Category: Sin categoría

The Compassionate Wisdom of Jesus Buddha

By Master Maitreya Buddha

The teaching of Zen Mystical Christianity is essentially about compassion and how the presence of Gautama and Jesus illuminate the Path to Salvation. The compassionate wisdom (karuna-prajña) is a revolutionary spiritual presence that shows the unity between the inner world and the outer world, by detaching the apprentice from materialism and egocentrism by means of a transpersonal position.

The Maitriyana is a rigorous practice and a libertarian lifestyle that develops the look of the subject on the Emptiness of all the existence, bringing Serenity and evanescing all illusion (Maya) through the Peak Knowledge (Satori). The method of the revolutionary contemplation (kakumei-zen) is the establishment of a direct relationship with the Infinite Light (Amituofo) in order to generate the Awakening (Bodhi) of the Pure Land or Kingdom of Heavens (Sukkhavati). This method of a utopian vision has an enormous success since it is based on an analytic-existential development of the mind and on the clear perception of the Empty Dynamic Ground. Starting from this substrate is that the spiritual master performs the task of helping the fellow human being, even if the apprentice is physically located far away.

The use of the word to transform the mind is a contemplative technique that is usually used by the Free and Enlightened Beings (Arhats-Bodhisattvas) to produce the Cure (Nirvana). The method of libertarian meditation points directly to the Empty Dynamic Ground which is the perennial core of all the Spiritualities of East and West, by detaching the subject from the external cultural circumstances through the abandonment of the illusions from dogma and from ideology.

Wisdom is the development of a universalism able to help to Wake (Bodhi) to all human beings. This revolutionary method of interaction with the world promotes the spiritual development, in first place by pointing directly at the empty structure of the mind, and secondly heading itself towards the constructive critical analysis of reality. Thus, the practice of tradition of the Zen Mystical Christianity leads to the insight and to the Right Path of the wise and compassionate word. The Maitriyana is the culmination of thousands of years of practice and spiritual development.

The silence and the right word are essential in Zen Mystical Christianity, pointing directly at the heart of the Real by means of the compassionate wisdom (karuna-prajña) and the Empty Dynamic Ground which is found at the base of the mind. It is from this substrate that the relationship between the apprentice and the spiritual master is developed, by surpassing any false dualism between them. The practice of the revolutionary contemplation (kakumei-zen) evanesces every manifestation of narcissism or self-centred habits, being a spontaneous manner of producing the Cure (Nirvana) of mind. The libertarian meditation perceives the Empty Dynamic Ground of all phenomena, reconciling all superficial difference through the compassionate wisdom (karuna-prajña). This clear and profound understanding of the Cosmos produces the transformation of consciousness.

The Maitriyana achieves the postmodern resurrection of the ancient Chan Christianity of the Prophets Aluoben and Jingjing, recreating this ancient tradition in the present. The Zen Mystical Christianity, with its emphasis on the revolutionary contemplation (kakumei-zen), it is a practice related to both the past and the future of mankind. In this regard, Gautama and Jesus shared a same Purpose (Dharma): make a better world and help make the peoples reach the Awakening (Bodhi). Despite the fact that this compassionate task of saving the world is amazing, the Free and Enlightened Being (Arhat-Bodhisattva) never lost his humility. Thus, the state of consciousness of an Awakened and Saviour Being (Buddha-Christ) it never enters into the usual categories, maintaining the moderation in each of his free and enlightened acts.

The paradoxical dialectic logic (koan) of Maitriyana is universal and somehow every spiritual master possesses it beyond the limitations of the particular culture in which it is located. When the subject gains access to the Cure (Nirvana) of his mind, the space-time-existence is synthesized by the experience of the present. Zen Mystical Christianity takes the experience of the here and now as a starting point of the highest level of consciousness, transcending any egoic circumstance in pursuit of the experience of the Empty Dynamic Ground. Self-analysis and peak knowledge (Satori) are crucial attributes to effectively perform the libertarian revolution of the Way (Dao). Self-analysis is related to the Awakening (Bodhi) and the spiritualization of daily life, while the peak knowledge (Satori) provides a Purpose (Dharma) as a sacred space for the event of the True Being. The search for the Salvation of the world then appears as a collective spiritual state in which the force of life is shared by the peoples around a common objective: the evolutionary transformation of human being.

The Free and Enlightened Beings (Arhats-Bodhisattvas) show a detachment of the culture along with an internationalist perspective which transcends the ethical and social constraints.[1] Ultimately, the presence in the world of spiritual masters such as Gautama and Jesus transcends the past, present and future, being the very incarnation of the Dynamic Ground of the Empty Mind. For the Maitriyana the subject who practices libertarian meditation can be reconciled with the Nothing which underlies the psychological and phenomenal reality, being unified with the Totality to becoming a spiritual guide of the world. In this manner is how an Awakened and Saviour Being (Buddha-Christ) works for contemplatively reconstruct a Pure Land or a Kingdom of Heavens (Sukkhavati).

Before a structurally imperfect, impermanent and insubstantial world, the Free and Enlightened Being (Arhat-Bodhisattva) maintains a revolutionary practice as a living incarnation of the Way (Dao), considering every place on Earth (Gaia) as his own home. The spiritual master has a special responsibility to the protection of all living beings, at the same time he expresses the need for a global reform based on the libertarian meditation. Meaning this seeking the Cure (Nirvana) of the ills of the world, by evanescing the authoritarian governments, the capitalist mega-corporations and the military industry. In Zen Mystical Christianity there is no kind of social status, but a sense of equality and harmony within the Empty Dynamic Ground, as it is an essential structure of the mind and of the Cosmos. Starting from this divine Unity is that Gautama and Jesus taught a revolutionary ethics to purify and save the humanity and the Earth (Gaia), by showing the peoples the Way (Dao) towards the spiritual evolutionary stage of the Liberation from all repetitive, masochistic and materialistic pattern.

The revolutionary contemplation (kakumei-zen) can transform all the calamities through the Empty Dynamic Ground, achieving the Sublimation (Nirodh) of all greed, hatred and ignorance both in the apprentice as in the entire world. The right type of Spirituality for the coming generations it must be comprehensive and reconciliatory, transcendently inheriting the compassionate wisdom (karuna-prajña) of all lineages and mystical schools, such as Gautama and Jesus did it. For someone who has reached the Awakening (Bodhi), life can be nothing more than an example of an extraordinary nobility to the others. But the function of a Free and Enlightened Being (Arhat-Bodhisattva) is not only helping to produce the Cure (Nirvana) of suffering in the minds of people, but also it is being a source of hope and unconditional love in the world. The words of the spiritual master show to the subject a full existence of ethics, contemplation and compassionate wisdom (karuna-prajña) in order to evanesce the attachment, the aversion and the unconsciousness.

The Maitriyana Spirituality forms a direct linkage to the mental structure of the Awakened and Saviour Being (Buddha-Christ), establishing a mystical connection to the spiritual masters of the past, present and future. This spiritual lineage is driven by the compassionate wisdom (karuna-prajña) and by its objective of saving all beings, which form a transcendent unity. The presence of Zen Mystical Christianity in the world is not only a spiritual social organization but it also acts as a physical lineage which directly dates back to the same Gautama and Jesus along with other great Free and Enlightened Beings (Arhats-Bodhisattvas). This form of spiritual lineage entails an unbreakable relationship in order to maintain and transmit the true founding principles.

Regarding the practice of Maitriyana, the spiritual master uses both the clear vision (vipassana), the sitting contemplation (zazen) as well as the paradoxical dialectics (koan). Starting from these practices is that the apprentice can achieve the Awakening (Bodhi), discover the sense of Purpose (Dharma) of life and start building a libertarian Commune (Sangha) serving as a lighthouse for the whole society. In the Zen Mystical Christianity the practice of the libertarian meditation involves a direct encounter with the Empty Dynamic Ground without the cultural formality associated with the religious traditionalism, so it is the abandonment of all ritualism towards the experience of the empty force of what is ineffable. This can be shown to the subject by means of a simple word or a dialectical paradoxical action, revealing instantly and directly the perception of the Empty Dynamic Ground. This method of revolutionary contemplation (kakumei-zen) is the basis of the transformative process of reality, by liberating the peoples for moving themselves to the spiritual evolution. Only thus the society can be guided by the four ethical precepts of pacifism, social justice, knowledge and ecology. The libertarian meditation then is associated with a significant metapolitical development of the world. In the tradition of Maitriyana it is considered that the Free and Enlightened Being (Arhat-Bodhisattva) can and must reveal to humanity how to evolve until reaching the collective Great Awakening (Bodhi), by completely expressing the nature of the compassionate wisdom (karuna-prajna) of Gautama and Jesus. Zen Mystical Christianity is a Way towards the radical change of the human being by means of the promotion of a democratic and libertarian socialism.

From the position of Maitriyana is taught that any human being can reach the Cure (Nirvana), participating within the material life but with a mind which self-realises the Empty Dynamic Ground by integrating it into the daily life. Consistent with Vimalakirti, the understanding of the spiritual master considers that the contemplative practices are incomplete without a social perspective. A spiritual lifestyle should include a revolutionary function in the world, by helping others through the compassionate wisdom (karuna-prajna). Although Jesus does not appear in Buddhist lineages, however, the Zen Mystical Christianity considers that he reached the same state as Gautama; Maitriyana Spirituality does not perform any kind of discrimination and including others Free and Enlightened Beings (Arhats-Bodhisattvas) such as Laozi and Confucius within its tradition. As Maitriyana is beyond all duality, it does not only include Jesus within a lineage of Awakened and Saviour Beings (Buddhas-Christs) but also it perceived him as an example of dialectical synthesis between a monk and a layman. A spiritual master of such magnitude receives the mind-to-mind transmission directly from the Empty Dynamic Ground, from which he is its living incarnation in the world.

The wise and compassionate function of the Free and Enlightened Being (Arhat-Bodhisattva) is expressed in each of his words and actions, always maintaining the important task of the transmission of the Truth and the mental development. In his organic signalling the spiritual master passes through the superficial mind of the apprentice and he fully reveals the Empty Dynamic Ground, guiding the subject through his word or his example of life. Eventually, the apprentice must letting go any attachment to the analytical existential contemplation, because after the Awakening (Bodhi) of the Empty Dynamic Ground he should integrate his self-realisation within the social life, practicing libertarian meditation as a form of searching for the Cure (Nirvana) of the dualistic suffering of all humanity. In fact, the formal contemplative method is usually only a preparation for the event of the direct signalling of the Free and Enlightened Being (Arhat-Bodhisattva), which helps to spontaneously unconcealing the True Being in the daily life. In this sense, compassionate wisdom (karuna-prajña) of the spiritual master, for being detached from any cultural background or religious patronage, it transmits a Way to reconcile form and emptiness within the world. This means that his teaching does not aim solely the Awakening (Bodhi) of the subject but also establishing Freedom and self-determination of all peoples.

For Zen Mystical Christianity this can be achieved in the experience of the here and now, so that the technique of the libertarian meditation reveals how the Truth can save the world and help it to achieve the Cure (Nirvana) from the ills of materialism. This implies an Awakening (Bodhi) of the internal potentialities that are inside the ordinary consciousness, which makes contact with the Emptiness to become wider and superior. Thus, the true teachings overcome all difficulty with righteousness, humility, honour and compassionate wisdom (karuna-prajña), by performing an enlightening and liberating function when transmit a perennial Truth that is relevant for all humanity. Maitriyana is a practice that evanesces selfish greed, the materialistic hatred and the metaphysical ignorance, by directing the revolutionary teachings of the Free and Enlightened Beings (Arhats-Bodhisattvas) within the everyday life. The Zen Mystical Christianity is the successor of five major spiritualities -Theravada, Mahayana, Daoism, Confucianism and Christianity- by transmitting the teachings of the great spiritual masters of the history, so it impulses the apprentice to transcend his own culture and to practice the perennial wisdom in the present without any institutional ritualism.

The origins of the practice of Maitriyana are not only based on the articulation of the sitting meditation (zazen) and the paradoxical dialectics (koan), but also in the important insights of the founders of the Chan Christian tradition: Aluoben and Jingjing. This reconciling movement perceives the teachings of the Free and Enlightened Beings (Arhats-Bodhisattvas) as a Whole, detaching itself from the stereotypes to open itself to the indivisible condition of the event of Grace, which is the inherent nature of the human being but which needs to be rediscovered or re-acquired by the subject. This has been very well understood by spiritual masters such as Lin Chi, Tung Shan and Harada Roshi.

The Zen Mystical Christianity does not only protect the spiritual fruits that Gautama and Jesus left as an inheritance, but also it positions itself as a metapolitical force capable of making the world aware about the ills of war, poverty, ignorance and pollution. Thus, under the libertarian tradition of an Awakened and Saviour Being (Buddha-Christ) it opens a possibility to build a Pure Land or a Kingdom of Heavens (Sukkhavati), by feeling gratitude (gassho) towards all living beings and by maintaining simultaneously a critical look upon materialistic processes which leads to planetary crises.

Maitriyana is the creative apprenticeship of the spiritual tradition as a whole, overcoming the false dualism between subject and object -and between each spiritual discipline- in order to produce reconciliation between all beings. This movement is a critical step for the Salvation of the world, which is nothing less than a state of spiritual evolution of humanity. From the analytical existential basis that provides the sitting contemplation (za-zen) and the paradoxical dialectics (koan) the apprentice can practice libertarian meditation and make more dramatic discoveries about the future of the world, understanding how it is possible to go beyond the materialism and religiosity.

Zen Mystical Christianity then is an instruction full of practical revolutionary teachings. As the Free and Enlightened Beings (Arhats-Bodhisattvas) teach, it must not be forced any change in society because this causes tension and overheats the harmony among the groups, but neither should it let that the flow of transformation stagnates. The Middle Way of Maitriyana is revolutionary but it disbelieves that changes may come from the high governmental spheres, for in reality every transformation must come from a new state of consciousness of the popular base. The change is the natural flow of existence; therefore nothing should be forced but one should not have to just sit and stand still.

The right action appears as the natural product of compassionate wisdom (karuna-prajña) that is strongly extended in the world. That is how the spiritual master teaches to the subject to not be tight or slack on the Way (Dao). The revolutionary contemplation (kakumei-zen) is an invaluable tool to carefully understand how to reach the Cure (Nirvana) of humanity in its appropriate sequence.

The Zen Mystical Christianity asserts that only when the Empty Dynamic Ground is perceived as what is inconceivable is that the apprentice can self-realise himself and then truly helping others, by overcoming the illusion of Ego to reach a higher and amplified state of consciousness (H-ASC) which embraces the Emptiness of the phenomenal. Through the practice of the libertarian meditation the subject may have a clear idea about how the world works and how to uprightly transform it in a wonderful and scented form where all things do not come or go.[2] When perceiving directly to what is Real, the apprentice transcends both the emerging as the fall of the phenomenal, so he vanishes the illusion of accepting or reject something. Thus, in the Maitriyana the emptying is interrelated with the Totality, considering every phenomenon of life not as something good or bad but rather like passing clouds in a clear and empty sky. If the subject practices revolutionary contemplation (kakumei-zen) he can be converted into an immutable peace before every problem or place. By looking beyond the appearances, Zen Mystical Christianity can really help humanity to express its true nature. Therefore, within the Maitriyana the only precept which is taken is an Engagement to maintain a direct and daily contact with the Grace of the Empty Dynamic Ground. Thus is how an apprentice becomes an Awakened and Saviour Being (Buddha-Christ), by performing a self-ordination in the Way of Libertarian Spirituality and its Purpose (Dharma) to build a Pure Land or a Kingdom of Heavens (Sukkhavati). However, this Project does not involves being attached to a unity which annul the difference, but abandoning the domain of the Ego and the intellectual consciousness, waking up the fundamental face of what is Non-born both in the silence and in the word itself. This state is a Commitment with the Detachment and the profound understanding of the Truth, which can be found in activities as simple as cutting wood and carrying water. The Path of the Awakening (Bodhi) of the subject redirects him to what it has always been in front of him.

The secret of the libertarian meditation is that sublimates frustration, attachment, aversion and ignorance which the social life produces; by clarifying the mind of the apprentice in order to he may act rightly in front of the past, present and future. When he return to the source of life and death, the subject becomes one with nature and he becomes a Force of Compassionate Wisdom (karuna-prajña) in the world, maintaining an eternal communication through his quiet and patient acts.

Zen Mystical Christianity dispenses with any ostracizing and any apolitical attitude, positioning itself as a defender of human rights movement which confronts the status quo by considering it as a part of the fantasy (Maya). The Maitriyana is then the result of 2600 years of compassionate wisdom (karuna-prajña) that help humanity to drop their self-destructive form of civilization, so it is a metatherapeutic work both at a personal level and at a social level, unconcealing the Empty Dynamic Ground in order to be fully self-realised in the here and now.

The Free and Enlightened Being (Arhat-Bodhisattva) analyses the life through the revolutionary contemplation (kakumei-zen), where the old and new coexist. His state of consciousness expresses a correct understanding and an intuitive knowledge of how the things work and how the world can be transformed into a Pure Land or a Kingdom of Heavens (Sukkhavati). With respect to the Purpose (Dharma) of the Cure (Nirvana) and the Salvation of humanity, the Zen Mystical Christianity is easy to be understood because it utilizes multiple images to clearly convey the ecumenical sense of divinity without losing the insight of Gautama and Jesus in the process. In fact, the teachings of Maitriyana acclaim to be the essential teachings of the Awakened and Saviour Being (Buddha-Christ), trying to describe how the state of the Awakening (Bodhi) can be reached by all the humanity, so that it reflects a luminous Way for the spiritual Evolution of the peoples. Sitting contemplation (za-zen) and the paradoxical dialectics (koan) help to understand the practice of the libertarian meditation of the spiritual master as a Way (Dao) towards the next evolutionary stage of humanity, which will be guided by the highest and the most complete Spirituality that can be found in thousands of years of human history.

Without the practice of Zen Mystical Christianity it will be very difficult for the world being able to access the superior mental functioning that entails perceiving the Universe in a grain of sand or the Eternity in a second. The apprentice who is linked to the energy of the Implicate Order can become pure compassionate wisdom (karuna-prajña) thus feeling an immense gratitude towards the Free and Enlightened Beings (Arhats-Bodhisattvas). If the society opens to the detached guide of the spiritual masters miraculous things can happen, since the peoples around the world can feel like they are fingers from the same hand: together despite all differences. The Unity can only avoid the catastrophe towards which the capitalist civilization is directed. Thus, the Free and Enlightened Beings (Arhats-Bodhisattvas) feel the pulse of the Earth (Gaia), transmitting an understanding which is truly transcultural, just as Aluoben and Jingjing did. The Maitriyana teaches a very different vision of Jesus from that of the stereotypes of Catholicism and evangelism, confirming that the spiritual power of his illuminative teachings allows the reconciliatory synthesis between Judaism, Christianity and Islam. The Zen Mystical Christianity uses a Gnostic language that reveals the fact that an Awakened and Saviour Being (Buddha-Christ) appears when he is required,[3] so historically there were others besides Gautama and Jesus.

In considering the religious imagery as a distraction, Maitriyana prefers to keep close the teachings of the spiritual masters, since the compassionate wisdom (karuna-prajña) reminds the subject what are the deeper aspects of the existence. The revolutionary contemplation (kakumei-zen) then provides a mystical presence in the world, creating a Way to truly honouring the greatest ancestors: the Free and Enlightened Beings (Arhats-Bodhisattvas). Zen Mystical Christianity, in this sense, is uncomfortable with not transmit the Gautama-Jesus articulation, by solitarily producing a change within the traditions or religious institutions. The Integral Spirituality of Maitriyana reinstates the interconnectivity among the practical teachings of the great spiritual masters, which were characterized by a transcendental pacifism (ahimsa). Zen Mystical Christianity considers the world peace, social equality, education and ecology as primary objectives, being these metapolitical values that start with a transformation of the mind. If the change is not found in the interior of the people, then the revolution will fail because Freedom cannot be imposed by governments or religions. Only upon reaching the Great Death from the dominion of the Ego, the apprentice can return to the life again, transmitting to others a type of change or transformation that is not found in the religious literature.

The Maitriyana is full of a deep sense of unitary perception, which is the product of the flexibility and openness of the paradoxical dialectic logic (koan), transcending the false dualism between good and evil or between right and wrong. Therefore, the libertarian Meditation is a practice of Contemplative Spiritual Love (Metta Bhavana) towards all living beings, being enormously relevant for the whole society, so that the Zen Mystical Christianity transcends the devotional aspect of Catholicism and evangelism to learn and transmit the teachings of the Awakened and Saviour Beings (Buddhas-Christs) of Spiritualities such as Buddhism, Daoism and Confucianism. Only the world peace may be achieved through the Commitment with the Integral or Perennial Spirituality, living with compassion towards the others, with a care towards the Earth (Gaia) and with a mystery towards the Kosmos. The Self-sacrifice to discover that every day is a good day was the Way of Gautama and Jesus. This is exactly what Free and Enlightened Beings (Arhats-Bodhisattvas) like Master Eckhart have discovered.[4]

If the subject considers the world through the eye of the Cure (Nirvana) he can correctly understand the totality of life, by positioning a firm compassionate wisdom (karuna-prajña) as an alternative to the capitalist political oppression. In every act and word of a spiritual master it is attempting to reproduce the significance of the Pure Freedom in the most accurate way as possible, emanating an aura of Spirituality, humour, friendship and piety in every look. Therefore, a centre for studies dedicated to Maitriyana is a magical place where the inverse logic of Truth prevails. Here, the experience of the Awakening (Bodhi) is available to all, both for monks and lay people, as there is no spiritual difference between them. The supreme transcendence of the Ego is a process of breaking through the psychic veils, being a pure internal and external cognition that develops an analytic, existential and libertarian gaze.

Through the doing nothing the Free and Enlightened Being (Arhat-Bodhisattva) shows that his body and mind form a Unity together with the Cosmos, and so his higher and amplified state of consciousness (H-ASC) is beyond any dualism. The experience of the libertarian meditation also reconciles the apprentice with the social world, so that this method introduces a paradigm which transcends the false separation between subject and object. This is because the inner world of thoughts is interlinked with the external world of matter. In this manner, the Zen Mystical Christianity overcomes materialism and metaphysics by posing that the peak knowledge (Satori) is the understanding of how the interconnectivity of the psychic reality and physical reality works, so it is characterized by the development of a paradoxical dialectic logic (koan). The evanescence of the illusion (Maya) of dualism between an inner and an outer world is the basis of the Cure (Nirvana) from the dissatisfaction (dukkha) understood as lack-of-knowledge of how the mind, body and the universe form an interrelated Unity. Precisely, this contemplative work can reconcile the different groups of humanity, by producing the Awakening (Bodhi) of the peoples.

Given that the subject-object dualism is an illusion, the impulse of the inner revolution which promotes the Maitriyana has a remarkable effect on the world, allowing traverse any materialistic notion. From the perspective of the spiritual master there is not a world outside of the consciousness, there is only an Empty Dynamic Ground which operates as Totality. The Free and Enlightened Being (Arhat-Bodhisattva), being detached from the dualistic illusion, teaches that the outside world does not exist independently of the mind that perceives it, and vice versa. Therefore, for Zen Mystical Christianity the search for the inner transformation is indissociable from the call to the Liberation of the outside world. The libertarian meditation is nothing but a reminder of this connectivity. The apprentice who starts a Way to the Wholeness practices a method capable of reunifies him with both his True Being and with the Cosmic Divinity. This process involves the Cure (Nirvana) from the dissatisfaction (dukkha) caused by the attachment to dualistic illusions. The Ethics of the Detachment is then firmly grounded in the rediscovery of the experience of the inter-existence of what is Real.

The search for Unity through world peace, social redistribution, education and ecology it certainly becomes a fantasy (Maya) without the presence of the compassionate wisdom (karuna-prajña) that characterizes the subject who practices revolutionary contemplation (kakumei-zen). When the apprentice observes to the Real he cannot only attain his own Awakening (Bodhi), but he can also ethically confront the chaotic situations from the mundane existence. The Maitriyana is a revolutionary movement of the inner world, transforming the mind by means of the overcoming of the dualism of Ego, to finish its journey in the change of the outside world. The spiritual master acts both on himself and on the world around him through Mindfulness, being the intrinsic dynamics of the paradoxical dialectical process (koan) which questions the illusion of the interior-exterior separation. The sitting contemplation (za-zen) is the basis of this process, establishing the necessary foundations for then fully developing the libertarian meditation, since it positions the mind in the transitional quietude between the internal and external activity. The ability to understand psychological, philosophical and political illusions requires patience, engagement and the development of silence.

Through the application of the sitting contemplation (za-zen) the mind becomes peaceful and calm, then overcoming the false dichotomy between subject and object -or internal and external world- through the paradoxical dialectics (koan), which allows understanding all the manifestations of the social and embracing multiple ways and teachings for its revolutionary transformation. This is what the libertarian meditation does.

The Zen Mystical Christianity is focused on the Empty Dynamic Ground in order to produce the Salvation of all humanity which is the Cure (Nirvana) of greed, hatred, laziness, anxiety and hesitation.[5] Maitriyana transcends the Ego, vanishes the narcissism and strengthens the direct thinking, analysis, rapture, satisfaction and Unity, responding to the ills of the world. The method of the revolutionary contemplation (kakumei-zen) goes beyond the personal transformation, by concentrating its insight in order to fade away greed, hatred and ignorance of the world, thus allowing that the Empty Dynamic Ground can be firmly established and carried out in the mind of all the peoples of the Earth (Gaia). Thus, the social behaviour of the Free and Enlightened Beings (Arhats-Bodhisattvas) aims to recreate an aperture (sunyata) on the apprentice, by acting as a gateway to the spiritual act. This obviously does not imply the use of a religious function, so the Zen Mystical Christianity is rather a humanistic practice that works for the Salvation of society, reconciling all humanity under the same sacred Purpose (Dharma). The Gautama-Jesus articulation functions as an altar for the future generations, sublimating the chaos of the inner and outer world through the libertarian meditation.

The spiritual master teaches that the attachment to any mode of behaviour or opinion it becomes a blockage of energy (qi) which nurtures the self-realisation of the True Being. Therefore, the Free and Enlightened Beings (Arhats-Bodhisattvas) have preserved the core of the Maitriyana as a legacy for the future, protecting the Spirituality from the corruptions of what is mundane through the five directions: Ethics of Detachment, Mindfulness, Compassionate Wisdom (karuna-prajña), Transcendence of dualism and Peak Knowledge (Satori).

The Way of the revolutionary contemplation (kakumei-zen) is the self-realisation of the Empty Dynamic Ground in all living beings, by developing methods which enable that all the humanity can achieve the broadest and highest state of consciousness (H-ASC). The Zen Mystical Christianity is based on the Way (Dao) towards the Unity with the Divine, considering the sin as an illusion, since the truly repentance is to be detached from the Ego and to be reconciled with the empty nature of all the phenomenal. Thus, the mind becomes imperturbable at all the mundane circumstances by means of the Awakening (Bodhi). In this sense, Gautama and Jesus always taught the importance of the ethics of Detachment, the libertarian meditation and the compassionate wisdom (karuna-prajña) as attributes of the Empty Dynamic Ground. Precisely, the Detachment allows the subject to abandon the illusion that the world is dualistic, by reordering the interior-exterior relation in order to be able to start the Way of Salvation.

The fact that the space-time does not exist without the existence of the mind is something that can only be fully understood by the constant refinement of the revolutionary contemplation (kakumei-zen). The Maitriyana then reveals that the experience of libertarian meditation should be understood as an eternal process towards greater degrees of Cure (Nirvana), starting from the interior to then carry this revolutionary state to the exterior. Even only one spiritual master can help to save the world, considering to the sitting contemplation (za-zen) as an operations base for the development of the paradoxical dialectics (koan) in the word or in the relevant action for the mind of the apprentice. Zen Mystical Christianity clearly shows that the spiritual transmission also occurs in daily activities involving the social life. Thus, the libertarian meditation is the ability to clearly perceive the mind of all human beings and help them to transform their consciousness through the compassionate wisdom (karuna-prajña). This Awakening (Bodhi) is a permanent change and is the substrate of the method of the revolutionary contemplation (kakumei-zen) that the Free and Enlightened Being (Arhat- Bodhisattva) practices in order to save the world. While the sitting contemplation (za-zen) and the paradoxical dialectics (koan) produce the Cure (Nirvana) of the subject changing his language and vision of the reality, the libertarian meditation certainly has the power to transmit to all societies the powerful spiritual energy coming from the Empty Dynamic Ground. In this way, this revolutionary technique may inspire the peoples by teaching them a form of interaction capable of refounding a Pure Land or a Kingdom of Heavens (Sukkhavati), which is nothing more than the development of the socialist potential of humanity. This technique traverses the mental, social and ideological illusion (Maya) in order to unconcealing the True Self, which is nothing less than Pure Freedom.

The sitting contemplation (za-zen), the paradoxical dialectics (koan) and the libertarian meditation are three methods of analytical, existential and libertarian development within the Maitriyana Spirituality. In many ways Zen Mystical Christianity is a Path of Self-Awakening that does not require an external support, although the presence of the spiritual master allows that its development occurs more rapidly. Even in the absence of the physical guidance of a Free and Enlightened Being (Arhat-Bodhisattva), the Sutras of Maitriyana can be utilised to confirm the Awakening (Bodhi) of the apprentice and his honest and virtuous behaviour. From the analytical-existential work of the Mindfulness the subject transcends the Ego and contemplates the Self as a Pure Emptiness, which allows realising a Detachment from materialistic stimuli. Search for the Salvation of the world obviously exposes the mind to an eternal journey that it is sometimes very frustrating and hard, so the apprentice must train his consciousness as a prerequisite to addressing this revolutionary task, by deconstructing all forms of previous thought that impeded his Purpose (Dharma).

Although this practice is very difficult to achieve, all human beings can self-realise the Empty Dynamic Ground which underlies all phenomena. In Zen Mystical Christianity, the spiritual master teaches that the analytical listening of the repressed Truth is the best method to start the revolutionary Way of Freedom, which both calms and pacifies the inner world and the outer world. Then, the existential method allows an overcoming approach to the chaos of life. Thus, the sitting contemplation (za-zen) and the paradoxical dialectics (koan) lay the necessary foundations for that the libertarian meditation transmits the experience of Grace to all humanity.

The Maitriyana is then positioned on the highest stage of the Spiritual Path, building a Pure Land or a Kingdom of Heavens (Sukkhavati) as a Cure (Nirvana) of the ills of war, social injustice, ignorance and pollution. This Awakening (Bodhi) fully accepts the traumatic features of life, such as dissatisfaction, impermanence and insubstantiality, initiating a revolutionary contemplation (kakumei-zen) as an evolutionary stage which starts from the Nothingness.

Even though the attachment to materialism or to metaphysics is a powerful force, the subject must vigorously overcome it in order to enter into a state of unity with the environment, transcending all false dualism between form and emptiness. This involves the training of a direct contact with the Empty Dynamic Ground of the mind and of the Cosmos, so that it clarifies and calms the consciousness and simultaneously creates the necessary conditions for the Salvation of the world. This is due to that the one who perceives and that which is perceived are an undifferentiated entity or Non-Two. The experience of this life force brings an immense sense of happiness to the apprentice who now can completely follow the essential directions of the Free and Enlightened Beings (Arhats-Bodhisattvas) in their Path beyond culture.

The Zen Mystical Christianity, through the vigour of the libertarian meditation and the compassionate wisdom (karuna-prajña) of the Awakened and Saviour Being (Buddha-Christ), is the reincarnation of the ancient revolutionary Chan Christian movement of China that Aluoben and Jingjing led under the name of Religion of the Enlightenment.

Maitriyana benefits from the transculturalism, incorporating spiritual wisdoms of multiple geopolitical areas, so that the Perennial Spirituality creates true citizens of the world with transpersonal experiences of life, keeping themselves detached from cultural stereotypes and visions -whether positive or negative, to develop the very dynamics of the revolutionary contemplation (kakumei-zen).

Through the libertarian meditation the Zen Mystical Christianity transmits a Practical Spirituality that emphasizes the importance of doubting (gayi) of the religious or governmental Power, being a correct approach which is derived from the sitting contemplation (za-zen) and from the paradoxical dialectics (koan), producing a mind that has synthesized and transcended the capacities of the feeling and reasoning. All the meditative methods of Maitriyana are articulated in a way that they share the same Purpose (Dharma) of working for the common good of the Cure (Nirvana) of mind, transcending the dualism in order that all humanity can reach a perception of integration with the Empty Dynamic Ground, by expanding and evolving the consciousness until embracing all the social and natural environment.

The perennial essence of the Zen Mystical Christianity is not tied to any place or time, but rather it belongs to all times and places. The Chinese model of Aluoben and Jingjing such as the Kashmiri model of Yuzu Asaph is a reconciliatory vehicle that recalls that Gautama and Jesus reached the very potential of humanity. The contemplative work of an Awakened and Saviour Being (Buddha-Christ) helps to illuminate the mind and release the acts of humanity, proceeding according to the compassionate wisdom (karuna-prajña) which is contained within the great spiritual masters. Although the ignorance predominates in the peoples of the world and it attempt to destroy the Spirituality, any subject can achieve the reappearance of the peak knowledge (satori). The libertarian meditation confronts the ills of materialism and metaphysics, transcending the Ego and the ideology in order to the apprentice reaches the understandings inherent to the higher and amplified state of consciousness (H-ASC). The Free and Enlightened Being (Arhat-Bodhisattva) teaches that all the humanity needs to evolve and to Awake (Bodhi) is to practice the lifestyle of the spiritual Way (Dao). Although in the contemporary society it is redundant prescribing the evanescence of war, social injustice, ignorance and pollution, the psychological, philosophical and political benefits associated with the search for the Salvation of the world are unimaginable.

The Transmission of the Purpose (Dharma) is only the recognition and confirmation of the self-realization, which previously may occur with or without the presence of the spiritual master. The crucial knowledge of Maitriyana make possible that the core of the Spirituality survives intact to the inevitable downfall of the capitalist civilization, being an authentic lineage for not missing the Chan mark of Gautama and Jesus. The Zen Mystical Christianity is a countercultural revolution that recreates the genuine libertarian socialism and its Path of compassionate wisdom (karuna-prajña). It is good news that the Maitriyana retrieves the old Chinese tradition of Jingjing and Aluoben because Chan Christianity is a guiding model for the Spirituality which will perform a significant role in the construction of a new planetary civilization led by the peak knowledge (satori) of the Free and Enlightened Beings (Arhats-Bodhisattvas). Working from the perennial philosophical perspective, the method of the revolutionary contemplation (kakumei-zen) reveals the Way to the Great Awakening (Bodhi) of all humanity. Thus the spiritual master does nothing but to transmit the Salvation in the here and now, by embodying the Empty Dynamic Ground to accurately show the Pure Land or Kingdom of Heavens (Sukkhavati) in every word, concept, discourse or action.

[1] C. Luk, Empty Cloud: The autobiography of the Chinese Zen Master Xu Yun.

[2] Surangama Sutra.

[3] Adrian Chan Wyles, The wisdom of Wen Shu: a contemporary Letter-Writing Tradition of Ch´an Buddhism.

[4] Adrian Chan Wyles, The wisdom of Wen Shu: a contemporary Letter-Writing Tradition of Ch´an Buddhism.

[5] Sutta Nivarana.

Perennial Buddhism: Maitriyana Spirituality

Master Maitreya Buddha

The Maitriyana has arrived in the world with the Supreme Purpose (Dharma) of transcending all dualistic thinking, by promoting an Engaged Spirituality which overcomes both the metaphysical Religious Discourse and the materialistic Academic Discourse. Through a contemplative practice and a metaphilosophical vision, the Buddhist Existentialism promotes ethical precepts based on the compassionate wisdom (karuna-prajña) of the Free and Enlightened Being (Arhat-Bodhisattva). The spiritual essence of Maitriyana, which is Perennial Buddhism, appears entirely expressed in the unified practice of Meditation-Wisdom-Ethics (Dhyana-Prajna-Sila) which is proper of the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha). It is in this context that the spiritual master transmits his Evolution and Awakening (Bodhi) to the apprentice.

The Buddhist Existentialism is a special transmission which transcends the academic teaching, since while it uses sacred texts it also directly points at the mind-heart (jikishi-ninshin) of the apprentice through a contemplative practice and an ethical conduct which are the self-realisation of the original Buddhic-nature (kensho-Jobutsu). This Way towards the Ultimate Truth (paramartha) of the Empty Dynamic Ground is the Primordial Wisdom that Awakened Beings (Buddhas) such as Gautama, Jesus, Bodhidharma, Hui Neng and Garab Dorje taught. This is what the Free and Enlightened Being (Arhat-Bodhisattva) esoterically transmits to the person.

In the Maitriyana or Perennial Buddhism, the Cure (Nirvana) indicates a higher and amplified state of consciousness (HASC) that unifies and reconciles the mind by means of the existential meditation about the Source of Being. Through the practice of the direct contemplation of the original nature of the human being is where the peak knowledge (satori) is promoted, which is the full understanding of the intrinsic spiritual nature. This progress of consciousness, which is really an evolution of humanity, it may also be described as the event of the true potentiality of the apprentice, although this is usually something unconscious to the mundane individual who is not in the Way (bonpu-no-joshiki).

Although Buddhist Existentialism is one of the nine internal ways of the Maitriyana, its Purpose (Dharma) is nothing less than conveying the ultimate mystical conclusion of the existential meditation: the Perennial Buddhism within the everyday life (mujodo-no-taigen). Therefore, the Buddhist Existentialism differs from pathways as Bompu Zen, Gedo Zen, Shojo Zen and Daijo Zen to position itself as a Supreme Vehicle (Saijojo Zen or Dzogchen) within which the apprentice, the spiritual master and the Cosmos form an Awakened Totality. This Perennial Buddhism or Maitriyana is the contemplative practice of the great Free and Enlightened Beings (Arhats-Bodhisattvas) of history, for which the existential meditation becomes a lifestyle, thus overcoming the distinction between Way (Marga) and Purpose (Dharma). Although the Buddhist Existentialism starts from the sitting contemplation (zazen), it is also practiced the paradoxical dialectic (koan), in order to stabilise the self-realisation within the daily life. This is the psychic structure of Sublimation (Nirodh) that characterises the subject whose activity spontaneously emerges from the field of compassionate wisdom (karuna-prajña).

The Maitriyana is presented as a practical and theoretical context which conveys the culmination of Contemplation (Zen), whose esoteric Truth is the Originating and Supreme Vehicle (Saijojo Zen or Dzogchen) of the Perennial Buddhism. This tradition of Primordial Spirituality is not obtained by means of religion or metaphysical philosophy, but through the evolutionary event of the Buddhic nature, which is simultaneously considered as the base and the pinnacle of the apprentice. The existential meditation leads directly to the Awakening (Bodhi) in the here and now; therefore it is clear that this path has been pursued by different traditions as the Madhyamika, the Advaita Vedanta and the Daoist Yoga, among others.

Through the contemplative practice the subject acquires a profound insight on the structure of the Real, by developing a responsible mode of being in the world. The compassionate wisdom (karuna-prajna) certainly is a practice that comes from the vision of Spirituality which integrates and reconciles the apprentice and the Cosmos, displacing the activity of the Ego in pursuit of the intense Desire of transpersonal self-realisation. The result of the existential meditation is a humble consciousness and an open mind-heart before the teachings of the existence by learning to break free from the chains of the past and the future with the aim of being fully in the experience of the eternal present. That is why an Engagement is necessary from the individual in order to pursue a life based on the psychic structure of the Cure (Nirvana), being crucial the presence of values as a strong spiritual faith (daishinkon) in the tradition of the Awakened Beings (Buddhas), a great doubt (daigidan) to dualism and a great determination (daifunshi) in order to reconcile the unconscious psychic tension between faith and doubt. This balance or synthesis is one of the great achievements of the contemplative method of the paradoxical dialectic (koan).

In the Buddhist Existentialism, it is developed a peak knowledge (Satori) coming from the direct experience of the Buddhic nature of all living beings. Coming from this, it is found the libertarian socialist motivation of the spiritual master in his project of building a better world, by showing how the whole humanity can achieve the Awakening (Bodhi) at every moment of the daily life. Thus, the existential meditation reconciles the human being with the here and now. When the apprentice returns to the supreme present of the True Self, which is the openness and liberty of Nothingness, then he integrates and stabilises Spirituality in the everyday life (mujodo-no-taigen).

The Maitriyana develops the powerful Mindfulness (Shamatha) through the concentration that generates the sitting contemplation (zazen) and the fluidity of the paradoxical dialectic (koan). However, if the mental level of Mindfulness (Shamatha) is not expanded by the peak experience (kensho), the spiritual development of the subject does not reach its splendour. Precisely the existential meditation that emerges in the relation between the apprentice and the Free and Enlightened Being (Arhat-Bodhisattva) leads naturally to the Cure (Nirvana) which is a higher and amplified state of consciousness (HASC). Only from this unity between the Cosmos and the person is that the latter can incorporate the compassionate wisdom (karuna-prajna) in every moment of life, by turning the peak experience (kensho) into a plateau experience (mujodo-no-taigen), which is the updating of the Supreme Vehicle (Saijojo Zen) of the Buddhist Existentialism within the daily conduct. At this stage of the trans-human development, Ego and dualism are transcended, since the apprentice finally abandons his ordinary state of consciousness (OSC) and becomes a spiritual master. When the Awakening (Bodhi) is fully evident in all the activities of the apprentice, the human being evolves becoming a Free and Enlightened Being (Arhat-Bodhisattva). The contemplative practice of Perennial Buddhism is then both the means and the end of the Way of Contemporary Spirituality. It is the Purpose (Dharma) of every Saviour and Awakened Being (Buddha-Christ) to transmit this redemptive evolution of humanity.

Concordantly, the Maitriyana tends to consider the Cure (Nirvana) not as the final goal but rather as the Primordial Way (Saijojo or Dzogchen); therefore it becomes a daily practice or lifestyle. The existential meditation -either sitting or dialectic, is just the Way to attain the Awakening (Bodhi) of Being; but when this is achieved, then a new horizon appears, which is the Salvation of all beings, so that the Cure (Nirvana) of the person is used as a practice to carry out this supreme achievement of flourishing the Buddhic mind in the whole world.

Just like Hui Neng and Garab Dorje, Buddhist Existentialism asserts that since the beginning all beings have a Buddhic nature. The teachings of the spiritual master that emerge within the great primordial tradition of Maitriyana or Perennial Buddhism is a Supreme vision that explains the Empty Dynamic Ground of the reality, which is both the Source and the Fruit of the Path (Marga) of the contemplative practice. In this way, the Free and Enlightened Being (Arhat-Bodhisattva) is not only an evolved human being but also the very embodiment of the inherent source of the compassionate wisdom (karuna-prajna). This self-realisation or final self-transcendence is the essential cause of the existential well-being and of the superior happiness (paramananda or mahasukkha). In the Buddhist Existentialism, the true satisfaction comes from the Awakening (Bodhi), whose peak knowledge (satori) allows the apprentice to be fully imbued with the teaching of the compassionate wisdom (karuna-prajna) which occurs suddenly (Tongo or cig-car-ba) but within the framework of a gradual (zengo or rim-gys-pa) analytical-existential training. Although Maitriyana is a progressive practice of Sublimation (Nirodh) of the unconscious forces of attachment and aversion, certainly it is not a linear and causal Path, since the event of the Cure (Nirvana) is not subjected to a precise space or time. When the subject passes through the Phantom (Maya or Vikshepa) he can uncover the supreme Source (gzhi) of the Being which is the Empty Dynamic Ground (Sunyata) or absence of an inherent identity (nihsavabhavata). Small sudden moments of peak experience continuously occur on this gradual Way, but when the apprentice becomes an Awakened Being (Buddha) is that he has reached to a plateau experience. The spiritual progress of the higher and amplified state of consciousness (HASC) is really an evolution that profoundly transforms the experience of the everyday life, which begins to be perceived as perfect by means of the compassionate wisdom (karuna-prajna). The existential meditation seeks to reconcile the subject with his traumatic essential Emptiness (Sunyata), allowing him to be fully in the ineffable experience of the here and now, after gradually and analytically have vanished the concept of Ego.

The spiritual master reminds to the apprentice that the self-realisation of the Ultimate Truth is produced by the traversing and liberation from the mundane truths. The absolute Truth then is the origin and destiny of the subject who practices contemplation. That is why the Supreme Vehicle (Saijojo or Dzogchen) of the Perennial Buddhism uses an innate compassionate wisdom (karuna-prajña) which is non-conceptual and non-dual, being the luminous nature of the Buddhic mind. This intuitive peak knowledge (satori) cannot be properly addressed by the academic and intellectual Discourse, reason why the Buddhist Existentialism is a metaphilosophical practice that uses the existential meditation as a direct realisation (pratyaksa) and a sudden realisation (tongo) of the Empty Dynamic Ground. From the base (gzhi) of the sitting contemplation (zazen) and the paradoxical dialectic (koan), the Free and Enlightened Being (Arhat-Bodhisattva) transfers to the apprentice a guide that allows him being one with the primordial wisdom of the True Being or Buddhic Nature (tathagatagarbha). Thus, the existential meditation is essentially empty, naturally luminous and manifestly compassionate.

For the perennial Buddhist Path of Maitriyana, a Buddhic nature is potentially present in every living being, so that, actually, the apprenticeship is not an achievement of something external, but rather the emergence of what is most intrinsic: the presence (rigpa) of the luminous and primordial Buddhic mind that is always in the here and now. Since every subject is potentially an Awakened Being (Buddha), Buddhist Existentialism is positioned as an agnostic Pathway, by liberating the apprentice from the exoteric dualism which is present in religiosity. The direct transmission of the spiritual master is nothing but the teaching or the act of his presence in itself, which is a vision that overcomes any dualism. In accordance with the teachings of Garab Dorje and Hui Neng, the Maitriyana even transcends the distinction between a gradual or sudden Awakening (Bodhi), because actually all contemplative practice is gradual (zengo) and prepares the foundational basis for the occurrence of a sudden realisation (tongo) of the peak knowledge (satori) of Truth. In this sense, the lifestyle of the plateau experience of Cure (Nirvana) is the Middle Way which synthesizes the perspectives of the slow ascent and the brief peak, by opening the mind to the Empty Dynamic Ground in order to create a new type of human being.

The Way of Buddhist Existentialism is based on a gradual process of renunciation, purification, transformation and presence. This radical practice promotes a higher and amplified state of consciousness (HASC), generating an overturning of the mind from the dominion of Ego towards the Liberty of Self which is already present in every living being. But the Buddhic mind can only emerge from a subject who has emptied himself from all imaginary Ego, in order to reconcile himself with his Real Body (Dharmakaya). The existential meditation encourages the pristine cognition (dharmadhatujnana or chos-ying) of the vast expanse of the ultimate reality, by understanding that the whole immense phenomenal field originates and terminates in Emptiness (Sunyata). Thus, the Free and Enlightened Being (Arhat-Bodhisattva) considers that all emerging, transitional and relative form is nothing but the transitory manifestation of the Absolute Truth.

Although the spiritual nature or Buddhic mind is present in the human being from the very beginning by being in a latent form, it cannot be understood by the conceptual way of the academic Discourse. Beyond any cognitive or behavioural prescription, the fact of becoming aware of the presence of the Buddhic nature is the supreme antidote facing with the unconscious affliction (klesha-avidya) of attachment and aversion. The analytical existential vision of Maitriyana or Perennial Buddhism is that this original spiritual mind is present at all times in a latency mode that expects recognition and updating as an ethics and compassionate wisdom (karuna-prajna) in the world. However, this obviously involves a process of going through the veils of the Phantom (Maya).

The contemplative practice that is transmitted from the spiritual master to the apprentice is merely a state of presence of the Buddhic mind that is the Empty Dynamic Ground of the True Self. Buddhist Existentialism conceives the Self as a Nothingness, simultaneously claiming that it is a luminous, pure and full of possibilities clarity. Therefore, when a subject refuses to be transformed, he is also repressing his genuine and primordial self-sameness, hindering the process of Awakening (Bodhi) which is the transcendental Purpose (Dharma) of humanity. The existential meditation is then revealed as an awareness towards the Empty Dynamic Ground of the Being inside the pure experience (kadag) and spontaneous (Lhundrup) of the here and now. This is the Supreme Vehicle (Saijojo or Dzogchen) of Maitriyana or Perennial Buddhism.

In accordance with Buddhist Existentialism, this event is the fruit of the cured mind (nirvanacitta) by means of the synthesis of the relative and absolute Truth. The epistemology of this process is the dialectical and paradoxical union between the relative appearance of the Veil (Samsara) and the absolute Truth of Cure (Nirvana). In the same way, the Free and Enlightened Being (Arhat-Bodhisattva) teaches that there is no ontological division between the Base and the Fruit of the Spiritual Path, since both are the experience of the intrinsic Awakening (Bodhi) which is the Buddhic mind. The core of the Real, which is the Empty Dynamic Ground is known through the pristine cognition.

The Maitriyana is a radical teaching that posits that the totality of beings –    along with the Cosmos, conform an Inter-existence. In fact, this Inter-existence is the spontaneous presence of the Buddhic Nature which the human being must learn to recognize during the contemplative practice. The spiritual master then reveals that the Cure (Nirvana) is not a phenomenon caused by a sudden or gradual process, but it is rather the same natural human condition. The existential meditation then is a return to the Source, by uncovering a mental state of Awakening (Bodhi) that is always already achieved. In fact, according to the vision of the Free and Enlightened Being (Arhat-Bodhisattva), the apprentice should not polish the dust from the mirror of his consciousness but he simply should be himself, inasmuch as his True Being is the process of the Cure (Nirvana) itself.

In accordance with the direct vision of Buddhist Existentialism, no ritualistic praxis can purify the mind, but simply improve the periphery of the Ego via the momentary control of negative emotions. In this regard, the spiritual master transmits that the Awakening (Bodhi) is not really the result or product of a specific set of practices, but rather the essential anthropological condition of the human being: his Purpose (Dharma). This primordial and pure dimension of the mind is the Liberty of the Self, so that its appearance promotes constructive thoughts and behaviours that are capable of fading away the unconsciousness (avidya) of the ordinary person. The awakened mind (bodhicitta) is not a fruit caused by a sudden or a gradual path of purification, but it is the natural and non-dual condition of the here and now. Through the contemplative practice the apprentice can realise of that which has always been present within the mind-heart of all beings in a potential form, so that the process of conversion and spiritual evolution is revealed as the unconcealment of the Truth and not as the incorporation of something new or unknown to the everyday mind.

The vision of Perennial Buddhism is that the mind has a dimension of Absolute Truth, so that the existential meditation is a mode of being-in-the-world and not something different from it. However, this teaching can be regarded as secret or esoteric, because even the best students of Spirituality they often still trapped in the dualism between a gradual way and a sudden way. Instead, the Supreme Vehicle (Saijojo or Dzogchen) of Maitriyana spontaneously transmits this great wisdom for all the humanity in an explicit form, reflecting the original light that expresses the authentic presence of every Free and Enlightened Being (Arhat-Bodhisattva) in his union with the Cosmos. From here is where the compassionate wisdom (karuna-prajna) of the spiritual master comes from, since all the knowledge of past and future Awakened Beings (Buddhas) converges in the experience of the here and now. The Empty Dynamic Ground is then the timeless and non-local Implicate Order both from the inner world and the outer world, which they appear as inseparably united in the supreme instant of the present.

In the radical Metaphilosophy of Buddhist Existentialism the Universe is a great intelligent and living Totality, so that human being should not be purified but rather he should be understand that all his old conceptions of reality are illusory, because every living being is One with the whole field of the Cosmos. This organic experience is the true antidote for mental illness representing the Ego, soothing the consciousness by having vanished the defensive mechanisms. Thus, the Maitriyana or Perennial Buddhism promotes a doing Nothing (wu-wei) as a way of being-in-the-world. From the paradoxical dialectical perspective of the Supreme Vehicle of the Buddhist Existentialism, the subject and the object do not exist independently, since both are separated only in the plane of the conceptual, while the Real is transconceptual and transpersonal. This inter-existence is Vacuity, the base (gzhi) of the Being which is the Empty Dynamic Ground in which all the multiple possibilities of the existence are contained. Thus, the Nothingness is the Liberty of the apprentice.

The Maitriyana is a meta-gradualist Way that does not depend on the conventional law of causality, since it does not provide a relative cause for the spiritual Truth of Cure (Nirvana) which is the unconcealment of the Real and not the acquisition of a different state than that of the True Self. The Free and Enlightened Being (Arhat-Bodhisattva) then teaches that the Awakening (Bodhi) is not a distant goal, but the primordial, original and pure face of human being, which is spontaneously present within the mind-heart of all beings in a latent form. The Awakened Being (Buddha) is then the one who has opened the door of the here and now, following the Path at any time and place, since he is the Path. This esoteric teaching is the supreme wisdom that Gautama and Jesus discovered when they stood before the presence of Nothingness. Since the emotional and cognitive aspect of mind is fundamentally an illusion, Buddhist Existentialism claims that there is nothing to improve, purify or search. There is no need for any antidote against the illusions. Experientially, understanding this fact is to experience that every being is already realised, because its nature is spiritual or Buddhic. This is the paradoxical dialectic vision of the radical Path of Maitriyana or Perennial Buddhism. But although a gradual Pathway could be considered as a distraction from the transcendental present, it may actually be used as a useful method (upaya) to perform the Absolute Truth (paramartha) through the relative truth (samvriti). This type of unity uses a paradoxical dialectic logic (koan) that transcends both the objective and subjective, which have no independent existence. The Buddhist Existentialism is a post-metaphysical movement that goes beyond any dualistic distinction or conceptual presumption which only works within the materialistic society, but that lacks any correlation with the ultimate nature of the Real. Therefore, the Cure (Nirvana) cannot be self-realised by means of the concepts and beliefs but through the mystical experience of the eternal present, which is the ineffable experience of the here and now.

The Maitriyana or Perennial Buddhism emphasizes the self-realisation of Vacuity (Sunyata, Wu or Mu) which is the Buddhic nature of the human being. For the Supreme Vehicle (Saijojo or Dzogchen) of Buddhist Existentialism, the Empty Dynamic Ground of Being is a space with a radiant, luminous and clear presence, by permeating every living being and physical form of the Universe. The spiritual master helps to remember that the Nothingness is the fundamental structure of mind, which is essentially empty, free and compassionate in its daily expression. This radical openness of the consciousness is the intrinsic Awakening (Bodhi) before the traumatic experience of the Real, whose features are imperfection, impermanence and insubstantiality. Although, before the phenomenological vision of the Free and Enlightened Being (Arhat-Bodhisattva) there is only an Empty Self (rangtong) and an empty phenomenon (shentong), this does not imply that the Vacuity (Sunyata) is the ultimate substance of the reality and that exists in an independent way. This process is experienced by the apprentice who develops a meta-cognition during the contemplative practice, since his perception becomes direct and intuitive while avoiding giving an entity or an inherent existence to the process of the Vacuity. That is why the existential meditation is trans-ontological and it never intellectualises the process of life, but it addresses the reality starting from a peak knowledge (satori) or a higher and amplified state of consciousness (HASC) which is the Buddhic mind and that transcends all the opposite poles. The Perennial Buddhism is precisely the maximum embodiment of the dialectical overcoming of the dualism between form and Emptiness, impurity and purity, manifest and latent, relative and absolute. Before the eyes of the spiritual master there is only Oneness in the field of the Real, so it is evident that the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) possesses a type of logic which is different from the dualistic, by going beyond the limits of the conceptual elaborations through the contemplative meta-cognition.

The Maitriyana is a Supreme Vehicle (Saijojo or Dzogchen) that unifies and transcends both the gradualist vision (zengo) and the sudden pathway (tongo), while the Cure (Nirvana) and the Awakening (Bodhi) go beyond the renunciation and transformation process. This radical and revolutionary teaching is in accordance with the primordial vision of Hui Neng, considering the gradual and sudden pathways as necessary aspects of a same unitary and ecumenical Path (rime) which is Buddhist Existentialism. Therefore, the Maitriyana or Perennial Buddhism resolves the false dichotomy between the gradual analytical liberation and the sudden existential Enlightment, posing a spiritual tradition that allows the sudden Cure (Nirvana) in the context of a progressive practice. When the subject achieves a sudden Awakening (Bodhi) through a gradual praxis, he actually is achieving what has been called as a plateau experience, which is a continuity or stabilisation of constant moments of peak experiences. But paradoxically, as it is demonstrated by the Free and Enlightened Being (Arhat-Bodhisattva), the evolution of consciousness is merely a dialectical return to the Empty Dynamic Ground of Being.

The Supreme Vehicle (Saijojo or Dzogchen) of Buddhist Existentialism is a secret teaching that transcends all dualistic and conceptual distinctions which are present in most of the traditions and schools of thought. The Maitriyana, just like Mystical Christianity, is the embodiment of the primordial archetype of the compassionate wisdom (karuna-prajna), so that it is part of a tradition of Perennial Spirituality permeating the totality of Cosmos. The ecumenical and reconciling teaching of Buddhist Existentialism is conducted by the guidance of the spiritual master, so that it has no dualistic and dogmatic limitations which are present in the religious or academic Discourse, strengthening the illusory structures of the Ego. Given that the essence of the spiritual teachings is usually associated with a mind-heart to heart-mind transmission, the self-realisation of the integrative teachings of Maitriyana requires the direct or transcendental relationship with an Awakened Being (Buddha) such as Gautama, Laozi, Confucius, Jesus, Nagarjuna, Asanga, Bodhidharma, Hui Neng or Xu Yun. In this way, the vision of the Perennial Buddhism is present in different forms, and at different places and times, as it is a supreme and primordial knowledge underlying each spiritual tradition which has emerged or will be born in the Universe. This is because each Free and Enlightened Being (Arhat-Bodhisattva) does not disappear without a trace or a spiritual imprint on the mind of the Cosmos, thus affecting both the future and the past. The spiritual master is then an avatar that embodies this timeless, non-local and non-dual Implicate Order, conveying the primordial presence in order that everyone can access the Salvation. This is the Pathway of the Awakened and Saviour Being (Buddha-Christ), whose compassionate wisdom (karuna-prajna) reveals in the here and now that human being is One with everything around him, by choosing his life in each moment of present.

In accordance with Namkhai Norbu, Buddhist Existentialism teaches not to forget that there are thousands of Free and Enlightened Beings (Arhats-Bodhisattvas), since there are also many ways and teachings so that an apprentice is capable of self-realise. However, the tradition of Maitriyana or Perennial Buddhism is a Supreme Vehicle (Saijojo or Dzogchen) because it contains all the spiritual visions within itself. This obviously does not stop that the spiritual master use the mystical silence (mouna) when there is nothing to say about the relative truth. By means of this attitude of Detachment, the Buddhist Existentialism can understand the ultimate vision of every spiritual tradition, speaking the Only Truth (paramartha satya) in different languages conforming the Analytical Existential Libertarian Discourse (Buddha Dharma Sangha) as a profound lifestyle.

In this regard, the existential meditation is a practice that prevents the person from the mistakes of the egoic separation, from the attachment to words and from the idealisation of the figure of Free and Enlightened Being (Arhat-Bodhisattva). The teachings of the spiritual master always point to the self-transcendence of the apprentice and they never have sectarian tendencies. The dialectical and paradoxical teaching of Maitriyana or Perennial Buddhism is a compassionate wisdom (karuna-prajna) reconciling the subject with the luminous experience of present, which is the divine nature and the Empty Dynamic Ground that spontaneously incarnates in the body, heart and mind of the Free and Enlightened Being (Arhat-Bodhisattva). The metapsychological perspective of the spiritual master, the metaphilosophical vision of the teaching and the metapolitical presence of the group of comrades functions as a mirror that directly and non-conceptually reflects the true face of the apprentice. This presupposes a training that transcends the dualistic thinking, so that it is also beyond the distinction between gradual and sudden. The practice of Buddhist Existentialism is the union of sitting contemplation (zazen), Mindfulness and the paradoxical dialectic (koan), going through the conceptual veils in order to unhide the profound Self in the experience of the here and now. This teaching of the primordial tradition of the Maitriyana or Perennial Buddhism is the great Supreme Vehicle (Saijojo or Dzogchen) leading to the well-being (mahasukkha) inherent to the experience of Truth.

According to Buddhist Existentialism, the origin of the whole phenomenal field is the Empty Dynamic Ground that is beyond all illusory separation between subject and object. The supreme source (samantabhadra) –or Unborn, is the intrinsic purity of consciousness which is the Vacuity (Sunyata), clearly reflecting all that exists, as it is not a substantial entity that can be dualistically observed through the ordinary understanding. The nature of all living beings is essentially spiritual (Buddhic), although certainly the True Self is concealed and repressed for being a Nothingness of pure possibilities. This is because Liberty is something traumatic to the ordinary state of consciousness (OSC), which refuses to assimilate the necessary moments of non-form and non-thinking.

From the reconciling perspective of Maitriyana or Perennial Buddhism, it can be said that this spiritual movement has a timeless lineage which is in contact with Awakened Beings (Buddhas) as Gautama, Laozi, Jesus and Nagarjuna, so that it is beyond the limitations and distortions of religious or academic Discourse, vanishing all dualism and egoism through the experience of the existential meditation. In this way, Buddhist Existentialism affirms that the esoteric teaching of the Spirituality of Maitriyana is the living expression of the archetype of Self, so it goes beyond in time than Buddhism itself, since it is a Supreme Vehicle (Saijojo or Dzogchen) preceding Siddhartha Gautama. Thus, the Free and Enlightened Being (Arhat-Bodhisattva) teaches that Spirituality has existed since the very beginning of humanity, since it is his latent very nature. This demonstrates that the existential similarities between Buddhism and Christianity cannot only be due to a contact or influence between the two movements, but rather these parallels are the empirical demonstration of the Buddhic nature of the human being which is present in every time and place of history. When the apprentice becomes detached from the causal and linear thinking, he can perceive the Perennial Basis underlying all traditions of spiritual wisdom, which are influenced and interpenetrated each other but never in a causal historical sequence. The Buddhist Existentialism is precisely the encounter of various traditions of primordial wisdom emerging from a mind that has reached the Cure (Nirvana) through the contemplative practice about the knowledge of the primary Vacuity, which is the radical openness of the Being.

In this sense, the Maitriyana or Perennial Buddhism must be regarded as the most important spiritual treasure of the history of humanity. In accordance with Chögyal Namkhai Norbu, the spiritual master affirms that the supreme teaching of Spirituality is transmitted in a transcendental lineage of mind-heart to heart-mind which is the pure and clear presence of the Empty Self or Buddhic nature. However, the essence of the higher and amplified state of consciousness (HASC) of an Awakened Being (Buddha) transcends both the past and the future, because it is beyond the conceptual limitations by being an intrinsically pure presence. The original condition of the mind is the nature of what is unborn that exists in the ultimate reality of all the phenomenal, transcending the illusions of dualistic thinking, by not being oppressed by the subject-object separation. This paradoxical dialectic unity is the basis of the primordial purity which transmits the Buddhist Existentialism, impregnating all living beings with a primordial Truth that overcomes the distinction between the relative and the absolute. The Maitriyana or Perennial Buddhism uses this transpersonal collective energy in order to help humanity to attain the Awakening (Bodhi) by means of the comprehension of the essence underlying the infinite space-time. This is the clear and luminous teaching that the Free and Enlightened Beings (Arhats-Bodhisattvas) transmit while they guide the world towards the evolution and Salvation. In fact, this primordial compassionate wisdom (prajna-karuna) is the true and supreme identity of the human being.

Gautama with Beethoven:

The Cure of Suffering through Spiritual Art

Master Maitreya Buddha

First Movement

From the Depths of the Peak Knowledge (Satori), Buddhist Existentialism becomes accessible the spiritual experience that experienced the greatest artists in history to all human beings. It is always important to study the life of a composer, because that is where the spiritual essence that allows understanding his artistic work appears. Should not be forgotten that both Gautama and Beethoven, in the time they contemplated the possibility of their death, whether under a deadly ascetic practice or under the action of suicide (Heiligenstadt Testament) it was there where they produced their most spiritual works, as the discovery of the Middle Way and the composition of the Second Symphony. This shows that it is vital for a spiritual master -the same for a great composer- being able to experience the most traumatic aspect of the existence: the finitude. Therefore, the Maitriyana considers that an elaborate metaphilosophical study of Gautama and Beethoven must be provided in order to analyse their spiritual works.

However, the Free and Enlightened Being (Arhat-Bodhisattva) understands that the words cannot fully explain the spiritual nature of the message of classical music or the existential meditation. The Spiritual Art has multiplicity of meanings and significances, being able to be grasped according to the different moments of life. The Buddhist Existentialism, by being a poetic and metaphilosophical practice, links the Art with the Being, by affirming that music is Spiritual and that it is non-metaphysical, since its means of expression of what is Mystical it is purely and exclusively the physical world of sound. Precisely, the Maitriyana considers that the permanent coexistence of the spiritual message through the physical means of sound is where the contemplative synthesis of classical music resides. This is due to when the spiritual master tries to describe with words the practice of classical music or the existential meditation, actually he does nothing more than articulate his own emotional reactions, as he never reflects the experience of music or contemplation in themselves, since they are ineffable and are beyond the field of speech.

The spiritual importance of Gautama and Beethoven is something that is perceived in the revolutionary character of their sublimatory compositions, liberating to what is Mystical from the structural conventions of harmony which prevail in religion and culture. In fact, according to the Buddhist Existentialism, the last works of Gautama and Beethoven show the will to fade all the signs of continuity, breaking with the gradualism and showing how the subject can reach his intrinsic Liberation in the poetic experience of the here and now. Concordantly with the Op 111 by Beethoven, the last Sutras of Gautama show a spiritual aesthetics that is apparently abrupt and disjointed. The Gautama-Beethoven articulation clarifies that the sublimatory expression of the spiritual master is not limited by the weight of cultural convention, because a Free and Enlightened Being (Arhat-Bodhisattva) has bravery and courage, which are essential qualities for the analytical-existential understanding and interpretation of what is Real. That attitude of audacity is an exigency for the apprentices of the existential meditation of Gautama and for the classical music of Beethoven, as their metaphilosophical or artistic compositions demand to the subject to give samples of valour and intrepidity in the use of the dynamics of imperfection, impermanence and insubstantiality. The spiritual technique of Beethoven of ascending the energetic volume of the classical music with an intense crescendo to then abruptly continue with a soft passage, it was something that had only been used by the great spiritual masters who taught their apprentices to practice a contemplation able to produce a sudden Awakening (Bodhi). In this sense, Gautama and Beethoven request to the listener that shows existential bravery, not fearing to reach the edge of the abyss of Vacuity, which is the line of greatest resistance of the subject before his True Being which is the Nothingness.

Despite the fact of being great masters of silence, Gautama and Beethoven were profoundly metapolitical beings, because although they were not interested in daily politics they were both concerned about issues of the ethical conduct and how the liberty can be developed by the whole of society. For the Maitriyana, the maximum level of contemplative and artistic practice is related to the fulfilment of human rights, by defending the freedom of thought and expression along with the search that the apprentice realises he is responsible for his own existence. In contrast to the concept of liberty of the Capitalist Discourse, related to the economic functioning of the market, the strategy of Buddhist Existentialism became known in the existential meditation, which is the main way sustaining the relation between the Free and Enlightened Being (Arhat-Bodhisattva) and the world. In its condition of the most evolved Spirituality of the Earth (Gaia), the Purpose (Dharma) of Maitriyana is to extend the benefits of the Cure (Nirvana) to all living beings, by appreciating to others and helping them to reach the true Liberation which is the ability of choosing the Way of life.

Frequently the contemplation of Gautama and the music of Beethoven, such as the first Noble Truth and the Heroic and Fifth symphonies respectively, are considered as nihilistic and dramatic although this struggle with the existence represents only one level of their works. This proves the third Noble Truth of Gautama and the Pastoral Symphony of Beethoven, whose works are more optimistic and express the contact with feelings that welfare and Nature produce. According to the Buddhist Existentialism, the Gautama-Beethoven articulation incessantly juxtaposes the qualities of introversion and extraversion, at the same time it dispenses all kind of superficiality or shyness. The word of Gautama and the music of Beethoven have a personal and intimate expression that is in harmony with a transpersonal element and which is of grandeur, as in the Noble Eightfold Path and in the Piano Concert No. 4 or in the Ninth Symphony. In the perspective of the Gautama-Beethoven articulation, the spiritual master attains a paradoxical-dialectical balance between the vertical pressure of the artistic form and the horizontal flow of the experience of Emptiness harmoniously combining the factors of tone, accent and tempo along with a great sense of liberty, rigor and fluency. For the Maitriyana, the issue of balance and the overcoming of the opposite poles is a concern within the higher and amplified state of consciousness (H-ASC) of the Free and Enlightened Being (Arhat-Bodhisattva), as it is evidenced in the Ethics of Detachment by Gautama and in the Fidelio by Beethoven. The existential meditation, at the same as the composition of classical music, contains a constant dialectical-paradoxical movement between the opposite poles, sailing from darkness to light, from what is negative to positive, from unconscious to conscious, and vice versa. Thus, the contemplative practice, whether in the form of mental serenity or in the form of True Art, is incapable of any superficiality, since in this practice good and evil coexists with what is beautiful and what is ugly.

For Buddhist Existentialism, the teaching of Gautama and the music of Beethoven are dissipative structures since they pass from Chaos to Order, such as it happens in the derivatives of the Second Noble Truth and the introduction of the Fourth Symphony. Thus, the spiritual master feels and expresses on each moment that the Order is an imperative of the existence, guiding the subject towards a Way of poetic Sublimation (Nirodh) from the suffering generated by the imperfection, impermanence and insubstantiality of what is Real. For the Free and Enlightened Being (Arhat-Bodhisattva), the existential Order is not derived from the repression of problems of life but from the overcoming of these. The Order revealed by the contemplative practice of Gautama and the classical music of Beethoven is an absolutely necessary event to achieve the Awakening (Bodhi), which is nothing less than the ideal of Serenity and Evanescence (Ataraxia-Nirvana) which the Maitriyana apprentice transmits. Therefore, the Second Noble Truth and the Funeral March does not occupy the last movement of the Gautama-Beethoven articulation but rather the second of their four respective movements, which makes possible that the suffering not be preponderant or definitive. Although Buddhist Existentialism summarizes the work of Gautama and Beethoven with the statement that suffering is inevitable, certainly it also raises the existential meditation and the classical music as the attitude of courage to combat the suffering and to make life be valuable.

Second Movement

The Gautama-Beethoven articulation is an approach that experientially rediscovers the Truth of life without the necessity to adhere to any dogmatic word. This is because the background of this perspective is the contemplation and the music, which are practices that are beyond the ordinary words. Through this Way the spiritual master teaches to the subject to understand his anguish, drop his attachment, carry out the evanescence and cultivate the ethics. The great artistic works are able to capture the vision of the resolution of anguish, such as the sonatas by Beethoven and the sentences of Proust and Basho.[1] Such works are successful in the dialectical transcendence of anguish because they accept the paradoxical relation of Being and Nothingness, transmitting to the learner a way to experience the Emptiness without being overwhelmed by the Liberty that this implies. The existential meditation, at the same as classical music, provides the dignity and depth that involves the mind which overcomes the adversities and the anguish inherent to the process of living. The Maitriyana states that an evidence that every human being has a latent Buddha nature is the fact that Beethoven could compose such a sublime and revolutionary music despite the fact of being deaf. The Free and Enlightened Being (Arhat-Bodhisattva) has a will and an unwavering attitude towards the difficulties, by having the idealistic vision of the spiritual master who continually traverses into the new territory of Buddhist Existentialism. This is how Maitriyana transforms each genre with which it is related.

The Gautama-Beethoven articulation expands the Art of Philosophy and the Symphony, transforming the word and music into a more and more contemplative level, because it is about a position within the field of the unknown. The quality of accepting and overcoming the anguish of the experience of the Empty Being is something that can be explicitly perceived in the theories of Gautama and in the Op 110 by Beethoven, being experienced in a clear manner in the vision of the insubstantiality and in the slow movement of the Arioso Dolente, whose honesty persists in a direct underpinning of the traumatic features of what is Real. Buddhist Existentialism can profoundly capture that life is valuable despite the fact that this entails the expression of certain moments of sadness. The Gautama-Beethoven articulation even considers that limitations such as deafness can be considered as a blessing instead a curse, because the Sublimation (Nirodh) allows that any negative experience can favour the creativity. The Free and Enlightened Being (Arhat-Bodhisattva) improves his poetic abilities before the conflicts, since they allow a full concentration on sublimatory compositions. In this way the Maitriyana explains that both Gautama and Beethoven were capable to transform painful and sad experiences into something positive, since the asceticism and deafness produced in them a reclusion from the world which opened them to new ways of experiencing life by liberating them from the intrusive sounds of the social environment. Although the existential meditation does not necessarily imply a turning away from society, certainly it requires a base of Liberty in order to recombine the experiences of reality in accordance with the Desire and Purpose (Dharma) of Being. The contemplative adagio of the third movement of the Op 110 by Beethoven is one of the examples of this artistic structure of mind which forms an innovative compositional style along with the fugue. At the same time, through the existential meditation and the Op 110, the Gautama-Beethoven articulation teaches to the subject a model of how to overcome the melancholy: the first movement of the beauty of life, the second movement of the confusion and anger (scherzo and trio), the third movement of desolation (arioso dolente), and the fourth movement of acceptance and return to the Way of Life (fugue). The spiritual master poetically shows the apprentice a creative Way that transcends the limitations of space-time and that it has the powerful effect to reconcile him with the transcendent experience of the here and now, which is where the anguish is unified with the qualities of patience and the contemplative reflection. From here the experience of the Cure (Nirvana) from suffering appears as a gradual process of unconcealment of the bright light of Being, understanding that the most exalting and beautiful experience occurs many times in dramatic moments, since the overcoming of desperation grants to the subject a sense of confidence in the Order of the Spiritual Path. This is what Buddhist Existentialism discerns when it studies the Gautama-Beethoven articulation, stating that this is the first movement which has proposed an integral and reconciling composition between Being and Nothingness in the history of Philosophy and Music, by uniting happiness and drama within a same sublimatory work. In this sense, the poetic word of Gautama and the classical music of Beethoven are a Return to the Source of life and death within the mystical process of the eternal present. The life and teaching of the Free and Enlightened Being (Arhat-Bodhisattva) is a constant demonstration that beyond the uncertainty that the existence generates, the sun is always shining behind the clouds. The existential meditation and classical music are a complete celebration of the world as it is, accepting imperfection, impermanence and insubstantiality as that which actually gives value to life. The Maitriyana is a spiritual guidance in order to continue living despite all the suffering that being in the world involves, by choosing the Serenity face the adversities, being this quality of fluidity a primary attitude which also appears in Daoism or in the second movement for piano Concerto No. 23 by Mozart. The resolution of the anguish is a bright way of being, because the event of Detachment is the key to the Awakening (Bodhi). When the reactive domain of Ego is vanished, a twist in the mind is produced and the apprentice stops creating unnecessary suffering, being able to learn the teachings of the Cosmos that are manifested in the multitude of the everyday signs. The compassionate wisdom is the answer to all mysteries by developing an infinite Will facing all the painful moments, as entails the depression inherent in the loss of a loved one. This is the secret which lies in the Op 110 by Beethoven and in the contemplative practice of Gautama. The Buddhist Existentialism states then that both were two of the most inspiring persons in the history of humanity, showing in act how it can deeply experiencing the dignity and beauty even before the inevitable tragedy of life. Perhaps the Flower Sermon and the Op 27 No 2 Moonlight are the two most extraordinary artworks in order to express this spiritual teaching without resorting to the words.

Third Movement

All music which is understood as something that emerges and ends in the silence of Nothingness is in itself a practice of Mindfulness, as it helps to keep the mind on the present moment without any kind of superficiality. Actually, the True Art does not come from outside or inside, but from a transitional space that is transcendent and that it Cures (Nirvana) the consciousness. When the subject contemplatively listens to classical music something magnificent happens, by becoming aware that every sound and physical element emerges from the Emptiness. This is what is found implicit in the mystical silence of the spiritual master, who provides the apprentice with the space needed to overcome the dualism, given that the silence embodies the essential Buddha nature of a subject. Actually, the sound and the phenomenal world emerge, live and die in the silence of Nothingness. The existential meditation and the classical music are hosts to the experience of life as it is. The Awakening (Bodhi) is then a process of perception –vision and listening, of what is Real, self-realising the Purpose (Dharma) of existence in the everyday life. Therefore, for Buddhist Existentialism the contemplative practice of the Music of Beethoven is as effective as the monastic training, by enabling the consciousness of the apprentice to pay full attention (Mindfulness) on the saddest and most beautiful aspects of life and death. This vanishes the neurotic distractions of the mind –as concerns about the past and future, without eliminating the experience of pleasure and dissatisfaction, since the Gautama-Beethoven articulation uses the Art as a Spiritual Path that transforms any experience into an aesthetic and ethical learning. Thus, the subject who practices existential meditation on the basis of classical music can focus his mind in a way that this helps him to achieve the Cure (Nirvana) of his existence. In the case of Siddharta Gautama he felt the imperative need to begin his spiritual journey after hearing a dramatic melody performed by a woman. Furthermore, the Awakening (Bodhi) of Gautama was produced by means of the Ethics of the Middle Way which he learned after hearing some simple lessons on how should be played a musical instrument: if the string is played too soft it will not produce sound, while if it is played very strong it will break.

The Maitriyana states that the Gautama-Beethoven articulation remains contemporary because it is a Spiritual Art which is related to the ethical integrity and the essential nature of the human condition, by bringing to the apprentice to a limit experience which does not refuse from the extremes. According to the Free and Enlightened Being (Arhat- Bodhisattva), from the conflict and Chaos a new order emerges. The contemplative practice consists of pursuing this structure which links everything, because life is like a great artwork and not a collection of individual variations. Therefore, the spiritual master teaches multiple practices of existential meditation, such as perceive the mystical relationship that should exist in the tempo, consider the effort as an integral part of the sublimatory expression, understand that the distancing is an expressive gesture, and change the speed in order to reach stillness and Serenity. As long as it is performed with compassionate wisdom and with a sublimatory Purpose (Dharma), according to the morality of classical music and the ethics of Buddhist Existentialism, there is no rule that cannot be broken.

In this sense, the existential meditation can operate as a stolen time (tempo rubato) although everything what has been stolen it must be returned to society at some point. In the contemplative practice of classical music the ideal stolen time (tempo rubato) involves a chaotic moment which then miraculously or mystically returns to the original harmony. This is the ethical definition that the Buddhist Existentialism makes about the stolen time (tempo rubato) which should not be so focused on whether going slow or fast but rather on how much time must be performed. However, given that the stolen time (tempo rubato) is out of synchrony from the objective time, obviously that is possible to do it slowly or quickly, although the apprentice tends to interpret it by going slower. But despite this is more difficult, the Awakened Being (Buddha) imperceptibly masters the art of the stolen time (tempo rubato) by going faster, always by returning when he reaches the original harmony, which gives him the possibility of something very creative, which is not found in the existential movement of most of the people. But when the subject returns the stolen time (tempo rubato) to society, whether it is slowly or rapidly, this provides a sense of rectitude that is only expressed through Liberation.

The Gautama-Beethoven articulation considers that the most important and difficult issue, when it pays full attention (Mindfulness) on the artistic state, is that the subject must be able to be permanently in a state of contemplative transition, in the sense that he must not be attached to his Ego, to the memories of his past and the expectations of his future. Really being in the here and now involves Detachment from what is being done or from what is happening, fundamentally because everything is impermanent. This is why that Maitriyana supports the practice of silence facing the conflicts. The Free and Enlightened Being (Arhat-Bodhisattva) shows that the most important thing that happens in life is the same thing which occurs before the first sound and after the last note of a musical piece: silence. This relationship between sound and silence is the characteristic that conferred to the classical music its spiritual dimension because just as life, the sound has a tragic natural impulse toward death and silence. Therefore, when the apprentice is fully contemplating in the here and now he is basically fighting against the death of the present. So according to the Gautama-Beethoven articulation there are many similarities and commonalities between the spiritual life and the classical music, that is to say, between the world of silence and the world of sound. This is easy to understand when it is studied the teachings of a Free and Enlightened Being (Arhat-Bodhisattva).

In accordance with human life, the sound emerges and ends in the silence of Nothingness. When silence harmoniously is expressed in existential meditation or classical music then the event of rectitude occurs, so that the silence may sometimes be louder than the music, by serving as an element of continuity or as an element of deconstruction of rhythmic patterns. Just like human life the sound has a beginning that comes from Emptiness, a space-time duration and a death in the silence or a resurrection into another new sound. The inevitability of impermanence is the very condition of human being and it is also the tragic and the spiritual element of classical music.

The Maitriyana states that it is important that the subject recognises and is fully aware of the emotions of joy and sorrow, because only thus he can detach from those factors which alter the necessary balance for the existence. Therefore, the Mindfulness generated by classical music is one of the reasons why it gives pleasure to listen to it even when it expresses the pain of life and death. This is the phenomenological Spirituality of sound which Art provides to overcome the finitude associated with the human existence.

The Gautama-Beethoven articulation by means of the contemplative music creates an energetic wave in which the apprentice must have the ability to control the degree of release. When the spiritual master creates a wave of sound with the Purpose (Dharma) to increase the emotional intensity, it originates the ascent and then the descent of the wave. This principle of accumulation of intensity with a relative liberation is one of the features showing the wonderful Spirituality of the classical music. The essence of this process lies in that there is not a complete liberation, maintaining the Emptiness and the inter-existence, so that the subject can only experience the Cure (Nirvana) as a Way and never as a destination. The Awakening (Bodhi) provides a half response on the Sense of existence, and this half response opens the path towards a next question by placing the apprentice into a different harmonic area. The tension that is found in the existential meditation and in classical music is an effect of this feeling which involves the Emptiness and incompleteness that is something from which the subject shall never be released. That is why the Spiritual Liberation must never be understood as Completeness, because this is the death and absence of learning. In the process of Cure (Nirvana) it always remains an element that stays intensely awake and that it can only be released in part. According to the Gautama-Beethoven articulation, this is the extraordinary aspect of contemplative music: such as life itself it can never be fully perceived, by functioning as the dark side of the moon. Faced with this constant process of discovery, the Free and Enlightened Being (Arhat-Bodhisattva) states that the existential meditation and the classical music are not mundane practices, but rather they constitute a way of spiritual life. If the apprentice really perceives his life through the contemplative Art he will get a constant creativity, because boredom is a product of repetition and it can never emerge before the innovation which characterises the existential meditation and the classical music. Through these practices the spiritual master teaches the importance that the present moment is fundamentally unrepeatable and that it occurs only once. The Gautama-Beethoven articulation clarifies that just as in life in the contemplative music always appear new elements that can be appreciated, even if the same artistic pieces have been heard many times.

However, the Buddhist Existentialism asserts that the existential meditation requires that music always have a centre. On the aesthetics of Maitriyana the true beauty goes beyond the superficiality of colours and ornaments since it is transcended both light and darkness in pursuit of the depth and importance of that which is the essence of the Real: imperfection, impermanence and insubstantiality. Consequently in the contemplative music, a great melodic intensity is an integral part that paradoxically obtains a greater degree of repose and serenity. Certain combinations of sounds inspire emotional reactions such as happiness and sadness. This is due that the classical music -like existential meditation, is able to penetrate into the depths of the Buddha nature of human being.

Although the contemplative music is principally expressed through sound, this is not the only element, since it obviously has a hidden content that cannot be properly articulated in an objective and rational way. The content of the existential meditation and classical music goes beyond words, because it is a spiritual content linked to the subjective, intuitive and paradoxical. The practice of Buddhist Existentialism is the concretion of this mystical content which underlies the Gautama-Beethoven articulation. Clearly, the Purpose (Dharma) of the contemplative music, and possibly of all Art, is talking about the human existence by expanding the thought, feeling and character of the person, so that the apprentice experiences an enrichment or a transpersonalisation of his life when he feels the mysterious beginning of the Waldstein Sonata, when he warns the transcendent gesture of the Opus 111 or when he experiences the delicate beginning of the Opus 110. Maitriyana states that the subject who feels and understands to the contemplative works is far richer than that who has not done so, because the true richness and Liberty is related to that simple mind which is detached from what is material, but that is very close to Spiritual Art.

The existential meditation and the classical music are intended to integrate the apprentice with all the elements of Totality, so that they constitute organic practices which cannot be deconstructed into separate parts. This implies that it goes far beyond the mere interesting words or the beautiful sounds, working towards a work in which everything is integrated and because of that different elements may not be detected. The Purpose (Dharma) of the True Art is the contemplation, integration and reconciliation (Maitri), namely, the Spirituality. Therefore, it is a regrettable fact that there is no spiritual education in traditional schools, because children who learn to practice Spirituality -whether in the form of the existential meditation or in the classical music, they are actually learning about how be integrated with the cosmos by understanding how all the different elements are in constant interconnection and interdependence. This is the best lesson that the Art and the Free and Enlightened Being (Arhat-Bodhisattva) teach about life and death.

[1] Stephen Bachelor, Buddhism Without Beliefs.

Theory of Purna Buddhism

Historical Foundations of Maitriyana Spirituality as an Integrative and Reconciliatory Way

By Master Maitreya Samyaksambuddha

“In the Universe there are not two vehicles, much less three.”

Siddharta Gautama

In order to be able of posing the existence of a New Way or a Buddhist Vehicle, it is not only necessary to be a genuine spiritual master but it is necessary to have an Integrative and Complete Knowledge of Buddhism as well. This comprehensive study is the theory of Purna Buddhism (Purnayana) that the Maitriyana Spirituality performs as a Way of Reconciliation, because before establishing a Unity between Buddhist Spirituality and Western Wisdom, the Unity must first be clarified within the very Buddhism, which was characterized for having multiple ways of understanding its Pathways. The full understanding of the various Buddhist pathways is Purna Buddhism.

The Maitriyana, called Cicheng in Chinese and Jijo in Japanese, may be regarded as the most evolved form of Buddhist Spirituality, by reconciling the Theravada, Mahayana and the Western Wisdom under a Third Way. This is because anciently there have been around twenty subdivisions of Buddhism, which were the origin of the division between the Hinayana and Mahayana, whose modalities of the past were led by the Sthaviravada (focused on monks converted into ascetics) and the Mahasánguika (focused on the common people). At the same time, the contemporary Mahayana has their own internal divisions, since there have been schools such as Madhyamika, Yogacara, Chan, Avatamsaka, Pure Land, Tien-tai, Tendai, Nichiren, Vajrayana and many others. These divisions do not necessarily involve conflict, but oftentimes they were the result of new developments. The problem obviously arises when schools and lineages discredit one another.

Now, to pose the existence of a Third Way is something introductory and superficial, because actually it is not consistent with the true Buddhist teachings, whose classification of teachings (panjiao) was much more complex than the illusory academic division between Hinayana, Mahayana and Vajrayana. Therefore, during the earliest period corresponding to the first teaching of Siddharta Gautama there were already multiple paths which did not correspond with the commonly known academic and social classification. One of the irrefutable proofs of the existence of multiple Pathways or Vehicles (Yanas) emerges from the very Pali Canon, since in texts such as the Anguttara Nikaya Siddhartha Gautama implicitly stated that there are three Ways:

1. Samasambuddha-yana (Samyaksambuddha-yana)
2. Paccekabuddha-yana (Pratyekabuddha-yana)
3. Savakabuddha-yana (Sravakabuddha-yana)

Despite the fact that a systematization of these three Ways within the Pali Canon was never performed, the profound study of this work clearly demonstrates that the first Way is the Vehicle of the Self-enlightened ones (Samasambuddhas), who are socially engaged in teaching others their Truth, spiritually guiding their disciples toward the Cure (Nirvana); the second Way is the Vehicle of the Self-enlightened ones who are the Solitary Enlightened Beings (Paccekabuddhas) that do not teach others, guiding only through their good and appropriate conduct (abhisamacarikasikkha), as they have no mastery on the spiritual fruits (phalesu vasibhavam); and the third Way is the Vehicle of the enlightened disciples (Arahants).

This esoteric division of spiritual levels was the first model of Purna Buddhism. According to this primal perspective, it is illusory the division amongst those who seek the Awakening (Bodhi) by themselves and those who seek it in the guidance of a spiritual master. Therefore, Siddharta Gautama later said in the Lotus Sutra that there are not two ways much less three but only One Vehicle (Ekayana), which is clearly the Way of the Samasambuddha, because this first reconciliatory Way is the integration of the paccekabuddhayana with the arahantyana, being the oldest and most important historical precedent of the Maitriyana.

With respect to the vision of the Mahayana, the Unity of Maitriyana starts from one of the most essential principles of Buddhism taught by Siddhartha Gautama and other subsequent spiritual masters. This principle of Unity and Reconciliation can be found under paradoxical dialectic logic; therefore it is called Non-Two. In this sense, the Maitriyana may be called the Way (Dao) of Non-Two. A precursor of Maitriyana as Non-Two is the Heart Sutra, which affirms that form and emptiness are not different, as well as Maya and Samsara are not different entities with respect to the Absolute and Nirvana. Another precursor is the Vimalakirti Sutra, saying that the dharmic gate of the Non-Duality is the experience of an Absolute Emptiness which transcends the opposite poles of mundaneness, like good and evil, truth and lie, right and wrong, pleasure and pain, what is abstract and what is concrete. The ultimate aim of Buddhist Spirituality is to achieve the unification of the polarities, experiencing the empty substratum of Being from where all dualities emerge or dissolve. Therefore, without the experience of Emptiness (Sunyata) the Free and Enlightened Beings (Arhats-Bodhisattvas) could not achieve the union between what is finite and the infinite in the inter-existence of all beings. The literature of the prajñaparamita emphasizes that the self-realisation of Emptiness is what allows the development of spontaneity and the endless compassion of the spiritual master. The uniqueness of the gaze of the Free and Enlightened Being (Arhat-Bodhisattva) lies in the Detachment from dualism, which is the profound insight inherent in the integration of the Being, Emptiness and form. Regarding the Chinese Spirituality, this has also a precursor of the idea of ​​Non-Two in the fusion between Li and Shih, which is expressed in the principle of the mind as Tality and Change. In the spiritual master, the vision of the existence and nonexistence are in a harmonious way, so that the interdependence between what is hidden and what is discovered is revealed. Here, the Being and Emptiness are Non-Two, fusing themselves completely into a Unity within which the Real and the illusory are mutually reflected and penetrated.

From this dialectical paradoxical logic, the precursor second scheme of the Maitriyana was the Ekayana Buddhism (the One Vehicle) appearing on some Sutras of the Mahayana Canon. In the first and second centuries A.D. the debates and conflicts between the conservative and progressive Buddhist schools reached a significant level, so the Ekayana Buddhism (the One Vehicle) that Siddhartha Gautama taught became popularized at the end of his life from the idea of Sammasambuddhayana, this Vehicle being proposed as a Way that can be followed by everyone, since all Buddhist schools are recognized to belong to the Reconciliatory Way (Maitriyana) which is the experience of the Awakening (Bodhi), so that they are preserved as different methods or strategies in order to achieve one and the same Purpose (Dharma); therefore their use depends on both the personal abilities of the apprentice and the sociocultural circumstances where the individual is found. Therefore, in the same way as the Maitriyana, the Ekayana Buddhism (the One Vehicle) is an inclusive Way that embraces all the studies and spiritual practices, by reaffirming the dignity of all Buddhist schools without showing any favoritism. This reconciling idea has influenced enormously to canonical texts of Mahayana such as the Lankavatara Sutra, the Avatamsaka Sutra, the Lotus Sutra, the Shurangama Sutra, the Srimaladevi Simhanada Sutra, the Sraddhotpanna Sutra, the Mahayana Mahaparinirvana Sutra, the Vajrasamadhi Sutra, the Mahābherīhāraka-Parivarta and the Samdhinirmocana Sutra. From the study of these Sutras, the Ekayana Buddhism (the One Vehicle) is revealed as a clear precursor of Maitriyana, by developing its prospects for Metapsychology, Metaphilosophy and Metapolitics respectively from the incisive analysis of the Lankavatara Sutra, the phenomenological greatness of the Avatamsaka Sutra and the revolutionary depth of the Lotus Sutra. The Ekayana Buddhism (the One Vehicle) seeks the spiritual development of the Buddha nature (Buddha-dhatu) or luminous mind (citta pabhassara) which is the seed of the Awakening (Tathagata-garbha) which potentially is found in all human beings and that it must be cultivated or updated through the ethical discipline and the contemplative practice. In accordance with Maitriyana, the Ekayana Buddhism (the One Vehicle) is the synthesis of the teachings about the awakened mind (bodhicitta): by being an organic totality that produces the reconciliation (maitri) of any opposition or contradiction between Hinayana and Mahayana. The realization of this Unity cannot be reached by an intellectual pursuit, but rather by a spiritual practice that does not perceive any fundamental difference between a monk and a layman, since in both individuals the potential for the Cure (Nirvana) is found in the same manner. Beyond the fact that the Mahayana has developed different inner schools, such as the Madhyamika and the Yogacara, the Ekayana Buddhism perceives that its sacred texts seek to uniting and channeling the various spiritual teachings within one Supreme Dharma. However, this process of unification does not pose One Vehicle in practice and theory, since it is stated that the Vehicle of the experience of the Awakening (Bodhi) – or Samasambudhayana– is actually the only Way. Therefore, in Japan the Master Nichiren concluded that the maximum teaching of Gautama Buddha is the Lotus Sutra precisely because it is in this body of wisdom in which the Ekayana Buddhism more faithfully is expressed, considering that each of the Buddhist Pathways are no more than different ways of reaching a same purpose which is the Cure (Nirvana), guiding people according to their own level of understanding and culture type. To lead humanity toward the supreme understanding, Siddhartha Gautama taught all the distinct Yanas.

By preserving the basic teachings of the Lotus Sutra in its interior, the Maitriyana is the set of the most profound ideals, by conceiving the spiritual practice in a perfectly integrated manner in order to be able to reveal the reconciling essence of the Truth to all the peoples of the world. This Supreme Spirituality is capable of leading humanity from the division, discord and conflict toward unity, harmony and peace. The Maitriyana is a spiritual movement in direct lineage with Siddharta Gautama and other spiritual masters who are founders of schools, always working for world peace, social justice, education and ecology. The Free and Enlightened Being (Arhat-Bodhisattva) shared his teachings to all, guiding peoples toward the Salvation. The Way of the Maitriyana is integrative and comprehensive, by embracing multiple studies and practices by acknowledging the interconnectivity which underlies all the diversity. Maitriyana carries the flame of the Samasambudhayana and the Ekayana Buddhism (the One Vehicle), since it studies and practices the teachings of all the spiritual traditions, recognizing them as different means to achieve the Cure (Nirvana). Although the core of Maitriyana is the Buddhist Spirituality, certainly the concepts of wisdom from other spiritual paths are combined. This means that an Ecumenism is established as a way of making profound connections with the entire humanity, recognizing the Buddha nature which is present in the neighbor. The spiritual master teaches the apprentice to perceive the Cosmic and Perennial Truth within the daily life, by providing the opportunity to practice a lifestyle supported by the great Free and Enlightened Beings (Arhats-Bodhisattvas). Here the individual can only feel gratitude toward the existence, because his or her mind has been purified, sublimated and put at the service of the common good, going through a Way that is connected to the Universal Truth.

In accordance with the Lotus Sutra, one may establish that the Maitriyana has the most difficult to believe and the most difficult to understand preached Sutras, turning all the earlier revealed and proclaimed teachings into One. As with the Lotus Sutra, the Maitriyana Spirituality is an infinite ocean within which many rivers and streams are found, being an inclusive and reconciling diagram of the life Force underlying all beings in the Cosmos. The Maitriyana incorporates within itself all the Buddhist Sutras, so it is a Supreme Vehicle (Saijojo), being characterized as the most evolved expression of Buddha-Dharma-Sangha and cannot be compared to any other School or Way because it reunifies the deepest and most fundamental principles of Spirituality. The Maitriyana emanates a high supremacy coming from having the Sense of Purpose (Dharma) of wishing to lead humanity for thousands of years, since the most extraordinary result of their meditative practices is the Salvation both of the apprentice and the entire society. Obviously, this often implies suffering small difficulties and tribulations, such as for example accusations that this spiritual movement is not the Real Dharma, but the Truth of Maitriyana is concordant with the teachings of the Awakened Beings (Buddhas) both from the past and the future.

Ultimately the Maitriyana is nothing more than the Perennial Buddhism which every spiritual master has incarnated within himself and that is definitely possessed by all living being in a latent form, so its Truth is applicable to any place, time and person. In fact, Maitriyana is also thought and felt as an eternal energy of pure consciousness which permeates throughout the whole Universe, holding to all beings as an Originating Life Force. From a proper meditation and lifestyle, any individual can experience this all-embracing Cosmic Wisdom. As with the Lotus Sutra, the Maitriyana may be followed by billions of people, not only for containing the core and the culmination of the Buddhist teachings, but also for showing how all human beings can achieve the Awakening (Bodhi) by expressing a higher and amplified state of consciousness (H-ASC) which is in harmony with the eternal buddhic energy existing in the past, present and future, by supporting and guiding all living beings of the Universe towards the Vacuity and Unity. The Maitriyana integrates the Cosmos with the inner world, by promoting a daily life in harmony with the Eternal and Universal Truth. This implies Sublimation (Nirodh) of the mind, practicing and studying a Way that brings to bloom the compassionate wisdom (karuna-prajña) as the only requirement for the true Liberty. This new and ancient spiritual perspective teaches to experiencing the Cure (Nirvana) of suffering in the here and now, recognising the Buddha nature in neighbor as a way to have the connection of mind to mind and from heart to heart that is very much in need by the world. Therefore, the Maitriyana is the Evolution of Ekayana Buddhism (the One Vehicle), by integrating and unifying all the spiritual paths as different forms of going to the same goal of the Awakening (Bodhi), so it develops a creative and flexible scheme.

After the study of the Lotus Sutra it can be stated that in the last years of his spiritual teaching Siddhartha Gautama perfected his model of the traditional three Vehicles (Yanas), stating that the Buddha-Dharma-Sangha has actually five Vehicles:

1. Purisayana
2. Devayana
3. Sravakayana
4. Pratyekabuddhayana
5. Bodhisattvayana

In this second model of Purna Buddhism (Complete or Integral Buddhism), the first Way is the Vehicle of humanity, which is the Way for the common beings with no training in the Spiritual Path, the second Way is the Vehicle of the gods, which is a metaphysical and religious Path, the third Way is the Vehicle of the disciple, which is the Path of those who wish to become a Free Being (Arhat), the fourth Way is the Vehicle of the solitary or silent Buddha, which is the Path of those who seek to achieve the Awakening (Bodhi) only for themselves, the fifth Way is the Vehicle of the Enlightened Being, which is the Path of those who wish to attain the Cure (Nirvana) of all the others.

In this way, in the model of the Lotus Sutra, the Ekayana Buddhism (the One Vehicle) is a Way that unifies and transcends these five vehicles, being a spiritual doctrine based solely on the experience of the Awakening (Bodhi), which enables the human being to evolve from infantile state toward a spiritual maturity. Here the Ekayana Buddhism (the One Vehicle) can be considered a Sixth Vehicle, this level being the place where the Maitriyana is inserted as an Overcoming Vehicle.

Moreover, a third possible model of Purna Buddhism can be found in the Chujia Gongde Jing (Abhiniskramana Sutra or Sutra of the Great Renunciation), translated by the monk Dharmaratna who carried Buddhism for the first time into China, where the existence of Five Yanas is posed, and the Maitriyana being the sixth vehicle that follows them:

1. Ren tian diyu yinyuan (teachings of human being, of heaven, of hell and of causality)
2. Hinayana
3. Mahayana
4. Zhangui Miecui (extinction of sin by repentance)
5. Chujia Gongde (merit of renunciation)

In this model Maitriyana would be a Sixth Vehicle.

The model of Ekayana Buddhism (the One Vehicle) may have disappeared in the ancient India along with the rest of the Buddhist schools, but this perspective was essential in the assimilation of China toward the heart of Buddhist Spirituality, by surviving under a new name and thanks to the understanding of the great Free and Enlightened Beings (Arhats-Bodhisattvas) who developed the doctrines and practices of Tiantai (Tendai), Huayan (Kegon) and Chan (Zen) as a synthesis of the diversity of Buddhist schools. In this sense, another great precursor of the Maitriyana was Chan Buddhism, focusing its metaphilosophical practice on the contemplative method of the Lankavatara Sutra, by orienting its metaphilosophical practice into the transcendental vision of the Avatamsaka Sutra and recognizing its metapolitical practice in the utopian aspect of the Lotus Sutra. Therefore, the Master Pai-chang has suggested that the Chan Buddhism would be a Third Way (Chan-yana) which transcends both the Hinayana and the Mahayana, while Master Dogen said that the authentic Zen must deviate from both distinctions. As regards Master Bodhidharma, he is not only considered the founder or the first patriarch of the School of Chan Buddhism in China, but has also been stated that he brought the School of Ekayana Buddhism from South India by transmitting it along with the Lankavatara Sutra to his successor the Master Huike, who established a lineage that was known as the masters of the Lankavatara.

Furthermore, the Master Guifeng Zongmi (Kuei-feng Tsung-mi or Keisho Shumitsu), who was fifth patriarch of the Huayan school and also a patriarch of the Chan lineage Heze (Ho-Tse), has proved to be a genuine precursor of the Maitriyana, by recognising clear and explicitly to the Ekayana as a Way which is superior than the Mahayana for being the most profound kind of spiritual teaching that directly performed the Buddha nature or the intrinsic Enlightenment of Being. Precisely, Master Guifeng Zongmi corrected the scheme of five Vehicles of the Lotus Sutra and of the Sutra of the Great Renunciation to propose his own model for the classification of the five Buddhist Ways, ranging from the superficial level to the deepest level:

1. Purisayana and Devayana (the Way of the humans and the gods)
2. Hinayana
3. Mahayana of the phenomenal appearances (Faxsiang Jiao)
4. Mahayana of the refutation of the phenomenal appearances (Poxiang Jiao)
5. Ekayana

In this fourth model of Purna Buddhism, Yogacara is the third Way while the Madhyamika is the fourth. Here, the articulation of Huayan-Chan lies within the last level, which is a Way that reveals the nature (Xianxing Jiao) of the Intrinsic Liberation. It is in this level where the Reconciling Way of the Maitriyana is positioned.

In addition, the Master Guifeng Zongmi was also the creator of a framework of practical and theoretical unity between Buddhism, Daoism and Confucianism, considering that their founders had the same spiritual value because the three were Awakened Beings (Buddhas). The result of this was a framework of Chan Buddhism as broad as the Maitriyana, being considered as a fifth model of Purna Buddhism. In his work called Ch’an-yuan chu-ch’uan-chi, the Master Guifeng Zongmi said that Chan Buddhism has five internal pathways respectively:

1. Bompu Zen
2. Gedo Zen
3. Shojo Zen
4. Daijo Zen
5. Saijojo Zen

First, the Bompu Zen, called as Bon-pu Chan, which is a common or usual practice of personal enrichment for the common people, it is based on the use of ritual ceremonies, arts or therapies which produce health, happiness, calm or welfare; second, the Gedo Zen named as Wai-dao Chan, which is the non-Buddhist Spirituality, it is the external Way of the Daoism, Confucianism, transcendental meditation, Yoga, Sufism, Mystical Christianity and Esotericism; third, Shojo Zen, called Xiaocheng Chan, which is the Hinayana and its search for personal enlightenment through the recognition of the three features of the existence, it is an experience of Salvation or Cure (Nirvana) from the personal suffering; fourth, the Daijo Zen called Dacheng Chan, which is the Mahayana and its sudden or gradual search for the peak experience of the self-realisation or Awakening (Bodhi) of all beings, it is an insight about the Emptiness and the inseparable Totality of the inter-existence of all beings; and fifth, the Saijojo Zen, called Zui shang cheng Chan, which is the Major Supreme Vehicle of the unconcealment of Buddha-nature or seed of the Awakening within the daily life, it is a practice where Path and Goal are merged through meditation on the here and now in the daily life, so that it is the highest wisdom of the pure and absolute existence. In turn, the Saijojo Zen (Zui shang cheng Chan), that is the Way practiced by all the Awakened or evolved Beings (Buddhas) who consider the very life as a spiritual practice, is composed of three kinds of styles: Theoretical Zen, which is the intellectual understanding or peak vision; the Tathagata Zen, which is an emptying and Unity of the subject with the Cosmos through meditation; and the Patriarchal Zen, which goes directly toward the True Self in the experience of the here and now, in order to be able of living and acting as an Awakened Being (Buddha). It is at this Supreme level where the Maitriyana is inserted as a Superior Vehicle.

Although all the five types of Zen (Chan) help to understand the mind, some are superficial and others are deeper. This model of Purna Buddhism has been validated by many spiritual masters of the contemporary Zen such as Master Seung Sahn Soen-sa.

The sixth model of Purna Buddhism or Purnayana was undertaken by the Nyingma School that belongs to the Vajrayana. This School has a system whose creation has been influenced by the Buddhist tantras of India, the Daoism, Zongmi’s Chan Buddhism, the Shamanism, the Eastern Christianity and the Shivaism. However, its tradition says that the origin of its teachings is atemporal and mythological, not only because it was taught by symbolic figures in ancient times, but also because this system is cosmic, by appearing in every space and time of the Universe, since it is based on the energy of the primordial and eternal Buddha, -or immutable light (samantabhadra)- that transcends all duality. The tantric scheme of Nyingma proposed nine Vehicles (Yanas) of Buddhist Spirituality:

1. Shravakayana
2. Pratyekabuddhayana
3. Bodhisattvayana
4. Kriyayoga (Kriyatantrayana)
5. Charyayoga (Charya Tantra or Upayogatantrayana)
6. Yoga Tantra (Yogatantrayana)
7. Mahayoga (Mahayogatantra)
8. Anuyoga (Anuyogatantrayana)
9. Atiyoga o Zogqen (Atiyogatantrayana)

In this sixth model of Purna Buddhism, the first Way is the Vehicle of the apprentices or disciples who follow a monastic life in pursuit of the personal salvation; the second Way is the Vehicle of the Solitary Awakened Beings who have reached that state by themselves and that they do not have apprentices. Here the first and the second Ways conform the Hinayana. The third way is the Vehicle of the Enlightened Beings who seek the Salvation of all beings since inside all of them a Buddha-nature (Tathagatagarbha) lies. Here the third Vehicle is the Mahayana, which obviously starts first from a self discipline or a previous personal development in order to work for the neighbor, thus showing that the distinction between Hinayana and Mahayana is not applied to the spiritual practice. The conjunction of these first three Ways is the Path of Renunciation, also called Sutrayana or Hetuyana (Causal Vehicle). As regards the fourth, fifth and sixth Ways, these are external Tantras forming the Path of Purification, which is characterized by being more exoteric, gradual and ritualistic, by using chants and visualizations to produce the union between body and mind and the comprehension of form and Vacuity. With respect to the seventh and eighth Ways, the stage of development and the stage of completeness respectively, these are the internal Tantras that form the Path of the transformation, which develops the mandala, the breath, the realisation of the luminous Vacuity, the Tummo and the sacred sexual union. Here, the Path of purification and the Path of transformation form the Vehicle of the Fruits (Phalayana) which characterises to the Tantrayana or Mantrayana. However, the final stage is the ninth Way, which is the Primordial Yoga or Path of spontaneous Liberation that is beyond what is causal and the fruits. This latter Vehicle is the stage of perfection called Dzogpa chenpo or Mahasandhiyoga, being not only the Essence of Mahamudra but also the same spiritual state of the Saijojo Zen, establishing that everything is originally pure through its vision, practice and action, since this is the unifying principle of all the nine Vehicles. In fact, the ninth Vehicle of the Atiyoga has the same three subdivisions than the Saijojo Zen: Semde, Longde and Mengagde, which lead to the self-liberation and the integration of the awakened mind (bodhicitta). The Semde, sometimes considered as a tenth way, is similar to Theoretical Zen, stating that everything is mind and by awakening to the transcendent and Luminous Vacuity. The Dzogchen vision of the Semde is the basis of Atiyogatantrayana, recognizing the very true Buddha nature through the direct transmission from the spiritual master to the apprentice, which is a nondual primordial knowledge (ye-shes) of the immediate intrinsic Awakening (rig pa ‘i rtsal). The Longde, sometimes considered as an eleventh way, is similar to the Tathagata Zen, stating that the totality of the existence is originally free from dualistic visions. The Dzogchen meditation of Longde is the way of Atiyogatantrayana, by choosing the state of presence (rig pa) of Being in the here and now by means of the understanding that there is nothing more than this present, which is a state that goes beyond doubt and dualism by stabilizing the wise vision of the luminous vacuity of mind. The Mengagde, sometimes considered as a twelfth way, is similar to the Patriarchal Zen, asserting that the compassionate wisdom of the original Awakening of Emptiness is omnipresent and eternal, as it transcends the dualistic spatiotemporal framework. The Dzogchen conduct of the Mengagde is the result of the Atiyogatantrayana, continuing with the confidence (gdeng) in the self-liberation (rang grol) and the total integration (bsre ba) of Buddha-nature in the daily life, which is the being-in-action as a wise and compassionate practice of the individual in the world who is in his Path toward the Liberation (grol ba), which is nothing less than the understanding of that he was always essentially liberated (ta drol). As with the Patriarchal Zen of Saijojo Zen, the Mengagde of Dzogchen is a transmission heart-mind to heart-mind between spiritual master and apprentice that does not depend on writings, being the supreme teaching of the Atiyoga Vehicle, by posing a return to the ineffable original purity, which is nothing less than the intrinsic Awakening or the inherent and innate Liberty of the human being. The culmination of all this Way is the activity of the continuous Salvation by means of the practices of going through (thregchod) the illusions and also the direct approach (thödgal) that unifies Emptiness and form at all times. This system is known as the Great Perfection and the Great Love not only because it states that all that exists is empty and non-dual, but also because it proposes to Detachment, compassion and unselfishness as a form of appropriate and spontaneous conduct. Being based on the meditation of the source, the spiritual practice is positioned as an activity of loving (brtse-ba), by deploying the compassionate wisdom as a form of service to others. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) teaches that True Love is a sufficient practice.

It is in this last Vehicle, stage or spiritual level where Maitriyana is positioned within the model of the Purna Buddhism of the Nyingma tradition. The nine vehicles (Yanas) of the Nyingma system that culminate with the three divisions of Dzogchen, are valued all equally because each one provides guidance and Salvation according to the mental and spiritual level of each human being, because actually each vehicle is considered as different levels and degrees in a same process at the School of Life. This Path through Stages (Phatakrama) is the unification of all the Ways of the Nyingma system, forming a harmonious, unified and congruent teaching system. This pedagogical system is based on a unifying principle which comprises the different Vehicles as a sequential apprenticeship order on the same spiritual reality. That is why actually the set of all the nine Vehicles of the Nyingma tradition is not distinct from the One Vehicle (Ekayana) that is the Awakening (Bodhi), which is a complete system of conversion and spiritual Salvation in order that the human being evolves and becomes an Awakened Being (Buddha).

All these models demonstrate that the division amongst Hinayana, Mahayana and Vajrayana is academic, incorrect, commercial and superficial, since the differences between these supposed three movements are intellectual constructions very different from the true practices. Therefore, any model that is positioned as a Fourth Way regarding these three is undoubtedly false, for it ignores the depth of all the Buddhist Pathways. On the traditional schemes about Purna Buddhism (Purnayana or Integral-Complete Buddhism) it is demonstrated that Maitriyana can be considered respectively as a Third, Fourth, Fifth, Sixth, Ninth or even as a Twelfth Way. However, actually the Maitriyana is the One and Supreme Vehicle which Gautama Buddha and many other Awakened Beings (Buddhas) followed before and after him. By going beyond the mundane differences between the Ekayana, Chanyana or the Atiyogatantrayana, the Maitriyana is the First original Way of Buddhism (Sammasambuddhayana), by unifying Hinayana, Mahayana and the Western Wisdom. The Maitriyana arises as a New integrative and reconciliatory Vehicle amongst all the schools of Buddhism, at the same time that a conversion or a spiritual conquest of West is done, postulating new disciplines as from the dialectic performed by Buddhism with Western movements of the twentieth century, such as it has happened in the past with all the eastern disciplines. The scheme of Purna Buddhism demonstrates that the Maitriyana is composed of a reformulation of the Buddha-Dharma-Sangha as a complex practical and theoretical corpus of Metapsychology, Metaphilosophy and Metapolitics. As it happens with the internal branches of Saijojo Zen and Atiyoga, each one of these 3 disciplines must never be taken alone as a New Way, because it would be vanity and a profoundly incorrect fact to believe that only one of them can be a New Buddhism. In fact, Maitriyana is the Buddhist conversion of the Western disciplines, and not inversely. This dharmic conquest promotes the Maitriyana as the most revolutionary Buddhist movement of the history of humanity, since it allows all humanity to be converted to the Spiritual Path that Gautama followed.

The Reconciliatory Spirituality which emerges as a new Way of Buddhism incorporates all the great wisdom traditions of the world, by transmitting the teachings of the spiritual masters within a Supreme Vehicle. Therefore, Maitriyana is the Perennial Buddhism, whose fundamental process is the result of an emerging global reforming within the psychology, philosophy, politics and religion, by positioning a transcultural movement capable of leading the future generations toward a new civilization and a new humanity. Those who study the Maitriyana receive teachings to understand perfectly the universal harmony of all systems and paths of Spirituality.

The Maitriyana is the culmination of 2600 years of Spirituality; therefore this movement is differentiated from any diluted and bourgeois version of Spirituality. The capitalist civilization represents a terrible menace to Spirituality, trying to destroy it, degrade it or vulgarise it by means of Materialism. Spirituality must be kept intact in the face of movements both from materialism and metaphysics that do nothing more than reinforce the Ego. The creators of Buddhist Schools or Pathways must never seek a mundane interest or a personal prestige, being genuine spiritual masters living according to the principles of the Buddhist theory and practice, whose Purpose (Dharma) is nothing less than to Cure and Save the World. Because the Life Force is always on the side of those who fulfill with its Sense, the Maitriyana positions itself as a beacon of hope for the coming generations. Although there is the possibility that an Awakened Being (Buddha) never achieves to see the success of his or her Path, or even though he or she may fail from the mundane point of view, living according to the supreme duty (Dharma) is the best way to exist.

Gautama with Hui Neng: The Future of Chan

By Master Maitreya Buddha

The principle, practice and style of Maitriyana can be described as the synthesis of the Spirituality, but at the same time they represent the future of the contemplation (dhyana) and the compassionate wisdom (karuna-prajña), seeking the self-realisation of the Awakening (Bodhi) of all humanity. The Buddhist Existentialism not only positions itself as one of the seven entrances of the Maitriyana, but it is also a reference to one of its three practices: the method of the existential meditation.

Within the Way of Buddhist Existentialism the spiritual master teaches the Detachment from the ordinary verbal language, by performing a non-traditional   nor religious or academic teaching that points directly to the perception of the true nature of the mind in order to the apprentice gets the Cure (Nirvana) and thus he may help others. This clearly defines the requirements to understand the practice, the Purpose (Dharma) and the research spirit of Maitriyana.

Each act of the Free and Enlightened Being (Arhat-Bodhisattva) conveys the total significance of Buddhist Existentialism; therefore, if the subject wishes to understand the supreme intention behind the Maitriyana he simply should taste the flavour of Freedom. This path of peak knowledge (satori) is the essential principle of Buddhist Existentialism. The standpoint of the Discourse of the Spiritual Master clearly differs from cultural Religious Discourse, the capitalist Academic Discourse and even from the Discourse of the apprentice, stating that Spirituality cannot be properly explained through the ordinary language and the dualistic logic. The supreme principle of Maitriyana -that it is the Awakening (Bodhi) of everyone, it certainly is ineffable and beyond the imaginable for the everyday reasoning, but the words of the Free and Enlightened Being (Arhat-Bodhisattva) must be used for registering and transmitting the spiritual teachings throughout the history. The mission of the spiritual master is not only to carry the mystical vision of the existence, but also make sure this is preserved for the future generations. Thus the Buddhist Existentialism ensures that the revolutionary tradition of peak knowledge (satori) should not perish, at the same time that the use of silence as a way of direct application of the Being and the Nothingness is protected.

Maitriyana transcends the use of ordinary words by using the poetic language and the paradoxical dialectic logic (koan), producing the event of the experience of emptiness within the dimension of what is symbolic. This openness (sunyata) not only produces the Unity of the subject with the entire Universe, but it also allows harmoniously establish the order of the Buddha-Dharma-Sangha as a revolutionary movement of Metapsychology, Metaphilosophy and Metapolitics which produces the Cure (Nirvana) of the mind, the transformation of human being and the Salvation of the world. According to the Buddhist Existentialism, the spiritual guide of the Free and Enlightened Beings (Arhats-Bodhisattvas) is the basic framework for the Awakening (Bodhi) of all living beings, at the same time that it represents a theory about how humanity can evolve by means of the method of the spiritual practice. In accordance with Gautama and Bodhidharma, the Maitriyana tradition establishes that the essential method to enter this Spiritual Path is an ethical conduct nourished by existential principles.

In the contemplative method of the Buddhist Existentialism an ethical discipline is cultivated along with the development of the peak knowledge (satori), by practicing the compassion for others with effort and dedication along with the intuitive comprehension of wisdom. The spiritual master declares that the apprentice must transit the Middle Way of the conduct of the insight, by performing a unifying practice of the Purpose (Dharma). The Maitriyana appreciates the sitting contemplation (za-zen) but only as an accompaniment to the paradoxical dialectics (koan). The Buddhist Existentialism considers that the authentic spiritual practice is always the combination of the analytical existential and libertarian development.

The ethical principle of the Maitriyana tradition is compatible with the fundamental teachings of Gautama and Hui Neng, who were both Awakened Beings (Buddhas). This tradition of Integral and Reconciliatory Spirituality transmits the essential thought of the Free and Enlightened Being (Arhat-Bodhisattva) but in different forms and ways, among which Buddhist Existentialism is one of them. The spiritual master explains that existential meditation is a way to get into the spiritual Way through the understanding that all living beings share the same nature of Emptiness. This Nothing or Openness (Sunyata) in the Being is the essential liberty of life, allowing to reach the Cure (Nirvana) in the here and now.

The Free and Enlightened Being (Arhat-Bodhisattva) states that what is Real is concealed by the illusory manifestations of the Ego, thus repressing the True Self and ensuring a cycle of masochistic repetition (karma-samsara). In this sense, the spiritual master teaches that the subject can unconcealing the nature of Being and return to what is Real by means of the combination of sitting contemplation (za-zen) and the paradoxical dialectics (koan). In existential meditation the apprentice overcomes the difference between subject and object, simultaneously understanding that there is no essential difference between a primitive living being and an evolved wise. The Maitriyana says that in order to transcend the illusions of the Ego and dialectically return to the True Self, the mind must enter into a higher and amplified state of consciousness (H-ASC), practicing Mindfulness in order to paradoxically evanesce the dualism as a cause of psychological illness. By abandoning all dualistic thinking, Buddhist Existentialism considers that the Being is a Nothingness; therefore the apprentice actually understands that there is only an inter-existence with the others. When the Ego is moved aside, the subject can self-realize the Unity of mind, which constitutes the Awakening (Bodhi) of the metathought. This means that the psychism can be developed into a concordant state with that of Gautama and Hui Neng. Ultimately the Maitriyana teaches that any apprentice can become a Free and Enlightened Being (Arhat-Bodhisattva), since even the most ordinary subject has inside him the natural possibility for the Cure (Nirvana). Studying Buddhist Existentialism does nothing more than update that latent potentiality, breaking the chains of the illusory dualistic thinking in the contemplative experience of the here and now. The practice of existential meditation provides determination and Sense of Purpose (Dharma) against the uncertainties of life, by providing a form of sacralization of every moment and place. If the apprentice can achieve this Awakening (Bodhi), then he can work without tiring for the construction of the Unity within the society, being the very embodiment of the Cure (Nirvana) of the ills of the world. Salvation of humanity can occur in an instant if only the contemplation of the here and now is performed, and this is the last Purpose (Dharma) of Maitriyana tradition, which does not establish any kind of dualistic distinctions. Buddhist Existentialism is a powerful method of existential meditation to get here and now the experience of the Awakening (Bodhi) both of the subject and of the Cosmos.

The spiritual master clarifies that there are no appropriate times to achieve the Cure (Nirvana), since this is rather a completely relative event and it can be reached in time according to the different circumstances of life. In every here and now the apprentice has the possibility to reach the Awakening (Bodhi), as this is found latent by way of repressed spiritual nature, but the Ego and the mundane conditions tend to make impossible its emergence. The subject must show a lot of determination and impulse for de-repress the True Being and reach the Cure (Nirvana), but in fact this is something that can be experienced at any time and place. Contemplative practice is a spiritual development that provides compassionate wisdom (karuna-prajña); therefore the apprentice can eventually become a Free and Enlightened Being (Arhat-Bodhisattva), although there is no way to predict when this will happen. The only thing that can be said with certainty is how this can happen, because if the subject is committed with the existential meditation, the Awakening (Bodhi) becomes a completely affordable and inevitable reality. The Maitriyana encourages the use of Mindfulness in order to generate Detachment from avidity, hatred and ignorance, by transcending the ego and vanishing the personality created by dualistic thinking. The spiritual master shows how to cultivate an awakened mind (bodhicitta) so that all human beings can become Free and Enlightened Beings (Arhats-Bodhisattvas).

Although Buddhist Existentialism is a postmodern practice it is determined to follow the spiritual example of Gautama and Hui Neng, correctly accompanying them and without distorting their analytical and existential teachings. The apprentice who enters into this Spiritual Path can Cure (Nirvana) his mind and become one with the Cosmos. This means that the ordinary state of consciousness (OSC) of the subject is transformed, so that the True Being is revealed as an Empty Dynamic Ground. This instant self-realization of the Self as Nothingness is the essential principle of Maitriyana tradition. When the Awakening (Bodhi) is performed, this event is experienced by the apprentice as a spiritual resurrection. The Purpose (Dharma) transmitted by the spiritual master is clear and it can be understood in the here and now, though certainly the great majority of human beings choose the lifestyle of metaphysics or that of materialism, which it is the reason why they have not the strength required to follow the Way of Buddhist Existentialism. However Maitriyana preserves the compassionate wisdom (karuna-prajña) in a mysterious way, carrying different types of contemplative ways to help people to find their Way Home, so that any ordinary subject has the ability to practice the method of existential meditation. Buddhist Existentialism may seem unusual, but it actually has its origins in one of the most highly evolved Spiritualities of the story, thus continuing with the transmission of the flame of the Chan insight. Given that everything in the Universe is imperfect, impermanent and insubstantial, apprentices not only can show spiritual progress, but also the very disciplines can and must do so, by keeping themselves revolutionary with the aim that their Peak Knowledge (Satori) not be stereotyped by the religious or academic Discourse. The Maitriyana takes care of this to happen; perceiving the true nature of what is Real in a single instant. This is the spirit of the Analytical, Existential and Libertarian Discourse which is found in the perennial centre of the Free and Enlightened Beings (Arhats-Bodhisattvas), transcending all barriers of the dualistic thought in order to reach the Awakening (Bodhi).

The analytical existential contemplation provides to the subject a state of equanimity and unity which is the plenitude of the practice, since it is an open action (wu-wei) that starts from the Nothing-in-Being. Any apprentice can get to reach this state of happiness and Cure (Nirvana) in a single instant. If the subject has the courage and determination to follow the Buddhist Existentialism, reconciling with the present through existential meditation, then his conduct will be boosted by the principles of the Awakening (Bodhi). The spiritual master guides the apprentice to develop the direct contemplation of the Empty Dynamic Ground, which implies a great effort to correct the errors, change the circumstances, be detached from the results and help others to spiritually evolve. In this way the tradition of Maitriyana explains and conveys the Cure (Nirvana) as a practice and as a silent life style that reveals the true spiritual nature shared by all beings.

The Awakening (Bodhi) is the fundamental principle of Buddhist Existentialism, since the Free and Enlightened Being (Arhat-Bodhisattva) is the foundation itself of Maitriyana in the world. Despite the many ways of describing the Buddhist Existentialism, it may be asserted that this Spirituality begins with the statement of Freedom. This is the source from which the internal rivers of the great ocean of Maitriyana emerge and flow.

The fundamental thought of the Buddhist Existentialism is consistent with the compassionate wisdom (karuna-prajña) and with the principle of the interdependent origination. However, the spiritual master clarifies that the foundational basis of Maitriyana is the experience of imperfection, impermanence and insubstantiality, while its teaching is a meta-thought or a thought from the Nothingness. The subject who enters the Way of Buddhist Existentialism can get to reach the Sublimation (Nirodh) as an open and empty thinking state from the dualistic and illusory domain of the Ego. Thus, when the apprentice, by means of the existential meditation, has reconciled with the traumatic features of what is Real, which are the imperfection, impermanence and insubstantiality, a religation with the spiritual nature and an emptying of the mind is produced, thus becoming a Free and Enlightened Being (Arhat-Bodhisattva). This means that when the subject has a profound contemplation of the here and now he can be positioned beyond good and evil, detaching himself from all dualism. This evolution of the mind produces the irreversible state of superhuman, such as Nietzsche prophesied.

The ethical discipline (sila) of Maitriyana generates a metathought that overcomes the trap of the dualistic logic. When the apprentice achieves this in his mind, then the Unconcealment of the Being occurs naturally and without any intervention of the personality or of the ordinary reason. In this way of existential meditation there is no narcissism or fear, but there are only virtuous and spontaneous actions with a Sense of Purpose (Dharma) that turns the duty of helping others into something as natural as eating. The awakening mind (bodhicitta) generates detached actions from all greed, hatred or ignorance, being the Buddhist Existentialism the ethical discipline which works more for Freedom.

The contemplation on insubstantiality is the central aspect of the practical teaching of Maitriyana, being an action that maintains stable Attention on the flowing of life and death. Existential Meditation is the correct cultivation of the central aspect of the Being: the Nothingness. When the subject reaches the experience of insubstantiality or emptiness-in-form then can be detached from all mundane identification. The contemplation (dhyana) which remains attached to neurotic and dualistic forms is not only superficial and fortifies the Ego, but it may even be considered as a false meditative practice. Reaching to the Self as Totality and Vacuity is the essence of the Way of Buddhist Existentialism.

At the same time, the apprentice must successfully cultivate the compassionate wisdom (karuna-prajña) associated with the experience of impermanence, which allows that the subject not be trapped in the phenomenal world, by traversing all avidity and all dualistic view between good and evil. Through the ethical discipline (sila) and the existential contemplation (dhyana) the apprentice then can eradicate the masochistic attachment and can manifest the compassionate wisdom (karuna-prajña) inherent to the mystical identification with imperfection, impermanence and insubstantiality of what is Real. The Cure (Nirvana) is the reconciliation (maitri) with the traumatic features of what is Real, this being the founding objective of the analytical-existential contemplation of the Maitriyana training. The fundamental principle of the method of existential meditation can be synthesized by the Detachment which reveals understand that the Emptyness is the essential structure of the mind. When the subject transcends the dualistic state and is unified with the inter-existence, experiencing the Cosmos as a large Unity, then he becomes a spiritual master of the entrance of Buddhist Existentialism.

The practice of Maitriyana is inseparable from the spiritual principle of the Awakening (Bodhi), which implies a supreme effort to the apprentice. When the subject practiced the Way of Buddhist Existentialism is actually studying the essence of the higher and amplified state of consciousness (H-ASC) of the Free and Enlightened Being (Arhat-Bodhisattva) in the immediacy of the here and now, so he becomes the same look or vision which was incarnated in Gautama and Hui Neng. The Maitriyana transmits a unified contemplative practice that can be applied to all activities and life situations, so that the existential meditation provides the necessary bases in order to create a Pure Land.

The contemplative method reaches the Cure (Nirvana) in the everyday life through the establishment of the Self as a spiritual centre of the mind, strengthening the presence of the Nothing-in-Being inside the psychism. Therefore, when the compassionate wisdom (karuna-prajña) of the spiritual master maintains the strength of the Vacuity or Aperture (Sunyata) of the mind, the apprentice can deploy his practice of existential meditation in each circumstance of life. The Buddhist Existentialism is then positioned as a way of live spiritually, continuously acting in accordance with the guidance of Awakened Beings (Buddhas) such as Gautama and Hui Neng. In Maitriyana there is an overcoming of the dualism between lay life and monastic life, by understanding that having a Companion-of-Love and having a child to educate can be advanced contemplative practices. Sadly, most of the couples and families do not realize that Love and parenting are essentially sacred; therefore they fail in the Purpose (Dharma) of Spirituality.

The Free and Enlightened Being (Arhat-Bodhisattva) maintains present the mystical centre in every moment of life and death, so he is capable of keeping a marriage of Spiritual Love and also create a libertarian family based on the revolutionary values of mutual aid and spiritual revolution, as Gautama and Jesus did so. Buddhist Existentialism teaches to humanity to convert their homes into temples and also to transform their hearts into altars. Only a mind that has not reached the Awakening (Bodhi) considers as sacred to the monastic life and perceives as ordinary to daily life. Therefore, the spiritual masters of the existential meditation demonstrate that even a grass in the garden is a wonderfully mystical experience, as long as the subject is fully in the here and now.

The analytical-existential contemplation sublimates the mind, purifying it from attachment, aversion and unconsciousness by means of the contact with the spiritual centre (bodhimandala) of the Being. Maitriyana provides fortitude to the apprentice to pass through all circumstances of life, since there is no moment that it can not be considered as an opportunity for change and growth. Even according to the Free and Enlightened Being (Arhat-Bodhisattva) every crisis becomes a function of apprenticeship. In this sense, the world is considered by the spiritual master as a School of life, so that the Cure (Nirvana) is not the absence of suffering but rather the overcoming of this, being a process that it can only be performed by the compassionate wisdom (karuna-prajña) of the Free and Enlightened Beings (Arhats-Bodhisattvas). The spiritual master teaches to the subject how to clear his mind in the here and now, by detaching from all neurotic narcissistic concerns and confusions which the Ego and dualism generate. In the Way of Buddhist Existentialism any apprentice can become a Free and Enlightened Being (Arhat-Bodhisattva), even with a partner or with children because the existential meditation converts these into catalysts of Spiritual Love (Karuna) and of Wise education (prajña). These experiences are important to discover and practice the Purpose (Dharma). The Maitriyana is a Spirituality that can be practiced in the daily life, turning all the situations of life into learning. The subject who cultivates Mindfulness can unify his consciousness at any mundane activity, turning every place of the space and time into a Pure Land. This is the true sense of the analytical-existential contemplation.

The practice of Buddhist Existentialism starts from the concentration of the apprentice about the experience of imperfection, impermanence and insubstantiality, emptying the mind from the attachment and the dualism of Ego to then unify the subjectivity and reconcile the subject with the Totality. This is the great achievement of the Awakening (Bodhi). Therefore, the subject who studies the Maitriyana learns a way of living but also he learns a way to die, considering that the meaning of his existence is to provide apprenticeship to the Cosmos.

Buddhist Existentialism is a path where the ancient movement of Gautama and Hui Neng can be united with the new movement of Heidegger and Sartre. If the apprentice is left attending for the knowledge of these spiritual masters, he not only can live an existence disciplined by the ethics of Detachment, but also he will discover and will fulfil the Purpose (Dharma) of the Universe. The Detachment is based on the paradoxical dialectic logic (koan) because it transcends all dualism, as the avidity and aversion, attachment and non-attachment, gain and loss, good and evil.  The state of serenity and tranquility which characterises the Free and Enlightened Being (Arhat-Bodhisattva) is based on this transcendent vision. This is known as the higher and amplified state of consciousness (H-ASC) of Mindfulness that transpersonalises to the subject.

The existential meditation converts the experience of being-in-the-world into something mystical through the development of the Detachment and of the compassionate wisdom (karuna-prajña), by evanescing the neurotic attachment and traversing the barriers of the dualistic thought. Thus, the analytical-existential contemplation introduces a meta-cognition as a natural ability to clearly perceive what is Real and self-realise the Nothingness of the Self. This process of Buddhist Existentialism transforms the apprentice into an Empty Being (Sunyasattva), which implies that he lives in openness, harmony and non-interference with the Purpose (Dharma). The practice of Doing Nothing or Realising the Vacuity (Wu-Wei) is an existential meditation which overcomes the Ego and sublimates the mind. The Cure (Nirvana) of the neurotic misery (dukkha) caused by the attachment (tanha) and the identification with Ego leads to a space-time continuum of peak knowledge (Satori).

The practice of Maitriyana cultivates the methods of sitting contemplation (za-zen) and the paradoxical dialectics (koan) in order to generate a focused, unified and peaceful mind despite the fact of imperfection, impermanence and insubstantiality. The Buddhist Existentialism is a Reconciliatory and Unified Spirituality that evanesces all attachment, aversion and unconsciousness through the revelation of the True principle of mind, which is the understanding of the Being like Nothingness. But as long as there is neurosis and dualism in the psychism, the subject will not be able to settle in the Awakening (Bodhi). The spiritual master explains that only by producing the Reconciliation (Maitri) and Integration of the mind the person can reach the Cure (Nirvana), whose higher and amplified state of consciousness (H-ASC) has overcome any notion of Ego. This psychic transformation is a spiritual evolution that converts the apprentice into a Free and Enlightened Being (Arhat-Bodhisattva), acting in the world as a superhuman who is beyond good and evil. Therefore the existential gate of the Maitriyana tradition shows to humanity how to get a peaceful mind, which is fundamental for the Purpose (Dharma) of creating a Pure Land.

Buddhist Existentialism inherited from Gautama and Hui Neng how to entering within the state of peace and empty mind which is the genuine mental health, by overcoming the dualistic function that characterizes the neurotic, psychotic or perverse pathology. Only by solving the continued opposition of the poles from the mind, the subject can find Serenity, by developing a type of metathought which is proper of a psychism integrated by the experience of imperfection, impermanence and insubstantiality. To unify the mind, the Free and Enlightened Being (Arhat-Bodhisattva) teaches a technique of Mindfulness which maintains a state of open and empty movement of the Self. This is cultivated through the method of existential meditation, which starts from the concentration to then provide to the mind the flexibility inherent in the floating Attention. This profound practice is certainly not the mere combination of different contemplative methods, but rather it is the expression of Freedom of the human being who remains still while he moves. The spiritual master of Maitriyana teaches to reach the insight through a mind that has overcome the dualism between stillness and movement, which prevents attachment and aversion, but simultaneously it releases a compassionate wisdom (prajña-karuna) evanescing any unconsciousness.

In accordance with Gautama and Hui Neng, Buddhist Existentialism teaches the apprentice to remain in the empty or open movement of the mind, which is the Way to understand the spiritual principle of Maitriyana that is the Awakening (Bodhi) of the Nothingness-in-Being. But if the existential meditation is not deepened by the subject, then the Mindfulness will not be established in life. The Buddhist Existentialism must be studied and applied in depth and dedication by the apprentice, keeping a sublimated mind and that is nourished by the Cure (Nirvana). The higher and amplified state of consciousness (H-ASC) is cultivated in a way that it never deviates from the Purpose (Dharma), so that the mental position of the sitting meditation (za-zen) can be maintained in the daily activities. The fundamental principle of Maitriyana is to be a spiritual guide in order that the humanity builds a Pure Land, disciplining the peoples to cease their masochistic behavior, since the capitalist civilization has been in a profound state of existential confusion by desacralising the life and converting the world into an object of consumption. Instead, the Buddhist Existentialism produces the unification of subject and object, being an internal Way of Maitriyana that perfectly clarifies what is the Purpose (Dharma) of life. When the apprentice clarifies what is his existential Meaning he not only is capable of reaching the Awakening (Bodhi), directly perceiving the empty nature of the mind, but also he can be fully prepared for the goal of Cure (Nirvana) from the ills of the world. The subject who becomes a Free and Enlightened Being (Arhat-Bodhisattva) in the here and now is reconciled both with himself and with the existence. Therefore, if humanity truly experiences the value of the present moment, the Pure Land can manifest itself anywhere, because in fact it already exists in a latent form in the heart of every human being. However, the dualistic and materialistic thought represses the Perennial Spirituality which is found underlying all the traditions from East and West. The self-realization of the Self as Emptiness is produced by overcoming the ordinary state of consciousness (OSC) which neurotically discriminates what is Real. The essential method of Buddhist Existentialism seeks to unify the mind of the apprentice, but it also seeks the unification of the subject and object, in order to create peace in both the inner world and the outer world. To reach such a great aim, the existential meditation requires that the apprentice has a strong and sustained effort in the process of de-identification from the psychopathological habits, by sublimating and purifying the mind. When the subject empties himself from all Ego and transcends the dualistic thinking he can become one with the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) of the Maitriyana Spirituality.

The tradition of Buddhist Existentialism is defined as a unique style of the Maitriyana, emerging through the practice of unification with the True Being and with the life itself, so it is very difficult to describe its contemplative practice. For this reason, the different spiritual masters have taught in different styles that are adapted to the unique circumstances of each person, culture and time. As a result, the styles or methods of existential meditation taught by the Free and Enlightened Beings (Arhats-Bodhisattvas) are not completely equal, by possessing their own nuances for being established within the everyday life. This adaptation to the circumstances is the basis of the style of the Buddhist Existentialism school, by demonstrating that the practical ability of adapting to daily life is the essential feature of the Maitriyana tradition. The spiritual transmission of the Awakened Beings (Buddhas) such as Hui Neng and Gautama it is adapted to the circumstances of each person, reason why their teachings left a heritage of multiple methods, schools and lineages. This characteristic of adaptability enables that spirituality can be practiced in any situation of life and any place in the world. The spiritual master asserts that the Purpose (Dharma) of the Universe lies in its transformation, evolution and learning, so that the Buddhist Existentialism calls that all human beings attain a higher or amplified state of consciousness (H-ASC). In this way everyone can get into the Maitriyana through their multiple internal pathways, as each one of them allows the apprentices achieving the Awakening (Bodhi). This demonstrates the equity that the contemplative practice of Buddhist Existentialism possesses, whose Source is a Way of Life of Cure (Nirvana) able to instruct the peoples of the whole Earth (Gaia) about how to reach to Liberty and Self-Determination. Therefore, an unavoidable aspect of Maitriyana is that its integral activity can be very popular, reaching fields as varied as psychology, philosophy, science, politics and religion. Buddhist Existentialism have an active style of Spirituality, so it does not remain stagnant or attached to none of these fields. The existential meditation starts from the everyday circumstances, by facilitating that any human being experiences the transcendence of dualism and Ego.

When the apprentice is studying the teachings of the Free and Enlightened Beings (Arhats-Bodhisattvas) he understands that the behaviour and practice of the spiritual masters does not rotate exclusively around the sitting contemplation (za-zen) but rather his behaviour and practice rotate around developing the Awakening (Bodhi) in activities as simple as carrying water, chopping wood, light the fire and cook vegetables, since in the everydayness is where the Maitriyana responds to the mystery of the Sense of existence. The activity of the Free and Enlightened Being (Arhat-Bodhisattva) is deployed over all the society through the existential style, by moving spontaneously for pacifying the world, helping the oppressed, instructing the ignorant and restoring the balance of nature. Buddhist Existentialism reveals that the Earth (Gaia) is a great living being, respecting it as a sacred and pure place. This characteristic of the Maitriyana ensures its place as a spiritual guide of the peoples of future, demonstrating that its adaptability transforms the everyday life into Cure (Nirvana) which transcends all social and cultural barriers by means of a profoundly revolutionary style. Spiritual masters instruct to the working classes and the political leaders through the example of his humble and detached life, by never deviating from his existential Purpose (Dharma). The Free and Enlightened Being (Arhat-Bodhisattva) shows that it is possible to simultaneously be poor and happy, so that he silently or publicly criticizes materialism in every moment of his life. In this sense, the Way (Dao) of Buddhist Existentialism preserves the Spirituality against the temptations of capitalist civilization, by promoting peace, social justice, education and ecology as ethical ways to transform the world. The adaptability of the Maitriyana method is fundamental for the development of a dharmic socialist civilization, guiding the peoples through the spirit of Gautama and Hui Neng within the daily life. The study of Buddhist Existentialism has enormous benefits derived from its meditative practice that they can assist in the libertarian cause of the construction of a better world or a Pure Land, integrating humanity so that it can live in harmony. The Maitriyana is a way to ensure that Buddhist Spirituality evolves and remains relevant for the coming generations.

Zen Mystical Christianity: the revival of an Ancient Tradition

By Master Maitreya Buddha

The internal constituents of the transmission of Maitriyana are not only the analytical existential meditation, with its methods of sitting contemplation (zazen) and the use of the paradoxical dialectic (koan), but also the aspect of the bond between the apprentice and the spiritual master along with the mutual support of the Commune (Sangha) as a form of external dynamism. This implies that the libertarian meditation, as the vision of a Pure Land or Kingdom of Heavens, is the extension of the awakened mind (bodhicitta) within the social field. The Zen Mystic Christianity, then, considers the problem of the legitimacy and authenticity of considering the Spirituality only as the knowledge and experience of the institutions of the Buddha-Dharma, omitting the connection with a Free and Enlightened Being (Arhat-Bodhisattva) and his revolutionary movement for the Salvation of the World. Thus, the vision of Maitriyana postulates a Spirituality composed of an articulation of Psychology-Philosophy-Politics (Buddha-Dharma-Sangha) being the deeper and the broader Truth that the subject can obtain in his Way towards Wholeness and Awakening (Bodhi). The structure and tradition of the lineage are necessary, but do not automatically ensure the spiritual authenticity[1] and veracity of the apprentice, since the dialogue with other traditions along with the pursuit of the world transformation is a vital dimension of the spiritual transmission.

Zen Mystic Christianity is a practice, so its Purpose (Dharma) is located in the world and not in a metaphysical and super earthly dimension. Certainly the Maitriyana is totally separated from both the religious Discourse and the materialist Discourse, rather positioning itself as a countercultural or transcultural Middle Way. Thus, the Discourse of the Spiritual Master functions as a model of transformation of the culture and of the world. According to the Free and Enlightened Being (Arhat-Bodhisattva), the true mystical transmission should not be a mere imitation of religious rituals, because it supposes something new.[2] In this sense, Zen Mystic Christianity is faithful to the original spirit of the sapiential sources of Gautama and Jesus, at the same time which it supposes the vitality and dynamism of a creative and innovative transmission.[3] Consequently, the Maitriyana uses the great discoveries that come from the Psychoanalysis, Existentialism and Socialism, in order to produce the Cure (Nirvana) from the evils of the world, such as war, injustice, ignorance and pollution. Zen Mystic Christianity is both an ethical therapy as a revolutionary action in the world, pointing to a spiritual framework for the analytical- existential model and the libertarian vision.

In Maitriyana, Metapsychology and the therapy of Liberation are important constituent elements of the spiritual counterculture, transforming the lifestyle of the subject by means of a poetic language and a dialectic-paradoxical logic. Therefore, Spirituality goes beyond the mere clinic psychotherapy, producing the metapsychological overcoming of the Ego, the metaphilosophical transcendence of dualism and the metapolitical revolution of materialism. While the clinical psychotherapy only reinforces the Ego and adapts the psychism to neurotic mundanity, the analytical-existential contemplation promotes the Awakening (Bodhi) through the awareness of the intrinsic Freedom of the Self. The Cure (Nirvana) is then the self-realization of the True Being, as Emptiness. Zen Mystic Christianity is a practice that leads to the evanescence of frustration (dukkha) by means of the suppression of narcissism, individualism and consumerism. While the spiritual master maintains a direct contact with the mysteries of life, like darkness and death, both religion and the clinical psychotherapy are dogmas which maintain dependence, control and manipulation. Thus the Maitriyana is served by disciplines such as Psychoanalysis and Transpersonalism to rebuild an Analytical-Existential-Libertarian (Buddha-Dharma-Sangha) Discourse, able to convert religion into Spirituality and psychotherapy into Healing.

Zen Mystic Christianity is metatherapeutic, being a healing art which leads to the analytical integration and the existential wellbeing. But its Purpose (Dharma) is to confront the transcendental questions of life, challenging the apprentice to enter into the obscure experience of Emptiness. The Maitriyana is a calling in order that the subject learns to let himself go, since through this death of the Ego is that the spiritual resurrection occurs and the true life happens. Zen Mystic Christianity is a hard and demanding practice, but only humanity will be able to ethically resolve the war, alleviate poverty, transform the ignorance and sufficiently address pollution through its utopian vision.

The Maitriyana then reveals what is the Way for the evolution of humanity, showing that the self-emptying of attachment, greed and hatred leads to the Ascension of a daily spiritual way of living. In this sense, the Zen Mystic Christianity is very rich in its guidelines and orientations to both the inner life as for the social links, teaching that Spirituality is a way of being-in-the-world but without Ego. The apprentice acquires sensitivity and awareness of the complexity of existence by means of a work which goes beyond the personal identity, so a psychological, philosophical and sociological knowledge is needed in order to understand the way to transform the psyche and society.

As the Free and Enlightened Being (Arhat-Bodhisattva) is not omniscient, he continues learning day by day in order to be competent in the disciplinary fields that point to the pursuit of Liberation and Salvation of the human being. The Maitriyana helps the subject to heal itself from the wounds and unconscious patterns of repetition (karma) of the past, religating the mind to the experience of the present after the narcissistic tendencies of ordinary and normal consciousness have vanished through the analytical-existential meditation. The True contemplative practice solves the psychological problems to show them as an illusion, understanding that the Ego is structurally a form or feature of psychic immaturity. In this sense, Awakening (Bodhi) of the True Being is the event of Nothingness and Freedom, which Cures (Nirvana) the mind of every pathological character.

Zen Mystic Christianity establishes a correlation between holiness and mental health, since someone who is psychologically ill can not satisfactorily perform as a spiritual master. Certainly a Free and Enlightened Being (Arhat-Bodhisattva) may suffer some physical ailment, while Awakening (Bodhi) does not override the finitude and impermanence of the human condition, but he has been stripped from the attachment and the unconscious jouissance to suffering. The Cure (Nirvana) from repetition (karma) allows the apprentice to embrace the traumatic features of the Real with happiness and gratitude, since the subject who has been released, experiences dissatisfaction, impermanence and insubstantiality as that which give value and importance to the here and now.

In Maitriyana there is mature faith and confidence between the apprentice and the spiritual master, so this coexistence frees the first one from any dependence. Correspondingly, the libertarian Commune (Sangha) also contributes to the subject by perpetuating healthy models of behavior and relationships, at the same it constitutes by itself a utopian society which seeks the Liberation and Awakening (Bodhi) of the world.

The libertarian meditation and the analytical-existential practice of the Zen Mystic Christianity help the apprentices to lead productive lives and be open to the change of the world. Frequently, sitting contemplation (zazen) and paradoxical dialectic (koan) become the only practice of the subject; therefore the Maitriyana shows that the profession and the family life are also a practice for the Free and Enlightened Being (Arhat-Bodhisattva). The presence of the openness, affection, glee and good humor in the libertarian Commune (Sangha) is a sign that this is a healthy social organization. The libertarian meditation, which is the utopian vision and the revolutionary work for a better world, constitutes the criterion of the health of the Commune (Sangha) and also the criterion of the Cure (Nirvana) of the apprentice.

Spirituality entails a very rooted sense of self-realization and self-transcendence, so the Zen Mystic Christianity intensifies realistic ideals which propitiate a return to the world. Instead of running away from the contact with others in pursuit of the experience of emptiness or absolute subjectivity, the spiritual master indicates it is better to have a conscience without an Ego in the everyday life. This is where Psychoanalysis and Transpersonalism appear as internal movements of Maitriyana, by transmitting the ethics of Detachment and the absence of the sense of Ego from pathological ordinary mind. Actually, the problem of the subject who is neurotic, psychotic or perverse is that it is imprisoned in the past or in the future, unable to be fully in the present. Thus, the Freedom and the spontaneity of Sublimation (Nirodh) is the only way to overcome the frustration (dukkha), so the Zen Mystic Christianity has the resources to help all human beings.

Poetic language and the dialectical-paradoxical logic of the contemplative practice of the Maitriyana can improve the health situation of any human being, teaching the apprentice how the religion transmits illusions and how the medicine creates sick people. But on the other hand, the Awakening (Bodhi) is not a panacea, while the Free and Enlightened Being (Arhat-Bodhisattva) is exposed to the problems derived from the Purpose (Dharma) of saving the world. In accordance with the Master Vimalakirti, Zen Mystic Christianity affirms that suffering or the illness of an Awakened Being (Buddha) or Savior (Christ) comes from his Spiritual Love or Compassion towards all beings. Searching for the Cure (Nirvana) of humanity is a Way that should be transmitted with much patience and wisdom, showing the world that the root of the problems of the world is a spiritual malaise. The spiritual master is then the foremost expert to show the steps towards universal Salvation and Awakening (Bodhi).

The subject has two basic unconscious tendencies: the life pulsion and the death pulsion. But the Desire of the Other (Atman) underlies to both, which is the pursuit of completeness and Wholeness, that is, the Desire to Be God. In this way the Truth of Emptiness and the unknowability of the Everything (Anatman) is a traumatic fact for the apprentice, although it frees the consciousness of all greed or longing for gratification, acceptance and approval. The libertarian meditation sublimates Desire, directing it towards the light, hope, beauty and Love. Thus, the wisdom of compassion vanishes any kind of jealousy or violence that may exist in the subject, by reconciling (maitri) him with the fact that the attachment (tanha) does not lead to the satisfaction.

For the Maitriyana, Gautama and Jesus were avatars of a Libertarian Spirituality and not mere founders of a religion. Zen Mystic Christianity is indeed a singular and extraordinary Spirituality opening its doors to all human beings. In Maitriyana, sitting contemplation (zazen) and paradoxical dialectic (koan) are practices available to anyone. However, the libertarian meditation requires not only the adoption of analytical and existential principles, but also it requires that the apprentice understands that receiving the spiritual transmission entails becoming an agent of change and revolution in the world. This implies, for example, that the subject detaches from the religious to be opened to the spiritual, disregarding from any ritual to be positioned in a libertarian style of life which seeks both the Cure (Nirvana) of the subject as the Awakening (Bodhi) of the society.

In accordance with Yamada Koun Roshi, the Free and Enlightened Being (Arhat-Bodhisattva) states that the Zen Mystic Christianity is like the taste of coffee, as it has the same taste for any human being. The Cure (Nirvana) consists an emptying of all religiosity, ideology, social institutionalism and narcissistic psychic structure, freeing the Being of the apprentice from all types of oppression or alienation.

The Maitriyana is a Spiritual Discourse which provides an analytical-existential framework and a libertarian belonging (Buddha-Dharma-Sangha), from which the subject can continue to the practice towards the Salvation and Awakening (Bodhi) of both himself as well as the others. The apprentice does not need the religion to reach the Cure (Nirvana), as the own Awakening (Bodhi) goes beyond any religion and institution. However, the spiritual master teaches that if the religions are converted into spiritualities they can perform a transcendental function within the Project for Transpersonalisation and Liberation of all humanity. Thus, Zen Mystic Christianity represents the next evolutionary stage of a religion converted into Spirituality. The Maitriyana makes a distinction between the religious subject and the spiritual master, because while the first belongs to an institution and to a system of beliefs, codes, symbols, authorities and ministerial structures, the second one only pays tribute to the contemplative experience, the hope of the Cure (Nirvana), the confidence in the spiritual teachings and the surrender to the neighbour. The Free and Enlightened Being (Arhat-Bodhisattva) asserts that religion has the mere goal of answering metaphysical questions while the Spirituality is a process of Awakening (Bodhi) in the here and now. In this way Zen Mystic Christianity proposes an alternative to the religious faith: the perennial tradition of Liberation. Instead of building temples, revealed works, theological systems, social institutions, customs, myths and moral codes, the spiritual master follows the orientation or answer of his Self, which is connected with the wisdom of the whole Universe, reflecting the capability to feel the fellow man which is proper to the transcendent and supramundane dimension of consciousness. Spirituality transcends the religious faith, based on the peak knowledge (Satori) produced by Sublimation (Nirodh) of Desire (Kama), which leads the apprentice towards the field of Truth and the Responsibility about the own existence. This confidence in the Purpose (Dharma) enables the subject being possessed by the Holy Spirit of kindness and compassion, which ultimately is the final wisdom of life. The Maitriyana asserts that the core of religion is the obsessive repetition of rituals and illusions (karma-samsara), while the Spirituality is an unwavering passion for the Truth. Unlike the religion and its fixed and moral sense of reality, Zen Mystic Christianity says that the Universe has no determined meaning. This absolute and cosmic Emptiness is the basis of the free will of the subject, which provides ethical satisfaction and the experience of the peak knowledge (Satori) of the Real.

The Fidelity to the Desire to Be Awakened (Buddha), the confidence towards the Purpose (Dharma) and the surrender to the social and Communitarian (Sangha) reality are what Maitriyana termed as Spirituality at the same time they lead to the practice of the libertarian meditation of kindness and compassion. The Free and Enlightened Being (Arhat-Bodhisattva) does not seek metaphysical questions, because he belongs to the dimension of life and the world, being in a state of consciousness linked to the Middle Way and that it has been defined as a plateau experience of values such as happiness, beauty and Spiritual Love.

The contemplative experience of the spiritual values opens the apprentice to the mystery of life, leading him up to the limit of the ordinary reasoning and thinking to enter within the field of the peak Knowledge (Satori). Spirituality, understood as a Way of transformation of the subject to access to the Truth, it transcends the frontiers of the moral and of what is known, as it delves into the ethics and the unknown. This is because the basis of the existence is a mystery, that is, a Dynamic Ground of Emptiness and Openness in which all beings co participate. According to Zen Mystic Christianity this experience of the Empty Being is the Implicate Totality or the all embracing basis that the spiritual master often defines as Grace. By encompassing a reality beyond metaphysics and nihilism, the Free and Enlightened Being (Arhat-Bodhisattva) is characterized by performing a practice of the absurd and the paradoxical dialectic (koan) which intertwines with the libertarian meditation forming the nature of spiritual consciousness. Thus the Maitriyana exhorts: Not to pray, but to work, because everything depends on you. Through the revolutionary act of the sitting contemplation (zazen) all the polarities remain unified and all paradoxes may be self-realized.

Zen Mystic Christianity is the finding of a Way that teaches the apprentice that being a spiritual master does not imply belonging to a religion, but to maintain a close connection to the Totality without the need for recourse to a system of rituals. While the religious tradition is merely a faith in a ritualistic and symbolic representation of the metaphysical which articulates dualist moral codes, the spiritual tradition of Maitriyana is the trust and the reaffirmation of the experience of the tremendous mystery of the existence and the search for the Truth , traversing the dark valley of the meaninglessness of life. On the basis of an analytical framework and an existentialist orientation, Zen Mystic Christianity is a libertarian point of reference, by articulating the hope and the vision of a better world for all human beings through its perennial tradition. According to Maitriyana, Gautama and Jesus have laid the foundation of this Pure Land or Kingdom of Heavens, by calling for the Engagement and the surrender to a higher and amplified state of consciousness (H-ASC) capable of Curing (Nirvana) the mind from the suffering generated by the evil force of the Ego.

Since every component of the reality is essentially unsatisfactory, impermanent and insubstantial, each religious tradition is incomplete and none of them deplete the spiritual consciousness or may represent the Truth in its entirety. From the libertarian perspective of the Zen Mystic Christianity, every religion is partial and imperfect, involving a history of aberration, darkness, oppression and evil, being an institution which depends on the forces of conservatism, competition, obsession and paranoia.[4] But in so far as the Awakening (Bodhi) is the evolution of humanity, the Free and Enlightened Being (Arhat-Bodhisattva) can detach from the institutions and metaphysical structures. The Maitriyana then considers that the libertarian community (Sangha) of apprentices does not need the dangerous illusions of religion, being there where the world should be routed: the Pure and Perennial Spirituality. As a result, Zen Mystic Christianity is spiritual or is not, by teaching the subject to achieve the Cure (Nirvana) in the daily life. The whole teaching of the spiritual master relates to the question of the incognizable Being and the profound mystery of the existence which is beyond the control and manipulation of the Ego.

There have been two extreme tendencies in the world: metaphysics and nihilism. While the former is represented by the religious Discourse, the second is represented by the materialist Discourse. Thus, the Maitriyana Spirituality, following the teachings of Gautama and Jesus, it positions itself as a Middle Path between and above both ends. Zen Mystic Christianity is then a third way that transcends both the sectarian fundamentalism and the irreligious atheism. The life of the Free and Enlightened Being (Arhat-Bodhisattva) proves that it is not necessary to be religious to practice meditation, since the Awakening (Bodhi) is not a religious conversion but it is a Gnostic transformation.

For Maitriyana, the Buddhist Spirituality is the supreme hope of Salvation and the Evolution of humanity. However, in so far as Catholics and Evangelicals are the majority group, in the Zen Mystic Christianity resides the future of the buddhic or spiritual conversion of humanity. In a predictably Christian world, the revolutionary work of the spiritual master should be to guide the peoples through the libertarian teachings of Gautama and Jesus, providing a feeling and a contemplative behavior against the problems that the world needs to resolve in order to survive and pass on to the next evolutionary phase. Whether or not he belongs to a religion, the apprentice who wishes to venture into the Way towards the Cure (Nirvana) has to access to the perennial tradition of Spirituality, detaching himself from the metaphysical language and the symbolic rites. In order to genuinely practice Maitriyana, the religious subject -Catholic or Evangelical- has cross to the tradition and vision of Zen Mystic Christianity.

The Awakening (Bodhi) is an indissociable experience of the revolutionary framework of Gautama and Jesus; therefore it is separated from the Religious Discourse. Indeed, the Spirituality has a distinct Discourse: the Analytic-Existential-Libertarian (Buddha-Dharma-Sangha). That is the fruitful approach of Maitriyana, showing how the teachings of a Saviour (Christ) and an Awakened Being (Buddha) are one and they point in the same direction: Spiritual Love. Despite the fact that the religious traditions and their ritual symbols differ from each other, the Free and Enlightened Being (Arhat-Bodhisattva) has the contemplative ability to comprehend their similarities and to perform a new creation. An apprentice of libertarian meditation should learn to let go his stereotypes, to let his Ego die and thus be able to return to life. The spiritual master of Maitriyana, by means of a paradoxical dialectic logic (koan) teaches that the religious subject -Catholic or Evangelical- should be a Buddhist to truly become a Christian, since someone who only has faith he will never be able to realize the reach and depth of the mission of Jesus. Paradoxically, Zen Mystic Christianity teaches that without the contemplative practice and wisdom of Gautama it cannot be possible to appreciate the spiritual wealth of Jesus. Thus the Maitriyana is the best space to learn from the others and perform an interreligious and ecumenical dialogue. The creativity of the spiritual master arises from this type of interaction.

For the apprentice, the libertarian meditation should not be about the mere faith or rational knowledge, but rather being a genuine vessel of the life Force, existing in and for-the-other. In accordance with the great anarchist thinkers, Zen Mystic Christianity asserts that the subject can only be fully released if the others also recognize and reach that Freedom. Thus, the Maitriyana reveals to the Christian the Spirituality, showing him that the Salvation of humanity is an essentially buddhic Project (Dharma).

The practice of sitting contemplation (zazen) along with the paradoxical dialectic (koan) goes beyond the intellectual comprehension, overcoming the moral and emotional problems of the psychism. This favors the spiritual development of the apprentice because it transcends even the mere psychological growth associated with the biological stages. Actually, the Cure (Nirvana) is not a stage linked to the maturity, as rather it is the psychic structure of Sublimation (Nirodh) to which the subject may access at any time of life by means of a psychic transformation capable of accepting the Emptiness-of-Meaning of the Universe. In this manner, the Free and Enlightened Being (Arhat-Bodhisattva) has fullness but never completeness. The Sanctity or spiritual conversion is an endless succession of an apprenticeship that it involves shifting the Ego and its emotional and behavioral patterns towards the adoption of the True Self -which is the Nothingness- as a centre of consciousness.

The apprentice has to understand and respect that the religious language and the symbolic rites are related to the stages of the child growth, while the libertarian meditative comprehension and the ethical teachings offer an analytic-existential framework that helps the subject to undertake an Awakening (Bodhi) or Spiritual Evolution. As it is established in Zen Mystic Christianity, the conversion of the religion into Spirituality supposes the pass from the care of the Paternal God to the companionship of the Empty God. Accordingly, the Maitriyana understands that spirituality is the conclusion or the ultimate destination of the faith, which it should progress from the construction of an infantile image of the reality towards the comprehension of Freedom and Responsibility about the proper life. While the religious faith generates dependence on a satisfactory, permanent and substantial meaning, instead, the contemplative practice produces a Commitment with the core of the spiritual values that unify the life.[5] The spiritual master proposes that faith is based on an archetypal predisposition of trust and loyalty to the figure of the transindividual Other (Atman) which arises from the relationship of the baby with his parents. This primordial faith is rudimentary and childish, so it represses the anxiety of the separation and structures the emotions and perceptions through fantasy images as the mythological tales and the dualistic moral. At an interpersonal level, the faith defines the role of the Ego, making it conformist with the society; therefore it adapts the subjectivity to the cultural requirements and demands of the other.

In contrast, when the apprentice practices libertarian meditation he critically examines the lack in systems, by rejecting the external authority of the religious institutions towards a reinterpretation of every symbol and ritual. This process of demythologization allows the subject to acquire choice and responsibility over his existence, avoiding the self deception of trusting in the control of the Ego and in the intellectual capabilities. The contemplative practice transcends the faith because it is an overall view, by developing the consciousness through a dialectical reason and a paradoxical logic which can address the Truth. The apprentice should be open to other traditions, noticing that the Real is a perennial substratum that it is within the reach of all humanity and it is not only available to a single community. By acquiring the capability to be totally detached from the religious symbolic expressions by recognizing their relativity and inadequacy, the Free and Enlightened Being (Arhat-Bodhisattva) is characterized by a universalizing wisdom which is the product of the decentring of the Ego, of the self-emptying of stereotypes and the detachment from repetition. Therefore, the spiritual master is committed to the love-in-the-world, teaching the humanity how to reach peace, social justice, knowledge and ecology. The Cure (Nirvana) is a transformation that entails the de-identification of the Ego and the centring on the True Being, which is the Divinity.

Zen Mystic Christianity describes the subject who practices libertarian meditation as someone who has a calm and equanimous consciousness, identifying him with the good of all human beings, so he decides not to commit any atrocity or being seduced by totalitarianisms. Thus, the contemplative apprentice has a disloyalty to the mundane provisions of Power and Social Discourse, by disobeying any orders which are contrary to Spirituality. Unlike religious faith, the libertarian meditation has a passionate commitment to the others at the same time that it becomes detached from all social ideology. When a religious subject fully delves into the Maitriyana something miraculous happens, because even if the symbolic rituals and the childish beliefs of Catholicism and Evangelism are abandoned, certainly the true teachings of Jesus are discovered. Paradoxically, only when the apprentice explores in the vision of Gautama it is when he arrives at the very heart of Christianity. Instead of being a mixture of Buddhism with Catholicism or Evangelism, the Zen Mystic Christianity is a Way to be truly Christian and profoundly spiritual. Therefore, the event of the Awakening (Bodhi), does not only converts the apprentice into a Free and Enlightened Being (Arhat-Bodhisattva), but also that it authenticates the amplified and higher state of consciousness (A-HSC) of a Saviour (Christ). In Maitriyana, when the spiritual master teaches he not only uses the Buddhist language but also resorts to the cases of Cure (Nirvana) which can be drawn from the Christian tradition. In this sense, Zen Mystic Christianity goes beyond Catholicism and evangelism, by establishing a dialectical relationship with Buddhism to take root in the Spirituality of Gautama and Jesus. Ultimately the Maitriyana arises and it is grounded on the profound experience of the Awakening (Bodhi) of the own subject, which is what it gives life to Spirituality.

However, Zen Mystic Christianity is not a dual practice or a religious bilingualism, but a transformation of the ordinary mental schemes and the Evanescence (Nirvana) of the cultural system of symbols. The meaning or nature of the sitting contemplation (zazen) and the paradoxical dialectic (koan) is the Detachment, which is the experience of letting go and letting die the grasping both of the Ego and the religiosity, keeping itself in the empty root of the Being and adopting the ethics of Gautama and Jesus as a home. The analogy of the dual practice or the religious bilingualism is not appropriate for the Maitriyana, a movement that not only seeks mere parallels and equivalencies but actually it points to understand the concepts in a contemporary context. Starting from the comprehension of the libertarian meditation, the apprentice can displace his own mental frame from the religiosity towards the Spirituality, which is a lifestyle in direct contact with the Wholeness and Emptiness.

To truly and genuinely practice the Zen Mystic Christianity it is necessary that the subject abandons his religiosity, letting his Ego die in order to be in imitation of Christ, which in Buddhist language means experiencing the Cure (Nirvana). It is not necessary then to worship or to idolize Gautama and Jesus, because the apprentice should only follow the contemplative teachings of these great Free and Enlightened Beings (Arhats-Bodhisattvas), trying to access to the same amplified and higher state of consciousness (A-HSC) to which they have arrived. But this requires a mature libertarian meditation, being faithful solely to the Awakening (Bodhi) and not to a specific church. For the Maitriyana, the mystery of the Awakened Being (Buddha) is not greater than the mystery revealed in Jesus, but the Savior (Christ) cannot be more than what is revealed in Gautama. To follow the Zen Mystic Christianity is let the Ego die and get into the mysterious mind of the Savior (Christ), which ceases to be an object of worship to become a subject of emulation. In the Christic Mind the apprentice may meet face to face with the Awakened Being (Buddha) and the spiritual masters, walking from their hands towards the Salvation of the world.

The Maitriyana clarifies that the state of the Awakened Being (Buddha) is really the True Self, meaning, the formless Emptiness which lies in the depth of the subject. But given that this void constitutes the implicate Totality of the Cosmos, the ultimate nature of all things is the Awakened Mind (Buddha). Thus, the Zen Mystic Christianity asserts that Jesus was an Awakened Being (Buddha), simultaneously recognizing that the Saviour Being (Christ) is not only the True Self but also he is the very nature of the universal divinity. When the apprentice undertakes the search for the Cure (Nirvana) he comes into that multiple mystery which implies the dialectical joining between Gautama and Jesus. By freeing himself from literalism and the religious symbology, the subject can carry out the contemplative act in which the Whole Universe congregates. It is starting from this Awakening (Bodhi) is that the Maitriyana discovers Jesus as an Awakened Being (Buddha) and Gautama as a Saviour (Christ).

Taking refuge in the Zen Mystic Christianity is definitely to root and connect with an Analytical-Existential-Libertarian Spirituality (Buddha-Dharma-Sangha) that transcends all the religions of history, religating the apprentice with all the ancient Prophets and the Free and Enlightened Beings (Arhats-Bodhisattvas). Thus the Maitriyana can be defined as the maximum show of gratitude to the spiritual treasures, by convening the human being to return to his True Self, which in turn is the original and transpersonal face of the Cosmos.

The genuine face of Maitriyana is a call to the ethical transformation of humanity, thus the practice of the spiritual master has so much to do with peace, social justice, education and ecology. Although Zen Mystic Christianity is devoid of morality, it keeps a deep relationship with the ethics and the revolutionary action in the world. For this reason, the Free and Enlightened Being (Arhat-Bodhisattva) affirms that if the Cure (Nirvana) does not link to ethical matters and with the Spiritual Love towards others, then the Awakening (Bodhi) is something irrelevant.[6] If the Cure (Nirvana) is indissociably connected to an Ethical Eightfold Path, then the Awakening (Bodhi) is an ethical action for one, for the others and for the Universe. In this sense, the Maitriyana reintroduces the experience of the Empty-in-history, by producing a mediation for the apprentice with the events in the world and also a reconciliation (maitri) of the subject with the absolute Nothing waiting to be artistically self-realized as the Self. Zen Mystic Christianity happens in a meaningful stage of the history of humanity, since the very same survival and Salvation of the world depends on the ethical matters of vital importance for all the communities such as resolving the ills of war, poverty, ignorance and the contamination.

The history of the religions has been very negative when it comes to dealing with the ethical matters of a global nature, characterizing themselves by a transcendent eternalism, an insurmountable spatiotemporal order, a philosophical idealism, a dualistic moral, a metaphysical determinism, a degradation of the woman and a strengthening of the Ego. Instead, the Spirituality of Maitriyana asserts that the historical progress in the space and time is something nonexistent, since the reality is imperfect, impermanent and insubstantial. This means that the social order can be completely transformed in a constant form, showing that the approach of the spiritual master is philosophically realistic and that the evil is something that can only be fully combated by a mind which has reached the Cure (Nirvana) and that it perceives how the needs and conflicts in the world can be effectively solved. Zen Mystic Christianity is not only prone to liberating the apprentice from the repetition (karma), but it also criticizes the social passivity and delegitimizes the status quo. This implies, for example, being contestatory against the place occupied by the feminine gender within the religious and governmental institutions. The Free and Enlightened Being (Arhat-Bodhisattva) promotes then the insubordination of the oppressed classes and peoples, declaring himself openly against the dominant institutional Power. Since it is a subject who has transcended the illusory experience of the Ego, the spiritual master finds a really sustainable basis in the Emptiness-of-Being for the spiritual values, being able to fight for the human rights and for the hope of a better world through the modality of the libertarian meditation. The Maitriyana is a Spirituality that performs a revolutionary criticism about the social and historical reality, embarking on the reconstruction of an Analytic-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) capable of help to generate the Great Awakening (Bodhi) of humanity.

The type of Liberation (Moksha) and Cure (Nirvana) that is pursued by the Zen Mystic Christianity is the result of Mindfulness, Serenity, Detachment and Righteousness, basing itself on the prophetic voice of Gautama and Jesus in order to build a Pure Land or Kingdom of Heavens. All genuine Free and Enlightened Being (Arhat-Bodhisattva) propitiates socialist reforms in favor of pacifism, social justice, education and ecological harmony (wa), since he has renounced the temptations from the materialistic Power. In this way, the matters about what is the best way to establish a social reform have a lot of repercussion for the Maitriyana, condemning the war, economic exploitation and classism. The spiritual master then combats the attachment, greed and the oppression both in the inside world and the outside world, while there is no difference between them.

Zen Mystic Christianity is a form of peaceful action facing the most repressive, savage and brutal societies. Religion historically has been part of these oppressive social structures, allying with the upper class to maintain the status quo. Instead, the Free and Enlightened Being (Arhat-Bodhisattva) by means of the contemplative practice, is the incarnation of an element of change and revolution in the world, being a systemic anomaly against the power of the governors. The Spirituality utilizes the libertarian meditation to produce the dealienation of the people, by promoting the transcendence of selfishness through the Awakening (Bodhi) of the Empty Being (Sunyasattva). The spiritual master teaches the apprentice to overcome the dualism with the others, so his quest for equality becomes him an archetype of the human rights. The Maitriyana then seeks the protection of the world through the promotion of Spirituality, since the interest in the Salvation of humanity is identical to the Purpose (Dharma) of the Free and Enlightened Being (Arhat-Bodhisattva). Therefore, Zen Mystic Christianity considers to Gautama and Jesus as models of an Awakened and Saviour Being (Buddha-Christ). The sitting contemplation (zazen) and the paradoxical dialectic (koan) are forms which help the subject to self-empty himself from any ideology, nationalism and imperialism, incorporating an ethics of the Detachment that puts itself at the service of the revolution and maintaining a critical attitude against the feudal and pseudo democratic structures of the State and culture. The Maitriyana asserts then that the Cure (Nirvana) of the consciousness is the perfect base to practice a libertarian meditation capable of evanescing the illusions of society and change the world. Given that the ideas and fantasies (Maya) of the mind are a function of the historical social order, determining what can perceive the consciousness, the spiritual master teaches the apprentice a free and spontaneous way of acting, by establishing the Peak Knowledge (Satori) as a centre of the consciousness and of the action facing the conditionings of social structures.

The Zen Mystic Christianity feels fascinated by the activity of the Self, which represents an analytical existential nature of a spontaneous and totalising movement by which the subject finds liberated from the restrictions and plannings of the Ego, acting and choosing without a dualist thought. Sitting contemplation (zazen) and paradoxical dialectic (koan) train the apprentice in this pure and artistic activity which is employed in the life and death. Such an inspiring activity of the True Being is considered by Maitriyana as the self-realization of Being Nothingness (Muga), being an amplified and higher state of consciousness (A-HSC) in which the subject acts without the Ego as the centre of the consciousness, leaving that the Emptiness occupies this place to spiritually being to the maximum of all its possibilities. This forgetfulness of the Ego simultaneously is an openness (sunyata) to the others, giving the apprentice an understanding that he should be one with his work or praxis in the world. The clear expression of the highest buddhic wisdom of the Zen Mystic Christianity is the unity of Love and Work.

Unlike the religious subject, the Free and Enlightened Being (Arhat-Bodhisattva) is not blind, closed or immoral, because anyone who has attained the Awakening (Bodhi) is the living incarnation of a higher ethics to the antinomies of the social moral. In accordance with Nietzsche, the Maitriyana considers the spiritual master as the advent of the superhuman, by transcending the intellectualism to erect a life style that is evolved and nourished by the critical and experiential wisdom. Zen Mystic Christianity is then a way to offer pacific resistance to the religious and state Power, positioning itself against the militarism and intolerance, since it harmonises Freedom with the Responsibility regarding the good of the others.

For Maitriyana, it is possible that changes may appear in the world if the humanity begins to be inspired by the values and ideals of Spirituality. The articulation of Psychoanalysis, Existentialism and Socialism in a single revolutionary Discourse is an extraordinary signal of this coming change, but certainly the radical transformation of humanity could not occur without the remarkable alliance of the Zen Mystic Christianity, which reconfigures and finds a new rooting of the libertarian vision in the thought of Gautama and Jesus. Given that the sitting contemplation (zazen) and the paradoxical dialectic (koan) can not produce by themselves the transformation neither of Buddhist Spirituality nor of the world,[7] it is fundamental for the apprentice be able to practice libertarian meditation, traversing the social illusion in order to access to the Real and working for a better world. The psychological and internal structures of the subject need to be cured (Nirvana) in the same measure that the social and external structures need a conversion and a revolutionary transformation. If Spirituality is separated from the realities of the world it is a dead Spirituality, a religion, therefore the Maitriyana is an Ethics and a utopian vision. Consistent with Gautama and Jesus, Zen Mystic Christianity is an ethical Spirituality with a deep engagement with the world, since it only promotes the abandonment of selfishness and materialism. In this sense, the Way of Detachment is a renunciation which transcends both the attachment and non-attachment, to both greed and aversion, by enjoying the life at the same time that the ills of society are criticized. The ideal of  the Free and Enlightened Being (Arhat-Bodhisattva) stands as a central ethical referent for the Project of the Awakening (Bodhi) of the peoples. This model is not idealistic, because it is something to which it can be accessed in the here and now.

The spiritual master is a transformer of the world, so his ethics is rather libertarian and transmoral. The matters of peace, social justice, education and ecology are always present in the Maitriyana, whose dynamics of the transformation of society is the consideration of the equality of the others. Thus, the ethics of the Zen Mystic Christianity is based on the contemplative experience of the inter-existence, which is the true empty face of the apprentice. Although the Free and Enlightened Being (Arhat-Bodhisattva) does not posit a moral according to the State and Religion it certainly possesses an ethics; but it is an ethics of a revolutionary and libertarian nature, by detaching of all perspectives and mundane points of view. The Awakening (Bodhi) is to drop the Ego without negating the world, producing a self-emptying of all morality, religiosity and materialism. This dimension of transcendence, however, lies in the here and now, which is the direct experience of the Truth without the intermediation of the symbol, overcoming both the affirmation and the negation. This essential phase of the Cure (Nirvana) is the Peak Knowledge (Satori) that the morality is not the Spirituality, while the ethics emerged from the libertarian meditation is a direct step towards the compassion and righteousness-in-the-emptiness. That is why the spiritual master prefers to go to hell instead of heaven, because he always has the purpose of helping others. The Maitriyana considers the Spiritual Love as the Grace of the divinity, since the highest merit and virtue is to proclaim and act for the Purpose (Dharma) of saving all beings. Here clearly there is an overcoming of the faith in pursuit of the Awakening (Bodhi) of the Emptiness, the Grace and the transmoral ethics. This Liberation from the domain of the religion enables the subject to be free for the other, being a living manifestation of the Emptiness as Plenitude (Sunyata) and Totality (Mahabindu). The Spirituality, such as it was comprehended by Gautama and Jesus, is being in the world without belonging to it, being a Free and Enlightened Being (Arhat-Bodhisattva)  who experiences life and death as Grace and Reconciliation (Maitri) both with himself and with all things in the world. By means of the sitting contemplation (zazen) and the paradoxical dialectic (koan) the apprentice may experience the beauty and goodness that are found in the nucleus of each particle of the Cosmos. The Zen Mystic Christianity considers the Emptiness as the mystery of the Grace; therefore the True Self is the place where this revealing experience happens. For the spiritual master everything is miraculous and all is Grace:[8] even the vision of an herb next to the fence or the way how the river flows. This description indicates the heart of Maitriyana, which can be defined as a Way in order to the subject reaches the Cure (Nirvana) and realizes his original transpersonal face in the eternal present. Therefore this Ethical Spirituality is beyond the religious moral and of the academic knowledge, so the finality of its practice is to help all humanity to achieve the Awakening (Bodhi) of that reality.

For the Zen Mystic Christianity, passing from the religious faith to the spiritual engagement implies that the apprentice chooses to live in the dimension of the Infinite Light (Amitabha). Far from being a leap of faith, it comes from the direct experience of the own Being and the existence. In accordance with Dostoievski, the Maitriyana defines that the openness (sunyata) to the Grace is really an openness to the world, by rejecting the enclosure in oneself towards evanescing the evil of society. By considering the neighbour as part of an inter-existence, the subject who practices libertarian meditation perceives the underlying goodness of humanity, being a powerful force which counteracts all the greed, hatred and ignorance. Interexisting implies assuming an ethical responsibility for the situation of the world that transcends the mere guilt. The acceptance of the Emptiness leads the apprentice to the compassionate Love for others. According to Zen Mystic Christianity, the subject can not reach the self realization and self-transcendence by separating himself from the world, while he interexists therewith. Detachment is the ethical way to free oneself from dissatisfaction (dukkha), at the same time that the Cure (Nirvana) of the world is valiantly searched through the contemplation of the Infinite Light (Amitabha). For Maitriyana, accepting and loving the others is the Way towards the Great Awakening (Bodhi) of all humanity, moment from which every individual is free to genuinely be.

The Free and Enlightened Being (Arhat-Bodhisattva) receives the neighbour in all its Grace because the transpersonalization happens in response to the call of the world. When the Emptiness-in-Being becomes the center of the consciousness of the apprentice, through the previous displacement of the Ego, the ethical orientation to the Good of the others acts as a spiritual vocation or calling. Thus, the subject becomes spiritual master when he perceives the neighbour as himself. During the libertarian meditation the apprentice experiences the world or humanity as his own original face or as the voice of his heart. In this contemplative practice the others stop appearing as a strange and they are revealed as a gift or an unavoidable call from the Cosmos, interexisting with the subject as a beautiful and kind Companion-of-the-Way.

Facing the evils of war, poverty, ignorance and pollution, Maitriyana appeals to the altruistic universal tendency of humanity. By following the life of the Free and Enlightened Beings (Arhats-Bodhisattvas) as a model, the Zen Mystic Christianity helps those in needs independently of any cultural conditioning or promise of moral reward. The spiritual master teaches the apprentice, through the libertarian meditation, that the Redemption is to find the goodness inherent in the human being both in oneself and in the face of the others. Therefore, the neighbour is the authenticity criterion of the Free and Enlightened Being (Arhat-Bodhisattva).[9] The secret of the Self is revealed on the face of others whose sight may come under the form of the spiritual master or in the form of the sufferer subject who needs help, propelling the apprentice to the self-analysis, truthfulness, courage, compassion and forgiveness. The others constitute an unavoidable fact in the existence of the subject, thus the sitting contemplation (zazen) and the paradoxical dialectic (koan) achieve that their presence ceases to be considered as oppressive to be perceived and felt as Grace, call and spiritual vote. In this sense, given the fundamental inter-existence of all the reality, when the apprentice experiences the Cure (Nirvana) he enters through the company of others, which is an access door to the authentic openness (sunyata) of the Cosmos. This is why the loved one occupies a fundamental place in Maitriyana, being an example of how the others may cease to be a stranger to become oneself, entering into the life of the subject and finding his True Self. Libertarian Meditation shows that the call of the other requires a fair and friendly Mindfulness that it is directed both to the individual and to the social reality. The gaze of the Free and Enlightened Being (Arhat-Bodhisattva) shows that the others are not an abstraction, but they are a Real presence, thus the apprentice can make his own existence genuine only when he is moved by the others through the Compassionate attention and Mindfulness. To the Zen Mystic Christianity, Spiritual Love is the Awakening (Bodhi) of the True Self, by emptying the consciousness of the domain of the Ego to open it to the inter-existence and the call of the other. While the ordinary subject converts the others into an object, the spiritual master profoundly contemplates the face of humanity and lets himself be guided by the Compassionate Love. That is the Way of Maitriyana and of the spiritual life. Even though the Way (Tao) of the Free and Enlightened Being (Arhat-Bodhisattva) opens the consciousness to the suffering associated with the tragic dimension of the human condition, it also generates jubilance and ecstasy for being a Force of Good in the world. The apprentice should overcome all the insecurity and uncertainty which lies at the core of life, by avoiding fleeing towards the absolute reassurances of metaphysics and nihilism, to, in this way, be reconciled with the experience of Emptiness which is the vulnerability and defenselessness of Being before the face of the neighbour. Consistent with Dostoievski and Kierkegaard, Zen Mystic Christianity indicates that the Way of the true Salvation and Cure (Nirvana) is found in the Engagement towards the infinite mystery of the Emptiness (Sunyata) and it is found in the Surrender towards others. This is about the actualization of a Wisdom (Prajna) which is authenticated by means of Compassion (Karuna).

Free from all cultural conditioning, the spiritual master traverses the darkness of the heart in order to go into the human condition and find himself in the face of others. By means of the libertarian meditation, the Free and Enlightened Being (Arhat-Bodhisattva) is detached from the absolutist and totalitarian tendencies which consume the subject through the clinging for an emotion or  idea that is conditioned by the cultural field. This explains the fact that the spiritual master of Maitriyana is deidentified from the nationalist and imperialist policies, because he does not defend the interests of any particular government, only preaching in favor of peace, social justice, education and ecology. Zen Mystic Christianity proclaims that the analytic-existential conjunction of the Being and Nothingness allows the apprentice to deidentify himself from any form of self deception, such as nationalism, fascism, imperialism or ideological totalitarianism. The Maitriyana then points to the Liberation and Self-determination of the peoples, awakening the world to cure the capitalist cancer in the Body of the Earth (Gaia). This reconstruction of a Kingdom of Heavens (Sukkhavati) entails a libertarian transformation of the reality. By contemplatively perceiving the world the subject can touch the hearts of others, which confers a revolutionary Spiritual Discourse within which all human beings can feel and act from Compassionate Wisdom (Karuna-Prajna). The Free and Enlightened Being (Arhat-Bodhisattva) mainly finds sense through helping others, which is the daily task of a spiritual master. By not ceding to the capitalist project he dispenses with any corporate link that goes against the honor of the libertarian meditation, which is always a service to the existence. Facing the rites and ordinary appearances of the materialistic life, the apprentice should understand that these commitments of the Ego are far from the path to the Truth of the existence: the Emptiness. Here Zen Mystic Christianity acts as a form of social purification, by producing itself a collective sequence of events which lead to the Awakening (Bodhi) of the peoples. Given that he is neither a coward nor he is afraid of the loss of prestige, a Free and Enlightened Being (Arhat-Bodhisattva) struggles against conformism at all times, because a sense of inter-existence makes him to protect and save the humanity. In this way, the practice of Maitriyana will never take the risk of losing the compassionate wisdom (karuna-prajna) and being diverted towards evil.

The calling of the face of the neighbour is the vote of the spiritual master, which is assumed starting from the essential connection that the Self has with the existence of the other. Answering the call of the neighbour is not then a matter of religious morality, but rather an analytical-existential orientation where Freedom is inseparable from the Grace, the vocation and the Purpose (Dharma). Zen Mystic Christianity supposes the Redemption both through the update of the True Self as well as through a Libertarian Ethics which seeks saving the world. This is because the authentic selfness of the human being is the Nothingness; therefore the subject as an independent agent is an illusion and there is only an interhumanity. The process of the Cure (Nirvana) is fully authenticated under this libertarian orientation of the realization of the compassionate Love towards others. This is the ethical dimension from which the Free and Enlightened Being (Arhat-Bodhisattva) lives. However, this transpersonal ethics comprises implied precepts and principles, dispensing with the classical prohibitions and moral virtues, since actually it is rather a character or a lifestyle (ethos). The revolutionary orientation of the compassion and the Spiritual Love towards all living beings and the Universe in general constitutes the core of the Ethics of Maitriyana. Sitting contemplation (zazen) and the paradoxical dialectic (koan) help very much to form that kind of heart which must be resurrected by an apprentice who is on the Way of the Libertarian Ethics.

According to the Zen Mystic Christianity, a subject that has reached the Awakening (Bodhi) perceives that all form is Emptiness and Grace, the reason why the spiritual master experiences each thing in the universe with equanimity. Although Maitriyana does not value or estimate the Ego, considering the separate existence as illusory, certainly it believes that the Purpose (Dharma) of the diversity-in-the-Oneness is highly valuable and precious: nothing less than the learning of the Cosmos. The Zen Mystic Christianity seems to unify itself with this sensation of a cosmic consciousness that is so spontaneous and impersonal wherein each element has an interdependent co-arising (pratitya samutpada), being an important link within the Totality. Therefore, the apprentice should never dispense with the gaze of the neighbour, while it coexists beside him. The compassionate wisdom (karuna-prajña) of the Free and Enlightened Being (Arhat-Bodhisattva) is authentic Spiritual Love, overcoming all the dualisms between the subject, object and the neighbour, since any dichotomy and discrimination is fundamentally illusory. The Discourse of the Spiritual Master is then the abandonment of the selfish interests in pursuit of the welfare of the others and the whole world, saving the humanity from war, poverty, ignorance and pollution. The Purpose (Dharma) of Maitriyana remains described here as peace, justice, knowledge and harmony with nature. But it is also about the search for the beauty and the Truth, claiming for the Cure (Nirvana) in the here and now. The law or principle of the inter-existence is the framework or the general rule of the Free and Enlightened Being (Arhat-Bodhisattva), attending to the call of those who have no face or name, in order to help them to find a genuine identity.

In Zen Mystic Christianity the human being occupies an important place in the Cosmos, but never the centre. Thus Maitriyana deidentifies itself from any anthropocentric perspective and it continues with the revolution of Gautama, Copernicus, Darwin and Freud in its attempt to dethrone the Ego of his imaginary pedestal. Consistent with Nietzsche, the spiritual master maintains that the human being is not situated at the same height as other living beings, although he is not the pinnacle of the evolution, but he only is a bridge between the animal and the superhuman. In this regard, humanity is special and important because it has a great potential to reach the Awakening (Bodhi) of the Cosmic Mind, which is the true centre of the Universe, such as Gautama and Jesus did so. This is a revolutionary and libertarian vision of the equality. The Awake and Saviour Being (Buddha-Christ) incorporates and reflects the Totality of nature, before which he is its server and manager.[10] The world can only be liberated and self-realized as a Pure Land or Kingdom of Heavens (Sukkhavati) through the awakened mind (bodhicitta) of the human being. Solely by means of the transpersonalización the apprentice can go beyond what is human, estimating and valuing all living beings by including the whole nature inside his transformed heart.

Zen Mystic Christianity is a Way for the subject to become aware of his original face through the sitting contemplation (zazen) and the paradoxical dialectic (koan), incorporating the listening to the call of the neighbour through the libertarian meditation. The Maitriyana can authentically and effectively transform and purify the interior of the apprentice, opening simultaneously to the contemplation of the other in a humble and loving way. At the moment wherein the subject opens to the Emptiness and finds his abode in the Nothing-in-Being, there arises from here an unconditional giving to the neighbour.

Once the feelings and the thought have been transformed by the analytical existential practice, the libertarian meditation reforms the conduct and redirects it towards a commitment and fidelity to the world. Although Zen Mystic Christianity does not have the principles and precepts of religious morality, certainly it clarifies an ethical process as caring and reaffirmation of the virtuous practices of peace, justice, wisdom and ecology. This spiritual rationalism relates to the contemporary context and the form in which how compassion can save the world. The Maitriyana then takes the ideals of the own responsibility and of the unbiased kindness towards the whole Universe.

Zen Mystic Christianity is a Way in order for the apprentice to reach the Sublimation (Nirodh) of Desire and the evanescence of the neurotic misery (dukkha). This path produces an ethical transformation of the comprehension, thought, speech, action, work, effort, attention and concentration. Without the presence of this ethical transformation, according to Siddhartha Gautama, there is no Cure (Nirvana) and there is no Spirituality. According to the Maitriyana, the ethics (sila) of the Free and Enlightened Being (Arhat-Bodhisattva) is synthesized with the contemplative practice and compassionate wisdom (karuna-prajna); therefore it is not a morality but a righteousness generated through the Mindfulness of interiority and the development of generosity, patience and vigor. From the Discourse of the Spiritual Master, only the ethical transformation of humanity can save the world from the contemporary capitalist context, by constructing a feasible and viable alternative for the future by means of a transcultural ethical framework. Thus, the ethical motivation of the Free and Enlightened Being (Arhat-Bodhisattva) has an analytical tone, an existentialist texture and a libertarian orientation, taking the Purpose (Dharma) of the Awakening (Bodhi) of all beings as the only general principle. Zen Mystic Christianity articulates this Way (Tao) through a dialectic with the thought and the perennial values of Gautama and Jesus, by founding a revolutionary group within the world which can share a transcendental ethical language with the others. Although this positioning of the spiritual master is not comfortable or pleasant, as it implies experiencing the contempt of the Orthodoxy and the global conservatism, certainly it is effective and creative.

The Way of Maitriyana has the Cure (Nirvana) as its main preoccupation, by teaching the subject how being able to evolve and Awaken (Bodhi), perceiving the face of the neighbour as a call. From the libertarian meditation, Zen Mystic Christianity clarifies the meaning of the call from the others, considering that the true face of the other is oneself. The neighbor is then the ethical orientation of the paradigm of the Free and Enlightened Being (Arhat-Bodhisattva), thus being an orientation which is based on compassion and Spiritual Love to everyone (even those who offend). Hence the Maitriyana is an Ethics of the purified heart and of the transformed mind as a response to the suffering of the others. The development and the analytical-existential formation of this compassionate wisdom (karuna-prajna) is the instrument of the revolutionary ethics that the followers of the Zen Mystic Christianity should learn in their search of the Salvation (Christianity) of the world. The experience of Maitriyana is composed of spiritual values and principles which conform a libertarian way of thinking and a sublimated Desire for a better world, developing a sensitivity and a practical strategy capable of dealing with the plurality and diversity. Thus, the ethical tradition of Zen Mystic Christianity overcomes the ambiguities and shadows of the religious morality, performing a constant spiritual purification by means of the reevaluation and transformation of the symbols of faith. While the error and self-deception are constant in the religious attitude, the spiritual values and principles act as companions-of-Way for the apprentice. The Cure (Nirvana) of all religiosity consists of unconcealing an openness (sunyata) to the neighbour inside the subject, collaborating with the others in order to transform the planetary society.

The Maitriyana clarifies that Spiritual Love is not a feeling but a practice of the being-in-the-world, so the only precept or principle of the Zen Mystic Christianity is focusing on compassion, transforming and awakening the mind (bodhicitta). Compassion is the emotion of the superconscious state, because the apprentice who reaches the Awakening (Bodhi) has emotions and a cognition that include spiritual values and an existential meaning. For the Maitriyana, compassion provokes or brings forth the True Being, thus being a linking movement of appreciation for the event of the neighbour. Thus, if the subject wants to understand compassion he must understand the relationships, motivations and goals of the spiritual master, incorporating a Sense of Purpose (Dharma) to his existence. Furthermore, the compassion operates as a source of intense selfness, which in turn serves as an experience that evokes the spiritual values associated with the concern for the world. The Spiritual Love portrays the personal and vital significance of the Free and Enlightened Being (Arhat-Bodhisattva), which it should be something irrevocable for every apprentice seeking the Salvation of the humanity, since only when the emotions reflect the compassionate wisdom (karuna-prajna) is that can one understand the Truth.

The ethics of Zen Mystic Christianity is deeply libertarian because it relates to the construction of a civilization of empathy (einfühlung) and compassion, which is the spiritual symbol of the primordial core of the subject in his psychophysical dimension. Compassion represents the more sublimated Desire, since it relates to the care and the Spiritual Love towards the neighbour, being the perennial experience of altruism and empathy (einfühlung) which is found in a natural form in the life of the spiritual master. As from the tremendous mystery of Emptiness (Sunyata), compassion is the center of the choice of the Free and Enlightened Being (Arhat-Bodhisattva) and it is the place where the hidden divinity of the human being is expressed. The Maitriyana as a whole is a female practice, of an artistic and sublime type, which reaffirms the Mindfulness about the affective and linking world. Thus, the follower of Zen Mystic Christianity must develop compassion, learning to be sensitive and responsible for the humanity. When performing the ethical transformation of the emotions, the apprentice who practices the guiding principles of the Detachment can traverse the threshold which gives way to the Cure (Nirvana) and the spiritual maturity. Although the Maitriyana discards the religious morality for being an illusory field, the Libertarian Spirituality belongs to the practical life of the compassionate wisdom (karuna-prajna), belonging to the realm of the linkages with the world. This revolutionary contemplation needs the utopian vision of a better world, to which the Gautama-Jesus articulation called Pure Land or Kingdom of Heavens. This libertarian vision is a Socially Engaged Spirituality from which compassion is nurtured. The utopian vision is the libertarian meditation which the Zen Mystic Christianity develops when it replaces the symbols of faith, transforming the feelings and the cognition in the light of the call of the Self, of the neighbour and of the world.[11] Ultimately, compassion is the embodiment of the awakened mind (bodhicitta).

For Maitriyana, while the human being has compassion he will be able to live with simplicity and wisdom, always speaking from the eternal source that transcends space and time. Completely and definitively renouncing to the domain of the Ego, the subject may have enough space in his interior to be capable to give his heart to others. By overcoming the dark abyss of the Being, the spiritual master exists relegated to the happiness of the Void, glorifying the restoration of the Grace in the world through the Holy Spirit of Compassion. The Free and Enlightened Being (Arhat-Bodhisattva) comforts himself before the suffering feeling that Totality and the tomorrow star live in his heart. Therefore, Zen Mystic Christianity aims to resurface the intrinsic purity and goodness through the contemplative practice of forgiveness.

Consequently, the Maitriyana assumes the great spiritual Votes of wanting the Salvation of all living beings, freeing the mind from the deluded thoughts and deluded feelings in order to fully realize from the unfathomable Truth. Although the Way towards the Awakening (Bodhi) of the Cosmos has no end, the Sublimated Desire of the spiritual master is to follow it until the end.

From the Gautama-Jesus articulation and the Zen Mystic Christianity arises as a perennial philosophical principle that transcends both materialism and metaphysics, believing that the peoples of the world need to be converted and guided by the Spirituality contained within the process of the Cure (Nirvana). The Maitriyana is an international movement of Spirituality which proposes a new form of personal and social life that contains the most complete teaching about the Real. Although the prevailing forces of the world are capitalist materialism and monotheistic religiosity, these perspectives lack a practice and theory which leads to the Awakening (Bodhi).

Catholic or evangelical religiosity is undoubtedly dualistic, rewarding those who have faith in illusions and discriminating against those who do not believe; therefore it does not want or can not keep peace in the world. Instead, Zen Mystic Christianity is a Libertarian Spirituality having the Purpose (Dharma) of peace, social justice, education and ecology.

Zen Mystic Christianity teaches that God is an Empty Cosmic Mind, being imperfect, impermanent and insubstantial. The gaze of the spiritual master can clearly perceive this fact, recognizing that the creation of the Universe was produced by a process of repetition (karma) and not by a succession of random events. According to Maitriyana, the Cosmos is a living being, constantly learning diversities of experiences and multiplicities of scenarios, so the apprentice who practices libertarian meditation can develop a special tune with the flowing of Totality. However, Maitriyana is not a mere idealistic philosophy as it is a consequence of the contemplative experience of the Free and Enlightened Being (Arhat-Bodhisattva) who has overtaken the generation cycle of greed, hatred and ignorance in his mind. Unlike the followers of metaphysics or from materialism, the subject who practices libertarian meditation can recognize that the inner world creates the social world.

The religious realm is based on the moral duality of good and evil. Instead, the spiritual master clearly perceives the Real teaching that duality is an illusion that can be traversed by any apprentice who practices analytical existential contemplation. The libertarian meditation is the cultivation of a compassionate wisdom (karuna-prajna) which clearly perceives the world in the here and now, reconciling the subject with the experience of the present. In fact, the Cure (Nirvana) is the evanescence of the interference of the past. The neurotic and dualistic mind does not perceive the Totality of the Real, being an incomplete view which represses the traumatic condition that the mind is the creator of reality. The contemplative practice of Zen Mystic Christianity is an effective method in order to clear all illusion and dualism within the field of consciousness.

The Maitriyana is a complex articulation of Metapsychology, Metaphilosophy and Metapolitics, not only teaching that the unconscious repetition (karma-avidya) creates a psychic reality within which lies the body, but also concisely transmits how the apprentice can be deconstruct himself in order to self-realize the Dynamic Ground of Emptiness through libertarian meditation.

As the dualistic reality emerges from the illusory mind, Zen Mystic Christianity teaches to the subject a Path to the Detachment from the Ego. This analytical and existential understanding of life and death can be redefined as a contemplative science, since it also helps to understand the physical reality of the Universe. Ultimately, after overcoming the false dualism between the inner world and the outer world, the Free and Enlightened Being (Arhat, Bodhisattva) has the Supreme Purpose (Dharma) of the Salvation of all beings, so the compassion is the source of the greatest service towards the world.

The Maitriyana is an Integral Spirituality that dispenses with the deceits or confusions of superstition, freeing the peoples to follow a Path-of-life to Awakening (Bodhi). The prophets of the Zen Mystic Christianity, as Aluoben and Jingjing know that this Way dialectically transcends religion and science at the same time it is a Spirituality which is harmonically synthesized with the great Spiritualities of China such as Taoism, Confucianism and Buddhism. The Maitriyana jointly synthesizes all spiritual wisdoms, recognizing the essential and immutable perennial origin of all things.

Zen Mystic Christianity of the contemporary world is a Transnational Spirituality that leads the peoples by educating them on the true teachings of Gautama and Jesus, which are based on compassion and Spiritual Love towards all kinds of life. Opposed to the traditional politics which generates war, poverty, ignorance and pollution, the spiritual master vanishes the distorted thinking and incarnates an example of how the Buddhist wisdom can save the world. Whereas the religious superstition generally supports the misleading government policy and the military objectives, Maitriyana has clear regulations which guide towards the presence of the Cure (Nirvana) within society. So Spirituality keeps itself free from the corruptions which often have the religions. The Gautama-Jesus articulation explains to humanity how to peacefully return to a Socialist Era of Compassion by means of libertarian meditation, by concentrating the apprentice around the Dynamic Ground of Emptiness. Zen Mystic Christianity is an antidote to the confusion of both the inside world and the outside world, helping the subject to unify with Totality in order to emanate Compassionate Love to all beings of every planet in the Cosmos. Due to the Free and Enlightened Being (Arhat-Bodhisattva) continuously working for the welfare and the Awakening (Bodhi) of all living beings, the Maitriyana can be used as a revolutionary Force in the political world, showing that the murder of others is only the expression of ignorance and leads to evil. But if the subject practices sitting contemplation (zazen) and paradoxical dialectic (koan) he can eradicate this type of destructive behavior and produce the Sublimation (Nirodh) of the mind. This is a guide of the Way of a Savior and Awakened Being (Buddha-Christ), revealing the Truth in a libertarian manner.

Zen Mystic Christianity is derived from a compassionate wisdom (karuna-prajna) of an unlimited and universal nature that is cultivated in the libertarian meditation, which does not avoid the dangers and difficulties involved in the everyday life. The conducts of a spiritual master of Maitriyana manifest a motivation of Spiritual Love and compassion towards all, so they lack any kind of selfishness or discrimination, trying to cause an equitable redistribution to exist within society. Zen Mystic Christianity, as a Libertarian Spirituality which comprises the Truth of the existence, teaches the people the vision of Gautama and Jesus in a direct manner, advising humanity to assume the commitment to protect life. The Free and Enlightened Being (Arhat-Bodhisattva) is an example of what could be an evolved humanity united by the altruistic wisdom, always acting towards the Good of others and nature. This achievement of the spiritual master is due to he has fully understood the True Being of the others. Therefore, the Way of Maitriyana is positive for the society and the whole world.

Zen Mystic Christianity is a teaching that transcends the ways of materialism and religion, cultivating a contemplative discipline and an ethical practice. As the Maitriyana -the Way of Reconciliation– is open to all beings; it is a universally useful teaching to all the peoples wishing to achieve the self-determination and the Cure (Nirvana) from the evils of the world. One of the practices of the spiritual master is the libertarian meditation, which is based on the sincere vision of a Greater Community (Datong), Pure Land or Kingdom of Heavens, showing the future Great Awakening (Bodhi) of the world. This direct method is considered by materialism as something merely utopian, but in reality it is a revolutionary practice capable of transforming the present by means of the powerful Mindfulness. Thus, Zen Mystic Christianity dispenses with any blind faith, superstition, magic or imagination, by penetrating into the Dynamic Ground of Emptiness to always act with contemplative wisdom.

The Way of the Maitriyana is a supreme Way (Tao) open to all human beings, regardless of their gender or the social class they belong to. The libertarian meditation can be practiced within the family or can be developed in the contact with the natural environment. But through the practice of analytical-existential contemplation, the apprentice understands that the concept of family is not reduced to the biological and that bonds of friendship and fellowship based on compassionate wisdom (karuna-prajna) towards others are much more important. Fulfilling with the spiritual vote of seeking the Salvation of all beings, the Free and Enlightened Being (Arhat-Bodhisattva) is the essence of benevolence. Zen Mystic Christianity is the mother of a meta-religion, but at the same time is the foundation of a libertarian community (Sangha), which supports the Cure (Nirvana) of society. Although people tend to choose between religion and science, Maitriyana shows the light towards a transcendental Third Way.

Lacking the limitations of the religious faith in metaphysical issues, Zen Mystic Christianity has the potential to unite the peoples of the world under the flag of compassionate wisdom (karuna-prajna) and the Great Community (Datong). [12] The Maitriyana is an Analytical Existential Libertarian (Buddha-Dharma-Sangha) Spirituality, which frees the subject from monotheism and materialism, leading him to a Gnostic practice and thought. In this sense, the Zen Mystic Christianity is not only a process of spiritualization or purification of Catholicism and evangelism, but also it maintains an essential unity with the three spiritualities of ancient China: Taoism, Confucianism and Buddhism. Through the training of libertarian meditation, the apprentice can Wake (Bodhi) his mind and begin the revolutionary task of helping the world that abandons the superstition and reaches the Cure (Nirvana) of war, poverty, ignorance and pollution.

[1] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[2] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[3] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[4] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[5] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[6] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[7] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[8] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[9] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[10] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[11] Arul Maria Arokiasamy, ¿Por qué Bodhidharma vino a occidente? La Transmisión del Zen: problemas, peligros y promesa.

[12] Adrian Chan-Wyles (Shi Da Dao), Xu Yun’s Letter to Chiang Kai-shek.

International Festival of Buddhist Heritage of Ladakh 2013

To,

His Eminence Master Maitreya Buddha,

President of World Buddhist Association (WBA)

Subject: Invitation to the International Festival of Buddhist Heritage of Ladakh 2013

In continuation of MIMC’s successful ethico-spiritual programs of International Yoga & Meditation Festival  of 2011 and the International Festival of Buddhist Heritage of Ladakh 2012 as part of Ladakh Festival, which was organized in collaboration with the Nava Nalanda Maha Vihara, a deemed University based in Nalanda, Bihar and Ministry Tourism, Govt. of Jammu and Kashmir which was the first ever International Festival of Buddhist Heritage of Ladakh in Leh-Ladakh in September, 2012. The Festival was inaugurated by the Honourable Governor of Bihar, His Excellency Shri Devanand Konwar wherein a galaxy of eminent delegates from Germany, Holland, Hong Kong, India, Republic of Korea, Malaysia, Singapore, Nepal, Myanmar, Sri Lanka, Switzerland, Taiwan, USA and Thailand had participated with much fervour and enthusiasm.

To commemorate this festival as an annual feature, MIMC in collaboration with Nav NalandaMaha Vihara has decided to organize the 2nd   International Festival of Buddhist Heritage of Ladakh from 16th to  18th September 2013 as was unanimously resolved by the delegates in the 2012 festival. The festival will be one of its kind which will promote Ladakh’s rich ethnic and diverse heritage. Being the land of tranquility, an oasis of peace, harmony and cradle of Buddhism with nature’s blessings, the event has the potential to become a prestigious feature of international stature in the cultural calendar of the region as well as to promote Ladakh as a distinct tourist, cultural and spiritual destination of the globe.

As you are well aware that Ladakh, as a land of Dhamma and custodian of Buddhist heritage, has been promoting cultural exchange with other nations that shared Buddhist heritage in both economic as well as cultural prospective since time immemorial by promoting spiritual tourism through the message of peace, harmony and compassion. In the spirit of your efforts, we wish to share and be a partner in presenting our rich repository of knowledge and traditions to promote an international understanding of India in general and Ladakh in particular.

The main objective of this festival is also to foster  a cohesive cultural relationship and understanding amongst Buddhist countries by providing a congenial stage for a wide spectrum of interaction and cooperation and also to  focus on strengthening the inner quality of humanity and thereby bringing peace on the planet. In the academic sessions, we wil also recaptulate on the resolution unanimously adopted by the delegates in the last year’s festival which are the following listed below:

1. To emphasize upon the conservation and preservation of the Buddhist heritage of Ladakh;
2. To undertake efforts to explore, preserve and promote the archeological and cultural Buddhist sites in Ladakh;
3. To promote and revive Ladakh as a significant destination for Buddhist pilgrimage as was done in ancient times;
4. To document and promote the tribal Buddhist communities of Ladakh in relation to education, culture, health, and spirituality;
5. To conserve and promote the Bodhi language as it contains the words of the Buddha;
6. To include Bodhi language in the 8th Schedule of the Indian Constitution;
7. To enlarge the scope of regional harmony and global understanding through spiritual integration; and
8. To keep the identity of the festival in making it an annual event.

As resolved during the validating ceremony of the first ever International Festival of Buddhist Heritage of Ladakh 2012, we are organizing this year the 2nd commemoration of the International Festival of Buddhist Heritage of Ladakh focusing mainly on the Buddha’s Teachings, Meditation and Yoga, along with Buddhist Film Festival and Buddhist Cultural Heritage Tour.  I take immense pleasure to extend our humble invitation to request your honour to grace the occasion. Your presence endowed with rich wisdom and vast experience certainly will transform the International festival into a meaningful and holistic event.

A letter of acceptance will be highly appreciated.

A tentative program schedule is attached herewith for your kind perusal.

With best regards,

Bhikkhu Sanghasena

Founder President

Mahabodhi International Meditation Centre

Statutes

5. WAT has created a project of Spiritual Degrees to great Buddhist Masters from the main traditions: Buddhadasa Bhikkhu (THERAVADA)  , Master Thich Nhat Hanh (ZEN)  , His Holiness Dalai Lama (VAJRAYANA)  , B.R. Ambedkar (NAVAYANA)  , Master Maitreya Samyaksambuddha (MAITRIYANA)  .

6. WAT has received the UNIVERSAL DECLARATION OF THE RIGHTS OF BUDDHIST PEOPLES AND SPIRITUAL COMMUNITIES.

7. WAT has become founding member of the UNITED BUDDHIST NATIONS ORGANIZATION, with Registry Number A032017.

8. WAT has participated in the EIGHTH BUDDHIST COUNCIL.

9. WAT is offering full scholarships to all the Bhikkhus and Bhikkhunis of the world for the course of Buddhist Doctor in Theravada.

Contact Us

Members

Ananda Buddha Dhamma Followers Association for men

Seventh Buddhist Council

First Mahayana-Theravada Council

First Maitriyana Council

2014

Countries

India

Main Organizer

Indian Buddhist Federation

Co-organizers

Maitriyana Buddhist University

Zen University

Super-Integral University

Amitabha Buddhist Society

Lord Buddha Trust

Maitriyana Buddhist Temple of New Delhi

List of Buddhist individual participants

800

Steering Committee of the Seventh Buddhist Council

President: Master Maitreya Samyaksambuddha

Vice-president: Master Yan Maitri-Shi

Executive Secretary: Amar Mane

Treasurer: Venerable Tep Vuthy

Assistant Secretary: Amar Visharat

Assistant Secretary: Sekkha Dhamma (Jose Gabriel Mercado Rangel)

Historical Precedents of the Buddhist Councils

Since the death of Siddhartha Gautama Buddha there have been six Buddhist Councils in order to maintain and transmit the original teachings under the form of a sacred Canon. However, almost all the Buddhist Councils of the last 2600 years have been partial and have never tried to incorporate the whole of the Buddhist teaching, maintaining the Canon of the Theravada tradition and excluding the teachings of the Mahayana tradition by considering them spurious, mere inventions or products of the religious imagination. At the same time, the reform groups which gave rise to the Mahayana tradition have also conducted their own Councils, as the Mahasanghika movement from the time of Ashoka and the Sarvastivada tradition in Kashmir of the first century AD. These historical precedents are a proof that it is possible and necessary to perform Councils outside the Buddhist Theravada tradition.

The Six previous Buddhist Councils have produced many achievements, such as sending Buddhist missionaries throughout Asia and even the Middle East and Europe during the third Council under the auspices by King Ashoka. There have also been traditional recitations, it has made a version of the Tipitaka to be printed and it has agreed the English translation for spreading the Buddhist Spirituality to everyone. But these previous Buddhist Councils have also perpetuated sectarian views, excluding Mahayana Sutras and not listening to the objections raised against the Vinaya monastic code.

At present, the Pali Canon of the Theravada movement is composed of the following Three Baskets (Tipitaka): Sutta, Vinaya and Abhidhamma.

Sutta-pitaka

• Digha Nikaya
• Majjhima Nikaya
• Samyutta Nikaya
• Anguttara Nikaya
• Khuddaka Nikaya

Khuddaka- patha

Dhammapada

Udana

Itivuttaka

Sutta-nipata

Vimana-vatthu

Peta-vatthu

Thera-gatha

Theri-gatha

Jataka

Niddesa

Patisambhida-magga

Apadana

Buddhavamsa

Cariya-pitaka

Vinaya-pitaka

• Sutta-vibhanga
  • Maha-vibhanga
  • Bhikkhuni-vibhanga
• Khandhaka
• Mahavagga
• Cullavagga
• Parivara

Abhidhamma-pitaka

• Dhama-sangani
• Vibhanga
• Dhatu-katha
• Puggala-paññatti
• Katha-vatthu
• Yamaka
• Patthana

There is the case where a bhikkhu says this: ‘In the Blessed One’s presence have I heard this, in the Blessed One’s presence have I received this: This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’ His statement is neither to be approved nor scorned. Without approval or scorn, take careful note of his words and make them stand against the Suttas (discourses) and tally them against the Vinaya (monastic rules). If, on making them stand against the Suttas and tallying them against the Vinaya, you find that they don’t stand with the Suttas or tally with the Vinaya, you may conclude: ‘This is not the word of the Blessed One; this bhikkhu has misunderstood it’ — and you should reject it. But if… they stand with the Suttas and tally with the Vinaya, you may conclude: ‘This is the word of the Blessed One; this bhikkhu has understood it rightly.

Mahaparinibbana Sutta (Digha Nikaya)

Seventh Buddhist Council

As from December 21, 2012, the Indian Buddhist Federation, presided by the Master Maitreya Samyaksambuddha, has had the Foundational Purpose of organizing a Seventh Buddhist Council in order to make a New Buddhist Canon of vanguard. This Seventh Buddhist Council is unique in the history of Spirituality, because it is the First Mahayana-Theravada Council, since it brings together Buddhists of all traditions in order to revalidate the teachings that have been excluded from the Councils of the past, by creating a Fourth Basket named Bodhi-pitaka. At the same time, the translation in English and Spanish will be encouraged from this New Buddhist Canon. In this way, the Seventh Buddhist Council will not only perform an evolution of the old idea of Bodhisattvapitaka created by Master Asanga, but also a postmodern updating of the Storehouse of Major Scriptures (Ta-ts’ang-ching) drawn up in Chinese. The modern edition of the Chinese canon, known as Taisho Tripitaka, was written in Japan from1924-1929, reaching to make about 100 volumes with thousands of texts. This edition can be considered as a great contribution to the Seventh Buddhist Council, because it includes translations of texts and commentaries of the Agamas, Jatakas, Mahayana Sutras, Tantras, Vinaya, Abhidharma, Madhyamika and Yogacara Sastras, works of Chinese schools and even some texts found in Dunhuang. While many of these works are considered apocryphal and spurious, the Seventh Buddhist Council grants spiritual acknowledgment to some of them, which means they are the legitimate word of a Awakened One (Buddhavacana). Some of these texts have the same historical validity as the Pali Canon of Theravada, plus there is an evident spiritual connection between them. The Seventh Buddhist Council is the First Theravada-Mahayana Council, not only because Buddhists of all traditions are participating, but also because it will allow the Theravada monks to submit comments to the translations of the Mahayana Sutras in order to certify that their contents are the True Dharma. Thereby the future generations will have no doubt whatsoever that these Sutras come from the spiritual teachings of the Master Gautama Buddha. However, the Seventh Buddhist Council not only initiates a process of spiritual fusion and reconciliation between Theravada and Mahayana, but by creating a Fourth Basket called Bodhi-pitaka it is also left open the possibility for incorporating texts by other Awakened Ones (Buddhas).

Resolutions

Resolution 1:

The Steering Committee of the Seventh Buddhist Council respects and appreciates the enormous work of the previous Six Councils conducted in the past. For that reason, no text compiled in the Buddhist Canon will be removed, but that it shall be corrected and expanded. Thus, the Steering Committee of the Seventh Buddhist Council declares its commitment to an ongoing process of correction and revision of the Ancient Tipitaka which shall be continued in later councils. By starting a new turn of the Dharma Wheel, the first doctrinaire purification step that the Committee initiates is the correction of the eight conditions for a Sammasambuddha which are manifested in the Khuddaka Nikaya, Buddhavamsa:

1. Manussatta: human condition.
2. Lingasampatti: having male sex.
3. Hetu: cause.
4. Sattharadassana: the sight of the Master.
5. Pabbajja: life without a home.
6. Gunasampatti: the achievement of special qualities.
7. Adhikara: extreme devotion.
8. Chandata: the strong Desire.

Thus, the following is proclaimed:

1. To become a Sammasambuddha one must have an existence but not necessarily human because the seed of Awakening is present in all living beings.
2. To become a Sammasambuddha it is not necessary to be a man, because one may be a woman or having another condition of sexual identity, such as Master Dipa Ma taught.
3. To become a Sammasambuddha one must have extraordinary spiritual conditions of compassionate wisdom which internally and externally cause this purpose of Self-Enlightment.
4. To become a Sammasambuddha one must have a mystical encounter with a previous Sammasambuddha.
5. To become a Sammasambuddha one must be detached from the ordinary family life, but not necessarily being ascetic and abandoning society, having a spiritual family of companions of Way.
6. To become a Sammasambuddha one must abandon any magical or parapsychological power, only developing the intuition and the analytical existential look that emerge with the practice of meditation levels.
7. To become a Sammasambuddha one must be willing to sacrifice his/her own life on behalf of the Spiritual Path.
8. To become a Sammasambuddha one must have the greatest of all Desires: The Desire of Saving the World.

Resolution 2:

The Steering Committee of the Seventh Buddhist Council recommends that the ordinations of monks in the Theravada and Mahayana are empty from sexist, discriminating and ascetic contents, which means finding a dialectical transcendence between the ordinary life of the layman and the reclusive life of the monk. This should be based on the ethics of the Middle Way, producing every necessary change in Monastic Code (Vinaya) in order to allow the transmission of the Buddhist Spirituality in the contemporary world.

Resolution 3:

The Steering Committee of the Seventh Buddhist Council announces the creation of a Theravada-Mahayana Buddhist Canon, which may be called Catupitaka, Cattaripitaka or Catvaripitaka because in the Pali Canon there will be a Fourth Basket called Bodhi-pitaka with sutras and texts coming from different languages such as Sanskrit, Chinese, Tibetan and English. This Fourth Basket is not only consistent with the Bodhisattvapitaka of Master Asanga, but is also consistent with the five periods of the writing of sutras of Siddharta Gautama Buddha according to Master Zhiyi:

• Period of the Avatamsaka Sutra. Duration: 3 weeks.
• Period of the Agama Sutras (Mahayana version). Duration: 12 years teaching Hinayana.
• Period of the Vaipulya Sutras. Duration: 8 years giving priority to Mahayana teaching over the Hinayana.
• Period of the Prajnaparamita Sutras. Duration: 22 years teaching the Hinayana-Mahayana Unity.
• Period of the Lotus Sutra and Mahaparinirvana. Duration: 8 years teaching the One Way (Ekayana) of the Middle Way.

Even before the masters Zhiyi (Chih-i) and Nichiren many Buddhist created various systems of teachings periods of Gautama Buddha in order to organize and reconcile all the lessons that might seem different or contradictory. These differences were not only caused by chronological matters within the 50 years of teaching of Gautama Buddha, but were also caused because the Great Master taught according to the needs and abilities of each person. Therefore, within these five periods, four types of teaching methods may be distinguished along with different kinds of contents of teachings. The four types of methods are the abrupt method, the gradual method, the esoteric method and the undetermined method. The four types of content are the shortened content, the common content, the special content and the full and integrative content.

Resolution 4:

The Steering Committee of the Seventh Buddhist Council confirms that this new Bodhi-pitaka will be added with texts coming from the Yogacara, Zen and Maitriyana, by including the Treaties of Asanga, the Altar Sutra of Hui Neng and the model of Purna Buddhism by Master Maitreya. The spiritual precedent for this progressive decision is the Third Buddhist Council.

Resolution 5:

The Steering Committee of the Seventh Buddhist Council establishes the following Buddhist Canon of Theravada-Mahayana Unity.

• Sutta Pitaka
• Vinaya Pitaka
• Abhidhamma Pitaka
• Bodhi Pitaka

Avatamsaka Sutra

Agama Sutras (Sravaka Pitaka)

1. a) Dirgha Agama
2. b) Madhyama Agama
3. c) Samyukta Agama
4. d) Ekottara Agama
5. e) Ksudraka Agama

Vaipulya Sutras

1. a) Vimalakirti Sutra
2. b) Pure Land Sutras
3. c) Mahavairocana Sutra
4. d) Susiddhikara Sutra
5. e) Tathagatagarbha Sutras
6. f) Lankavatara Sutra
7. g) Sandhinirmocana Sutra

Prajnaparamita Sutras

Lotus Sutra and Mahaparinirvana Sutra

Five Treatises of Asanga

Altar Sutra by Hui Neng

Purna Buddhism

Resolution 6:

The Steering Committee of the Seventh Buddhist Council provides spiritual support to translations in English and Spanish for this New Buddhist Canon. These translations should have comments by experts in the Theravada and Mahayana traditions.

Resolution 7:

The Steering Committee of the Seventh Buddhist Council assumes the Supreme Compromise to frequently carry out Buddhist Councils which promulgate the evolution of Buddhist Spirituality. In this way, the Indian Buddhist Federation will support and will become involved in the co-organization of new Buddhist Councils which work on the basis of the accomplishments of the Seventh as, for example, the Eighth Buddhist Council which will be performed in 2015. This Eight Buddhist Council will be the Second Maitriyana Council and the First Buddhist Ecumenical Council, having the task of discussing and agreeing whether there were Awakened Ones (Buddhas) in other spiritual traditions. The premise of this Council shall be the words of Siddhartha Gautama Buddha: “If there is Noble Eightfold Path in other spiritual traditions there will also be Enlightened Beings into them.”

Resolution 8:

The Steering Committee of the Seventh Buddhist Council supports the interreligious and interspiritual dialogue as a skilful means (upaya) for the creation and maintenance of the World Peace, so that a respectful dialogue between Buddhists with other traditions such as Judaism, Christianity and Islam is encouraged.

Resolution 9:

The Steering Committee of the Seventh Buddhist Council provides spiritual support to Peace Projects, especially for Buddhist countries like Tibet and Burma. Therefore it presents a Peace Project for Tibet, which is composed of a series of pragmatic measures that are in favour of both the people of China and the people of Tibet in order to achieve harmony and Reconciliation between the two:

• Closure of the Tibetan government in exile (Dharamsala)
• Declaration of Spiritual Freedom for the Tibetan area.
• Tibet is assumed as a state belonging to China.
• Tibet shall elect their political representatives by means of democracy.
• The Dalai Lama shall not hold any political office.
• Buddhism shall not be governmentally regulated or influenced.
• The government of China shall reconstruct the thousands of Buddhist temples destroyed during the occupation.
• Tibet assumes the commitment to go towards the True Communism.

Burma Peace Project:

• Prohibiting the conflict between Buddhists and Muslims, promoting mutual coexistence of both groups (the first one being the broad majority).
• Supporting the pro-democratic activism and the political reforms aimed at establishing peace.
• Denouncing sectarianism and violent anti-Muslim activities undertaken by Buddhists as a way of False Buddhism.
• Any kind of anti-government activism on the part of Buddhist monks must be “peaceful resistance” and must never be used violence or aggressiveness.
• Every religious fanaticism or nationalist fanaticism must never be associated with Buddhism, as these ones are poisons for the mind and society.
• Facing the destruction of Buddha statues as those in Afghanistan, a genuine Buddhist must respond with detachment, since the Buddha nature cannot be destroyed. Besides, in Buddhism there must never be a ritualistic worship, but rather meditation practice.
• Assuming an international process of Buddhist ethical Judgement against the monk Wirathu and the “969 movement” in order to dictate whether they are being genuinely Buddhists.
• Support the use of Buddhist temples as refuge zones for those who are being persecuted (including Muslims).
• Claiming that the notion of “Buddhist terrorism” is an oxymoron, because the Buddhist Spirituality is pacifistic, tolerant and compassionate, being the expression of the reconciliation and the most important spiritual love in the history of humanity.
• A Buddhist cannot be involved in ethnic conflicts nor in paramilitary activities, not only for being illegal but also for being immoral.
• Denouncing to religious extremism as a “False Buddhism”, being against any incitement to violence from Buddhists, as has happened in Burma, Sri Lanka, Thailand, Bhutan, Nepal, Japan and Tibet.
• Prohibiting Islam phobia within Buddhism, by encouraging the creation of an Interreligious Dialogue between Buddhism and Islam in order to promote world peace.
• Supporting the Islamic vision of Allah as “the merciful”, which has profound Buddhist connotations associated with compassion, at the same time that it helps to Muslims to achieve world peace.
• Spreading the Islamic Spirituality of Sufism as a way of synthesis and Middle Way between Buddhism and Islam.

Resolution 10:

The Steering Committee of the Seventh Buddhist Council acknowledges India as the cradle and spiritual centre of the world Buddhism, reason why the Maitriyana tradition has granted the rank of Awakened One (Buddha) to many spiritual masters of India, as Gautama, Garab Dorje, Nagarjuna, Asanga, Bodhidharma, Padmasambhava and Ambedkar. Therefore, it is recommended that every Buddhist, at least once in a lifetime, should visit the ancient spiritual sites of India, such as, for example, the Ancient Buddhist Cave in Betwa Deogarh, Lalitpur UP, India.

Resolution 11:

The Steering Committee of the Seventh Buddhist Council encourages the use of Buddhist symbols that have been usurped by the western culture for a misuse, such as the Swastika and the name of Maitreya. They must be used by Buddhists with the due honour they deserve, not feeling any shame, as they are a symbol of hope for building a Pure Land in the world.

Resolution 12:

The Steering Committee of the Seventh Buddhist Council creates an International Buddhist Ethics Committee, which will be headed by experts in Law and Spirituality with the Purpose (Dharma) to analyze cases of infringements and offenses against Buddhism, which are perpetrated by supposed Buddhists throughout the world. The organization shall operate in a similar way to the Ethics Committee created by Gautama Buddha in order to deal with these cases.

Resolution 13:

The Steering Committee of the Seventh Buddhist Council supports the Maitriyana Commandments as a way to achieve the Theravada-Mahayana Unity as well as the evolution of Buddhist Spirituality:

• Buddhism is not a religion, because it does not worship to Gautama nor any other Awakened One (Buddha). Buddhism is an Ethical Way that seeks the purification of mind, ideas and society. The Buddha-Dharma-Sangha is an Integrative and Reconciler Spirituality, being a revolutionary movement made up of an articulation of Metapsychology, Metaphilosophy and Metapolitics.
• To completely understand Buddhist Spirituality one must study all of its main Schools, by understanding the Perennial Way that underlies all of them.
• The Monk and the Layman are spiritually equal. There are only differences between the three spiritual degrees: Apprentices, Teachers and Masters.
• The Free Being (Arhat) and the Enlightened Being (Bodhisattva) are synonymous, being merely different terms for the same mental state. Freedom is not only personal enlightenment but also the pursuit of the Liberation of the fellow beings. The synthesis of the Arhat and the Bodhisattva is the basis of the unity between the Hinayana and the Mahayana.
• Thousands of Awakened Ones (Buddhas) have been existed and they will continue to exist. But the main Holy Trinity of Buddha is made by the meeting of the Analytic-Existential-Libertarian Discourse, which is the Spirituality of Maitriyana where one may distinguish three types of Self-Awakening (Samyaksambuddhahood): more wisely (prajñadhika-buddha), with more effort (viryadhika-buddha) and with more faith (sraddhadhika-buddha).
• There are two types of mystic initiation by which every human being can become an Awakened One (Buddha): the vehicle of the Awakened Apprentice (Sravakabuddha-yana) and the vehicle of the Self-Awakened One (Samyaksambuddhayana). The first possibility is the traditional Way of Lineage, which is the study and transmission with a spiritual master (Arhat or Bodhisattvas); the second possibility is the Self-Enlightment (Sammasambodhi), which was the Way of Gautama and other great spiritual masters founders of Schools.
• To completely understand Buddhist Spirituality one must study all Spiritualities of the World, and how Buddhism has influenced them. Buddhism has historically maintained a dialogue with movements like Vedanta, Yoga, Shamanism, Taoism, Confucianism, Greek Philosophy, Christianity, Judaism and Islam. The result of this dialogue has been the creation of various other Schools such as Madhyamika, Yogacara, Vajrayana, Chan (Zen), Pure Land, Nichiren, Pyrrhonism, Therapeutae (Essenes) and Sufism.
• The highest expression of Spirituality in the West happened with the appearance of three main developments: Psychoanalysis, Existentialism and Socialism. The reunion of Buddhism with these disciplines is the revolutionary basis of Maitriyana as the vehicle (yana) of Universal Spirituality.
• Buddhism must maintain a profound relationship with Western science, especially with Relativism and the quantum theory. This will not only enrich the pursuit of Truth, but also it will help to flourish and strengthen the meditative science.
• Technological development is not Real Evolution. The True Evolution of Humanity can only proceed through the Spiritual Evolution of consciousness, transforming the mind and society through pacifism, social justice, wisdom and ecology. These are the four pillars of the cure for the ills of the world which are war, poverty, ignorance and pollution. Only Spirituality can Save the World, guiding the peoples towards the Awakening and Liberation from strict materialism.

Resolution 14:

The Steering Committee of the Seventh Buddhist Council is a founding member of the World Association of Theravada as well as of the World Association of Zen, institutions to which it supports in order to achieve the Unity of Buddhism.

Resolution 15:

The Steering Committee of the Seventh Buddhist Council approves the submission of a Buddhist Project facing the global warming and climate change to be presented to every country in the world in 2015. Simultaneously, it is supported the Declaration of the Rights of Mother Earth created by the World Conference of the Peoples Regarding Climate Change and Mother Earth Rights, which was held in April 2010 in Cochabamba, Bolivia. This spiritual support has an environmental purpose, because according to the metapolitical vision of Maitriyana the contamination is one of the major problems in the world along with war, social injustice and ignorance; but, in addition, this spiritual support is also a tribute to Mother Earth as Witness of the Awakening of Gautama Buddha.

Closing Discourse

Dear Steering Committee of the Indian Buddhist Federation,

Dear comrades of Way.

I immensely thank you for your spiritual support in organizing the Seventh Buddhist Council. Without you this would not have been possible to accomplish. We have managed to bring together much spiritual support in order to position this Council of Theravada-Mahayana Unity in the world. Performing this historical Council is not only essential to reach Unity in Buddhism, but also to clarify its Purpose (Dharma) in life, which is building a Pure Land or Kingdom of Rectitude. This involves performing a process of spiritual purification that is critical of the deviations and attacks against Buddhist ethics which usually are performed by some institutions, instructors and supporters, who tend to take advantage of the lack of spiritual unity in the modern world.

Since the foundation of the Indian Buddhist Federation a few people have discriminated against us for various superficial reasons: because we are not famous, because we do not have purchasing power, because we are revolutionary, due to our number of members, and even because of our spiritual names. Yet, despite the indifference of a number of institutions and despite the discourtesy of some people who have not appreciated our absence of profit and our spiritual endeavour, we have moved on and we have been supported by many Buddhists from India and very many other countries for establishing headquarters all around the world. Furthermore, we have carried out dozens of international projects that show how to evolve Buddhism through a New Way in the here and now, providing a psychological, philosophical, scientific, political and religious cutting edge vision for all humanity. Thus, we have not only announced the creation of the Maitriyana as an Integrative or Reconciling Buddhism, but, in addition, we have created the Seventh Buddhist Council, Zen Psychoanalysis, the Philosophical Dialogue with Zizek, the Ecumenical Dialogue about Zen Christianity, the theory of the Future of Chan, the model of Purna Buddhism, the Artistic Dialogue with Barenboim, the Buddhas Project, the theory of Perennial Buddhism, the Interreligious Dialogue with Pope Francis I, the Spiritual Dialogue with the Dalai Lama, the project of the Eighth Buddhist Council, the Gautama Peace Prize, the Tribute to Mandela, the Peace Projects (Syria, India, Israel, Iraq, Ukraine, Tibet and Burma), the International Association of Buddhist Socialism, the Political Dialogue with UN, the Revolutionary Dialogue with Cuba, the Cultural Dialogue with China, the Legal Dialogue with the International Court of Justice, the Educational Dialogue with UNESCO.

We have done all this practically penniless, since only two members paid their memberships during our first year. Seeing this, therefore, we have removed membership fees and we are surviving only with the economical support of our University, which also maintains a completely free University. This lesson of humility proves that changing the world does not need money or being allied with the governmental Power, unlike what many famous institutions do. In fact, there have been important institutions which rather than forming an alliance with us and work jointly they decided to just copy some of our projects and works. There were even famous thinkers who, in order to have more fame or to sell more books, have simply plagiarized our New Buddhist Way of reconciliation and integration (Maitriyana). The cause of this is we are living in a world of pure superficiality, vanity and aggressiveness, where the only thing that exists or matters seems to be what appears in social networks and Internet. Many people believe that their learning process has finished and they are continuously closed to the Awakening of their minds, whilst others are simply mentally sick or they pretend to be Buddhists. Some people only have an academic knowledge of Buddhism but without having contemplative practice, whilst some others have meditation practice but without having wisdom and compassion. Thus the Indian Buddhist Federation does not exist to be famous or to get money or worldly Power, but rather it exists for transmitting Compassionate Wisdom, because Spirituality is the only thing that can save the world.

In the past we have received physical attacks against our integrity, but we will continue being revolutionary because we have the bravery to propose that which few dare to say. Believe me, if we remain united we will be the most inspiring force of Peace and Reconciliation in the history of humanity, being able to overcome the difficulties with love and commitment. The Seventh Buddhist Council has been a proof of this.

Always with very much Maitri,

Master Maitreya Samyaksambududdha,

President of the Indian Buddhist Federation 2014

MAITRIYANA
Integrative or Reconciliatory Buddhism

• Buddhist Psychoanalysis
• Buddhist Humanism
• Buddhist Transpersonalism
• Buddhist Parapsychology
• Buddhist Integralism
• Buddhist Existentialism
• Buddhist Stoicism
• Buddhist Surrealism
• Buddhist Relativism
• Buddhist Environmentalism
• Buddhist Socialism
• Buddhist Cooperativism
• Buddhist Anarchism
• Buddhist Abolitionism
• Buddhist Shamanism
• Buddhist Christianism
• Buddhist Revisionism
• Buddhist Yoga
• Buddhist Sufism
• Buddhist Ecumenism

…………………………………………………………………………………………………………………………………………….

Theory of Purna Buddhism

Historical Foundations of Maitriyana Spirituality as an Integrative and Reconciliatory Way

By Master Maitreya Samyaksambuddha

“In the Universe there are not two vehicles, much less three.”

Siddharta Gautama

In order to be able of posing the existence of a New Way or a Buddhist Vehicle, it is not only necessary to be a genuine spiritual master but it is necessary to have an Integrative and Complete Knowledge of Buddhism as well. This comprehensive study is the theory of Purna Buddhism (Purnayana) that the Maitriyana Spirituality performs as a Way of Reconciliation, because before establishing a Unity between Buddhist Spirituality and Western Wisdom, the Unity must first be clarified within the very Buddhism, which was characterized for having multiple ways of understanding its Pathways. The full understanding of the various Buddhist pathways is Purna Buddhism.

The Maitriyana, called Cicheng in Chinese and Jijo in Japanese, may be regarded as the most evolved form of Buddhist Spirituality, by reconciling the Theravada, Mahayana and the Western Wisdom under a Third Way. This is because anciently there have been around twenty subdivisions of Buddhism, which were the origin of the division between the Hinayana and Mahayana, whose modalities of the past were led by the Sthaviravada (focused on monks converted into ascetics) and the Mahasánguika (focused on the common people). At the same time, the contemporary Mahayana has their own internal divisions, since there have been schools such as Madhyamika, Yogacara, Chan, Avatamsaka, Pure Land, Tien-tai, Tendai, Nichiren, Vajrayana and many others. These divisions do not necessarily involve conflict, but oftentimes they were the result of new developments. The problem obviously arises when schools and lineages discredit one another.

Now, to pose the existence of a Third Way is something introductory and superficial, because actually it is not consistent with the true Buddhist teachings, whose classification of teachings (panjiao) was much more complex than the illusory academic division between Hinayana, Mahayana and Vajrayana. Therefore, during the earliest period corresponding to the first teaching of Siddharta Gautama there were already multiple paths which did not correspond with the commonly known academic and social classification. One of the irrefutable proofs of the existence of multiple Pathways or Vehicles (Yanas) emerges from the very Pali Canon, since in texts such as the Anguttara Nikaya Siddhartha Gautama implicitly stated that there are three Ways:

1. Samasambuddha-yana (Samyaksambuddha-yana)
2. Paccekabuddha-yana (Pratyekabuddha-yana)
3. Savakabuddha-yana (Sravakabuddha-yana)

Despite the fact that a systematization of these three Ways within the Pali Canon was never performed, the profound study of this work clearly demonstrates that the first Way is the Vehicle of the Self-enlightened ones (Samasambuddhas), who are socially engaged in teaching others their Truth, spiritually guiding their disciples toward the Cure (Nirvana); the second Way is the Vehicle of the Self-enlightened ones who are the Solitary Enlightened Beings (Paccekabuddhas) that do not teach others, guiding only through their good and appropriate conduct (abhisamacarikasikkha), as they have no mastery on the spiritual fruits (phalesu vasibhavam); and the third Way is the Vehicle of the enlightened disciples (Arahants).

This esoteric division of spiritual levels was the first model of Purna Buddhism. According to this primal perspective, it is illusory the division amongst those who seek the Awakening (Bodhi) by themselves and those who seek it in the guidance of a spiritual master. Therefore, Siddharta Gautama later said in the Lotus Sutra that there are not two ways much less three but only One Vehicle (Ekayana), which is clearly the Way of the Samasambuddha, because this first reconciliatory Way is the integration of the paccekabuddhayana with the arahantyana, being the oldest and most important historical precedent of the Maitriyana.

With respect to the vision of the Mahayana, the Unity of Maitriyana starts from one of the most essential principles of Buddhism taught by Siddhartha Gautama and other subsequent spiritual masters. This principle of Unity and Reconciliation can be found under paradoxical dialectic logic; therefore it is called Non-Two. In this sense, the Maitriyana may be called the Way (Dao) of Non-Two. A precursor of Maitriyana as Non-Two is the Heart Sutra, which affirms that form and emptiness are not different, as well as Maya and Samsara are not different entities with respect to the Absolute and Nirvana. Another precursor is the Vimalakirti Sutra, saying that the dharmic gate of the Non-Duality is the experience of an Absolute Emptiness which transcends the opposite poles of mundaneness, like good and evil, truth and lie, right and wrong, pleasure and pain, what is abstract and what is concrete. The ultimate aim of Buddhist Spirituality is to achieve the unification of the polarities, experiencing the empty substratum of Being from where all dualities emerge or dissolve. Therefore, without the experience of Emptiness (Sunyata) the Free and Enlightened Beings (Arhats-Bodhisattvas) could not achieve the union between what is finite and the infinite in the inter-existence of all beings. The literature of the prajñaparamita emphasizes that the self-realisation of Emptiness is what allows the development of spontaneity and the endless compassion of the spiritual master. The uniqueness of the gaze of the Free and Enlightened Being (Arhat-Bodhisattva) lies in the Detachment from dualism, which is the profound insight inherent in the integration of the Being, Emptiness and form. Regarding the Chinese Spirituality, this has also a precursor of the idea of ​​Non-Two in the fusion between Li and Shih, which is expressed in the principle of the mind as Tality and Change. In the spiritual master, the vision of the existence and nonexistence are in a harmonious way, so that the interdependence between what is hidden and what is discovered is revealed. Here, the Being and Emptiness are Non-Two, fusing themselves completely into a Unity within which the Real and the illusory are mutually reflected and penetrated.

From this dialectical paradoxical logic, the precursor second scheme of the Maitriyana was the Ekayana Buddhism (the One Vehicle) appearing on some Sutras of the Mahayana Canon. In the first and second centuries A.D. the debates and conflicts between the conservative and progressive Buddhist schools reached a significant level, so the Ekayana Buddhism (the One Vehicle) that Siddhartha Gautama taught became popularized at the end of his life from the idea of Sammasambuddhayana, this Vehicle being proposed as a Way that can be followed by everyone, since all Buddhist schools are recognized to belong to the Reconciliatory Way (Maitriyana) which is the experience of the Awakening (Bodhi), so that they are preserved as different methods or strategies in order to achieve one and the same Purpose (Dharma); therefore their use depends on both the personal abilities of the apprentice and the sociocultural circumstances where the individual is found. Therefore, in the same way as the Maitriyana, the Ekayana Buddhism (the One Vehicle) is an inclusive Way that embraces all the studies and spiritual practices, by reaffirming the dignity of all Buddhist schools without showing any favoritism. This reconciling idea has influenced enormously to canonical texts of Mahayana such as the Lankavatara Sutra, the Avatamsaka Sutra, the Lotus Sutra, the Shurangama Sutra, the Srimaladevi Simhanada Sutra, the Sraddhotpanna Sutra, the Mahayana Mahaparinirvana Sutra, the Vajrasamadhi Sutra, the Mahābherīhāraka-Parivarta and the Samdhinirmocana Sutra. From the study of these Sutras, the Ekayana Buddhism (the One Vehicle) is revealed as a clear precursor of Maitriyana, by developing its prospects for Metapsychology, Metaphilosophy and Metapolitics respectively from the incisive analysis of the Lankavatara Sutra, the phenomenological greatness of the Avatamsaka Sutra and the revolutionary depth of the Lotus Sutra. The Ekayana Buddhism (the One Vehicle) seeks the spiritual development of the Buddha nature (Buddha-dhatu) or luminous mind (citta pabhassara) which is the seed of the Awakening (Tathagata-garbha) which potentially is found in all human beings and that it must be cultivated or updated through the ethical discipline and the contemplative practice. In accordance with Maitriyana, the Ekayana Buddhism (the One Vehicle) is the synthesis of the teachings about the awakened mind (bodhicitta): by being an organic totality that produces the reconciliation (maitri) of any opposition or contradiction between Hinayana and Mahayana. The realization of this Unity cannot be reached by an intellectual pursuit, but rather by a spiritual practice that does not perceive any fundamental difference between a monk and a layman, since in both individuals the potential for the Cure (Nirvana) is found in the same manner. Beyond the fact that the Mahayana has developed different inner schools, such as the Madhyamika and the Yogacara, the Ekayana Buddhism perceives that its sacred texts seek to uniting and channeling the various spiritual teachings within one Supreme Dharma. However, this process of unification does not pose One Vehicle in practice and theory, since it is stated that the Vehicle of the experience of the Awakening (Bodhi) – or Samasambudhayana– is actually the only Way. Therefore, in Japan the Master Nichiren concluded that the maximum teaching of Gautama Buddha is the Lotus Sutra precisely because it is in this body of wisdom in which the Ekayana Buddhism more faithfully is expressed, considering that each of the Buddhist Pathways are no more than different ways of reaching a same purpose which is the Cure (Nirvana), guiding people according to their own level of understanding and culture type. To lead humanity toward the supreme understanding, Siddhartha Gautama taught all the distinct Yanas.

By preserving the basic teachings of the Lotus Sutra in its interior, the Maitriyana is the set of the most profound ideals, by conceiving the spiritual practice in a perfectly integrated manner in order to be able to reveal the reconciling essence of the Truth to all the peoples of the world. This Supreme Spirituality is capable of leading humanity from the division, discord and conflict toward unity, harmony and peace. The Maitriyana is a spiritual movement in direct lineage with Siddharta Gautama and other spiritual masters who are founders of schools, always working for world peace, social justice, education and ecology. The Free and Enlightened Being (Arhat-Bodhisattva) shared his teachings to all, guiding peoples toward the Salvation. The Way of the Maitriyana is integrative and comprehensive, by embracing multiple studies and practices by acknowledging the interconnectivity which underlies all the diversity. Maitriyana carries the flame of the Samasambudhayana and the Ekayana Buddhism (the One Vehicle), since it studies and practices the teachings of all the spiritual traditions, recognizing them as different means to achieve the Cure (Nirvana). Although the core of Maitriyana is the Buddhist Spirituality, certainly the concepts of wisdom from other spiritual paths are combined. This means that an Ecumenism is established as a way of making profound connections with the entire humanity, recognizing the Buddha nature which is present in the neighbor. The spiritual master teaches the apprentice to perceive the Cosmic and Perennial Truth within the daily life, by providing the opportunity to practice a lifestyle supported by the great Free and Enlightened Beings (Arhats-Bodhisattvas). Here the individual can only feel gratitude toward the existence, because his or her mind has been purified, sublimated and put at the service of the common good, going through a Way that is connected to the Universal Truth.

In accordance with the Lotus Sutra, one may establish that the Maitriyana has the most difficult to believe and the most difficult to understand preached Sutras, turning all the earlier revealed and proclaimed teachings into One. As with the Lotus Sutra, the Maitriyana Spirituality is an infinite ocean within which many rivers and streams are found, being an inclusive and reconciling diagram of the life Force underlying all beings in the Cosmos. The Maitriyana incorporates within itself all the Buddhist Sutras, so it is a Supreme Vehicle (Saijojo), being characterized as the most evolved expression of Buddha-Dharma-Sangha and cannot be compared to any other School or Way because it reunifies the deepest and most fundamental principles of Spirituality. The Maitriyana emanates a high supremacy coming from having the Sense of Purpose (Dharma) of wishing to lead humanity for thousands of years, since the most extraordinary result of their meditative practices is the Salvation both of the apprentice and the entire society. Obviously, this often implies suffering small difficulties and tribulations, such as for example accusations that this spiritual movement is not the Real Dharma, but the Truth of Maitriyana is concordant with the teachings of the Awakened Beings (Buddhas) both from the past and the future.

Ultimately the Maitriyana is nothing more than the Perennial Buddhism which every spiritual master has incarnated within himself and that is definitely possessed by all living being in a latent form, so its Truth is applicable to any place, time and person. In fact, Maitriyana is also thought and felt as an eternal energy of pure consciousness which permeates throughout the whole Universe, holding to all beings as an Originating Life Force. From a proper meditation and lifestyle, any individual can experience this all-embracing Cosmic Wisdom. As with the Lotus Sutra, the Maitriyana may be followed by billions of people, not only for containing the core and the culmination of the Buddhist teachings, but also for showing how all human beings can achieve the Awakening (Bodhi) by expressing a higher and amplified state of consciousness (H-ASC) which is in harmony with the eternal buddhic energy existing in the past, present and future, by supporting and guiding all living beings of the Universe towards the Vacuity and Unity. The Maitriyana integrates the Cosmos with the inner world, by promoting a daily life in harmony with the Eternal and Universal Truth. This implies Sublimation (Nirodh) of the mind, practicing and studying a Way that brings to bloom the compassionate wisdom (karuna-prajña) as the only requirement for the true Liberty. This new and ancient spiritual perspective teaches to experiencing the Cure (Nirvana) of suffering in the here and now, recognising the Buddha nature in neighbor as a way to have the connection of mind to mind and from heart to heart that is very much in need by the world. Therefore, the Maitriyana is the Evolution of Ekayana Buddhism (the One Vehicle), by integrating and unifying all the spiritual paths as different forms of going to the same goal of the Awakening (Bodhi), so it develops a creative and flexible scheme.

After the study of the Lotus Sutra it can be stated that in the last years of his spiritual teaching Siddhartha Gautama perfected his model of the traditional three Vehicles (Yanas), stating that the Buddha-Dharma-Sangha has actually five Vehicles:

1. Purisayana
2. Devayana
3. Sravakayana
4. Pratyekabuddhayana
5. Bodhisattvayana

In this second model of Purna Buddhism (Complete or Integral Buddhism), the first Way is the Vehicle of humanity, which is the Way for the common beings with no training in the Spiritual Path, the second Way is the Vehicle of the gods, which is a metaphysical and religious Path, the third Way is the Vehicle of the disciple, which is the Path of those who wish to become a Free Being (Arhat), the fourth Way is the Vehicle of the solitary or silent Buddha, which is the Path of those who seek to achieve the Awakening (Bodhi) only for themselves, the fifth Way is the Vehicle of the Enlightened Being, which is the Path of those who wish to attain the Cure (Nirvana) of all the others.

In this way, in the model of the Lotus Sutra, the Ekayana Buddhism (the One Vehicle) is a Way that unifies and transcends these five vehicles, being a spiritual doctrine based solely on the experience of the Awakening (Bodhi), which enables the human being to evolve from infantile state toward a spiritual maturity. Here the Ekayana Buddhism (the One Vehicle) can be considered a Sixth Vehicle, this level being the place where the Maitriyana is inserted as an Overcoming Vehicle.

Moreover, a third possible model of Purna Buddhism can be found in the Chujia Gongde Jing (Abhiniskramana Sutra or Sutra of the Great Renunciation), translated by the monk Dharmaratna who carried Buddhism for the first time into China, where the existence of Five Yanas is posed, and the Maitriyana being the sixth vehicle that follows them:

1. Ren tian diyu yinyuan (teachings of human being, of heaven, of hell and of causality)
2. Hinayana
3. Mahayana
4. Zhangui Miecui (extinction of sin by repentance)
5. Chujia Gongde (merit of renunciation)

In this model Maitriyana would be a Sixth Vehicle.

The model of Ekayana Buddhism (the One Vehicle) may have disappeared in the ancient India along with the rest of the Buddhist schools, but this perspective was essential in the assimilation of China toward the heart of Buddhist Spirituality, by surviving under a new name and thanks to the understanding of the great Free and Enlightened Beings (Arhats-Bodhisattvas) who developed the doctrines and practices of Tiantai (Tendai), Huayan (Kegon) and Chan (Zen) as a synthesis of the diversity of Buddhist schools. In this sense, another great precursor of the Maitriyana was Chan Buddhism, focusing its metaphilosophical practice on the contemplative method of the Lankavatara Sutra, by orienting its metaphilosophical practice into the transcendental vision of the Avatamsaka Sutra and recognizing its metapolitical practice in the utopian aspect of the Lotus Sutra. Therefore, the Master Pai-chang has suggested that the Chan Buddhism would be a Third Way (Chan-yana) which transcends both the Hinayana and the Mahayana, while Master Dogen said that the authentic Zen must deviate from both distinctions. As regards Master Bodhidharma, he is not only considered the founder or the first patriarch of the School of Chan Buddhism in China, but has also been stated that he brought the School of Ekayana Buddhism from South India by transmitting it along with the Lankavatara Sutra to his successor the Master Huike, who established a lineage that was known as the masters of the Lankavatara.

Furthermore, the Master Guifeng Zongmi (Kuei-feng Tsung-mi or Keisho Shumitsu), who was fifth patriarch of the Huayan school and also a patriarch of the Chan lineage Heze (Ho-Tse), has proved to be a genuine precursor of the Maitriyana, by recognising clear and explicitly to the Ekayana as a Way which is superior than the Mahayana for being the most profound kind of spiritual teaching that directly performed the Buddha nature or the intrinsic Enlightenment of Being. Precisely, Master Guifeng Zongmi corrected the scheme of five Vehicles of the Lotus Sutra and of the Sutra of the Great Renunciation to propose his own model for the classification of the five Buddhist Ways, ranging from the superficial level to the deepest level:

1. Purisayana and Devayana (the Way of the humans and the gods)
2. Hinayana
3. Mahayana of the phenomenal appearances (Faxsiang Jiao)
4. Mahayana of the refutation of the phenomenal appearances (Poxiang Jiao)
5. Ekayana

In this fourth model of Purna Buddhism, Yogacara is the third Way while the Madhyamika is the fourth. Here, the articulation of Huayan-Chan lies within the last level, which is a Way that reveals the nature (Xianxing Jiao) of the Intrinsic Liberation. It is in this level where the Reconciling Way of the Maitriyana is positioned.

In addition, the Master Guifeng Zongmi was also the creator of a framework of practical and theoretical unity between Buddhism, Daoism and Confucianism, considering that their founders had the same spiritual value because the three were Awakened Beings (Buddhas). The result of this was a framework of Chan Buddhism as broad as the Maitriyana, being considered as a fifth model of Purna Buddhism. In his work called Ch’an-yuan chu-ch’uan-chi, the Master Guifeng Zongmi said that Chan Buddhism has five internal pathways respectively:

1. Bompu Zen
2. Gedo Zen
3. Shojo Zen
4. Daijo Zen
5. Saijojo Zen

First, the Bompu Zen, called as Bon-pu Chan, which is a common or usual practice of personal enrichment for the common people, it is based on the use of ritual ceremonies, arts or therapies which produce health, happiness, calm or welfare; second, the Gedo Zen named as Wai-dao Chan, which is the non-Buddhist Spirituality, it is the external Way of the Daoism, Confucianism, transcendental meditation, Yoga, Sufism, Mystical Christianity and Esotericism; third, Shojo Zen, called Xiaocheng Chan, which is the Hinayana and its search for personal enlightenment through the recognition of the three features of the existence, it is an experience of Salvation or Cure (Nirvana) from the personal suffering; fourth, the Daijo Zen called Dacheng Chan, which is the Mahayana and its sudden or gradual search for the peak experience of the self-realisation or Awakening (Bodhi) of all beings, it is an insight about the Emptiness and the inseparable Totality of the inter-existence of all beings; and fifth, the Saijojo Zen, called Zui shang cheng Chan, which is the Major Supreme Vehicle of the unconcealment of Buddha-nature or seed of the Awakening within the daily life, it is a practice where Path and Goal are merged through meditation on the here and now in the daily life, so that it is the highest wisdom of the pure and absolute existence. In turn, the Saijojo Zen (Zui shang cheng Chan), that is the Way practiced by all the Awakened or evolved Beings (Buddhas) who consider the very life as a spiritual practice, is composed of three kinds of styles: Theoretical Zen, which is the intellectual understanding or peak vision; the Tathagata Zen, which is an emptying and Unity of the subject with the Cosmos through meditation; and the Patriarchal Zen, which goes directly toward the True Self in the experience of the here and now, in order to be able of living and acting as an Awakened Being (Buddha). It is at this Supreme level where the Maitriyana is inserted as a Superior Vehicle.

Although all the five types of Zen (Chan) help to understand the mind, some are superficial and others are deeper. This model of Purna Buddhism has been validated by many spiritual masters of the contemporary Zen such as Master Seung Sahn Soen-sa.

The sixth model of Purna Buddhism or Purnayana was undertaken by the Nyingma School that belongs to the Vajrayana. This School has a system whose creation has been influenced by the Buddhist tantras of India, the Daoism, Zongmi’s Chan Buddhism, the Shamanism, the Eastern Christianity and the Shivaism. However, its tradition says that the origin of its teachings is atemporal and mythological, not only because it was taught by symbolic figures in ancient times, but also because this system is cosmic, by appearing in every space and time of the Universe, since it is based on the energy of the primordial and eternal Buddha, -or immutable light (samantabhadra)- that transcends all duality. The tantric scheme of Nyingma proposed nine Vehicles (Yanas) of Buddhist Spirituality:

1. Shravakayana
2. Pratyekabuddhayana
3. Bodhisattvayana
4. Kriyayoga (Kriyatantrayana)
5. Charyayoga (Charya Tantra or Upayogatantrayana)
6. Yoga Tantra (Yogatantrayana)
7. Mahayoga (Mahayogatantra)
8. Anuyoga (Anuyogatantrayana)
9. Atiyoga o Zogqen (Atiyogatantrayana)

In this sixth model of Purna Buddhism, the first Way is the Vehicle of the apprentices or disciples who follow a monastic life in pursuit of the personal salvation; the second Way is the Vehicle of the Solitary Awakened Beings who have reached that state by themselves and that they do not have apprentices. Here the first and the second Ways conform the Hinayana. The third way is the Vehicle of the Enlightened Beings who seek the Salvation of all beings since inside all of them a Buddha-nature (Tathagatagarbha) lies. Here the third Vehicle is the Mahayana, which obviously starts first from a self discipline or a previous personal development in order to work for the neighbor, thus showing that the distinction between Hinayana and Mahayana is not applied to the spiritual practice. The conjunction of these first three Ways is the Path of Renunciation, also called Sutrayana or Hetuyana (Causal Vehicle). As regards the fourth, fifth and sixth Ways, these are external Tantras forming the Path of Purification, which is characterized by being more exoteric, gradual and ritualistic, by using chants and visualizations to produce the union between body and mind and the comprehension of form and Vacuity. With respect to the seventh and eighth Ways, the stage of development and the stage of completeness respectively, these are the internal Tantras that form the Path of the transformation, which develops the mandala, the breath, the realisation of the luminous Vacuity, the Tummo and the sacred sexual union. Here, the Path of purification and the Path of transformation form the Vehicle of the Fruits (Phalayana) which characterises to the Tantrayana or Mantrayana. However, the final stage is the ninth Way, which is the Primordial Yoga or Path of spontaneous Liberation that is beyond what is causal and the fruits. This latter Vehicle is the stage of perfection called Dzogpa chenpo or Mahasandhiyoga, being not only the Essence of Mahamudra but also the same spiritual state of the Saijojo Zen, establishing that everything is originally pure through its vision, practice and action, since this is the unifying principle of all the nine Vehicles. In fact, the ninth Vehicle of the Atiyoga has the same three subdivisions than the Saijojo Zen: Semde, Longde and Mengagde, which lead to the self-liberation and the integration of the awakened mind (bodhicitta). The Semde, sometimes considered as a tenth way, is similar to Theoretical Zen, stating that everything is mind and by awakening to the transcendent and Luminous Vacuity. The Dzogchen vision of the Semde is the basis of Atiyogatantrayana, recognizing the very true Buddha nature through the direct transmission from the spiritual master to the apprentice, which is a nondual primordial knowledge (ye-shes) of the immediate intrinsic Awakening (rig pa ‘i rtsal). The Longde, sometimes considered as an eleventh way, is similar to the Tathagata Zen, stating that the totality of the existence is originally free from dualistic visions. The Dzogchen meditation of Longde is the way of Atiyogatantrayana, by choosing the state of presence (rig pa) of Being in the here and now by means of the understanding that there is nothing more than this present, which is a state that goes beyond doubt and dualism by stabilizing the wise vision of the luminous vacuity of mind. The Mengagde, sometimes considered as a twelfth way, is similar to the Patriarchal Zen, asserting that the compassionate wisdom of the original Awakening of Emptiness is omnipresent and eternal, as it transcends the dualistic spatiotemporal framework. The Dzogchen conduct of the Mengagde is the result of the Atiyogatantrayana, continuing with the confidence (gdeng) in the self-liberation (rang grol) and the total integration (bsre ba) of Buddha-nature in the daily life, which is the being-in-action as a wise and compassionate practice of the individual in the world who is in his Path toward the Liberation (grol ba), which is nothing less than the understanding of that he was always essentially liberated (ta drol). As with the Patriarchal Zen of Saijojo Zen, the Mengagde of Dzogchen is a transmission heart-mind to heart-mind between spiritual master and apprentice that does not depend on writings, being the supreme teaching of the Atiyoga Vehicle, by posing a return to the ineffable original purity, which is nothing less than the intrinsic Awakening or the inherent and innate Liberty of the human being. The culmination of all this Way is the activity of the continuous Salvation by means of the practices of going through (thregchod) the illusions and also the direct approach (thödgal) that unifies Emptiness and form at all times. This system is known as the Great Perfection and the Great Love not only because it states that all that exists is empty and non-dual, but also because it proposes to Detachment, compassion and unselfishness as a form of appropriate and spontaneous conduct. Being based on the meditation of the source, the spiritual practice is positioned as an activity of loving (brtse-ba), by deploying the compassionate wisdom as a form of service to others. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) teaches that True Love is a sufficient practice.

It is in this last Vehicle, stage or spiritual level where Maitriyana is positioned within the model of the Purna Buddhism of the Nyingma tradition. The nine vehicles (Yanas) of the Nyingma system that culminate with the three divisions of Dzogchen, are valued all equally because each one provides guidance and Salvation according to the mental and spiritual level of each human being, because actually each vehicle is considered as different levels and degrees in a same process at the School of Life. This Path through Stages (Phatakrama) is the unification of all the Ways of the Nyingma system, forming a harmonious, unified and congruent teaching system. This pedagogical system is based on a unifying principle which comprises the different Vehicles as a sequential apprenticeship order on the same spiritual reality. That is why actually the set of all the nine Vehicles of the Nyingma tradition is not distinct from the One Vehicle (Ekayana) that is the Awakening (Bodhi), which is a complete system of conversion and spiritual Salvation in order that the human being evolves and becomes an Awakened Being (Buddha).

All these models demonstrate that the division amongst Hinayana, Mahayana and Vajrayana is academic, incorrect, commercial and superficial, since the differences between these supposed three movements are intellectual constructions very different from the true practices. Therefore, any model that is positioned as a Fourth Way regarding these three is undoubtedly false, for it ignores the depth of all the Buddhist Pathways. On the traditional schemes about Purna Buddhism (Purnayana or Integral-Complete Buddhism) it is demonstrated that Maitriyana can be considered respectively as a Third, Fourth, Fifth, Sixth, Ninth or even as a Twelfth Way. However, actually the Maitriyana is the One and Supreme Vehicle which Gautama Buddha and many other Awakened Beings (Buddhas) followed before and after him. By going beyond the mundane differences between the Ekayana, Chanyana or the Atiyogatantrayana, the Maitriyana is the First original Way of Buddhism (Sammasambuddhayana), by unifying Hinayana, Mahayana and the Western Wisdom. The Maitriyana arises as a New integrative and reconciliatory Vehicle amongst all the schools of Buddhism, at the same time that a conversion or a spiritual conquest of West is done, postulating new disciplines as from the dialectic performed by Buddhism with Western movements of the twentieth century, such as it has happened in the past with all the eastern disciplines. The scheme of Purna Buddhism demonstrates that the Maitriyana is composed of a reformulation of the Buddha-Dharma-Sangha as a complex practical and theoretical corpus of Metapsychology, Metaphilosophy and Metapolitics. As it happens with the internal branches of Saijojo Zen and Atiyoga, each one of these 3 disciplines must never be taken alone as a New Way, because it would be vanity and a profoundly incorrect fact to believe that only one of them can be a New Buddhism. In fact, Maitriyana is the Buddhist conversion of the Western disciplines, and not inversely. This dharmic conquest promotes the Maitriyana as the most revolutionary Buddhist movement of the history of humanity, since it allows all humanity to be converted to the Spiritual Path that Gautama followed.

The Reconciliatory Spirituality which emerges as a new Way of Buddhism incorporates all the great wisdom traditions of the world, by transmitting the teachings of the spiritual masters within a Supreme Vehicle. Therefore, Maitriyana is the Perennial Buddhism, whose fundamental process is the result of an emerging global reforming within the psychology, philosophy, politics and religion, by positioning a transcultural movement capable of leading the future generations toward a new civilization and a new humanity. Those who study the Maitriyana receive teachings to understand perfectly the universal harmony of all systems and paths of Spirituality.

The Maitriyana is the culmination of 2600 years of Spirituality; therefore this movement is differentiated from any diluted and bourgeois version of Spirituality. The capitalist civilization represents a terrible menace to Spirituality, trying to destroy it, degrade it or vulgarise it by means of Materialism. Spirituality must be kept intact in the face of movements both from materialism and metaphysics that do nothing more than reinforce the Ego. The creators of Buddhist Schools or Pathways must never seek a mundane interest or a personal prestige, being genuine spiritual masters living according to the principles of the Buddhist theory and practice, whose Purpose (Dharma) is nothing less than to Cure and Save the World. Because the Life Force is always on the side of those who fulfill with its Sense, the Maitriyana positions itself as a beacon of hope for the coming generations. Although there is the possibility that an Awakened Being (Buddha) never achieves to see the success of his or her Path, or even though he or she may fail from the mundane point of view, living according to the supreme duty (Dharma) is the best way to exist.

—————————————————————————————————————

Super-Integral Buddhism (Mahapurna)

By Master Maitreya Samyaksambuddha

The Maitriyana, as a Pathway of Reconciliation (Cicheng in Chinese and Jijo in Japanese), has an integrative knowledge of Spirituality, so it has not only created a pathway of Integral Buddhism (Purnayana) that synthesizes all Buddhist schools and traditions, surpassing the illusory academic scheme that classifies or separates the traditions in Hinayana, Mahayana and Vajrayana, but also expands this model with the creation of Super Integral Buddhism (Mahapurna). In order to have a correct classification of teachings (panjiao) the Maitriyana affirms that during the history of Buddhist Spirituality there have been several integral models, all of which are compiled within the Integral Buddhism (Purna) created by Maitriyana, which also has a Model of Super Integral Pathway (Mahapurnayana) that corrects and surpasses any type of Integral Buddhism (Purna).

The first model of Integral Buddhism (Purna) was created by Siddharta Gautama himself,[1] who raised the existence of three Spiritual Vehicles (Yanas) in Buddhism.

1. Samasambuddha-yana
2. Paccekabuddha-yana
3. Sravakabuddha-yana

In the first place, Samasambuddha-yana (Samyaksambuddha-yana) is the Vehicle of the Self-enlightened ones (Samasambuddhas) who are socially committed to teaching the Truth to others, spiritually guiding the apprentices toward the Cure (Nirvana) of suffering. In the second place, the Paccekabuddha-yana (Pratyekabuddha-yana) is the Vehicle of Solitary Awakened Beings (Paccekabuddhas) who are committed not to teach others but only to guide themselves through their good and appropriate conduct (abhisamacarikasikkha), because they have no mastery over the spiritual fruits (phalesu vasibhavam). In the third place, Sravakabuddha-yana is the Vehicle of the enlightened disciples (Arahants) that are those who have awakened through the teaching of another awakened spiritual master. In this primeval model of Integral Buddhism (Purna), both those who find Awakening (Bodhi) by themselves, and those who find it through a spiritual master, all of them would be members of Buddhist Spirituality, which is the One Vehicle (Ekayana) taught by Gautama. This first three-way model could come to be regarded as the Theravada view of Integral Buddhism (Purna). However, Buddhism has lost this categorization, since most of the people generally consider only Siddhartha Gautama as an Awakened Being (Buddha), forgetting that there have been many others who have reached for themselves this same spiritual level. Therefore, the Theravada recalls that there are three types of Self-enlightened (Sammasambuddhas): Self-enlightened with greater wisdom (prajñādhika), Self-enlightened with greater effort (vīryādhika) and Self-enlightened with greater faith (śraddhādhika). In this original model of Integral Buddhism (Purna), Siddharta Gautama was considered to be a Self-enlightened one through greater wisdom (Sammasambuddha Prajñādhika).

At the same time, demonstrating an integrative and non-sectarian spirit, the Theravada also recognizes that Siddharta Gautama is part of a meta-lineage of 28 Sammasambuddhas:[2] the first of the list was Buddha Tanhamkara, continuing with Medhamkara Buddha, Saranamkara Buddha, Dipankara Buddha, Kondañña Buddha, Mangala Buddha, Sumana Buddha, Revata Buddha, Sobhita Buddha, Anomadassa Buddha, Paduma Buddha, Narada Buddha, Padumuttara Buddha, Sumedha Buddha, Sujata Buddha, Piyadassi Buddha, Atthadassi Buddha, Dhammadassi Buddha, Siddhattha Buddha, Tissa Buddha, Phussa Buddha, Vipassi Buddha, Sikhi Buddha, Vessabhu Buddha, Kakusandha Buddha, Konagamana Buddha,  Kassapa Buddha and Gautama Buddha. In addition, according to Sinhalese sources,[3] after Siddhartha Gautama there would come the next ten Sammasambuddhas, beginning with Metteyya Buddha to continue with Rama Buddha, Dhammaraja Buddha, Dhammassami Buddha, Narada Buddha, Ramsimuni Buddha, Devadeva Buddha, Narasiha Buddha, Tissa Buddha and Sumangala Buddha. Therefore, the Theravada model of Integral Buddhism (Purna) considers that Siddharta Gautama was neither the first nor the last Sammasambuddha of history.

The second scheme of Integral Buddhism (Purna) was the One Way (Ekayana) developed in Sutras of Mahayana Buddhism, as for example the Lotus Sutra, recovering an old teaching of Gautama that allowed integrating Hinayana with Mahayana. The One Way (Ekayana) is revealed as a clear model of Integral Buddhism (Purna), not only for synthesizing Hinayana with Mahayana, but also for developing analytical, phenomenological and revolutionary perspectives, respectively from the teachings of the Lankavatara Sutra, Avatamsaka Sutra and Lotus Sutra. This model of the Ekayana not only points to the Awakening of the intrinsic Buddhic nature of each human being, but it would do so through different ways that are adapted to the mentality of each person. This second scheme would be the Mahayana model of Integral Buddhism (Purna). Thus, through the Tiantai Buddhist School of Master Zhiyi, it is not only realized the synthesis between Hinayana and Mahayana, but also a model of Integral Buddhism (Purna) composed by the five periods of writing of Sutras carried out by Siddharta Gautama:

1. period of the Avatamsaka Sutra;
2. period of the Agama Sutras (Hinayana);
3. period of the Vaipulya Sutras (Mahayana);
4. period of the Prajnaparamita Sutras (Hinayana-Mahayana unity);
5. period of the Lotus Sutra and the Mahaparinirvana Sutra (Ekayana).

The third scheme of Integral Buddhism (Purna) is posed by means of the Lotus Sutra, proposing the existence of five Buddhist vehicles:

1. Purisayana (Vehicle of humankind);
2. Devayana (Vehicle of the gods);
3. Sravakayana (Vehicle of the Disciple);
4. Pratyekabuddhayana (Vehicle of the solitary Buddha);
5. Bodhisattvayana (Vehicle of the Enlightened Being that teaches others).

The fourth scheme of Integral Buddhism (Purna) is posed by means of the Abhiniskramana-sutra or Sutra of the Great Renunciation (Chujia Gongde Jing), where it is confirmed the existence of five vehicles (yanas):

1. Ren tian diyu yinyuan (teachings of the human being, of the sky, of hell and of causality);
2. Hinayana;
3. Mahayana;
4. Zhangui Miecui (extinguishment of sin by repentance);
5. Chujia Gongde (merit of renunciation).

Although the Theravada tradition of the 28 Samasambuddhas has been lost within Mahayana Buddhism, it has certainly been symbolically preserved in Chan School with the lineage of the 28 Indian patriarchs: Mahakashyapa, Ananda, Shanavasa, Upagupta, Dhritaka, Mikkaka, Vasumitra, Buddhananda, Buddhamitra, Parshva, Punyayashas, Ashvaghosha, Kapimala, Nagarjuna, Aryadeva, Rahulata, Samghanandi, Samgayashas, Kumarata, Jayata, Vasubandhu, Manorhita, Haklena, Aryasimha, Vasiasita, Punyamitra, Prajnatara and Bodhidharma. This lineage demonstrates the integral spirit of Chan Buddhism.

The fifth scheme of Integral Buddhism (Purna) is posed in Chan (Zen) Buddhism, being confirmed that Master Bodhidharma was the one who introduced Ekayana Buddhist School of South India into China. In this sense, Master Zongmi confirmed that the Ekayana was a superior way in comparison with that of Mahayana, correcting the previous schemes of five vehicles, to propose a new scheme composed of the following five pathways:

1. Purisayana and Devayana (Way of the humans and of the gods);
2. Hinayana;
3. Yogacara or Mahayana of phenomenological appearance (Faxsiang Jiao);
4. Madhyamika or Mahayana of refutation to the phenomenological (Poxiang Jiao);
5. Huayan-Chan or Ekayana as natural way (Xianxing Jiao).

Accordingly, Master Zongmi was also the creator of what could be considered as the first outline of Super-Integral Buddhism (Mahapurna). Because Chan (Zen) Buddhism is the result of a dialectical synthesis between Ekayana Buddhism, Taoism and Confucianism, Master Zongmi considered that both Confucius and Laozi were Awakened Beings (Buddhas). In the possible scheme of Super-Integral Buddhism (Mahapurna) of Master Guifeng Zongmi, Zen (Chan) Buddhism has five pathways: First, the Bompu Zen (Bon-pu Chan) is the ordinary practice of personal enrichment for common people seeking health or wellness; Second, Gedo Zen (Wai-dao Chan) is the non-Buddhist Spirituality where practices such as Taoism, Confucianism and other Contemplative Practices are found; Third, the Shojo Zen (Xiaocheng Chan) or Hinayana as a search for personal Awakening; Fourth, the Daijo Zen (Dacheng Chan) or Mahayana as a sudden or gradual quest for the Awakening of Emptiness and Wholeness; Fifth, the Saijojo Zen (Zui shang cheng Chan) which is the Great Supreme Vehicle as path and goal, considering daily life as a spiritual practice. At the same time, Saijojo Zen is composed of three internal sub-pathways: First, Theoretical Zen, which is the peak intellectual understanding; Second, the Tathagata Zen, which is an emptying and contemplative Unity of the subject with the Cosmos; Third, the Patriarchal Zen, which goes directly to the experience of the here and now in order to be able to live and act as an Awakened Being (Buddha).

On the other hand, during the time of Master Zongmi, the prophets Aluoben and Jingjing in China also created a powerful model of Zen Christianity or Super-Integral Christianity that synthesized Christianity with Buddhism, Taoism and Confucianism, creating one of the most extraordinary movements of history.

As for the sixth scheme of Integral Buddhism (Purna), this one is raised in the Nyingma School belonging to the Vajrayana, creating a model composed of four vehicles: first, the Path of the Renunciation, called Sutrayana or Hetuyana (Causal Vehicle), being Composed of the Hinayana and Mahayana; second, the Path of Purification, being exoteric, gradual and ritualistic; third, the Path of transformation, being the practice of mandala, breathing, the realization of luminous Emptiness, the Tummo and the sacred sexual union, forming part of the Vehicle of the Fruits (Phalayana); fourth, the Path of Spontaneous Liberation or Primordial Yoga, being beyond the causes and fruits. This vehicle is the stage of perfection called Dzogpa chenpo or Mahasandhiyoga, associated with the Essence of Mahamudra and also with the Saijojo Zen, by establishing through its vision, practice and action that everything is originally pure.

The seventh scheme of Integral Buddhism (Purna) is raised in the Nyingma School, being based on the energy of the primordial and eternal Buddha or immutable light (samantabhadra). This Path by Stages (Phatakrama) is the unification of all Pathways of the Nyingma system, forming a harmonious, unified and congruent system that transcends all duality within the Buddhist schools, which is why the Nyingma proposes a scheme of Integral Buddhism (Purna) composed of nine vehicles (yanas):

1. Shravakayana or pathway of apprentices;
2. Pratyekabuddhayana or Pathway of the Solitary Self-Enlightened Beings;
3. Bodhisattvayana or path of the Enlightened Beings who seek the Awakening of all beings;
4. Kriyayoga (Kriyatantrayana);
5. Charyayoga (Charya Tantra or Upayogatantrayana);
6. Yoga Tantra (Yogatantrayana);
7. Mahayoga (Mahayogatantra) or stage of development;
8. Anuyoga (Anuyogatantrayana) or stage of completeness;
9. Atiyoga or Dzogchen (Atiyogatantrayana).

Like the Saijojo Zen, the ninth vehicle of the Atiyoga has three concordant subdivisions: First, the Semde, it is about the primordial knowledge (ye-shes) or immediate intrinsic Awakening (rig pa’i rtsal) of the Luminous Emptiness; Second, the Longde, which is the state of presence in the here and now beyond dualism; Third, the Mengagde, being the conduct of self-liberation (rang grol) and integration (bsre ba) of the Buddhic nature in daily life by means of detached love and righteous conduct. On the other hand, just like Saijojo Zen, Dzogchen could be considered as the second outline of Super-Integral Buddhism (Mahapurna), because it is a synthesis of Buddhism with two other disciplines: Shamanism and Yoga.

As for the eighth scheme of Integral Buddhism (Purna), it is raised in Socially Engaged Buddhism, raising the existence of four pathways: Hinayana, Mahayana, Vajrayana and Navayana.

Finally, the Maitriyana has a model of Integral Buddhism (Purna) and a model of Super Integral Buddhism (Mahapurna). In this way, the ninth scheme of Integral Buddhism (Purna) is posed in Maitriyana from the tripartite definition of Buddhism as Buddha-Dharma-Sangha or Dhyana-Prajna-Sila, which is clearly associated with the structure of the Pali Canon (Abhidhamma-Sutta-Vinaya). Thus, the Maitriyana poses the existence of three main theoretical pathways:

1. Buddhist Metapsychology;
2. Buddhist Metaphilosophy;
3. Buddhist Metapolitics.

At the same time, these theoretical ways have their correlate with 3 main practices:

1. Analytical meditation,
2. Existential meditation
3. Libertarian meditation.

These practical and theoretical pathways form the Analytical-Existential-Libertarian Discourse of Integral Buddhism, which is based on the Four Noble Truths and Noble Eightfold Path created by Siddhartha Gautama: first, life is intrinsically unsatisfactory (dukkha); second, the cause of dissatisfaction (dukkha) is avidity; third, the Cure for dissatisfaction is detachment; fourth, detachment must be followed through the Noble Path composed of righteous understanding, righteous thinking, righteous speech, righteous conduct, righteous livelihood, righteous effort, righteous attention and righteous concentration.

In addition, the Maitriyana has a tenth model of Integral Buddhism (Purna), developing a model of Buddhist Civilization of the past through a scheme composed of 20 vehicles:

1. Buddhist Psychology
2. Buddhist Psychiatry
3. Buddhist Medicine
4. Buddhist Pedagogy
5. Buddhist Psychotherapy
6. Buddhist Philosophy
7. Buddhist Ethics
8. Buddhist Arts
9. Buddhist Science
10. Buddhist Ecology
11. Buddhist Politics
12. Buddhist Economy
13. Buddhist Sociology
14. Buddhist Law
15. Buddhist Anthropology
16. Buddhist History
17. Buddhist Theology
18. Buddhist Gnosis
19. Buddhist Mysticism
20. Buddhist Priesthood

With regard to the definitive model of Super-Integral Buddhism (Mahapurna) created by the Maitriyana, there are two schemes. The introductory scheme is composed of the evolution of Buddhism through the incorporation of a fourth principle that transcends and includes its previous elements. Thus, Buddhism is redefined as Buddha-Dharma-Sangha-Maitri, as well as Dhyana-Prajna-Sila-Karuna. The same happens with the incorporation of a fourth basket within the Buddhist Canon (Abhidhamma-Sutta-Vinaya-Bodhi), but also with the incorporation of new practical and theoretical elements. In this way, the first model of Super-Integral Buddhism (Mahapurna) is an Analytical-Existential-Libertarian-Mystical Discourse which has four theoretical pathways:

1. Buddhist Metapsychology
2. Buddhist Metaphilosophy
3. Buddhist Metapolitics
4. Buddhist Metarreligion

Also, it has four practical pathways conforming the Analytical-Existential-Libertarian-Mystical Discourse of Maitriyana:

1. Analytical meditation
2. Existential meditation
3. Libertarian meditation
4. Mystical meditation

These four contemplative practices have four poisons to defeat: the Ego, Ideology, the State and Nihilism.

This model has, in turn, a counterpart into five distinct types of Samyaksambuddhas:

• Analytical Buddha
• Existential Buddha
• Libertarian Buddha
• Mystical Buddha
• Integral Buddha or Synthesis Avatar

On the other hand, while the Super Integral Buddhism (Mahapurna) of Master Zongmi synthesized Ekayana Buddhism with two disciplines of China, which were Taoism and Confucianism, the Maitriyana, on its part, developed the more extraordinary Super-Integral Buddhism (Mahapurna) of history when synthesizing Buddhism with 20 disciplines from West and East, creating a model of Future Buddhist Civilization composed of 20 vehicles:

1. Buddhist Psychoanalysis
2. Buddhist Humanism
3. Buddhist Transpersonalism
4. Buddhist Parapsychology
5. Buddhist Integralism
6. Buddhist Existentialism
7. Buddhist Stoicism
8. Buddhist Surrealism
9. Buddhist Relativism
10. Buddhist Environmentalism
11. Buddhist Socialism
12. Buddhist Cooperativism
13. Buddhist Anarchism
14. Buddhist Abolitionism
15. Buddhist Shamanism
16. Buddhist Christianity
17. Buddhist Revisionism
18. Buddhist Yoga
19. Buddhist Sufism
20. Buddhist Ecumenism

Finally, in correspondence with the model of Integral Buddhist Civilization, then the Maitriyana transmits the Five Noble Truths and the Noble Twentyfold Path of Buddhist Evolution.

First Noble Truth: Everything in the Universe is inherently unsatisfactory, impermanent, insubstantial and interdependent;

Second Noble Truth: The ordinary human being lives with attachment to suffering, repetition in the face of change, unconsciousness of Emptiness, and aversion to others;

Third Noble Truth: The Evolution of the human being is through Detachment, Serenity, Awakening and Mutual Support.

Fourth Noble Truth: Detachment, Serenity, Awakening and Mutual Support must be practiced through the Noble Twentyfold Path comprised of appropriate attention, appropriate peace, appropriate health, appropriate liberation, appropriate concentration, appropriate thought, appropriate knowledge, appropriate comprehension, appropriate truthfulness, appropriate harmony, appropriate speech, appropriate work, appropriate conduct, appropriate justice, appropriate effort, appropriate responsibility, appropriate love, appropriate intuition, appropriate unity and appropriate salvation;

Fifth Noble Truth: Individual Evolution is not the ultimate goal, but is only the righteous means for the True Purpose (Dharma) which is the Cosmic Evolution of all sentient beings in the Multiverse.

O the other hand, even the Maitriyana has a scheme of Super-Integral Spirituality (Mahapurna Sasana) that preserves and dialectically transcends all traditions by means of a practical and theoretical framework of 20 vehicles: Super-Integral Psychology, Super-Integral Psychiatry, Super-Integral Medicine, Super-Integral Pedagogy Super-Integral Psychotherapy, Super-Integral Philosophy, Super-Integral Ethics, Super Integral Arts, Super-Integral Science, Super-Integral Environmentalism, Super-Integral Politics, Super-Integral Economy, Super-Integral Sociology, Super-Integral Law, Super-Integral Anthropology, Super-Integral Theology, Super-Integral History, Super-Integral Gnosis, Super-Integral Mysticism and Super-Integral Priesthood. In this way, Super-Integral Spirituality (Mahapurna Sasana) would not be a mere discipline but rather the set of peak knowledge and compassionate wisdom of the whole humankind.

In addition, Maitriyana’s Super Integral Buddhism (Mahapurna) includes within its meta-lineage the Awakened Beings (Buddhas) of multiple Buddhist and non-Buddhist traditions, because Free and Enlightened Beings (Arhats-Bodhisattvas) always emerge when humans follow the Path of generosity (dana), ethics (sila), detachment (nekkhama), wisdom (panna), tenacity (viriya), patience (khanti), veracity (saccha), commitment (adhitthana) spiritual love (metta) and equanimity (upekkha). Thus, while the Theravada has a meta-lineage of 28 Sammasambuddhas and the Ekayana has a lineage of 28 Sravakabuddhas, on its part the Maitriyana pays tribute to the past by making a list in which 28 Buddhas are recognized that have appeared along the whole history, even though some of them have not been Buddhists, demonstrating the revolutionary and reconciling nature of Maitriyana’s Super-integral Buddhism (Mahapurna). While this meta-lineage includes Buddhists such as Siddharta Gautama, Garab Dorje, Nagarjuna, Asanga, Bodhidharma, Zhiyi, Hui Neng, Chinul, Padmasambhava, Guifeng Zongmi, Hotei, Honen, Dogen, Nichiren, Wonhyo, Hakuin Ekaku and Ambedkar, at the same time Laozi, Confucius, Socrates, Pyrrho, Jesus of Nazareth, Mani, Jingjing, Francis of Asisi, Eckart, St John of the Cross and Baháulláh are also recognized as Awakened Ones (Buddhas).

The Maitriyana’s Super Integral Buddhism (Mahapurna) not only shows the Path to unity and harmony of Buddhist teachings and spiritual traditions, but is also a direct Path to world peace, social justice, advanced education, and ecological health of the entire humanity. This pathway not only teaches how to save the world, but also how to realize the appropriate evolution of the human being, so that this comprehensive and integrative approach is based on the essential pathway of compassionate wisdom. Therefore, the Maitriyana teaches the lifestyle of Perennial Spirituality in the here and now. Although the Maitriyana’s Super Integral Buddhism (Mahapurna) is hard to understand because it is an ocean within which many streams are found, this integrative and reconciling scheme is the supreme vehicle of Spirituality because it preserves the most fundamental principles of contemplation, wisdom, ethics and compassion. The supremacy of Maitriyana comes precisely from showing how to appropriately liberate the inner and outer world, always paying tribute to the Truth of the past, present and future. In this way Maitriyana’s Super Integral Buddhism (Mahapurna) is the core and culmination of Universal Spirituality, unifying the Buddhist Spirituality and going beyond it by uniting all wisdom of East and West. In this sense, Maitriyana compiles all the different types of Integral Buddhism (Purna) within a supreme vehicle of Super Integral Buddhism (Mahapurna) that allows to buddhizate or to spiritually convert the main disciplines of history’s thought. This dharmic conquest promoted by the Maitriyana may be considered as powerful as the Buddhist missions that King Ashoka sent to different continents of the world. On this occasion, far from trying to influence societies, it is sought the spiritualization of psychology, psychiatry, medicine, pedagogy, psychotherapy, philosophy, ethics, art, science, environmentalism, politics, economics, sociology, law, anthropology and theology, since only through the transformation of these disciplines the Super-Integral Spirituality (Mahapurna Sasana) of the Maitriyana will be able to create a better civilization and a healthy and awakened humankind. Even if that Purpose (Dharma) is never attained, to live and die for this Path is the best way to exist.

[1] Anguttara Nikaya, Pali Cannon.

[2] Buddhavamsa, Khuddaka Nikaya (Sutta Pitaka, Canon Pali)

[3] Dasabodhisattuppattikatha (The Birth Stories of the Ten Bodhisattas)

————————————————————————————————————————-

BUDDHAS PROJECT

Seeking the virtues of 1 Buddha is the same as seeking the virtues of all Buddhas, since all the Buddhas have a single and common Dharmic Nature.

Siddharta Gautama

Buddhas in the Theravada

There are three variations of Awakened Beings (Buddhas) according to the Theravada Buddhism:

1. Samyaksambuddha (Samasambuddha). This is the one who wakes up by himself and teaches the entire humanity to attain the Awakening.
2. Pratyekabuddha (Paccekabuddha). This is the one who wakes up by himself but he does not have the oath to teach to everyone.
3. This is the apprentice who wakes up after the contact with an Awakened Being. Bodhisattvas can be found in this category.

Buddhism has lost this categorization, since it usually recognizes only to Siddhartha Gautama as a Buddha (Awakened Being), a Samyaksambuddha (Self-enlightened one) thus forgetting that there have been many others who have achieved by themselves this same spiritual level. Therefore, the Theravada recalls that there are three types of Samyaksambuddhas: with a greater wisdom (prajñādhika), with a greater effort (vīryādhika) and with a greater faith (śraddhādhika). Gautama was a Prajñādhika Buddha (through greater wisdom).

The Sammasambuddha is also called Sabbanu Buddha (Omniscient Buddha), having the mission of Saving the Spiritual Truth for the Cure (Nirvana) and the Awakening (Bodhi) of all beings. By such reason, a Self-enlightened is a Medic (bhisakko) and Master (Sattharo), although his function of spiritual leadership grants him the title of Lord (Bhagava) and even of Universal Monarch (Raja Chakkavatti) or Descendent from the Sun (Adiccha-Bandhu’).

In order to purge the Buddhist Spirituality from every possible religious nuance, the Maitriyana claims that in the verses of the Jataka stories, the tenth book of the Khuddaka-Nikaya (Sutta Pitaka), it is described that Siddharta Gautama himself is only one appearance within a long chain of Samyaksambuddhas. In fact, in the Jataka Atthakatha and the Lalitavistara, a list of more than two dozen of Samyaksambuddhas is submitted, while the Mahavastu has a list of about a hundred Samyaksambuddhas. Now, regarding the Buddhavamsa text which is part of the Khuddaka Nikaya (Sutta Pitaka of the Pali Canon), it provides a particular description of the sermons and auras of these twenty eight Samyaksambuddhas (Samasambuddhas), who taught Spirituality to people. The last one of this list was Siddhartha Gautama, however he obviously was not the first Buddha nor the latest. In countries -such as Myanmar, Cambodia, Laos, Burma and Thailand, where Theravada Buddhism predominates, it is effectively a custom to celebrate festivals in order to pay tribute to the twenty eight Samyaksambuddhas. In Theravada Buddhism, the first Samasambuddhas are considered as primordial, especially the first three (Taṇhaṅkara, Medhaṅkara, y Saraṇaṅkara) because they lived before the fourth Samasambuddha called Dipankara, who is very important in both the Theravada and Mahayana Buddhism. But obviously the twenty eight Samyaksambuddhas are not the only ones who have existed, since Siddharta Gautama himself taught that have appeared countless amount of Samyaksambuddhas or Sabbanubuddhas in the past. In the current era, called Bhadrakalpa (Bhaddakappa), it is expected that 1000 Samyaksambuddhas appear, although a single Samyaksambuddha usually appears one at a time.

Below, the list in Pali and Sanskrit of the twenty eight Samyaksambuddhas is presented according to Theravada, at the same time future Samyaksambuddhas who are expected to come after Siddharta Gautama Buddha are listed.

Buddhas from other ages

1. Buddha Taṇhaṃkara (p)
2. Buddha Medhaṃkara (p)
3. Buddha Saraṇaṃkara (p)
4. Buddha Dīpankara (p) Buddha Dīpankara (s)
   5. Buddha Koṇdañña (p) Buddha Kauṇḍiya (s)
   6. Buddha Mangala (p)   Buddha Mangala (s)
   7. Buddha Sumana (p)   Buddha Sumana (s)
   8. Buddha Revata (p)  Buddha Raivata (s)
   9. Buddha Sobhita (p)  Buddha Śobhita (s)
   10. Buddha Anomadassa (p)  Buddha Anavamadarśin (s)
   11. Buddha Paduma (p)  Buddha Padma (s)
   12. Buddha Nārada (p)  Buddha Nārada (s)
   13. Buddha Padumuttara (p)  Buddha Padumottara (s)
   14. Buddha Sumedha (p)  Buddha Sumedha (s)
   15. Buddha Sujāta (p)  Buddha Sujāta (s)
   16. Buddha Piyadassi (p)  Buddha Priyadarśin (s)
   17. Buddha Aţţhadassi (p)  Buddha Arthadaśin (s)
   18. Buddha Dhammadassi (p)  Buddha Dharmadarśin (s)
   19. Buddha Siddhattha (p)  Buddha Siddhārtha (s)
   20. Buddha Tissa (p)  Buddha Tiṣya (s)
   21. Buddha Phussa (p)  Buddha Puṣya (s)
5. Buddha Vipassi (p) Buddha Vipaśyin (s)
6. Buddha Sikhī (p) Buddha Śikhin (s)
   24. Buddha Vessabhu (p) Buddha Viśvabhuj (s)

Buddhas from the current Bhadrakalpa era:
25. Buddha Kakusandha (p) Buddha Krakucchanda (s)
26. Buddha Koṇāgamana (p) Buddha Kanakamuni (s)
27. Buddha Kassapa (p) Buddha Kāśyapa (s)
28. Buddha Siddhattha Gotama (Sakiyamuni) (p) Buddha Siddhārtha Gautama

29. Metteya

 Future Buddhas from the Bhadrakalpa era according to some Sinhalese sources
1. Metteyya

2. Rama
3. Buddha Dhammaraja (king Pasenadi of Kosala)
4. Buddha Dhammassami (Abhibhu king of devas)
5. Buddha Narada (Dighasona)
6. Buddha Ramsimuni (Canki)
7. Buddha Devadeva (Subha)
8. Buddha Narasiha (Todeyya)
9. Buddha Tissa (elephant Dhanapala)
10. Buddha Sumangala (elephant Parileyya)

Many Buddhists pay homage to the Samasambuddha 29, Metteyya, as the spiritual successor of Siddhartha Gautama, appearing on the Earth to teach pure Spirituality. The prophecy of this event is found in the canonical literature of both the Theravada and the Mahayana, considering that this would happen before the eventual loss of the True Buddhism. The Chakkavatti Sihanada and the Anagatavamsa Sutra describe the features of this advent. However, Dasabodhisattuppattikatha (The Birth Stories of the Ten Bodhisattas) may describe even the next nine successors of Metteyya. This clearly demonstrates the spirit of Maitriyana in its attempt to recognise the different Samasambuddhas who have appeared after Siddhartha Gautama.

Buddhas in Mahayana

However, this tradition of the 28 Samasambuddhas has lost itself within Mahayana Buddhism, remaining symbolically preserved in Chan with the 28 indian patriarchs.

1. Mahakashyapa
2. Ananda
3. Shanavasa
4. Upagupta
5. Dhritaka
6. Mikkaka
7. Vasumitra
8. Buddhananda
9. Buddhamitra
10. Parshva
11. Punyayashas
12. Ashvaghosha
13. Kapimala
14. Nagarjuna
15. Aryadeva
16. Rahulata
17. Samghanandi
18. Samgayashas
19. Kumarata
20. Jayata
21. Vasubandhu
22. Manorhita
23. Haklena
24. Aryasimha
25. Vasiasita
26. Punyamitra
27. Prajnatara
28. Bodhidharma

Concordantly, with regard to Mahayana Buddhism, it is theoretically considered that the quantity is enormous, so it is affirmed that there are a Thousand Buddhas. Some of them are Vessabhū Buddha, Kakusandha (Krakucchanda) Buddha, Konagamana (Kanakamuni) Buddha and Kassapa (Kashyapa) Buddha. This implies that there has been a timeless succession of numerous Samasambuddhas who appeared in the past and they will also appear in the future. Nevertheless, traditionally it is spoken of a holy trinity composed of Dipankara, Gautama and Metteyya, who are considered as the Buddhas of the Three Times: from past, present and future. Popularly, Budai (Hotei) has been recognised as the incarnation of Metteyya, while some Buddhist groups consider that Nichiren was.

As regards the Vajrayana, it is considered that there are five heavenly figures called Dhyani Buddhas.

1. Vairochana
2. Aksobhya
3. Ratnasambhava
4. Amitabha
5. Amoghasiddhi

At the same time, these five figures correspond respectively to the five human Buddhas: Krakuchandra, Kanakamuni, Kashyapa, Gautama and Maitreya.

Furthermore, there is a veneration to a list of 18 Arhats (Lohans) within the Chinese Buddhism, a group that supposedly has the Purpose (Dharma) of caring the Buddhist Spirituality and wait for the advent of Metteyya.

1. Pindola Bharadvaja
2. Kanaka Vatsa
3. Karaka Bharadvaja
4. Subhinda
5. Nakula
6. Bhadra
7. Kalika
8. Vajraputra
9. Gobaka
10. Maha Panthaka
11. Rahula
12. Nagasena
13. Angida
14. Vanavasa
15. Asita
16. Panthaka
17. Nantimitolo
18. Pindola

Buddhas in Maitriyana

Throughout the history of humanity there have been both Buddhists and non-Buddhists who have achieved a kind of similar Enlightment and Liberation to that of Siddhartha Gautama’s, thus developing the unique qualifications to convert someone into an Awakened Being (Buddhakarakadhamma). In this way any human being can become an Awakened Being (Buddha) as long as he follows the Path of generosity (dana), ethics (sila), detachment (nekkhama), wisdom (panna), tenacity (viriya), patience (khanti), truthfulness (Saccha), engagement (adhitthana), spiritual love (metta), and equanimity (upekkha). In this way there are 18 unique qualities which characterise the Awakened Beings (Buddhas): rectitude in action, discourse and mind; non-dualistic thinking; concentration and discernment without fail; will and unlimited vigor; mindfulness, wisdom and infinite liberation; free vision and knowledge; appropriate speaking; balanced thoughts; clear insight about the past, present and future.

Just as the 28 Buddhas of Theravada and the 28 Indian Patriarchs of Zen, the Maitriyana makes a list recognising 28 Samyaksambuddhas that have appeared throughout the entire history. Many of them are Buddhists, while others are not. While the vast majority of them attained Awakening (Bodhi) for their own spiritual merit, others were able to go beyond the conventional system of lineages and they developed a Reconciliatory Spirituality. The Maitriyana pays tribute to these supreme human beings.

1. Siddharta Gautama
2. Laozi
3. Confucius
4. Socrates
5. Pyrrho
6. Jesus of Nazareth
7. Garab Dorje
8. Nagarjuna
9. Mani
10. Asanga
11. Bodhidharma
12. Zhiyi
13. Hui Neng
14. Chinul
15. Jingjing
16. Padmasambhava
17. Guifeng Zongmi
18. Hotei
19. Honen
20. Wonhyo
21. Francis of Asisi
22. Dogen
23. Nichiren
24. Meister Eckart
25. Hakuin Ekaku
26. Baháulláh
27. Ambedkar
28. Maitreya

By considering these 28 Samyaksambuddhas as Precursors of Maitriyana, it is clear that this movement has the Supreme Purpose (Dharma) to lead humanity toward a global spiritual evolution, allowing many more Buddhas to emerge in the future.

On the other hand, while the Theravada proposes the existence of three different types of Samyaksambuddhas, such as a Prajñādhika Buddha (with greater wisdom), a vīryādhika Buddha (with greater effort) and a śraddhādhika Buddha (with greater faith), instead, the Maitriyana raises the existence of six different types of Samyaksambuddhas: 1) Analytical Buddha, 2) Existential Buddha, 3) Libertarian Buddha, 4) Mystical Buddha, 5) Integral Buddha (Purna) or Avatar of Synthesis, and 6) Super-Integral Buddha (Maha-Purna).  These archetypes were fully expressed in Gautama (Analytical Buddha who teaches the Cure of the mind), Laozi (Existential Buddha who teaches the Awakening of reality), Confucius (Libertarian Buddha who taught the Harmony of society), Jesus (Mystical Buddha who taught Liberation from the divine), and Maitreya (Integral Buddha who teaches the Unity of compassionate knowledge of all Buddhas, and also Super-Integral Buddha who teaches Reconciliation and the peak knowledge of all spiritual traditions and civilizations).

Now, although any ignorant might consider this model of the Maitriyana as a new age syncretism, nevertheless, it is confirmed that this type of spiritual synthesis with lineages of prophets or universal mediators has not been the exception but has been the norm throughout the entire history of Spirituality. Indeed, almost all spiritual traditions have a prophetic lineage or chain of progressive revelation of the divine composed of mediators, prophets, messengers, avatars or holy manifestations.  Certainly, there are integral prophetic lineages composed of mediators belonging to the same tradition, such as Zoroastrianism that has a list of 4 mediators or divine incarnations, Jainism that has a list of 24 prophets that have occurred periodically in history, and Judaism that theorizes about the existence of a chain of divine messengers composed of 55 prophets (major or minor).  But there are also integral prophetic lineages composed of mediators from different traditions, such as in the case of Ebionites and pseudo-Clementines who recognize a list of 8 incarnations of the true prophet in which Jesus is the final messenger; the case of Islam and Shaykhism that recognize Jewish and Christian prophets simultaneously affirming Muhammad as the final messenger.

Accordingly, there are super-integral prophetic lineages that just like the Maitriyana also include Siddhartha Gautama along with prophets from other spiritual traditions. The first example is Hinduism has a chain of 10 avatars or manifestations (pradurbhava):

1. Matsya
2. Kurma
3. Varaha
4. Nara-simha
5. Vamana
6. Parashu-rama
7. Rama
8. Krishna
9. Siddhartha Gautama
10. Kalkin

The second example is the case of Manichaeism, which was a new integral world religion with respect to the previous ones. Its founder, Mani, recognized the existence of a super-integral prophetic lineage composed of 4 prophets or revelators: Gautama, Zarathustra, Jesus and Mani. At the same time, Al-Shahrastani considers that in Manichaeism there are 8 prophets:

1. Adam
2. Seth
3. Noa
4. Abraham
5. Siddhartha Gautama
6. Zarathustra
7. Jesus
8. Paul

Finally, Bahaism distinguishes the existence of two types of prophets: the dependent and the independent. In the case of dependent prophets, they are those who were followers, promoters, and transmitters of the Law, while the case of independent or universal prophets are those religious founders who have revealed the Law. Thus, Baha’ism teaches a super-integral prophetic lineage composed of the following mediators:

1. Adam
2. Noa
3. Krishna
4. Abraham
5. Moses
6. Siddhartha Gautama
7. Zarathustra
8. Hud
9. Salih
10. Jesus
11. Muhammad
12. Bab
13. Bahaullah

In this way, just like the Maitriyana, the Bahaism of Abdul Baha and Bahaullah not only affirms that the complete list of these divine manifestations is unknown, with envoys in each era and in each nation since immemorial time, but also affirms that this prophetic chain of divine manifestations will continue in the future forever, since Bahaullah considered himself as the most recent manifestation but not the last or final one, since the number is undefined.