The Buddha taught (SN 12.44) the social world (loka) manifests/arises from ignorance and thus the social world has a great capacity to generate evil. Thus about evil, the scriptures say:
This was said by the Lord…
“There are, bhikkhus, two successive Dhamma-teachings of the
Tathāgata, the Arahant, the Fully Enlightened One. What are the two?
‘See evil as evil’— this is the first Dhamma-teaching. ‘Having seen
evil as evil, be rid of it, be detached from it, be freed from
it’—this is the second Dhamma-teaching. These, bhikkhus, are the two
successive Dhamma-teachings of the Tathāgata…”
Regard the ordered words he spoke, The Tathāgata, the Awakened One,
Compassionate for all beings, And the two things he proclaimed:
“See what is evil” is one, The other “Be detached from it.” With a
mind become detached from evil You will make an end of suffering.
Therefore, the ultimate goal of Buddhist practise is disenchantment/disgust towards all of the world; which brings liberation.
Most Buddhist teachers are slaves to political correctness. Today, the amoral cultural Marxist political left has infiltrated western Buddhism, including most chat sites, where restrictions on free-speech on taboo topics, for example, are embraced. Therefore, we will not find many, if any, Buddhist teachings about the growing totalitarianism in the world & how to respond to it.
However, one teacher that taught apocalyptic Buddhism was Bhikkhu Buddhadasa. You can google his lecture called ‘Samatha Vipassana For The Nuclear Age’.
STRANGE & DANGEROUS TIMES
Obviously, this kind of progress leads to strange and powerful results. In Dhamma language, we call these results atimahantaramana
(ati, extreme; mahanta, great; aramana, things known or felt, things
which strike or make contact). They are sense objects that powerfully
strike the mind in the form of dukkha (suffering). Why don't we take a
happier view of the situation? Because that's impossible. Material
progress that leads people to be infatuated with sensual pleasure and
stimulation blocks the way to peace. Even though we may be enjoying
some delicious sensual pleasures now, such sense experiences support
and increase defilement (kilesa), especially the defilement of
selfishness. With selfishness reaching extreme levels, there's no
peace in sight. Therefore, we can see only these undesirable things
that we have created.
There are tragedies, disasters, and crises-the opposites of peace. They come one after another, without any pause between them, and so we
call them atimahantaramana. This is a strange word for ordinary
people, but it is normal in Dhamma language. Huge, extreme sense
objects dominate the mind completely and their impact is beyond
reckoning. Small objects come and go without having any meaning and
are forgotten. When objects are large and extreme, however, they're
difficult to forget they're oppressive and destructive, and they cause
much dukkha. Also, they have the characteristic of another word from
Dhamma language - amataputtikabhaya, "danger that makes one
The danger we're discussing here is amataputtika. It's so great that not even our parents can rescue us. It's so vast that we can't help or
parents either. No one can be of help to anyone else. Normally, this
word applies only to the dukkha that arises out of birth, aging,
illness, and death, in which children can't help their parents and
parents are unable to help their children. This is an enormous and
absolute danger. And now there is an external danger of the same
magnitude, where parents and children can't help each other, which
leaves us completely alone. Close your eyes and think about it. If a
nuclear missile comes down, who's going to help who? We'll all be dust
anyway; who can help who? This peril is of the same proportion and
meaning as the words "we can't help each other in the matters of
birth, aging, illness, and death."
In this nuclear age, such dangers can come at any time. Although we may have parents and children, it's as if we had no one. Then who will
help us? What will help? I think that Dhamma will help us, which means
the Buddha will help us.
DON'T HAVE TO CRY
Therefore, we must develop and store Dhamma that will help us in
circumstances so dangerous that thousands of mothers or children would
be of no help. To prepare yourself so that you won't cry is enough.
Don't go so far as to prepare yourself to laugh; no one would believe
you. Simply being prepared not to cry when disaster comes is splendid
enough. You don't have to say that you'll laugh. Actually, if one
really has a lot of this sort of Dhamma, I think that one could laugh.
Someone with a sufficiently high level of Dhamma can laugh in all
events, whether disastrous or beneficial.
Saying “no” in this new totalitarian age created by the political left results in a new era of persecuted martyrs (persecuted by those who claim to be persecuted).