There is

the True Sect of the Pure Land, in Japanese Jodo-Shin-shu. Where else, if not in India, does this religion find its roots. However, it received its specifically Japanese imprint through the two medieval Buddhist saints Honen and Shinran.

It is a very peculiar religion that starts from the idea that we are currently living in the most decadent era in history. This view derives from the Hindu notion that we are in an end time (Kali yuga) characterised by everything being utterly corrupted. This epoch began on 23 February 3023 B.C. It will last another five thousand years, and then everything will decay and the universe will collapse out of weakness.

In this decadent time, no one can be truly virtuous. The people who try to be virtuous in this time are basically pretending, they are not really pure. They donate money to a good cause - not because they love the people to whom they give the money, but out of the feeling that they are obliged to do so. Their motives are necessarily bad, and therefore it is not possible for anyone to free themselves from the chains of karma. The more people try to escape their karma, their imprint, their connection to the past, the deeper they become entangled in karma.

Therefore, all people who live now, in the Kali yuga end time, are simply hopelessly selfish. In such a catastrophic situation, one cannot rely on jiriki, one's own power, to free oneself from the ego. One must rely on tariki power - the power that lies outside the individual. For the Jodo-shin sect, this tariki power is represented in the figure of Amitabha - Amida in Japanese - that great benevolent Buddha figure in Kamakura Park whom everyone loves. He is peculiarly different from the strict, authoritarian god figures we know in the West.

I cited it from a German source, which I translated here.

It can be related in a way with what is said about the "Anti-Christ".
In my understanding, it is not the "others" (whom you call overlords or parasites) but you and I who are antichrists or decadents in the same way. However, we find our own quality mirrored in them, much more intensified and obvious. If we did not, if we did not recognise them, we could not explain what decadence or clinging to the fruits of others' labour means.