Parallels Between the Buddhist Rejection of the Caste System and the Jesuit Communist Revolution of Modern Times

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It is my understanding of the last two centuries of Western History, that the Buddhist-Hindu/Caste conflict was a precursor to the Jesuit-Catholic/Feudal conflict of the late 1700s and early 1800s culminating in the re-establishment of the Jesuit order in 1814 having supplanted their traditionalist Catholic rivals per Dominus Ac Redemptor Noster 1773 A.D. Having perfected Communism in their Reductions in Paraguay, having fomented the French Revolution with Sieyès’ What is the Third Estate? and having mentored the Father of the Civil Rights era, A.P. Randolph with Jesuit John Lafarge Jr., the similarities between the Buddhist movement and Jesuit Communism must be considered. First, it must be considered that both founders of Jesuitism and Buddhism, Ignatius Loyola and Buddha himself, were, before their conversion to asceticism, of the warrior caste. Second, both systems strongly emphasize the monastic life which I have spoken to ad nauseam. Yet the anarchy of both systems is necessary to understand the plight of the modern world.

In the AGGANNA SUTTA, which is an account of recent Brahmins come out of the Caste system to become Buddhist monks, we read of their grievances:

“The Brahmin caste is the highest caste, other castes are base; the Brahmin caste is fair, other castes are dark; Brahmins are purified, non-Brahmins are not, the Brahmins are the true children of Brahma, born from his mouth, born of Brahma, created by Brahma, heirs of Brahma. And you, you have deserted the highest class and gone over to the base class of shoveling petty ascetics, servants, dark fellows born of Brahma’s foot! It’s not right, it’s not proper for you to mix with such people!” That is the way the Brahmins abuse us, Lord.”

It is amazing that the first grievance against the Caste system was that it buttressed a fair race supremacy. Sound familiar? Thus, we read in Malalasekera and Jayatilleke’s, Buddhism and the Race Question, pg. 25,

“Yet it is interesting to observe that the classical Sinhalese treatise on caste, the Janavaṃsa, a Sinhalese poem of the fifteenth century, endeavours, as Ananda Coomaraswamy says, ”to show that all men are really of one race though occupied in different ways,” stress is being laid on the well known saying of the Buddha “not by birth does one become a Vasala [outcast], not by birth does one become a Brahmin. …”

Thus we see that Buddhism at its root, and thus anarchy at its root, is a movement concerned about racial equality. Almost as if it is it’s raison d’être! Buddha’s statement is no doubt the inspiration of MLK’s famous statement,

“I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin, but by the content of their character.”

 

Is it then any surprise that the Jesuit and Catholic influence dominates modern Liberation Theology? Gustavo Gutierrez, recognized as the founder of Liberation Theology was mentored by Jesuit Priest Henri de Lubac. The most recognized face of Liberation Theology is Jesuit trained Catholic priest Michael Pfleger often seen supporting anti-white race agitator Louis Farrakhan.

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The significance of this history cannot be ignored by anyone seriously concerned with understanding the thrust of the modern age and who controls it. Many will point to the fact that the Jews are in control of the media failing to grasp the fact that the content they are displaying has nothing to do with the Jewish Bible but everything to do with Eastern Mysticism championed in the West by the Catholic Monastic orders, especially the Jesuit Order.

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