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