ACT CONCERNING REIKI JAEN ASSOCIATION MEMBERS

ACT CONCERNING REIKI JAEN ASSOCIATION MEMBERS

Dear members of Reiki Jaen Association,

Through this Act, on the day 26 July 2016, we communicate with you to make an international repudiation of the illegal behavior developed by your Association, by acting with complacency and complicit silence of all its members, even after receiving a Judgment for SLANDER and LIBEL, THREATS AND DISCRIMINATION, VIOLATION OF THE HUMAN RIGHT TO EDUCATION, VIOLATION OF THE HUMAN RIGHT TO RELIGIOUS FREEDOM, FALSE SPIRITUALITY and FALSE ZEN, INTOLERANCE and VIOLATION OF THE HUMAN RIGHT TO PEACE. This pattern of misconduct and violation of the main precepts of Buddhist Ethics is basically because the members of this Association are committing a "SPIRITUAL FRAUD", thus ignoring the essential lineaments of any discipline of Spirituality and Healing. Despite the fact that we have offered full scholarships to members of Reiki Jaen Association in order they have a genuine training as long as they publicly apologize, not only none of them has taken advantage of this opportunity for personal and professional growth, but also they have republished their libelous, slanderous and illegal words. All of this happened with the complicity of Beatriz Rodríguez Domínguez y Octavio Lombardo Rodríguez, Carlos Rubio García, Estrella Casado Martínez, Jorge Gandul Gómez, José Pérez Rojas, Luis Quirós Delgado, Mabel Ballesteros Ruiz, Macarena Moreno-Torres, María Ángeles Fuentes Troyano, Mercedes Serrano Callejas, Piedad Ruiz Cortecero y Teresa Afan de Rivera Navas. By rejecting any attempt of peaceful resolution, the Reiki Jaen Association has made a huge mistake, because the International Buddhist Ethics Committee has legal jurisdiction to carry out proceedings against citizens, organizations and governments that violate Human Rights. In conclusion, it is requested an immediate correction on the part of all members of the Reiki Jaen Association because otherwise they will be committing the crime of "unlawful association".

Finally, the International Buddhist Ethics Committee makes clear that it has Sovereign Immunity facing any legal action which may be taken against it by Reiki Jaen Association and its members.

Always keeping a reconciling spirit,

Buddhist Master Maitreya

President of the International Buddhist Ethics Committee and Buddhist Tribunal on Human Rights

Resolution on Phra Apichart Punnajanto

Case Number 01-2015: Ashin Wirathu & 969 Movement

Resolution on Phra Apichart Punnajanto

Monday 18 July, 2016

The International Buddhist Ethics Committee & Buddhist Tribunal on Human Rights,

Recalling the principles of Buddhist Law, the human rights and fundamental freedoms established by international instruments such as the Buddhist legal code (Vinaya) adopted by the spiritual commune (sangha) and the Universal Declaration of Human Rights adopted by the international community;

Whereas these rights and freedoms include political, economic, cultural and environmental rights, among which it is found religious freedom and the human right to peace;

Aware that the Buddhist people owns a spiritual distinction with regard to the rest of the international community, and that it is not due to racial issues, but rather due to the possession of a superior ethics and a mission of harmony and social Awakening that should never be violated;

Enormously concerned by the testimonies coming from Thailand that include evidences of corruption and advocacy of violence within the Buddhist spiritual commune (sangha), such as the public expressions of Phra Apichart Punnajanto (professor at Wat Benchamabophit in Bangkok) encouraging Islamophobia and mass murder against Muslims, while said person asked to burn a mosque at every opportunity a bhikkhu dies, which not only violates State Law and the Buddhist Law but it is also a crime as extreme as the crimes committed by terrorist movements;

Deploring the fact that the only consequence of such statements was that the Sangha Supreme Council (Maha Thera Samakom) has requested Phra Apichart Punnajanto the cancellation of his Facebook account, although he has shown no repentance besides the enormous similarity these expressions have with crimes carried out by Ashin Wirathu and his Organization for the Protection of Race and Religion (Ma Ba Tha), which have been complicit in international crimes of the government of Myanmar, such as genocide, ethnic cleansing and crimes against humanity;

Taking into consideration that hatred and Islamophobia have triggered millions of deaths, also resulting in refugee crises throughout the entire world, so that it is an act deeply sinister that this is incited by a bhikkhu, who should always be a bringer of peace, justice and Cure of the suffering of all beings;

Examining that the Phra Apichart Punnajanto's attempt to replicate the way of Wirathu in Thailand is an ideological event of revenge and social hostility that violates the Buddhist Law and International Law, causing an unprecedented damage in the world history of Spirituality created by Siddharta Gautama, such as has happened in Myanmar;

Given that according to press sources Master Sulak Sivaraksa has publicly stated that Phra Apichart should cease to be a Buddhist, since the message of Gautama is the spiritual love, compassion and non-violence, rather than ethnic nationalism;

Reaffirming the Judgment of April 15, 2015 of the International Buddhist Ethics Committee against Ashin Wirathu for Discrimination, Social Segregation, Advocacy of violence and False Buddhism;

Being appalled by the fact that this False Buddhism is spreading over Myanmar, Sri Lanka and Thailand, while transmitting fascist and nationalist visions that contradict the spiritual principles taught by Gautama;

1.      States that Buddhist Spirituality is the first movement in history of humanity which has regulated in practice and theory the defense of human rights and the Mother Earth as the only way for the evolution of life.

2.      Calls for the immediate annulment of the status of Bhikkhu of Phra Apichart, also requesting the intervention of the temple Wat Benchamabophit where he teaches.

3.      Solemnly states that any violence or attack against any living being, whether in the realm of thought, word or act, is completely contrary to the Buddhist Spirituality.

4.      Expresses the hope that the Buddhist people regain its purity in all countries of Asia, where in the past was able to develop a system of Civilization Dharmic.

5.      Deplores as illegal to any governmental or military action that intervenes on the spiritual commune (sangha) in order to control it or pervert it.

6.      Declares that the Supreme Sangha Council of Thailand should immediately conduct a reform process that provides justice and purity to combat corruption and advocacy of violence which violate the legal code (Vinaya) of the Buddhist people.

7.      Appeals to all members of the great Buddhist nation to follow the Path of Righteousness, Detachment and compassionate wisdom (karuna-prajna) that Gautama developed two thousand six hundred years ago.

Sincerely, with a spirit of reconciliation (maitri),

Buddhist Master Maitreya

Spiritual Guide and President of the International Buddhist Ethics Committee (IBEC) and Buddhist Tribunal on Human Rights (BTHR)

Case Ricardo Javier Ocampo

Case 17-2016:

Ricardo Javier Ocampo & Meditazen Community

The International Buddhist Ethics Committee finds him RESPONSIBLE of the charges:
- SPIRITUAL FRAUD
-FALSE ZEN

Download the full case  Download

International Association of Genocide Scholars

In July 11 2016, Buddhist Master Maitreya, President of Buddhist Tribunal on Human Rights, has become member of  the INTERNATIONAL ASSOCIATION OF GENOCIDE SCHOLARS.

Dialogue with the Supreme Court of the Navajo Nation

Buddhist Defense of the New Legal Profession

The international juridical system should be updated or renewed, because professionals with advanced technical, normative and humanitarian training are needed, being undoubtedly interested about social issues. The practice of law profession cannot be nourished only from the contribution of social sciences, but can also learn a lot from traditional legal systems of tribal peoples, such as the Buddhist Tribal Law. In this regard, the international juridical system faces two important challenges: first, the contemporary law needs to be open to the future, incorporating the highest standards of human rights as the center of its theory and practice; secondly, the contemporary law needs to honor the past, respecting the complexity of tribal juridical institutions to understand the historical transformations and ethical values that are the basis of Law. Therefore, the Maitriyana teaches a new kind of law with political, economic, cultural and environmental grounds. The state legal system, on its own, is not enough to understand the complex phenomenon of Law which means that it must incorporate interdisciplinary trainings in psychology, philosophy, sociology and history, such as the Buddhist Tribal Law does, contributing to the professional formation of lawyers of the future. Particularly, perspectives such as those of the analysis of human right to peace, modern theories of social justice, study of direct democracy and the examination of the principles of responsibility in the light of environmental rights should be incorporated. These tools which are prioritized by the Maitriyana are useful to better understand the criminal and civil cases, as well as to propose new legal regulations inspired by human rights. The apprentices of Buddhist Tribal Law have training in critical thinking, by developing the ability of a clear, rigorous and original argumentation, reason by which they learn paradoxical dialectical logic by drafting ethical positionings beyond dualism. This kind of righteous argumentation seeks that laws are consistent with ethics and intuitive reasoning of Natural Law. Thus, the ethics committees and tribunals of consciousness of Maitriyana make use of the peak knowledge (satori) when evaluating cases of violations of the rights of the Buddhic people, of humanity, animals and the Mother Earth (Pachamama). The Jurists (Vinayadharas) of Buddhist Tribal Law are not necessarily experts in all matters, although they must certainly have the capabilities to wisely evaluate cases and compassionately interpret laws, even considering the metadiscussions concerning the appropriate methods to reach Truth and Justice. The spiritual masters are ethical and legal mentors of individuals, being reference sources for their psychical and social development. The Maitriyana then approaches the legal profession of future with the intention that the new generations of apprentices have professional tools to boost their practice of commitment with the Liberation of others. The Buddhist Tribal Law is a metapower whose practice is juridical teaching, by promoting the defense of ethics, human rights and fundamental freedoms. Therefore, the ethics committees and tribunals of consciousness of Maitriyana embody an improvement and evolution of the international system of Justice, which can import these traditional juridical practices of tribal peoples and adapt them to the needs of the global community. These skills of the Buddhist Tribal Law will be fundamental in the world of tomorrow, which will develop democratization and purification of Justice to unprecedented levels.

Dialogue with National Institute Against Discrimination, Xenophobia and Racism (INADI)

Buddhist Defense on the struggle against Impunity

By Buddhist Master Maitreya

At the opening of the Path of Spirituality, 2600 years ago, Siddhartha Gautama called on the three pillars of the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) to peacefully fight for a better world. This requires that Buddhist Law puts an end to impunity, which is the absence of Justice and Truth. This is why the Maitriyana is responsible for hearing the claim of society to urgently trying to transform reality. This metapolitics of Buddhist Law copes with impunity of powers of the State and religion, by promoting a legal process with a clear Purpose (Dharma) and an ethical judgment. The spiritual master ensures that the first step of this pathway of Superior Justice is the investigation of what is Real, because without this investigative process there is no Truth. Indeed, the Maitriyana works for the advance in creating a planetary body of judicial politics, revaluing the role of International Law and the Human Rights in the political processes of the future, but always in tune with democratic processes of popular debate. In the Buddhist Law it is considered the libertarian meditation as a laboratory where hypotheses can be tested for the construction of a new civilization, since the contemplative experience is the laboratory of juridical science of the Maitriyana. Although the powers of State do not cooperate to effectively bring Justice and Truth to the people, the court of Buddhist Law calls for an end to impunity of the political, economic and cultural Power, seeking to weaken the institutions that develop evil and deception in the world. The Free and Enlightened Being (Arhat-Bodhisattva) points out that every individual has the right to a just result, reason by which the courts of Maitriyana help the poor and oppressed ones to obtain the Cure (Nirvana) from suffering by helping them to enjoy life through the defense of their basic rights. In this sense, the Buddhist Law is the highest incarnation of the fight against impunity, which is not necessarily the lack of a prison sentence or the application of an economic penalty, but rather is an attempt of Power to try to hide the Truth of the facts, demonstrating the insensitivity of the State and religion faced with frustration (dukkha) of victims.

In the pathway of struggle against impunity, the Maitriyana highlights the initiative of the spiritual commune (sangha) which for millennia created an ethics committee to combat war, corruption, prostitution, covering-up and drug trafficking, by teaching the apprentice to purify his/her mind from these social ills. Thus, the Buddhist law considers such issues as very close to Peace, Justice, Education and Ecology, adopting a holistic approach to solve conflicts. The spiritual master calls for changing the perspective of life of the entire humankind, by directing most of his resources to fight against greed, hatred and delusion. The Maitriyana indicates that the whole civilization needs a change of direction, abandoning the path of impunity and the lies of the State in order to move toward the path of Justice and Truth of the people.

The Buddhist Law analyzes the State-Religion relationship, stating that both of them form a Power structure that is intrinsically unpunished. Both State Powers (executive, legislative and judicial) as well as factual Powers (corporative, media-related and ecclesiastic) do not lead to the Path of Truth, Justice and Reconciliation. Instead, the Maitriyana only thinks and works in the here and now as a counterpower that designs a better world. In this way, the ethical judgment of a spiritual master never is condescending with respect of the powerful ones of past and present, but it is structurally critical from its projection toward the future. The development of Buddhist Law is a transcendental happening in history, because it allow analyzing malfunctioning and impunity of the Powers of State and religion, by considering it is essential to help in the Salvation and Evolution of humanity through ethical judgments which provide the libertarian socialist framework of the future civilization. In addition, the Free and Enlightened Being (Arhat- Bodhisattva) clearly manifests that his Purpose (Dharma) is to take care of the people, so that the Maitriyana has a metapolitical function of Juridical Counterpower that calls on protecting the human rights and environmental rights, even when those who violate these rights are powerful governors or religious leaders. Certainly, the juridical metapolitics of Buddhist Law works on the general good by transmitting a vision of society that makes that its inherent dignity, which is endowed by dharmic nature, is reborn. Although the spiritual master has no duty and function to rule the world, the legal activism of Maitriyana sets limits to impunity by protecting the rights of people even at the cost of risking his own life. While governors and Popes are occupied in accumulating Power and money, on the other hand, the Free and Enlightened Being (Arhat-Bodhisattva) is addressed to humanity through a path of humility and detachment, dedicating himself to speak always with compassionate wisdom (karuna-prajna), since his main concern is the appropriate future of humankind and Mother Earth (Gaia). This is the ancient role that Buddhist Law dares to play against impunity, by protecting victims in an ethical way through the comprehension of Liberty, Equality and Fraternity.