Any Buddhist here i want to ask one question about Maitreya and Hubbard who are they actually?

Question

Based on an interpretation of Buddhist writings which described, among other things, a man from the west with hair like flames around his head who was said to be due to return some 2,500 years after the first Buddha, the red-haired Hubbard sometimes identified himself with Maitreya, the Buddha of the future. (Hubbard, Hymn of Asia, 1952).

Answer 1

Maitreya is supposed to be the reincarnation of Gautama the buddha. An Indian philosopher J.Krishnamurthy was prepared by theosophical society to receive Buddha's astral body, into his own. He refused it and became a world known spiritual teacher in his own right. However, another Indian master called Rajneesh declared in around 1990 that he has received the astral body of Buddha, and the reincarnation process is completed.

Answer 2

Not sure exactly what you are looking for here "Rarveen".

Hymn of Asia was written specifically as a communication from Hubbard to his Buddhist friends and for this reason is the only publication of all his many books and lectures that mentions this word " Maitreya"
It was written specifically in the hopes that they would receive it at some point.
All his other books, and lectures etc about his research and discoveries in the field of the human spirit were published so that this knowledge would be free and available for everyone to have and use.
Here is an excerpt from one of his many recorded lectures
that may shed some light on what he was doing with all this research and how it relates to the work of Guatama Buddha.


From the London Clearing Congress Lectures.
Exerpted from Lecture of 18th Oct 1958 “The Skills of Clearing”


“ But how about this thing called clearing? Well this is another look.
That’s way up here. That isn’t just holding your own, that isn’t just getting a little better. That is attaining a goal which has been considered a worthwhile goal for various reasons for the last 2,500 years right here on Earth.
Really if you talk to Buddhists, if you talk to Buddhist followers, you’ll find out that somewhere kicking around some place they feel that if they meditated long enough or thought the right thought or got it all in the right balance, they would somehow or other blow out of their heads, and that’s that, you know. And they wouldn’t have to worry anymore about coming back in this endless cycle of birth and death and going through it all again and getting drafted and, you know, facing up to being a father or a mother again and getting somebody through school, and you know, doing all the various things.
Anyway, this goal, 2,500 years old -- it’s been articulated for 2500 years. What he really evidently was talking about -- that an individual would be clear of those things that he didn’t want to cycle through anymore. And that was evidently what he meant. The word bodhi, by the way, simply means that somebody attained Clear under a bodhi tree, that's really why they say “ a bodhi,” which means Clear.
There’s even been a word for Clear here on Earth for 2,500 years. But who was around to make one ?
Well it’s interesting that somebody could dream about this for 2,500 years, and that it could conquer and civilize about two-thirds of the worlds population without it ever happeneing. That’s quite a dream, isn’t it ? To never have any evidence of it’s occurrence, and yet have it dominate the thinking of two-thirds of Earth’s population. That is very interesting.
And all of a sudden we come along and nonchalantly say, “Well, we can do it! “
We can do what? We fiind out that we can make Clears.
Our ideas of Clear are superior to earlier ideas of Clear, and we’re much more specific about it,and a Clear is a distinct thing! It is beingness. It can be sensed, measured, experienced. It can be tested. It’s quite interesting. “

So what exactly are you up to ???

Answer 3

Hubbard was a con man pure and simple, and he sometimes identified himself with Maitreya because he was a fraud.
http://www.clambake.org

"Hubbard's boldest attempt to legitimise Scientology by associating himself with Buddhism appears in his 1974 publication, The Hymn of Asia (1974a), which he wrote a number of years earlier in 1956. 6 He strongly implies that he is Maitreya or Metteya, the Future Buddha, whom the Buddha himself purportedly discoursed upon. The "editors" to the volume, who may have been Hubbard himself, made five claims about the "Metteya Legend" which were that:

1. He shall appear in the West.
2. He shall appear at a time when religion shall be waning, when the world is imperiled [sic] and convulsed in turmoil.
3. He will have golden hair or red hair.
4. He will complete the work of Gautama Buddha and bring in a new golden age of man by making possible the attainment of spiritual freedom by all beings.
5. Although the date of his advent is variously forecast, the nearest date places it 2,500 years after Gautama Buddha - or roughly 1950.... (Editors in Hubbard, 1974a: [n.p.]).

Hubbard's text explored several of these themes. The first line of Hubbard's extended poetic hymn asks, "Am I Metteyya? [sic]" Quickly he followed with the statement that "I come to bring you all that Lord Buddha would have you know of life, Earth, and Man".7 He made a fundamental error in Buddhist soteriology when he proclaimed that "What I say has to do With Self". In line with the editors' initial comments, he asked the rhetorical question, "Do I have Golden Hair?", which called attention to the fact that his hair was red. Drawing on standard Scientology themes along with the editors' comments, he announced that "We can make lawful the criminal[.] We can make sane the insane[.] We can ourselves be free". He pronounced that we "are the New Men the new spiritual Leaders of Earth" and that they should build "places for the use Of men, Demanding only That they bow To Buddha". Finally, he claimed that he had to appear in the "western World.. Because of the Disorders in the East since Vaishakha 2453 (Buddhist date for February 1910)". If any doubt remained that Hubbard was proclaiming himself Maitreya, then he removed it when he stated that "Even your own prophesies Centuries Old Said I would appear In the Western World. I appeared" [Hubbard, 1974a: (n. pp., with original capitalisation)]. 8

Fortunately, the Buddha's supposed discourse on Maitreya is available in English translation, as it was during the time the Hubbard was suggesting his identity with the Buddhist religious legend. Almost none of the attributions that he (or his "editors") make to the figure are accurate. The translated passages do not mention anything about Maitreya appearing in the west, nor do they indicate that the Buddha-of-the-Future will appear in a time of world peril. To the contrary, the texts state that Maitreya %(like the Buddha himself) will be born to royalty who preside over a city that is "mighty and prosperous, full of people, crowded and well fed" (Cakkavatti-Sihanada Suttanta 75.25-26; trans. in Rhys-Davids, 1921: 73). Nothing is said about him having golden or red hair, nor is a date given for his return (Rhys-Davids, 1921: 73-74).

Likewise, the Maitreyavyakarana fails to mention the attributes of Maitreya that either Hubbard or the editors had indicated, and one scriptural passage specifically contradicts their claims. Both Hubbard and the editors emphasised the prophecy about Maitreya having golden or red hair, whereas the scripture itself makes no direct mention of hair color at all. It does say that Maitreya's "skin will have a golden hue" (Conze, 1959: 239), and that he will have "the thirty-two Marks of a superman" (Conze, 1959: 239). These marks supposedly "characterise a great man; or more properly, a 'superman"' (Ling, 1981:136). The original Buddhist text states that one mark (that I already have mentioned) was skin or complexion "like bronze, the color of gold" (Lakkhana Suttanta 143, trans. in Rhys-Davids, 1921: 138). Clearly, this passage did not refer to hair, since another characteristic was "down [i.e. very soft hair] on [a superman's] body [that] turns upward, every hair of it blue black in colour like eye-paint, in little curling rings, curling to the right" [Lakkhana Suttanta 144, trans. in Rhys-Davids, 1921: 138 (my emphasis)]. Maitreya's hair thus would be curly black, not red.

Based upon an interview that I conducted with a former Scientologist who worked with Hubbard during the time that he wrote The Hymn of Asia, Hubbard's motive was purely opportunistic. My informant indicated that two older women who read widely in spiritual literature wrote to Hubbard and asked him whether he saw similarities between himself and Maitreya Buddha. Inspired by the question, he penned the Hymn in a spiral-ringed dictation notebook. Initially, the poem's first line said, "I am Maitreya", but Hubbard changed it to a question "Am I Maitreya?", before sending it to the publisher (Kent interview with Durston, 1992: 5-9). Beyond the admirers' letter, no indication existed that he had done any research into Buddhism or the Maitreya accounts before he wrote the self-serving poem.

Finally, comments must be made on a significant theological difference between Scientology and Buddhism-a difference that Hubbard apparently did not realise when he stated in Hymn of Asia that "What I say has to do With Self" (Hubbard, 1974a). Unmistakably, this is an allusion to the thetan, which Scientology sees as an immortal soul or spirit [see Hubbard, 1975: 432 (referring to a 1956 source); Church of Scientology of California, 1978: 4, 6]. Fundamental, however, to Buddhist philosophy is the doctrine of no-soul (anatta [Pali]; anatma [Sanskrit])-a doctrine that distinguishes Buddhism "from all other relig[ions] and philosoph[ical] schools of anc[ient] India. Without proper appreciation of [the] meaning of anatta, it is imposs[iblej to understand Buddh[ist] thought" (Ling, 1981: 17; see Atack, 1990: 374). The Buddha himself reportedly chided one of his followers for wanting to engage in the debate about the existence of a soul, and encouraged him instead to remain mindful of emotional fluctuations along with the processes of feeling, thinking and conceptualising. Doctrines of the soul did not further one's efforts of reaching nirvana, so the Buddha testily asked the disciple, "I have revealed to you what should be revealed; shall I then reveal to you what should not be revealed?" [Pasadika Suttanta 39 (14~141) in Rhys Davids, 1921:130]. In essence, "[elverything resembling a doctrine of a soul has to be abandoned before there will be assurance that liberation from matter will be permanent" (Kent, 1982: 271)."
http://www.xenu.net/archive/oca/eastern.html