Hidden political philosophies and their practice - A Buddhist perspective. 

This article is an exhaustive political, administrative, and methodological critique of the Marxist-Leninist-Maoist continuum alongside contemporary right-wing corporate-religious majoritarian structures.

It argues that Karl Marx’s primary texts, The Communist Manifesto and Das Kapital, systematically erase the sovereign populace to engineer an exclusionary paradigm of "Workerism" (Arbeiterismus) that inevitably culminates in single-party totalitarianism.

By analyzing Vladimir Lenin’s operational designs in The State and Revolution, this article deconstructs how the abstract "Dictatorship of the Proletariat" transforms into a neo-feudal party oligarchy where party commissars assume the position of state capitalists.

It exposes the fatal methodological flaw in Marxist dialectics: the misinterpretation of G.W.F. Hegel's concept of Sublation (Aufhebung) and its replacement with an unnatural theory of absolute Negation that violates the evolutionary principles of continuous inheritance (as observed in biological DNA structures).

This article analyzes the socio-historical reasons for the global spread of Marxism despite these flaws, and explains why decentralized, humane alternatives (such as Gandhian and Lohiaite models) historically lagged behind due to structural vulnerabilities.

It draws parallel patterns to contemporary majoritarian machines (such as the RSS-BJP nexus) that employ zero-cost psychological mobilization through manufactured religious animosities and corporate financing to turn citizens into ideological automata. Finally, it contrasts these coercive, short-lived configurations with the enduring, 2,500-year civilizational triumph of Gautama Buddha’s paradigm of peaceful transformation, proving that the humanitarian formula of "One Person, One Vote, One Value" embedded within Axiological Buddhist Democracy stands as the ultimate, unsurpassed pinnacle of global political philosophy.

1.0 Introduction: The Grand Ideological Fabrication

1.1 The Duplicity of Left-Wing Radical Discourse

For over a century, global intellectual spaces have been saturated by a highly organized propaganda machine engineered by orthodox Marxists, Maoists, and insurgent Naxalite factions. This apparatus specializes in a distinct form of epistemological fraud: presenting values that are entirely absent in Marxist theory—such as universal human rights, open civic liberties, multi-party franchise, and the democratic freedom to contest for public service—as if they were its core features. In reality, an objective, textual deconstruction of the Marxist corpus reveals that these emancipatory concepts are systematically denied. Marxism does not construct a universal humanistic framework; it creates a closed, technical manual for industrial trade unions to seize the coercive machinery of the state.

1.2 Teleological Progress as Historical Retrogression

The foundational error of the Marxist-Leninist-Maoist spectrum lies in its teleological assertion of historical progress. It claims that the violent dismantling of feudalism and private capitalism represents a forward leap toward a stateless commune. However, historical execution from the Soviet Gulags to Mao’s Cultural Revolution proves that this transition is a severe civilizational retrogression. It replaces private monopolies not with an egalitarian public square, but with an autocracy where the top-tier high command of a single Vanguard Party exercises absolute dominion over life, labor, and thought.

Private Capitalism to Private Industrialists Exploit Factory Labor

Revolutionary Property Transfer: One-Party State Capitalism to Politburo Commissars Become the Absolute CEOs

2.0 The Political and Administrative Erasure of The People

2.1 The Theoretical Disappearance of "The Populace"

In the political architecture of Marxism, the concept of Praja - the general populace, is completely erased. Marx replaces the inclusive, multi-layered social fabric with a single, weaponized economic category: the factory proletariat. Individuals who fall outside this organized industrial labor force are treated with hostility or theoretical contempt. The Communist Manifesto (1848) dismisses the agrarian peasantry as representing "the idiocy of rural life," while the unorganized poor are castigated as the Lumpenproletariat—retrogressive elements incapable of historical consciousness. 

2.2 The Disenfranchisement of the Non-Industrial Citizen

Because Marxist administration is programmed exclusively for class warfare, the non-industrial citizen is stripped of independent political validity. The democratic mechanism of the ballot is dismantled. Under single-party rule, the general public is converted into a class of second-rank, disenfranchised subjects. There is no open electoral marketplace, no freedom of association, and no constitutional platform through which the sovereign populace can alter or remove the ruling party elite.

3.0 The Reversion of Wealth and the Rise of The Politburo Capitalist Class

3.1 The Illusion of Property Socialization

The ethical justification for Marxist insurrection is the systematic annihilation of the bourgeoisie and the nationalization of the means of production. However, political sociology demonstrates that exploitation cannot be resolved by merely transferring the legal deeds of factories and lands to the state. Post-revolution, the proletariat remains subjected to strict factory discipline, surveillance, and surplus-value extraction. The state becomes the sole landlord and employer, functioning as an absolute corporate monopoly.

Strategic Manipulation 

[Psychological Mobilization] [Structural Hegemony]
Manufacture Perpetual Enemies - Zero-Cost Ideological Labor
Distract from Economic Realities - Corporate Financing Nexus

3.2 The Structural Re-Occupation of Capital

What occurs in historical reality is not the erasure of capital accumulation, but the spatial and structural re-occupation of the economic base by the Party Leadership. The old industrial entrepreneurs are liquidated, and their factories, mansions, and administrative privileges are immediately occupied by the top-tier high command of the ruling party. The communist commissars, central committee members, and regional cadres transform themselves into the new capitalist class. They determine wages, control the national surplus, and monopolize resources without any accountability to public courts or independent unions. The old bourgeoisie is substituted by a more ruthless, weaponized state-bourgeoisie.

4.0 The Leninist One-Party Monopoly and the Destruction of the Right to Serve

4.1 The Vanguard Dictatorship as a Neo-Feudal Monarchy

In The State and Revolution (1917), Vladimir Lenin provided the administrative blueprint for this tyranny. He argued that because the working class suffers from "trade-union consciousness" and cannot see its long-term interests, it must be directed by a highly centralized elite—the Vanguard Party. This design inevitably creates a dictatorship over the proletariat. The administrative apparatus becomes an updated variant of ancient feudal autocracies. The Party General Secretary functions as the absolute monarch; the Central Committee acts as the new assembly of feudal lords (Zamindars), and regional party secretaries operate as tax-collecting barons with total control over the populace.

4.2 Criminalizing the Liberty to Contest

True democracy dictates that any individual, motivated by the ethical spirit of altruism and civic concern, possesses the fundamental right to contest in open elections and offer themselves for public service. Marxism explicitly criminalizes this right. By institutionalizing a single-party monopoly, it outlaws all alternative political expressions, independent candidacies, and philosophies. The state ceases to be an instrument of voluntary public service and becomes an unyielding machine of total coercion.

5.0 The Methodological Crisis: Marx’s Violation of Natural Law

5.1 The Flaw of Absolute Negation versus Evolutionary Continuity

The systemic collapses of Marxist states are not accidental policy deviations; they are the inevitable results of a deeply flawed philosophical methodology. Marx based his materialist dialectics on the concept of absolute Negation—the erroneous belief that for a higher historical stage to emerge, the previous stage, along with its structures, institutions, and values, must be completely wiped out and negated. This concept of total rupture and violent erasure violates the fundamental laws of both nature and social evolution. Nature operates on the law of continuous inheritance; as observed in biological DNA structures, evolution preserves historical genetic information while adapting to new environments. It never practices absolute erasure.

5.2 Hegel’s Sublation (Aufhebung) and the Anatomy of Half-Truths

Marx’s teacher, G.W.F. Hegel, understood this law of continuous evolution and formulated the concept of Sublation (Aufhebung). Hegel demonstrated that true dialectical progress is a triadic process consisting of three simultaneous dimensions:

Hegelian Sublation

(Cancellation - Preservation - [Elevation)
(Of obsolete flaws) (Of systemic strengths) (To a higher synthesis)

In genuine sublation, the valuable, continuous elements of human civilization—individual conscience, family bonds, historical traditions, ethical spiritualities, and democratic expressions—are never destroyed. They are preserved and elevated into a higher framework. By discarding Hegel’s principle of preservation and obsessively pursuing violent, total negation, Marx transformed his philosophy into a system of dangerous half-truths. Marxism believed that to build a new economic order, it had to violently erase the sovereign individual, individual franchise, and traditional human relationships, resulting in a fragile, artificial social architecture that naturally collapsed under the weight of its own internal contradictions.

6.0 The Global Critique: Western, Indian, and Historical Socialist Perspective

6.1 The Deconstruction of Leftist Economics by Global Thinkers

The structural failure of Marx to address the real, multi-dimensional human being has been exposed by diverse global and regional thinkers:

The French Socialists and Existentialists: Early French thinkers criticized Marx for replacing human solidarity with mechanical economic determinism. Jean-Paul Sartre noted that by reducing man to an economic category, Marxism fails to understand the individual's existential search for freedom, treating human consciousness as a mere byproduct of factory production.

M.N. Roy’s Radical Humanism: After serving at the highest levels of the Communist International (Comintern), Indian revolutionary M.N. Roy abandoned the ideology. In his text Beyond Communism (1947), Roy declared that communism is an unscientific utopia that destroys the creative freedom of the individual and replaces old oligarchies with a tyrannical party bureaucracy.

Dr. Ram Manohar Lohia and Jayaprakash Narayan: Lohia argued that Marx's Eurocentric focus on class was analytically blind to societies governed by caste. Lohia’s Sapta Kranti (Seven Revolutions) integrated gender justice, caste annihilation, and decentralized production into a human-centric socialism. Jayaprakash Narayan’s Total Revolution insisted that economic redistribution is hollow without an internal, moral, and spiritual transformation of the individual's consciousness.

6.2 The Deconstruction of the Exchange-Value Triad

In Das Kapital, Marx focuses on "Exchange Value" (Tauschwert) and "Surplus Value" (Mehrwert), isolating the relationship to the factory floor: 'Producer ⇄ Capitalist'. He ignores the ultimate source of value in any market: the consuming populace. A holistic philosophy must operate on the Triadic Matrix of Synthesis:

$$\text{Producer} \iff \text{Product} \iff \text{Consumer}$$

Marxism is obsessed with the man who makes the commodity but indifferent to the man who buys and uses it. This blindness allows organized labor unions to demand wage increases without any regard for how the resulting inflation damages the purchasing power of the unorganized general public, widening the economic gap between factory laborers and ordinary citizens.

7.0 Coercive Parallels: The Marxist Discipline and The Right-Wing Majoritarian Machine

7.1 Ideology as a Weapon for Psychological Automata

When political systems prioritize absolute power over human values, they utilize ideology not as a philosophy of truth, but as a weapon to engineer Ideological Automata (human beings reduced to unthinking political cogs). This operational mechanism links historical totalitarianisms (like Hitler's National Socialism and Stalin's regime) to contemporary majoritarian machines, such as the RSS-BJP nexus in India. These organizations specialize in the systematic exclusion of critical thinking, transforming living citizens into reactive, programmable units of state power.

7.2 The Mechanics of Manufactured Enmity

To consolidate absolute control without addressing structural economic failures (such as unemployment, inflation, and educational decay), the majoritarian machine manufactures perpetual internal enemies.

By engineering sharp social binary contradictions—such as the weaponization of the Ram Janmabhoomi movement in 1992, the exploitation of the Godhra tragedy, and the polarization of cattle protection politics—the RSS-BJP nexus hijacks the mass psyche.

The minds of the majority are consumed by manufactured communal anxieties. Consequently, the citizen ceases to vote based on material well-being or human values; their brain is re-wired to function as an automated agent of hate, sustaining the ruling elite's political hegemony.

7.3 The Zero-Cost Military Structure and Corporate Financing

The organizational design of the RSS represents a highly advanced variant of the Leninist cell system, optimized for absolute control at zero state cost. While a standard state military infrastructure requires billions in budgetary allocations for salaries and pensions, the majoritarian machine utilizes the potent emotional currencies of religion and hyper-nationalism to secure an unlimited pool of free labor.

Millions of part-time Swayamsevaks (volunteers) and full-time cadres dedicate their lives to the organization without direct financial compensation. This zero-cost ideological military force is backed by an opaque financing nexus with global corporate monopolies. The majoritarian machine uses communal polarization to turn the public into distracted ideological automata, while its corporate backers quietly extract the nation's public assets, lands, and resources. The ideology serves merely as a sanctifying mask to legitimize structural violence and corporate accumulation.

8.0 The Enduring Civilizational Triumph of Buddhist Paradigms

8.1 The Paradox of Non-Violent Continuity

While the iron-clad military machines of history—from Alexander, Ghazni, Ghori, and Genghis Khan to Stalin, Hitler, and modern majoritarian formations—have built temporary empires rooted in physical coercion, they have universally disintegrated or faced deep internal crises. In stark contrast stands the enduring civilizational miracle of Gautama Buddha. Without a single soldier, without a weapon, and without shedding a single drop of blood, the Buddha’s paradigm of peaceful transformation has actively shaped the hearts and minds of billions of human beings across twenty-five centuries. The enduring survival of Buddhism over militaristic empires rests on five profound philosophical secrets:

The Absolute Realization of Sublation: Unlike Marx’s catastrophic reliance on violent Negation, the Buddha practiced perfect Sublation. In the face of the ancient Vedic social order, the Buddha did not demand total structural annihilation. He cancelled the obsolete, oppressive elements (such as animal sacrifices, ritualistic cruelty, and rigid caste hierarchies) while preserving the core civilizational practices of ethical discipline, meditation, and social labor, elevating human consciousness to a higher spiritual and social paradigm.

The Science of Relational Causality (Pratityasamutpada): The Buddha rejected dogmatic myths, theological superstitions, and abstract political utopias. He established the law of Pratiityasamutpada—the scientific principle that every effect arises from a specific, identifiable cause. He demonstrated that social suffering (Dukkha) and systemic oppression do not stem from abstract historical forces, but from the concrete internal vectors of human greed, hatred, and ignorance. By addressing the root cause within human consciousness, Buddhism offers a rational, replicable methodology for continuous social transformation.

The Transformation of Internal Consciousness: Coercive political systems can only restrain the human body through fear of state violence; they cannot alter the human heart. The moment the state's violent mechanism weakens, the populace revolts. The Buddha recognized that sustainable, permanent external revolution is impossible without a prior internal revolution of consciousness. Through his path of mindfulness and compassion (Karuna), the Buddha transformed the internal architecture of individuals—turning Angulimala from a ruthless serial killer into a serene saint, and Emperor Ashoka from a bloodthirsty imperialist into a global champion of peace and welfare.

The Institutionalization of Voluntary Altruism: Feudal systems (such as the Manu Dharma Shastra) enforce caste-bound labor, reducing the subaltern masses to hereditary slavery. Marxist total states utilize party decrees to force the citizen into factory labor. The Buddha established the Sangha—a highly structured, democratic institutional space where individuals voluntarily renounced private property, self-interest, and social privileges to live as equal, cooperative partners dedicated to public service. It stands as the world's first successful model of voluntary altruism.

The Blueprint for Absolute Human Equality: Long before the formulation of modern constitutional documents, the Buddha implemented absolute equality within the Sangha. The moment an individual entered the Sangha, their external caste, class, and gender identities dissolved like rivers merging into the ocean. By granting equal spiritual and social status to women, shudras, and marginalized outcastes, the Buddha provided the historical blueprint for the complete erasure of graded inequality.

9.0 The Supremacy of Axiological Democracy: The Ambedkar-Ramulu Axiom

9.1 The Unsurpassed Summit of Global Jurisprudence

Against the violent, retrogressive mechanisms of both Marxist workerism and right-wing majoritarian machines, human civilization has established an unshakeable, non-negotiable ethical summit. There is no political philosophy, constitutional framework, or spiritual theory yet articulated that surpasses the humanistic majesty of the definitive democratic axiom: "One Person, One Vote, One Value."

Codified into the constitutional identity of India by Dr. B.R. Ambedkar and expanded into a comprehensive universal philosophical system by B.S. Ramulu, this formula represents the absolute peak of egalitarian justice. It asserts that every individual, by virtue of their shared humanity, possesses an intrinsic, independent metric of dignity that no state, vanguard party, or majoritarian machine can ever override or diminish.

Political Democracy
One Person, One Vote

It is structurally incomplete without
Axiological Democracy
(One Person, One Value)

9.2 The Structural Mechanics of Axiological Democracy

Marxism failed because it sought to achieve equality by suppressing liberty and institutionalizing state violence; majoritarianism fails because it seeks cohesion by manufacturing hatred and protecting corporate monopolies.

Axiological Democracy- Value-Based Democracy resolves these systemic crises by anchoring political rights directly within a lived social framework of mutual respect. It proves that the ultimate erasure of graded social hierarchies (such as caste discrimination and patriarchy) cannot be realized by flattening individual identities or enforcing party dictatorships, but through the deep, democratic merging of relational values.

It places the sovereign citizen back at the center of the political universe. It arms the populace with the ultimate non-violent weapons of resistance: the Sovereign Vote to dismantle political hegemonies, and Ethical Consumption (Purchasing Power Defiance) to bankrupt corporate monopolies within a single year. By elevating the state from a mechanism of coercion into a platform for voluntary public service, Axiological Democracy ensures that individual liberty, public franchise, and universal human dignity remain permanently supreme.

10.0 Conclusion

A critical, interdisciplinary evaluation of global political formations reveals that both Marxist workerism and right-wing majoritarian systems operate as retrogressive configurations of absolute power. By substituting private capitalists with politburo commissars or corporate oligarchs, and by converting sovereign citizens into unthinking ideological automata, these systems violate the natural laws of continuity and human dignity.

Marxism’s reliance on the flawed methodology of violent Negation inevitably resulted in single-party tyranny, while the majoritarian machine’s reliance on manufactured communal enmity creates an unstable state structure built on psychological violence and corporate exploitation.

The liberation of global society cannot be achieved through half-truths, militaristic insurrections, or the engineering of mass hatred.

The true forward path for humanity lies in the realization of Axiological Buddhist Democracy, anchored in the continuous, peaceful, and scientific traditions exemplified by the Buddha and Dr. B.R. Ambedkar.

By defending the absolute supremacy of "One Person, One Vote, One Value," global civilization can transcend the violent failures of totalitarian structures and establish a peaceful, egalitarian, and humanistic global order where the state is a vehicle for public service and the dignity of every human being remains forever inviolable.