism is the embodiment of Peace within the people, revealing the spiritual nature that lies hidden in every human being, at the same time it is criticized the quest for power and material wealth for being a false path to happiness and progress in life. Although capitalism has become a global civilization, the Buddhist Spirituality hopes to guide the peoples towards the world peace by means of the Ethics of Detachment. By following Siddharta Gautama and other great Awakened Ones (Buddhas) that have appeared in different times and places, the Maitriyana seeks that all human beings attain genuine peace, by helping the poor and oppressed to find satisfaction and happiness in a simple and humble living. This compassionate wisdom (karuna -prajna) is focused on the practice of virtue, both in the inner world and the outer world. Definitely, according to the spiritual master, peace and altruism are the intrinsic nature of humanity.

Consequently, the Buddhist Spirituality pursues objectives that are contrary to the governments, because the history of the world shows that the mundane power is opposed to Liberty, Equality and Fraternity of the people, constantly hindering balance and world peace that are the natural condition of the Earth (Gaia). In this way, the Free and Enlightened Being (Arhat-Bodhisattva) denounces governments as essentially selfish, consumerist and dualistic institutions. The Maitriyana establishes then that the world governments will become instruments of peace and justice when humanity is considered as one big family, always thinking about the interests of others. This is nothing less than the Cure (Nirvana) from greed, hatred and delusion, establishing the beginning of a new stage in the evolution of life, because in case of not assuming a spiritual transformation the peoples will be confronted to their self-destruction. Therefore, the Buddhist Spirituality is the One Way (Ekayana) to protect the rights of all individuals of planet, creating a Great Unity that encompasses all peoples and vanishing the repetition cycle (karma) of violence through a political, economic and cultural framework that works for peace, justice, human rights and true democracy. Only by confronting the differences and conflicts between nations through dialogue and international law is that the prehistoric and barbaric military forces will disappear. When war, injustice, ignorance and pollution are overcome, there will then be a society protected by global democracy and the universal human rights. Only the Maitriyana seeks to create peace and justice throughout the world, by educating society and protecting the Earth (Gaia) through the Buddhist Spirituality and its Purpose (Dharma) to create a socialist civilization under the guidance of the values of Liberty, Equality and Fraternity for all the peoples.

 

 

 

Buddhist Defense on the Human Right to Peace

Pacifism is the essential value of both the Maitriyana as well as the Human Rights, being present in the historical development of a civilization of peace whose political, economic, cultural and environmental instruments are regulated by the pacifist universal ethics. Indeed, peace is not only the Purpose (Dharma) of Buddhist Socialism, but it is also the social order,[1] the ideal of the international community,[2] the aim of the right to education,[3] the good of security,[4] the essential element of development,[5] the right of every human being and people,[6] the human aspiration and state obligation.[7] For Maitriyana a new peace civilization shall replace the current civilization of war and violence, but it will be originated in the mind of individuals which is where real conflicts arise.[8] Thus, in the Buddhist Socialism it is considered as integral peace to the interconnection between the inner peace and outer peace, the latter being the ideal of social, planetary and cosmic harmony.

In Maitriyana, the Universal Declaration on the Right to World Peace is preceded by 2600 years of teachings of spiritual masters who have been the foremost experts on the human right to peace that have existed in history. Thus, the sense of Purpose (Dharma) of the Free and Enlightened Being (Arhat-Bodhisattva) requires the States of the world to open their life practices to the transcendental milestone that involves creating a pacifist global civilization. It is precisely in the Buddhist Socialism which it is clearly reflected this search for peace as a universal value and archetype of human rights, which means that peace is not merely the absence of war but also the Cure (Nirvana) of the ills of injustice, ignorance and pollution by removing all kinds of violence,[9] whether political, economic, cultural and environmental, both individually and at a collective level. This happening of solidarity in the world involves ethical evolution and Spiritual Awakening (Bodhi) of humanity. The Maitriyana then works for the sacred human rights, such as peace, healthy living and sustainable environment, considering that the Right to World Peace is an integrative right without which the other individual and collective rights are irrelevant or lack of validity. The conception of the human right to peace reaches a global and universal validity, reaffirming the intrinsically free and spiritual character of human nature, so it requires all the world’s governments to accept these ethical foundations in order to reach the future. Therefore, the spiritual master teaches that peace is inherent in the dignity of the apprentice, but it is also intrinsic to the world of tomorrow where peace and health – the appropriate life – will be the heritage most protected by the peoples.

Buddhist Socialism and its Universal Declaration on the Right to World Peace mean the biggest advance of the Path of Purification of humankind and the establishment of a civilization of peace, where every subject, group and people enjoy the fulfillment of the human right to righteous peace. This means the Desire that the entire humanity, without any discrimination, has full access to social justice and peace education, by creating social bonds of solidarity and mutual support in order to solve all conflicts fairly and non-violently. Thus, the apprentice who unlearns the framework of the civilization of war moves away from selfish politics, consumerist economy, the dualistic culture and polluted environment. This abandonment is the acquisition of a highly useful competition because the ethics of Detachment is the ultimate tool to participate in society with an attitude of prevention, resolution and transformation of problems. That is the reason why the Maitriyana is a revolutionary spiritual system that teaches to unlearn the war,[10] injustice, ignorance and pollution, building a new identity for the subject and the people in order to achieve the Salvation of the Earth (Gaia). But to do so it is required the evolution of planetary consciousness by performing chores around peace, freedom and love,[11] implementing civil disobedience of the Free and Enlightened Beings (Arhats-Bodhisattvas) against the oppression of the States that violate the human right to peace and healthy living.

World peace is the full main requirement of Liberty and Human Rights, providing equality and fraternity to all the peoples. Peace, justice and compassionate wisdom (prajna-karuna) form a mystical triangle that is the platform of genuine development of humanity. However, these supreme practices depend purely and solely on the identification of the causes of global ills, seeking their prevention from mental roots. Thus the spiritual master works with courage for world peace and healthy life of all human beings, trying to transmit a style of existence empty of greed, hatred and delusion. It is only through this waiver that violence and war can be vanished, which requires the commitment not only of the apprentice and the State but also of all humanity. Peace is neither an individual nor a state issue but it is universal. Contemporary problems demonstrate that it is fundamental a new system of planetary civilization which is not governed by war but by pacifism, influencing the levels of what is individual, national and global. This Way of peace must be guaranteed by the protection of justice, stability of knowledge and harmony of ecology, by consolidating democracy, solidarity and hope as international values that prevent the apparition of discrimination, conflict and genocide. The Free and Enlightened Being (Arhat-Bodhisattva) then requests the peoples to abandon power of the armed forces and replace it by the power of reconciliation. In this sense, the revolutionary contemplation (kakumei zen) is a call to selfless acts towards the good of others, by promoting the transmission of ethical values based on righteousness, knowledge and interexistence. These universal principles are essential for the construction and development of peace civilization, because they respect the inherent dignity of life at all times. Thus the spiritual master brings a message of love that can heal and transform the world, strengthening the transindividual identity of the peoples. This project of globalization of peace that Buddhist socialism solemnly proclaims does not lead to uniformity and absence of conflict, but rather to unity in diversity and the overcoming of illusory divisions of any kind, whether political, economic, cultural or environmental. Faced with threats of discrimination, violence and war, the Maitriyana emphasizes a higher modality of learning, by teaching the individual a critical thinking that is capable of taking responsibility for one’s life. In this way, the apprentice who learns libertarian meditation can take on the challenge of changing the internal and external world, by modulating his own destiny on the understanding that peace is not an abstraction but rather a practice and lifestyle. Definitively, peace is a process of Ascension from oppression and alienation to Liberation and Openness (Sunyata), being a spiritual evolution based on solidarity as key to the future of humanity. Therefore, Buddhist Socialism adopts the flag of peace, justice, education and ecology in order to save the present and future generations, assuming the messianic mission to protect life, intelligence and Spirituality in the whole Universe. This is the major chance to change the course of the world’s self-destruction, teaching a pathway toward peace and true progress of peoples. This Purpose (Dharma) shows that the Maitriyana is a Way that safeguards the ethical and spiritual heritage of all humanity, protecting the universal values from the attacks received by the superficial and materialistic society. This obliges the Buddhist Socialism to denounce the raw capitalism as a system devoid of equality, the same way as authoritarian communism is denounced due to its lack of Liberty. Indeed, the foundations of a peace civilization not only require Liberty and Equality but also Fraternity and Solidarity among all human beings, eradicating war, poverty, exclusion, discrimination, ignorance and violence. The meaning of life discovered by Maitriyana is in peaceful coexistence, generosity, reason, full consciousness and humility. Only the ethical responsibility and a detached will, characteristic of the peak knowledge (satori) and compassionate wisdom (prajña-karuna), nourish the existence of humankind and sublimate the death and war drive into life and peace drive by transforming lances into ploughs and rose petals. Therefore, the teachings of the Free and Enlightened Being (Arhat-Bodhisattva) are the most noble act and a gift that can be given to generations of present and future, celebrating the healthy and appropriate life through the Universal Declaration on the Right to World Peace, which is the maximum instrument of Buddhist Socialism to respect spiritual nature and the dignified existence of peoples. The Maitriyana is the maximum representation of the utopia of human rights, by practicing them and fulfilling them through the revolutionary contemplation (kakumei zen) in order that the world has a new dawn based on concrete guidelines of peace, justice, education and ecology. Tolerance, non-violence, understanding, detachment, solidarity and life without fear are the fruitful conditions for the future of the Great Awakening (Maha Bodhi) of all humanity, building the bulwark of peace in the spirit of all peoples of the Earth.[12]

The highest contribution to the Right to Peace, paradoxically, was not made by international juridical instruments but from the ideals of spiritual masters, achieving the crystallization of the human right to world peace, which supposes an evolutionary leap of the ordinary conception of the human being as naturally bellicose. Thus the doctrine of Buddhist Socialism seeks to respond to conflicts and wars through pacifism, considering the right to peace as a supreme human right. This implies the total invalidation of the use of violent force to resolve individual, national or international conflicts. Indeed, the Purpose (Dharma) for the maintenance of peace and justice worldwide is creating a Pure Earth or Kingdom of Righteousness where democracy, international law, education for all and healthy environment prevail. Indeed, the Maitriyana sees and recreates new perspectives for the ethical evolution of every individual, group and people. This new conception of the responsibility to protect life contributes to the formulation of the peace civilization. Thus, the theory and practice of Buddhist Socialism embodies the convergence between peace, human rights and ecology, understanding at all times that the foundation of the human right to peace is to protect the fundamental freedom or intrinsic human dignity.[13] This contributes to understanding, tolerance and friendship among the entire human family,[14] by promoting the development of activities of libertarian meditation for maintaining healthy and peaceful life. This quest to eliminate war on the lives of the peoples is the highest aspiration both of Maitriyana as well as of the human rights instruments,[15] which are committed to the establishment of a just and lasting peace at a global level.[16] This implies both disarmament and the peaceful resolution of disputes. However, although the rights to adequate peace and healthy environment are paramount human rights, governments often regard them as secondary rights. Peace, as it is conceived in the Buddhist Socialism, includes political, economic, cultural and environmental conditions for the full exercise of human rights.[17] In this sense, the Universal Declaration on the Right to World Peace recognizes peace as an integral development in these four areas, while the right to internal development and fundamental freedoms is recognized. Thus, peace and healthy environment are the basis for the survival of humanity.[18] Therefore, peace is a value and supreme practice, being the necessary condition for Salvation and Evolution of the world, effectively developing the human rights in all peoples, which means recognizing the right to live without armed conflicts, the right to a safe and unarmed environment, the right to a healthy environment, the right to civil disobedience, the right to conscientious objection, the right to opposition against oppression, the right to the protection of the vulnerable, the right to Justice and Truth, the right to the future and the right to the democratization of governments and international organizations. The Maitriyana then acts on behalf of all humanity to claim the respect and fulfillment of the Right to Peace. The happening of the Universal Declaration on the Right to World Peace is the crystallization of two thousand six hundred years of Spirituality, by providing the legal framework and the ethical guidance for building a pacifist civilization.

 

[1] Declaración Universal de los Derechos Humanos.

[2] Declaración de Naciones Unidas sobre el fomento entre la juventud de los ideales de la paz, respeto mutuo y comprensión entre los pueblos.

[3] Pacto Internacional de Derechos Económicos, Sociales y Culturales.

[4] Declaración de Naciones Unidas sobre la afirmación y consolidación de la distensión internacional.

[5] Declaración de Naciones Unidas sobre el Derecho al desarrollo.

[6] Declaración de Naciones Unidas sobre la preparación de las sociedades para vivir en paz.

[7] Declaración de Naciones Unidas sobre el Derecho de los pueblos a la paz.

[8] Constitución de la UNESCO.

[9] J. Galtung, Peace by peacefully means.

[10] Anna Bastida, Desaprender la guerra: una visión crítica de la educación para la paz.

[11] F. Mayor Zaragoza, Derecho humano a la paz: germen de un futuro posible.

[12] El Derecho Humano a la Paz: Declaración del Director General de la UNESCO de 1997.

[13] C. Villan Duran, Hacia una declaración sobre el derecho humano a la paz.

[14] Declaración Universal de Derechos Humanos.

[15] Declaración sobre el Derecho de los pueblos a la paz.

[16] Declaración del Milenio.

[17] M. Aguirre, Los conflictos económicos y sociales y la paz: el caso de los Estados frágiles.

[18] Declaración de Luarca sobre el Derecho Humano a la Paz.