Buddhist Complex Thought
The Maitriyana is deployed on multiple levels, the Buddhist Relativism being an internal Way of the Reconciliatory Spirituality. This metaphilosophical Path meets the conditions of complexity because it unifies subject and object by considering humanity as an integral element of wider living systems like the Earth (Gaia) and the Universe. This is because the Buddhist Complex Thought respects the multidimensionality and uncertainty of existence, not disintegrating the phenomenal world but trying to address it integrally.
In contemporary times, the materialistic sciences can no longer provide the final word about life. Thus, the anthropobiocosmological knowing of the Maitriyana is a transdisciplinary thinking that recognizes the evolution of living organisms, of the Earth (Gaia) and of the Cosmos. Despite the resistance of mental and institutional structures of the academic Discourse, it is currently possible that the Buddhist Relativism propagates its definitive step. Even the Buddhist Complex Thought cannot only transform the philosophy and science, but it also can clarify a Way towards anthropolitics, which is a metapolitics of the planetary civilization which requires the awareness raising on all human affairs within the Earth (Gaia). The spiritual master teaches that civilization must banish the thirst for domain over nature, moving towards the Liberation, pursuing their earthly and cosmic evolution by incentivising their spiritual maturation processes and the pacifist, socialist, wise and ecological development, which implies always working towards self-realization and reconciliation (maitri) with the fellow beings. For the Maitriyana the humanity is not the product of a biological evolution, but of a sociocultural and spiritual evolution, which is the true nature of human being. This evolutionary process should be mainly oriented by a contemplative reflection on the Purpose (Dharma) of humanness. Consequently, the Buddhist Relativism considers that the essence of education for the new millennium requires an anthropological awareness that recognizes the dialectical and paradoxical unity which underlies diversity. Thus, like Leibniz, the Free and Enlightened Being (Arhat-Bodhisattva) feels delight for diversity but whenever it is subordinate to Unity. Yet this state does not imply any loss of Liberty, because rather it is an ecological conscience of inhabiting and belonging to a living Earth (Gaia) together with all the other mortal beings. In this way, the Buddhist Complex Thought establishes that all humans unconsciously carry the whole planet within themselves.
At the same time, this not only generates an ethical awareness of responsibility and solidarity with the members of the planetary superorganism or macro-organism, but also generates a spiritual awareness that comes from the exercise of existential meditation. This new metaphilosophical paradigm allows the peoples performing a self-criticism and understanding the nature of existence. The adoption of the Maitriyana metaparadigm requires a corresponding redefinition of what is scientific, declaring the contemplative practice as the archetype of a superior way of doing science, despite the fact that these significant scientific achievements were considered as non-existent or trivial according to the old mechanicist paradigm.
In the coming dharmic civilization, more peaceful and tolerant, the existential complexity will not require intellectual explanations, being totally explicit in the visionary existential meditation of its citizens. Therefore, the apprentices of the Reconciling Spirituality are actors and spectators of the adventure of the philosophical and scientific thought, being unceasing creators of new courses for knowledge and self-realizers of a Way of irreducible cultural mutation. Although the world today does not live in the balance of compassionate wisdom (karuna-prajña), but in the materialist and reductionist imbalance of capitalism, the spiritual masters choose the option to resist, explore and invent.
Consistent with Habermas, the Buddhist Relativism claims that all knowledge is grounded in a given interest. Thus, while the materialistic science is impregnated with a technical-industrial interest of capitalist control and emancipation, instead, the contemplative science has a practical and existential interest, by subjecting the classical ways of understanding reality to criticism. While it certainly does not imitate the procedures and methods of materialism and determinism, the spiritual Way of Buddhist Complex Thought is a superior form of science, since its evidences and values come from the empirical ascertainments of the existential meditation.
Such has been the philosophical, anthropological and sociological itinerary of Siddhartha Gautama, who learned to resist the pain of emptiness and inaugurated his maturity by embarking on the quest for the ultimate Truth of life. This led him to try to create a libertarian socialist world without moral norms or religious beliefs, but solely imbued with the ethical vision of the Reconciliatory Spirituality. The evolved humanity of the future will inherit this very ancient and profound counterculture that overcomes capitalism and the Academic Discourse.
By understanding the structures of the psychosphere and sociosphere as the sum of mental life and the whole of socio-political and economic institutions of the peoples, the Free and Enlightened Being (Arhat-Bodhisattva) addresses a pathway towards the complete understanding of the noosphere, which is the segment of the living Earth (Gaia) created by thought and culture of the world. Observing the reality in all its multiple dimensions, the Maitriyana analyzes the phenomena that occur, as the irregular, the uncertain, the undetermined and the aleatory, immersing itself in the Peak Knowledge (Satori) of the very organization of the Universe.
Consistent with Aldous Huxley, the Buddhist Relativism considers that the subject lives simultaneously in a multitude of different universes, as the material, the physiological, symbolic, subjective, cultural, social and ethical. Therefore, Siddhartha Gautama was an artisan of the multidimensional knowledge of the phenomenal reality, developing a method capable of understanding the complexity of the Real, while it is criticized the materialistic fragmentation of the knowledges. Just like the Lama Anagarika Govinda, the Buddhist Complex Thought is a contemplative practice around an object, being a multilateral and multidimensional vision formed by the complex synthesis of simple impressions coming from different points of view.
By centring his labour in the creation and direction of Maitriyana, the spiritual master has the mission to promote a form of mystical reflection that allows providing answers to the challenge of complexity which the reality raises to the psychological, philosophical, scientific and political knowledge. Developing an anthropolitical synthesis that criticizes both the barbaric capitalist civilization and the authoritarian communist revolution, the Buddhist Relativism notices an alternative path to that of disintegration, by opening a path towards a metamorphosis and a New Global Genesis. Thus, the Free and Enlightened Being (Arhat-Bodhisattva) outlines a way of integrating Love to both the science of existential meditation and a multidimensional insurrective politics capable of guiding the peoples towards Liberty and Awakening (Bodhi) as constitutive core of the new emerging culture of Buddhist Complex Thought. This genuine revolutionary conception is only possible due to the elaboration of an anthropocosmological theory raised by the Maitriyana.
The Buddhist Relativism is about the preparation for the future of humanity, working for the dawn of a new era in the history of the Earth (Gaia). Therefore, the Purpose (Dharma) of the Buddhist Complex Thought is nothing less than the Salvation of the human being, guiding him towards the right vision so that he may be reborn before the inevitable downfall of the capitalist civilization. Thus, the anthropolitical vision of Maitriyana indicates that chaos of the modern world is nothing less than the emergence of a new stage, so that the force of destruction is intertwined with the force of creation. The spiritual master then considers that the Salvation of humankind is related to a renaissance, being the progress of a super action and the development of a metamorphosis.
During the last 2600 years, the super active exploration of the Free and Enlightened Being (Arhat-Bodhisattva) has not ceased to try to produce a socialist and ecological metamorphosis in a world where the peoples have not stopped of fracturing between rich and poor. Thus, human beings result alienated from the democratization of knowledge and from the political affairs increasingly cornered by the dominance of materialistic science and capitalism. When defining the Homo Spiritualis, the Buddhist Relativism performs a profound critique, claiming that the ordinary human being is simultaneously sensitive, neurotic and delirious, so that it must be reconstituted the very fabric of humanity in order that its Salvation, Evolution and Ascension may befall. The Buddhist Complex Thought affirms that human ratiocination is childish, neurotic and delusional. Thereby, for the spiritual master, the neurotic is ambivalently rational and irrational, simultaneously immoderate and moderate, with an intense and unstable affection, because although he is serious and calculating he is also anxious, anguished and joyful. In accordance with Morin, according to the Maitriyana, the Homo sapiens is an Homo demens-consumans, i.e., an insane and consumerist being who is structured by an imaginary dualism that makes him capable of both tenderness and love as well as violence and hatred. This is due that the materialistic culture is irrational and produces a rupture between the individual and the object, confounding the Imaginary with the Real by triggering the hegemony of the illusions of selfishness, dualism and consumerism that characterize the Homo demens-consumans. Instead, the Free and Enlightened Being (Arhat-Bodhisattva) subdues intelligence at the service of Spirituality and compassionate wisdom (karuna-prajña), so that he is a Homo Spiritualis-compatiens. This evolution of human being is driven by a cosmic adventure that transcends him, being possessed by the mythological and archetypal idea of the Great Cure (Maha Nirvana). Thus, the thought of the spiritual master acquires the form of the very Salvation of the apprentice, because in the True Self lies the ignored secret of existence, which is often incomprehensible until the subject contemplates about it. Therefore, the Homo Spiritualis recognizes the Real and accepts mortality, positioning himself in a dialectical and paradoxical subjectivity that transcends good and evil in pursuit of a transcendental knowledge.
The Free and Enlightened Being (Arhat-Bodhisattva) or Homo Spiritualis is then immeasurably inassimilable and disconcerting before the limited senses of the simple human being, since the method of existential meditation is able to encompass the cognitive changes of psychology, philosophy, physics, biology, anthropology, sociology and politics in a multi-faceted way. The spiritual master constantly highlights that Buddhist Relativism is a Peak Knowledge (Satori) which demonstrates the fundamental interrelationship of the fabric of Universe. This means that unlike the mechanistic way of materialistic science, which divides the field of knowledge into separate and independent disciplines, the Buddhist Complex Thought is a way of transdisciplinary religation. Therefore, the mystical science restitutes the object of knowledge to its global context. In this multilateral vision that spiritually redefines the future human being (Homo Spiritualis) is indispensable to abandon the types of delusional human being (Homo demens) and wasteful (homo consumans), to give way to a new rationality more empirical, pragmatic, working, playful and poetic. Thus, the Homo Spiritualis is also the being of art, of love and of ecstasy. In agreement with Morin, the Maitriyana affirms that Love is a practice that sows poetry in the daily life, because its Purpose (Dharma) is returning the apprentice to prose.
The reflective itinerary of contemplative method results in Buddhist Relativism, which exceeds the limits of rational understanding, of dualistic logic and of the superficial consciousness. Therefore, the existential meditation goes beyond the conceivable and thinkable, crossing the laws of reason prescribed by the mind to understand the space-time-existence laws that are prescribed by the very life. Just like Kant, the Buddhist Complex Thought is applied to the investigation of the possibilities and scopes of reason, admitting that at the limits of reason it becomes insubstantial and empty, by denominating as antinomy to the encounter of reason with itself. Thus, the Free and Enlightened Being (Arhat-Bodhisattva) confirms that the ordinary mind tends to not perceive the Real, because it rather does no more than find itself. What transcends reason is that in which this discernment is sterile and antinomian, demonstrating that there is another domain with different laws. When the mind goes beyond the rational discernment and approximates the intuitive, it ceases to be neurotic and labyrinthine, developing a superior functioning ruled by the laws of existence. While the reason always finds itself with reason, the contemplative state finds itself with the very life, discovering the answers to the mysteries of existence.
In the depths of the Real, the contradictions and antinomies disappear because dualism is produced when they fail and the theoretical and logical instruments of the ordinary mind are paralyzed. In this way the peak knowledge (Satori) of Maitriyana teaches that reality is multidimensional, so that the materialistic science only knows a thin level of Cosmos. Thus, the Buddhist Relativism establishes that the Real, the Symbolic and the Imaginary are co-woven, forming the complexus of Being and life. The Buddhist Complex Thought is knowledge that unites, the same time as fraternity is an ethics that unites. Here, the kind of politics that unifies humanity is that which knows that solidarity and compassionate wisdom (karuna-prajña) are vital for the survival and development of society.
The Maitriyana consists of a circuit of knowledges that operate mutually interrelating, conceiving a transdisciplinary reorganization of knowledge, whose challenge is to combat fragmentation and division of materialistic thinking. The Buddhist Relativism studies the interlacement and the constant interaction of phenomena and component systems of reality, by manifesting the hidden and inseparable relationship between order and chaos. From this line of mystical reflection, the vision of the universe as a complexus Whole composed of an interweaving of infinite discoveries arises, where innovation involves some kind of chaos closely related to the action of a dialectical and paradoxical reorganizing principle. Precisely, the characteristic of cosmic hyper-complexity is working as an articulator of chaos of the system that is inherent to randomness and Liberty.
At the same time it is capable of religating the disciplines of knowledge, the Buddhist Complex Thought adopts a posture of openness in relation to the uncertainty and unpredictability of the fluctuating Universe. The aim of this kind of mystical science is that it achieves addressing the uncertainty in the psychological, philosophical and political arena. Although the Maitriyana is not the Totality of the Real, it is certainly the best thing that the subject who is opened to spiritual intelligence can reach in order to reveal the mystery of the inexplicable. In this sense, the Buddhist Relativism transcends the closed rationality of materialistic science in pursuit of an open rationality, since logic must be at the service of reason and not the reverse. This means that the intuitive rationalization believes that the fact that a system is coherent implies that it also will be imperfect and that is why it will need to be verified. The Materialistic science is the empire of the rationalizing ideas that fail to understand what happens in the Cosmos by privileging a closed, coherent and consistent image. Just like Morin, the spiritual master denounces the capitalist economic science as an example of this type of rationalization completely closed and which is unable to perceive the spiritual life of humanity, reason why this kind of discipline is incompetent to cope with unexpected events.
The Buddhist Complex Thought is the grand voyage of the Free and Enlightened Being (Arhat-Bodhisattva) in pursuit of a paradigmatic reform of the materialistic concepts and its dualistic logic that control the academic knowledge. The paradigm of capitalist civilization and of the current Homo sapiens is dualism and mechanism, which promotes ignorance and unconscious blindness. Thus, the spiritual master is a crucial thinker to give genuine answers to the almost inevitable self-destruction of humanity. The Maitriyana, by being respectful of the defence systems of the planetary superorganism (Gaia), outlines a true metapolitics of the coming civilization. This immense task is worthy of hope, because even though it may seem like an impossible mission, the apprentice must have a supreme patience, because this fight is the beginning of a new human being. Two thousand and six hundred years neatly document a gentle and patient mind, able to expose the capacity of dissipative structure and autopoiesis with simplicity. This ardent and poetic Awakening (Bodhi) arises from the inspirations of the Free and Enlightened Being (Arhat-Bodhisattva), whose visionary consciousness helps to decipher the complexity of existence. Facing the dualistic contradictions through the paradoxical dialectics, the spiritual master makes the knowledge progresses into the mystical plane, even though the Universe is fundamentally chaos from which the forces of disorder, order and organization emerge. But for the Buddhist Relativism, the total and absolute knowledge of Cosmos is intrinsically not allowed to humans, because the very structure of reality is woven by uncertainty and unpredictability, showing that any deterministic view is illusory. According to the Buddhist Complex Thought, the Peak Knowledge (Satori) has no end, not only because it is endless but because it arrives to the ineffable and unconceivable. By stripping itself from determinism and mechanism which characterize the materialistic science, the Maitriyana can live wisely and unlimitedly the complexity of existence, by assuming that spiritual knowledge is a way of Cure (Nirvana) and supreme Liberty.
In agreement with Morin, The Buddhist Relativism establishes the need to project a possible future, even though it might seem something improbable for the contemporary times. Certainly, the Free and Enlightened Being (Arhat-Bodhisattva) teaches the individual to enjoy the present, transcending both hedonism and asceticism, but without sacrificing the future or abandoning the past. The Buddhist Complex Thought retains a countercultural heritage, remaining faithful to the roots sown by Siddharta Gautama 2600 years ago. However, the Maitriyana conquers the present through detachment from the utilitarian and functional, by teaching a poetic way of life that makes the apprentice accesses the Spiritual Love, game, happiness and mystical communion. However, the Buddhist Relativism does not seek completeness nor does eliminate simplicity, placing itself at a position of action-in-the-world much richer and less destructive. The spiritual master believes that the less materialistic is a thought the less it will destroy the living Earth (Gaia) and human beings. In fact, the entire work of the Free and Enlightened Being (Arhat-Bodhisattva) induces a holistic and complex vision of both the intellectual world as well as of life. Thus, the Buddhist Complex Thought constantly reminds the individual that the Universe is always imperfect, impermanent and insubstantial.
Just like Morin, the Maitriyana has never been able to resign itself to a partial knowledge, so that it has always integrated the object of study to its context, background and future. The Buddhist Relativism seeks a multidimensional thinking at all times, by overcoming all the apparent contradictions in pursuit of the profound Truth which transcends any antagonism. However, the spiritual master never reduces the uncertainty and ambiguity of the Real.
The Free and Enlightened Being (Arhat-Bodhisattva) exposes the Buddhist Complex Thought as an adventure of knowledge facing the dogma of materialism, being a crucial Path in order to conceive and address the Self and the existence. The Maitriyana involves dialectical multiplicity and diversity, pointing both to the elemental and the radical, so that in the face of uncertainties and antinomies it makes emerge a Peak Knowledge (Satori) whose reconfiguration expresses the dialectical paradoxical unity of life and the Universe. Instead, the look of materialistic science considers the existential complexity as regressive, confusing and difficult, since it undermines the illusory certainties of the academic Discourse by means of brilliant ideas that clarify and illuminate ignorance. Therefore, the Buddhist Relativism is the way in which thinking becomes aware that it is a development or adventure within the lack of knowledge.
The spiritual master teaches that humanity must abandon their self-conception of lords of nature. Thus, the Buddhist Complex Thought redefines life, affecting the scientific and socio-political spheres. The Free and Enlightened Being (Arhat-Bodhisattva) promotes a change in the definition of life so that the capitalist civilization is transformed, emphasizing that the correct action depends on the correct thinking. In the Path of Maitriyana one learns from mistakes and failures, which feed the whole discovery process. Upon taking life as a simultaneous process of conflict and reconciliation of the opposite poles, the spiritual master raises the need for macro concepts to describe the organization of the Universe, since they are indispensable multifaceted tools of perception and appreciation of the complexity of existence. The Buddhist Relativism entails a fundamental idea according to which the Real is organized through imperfection, impermanence and insubstantiality, being cosmic laws that are based on the harmonic convergence between order and chaos and between space and time. Hence, according to the Buddhist Complex Thought, chaos is necessary for the production of organized phenomena. The multidimensional thinking then emerges as Middle Way whose existential meditation resource assumes the uncertainty through its dialectical-paradoxical logic.
In agreement with Morin, the Maitriyana is situated outside the antagonisms that tend to conceal Unity by means of prioritizing the differences. However, the Buddhist Relativism does not annul differences nor it reduces them to a simple Unity, by integrating the Truth present in each opposite pole, which implies going beyond the thesis and antithesis.
The goal of the intermediate Way of the Buddhist Complex Thought is to reintegrate the human being with Nature. The multidimensional resource of the contemplative practice simultaneously develops a scientific theory, a dialectical logic and a paradoxical epistemology of the complexity of life in order to be able to know, understand, incorporate and transform the Being-in-the-Universe. The Free and Enlightened Being (Arhat-Bodhisattva) does not reflect from an academic dogma but from the flexibility of the existential meditation, developing a generative conceptual elasticity that transcends the categories of past-present-future in pursuit of what might have, should have and would have to prevent. For such reason the Maitriyana cares about logics and ethics, but it also has a political function.
Regarding the field of science, the function of the Buddhist Relativism is overcoming dualism, associating the studied object to its context and its observer. The mystical scientist formulates his observations and diagnoses by contextualizing them and processing them incessantly both in the historical orbit of the living Earth (Gaia) and in the ineffable universal dimension. In this sense, the Buddhist Complex Thought is ecology of the compassionate wisdom (karuna-prajna), because this Peak Knowledge (Satori) interrelates knowledges which have been separated and divided into compartments, always respecting the diversity but without forgetting the underlying dialectical unity. The Maitriyana is then the most ecological, radical and multidimensional knowledge that exists, because it goes to the systemic roots of the problems studied to discover the multidirectional relationships between the parts and the Whole. This ecologized thought religates the analyzed objects, considering them through the self-organization relationship with their socioeconomic and political-cultural environment.
Just like Morin, the multidimensional complexity of Buddhist Relativism develops the emergence of a new form of social microstructure, since the apprentice who is religated to the Cosmos transcends the family and affective relationships, fostering the emergence of a revolutionary macrostructure evolving the primitive materialistic society. Thus the Buddhist Complex Thought is the engine of a supreme vehicle that is directed towards new horizons, fueling the Purpose (Dharma) of society and of the Earth (Gaia).
The Maitriyana conceives a dialectical and ecological action, having the ability to formulate a strategy that enables one to modify the world and even achieving the evanescence of the negative actions undertaken by the capitalist civilization. Nonetheless, it is a thought that recognizes its incompleteness, generating its action from the uncertainty of existence. Precisely, the rational understanding of the materialistic science is unable to apprehend the complexity of the Real, which does not meet the limitations of the ordinary intelligence. Therefore, the multidimension of the existential complexity poses the need to innovatively and dialectically solve the dualistic contradictions. Beyond the parameters of rational thought, discernment of contemplative observer is characterized by being a clear but multidimensional knowledge, so that it is transcended totalitarianism of both religion and the academic Discourse. In this sense, the Buddhist Relativism is a subversive and destabilizing dynamics of materialism, initiating an endless quest for understanding of the phenomena of existence. This Peak Knowledge (Satori) rests on the acceptance of death, and it is for this reason that the spiritual master affirms that existing is to dying and be reborn ceaselessly.
From the perspective of Buddhist Complex Thought, the biological order is the highest evolution of the physical order, while the order of consciousness is the most evolved development of the order of life. Thereby, the spiritual order is the organization of consciousness that has become the most complex.
The Cosmos works such as life, from the dynamics of imperfection, impermanence and insubstantiality, passing through a constant dialectical process of appearance and annihilation. Concordantly, there are three other phenomena of existential fabric. First, the homeostasis is a principle of physical-chemical equilibrium. Second, the dissipative structure is a principle of spontaneous generation of order from entropy. Third, the autopoiesis is a principle of self-organization. These ideas, which the Free and Enlightened Being (Arhat-Bodhisattva) develops with the method of existential meditation, conform a metaknowledge.
Under the guidance of Maitriyana the hopeful relationship between spiritual ethics and existential complexity is shown. The interrelationship and multidimensionality of life and the Universe are an unescapable challenge for the materialistic science, since the comprehension of existence requires knowings which are not fragmented or scattered in separate disciplines. In this sense, the Buddhist Relativism is a transverse, transdisciplinary and multidimensional wisdom, so its political and economic framework is transnational and planetary. Just like life and Universe, the human communities are complex systems as well.
The vital mission of contemplative science is to apprehend the uncertainty, indetermination and imprecision of existence to be able to cope with the absurd nature by means of the ethical action and the dialectical-paradoxical logic. Effectively, the idea of the existential meditation, which says the Universe is a complex and irreducible system, is an extraordinary virtue, arousing the great theoretical and practical discoveries of the spiritual conquest of the world. Unlike the thirst for power encysted in the capitalist vision, the countercultural knowledge of the spiritual master favours Salvation, evolution and the Awakening (Bodhi) of humanity. All the metaphilosophical advances of the mystical science irrevocably lead towards the Buddhist Complex Thought, whose strategy is developed in a multidimensional and self-regenerative way. Since the Cosmos is an imperfect, incomplete system and it is in decay pathways, the Peak Knowledge (Satori) of contemplative practice is fundamentally open and non-stereotypical. Beyond the possible and the impossible, created and destroyed, the real and the imaginary, liberty and oppression, wisdom and ignorance, the multidimensional perception of the Free and Enlightened Being (Arhat-Bodhisattva) proclaims that the progress is a dialectical, uncertain, reversible and problematic notion. Although the Maitriyana believes the Universe is not fixed nor eternal, it knows very well where it comes from, where it goes and why it was born. The spiritual master, through the existential meditation teaches the individual to feel immersed in the Cosmos, because the Self really belongs to Universe. Consequently, the academic knowledge is revealed as ineffective before the challenge of understanding the enigma of the unknown, which requires a work of invention and constant reconstruction on the part of the contemplative reflection.
The thought reform that the Buddhist Relativism establishes is a quite key anthropological and historical evolution, because it implies a more transcendent mental revolution than that of Copernicus, Darwin and Freud. Throughout the history of humankind, there has never been a movement with an overwhelming responsibility like that of the Buddhist Complex Thought.
According to the Free and Enlightened Being (Arhat-Bodhisattva), the reconfiguring of the act of thinking, of the way of knowing and of exerting teaching at all levels of life, constitutes a prerequisite for the creation of a new social contract and of the necessary strategies to counteract the dualistic logic which mechanistic thinking causes. The partial and closed pseudo-rationality of the dualistic logic becomes destructive of the true understanding because it imposes a materialist paradigm for science and human development. In agreement with Morin, the Maitriyana states that a rationality ignoring the Self, subjectivity and life is profoundly irrational.
The thinking, knowledge and education of the future must be increasingly global, planetary and interdependent. Thus, the paradigm of Buddhist Relativism banishes the principles of disjunction, reduction and abstraction in pursuit of the adventure of the metaphilosophical reflection and mystical scientific thinking, characterizing itself by the dialectic conjunction of knowledges. This spiritual intelligence reconstructs the bond between the object and the observer which had been damaged by the academic discourse. From the complex perspective of the spiritual master, the academic field produces a high level cretinisation, since it is not often produced a peak knowledge (Satori) but a knowledge manipulated by governments. This is the reason why the Buddhist Complex Thought is a new and prodigious struggle against ignorance and the deceit promoted by the academic Discourse, whose researches and discoveries have a merely intellectual sense.
In contrast to the classical logic, the Maitriyana expresses the multidimensionality of reasoning, whose complexing potentialities go beyond the mere language development. In this manner, the peak knowledge (Satori) of the Free and Enlightened Being (Arhat-Bodhisattva) contextualizes what is singular and particular in relation to the global and holistic.
Unlike the formalization of economic science, the Buddhist Relativism is the most advanced science that exists because it has been able to predict the current perturbations, which is because it is open to new understandings and it strengthens its connections with the social context. In this way, the Buddhist Complex Thought is a necessary reform of teaching and of vision of life. At the same time, the teaching revolution is founded on the guiding principle about that an apprentice is not an empty vessel to fill but a lamp for illuminating. For the Maitriyana, learning does not consist in the mere accumulation of knowledge but in its existential reorganization according to more holistic and humanistic aims.
In agreement with Morin, the Buddhist Relativism is a great multidiscipline that works for the good of society and of the Earth (Gaia), spatially and temporarily placing the human condition in relation to the Cosmos, since the subject is composed of physical elements that were formed in the very origins of Universe. This places the apprentice in a cosmic lineage, showing that all process of thinking and state of consciousness should be positioned in relation to the Purpose (Dharma) of Totality. This is the great gift that the mystical science offers to the culture. The Purpose (Dharma) of the spiritual master then consists of teaching to live and to understand the meaning of the Cosmos. Like Leibniz, the Buddhist Complex Thought perceives the Universe as a meaningful Wholeness, interrelated and united by a thread or a hidden meaning. This means that everything that exists and manifests itself has a reason, although the materialistic consciousness cannot come to perceive it. According to the Free and Enlightened Being (Arhat-Bodhisattva), there is a Purpose (Dharma) for which life exists, because nothing is made without a reason. For this reason, the spiritual master teaches that this Universe is the best of the possible combinations of Multiverse, because the evil – the in spite of or the however – is allowed for being a condition in order that in the choice of what is possible it may result the best. In this way, in Maitriyana, the reality is rational, continuous and ordered, even in its essential paradoxes, although it cannot be reduced to a single substance as metaphysics believes because the Real should be better thought as the optimal combination of possibilities which the maximum complexity and diversity has to admit.
For the Buddhist Relativism, true education does not consist in transmitting productive techniques or knowledges from the material perspective, but in keeping ties of love and freedom with others and with oneself. Therefore, for the Free and Enlightened Being (Arhat-Bodhisattva), art is a school of life that exposes the complexity of existence and its linkages. Thus the Buddhist Complex Thought forms citizens of the world, being a notion that emerges precisely from the contemplative examination of humanity and the living planet (Gaia). The Maitriyana is then a Trans-humanism whose attitude of humility considers the subject as a Being-of-the-Universe, which vanishes the ambition for domain to give way to the mission of coexisting with the Earth (Gaia). In this sense, the Buddhist Relativism states that the human being does not occupy a position of privilege but of contiguity and coexistence with nature. This implies that if humanity goes against such interexistence it causes a rupture of the harmonic balance of life.
The Buddhist Complex Thought is a form of education that inculcates the peak vision that all multiplicity contains an underlying Unity and vice versa. Therefore, the humanity is biologically rooted to the body of the Earth (Gaia) through the Maitriyana, so, within the Earth body, the human community comply one and the same fate: being the brain of the planet. This ecological awareness promoted by the spiritual master is an Ecological Way (Gaiayana) that allows confronting and resolving the problems of war, economic collapse, cultural degradation and the environmental Apocalypse.
In accordance with Morin, the Free and Enlightened Being (Arhat-Bodhisattva) claims that the ordinary thinking is blind and leads to catastrophe, so that the thought reform established by the Buddhist Relativism is not a mere intellectual construction but a response to the need for survival of humankind against the terrifying and non-regulated forces of materialism. Thus, the spiritual master highlights the role of education in order to carry out the reform of the stereotypical academic thinking, by proposing a dialectical synthesis of all knowledge disciplines such as psychology, philosophy, science and politics. Yet the Buddhist Complex Thought does not try to destroy the differences between disciplines, but rather to show that all of them are part of a higher system or Discourse.
At the same time, the Maitriyana prioritizes the development of self-consciousness about the relationship of Being with the Universe, this being essential not only for evaporating egocentrism but also for transforming the world. The Free and Enlightened Being (Arhat-Bodhisattva) states that materialistic reason has a self-destructive power, an unconscious masochism and a hidden irrationality that are maddening humanity, undoubtedly triggering the end of capitalist civilization. Along with the academic Discourse, the materialistic reason operates as an instrument of power and domination over the peoples, establishing a capitalist order as a basis of bureaucracies and technocracies of society. For that reason, the Buddhist Relativism repudiates all closed rationality, coinciding with Morin in the need of an evolution of the reason. Faced with the ravages of the irrational capitalist civilization, the Buddhist Complex Thought proposes a type of peak knowledge (Satori) and a non-mechanistic view of reality. Consequently, the mystical rationalism believes that reason progresses in a dialectical and non-linear mode, constantly undergoing profound mutations and reorganizations in the evolutionary path. By detaching himself from the materialistic culture, whose intersubjective paradigm is reductionism and calculation, the spiritual master is aimed to cultivate a counter culture capable of fertilizing and dinamize the linkages of the anthroposocial and anthropolitical in pursuit of the emergence of the dharmic civilization. However, the Maitriyana recognizes that every social activist who has revolutionary aspirations should base their knowledge on a knowing definitely open to uncertainty of existence.
The method of existential meditation of Buddhist Relativism does not start from the firm ground of metaphysics or of materialism, but from an uncertainty ground. Thus the contemplative scientific foundation is the Empty Dynamic Ground which is the absence of all perfect, permanent and substantial foundation, although it certainly is not the Nihilistic and Absolute Nothingness. The method of the Buddhist Complex Thought has the mission to find the Truth despite the uncertainty that it entails, so the existential meditation builds a multidimensional thought that thrives on uncertainty, simultaneously overcoming the dualistic division of individual-object, nature-culture, philosophy-science and life-matter. Therefore, the ecological method of Maitriyana highlights the active role of the observer-conceptualiser in the construction of reality. Thus, the mystical scientist embodies the vindication of the ecologized thought, because it considers that all knowledge and dimension of humanity must be essentially imbued with an ecological vision capable of explaining the living, the social and the spiritual. Just like Morin, this holistic paradigm of the Buddhist Relativism has a non-disjunctive, non-reductionist and non-simplifying structure, so that it challenges the fundamental paradigm governing the ordinary thinking.
The Buddhist Complex Thought installs a holistic principle of existence, rooted in vortexes of transformation of the present by means of the conjunction, multidimensionality and interaction with Universe. In contrast to the insufficient and mutilating materialistic paradigm of reduction and disjunction of existence, the Maitriyana is a mystical metaparadigm which reclaims the overcoming of dualism, by conceiving the multiple levels of reality without reducing them to elementary units and fixed laws. In agreement with Morin, this implies that the theory of the Buddhist Relativism assumes a metaphilosophical, marginal and solitary position, always secluded from the mode of one-dimensional thinking in which it usually incur the academic Discourse, whose simplistic and insane ideas are nothing more than a set of mutilating conceptions which not only prevail in philosophy but also in the sciences and politics. In this sense, The Buddhist Complex Thought is freed from the oppression of the ideological and university cretinism.
Faced with the certainty that the Homo sapiens is still a primitive being in the sphere of behaviour and the spirit, which converts his way of thinking and linking with reality into a superficiality, the Free and Enlightened Being (Arhat-Bodhisattva) proposes a reform of thought in order to overcome the problems of humanity. Thus the spiritual master teaches to cope with the existential complexity with the aid of instruments such as the contemplative practice, interrelating the different knowledges in order to generate the Great Cure (Mahanirvana) of the peoples, guiding them towards the next planetary era. This reform of thought and of civilization obviously requires a necessary transformation of the systems and educational contents, being something that only has been put in place by spiritual schools. Consequently, the Maitriyana states that knowledge is only correct when contextualizes and situates its information globally, so that it differs from the system of dualistic thinking which impregnates the academic teaching and divides reality into compartments. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) makes the apprentices are able of interrelating the different knowledges generally classified into separate disciplines. This paradoxical dialectic compendium is necessary for the Education of the Future, because its transdisciplinary reflection exposes fundamental problems that humanity has ignored or forgotten and which will be indispensable to resolve for forming the human beings of coming world. By finding the Unity underlying multiplicity, the spiritual master holds that compassionate wisdom (karuna-prajna) is fundamental for the Education of the Future befalls in all cultures and societies of the world. In addition, the mystical scientific knowledge, on which the proposals of Buddhist Relativism are based to place humanity of the future, uncovers deep mysteries and complexities about life and Universe. Here it is opened an indefinable field in which the metaphilosophical theories intervene in the face of the construction of a new civilization. In pursuit of spiritual vision, the Buddhist Complex Thought cares about dissipating blindnesses of the academic knowledge which are supported in the error and illusion (avidya-maya), indicating that traditional education remains unconscious and blind to what is peak knowledge (Satori). Therefore, the existential meditation of Maitriyana is about providing lucidity to the subject’s mind, by introducing and developing the study of psychical and social processes and modalities of true knowledge in education. Thus, in his principles of a proper knowledge, the Free and Enlightened Being (Arhat-Bodhisattva) notes the need of promoting a compassionate wisdom (karuna-prajna) which addresses the global and fundamental problems, by interrelating the knowledge fragmented into disciplines in order to apprehend all the holistic complexity of existence. Like Morin, for the Buddhist Relativism it is necessary to develop the aptitude of the spiritual intelligence to put all its knowledges into a set, teaching the methods of apprehension of the interrelationships and interdependencies among the parts and the Whole.
The Buddhist Complex Thought teaches that the human condition is simultaneously biological, psychological, social and spiritual. This complex unity that is the human being should not be disintegrated into separate disciplines, so that true education can only holistically teach the secret Purpose (Dharma) of humanity. Thus, the integral condition of human being must be the essential study object of the education of the future, recognizing the complex and indissoluble Unity of humanity starting from the reunification of the knowledges dispersed in the various sciences and disciplines of thought.
The Maitriyana also teaches an earthly identity to the human being, incorporating the hidden planetary destiny as a fundamental part of the spiritual education and of the development of a new ecological civilization. Thus, one of the major objects of education should be the teaching of the inter-solidarity history of the living Earth (Gaia), pointing out the enormous planetary crisis which frames the contemporary civilization by confronting all human beings with the common destiny of extinction.
The Buddhist Relativism faces the uncertainty of existence through the mystical science, whose teaching involves the structural paradoxes of physical reality. For the spiritual master, the poetic vision of Siddharta Gautama is more relevant than ever, despite it dates from twenty centuries ago. However, accepting the essential indeterminism of reality does not imply that the Free and Enlightened Being (Arhat-Bodhisattva) cannot predict the future of the world, because the contemplative examination of the events of history reveals that nothing is unexpected. This implies that, while it is unknown what precise result will happen for the human adventure, the fact is that, without the compassionate wisdom (karuna-prajna) of the Reconciling Spirituality, the contemporary civilization will be extinguished, with which the future of humanity can be predicted and, at the same time, maintaining uncertainty. Ergo, the human beings will become extinct inevitably and promptly unless they are spiritually routed to a libertarian socialist and ecological civilization, by conveying a cutting-edge education that is in accordance with the uncertainty of the contemporary age.
The Buddhist Complex Thought teaches mutual understanding that simultaneously is the means and the end of communication. Therefore, the spiritual education for the mystical understanding is completely present in the teaching of the spiritual master, working towards the reform of mind, of ideas and of society. Such is the task of the spiritual education of future in its study on how to fade the roots, modalities and effects of greed, hatred and ignorance. In agreement with Morin, this metaphilosophical study is important because analyzes the causes of the social symptoms of discrimination, so that the Maitriyana is constituted as the most secure basis for the education for peace, social justice and ecology by being tasks to which the Free and Enlightened Being (Arhat-Bodhisattva) is linked by an essential vocation.
Concordantly, the spiritual master, in a holistic way, presents ethics of the human species based on the conviction that the education must lead to an existentialist anthropo-ethics. In this sense, the spiritual ethics interrelates the libertarian socialist practice with a transformation of human species, by convening a terrestrial and ecological citizenship in order to be the protagonistic perspective of the future. In contrast to the morale, the ethics taught by the Free and Enlightened Beings (Arhats-Bodhisattvas) seeks the development and transformation of consciousness, of the human species and of the Earth (Gaia). Thus, the Buddhist Relativism theorizes that the ethical and political purposes of future establish a relationship of mutual responsibility between the peoples and the socialization through the direct democracy, thus conceiving humanity as a planetary community. The Spiritual education then contributes to a social awareness of the living Earth (Gaia), by allowing that this Awakening (Bodhi) is translated into a commitment of realizing the earthly citizenship of the coming civilization. This unique tendency comprises the dialectical unity of humanity even when the cultural diversity is observed. Unlike the dualistic reason, which does not understand the existential complexity, the mystical reason does not only recognize the fundamental connections between the individual-object and order-disorder, but at the same time it perceives that in the Universe there is a zone that is dark, irrationalizable and uncertain before the illusory gaze of Homo sapiens. The mystical reason Buddhist Complex Thought does not conceive absolute opposition between these poles, but rather communication and complementarity between what illusorily appears as antinomical. In this way, the existential meditation unifies intelligence with affectivity; reason with intuition, by showing the evolutionary Way beyond the current Homo sapiens demens.
The spiritual master emphasizes that it is impossible to revolutionize the prevailing political world without revolutionizing first the ways in which the minds and ideas are organized. Therefore, the new knowledge of the Maitriyana requires profound interrelationships between the microtransformation of the apprentice, the metatransformation of ideas and the megatransformation of the planetary social organization. The Free and Enlightened Being (Arhat-Bodhisattva) then admits that the current crisis of the world is a dissipative structure which routes humanity towards its death or towards its renaissance. Thus, the Buddhist Relativism prepares a truly new renaissance through spiritual evolution, by teaching the human being how to end the prehistory of metaphysics or materialism. Precisely the Buddhist Complex Thought teaches how to reach the planetary Golden Era, by preparing the peoples for the era of the radiant future. The chaos of capitalist civilization allows specifying the need to conduct this evolutionary task, so it is not certainly a quixotic fight against giants.
Just like King Ashoka did more than two thousand years ago, the Maitriyana is a process of Universal Cure (Maha Nirvana) which seeks the dharmic conquest of the world, not through authoritarianism but through founding new kinds of community. It is about building a Pure Earth from the bases, boosting research islets facing the great ocean of political ignorance. Therefore, in accordance with Morin, the Buddhist Relativism strives to produce a revolutionary knowing that is an anthropo-cosmological theory necessary for any possible revolutionary conception.
2600 years ago, Master Gautama constituted the first cosmopolitan movement of history, by profoundly studying an ethical way to configure a pacifist, socialist, cultured and ecological civilization. In contrast to the Homo sapiens-consumans, which dominates almost the whole humanity, there is small evolved elite that is completely distinguished from the rest: the Homo Spiritualis, who is detached from the capitalist technological adventure for opening a cosmic horizon, a possibility of radical transformation and an unsuspected mutation for all the peoples. Although there are many variations and tensions as to be able to predict what is going to happen in the post-apocalypse world, in accordance with Morin, the Buddhist Complex Thought states that the spiritual master outlines the emergence of a cosmopithecus being, a Free and Enlightened Being (Arhat-Bodhisattva) endowed with greater awareness and Love to cope with the Becoming and assume the cosmic condition of humanity.
On this kind of mystical and evolved subject, the supraindividual knowledge based on the contemplative practice simultaneously navigates with a plural and multidimensional knowledge that emerges from a synthesis of intertwined disciplines. Concordantly, the spiritual master is not just an Awakened One (Buddha) but he is also a plural, globalized and cosmified subject, by being a fertile and flexible person who can be analyzed philosophically, anthropologically and sociologically, although without being decontextualized from his multiple relationships with the world . This is where the Maitriyana introduces transdisciplinarity as a practical and theoretical tool of a plural and multidimensional paradigm. Therefore, the meta-acadmic transdisciplinarity of Buddhist Relativism leads to a true growth of knowledge that makes possible any holistic view of Being and of Multiverse. Only a transpersonal intelligence that understands the global dimension of the contemporary conflicts can deal with the complexity of existence and the challenge of capitalist self-destruction of the human species. In such a context, the life of Earth (Gaia) is seriously threatened by a materialistic technoscience which obey only the insane logic of consumption and accumulation.
The Buddhist Complex Thought is a transdisciplinary knowledge unprecedented in the history of the peoples, representing the hope of an extraordinary growth and of a cognitive mutation of the human species. Based on the set of fundamental principles of the transdisciplinary commune (Sangha) the humanity of the future will be able to constitute a new social Contract. At the same time, the transdisciplinary attitude acknowledges the existence of different levels and logics of reality, so that the existence is structurally irreducible. The transdisciplinarity of Maitriyana is the dialectical synthesis of the disciplines, emerging as a paradoxical articulation that offers a new vision of Being and the Universe. Thus, transdisciplinarity of the Free and Enlightened Being (Arhat-Bodhisattva) does not seek the mastery of several disciplines, but rather developing an aperture from the disciplines towards such compassionate wisdom (karuna-prajna) which cross them and transcend them. The key of transdisciplinarity of The Buddhist Relativism resides in the semantics and operational synthesis of the concepts across and beyond disciplines, which presupposes developing an open rationality and relativize objectivity as well. The vision of transdisciplinarity of the Buddhist Complex Thought is open because it transcends the mastery of materialistic sciences with its reconciliatory dialogue towards humanism, arts, literature, poetry and the mystical experience. By approximating beyond the inter and multi-disciplinarity, the transdisciplinarity of Maitriyana is multireferential and multidimensional since it does not exclude the existence of the space time fabric. The transdisciplinarity of the Buddhist Relativism is not only a metaphilosophy and a mystical science but also a Spiritual New Way (Navayana) that highlights the dignity of the planetary and cosmic order. Therefore, inculcating a terrestrial identity is an imperative of the transdisciplinarity of the Buddhist Complex Thought, which aims to convey the model of world citizen or transnational Being who is embodied by the spiritual master. In this sense, the investigation of existential meditation leads to an attitude of transdisciplinary and transcultural Spirituality. The spiritual education does not privilege the abstract knowledge but it teaches to contextualize, concretize and globalize knowledge through the transdisciplinarity of Maitriyana, which appreciates the function of intuition and contemplation in the transmission of knowledge. This transdisciplinary ethics encourages any attitude of a metaphilosophical and metascientific dialogue and discussion, because the dialectical attitude leads to a synthetic understanding founded on the respect for the unity of the entire living Earth (Gaia). The rigour in argumentation, the opening towards the unknown and the tolerance to what is different constitute the fundamental characteristics of the transdisciplinary attitude and vision of Buddhist Relativism.
The Buddhist Complex Thought’s method is based on the paradoxical dialectical character of knowledge. Therefore, for the Free and Enlightened Being (Arhat-Bodhisattva) it is only possible to think-in-motion through dynamic formulas established by the paradoxical logic, being an incessant exercise of constructive thought and the existential counterculture as a general field of peak knowledge (Satori). Thus the metaphilosophical teaching of the spiritual master starts from five major thematical axes: the holistic, the complex epistemology, the transdisciplinarity, the planetary anthropology, the applied complexity, the mystical science and the existential education.
Consistent with Morin, the Maitriyana considers that there is no destiny but a sense for the existence of humanity, since this one is essentially uncertain. However, the Buddhist Relativism faces this uncertainty through revolutionary strategies geared to both change and new knowledges. Thus, the key of the teaching of Buddhist Complex Thought constitutes this approach of uncertainty of life, creating the possibility for metathought and the peak knowledge (Satori) which is the main existential right of the apprentice and also the study object of the Perennial Philosophy. Therefore, the mystical science does not deny the aptitude, the right and the ability to transform and discover his Truth to the individual.
Facing the resistances of the academic Discourse, the plural and expansive knowledge of Maitriyana ceaselessly proclaims that a reform of knowledge should be prepared as a means of facing the challenges of a Universe increasingly evolved and complex. This new reform responds to the existential needs that are a characteristic of the pursuit of transpersonalization, in the sense of being a force of communion for greening the civilization and transforming the human species. For the Free and Enlightened Being (Arhat-Bodhisattva) this process of transpersonalización involves to live poetically. Since this fact becomes inevitable a confrontation or differentiation with the academic thinking, by making allusion to reductionism and mechanism, the Buddhist Relativism is transdisciplinary, interrelational and supportive, organizing conceptual amplitudes in pursuit of a superhuman knowing. Thus, the spiritual master conceives the logic of complexity as a dialectical-paradoxical logics that works on uncertainty, by embracing imperfection, impermanence and insubstantiality.
The Buddhist Complex Thought is the antidote for the degenerative disease of both religious mind and rational, by eradicating the evils of metaphysics and nihilism so that the subject acquires a full view of the Real. The existential meditation aims precisely to teach the apprentice to abandon both belief and rationalization, no longer considering the map as if it were the territory. Thus, in the Maitriyana, the Real never is absorbed by a coherent system of ideas.
The Free and Enlightened Being (Arhat-Bodhisattva) offers a profound experience of community of destiny among all human beings, by establishing a feeling that unifies solidarity and fraternity for everyone. However, the link between the Buddhist Relativism and compassion is fluctuant and malleable, because the Universe simultaneously protects and threatens subjectivity. The individual exists in a reality in which he is only recognized by a few empathetic and neighboring beings. Thus, according to Buddhist Complex Thought, only in the compassionate communication is where human beings can find the Sense of Purpose (Dharma) to their subjective existence.
Over the course of 2600 years, the spiritual masters have maintained the hope of a truly integrated thought, emphasizing that the contemplative practice is both the challenge and the response, and both the problem and the solution to the mystery of life. The Maitriyana recognizes the practice of existential meditation as a complex thinking that transcends dualism and the internal contradictions of mind. In view of the academic accusation of posing an antinomy between the imperfect simplicity and perfect complexity, the Free and Enlightened Being (Arhat-Bodhisattva) replies that what is complex includes imperfection because does not discard impermanence and insubstantiality, at the same time it embraces uncertainty and irreducibility. Therefore, the Buddhist Relativism argues that existence is the dialectical union of simplicity and complexity, synthesizing the reductionistic processes of selection, hierarchy, separation and certainty with the global processes of uncertainty, communication, articulation and reconciliation. In contrast to the Buddhist Complex Thought, materialistic science is founded on the idea that the phenomenal complexity must be resolved through simple and general principles and laws, by repressing the complexity of the Real in order to only be based on the simplicity of the ordinary mind. Instead, the existential complexity provokes and convenes a reform of thought and a transformation in the central paradigm of knowledge that is similar to a turning from anthropocentrism to ecocentrism.
As regards to the vision of the Universe, the mystical science is based on three fundamental axes: the Implicate Order, the interrelation of all processes and the dialectical-paradoxical logic. However, Order is a product of divine imperfection and not from the absolute determinism, which is an unprovable metaphysical belief of the materialistic science. Regarding the systemic interrelationship from the Cosmos, the dogma is to know and interconnect. Therefore, the mystical science is developed according to the synthesis of the great sciences of physics, biology and geology, because the Maitriyana originates new relationships with other compartments of knowledge. Thus, interconnectivity between science, philosophy and art is instituted as an imperative necessity for all metaphilosophy and contemplative science.
In the mystical science of the Buddhist Relativism there is no separation between the observer, the act of observation and the observed phenomenon, because it is understood that knowledge is a non-linear and non-objective process. Thereby, the peak knowledge (Satori) implies the renaissance of the subjectivity eliminated by materialistic science, never considering the human being as a disturbance or noise in the perception of reality. The dialectical-paradoxical logic, the interrelation and the Implicate Order gives to the mystical science the existential uncertainty in which it is based and in which it introduces the human being as a part of the space time fabric. Since this result is bright, it calls the founding principles of determinism and separateness into question. Therefore, the spiritual master highlights the presence of a hidden Order which underlies at all levels of the Universe, despite the explicit disorder in the microscopic, the social and the cosmophysical. This is because the Cosmos is not built of deterministic processes but of bifurcations, casualties and crises, which means that reality is a dialectical synthesis of order and disorder, Purpose (Dharma) and Liberty. Thus, in the absence of an absolute order and disorder, it is enabled the creation and the new, being demonstrated that the separation or dualism leads to an insufficient and mutilated knowledge. Instead, the Buddhist Complex Thought transmits the paradox that transcends the dualism between order and disorder, by stating that the Universe is a synthesis of both aspects that varies according to the place, time and perspective of observation.
The first revolutionary theory of the mystical science took place in the Buddhist Spirituality 2600 years ago with the systemic view of ecosystems on Earth (Gaia) understood as a self regulated superorganism. The second mutation of mystical science began with the consideration of Universe as a much more complex self regulated system than and the very biosphere. In this way, the Maitriyana cares about the history and transformations of Cosmos, meditating on its meaning and Purpose (Dharma). Thus, the Buddhist Relativism retakes the metaphilosophical tradition by reflecting on the sense of reality.
For thousands of years the knowledge of the mystical science had the mission to clarify the complexity of existential phenomena in order to reveal the metaorder to which they obey. The contemplative method of the Buddhist Complex Thought is a journey through spiritual knowledges for testing the idea that the mystical science is born and developed on the basis of a principle of complexification. Every mystical knowing uncovers the dialectical unity and the Implicated Order (Chidakasha) underlying the multiplicity, singularity, uncertainty and disorder of the phenomena of Universe. Before that need for peak knowledge (Satori), the mystical science provides care for the verification through experimenting as well as through a dialectical paradoxical way of thinking that the Free and Enlightened Being (Arhat-Bodhisattva) defines as a principle of complexification and that allows understanding the Real as a complex of complexities. At this point, the multidimensional practice of Maitriyana has the need to dissipate the illusions which consider that this knowledge leads to wholeness and the elimination of complexity. While the academic thought disintegrates the complexity of the Real by means of a simplistic, mutilating, reductionistic, one-dimensional and blinding view, instead, the Buddhist Relativism integrates, as much as possible, the modes of thought through a perception of the principle of imperfection, uncertainty, impermanence, interconnection and incompleteness of existence. Thus, the Buddhist Complex Thought is driven by the dialectical relationship between the understanding that all knowledge is essentially unfinished and incomplete and it is the aspiration to an integral non-dualistic, synthetic and reconciled knowing.
Unlike the complicated, that materialistic science can simplify, the complex is irreducible, above all being a thought that links and articulates. While the dualistic way of thinking divides the field of knowledge into separate and isolated disciplines, the Maitriyana is a way of metaphilosophical religation by replenishing the objects of knowledge to the global context to which they belong.
In accordance with Kant, the spiritual master shows the fundamental impasses of the ordinary reason, considering that this problem must be confronted with the entry into a new logic that integrates the contradictions, by transcending the traditional logic through the necessary transgressions that represent the progress of an open or empty rationality. Concordantly, this new logic, which is dialectical-paradoxical, has the Purpose (Dharma) of not only religating the field of the scattered knowledges but also uniting life and death. As Gautama and Morin have perceived, one lives from death and dies from life, this being the continuous process of rejuvenation or reincarnation. This formulation allows the apprentice to be able to unite what the academic thinking dualistically maintains. However, this necessary reform of thought cannot be produced by force, but rather it must be the logical conclusion of the very course of human history, being the passage from the materialistic paradigm to the reconciliatory paradigm. Therefore, the transformation of thought is the event of a paradigm of religation, conjunction and interexistence, which inexorably presupposes an educational reform that helps the individual to break the vicious circle (samsara).
Since the phenomenological complexity of existence cannot be thought with the simple principles of materialism, the Buddhist Relativism uses the reflection of existential meditation as a new method. Thus, the humanity is saturated with problems it cannot solve without first facing two possibilities: on the one hand, self-destruction and generalized regression of all peoples; and on the other, a change of system and an evolution of the species. Without rejecting the ideas of clarity and order, the Buddhist Complex Thought rejects determinism, since self-discovery, knowledge and action are based on the unpredictable existential Liberty. In fact, the Maitriyana teaches that everything that happens in life is fundamentally unexpected, shaking the mental lethargy of the apprentice in order to give him an existential lesson.
According to the Free and Enlightened Being (Arhat-Bodhisattva), humanity can evolve through the contemplative method, which is a supramental system that produces a mutation in the species. First, when a subject becomes a spiritual apprentice, incurring in analytical-existentiary practices, it takes place a genetic reform that changes the structure of subjectivity. Then, after learning of ideas and theories of extraordinary conceptual and libertarian fertility, when the subject becomes a spiritual master, he does not only confronts and impugnates the illusions and evils of the world, but it also occurs a final genetic reorganization that newly and definitively changes the structure of the mind with the Awakening (Bodhi).
Obviously, without the contributions of existential meditation method it is not possible to try to venture into the Buddhist Relativism, which is the best knowledge capable of apprehending an anthropobiocosmological solution to the problem of existence so as to constitute a paradigmatic constellation of unique and revolutionary ideas. For the Free and Enlightened Being (Arhat-Bodhisattva), the contemplative method progressively illustrates the meaning of life and Universe while it produces a reform of the principles of psychological, philosophical and political knowledge, by renewing the epistemological and ecological thinking with countercultural systemic vision of reality. Starting from the basic ideas of the Buddhist Complex Thought, the spiritual master embarks on a Path which includes life as a self-organization of what is physical and biological. Thus, the method of existential meditation inevitably evokes an understanding of dialectical synthesis of the ideas, by associating Chaos with Cosmos in a sort of chaosmos. The physical reality is then the product of an organizing impermanence, the Universe being a complementary continuum of order-disorder-interaction-organization. Therefore, the Maitriyana introduces the reconciliation of opposites, contradictions and internal antagonisms with the idea of organization. In the same way, life results unintelligible in case of dispensing with the dialectical look, because organisms live from death and die from life, being interdependent and self-ecoorganizer. Consequently, Free and Enlightened Being (Arhat-Bodhisattva) states that the relationship between the apprentice, the human species and society is also dialectical, since the human being possesses genes and ideas which possess him. Irremediably, the humanity is engendered by the society that it itself engenders. The self-organization and self-production of what is living, in turn, can only be conceived from the holographic relationship between the parts and the whole, which obviously implies a paradoxical-dialectical approach of the mystical scientist in order to be open to the learning of the unknown.
However, the dispersion represents a constant threat for the opening and seeking of the Buddhist Relativism, whose Purpose (Dharma) is the apprehension of the multiplicity and future of the Real. For this reason, the spiritual master never stops his own learning process, stimulating a reflection that overflows all ordinary state of consciousness (OSC). Instead, the higher and amplified state of consciousness (H-ASC) has a direct relationship with the unfinished and the unending, because, as noted by Newton and Morin, if what we know is a gout we should cast the nets in order to try to fish in the ocean of what we ignore.
The Buddhist Complex Thought can elaborate the contemplative method because it achieves a confluence and a link to the counterculture and humanitarianism, simultaneously articulating itself with other disciplinary knowledges. The experience of the mystical science provides the possibility to understand the anthropological importance of transforming multidimensionally the society and create a new civilization. In addition, the mystical experience of the sociology of the present incites not to dissolve the concrete events of existence into abstractions of thought. In accordance, the Free and Enlightened Being (Arhat-Bodhisattva) says that the experience in libertarian politics also provides a powerful compassionate wisdom (prajna-karuna) to avoid error and illusoriness that characterize traditional ideas and beliefs. Thus, mystical scientists have experimental and logical and in order to include the irrational, the dialectical and the paradoxical to their vision of existence. This is because it is not possible to correctly understand the phenomena and events of reality through artificial laboratories, since the existence is an uncontrollable laboratory subjected to the whirlwinds of the unpredictable.
Ergo, by incorporating the libertarian politics and the humanities, the Maitriyana is projected as a paradigm and a systemic counterculture that uses conceptual tools which are transformed, articulated and complex. Therefore, the method of existential meditation produces a new culture and a new kind of knowledge from four main contributions: the dialectical philosophy, systems theory, the existentialist reflection on science and the epistemological reflection raised by the quantum, cosmological and ecological revolution of thought.
In agreement with Morin, Buddhist Relativism produces a scientific expansion of philosophy and a philosophical development of science. Thus the peak knowledge (Satori) has no end because it is unfinished and unending, but also because it leads to the unknown, the unspeakable and unthinkable.
Throughout all the contemplative work they are exceeded the limits of conscious human understanding, the limits of dualistic logic and the limits of superficial knowledge, by approaching a mystical dimension beyond the conceivable and thinkable, where the materialistic space time separations are diluted. The Buddhist Complex Thought dissolves and decomposes the material reality through an unfinished and unending knowledge. Thus, every subject who enters the research of existential meditation perceives how he is imposed with a greater commitment regarding knowing, because he is convinced that it is possible to build a holistic vision of human being, of the world and the Universe. Unlike the closed fiefdoms of academia, the Maitriyana addresses the fundamental questions of existence, by considering them as concrete and operational, rather than send them to the incompetent and speculative sphere of traditional philosophy or to the illusory and Mythomaniac field of religion. This means that the sages of the mystical science address all fundamental question by means of a metaphilosophical perspective. The spiritual master, through the contemplative practice satisfies the historical need for developing a method that detects and reveals unions, articulations, implications, imbrications, interdependencies and complexities of existence. While this progressive and revolutionary attempt is marginal at the sight of materialistic science in crisis, the Free and Enlightened Being (Arhat-Bodhisattva) discovers perfectly well it is vain to be limited to only polemicize against the errors of religious or academic Discourse, because they are reborn continuously from materialistic principles that are structurally illusory and they forget or conceal the Truth by means of self-defensive ideas. Thus, the academic materialism not only must be refuted but also must be proposed a new Foundation which is overcoming of the old. Therefore, both the metaphilosopher and the mystical scientist propose the Buddhist Relativism as the singular organizing principle of knowledge of the future. For this it is vital unlearning, by reorganizing the mental system in order to learn to learn, since the process of spiritual development does not consist in the accumulation but in the fact of unlearning. The contemplative method provided by the spiritual master is what teaches to learn to learn, and it is for this reason that the existential meditation is a metalearning. However, the apprentice does not begin his spiritual Path with this method but with the conscious rejection towards models of materialistic simplifying thinking, starting from the will to not give in to the mechanisms of idealization, rationalization and normalization. Thus the Buddhist Complex Thought is a pathway in dialectical spiral, because it starts with an interrogation and a deep questioning, and then it continues through a conceptual and theoretical reorganization that results in the idea of a contemplative method that allows a journey of thought and action which articulates the divided, dispersed and hidden. In this sense, the method of existential meditation differs from the reductionist methodology of materialistic science in crisis. Therefore, the Maitriyana emerges to cope with this crisis of thought in order to offer a solution beyond it.
In agreement with Morin, the practice and theory of the Buddhist Relativism is a radical Pathway that responds to the radical crises of humanity, researching and developing an integrated vision of psychology with philosophy, but also an articulation with science, anthropology, sociology and politics, which reorganizes the entire structure of knowledge within a reconciliatory paradigm. In order to address this fundamental problem, the subject must be reconciled with the present, by going through the field of the illusory to reach the Real, which is nothing more than the subject-object interexistence.
The Buddhist Complex Thought not only is proposed to regenerate knowledge through the peak knowledge (Satori), but also to rebuild all that the capitalist civilization has destroyed, thus reformulating the understanding of human identity. The Free and Enlightened Being (Arhat-Bodhisattva) believes that the less mutilating and simplistic a thought is the more rich and complex the vision of subjectivity will be. Unlike the partial and one-dimensional thinking, which has brought suffering in the life of peoples, the Maitriyana transforms the intellectual world at the same time it becomes a Pathway of Cure (Nirvanayana) for the daily life of humanity. Accordingly, the purpose of the spiritual master is to achieve the exercise of an ethics of knowledge which responds to the existential questions for creating a new identity that serves as a starting point for the evolution of species. Thus the Buddhist Relativism indicates that the human species will soon enter into a planetary Era where all the peoples and civilizations will be found permanently interconnected with the Earth (Gaia), since this is the only solution to the capitalist barbarity. Given that humanity is in the prehistory of spirit or conscious thought, the Buddhist Complex Thought seeks that the apprentice ceases to be subjected to the mutilating and disintegrating modalities of knowledge by teaching him to think integrally.
In this sense, through the guidance of the Free and Enlightened Being (Arhat-Bodhisattva), the humanity must transform its self-destructive nature which drives people to want to dominate everything. Therefore, it promptly must be learned an ethics of detachment and of caring for oneself, by stopping the deterioration of the field of planetary life, because capitalist civilization has progressively decreased biological diversity along with an increase in deforestation and desertification. Given that the human being is not the owner of the Earth (Gaia), the spiritual master reclaims that it is recovered a sense of finitude and respect for life, by renouncing the illusory quest for infinite omnipotence. Thus, the Free and Enlightened Being (Arhat-Bodhisattva) proclaims that the developed countries of the capitalist civilization are characterized by a mental, moral, intellectual and spiritual serious underdevelopment, which can be clearly perceived in the miserable aggressiveness of the academic Discourse where illusory and dualistic ideas proliferate which make losing the fundamental sense of global responsibility. Consequently, in the materialistic peoples a type of neurotic misery (dukkha) prevails that paradoxically is increased with the avidity of abundance and leisure. The spiritual master then comes to the ethical conclusion that the mental, emotional and social underdevelopment includes the main capitalist countries, being the libertarian socialist reform a key step in the transpersonalization and evolution of humankind.
The Maitriyana constantly raises the need to abandon the vision of a humanity being owner and holder of the Earth (Gaia), not only because this historically has caused irreparable violence and destruction, but also because such damages act retroactively on the very human sphere. The barbaric conquest of nature, far from humanizing the Earth (Gaia), instrumentalizes life at the same time it degrades its agressor. The Buddhist Relativism does not deny the human being his right to action in the world, because it only asks him to evolve into Homo Spiritualis. Neither humanism is rejected, given that it is only highlighted the need for transpersonalization, simultaneously nurturing and refounding the subject in the living reality of the spiritual suprahumanity. It is to replace the metaphysical myth of being religious with the complex meta-myth of the spiritual master. In pursuit of an existential anthropology, the Buddhist Complex Thought poses the need to destroy the separation between anthroposociology and the realm of life, by warning that such openness must protect the originality, irreducibility and the anthroposocial specificity, at the same time it feeds it, roots it and founds it on the living Earth (Gaia). The anthroposociology must be opened to the reality of nature, by introducing a complex vision of life in order to develop a more ecological and spiritual perspective of what is human. Within said existential anthroposociology, the definition of the evolved human being must be twofold: the Free and Enlightened Being (Arhat-Bodhisattva). Both terms are associated by referring and coproducing for being constituents of the same loop that entirely occupies to the Homo Spiritualis-Compatiens. This existential anthropological definition means that the biological-cultural human being is not an end but only a Path or bridge to transhominization, which would enable the overcoming of the capitalist civilization to reach a planetary dharmic Age of libertarian socialist civilization.
The Maitriyana is much more than a recipe provided by the spiritual master, because it is really a calling to the civilization of compassionate wisdom (karuna-prajna). The psychological egoism involves dualistic ideas and social consumerism, so that the Free and Enlightened Being (Arhat-Bodhisattva) shows the path towards the sublimating evolution of these barbaric impulses, by transmitting a way of inner reconciliation with what is repressed, a way of coexistence among the ideas and a way of welfare among the peoples. Thus, the integration of social relations leads to goodness and evolution, because it is about an incredible sensibility for the other and not a mere apocalyptic millenarianism. Definitively, it is about perceiving the Real, by glimpsing the end of a stage and the beginning of a new world.
The spiritual master considers that fraternity and compassion are sociologically vital for the development of complex societies. This great revolution, metamorphosis and change of structure is effected first with a process of decomposition and then with a process of recomposition. These forces of destruction and recreation converge synergistically. Consequently, the Free and Enlightened Being (Arhat-Bodhisattva) believes that every genuine revolution is done spontaneously, because it is about a deeply creative mutation and a new organization which does not ignore the essential Liberty of the apprentice. Thus, it will be refounded the notion of human being, not over the anthropocentric myth but over transcultural reality of Spirituality.
The Buddhist Relativism struggles against the materialistic simplification, since the simplifying processes should not reign thought, given that simplifications hide the signs, complexities and mysteries of life. Ergo, so that societies can deconstitute themselves as planetary culmination of capitalist hegemonic empire and then they can be reconstituted as a civilizing confederation of the Purpose (Dharma), rather than a program or a precise political project, it is necessary the event of spiritual principles that allow the opening of that Path of liberating reality. In this sense, it is understood what, during 2600 years, the spiritual master has realized as anthropolitics, which is a metapolitics for a planetary civilization of socialist and ecological development. Unlike the idea of capitalist development of techno-economic base, measured by indicators of income and material growth, the Free and Enlightened Being (Arhat-Bodhisattva) proposes a model of human development inspired by peace, social justice, education and ecology. This existential-libertarian vision assumes that the current state of the capitalist societies does not constitute the final meaning of human history. Instead, sustainable and environmental development not only moderates the tecno-development and takes into consideration the ecological context, but it also questions the egocentric principles of capitalism.
In a world which has been forcibly westernized as part of capitalist colonization, the Buddhist Complex Thought proposes a developmental model that does not ignore the incalculable and immeasurable aspect of life, like happiness, Love and Awakening (Bodhi). This implies that satisfaction is not measured according to the criterion of the material growth or monetary productivity, but it is defined only in qualitative terms, by recognizing the most prized qualities of existence, such as solidarity and other ethical means.
While the irrational Gross Domestic Product (GDP) only counts as positive to the activities generating of monetary income and techno-economic development, the spiritual master proposes the Gross Domestic Happiness (GDH) as the index measuring the ethical and psychological development of a people. Thus, unlike the academic Discourse and its relation to the greed for profit, the socialist and ecological development provokes the recovery of solidarity and engenders a peak knowledge (Satori) which is especially able to apprehend the multidimensionality of existence. This means that traditional education provides knowledges which do not contribute to the true development of humanity, so that only the Maitriyana offers an ability to recognize and solve the global and fundamental problems of the world. Faced with this situation, from 2600 years ago, the Free and Enlightened Being (Arhat-Bodhisattva) suggests that the notion of development should be guided by the idea of anthropolitics, which is the idea of a metapolitics of the evolved humanity and the planetary civilization. In this sense, like Morin, the politics of the spiritual has as its urgent mission carrying out a process of socialization of the Earth (Gaia). The metapolitics of the planetary civilization has as its Purpose (Dharma) to the dialectical overcoming of capitalist civilization and the consummation of a process of libertarian socialization of the peoples that integrates the experiential contributions from the entire world. This metapolitics of the coming civilization is necessary for the economic, political and cultural system itself, which has suffered the dominion of profit over all aspects of social life. This means that the Buddhist Relativism proposes the domain of quality over quantity, criticizing life of megalopolis and appreciating more the rural areas co-opted by the agriculture industry.
When the spiritual master contemplates the context he perceives that anthropolitics and terrestrial identity cannot be conceived without the Buddhist Complex Thought which is capable of interconnecting separate notions and compartmentalized knowledge within an organizing integral articulation which reconciles the elements of the global. Clearly, this is the thought reform that is necessary for understanding the global context. Here, the Free and Enlightened Being (Arhat-Bodhisattva) exposes new systemic and complex knowledges that reveal the living Earth (Gaia), by showing the place it occupies in the Cosmos. The Maitriyana proclaims that the Earth (Gaia) is a biological planet in which humanity plays an important role, being a complex living totality or a physical-biological-anthropological systemic fabric where life is an emergent of evolution of the planet, humanity is an emerging evolution of terrestrial life, and the spiritual master is an emergence of the evolution of ordinary human being. Emerging into the planetary Golden Age, liberating humanity, caring for the Earth (Gaia) and socializing the peoples are four noble dynamics linked in a recursive loop of interdependence proposed by the Buddhist Relativism. The capitalist agony is then the gestation of a new planetary birth, because it will pass from the human species to superhumanhood, thus evolutioning from Homo sapiens to Homo Spiritualis. In this way, through the spiritual suprahumanity is where the metapolitics will be able to carry out a new refounding act of the world. For the Buddhist Complex Thought, the fight against self-destruction of the human species is the same struggle for the evolutionary birth of the free and awakened humanity. Indeed, there are many thinkers who have already foreseen this religation, like Edgar Morin, so that the Maitriyana makes they are no longer isolated to move to be reunited by the force of spiritual communion.
An extremely vast array of paradoxes is prologued by the exercise of Buddhist Relativism, where the urgency of radically recontextualizing all what is phenomenal – manifest and latent, uncertain and determined – poses the challenge of co-assimilation and co-thought, which is an experimental and progressive discernment of the existentiary meditation. Thus, chaos acquires a renovating and fertilizing character before the crystallizing knowledges of Free and Enlightened Being (Arhat-Bodhisattva), whose ultimate consequence is the mobility and development of consciousness. By perceiving beyond order and chaos, the spiritual master shows the opportunity for an expansive rearrangement and a recurring reinvention of mind that can even transform past through a retroactive loop. The suprahuman perception, with its epistemological and noological instruments, implacably strengthens the dialectical-paradoxical logic of the complex and open systems. Just like Hegel’s thought, the dialectical-paradoxical logic is a synthesis because it contains and outperforms the materialistic and metaphysical logic, keeping its same ways of thinking, as its laws and objects, but simultaneously reelaborating them and transforming them with transcendent categories . The materialistic logic of what is fragmented, static, and closed is then replaced by the dialectical logic of openness, flexibility and articulation.
The sense of the transformation of consciousness results in the evolution of humanity, so that the Reconciliatory Spirituality is presented as the high point in the history of the world. This allows the subject to understand that the evolution of human being does not advance linearly but dialectically and paradoxically. The Buddhist Complex Thought leads to the fundamental question of Purpose (Dharma) of the human being, but understanding that this sense must be contextualized or intertwined with the Earth (Gaia), since the contemplative ability to confront the uncertainty of existence requires navigating with courage and hope towards the future of Universe.
According to the Maitriyana, the transhominization is oriented to a level of spiritual initiation and refoundational launching with respect to the neurotic one. Indeed, the Buddhist Relativism proposes a new way of thinking, by teaching the apprentice a progressive and revolutionary way to experience the psychological, philosophical and political life, thus perceiving the solution to the economic and social crises. Given that, as noted by Morin, every crisis is an increase in uncertainty, the existential meditation establishes a growth in predictability and thereby converts the disorder into something less threatening, promulgating complementarity and articulation as a way to overcome any antagonism or conflict . Therefore, the Buddhist Complex Thought abandons the academic program for creating an integral and reconciling strategy able to develop an innovative solution to the global crisis.
The concept of revolution is always present explicitly and implicitly in the contemplative reflections of the Free and Enlightened Being (Arhat-Bodhisattva). His libertarian socialist root, transmuted through 2600 years by the assimilation of countercultural, environmentalist and phenomenological paradigms of the Real, converts him into a complex and subversive thinker before the orthodox interpretations of both metaphysics and the academicism. This complex heterodoxy of the spiritual master arises from the understanding that what is revolutionary is developed in the field of the organization of ideas. The Maitriyana visualizes solutions to the multiple crises of the capitalist world, whose materialistic science and superficial technology have triggered a quasi-apocalyptic situation for the human species. Nonetheless, being on the edge of the general disintegration of society can come to give birth to a new genesis, as conceptual and sociocultural metamorphosis. By intuitively perceive the uncertain future, the Free and Enlightened Being (Arhat-Bodhisattva) emerges as a human being transmuted both in his conscience and in his link with the Cosmos.
In contemporaneity, the advances of Buddhist Relativism and of mystical science open optimistic outlooks on the horizon of the human. The spiritual master guess the possibility of an unheard and inconceivable revolution that leads to the certainty of a better world, because it is about nothing less than the emergence of the Homo Spiritualis. Faced with the culture of the academic Discourse, where knowledge is scattered, parceled, mechanistic and reductionist, the Buddhist Complex Thought unites and reconstructs a multidimensional knowing.
Although it is impossible to know the Totality, because completeness violates one of the three laws of existence, the Maitriyana certainly is mobilized in practice and theory to capture the multiform transformations, achieving the peak knowledge (Satori) of the key issues and knowledge of the world . To think and understand the Real in a comprehensive way, the Free and Enlightened Being (Arhat-Bodhisattva) raises the need for macroconcepts, as a way of constellation and solidarity of ideas. This means addressing the core of informations, visions, discoveries and reflections that interconnect and gather untill become a synthetic mass of macroconcepts. The paradigm of Buddhist Relativism does not explain reality, but rather it is a Way that enables the explanation, because it is a synthesis of fundamental concepts capable of leading towards the Existential Discourse. The mystical thought does not resolve nor summarize life, but leads to it, by opening its path towards the ineffable and incomprehensible of Being, because it has the resources for focusing the Whole of life. Therefore, the spiritual master always feels a deep satisfaction at any existential meditation which is in motion and that is observed to itself, before any thought that tackles its own contradictions and unmasks paradoxes of the Real, and before any particular word which is religated to the global future. This forces all subject to be cautious, by having to incorporate a systemic and ecologized thinking that takes into account the self-ecoorganizing nexus of every living system with its environment. Thus, the Buddhist Complex Thought confirms that, since reality is a present Totality in every part holographically, the apprentice contains within himself not only information coming from society but also coming from the whole Universe.
Disowning all ideological security, the contemplative method leads to a metaphilosophical thought of Truth through a peak knowledge (Satori) that conceives the complexity of the Real. To do this, the Free and Enlightened Being (Arhat-Bodhisattva) designs new conceptual means capable of knowing and processing new information. Therefore, by using macroconcepts, the spiritual master emphasizes that when it is reached a level of Cosmos that is contradictory according to empirical and rational pathways, this means the finding of a deep layer of the Real which can only be translated through a dialectical-paradoxical logic. The revolution of Maitriyana then becomes a cognitive synthesis, being an ecological, qualitative, poetic, anticonsumerist, pacifist and solidarity countercurrent.
Accordingly, there are three principles that help to intuitively think the existential complexity: first, the dialectical principle, which associates two terms at once antagonistic and complementary, by maintaining unity at the heart of duality; second, the principle of recursive loop, which functions as a swirl where each moment is simultaneously cause and effect, producer and produced, in a self-constitutive, self-organizing and self-producer cycle; and third, the holographic principle which argues that, just as each cell contains the totality of the genetic information of the body, an observing subject contains the Totality of the observed Universe. Just like Master Xuefeng, the Buddhist Relativism states that although the eyes do not see it, in a rice grain it is found the entire Cosmos. Thus, if the apprentice opens his mind he can possess everything, because when the subject is empty he is able to contain the entire Universe. This is the reason why the Buddhist Complex Thought has a profound need to integrate or synthesize the observer with the observed.
The Free and Enlightened Being (Arhat-Bodhisattva) can observe the real society and its context, at the same time he can observe and visualize another possible society. It is about an inclusive and exclusive simultaneousness which can lead to an absolute reinvention of the world. Thus the Maitriyana should be the criterion of rationality to be followed facing the ontological questions posed by existential phenomenology and mystical science about the problems of society. The spiritual master knows, because he determines it through the existential meditation, that the Real is unpredictable and it has a paradoxical dialectical logic. In this sense, the method of complex knowledge is about an existential strategy that liberates the apprentice from his roles predetermined by the sociocultural system. Thus, the contemplative method helps the human being to emancipate and realize himself through the conscious and complex reflection, so that it is a method that transcends the classical and stereotyped, producing emancipatory knowledges and free actions in greened contexts. Certainly, the existential meditation is a method both for knowledge and for the action, so the Buddhist Relativism proposes an alternative theory of rationality, of epistemology and logic. To this end, the Free and Enlightened Being (Arhat-Bodhisattva) associates the object to its surroundings, binds the object to its co-participant observer, perceives that reality is a cooperative system, faces a Universe that is organized and ordered by disintegrating itself through impermanence, and finally, he confronts the contradictions of life through the self-transforming limited potential of the True Self. In this way, the challenge for the Buddhist Complex Thought consists in accepting the unity-disunity relationship of existence and of the ideas without reducing or concealing one of the two terms. The contemplative method is the full use of potentialities of the subject, so it is a strategy associated with both the artistic practice and the systemic theory.
The existentialist work of the spiritual master seems to indicate that the culmination of the method of existential meditation is an ethics of the ethics or meta-ethics that tries to transform the apprentice, the society and the human species. Such a project involves solving the dualism between the I and the other, between the rational and the imaginative, between human and nature, between the intellectual and the sentimental, between knowledge and ignorance. For this purpose the Maitriyana studies psychology, philosophy, physics, biology, sociology and politics, because humanity needs a multidisciplinary interexistence if it chooses to regenerate itself from its fall into the ignorance of scientific materialist paradigm based on the genocidal and geocidal capitalism. Precisely, the complex and spiritual intelligence, with its gifts of existential emancipation, is embarked on the refoundational adventure of thought, trying to transform the empire of the academic Discourse into the heyday of the Real Liberty.
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