Defence of the Poor and Oppressed ones

Defence of the Poor and Oppressed ones

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

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

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

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

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