Gautama with Einstein: Introduction to Buddhist Relativism
By Master Maitreya Buddha
The Buddhist Relativism is a heterodox metaphilosophical Way which legitimises the spiritual wisdom of humanity through peak knowledge (Satori) suggesting that an apprentice of existential meditation can come to understand the nature of the physical reality. This implies that spiritual masters are simultaneously mystical scientists who are positioned at the limits of knowledge. The Gautama-Einstein articulation represents a dialectic-paradoxical conjunction of two pathways of wisdom: science and mysticism. In this respect, the Maitriyana is a reconciliation of the different visions of the world, integrating East and West in the same way that the sage integrates the right and left hemispheres of the brain. Given that ultimately there is no differentiation between the inner and outer reality, or between subject and object, the contemplative practice may use the techniques of the active introspection and receptive stillness in order to find the Truth. Within the Maitriyana, the process of deconstructive analysis about reality is a rational method which is in harmony with the existential meditation, revealing the deep connection between the laws of the physical nature and the structure of psychic reality. Therefore, the Buddhist Relativism is a comprehensive approach to the Real.
The Gautama-Einstein articulation demonstrates that contemporary physics provides validity to the intuitive visions of the Free and Enlightened Beings (Arhats-Bodhisattvas), by overcoming the materialistic scepticism through the authority of the mystical science in its description of the functioning of the Cosmos. The Maitriyana ascertains that the great spiritual masters are experts on the investigation of the space-time and the relationship between matter, life and consciousness. The intuition of the Free and Enlightened Being (Arhat-Bodhisattva) is as surprising as the discoveries made by the mathematicians or by the advanced technologies. The peak knowledge (Satori) is not something that happens randomly, but it is the result of a powerful contemplative instrumentation, so that the Awakening (Bodhi) is not a strange and unexpected event. When scholars and seekers of Truth analyse the schools of ancient wisdom they understand that these involve a clearly surprising discipline but any apprentice can incorporate with the sufficient commitment.
The spiritual master from Buddhist Relativism describes the Way of existential meditation as a contemplative scientific research, using specific techniques that lead to predictable and knowable results. In the Gautama-Einstein articulation, the practitioner begins by developing the quality of Mindfulness, which is an attitude of non-interference of the Ego facing the experience. In accordance with the state of consciousness of a scientist, the subject who practices the existential meditation tries to be objective towards the perceived reality, even if it is his own inner world. In addition, the contemplative experiment is a repeatable process for each apprentice who follows the directions of the Free and Enlightened Being (Arhat-Bodhisattva). The Gautama-Einstein articulation testifies then that most of the practitioners of existential meditation will have intuitions about the reality which are very similar to the discoveries of the contemporary physicists.
Although there are different ways of expressing what was experienced from the contemplative practice, the intuition of the spiritual master contains a profound description of the laws of nature. Through the existential meditation, the subject can understand that the mind is co-creating the Cosmos, so that all events and phenomena are interconnected within a complex network of multi-causal relationships where each element is an imperfect, impermanent and insubstantial process. The Free and Enlightened Being (Arhat-Bodhisattva), in his function of a mystical scientist, discovers that both the inner and the outer world are in a constant flux. The vision of impermanence has much relevance in the life of the apprentice, being capable to convert the functioning of the Universe into peak knowledge (Satori), since the Truth has that transformative power on the personal life. However, the Buddhist Relativism does not use the scholarly research as something major, since the spiritual wisdom is something radically different and much deeper. Mystical scientists have claimed extraordinary conclusions which are a result from their practice of existential meditation. The Gautama-Einstein articulation is an excellent guide for the paradoxical dialectic (koan), by offering a vision which penetrates into the mysteries of life and death on the basis of the awakened mind (bodhicitta). One of the great achievements of the Buddhist Relativism is that it reconciles reason with intuition and cognition with contemplation. Starting from this compassionate wisdom (karuna-prajna), it is emerged a synthesis between science and Spirituality which is the preliminary work of the Maitriyana metaphilosophy, which leads to the Cure (Nirvana) from the ignorance of all human beings.
Although the materialistic science has been indifferent or aversive towards the spiritual, the existential meditation method serves to research and understand the nature of the physical and psychic reality. This is because the affirmations of the Gautama-Einstein articulation demonstrate that there is a space-time-existence lattice, so that the Truth of mysticism goes in parallel to the discoveries of the modern physics, such as the use of the paradoxical dialectic logic, the validation through experiential means and the interconnection between subject and object. In this sense, the Maitriyana unifies the conceptions of Western contemporary physics with Eastern mysticism. The Buddhist Relativism is then the conclusion of 2600 years of a movement which saw science and spirituality as complementary and not as mutually contradictory, profoundly transforming the way of researching and understanding the Real that have both the religious Discourse and the academic Discourse. As from the Gautama-Einstein articulation, every dualistic illusion is transcended under the spiritual guidance of Maitriyana, by refounding the original scientific revolution of the Free and Enlightened Beings (Arhats-Bodhisattvas).
The Buddhist Relativism is an adventure of thought, whose Purpose (Dharma) is to present the wonderful parallelism between the Eastern mysticism and quantum-relativistic science. The result of this Pathway is the appearance of mystical science, which overcomes the antagonisms of the ordinary thinking in order that the human being arrives to an era of harmony, integration and reconciliation (Maitri).
The Gautama-Einstein articulation is a seed of contemplation that encourages the apprentice towards the peak knowledge (Satori) of the Oneness of Cosmos, so that superficial differences are transcended in pursuit of an expression of the Implicate Order which goes beyond words. This demonstrates that Maitriyana Spirituality becomes detached from metaphysical religion and from materialistic science, by enlightening the Buddhic nature of Totality. Therefore, the existential meditation uses the paradoxical dialectic (koan) to liberate the mind from all linear and dualistic vision of reality, opening the individual to the transcendental vision of Awakening (Bodhi).
Concordantly, the Buddhist Relativism is the harvest that comes from thousands of years of germinal development of the seeds of mystical science that Gautama and Laozi taught. The most prominent spiritual masters have proposed that the whole Cosmos is mentally ordered, so it can be understood in poetic terms and in an intuitive way. The fundamental structure of the Real can be understood through the contemplative experimental method, and that is how the mystical science was born, such as it is posed in the Maitriyana.
The Gautama-Einstein articulation is in agreement with the reunification between science and Spirituality within the contemporary culture, by promoting thinkers willing to perform an ethical science which is always seeking the benefit of the world. However, this roundly implies to contradict both the religious Discourse and the capitalist Discourse, promoting the peak knowledge (Satori) of the mystical science. By going beyond the dualism between metaphysics and materialism, the existential meditation takes care of the physical and psychical facts by establishing a value judgment which rediscovers the true meaning of life and that it fades the illusions of mundanity. The Buddhist Relativism is nourished by core values such as beauty, elegance, coherence and simplicity in order to describe the Real, whose experience is the fundamental core of the Spirituality systems. For the Free and Enlightened Beings (Arhats-Bodhisattvas), the Buddhic nature -Brahman or Dao- is not only the ultimate and Absolute Truth, but also it includes the relative Truth. The peak knowledge (Satori) of Truth is the Path to the Cure (Nirvana) from ignorance and towards Salvation in the here and now. For Maitriyana, the spiritual values and the physical and psychical facts are inseparable elements, so it is an error to disbelieve in mystical science and its attempt of understanding the inner and outer world. In this way, the contemplative scientific theories of the Gautama-Einstein articulation are determined both by the direct perception of existence and by the ethical and aesthetic sensitivity of the spiritual master in his function of a mystical scientist. The ultimate aim of the peak knowledge (Satori) is a theory about the Implicate Order and the universal harmony such as it is perceived by the awakened mind (bodhicitta).
The practice of the existential meditation is the primary tool of the Buddhist Relativism, whose sphere includes physical and mental objects, since the goal of the apprentice is the recognition that there is no essential distinction between the external world and the internal world. The tradition of mystical scientific thought then cares about the Totality of existence and not only from one level, by using a sort of intuitive reason and a type of paradoxical dialectic logic which are possible thanks to the inspiration and creativity which provides the space and time of the contemplation. The source of the spiritual teachings is a synthesis of intuitive vision and rational thought, clearing away the obstacles from Ego and dualism in order that the mind fully shines. The practice of the mystical science requires the subject to have a fundamental faith that the Universe has a Purpose (Dharma) that can be understood, experienced and performed at the time of the ineffable present. Therefore, the apprentice must have a commitment or vow to the fact that the absolute Truth can be known through doubt to the relative truth. The Buddhist Relativism then claims that the mystical scientific or the Free and Enlightened Being (Arhat-Bodhisattva) must develop a balance between faith, doubt, reason and intuition.
The Maitriyana fades the artificial distinctions between science and Spirituality by revealing the universal harmony that exists in the depths of all the reality. Here, the truth is attached to Good, this being the Buddhic nature discovered by Plato. By being the unification of two complementary approaches of a same Cosmos, the Gautama-Einstein articulation develops and combines different techniques of observation in pursuit of the creation of a cosmological practice and theory of a new and revolutionary nature. This is the Way of Buddhist Relativism.
The mystical scientists investigate the structure of the Real through the refining of their perception about subtle phenomena, as they are far beyond the boundaries of the ordinary state of consciousness (OSC). Although it does not build technological devices or use mathematics to represent reality, the tradition of mystical science cultivates a higher and amplified state of consciousness (H-ASC) through the existential meditation to poetically represent the nature of the Real. The doctrines of Maitriyana directly point to the non-conceptual core of reality, which is dialectical and paradoxical, by developing intuitive models that overcome the materialist view. The goal of the Gautama-Einstein articulation is not a theory of reality but the reality in itself. This is the radical difference between the wisdom of the spiritual master and the academicism of materialistic science. Instead, the mystical scientific approach of the Buddhist Relativism opens possibilities of convergence between the internal world of the subject and the external world of the object. Therefore, the Maitriyana seeks the peak knowledge (Satori) of the same reality as Siddharta Gautama and Albert Einstein contemplated, using principles of phenomenological research which lead to surprising discoveries.
The metaphilosophy of the Gautama-Einstein articulation is not a mere eccentric thought but rather the set of all the great advances of the rebel mystical science, whose achievements are close to the realm of the unimaginable, by directly observe the quantum nature of the Real. The phenomenological context of Buddhist Relativism is a complementary metaphilosophy helping to configure the evolution of Spirituality under the prominence of Maitriyana, which is shocking the world of psychology, philosophy, politics and religion with its exceptional contemplative practice and reconciliatory theory. The Gautama-Einstein articulation states that the observer and what is observed are interchangeable forms of a same imperfect, impermanent and insubstantial reality. In addition, the general theory of the Buddhist Relativism explains the Vacuity not as an absence of matter and energy but rather as the heart itself of space-time. As from the contemplative practice the apprentices can perceive that they are not separate from the Universe around them and that there is only Inter-existence, thus revolutionizing the basic concepts about the material reality.
The Maitriyana develops a theory of the unitary field that reconciles the space, time, Emptiness and mind. Although this project requires a great involvement toward resolving the philosophical and scientific questions, it never loses its interest in humanity, by promoting the virtues and high ideals of compassionate wisdom (karuna-prajna). The Gautama-Einstein articulation is a very important ethics because it expresses a rational mysticism by developing intuitive logical abstractions which conclude that universal harmony is the proof of the Buddhic-nature. Moreover, the Buddhist Relativism asserts that the uniqueness, simplicity and elegance of the theory of the unitary field are the key to find the peak knowledge (Satori).
For Maitriyana, science, art and Spirituality are branches of the same sacred tree, whose Purpose (Dharma) is directed to ennoble the life of human being, leading the subject to the sphere of a free and awakened existence. This implies that the classical physical laws from mechanics, electrodynamics and thermodynamics can be transcended by the advanced apprentice of existential meditation, whose physical behaviour is both in matter form and as forms of light waves. Thus, the law of causality vanishes before the spontaneous and uncertain event of True Self.
The Gautama-Einstein articulation introduces for the first time the spiritual principle of quantum reality, demonstrating in practice and theory that the materialistic notion about the Cosmos is erroneous, since the foundation of matter are composed of energy, probability, information and emptiness. Thus, the Buddhist Relativism has its own principle of complementarity, by relating matter, life and consciousness in a systemic way through mental experiments.
In accordance with Niels Bohr, the Maitriyana relates the contemporary Physics with Eastern mysticism nurturing the position of the participating observer before the great mystery of existence. This implies that contemporary physicists should direct their scientific view towards the kind of problems faced by philosophical thinkers such as Laozi and Siddhartha Gautama, establishing a parallel with the lessons of the relativistic quantum theory. Just like Werner Heisenberg, the metaphilosophical thought of the Gautama-Einstein articulation can be described as a form of contemplative science or rational mysticism, since it is considered that the pursuit of uniqueness -both in science and in Spirituality, is the ultimate source of the peak understanding (Satori). In the same way that Wolfgang Pauli, the Gautama-Einstein articulation has the Purpose (Dharma) of overcoming the dualistic contrasts by producing a paradoxical dialectic synthesis which includes a unity between rational knowledge and mystical experience. This is essential so that the subject can analyze and understand the material reality as a probability of existence. The Buddhist Relativism, therefore, performs the most revolutionary work of thinking through the contributions of the mystical science. The Maitriyana has important philosophical repercussions for the relativistic quantum theory, because the mystical scientist follows the Path of an Enlightment which is simultaneously internal and external. The Gautama-Einstein articulation considers to this Pathway as a new science, despite the fact that these works began more than 2600 years ago.
The general notions of peak knowledge (satori) which were deployed by the discoveries of the Buddhist Relativism occupy a considerable and central place in contemporary physics, which is nothing but an exemplification, an encouragement and a refinement of the ancient spiritual wisdom, such as Robert Oppenheimer pointed. Although Maitriyana can be considered as a brilliant and eccentric thought, it is a project which makes important contributions to science by reconcile it with mysticism. The Gautama-Einstein articulation is fundamental to understand the paradoxes of physical reality, simultaneously marking the direction towards the next evolutionary level of the human consciousness. Precisely, the existential meditation is a mystical rationalism leading to the observation of the interdependence between the apprentice and Cosmos. That is why the Buddhist Relativism states that Niels Bohr and Albert Einstein were mystics,[1] contributing to the new physics through an inspiration of a spiritual nature.
The contemplation of the Real is the essential pillar of Maitriyana, whose maximum contribution to the Path of Philosophy and Science is a higher and amplified state of consciousness (H-ASC) that is able to penetrate the mysteries of existence. This transformation process of mind breaks the space-time continuity of the ordinary human being, by establishing an evolutionary quantum leap in the individual, who becomes a Free and Enlightened Being (Arhat-Bodhisattva). The Gautama-Einstein articulation plays a decisive role in this regard, since it helps to fade the faith in order to give rise to the spiritual experience.
The Buddhist Relativism is a Middle Path that unifies reason and intuition, science and mysticism; developing the greatest philosophical system of all times, while demonstrating in practice and theory that the fundamental Truth of the Cosmos is a harmonic Unity which underlies the impermanence. The Maitriyana has initiated a Way to the Awakening (Bodhi) of all humanity by transmitting a peak knowledge (satori) capable of transform the inner and outer world. This metaphilosophical teaching is the Gautama-Einstein articulation, whose spiritual texts are a treasure for the coming generations, as they instruct the apprentice on how to perceive the true nature of the Real. This epic practice of existential meditation that the Buddhist Relativism introduces, however, is nothing but a small portion of the ancient wisdom that the Maitriyana embodies, a spiritual movement that has the richest and longest written work in the history.
The writings from the Gautama-Einstein articulation do not describe a fixed doctrine, but a Spirituality which is inherently alive and whose non-dual theories are being dynamically and constantly renewed by the mystical scientists from different generations. In fact, each subject who gets the self-realisation of his Self he can revive the tradition of Buddhist Relativism, becoming a spiritual master able to influence both to the religious Discourse and the academic Discourse. The contemplative work is an integral method of the reconciliatory spiritual practice that synthesizes all the main currents of thought in a single system that overcomes all the others. However, this achievement differs from any system of metaphysics, because it is a unique metaphilosophy influencing on the contemporary physical vision, at the same time it helps to evolve the human consciousness through a transpersonal vision for the apprentice.
The Free and Enlightened Being (Arhat-Bodhisattva) teaches that the existential meditation of nature-in-action is an experience of reconciliation of the opposite poles, so that the contemplation about physical reality also leads to the Path of Cure (Nirvana) from ignorance where all dualities disappear under a dialectical and paradoxical Oneness. The teachings of the spiritual master are rich in compassionate wisdom (karuna-prajna), by describing how the person is able of acting with humility and spontaneity facing the Advent of Cosmos. By not interfering with the flow of the Universe, the Free and Enlightened Being (Arhat-Bodhisattva) becomes a powerful force coming from the Implicate Order, which is the universal harmony underlying all the phenomenal. According to Chuang-tzu, the Maitriyana emphasizes the interdependence of the observer and what is observed, by overcoming the opposite poles within the dynamic cycle of nature. This process involves a contact with the mysterious origin of existence, by reintegrating the Being with the Nothingness. Thus, in the Awakening (Bodhi) the apprentice identifies himself with the fundamental reality that underlies all the changes of life.
The mystical scientists are the thinkers of the Gautama-Einstein articulation, which is the unification of two areas which usually appear as separate worlds. But the Buddhist Relativism shows that the schism between science and Spirituality is incorrect because materialism and academicism are only a way of doing science. In this sense, the Maitriyana is positioned as an alternative science, a science of the spiritual or transpersonal paradigm, able to understand questions from space-time such as the interconnection of subject and object.
The Gautama-Einstein articulation is not a cold thought and lacking of passion, but rather it is an accurate universal language whose profound vision is undoubtedly transpersonal since it captures the music of Cosmos. The great mystical scientists were shocked by the high ideals of beauty, simplicity and harmony. The spiritual guidance of the apprentice is his pursuit of the Truth of the Universe, feeling wonder and jubilation before the intelligent functioning of reality. This is what the subject experiences in the existential meditation, moment when reason and intuition go hand in hand. For the mystical scientist, cosmic harmony transforms the mundane differences in a paradoxical dialectic Unity which the True Being recognises as his genuine identity.
For the Buddhist Relativism, humanity can live a dignified and serene existence whenever it is able of vanish its eagerness to satisfy material longings, un-hiding the Buddhic nature of the Being. While the individual who is driven by attachment lives a repetitive life, the apprentice must sublimate the grasping by making efforts to achieve the higher and amplified state of consciousness (H-ASC) of a Free and Enlightened Being (Arhat-Bodhisattva). The Maitriyana then shows that the perfect and true achievement of an individual is determined by the fact that he has acquired the contemplative ability to liberate himself from the Ego. According to Gautama-Einstein articulation, the meaning of the thoughts and feelings of the Ego as an entity separated from the Cosmos it is an optical illusion of consciousness which oppresses the Self and identifies the mind to its mundane environment. The task of the existential meditation is effectively liberate the apprentice from the prison of the Ego by establishing a peak understanding (satori) and a compassionate wisdom (karuna-prajna) embracing all the living beings that compose the beautiful nature. Thus it is that the spiritual master teaches that the existential well-being does not arise from selfishness but from Spiritual Love towards the whole field of life. Therefore, the Buddhist Relativism asserts that the highest destination of the subject is not Power but rather serve the neighbour.
The quintessence of the Maitriyana is an effort to integrally understand the variety of experience by seeking simplicity on the uniqueness of knowledge. This is due that the Free and Enlightened Being (Arhat-Bodhisattva) perceives how things envelop to all other. Thereby, the peak understanding (satori) about the nature of reality leads to the evanescence of the suffering generated by dualism, experiencing that all the objects of Universe are nothing but energy condensations of the cosmic consciousness. According to the Gautama-Einstein articulation, this transformative point of view allows the apprentice to be able to understand that the obstacles and sufferings conform some of the best processes of education, purification and transpersonalisation of the mind, which can be perfectly cultivated by practicing Mindfulness. However, it is impossible for anyone to understand the Buddhist Relativism theory without having felt shocked to listen to it for the first time, since spiritual masters consider that all the elements of Universe are nothing but mere bubbles floating in the ocean of the perennial Vacuity.
The contemplative experience of the Real is the pillar of the mystical science whose theories are experientially proven through mental experiments. The constant challenge of the experience of existential meditation makes the mystical science of Maitriyana does not turn into a rigid dogma without a ground. The Free and Enlightened Beings (Arhats-Bodhisattvas) do not use academic speculations, but rather they express themselves through the authority provided by the contemplative experience, since the mystical scientist clarifies the hidden mysteries of existence. The experience of existential meditation then requires a positioning that transcends the ordinary state of consciousness (OSC), which does not necessarily imply any link with religious beliefs. By trusting in the Pathway of peak knowledge (satori), the mystical scientific performs a direct research which finds the deepest Truth of reality. That is why, the Gautama-Einstein articulation states that the meaning or Purpose (Dharma) of life should be proved by a direct experience. The beginning from the act of peak knowledge (satori), as well as the beginning of transpersonal science, they both should be in the personal experience of the subject. Experience is the metaphilosophical basis of the Buddhist Relativism, which is a kind of radical empiricism.
However, the Maitriyana agrees with Arthur Eddington about that the content of consciousness itself is the basic root from which the mystical scientific understanding emerges. This is why the spiritual masters show that the Truth revealed in the sacred scriptures it can only be perceived by the apprentice inside the depths of his own mind. Just like the Master Shankara, the Gautama-Einstein articulation teaches that becoming aware of Truth, directly and immediately in the here and now, is the only thing that liberates the subject from his doubts.
The followers of the contemplative practice diligently seek to verify whether their perceptions of reality are false, by bringing everything into question, because this is the only way they may progress. In this sense, the Buddhist Relativism affirms that the error is a pioneer of Truth because it is really a half truth which collides with its own limits. That is why the mystical scientist usually asserts that Truth is frequently disguised.
In accordance with Arthur Eddington, the Maitriyana states that, although for the individual is difficult to accept that the substrate of Cosmos is from mental character, it is undeniable that consciousness is the main element of the experience. The physical world is a manifestation of mind, which tends to capture it as an external fact when it is dominated by the dualistic discrimination and the illusory reasoning. Thus, the apprentice must return to look at the essence of things with simplicity, uniqueness and truthfulness. This implies transcending the organ of rational analysis and trusting the atrophied organ of intuition.
The Gautama-Einstein articulation considers that, when it is overcame the intellectual mind, a transcendental intelligence which perceives the true nature of the Real emerges in the individual, since it is a process of meta-thought which appeals to a faculty of superior and amplified cognition. The conclusive data about the Real, such as Arthur Eddington said, are brought to the apprentice by a non-rational process, which is an intimate and intuitive knowledge that exists a priori in consciousness. This is because of that the Universal Vacuity is addressed by the wisdom of intuition and not by the intellectual reasoning.
The materialistic conception that is commonly had about the daily experience it fails when mystical scientists explore the profound nature of the Real, because the world of the atom forces the thought to speak in dialectical and paradoxical terms. However, something that is a surprise to the materialistic science it certainly represents something common for the Buddhist Relativism, whose explorations beyond the ordinary state of consciousness (OSC) reveal an imperfect, impermanent and unsubstantial reality, whose paradoxical nature of things requires the mind to transcend dualism, causality and the linear logic.
In the deepest levels of matter it is discovered that reality is not composed of objects with a determined position in space and time, so that the materialistic concepts of particle and wave do not apply to the Truth of existence. Therefore, if the subject becomes attached to the illusion that the words and facts are the same thing, he will not be able to understand the true meaning of the essence of the Real. One possible way of complex thinking then is the one which avoids considering whether things exist or do not, by transcending both metaphysics and nihilism.
Concordantly with Richard Feynman, the Maitriyana states that the components of the quantum world behave in an inimitable way, since there are not particles or waves, giving the impression that there is an intelligent Implicate Order underlying the apparent disorder of the Cosmos. Just like the idea of the complementarity of contemporary physics, the Buddhist Relativism promotes a new type of synthesis in which the opposite poles -such as particle and wave, are only contradictory in appearance, considering them as the two different sides of a same reality, such as the physical world and psychic world are simultaneously compatible within an embracing reality. For the Gautama-Einstein articulation, when the apprentice reaches the peak knowledge (satori), the reality seems to expose a secret paradoxical dialectic logic, by harmonizing all the opposite and contradictory poles within an organic and systemic Wholeness. This unity is the hinge of the Way of Maitriyana. Thus, the Free and Enlightened Being (Arhat-Bodhisattva) recommends the use of complementary images which overcome the wave-particle or matter-mind dualism, because although the false imagination of Ego perceives that there is dualism, the opposite poles actually are interdependent from each other, being phenomena or aspects of a same unitary reality.
In the Gautama-Einstein articulation it is stated that the Real exceeds the academic and intellectual capacity to know such reality. In fact, the advances of materialistic science are forced to recognise that Universe surpasses the process of observation and rational theory. Instead, the mystical scientists do not strive to build accurate and completely understandable models because the Real is always shown elusive to this. Therefore, it is indispensable to go beyond the dualistic language and the ordinary thought. The Buddhist Relativism testifies that peak knowledge (satori) of the Real is out of the scope of rational intelligence and their corresponding philosophical systems, which are insurmountable barriers for the compassionate wisdom (karuna-prajna) if the subject forgets that these only are maps of the Real and not the Truth in itself. Still, it would not have to cling to the teachings of Maitriyana, because what really matters is reaching the Cure (Nirvana) from the illusions of mind.
In accordance with Niels Bohr, the spiritual master always has clear that, as regards the ultimate nature of existence, the language can only be used poetically. The Truth, according to the Gautama-Einstein articulation, cannot be divided into fragments, so that the words should be used in a figurative sense. However, although the Cosmos is an infinite, interconnected, live and intelligent Totality, the latent capacity of understanding of the human being has no limits.
The Buddhist Relativism considers that materialistic science is primitive, childish and consumerist as compared to the maturity required for knowing the reality. This Universe confronts the apprentice with the impossibility of being fully known, so that understanding the nature of reality is to embrace Vacuity, which is out of reach of the ordinary mental conception. There is no rational explanation that correctly describes the quantum structure of matter, because any rational explanation is based on the classical concepts of materialism and these have no validity in the profound and ineffable dimension of existence.
In accordance with Wolfgang Pauli, the Maitriyana shows that the contemporary physics is talking about its experiments by using the ordinary materialistic language of classical physics, which provides an inadequate description of the Real. The mystical science does not evade this fact, reason why it uses the poetic language and the paradoxical dialectic logic of Buddhist Relativism. The Maitriyana then transcends the conventional thought and the dualistic language -based on graphical visualisation, in pursuit of communicate the nature of the Real. The awareness of the True Self is a higher and amplified state of consciousness (H-ASC) that transcends all visual illustration. The paradoxical dialectic logic is the most useful instrument in the living practice of the Free and Enlightened Being (Arhat-Bodhisattva), since this one needs something non-conceptual and non-intellectual, that is to say, the intuition, which is penetrative and immediate.
The academic belief in an external world that is completely independent from the presence of an aware observer is the basis of materialistic science. However, the sensory perception of the object is only provided through the subject, so that the physical reality is related to the psychic reality. From this it follows that a conclusive notion about the Cosmos must include the presence of consciousness, which involves changing the axiomatic basis from classical physics and being faithful to the facts perceived by the Gautama-Einstein articulation.
Although the teaching of the spiritual master constantly uses concepts and ideas to explain the Purpose (Dharma) of existence, apprentices must remember that, once it has reached the Awakening (Bodhi), these concepts and ideas are just tools, so they should not be attached to such things.
In the Path of Buddhist Relativism, it is not perceived an objective and independent reality from the consciousness of the observer, but rather a Universe that is recreated in the present act of the encounter between subject and object. This implies that the mind participates in the very creation of the properties of the observed element, and conversely. According to the physical theory of Maitriyana, properties of matter have features that are confirmed only when there is a specific observer to take a measurement. The apprentice who practices existential meditation can profoundly experience that the subject-object division is imaginary, by being only an inter-existence in which living beings and objects form an inseparable, unique and non-dual reality. Consistent with Erwin Schrödinger and Arthur Eddington, the Gautama-Einstein articulation establishes that the image that the human being has about the objective world it is a construct arising from his mind, fundamentally being improbable that it has a separate existence. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) teaches that physical reality is entirely abstract, thus the sensory objects lack of existence without the connections to consciousness.
Just like Werner Heisenberg, the Buddhist Relativism asserts that it is no longer valid the mind-matter division or internal-external world, which puts the materialistic science in a hard situation. At the same time, the Maitriyana unveils the Empty Dynamic Ground which is the primordial union between Being and Nothingness, thus overcoming the false opposition between what is subjective and objective or between observer and phenomenon. For the Gautama-Einstein articulation, there is only an interdependent reality within which all what is material is mental, since the apprentice and the Cosmos cause one another. The internal and the external world are one, being the barrier between the two an illusion that quantum experiments and contemplative practices vanish. Thus the spiritual master teaches that subjectivity and objectivity are the two faces of the peak knowledge (satori).
In accordance with David Bohm, the relativistic quantum theory of Maitriyana demonstrates it is incorrect to separate or divide the observer, the act of observation and what is observed. Even, it can be considered that the distinction between internal world and external world is completely arbitrary and it depends on the position from which it is viewed. Despite this fact, materialistic science excludes the individual from the field of the Universe that it tries to understand, not knowing that the observer is a participant in the supposed objective world. Furthermore, such as Niels Bohr assures, in existential meditation is impossible to distinguish with clarity and sharpness the conscious perception and the phenomena, demonstrating it is very likely that the absolute consciousness is the essential nature of the Cosmos.
The Gautama-Einstein articulation reveals that reality is not composed of elementary particles but of ideas, potentialities and empty forms. This means that the properties of the subatomic dimension suggest that the Universe is not material but rather it is much more akin to mind. The new physics of Buddhist Relativism consists in a union of form and emptiness, considering that imperfection, impermanence and insubstantiality of Cosmos create an interdependent reality of consciousness. This is the true nature of the Real.
The Free and Enlightened Being (Arhat-Bodhisattva) teaches that all the notions and physical concepts of causality, linearity, atoms and primary elements are creations and constructions of the imagination of mind and they are not properties of the external world. In accordance with Werner Heisenberg, the Maitriyana considers that the essential elements of matter are not physical objects but they are form. This implies that just like James Jeans, the Gautama-Einstein articulation affirms that the best way to contemplate the Universe is to perceive it as if was composed of pure thought. This vision is essential in mystical science, whose Pathway transcends the chaotic diversity in pursuit of the direct experience of Oneness. The contemplative experiences of interdependence between the apprentice and Cosmos are channelled through a system of thought which is logically paradoxical and it is always open to new questions. The concept of material objects is presented only in the ordinary state of consciousness (OSC), so its apparently solid and tangible existence is only real in a relative way.
At the same time, the most advanced data of the Real to which the practitioner has access they are always interdependent of the advanced ways of thinking of the higher and amplified state of consciousness (H-ASC). Each object and atom existing in the Universe is a product derived from the language of consciousness, so that there is nothing separately and independently.
Nevertheless, even the most audacious specialists are often hampered by the unconscious philosophical prejudices inherent in the interpretation of reality that the materialistic science performs. This obstacle is the faith that the objective facts can provide a correct knowledge without a free theoretical construct, being an error caused by the lack of awareness that concepts about reality immediately influence on the empiric material.
According to the Buddhist Relativism, the fundamental problem of the intellectual reason is that it unconsciously creates concepts to understand the Real and then treats them as if they were true laws of the objective world, although they are subjective constructions. This intellectual attitude helps the individual to superficially handle the reality according to the interests of Ego, not only not knowing that there is a choice of the mind in the construction of reality, but also that it is not possible for the intellect to understand the Purpose (Dharma) of life.
Now, the Maitriyana establishes that if the Universe operates as a mind, its creation should be considered an act of thought, just as James Jeans considered it. The Gautama-Einstein articulation liberates humanity from the illusions of materialism, by showing that it is illusory the separation between space and time or the differentiation between matter and energy. The spiritual tradition of Buddhist Relativism works for the Cure (Nirvana) from the illusions of human being, so that mystical scientist unveils the peak knowledge (satori) of the Real, which is ineffable to intellectual reason.
The Gautama-Einstein articulation is a peak understanding (satori) which fades the materialistic illusion that it is possible to understand reality through the rational thought, by unlocking the Path to emancipation through the means of empiria and intuition. The mystical science discovers that the Real is something different from the manifest, so that the rational discernment may not be aware of the intrinsic Awakening (Bodhi), while with the peak knowledge (satori) all the bases of the unconscious delusion can collapse. The Buddhist Relativism emancipates the apprentice from the forms of ordinary thinking, allowing the use of language but at the same time being free from dualism. In the Maitriyana, be trapped by illusion means perceiving the external world and the internal world as if they were separated. When the Cure (Nirvana) from dualism occurs, this illusion vanishes, so that the objective appearances continue existing but they cease to be considered as objects that are external to the individual, as the object does not have a real existence regardless of the sensory impressions of brain. This implies that there is no a complete assurance that physical reality is not a mental product. Thus, the Gautama-Einstein articulation teaches an idealistic scientific theory that proclaims the Real as ungraspable, being able to grab only the sensory experiences of the own mind.
Ergo, the Buddhist Relativism is a genuine scientific revolution which addresses the problem of uncertainty and the paradoxical dialectic nature of the Real. Consistent with Arthur Eddington, the Maitriyana eliminates the illusion of substance from the external world of materialistic physics; therefore, in the vision of the spiritual master, matter appears as a set of empty forms without a support, beginning or end.
The existential meditation eradicate the dualistic fantasies in order to access to the profound underlying reality, finding that the Real is closely linked to its Force to Waking (Bodhi) the individual from those same fantasies. This is because the mind has a double function as a guarantor of the Real and as a producer of illusion, while what is false it is rather a smoke signal coming from the fire of Truth. The new physics theory of the Buddhist Relativism shows that to understand the apparent reality, the deepest substrate must be understood, thereby providing more tools to capture the meaning occult in the shadows of what is manifest.
The Free and Enlightened Being (Arhat-Bodhisattva) can distinguish between the perceptual field and the field of the causal, since the peak knowledge (Satori) is very detailed about the repetitive process of history: the Universe is the Great Expansion (Brahman).
According to the equation of the Gautama-Einstein articulation, the energy of matter is equivalent to one possibility of vacuum. Therefore, the spiritual masters describe the reality as ways of probability, considering that the fundamental nature of Cosmos is that of a vast ocean of Vacuity full of existential possibilities. The Maitriyana conceives matter as a probability which has been spatiotemporally condensed and that it inevitably will fade into the infinite Empty Dynamic Ground from which it comes from. The vision of the mystical science about the phenomenal field reveals a subtle energetic dimension underlying the superficial level of the physical objects and the conscious level of mind, given that the physical and mental formations are like waves of the surface from the ocean of the Implicate Wholeness. In accordance with James Jeans, the Buddhist Relativism considers that the best way of understanding the event of the Real it is in terms of peak knowledge waves.
Through the contemplation the apprentice can perceive the Real flowing in the depths of the phenomenal reality, whose surface is composed of bubbles and whirls of energy that give shape to the everyday life. In accordance with James Jeans, the Free and Enlightened Being (Arhat-Bodhisattva) states that subject and object form a same continuum of consciousness as similar as the relation between water, current, wave and foam. The spiritual master perceives the matter and mind as small undulations of an infinite and mysterious ocean of energy and information. Moreover, as David Bohm says, behind the ocean or Implicate Order perhaps there is another even greater, which may be the Multiverse. This primordial and immeasurable source can only be apprehended by the peak knowledge (satori).
The Maitriyana poetically perceives the Cosmic Mind as a large ocean whose depth remains immutable before the ordinary intellect, not only because its nature is dialectical and paradoxical -by joining the experimenter and the experienced objects, but also because it is structurally an imperfect, impermanent and insubstantial reality.
The Universe is not dualistic, so that the Gautama-Einstein articulation considers that there is no essential distinction between form and emptiness, space and time, matter and energy, the observer and the observed. Only the arbitrary distinction of language and of dualistic thinking is what divides the Real.
In the new physics of the Buddhist Relativism, matter is considered as a concentration of field, this latter being the unitary reality without which nothing exists. In fact, the elementary particles of matter neither are substantial nor have an own and separate existence from the observer, so that they are nothing more than potential energy. In this sense, the Free and Enlightened Being (Arhat-Bodhisattva) states that matter is unreal and non-existent, because there is only an idea or experience of reality and not the reality in itself. This is how the mystical science discovers the empty form of matter, holding the fundamental Truth of the Universe.
When Maitriyana teaches its equation form=empty, it violently sweeps any materialistic or metaphysical notion about matter, whose core is not composed of waves or elemental particles but of interdependent, non-local and timeless forms. The disconcerting Gautama-Einstein articulation perceives the reality as a network of insubstantial and probabilistic vibrations, evidencing that the classical idea of materialism is an illusion. As the mystical science recognizes that physical objects lack independent existence, it is considered that their fundamental reality is not material but holistic. In this way, the spiritual master eradicates the false dualism between matter and spirit.
When the peak knowledge (satori) of the depths of the Real emerges, the illusions of dualism are vanished, revealing the ineffable inter-existence of form and Vacuity. For the Buddhist Relativism, the atom is neither a thing nor does a substance, establishing that nothing is independent and self-originated because Vacuity can only be considered as a primary nature. Nevertheless, this is not understood by materialistic science nor by the academic philosophy, because these are clinging to the false dualism and the ordinary reasoning which considers the apprentice as separate from the external object. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) considers that all the rational conceptions about the phenomenal reality are relative conceptions which resemble the structure of a dream, a phantom, a bubble or a shadow. The materialistic conception about substance is strong while the subject does not contemplatively face the Real, for as soon as the apprentice performs an existential meditation, all sense of matter begins to fade away and they are discarded many of its attributes evidently projected by the sensory impressions. For the Maitriyana, materialistic science fails because it attempts to apprehend the object as if this would exist in an objective and separate way from the subject. But if this were so, facing the more detailed investigation of the phenomena investigated by materialistic science, the more clearly they would arise before mind. However, the Gautama-Einstein articulation demonstrates that the more the matter is carefully examined, the greater is the degree of understanding that things are not found through that analysis. The Buddhist Relativism theory is a kind of detachment towards the idea that objects have intrinsic properties by themselves. Being empty from intrinsic properties it means that no atom or object has permanent characteristics which can be attributed in an irreducible and permanent manner.
In contrast to the dogmatic realism characterizing the materialistic science, the practical realism is a condition of the mystical science and its relativistic quantum theory, whose dialectical-paradoxical logic adequately operates to explain the functioning of the Universe.
The Maitriyana reveals that the Cosmos is an organic network of interrelated events mysteriously forming an inseparable Whole within which each element holographically contains all the others. In this way, a particle represents only a limited characteristic or state of matter. The tradition of mystical science teaches this fundamental unity of all objects and events, so that the Cosmos is an ordered and coherent Wholeness consisting of a set of aspects which are interdependent, interrelated and interpenetrated to each other. The inseparability of reality makes evident that the rational and dualistic approach of materialism is a false perspective, since the so-called atoms are nothing but language limitations.
In accordance with Richard Feynman, the Gautama-Einstein articulation proposes to reunite all the different fields of knowledge -such as physics, geology, biology, astronomy and psychology, within a single integral wisdom. This is due that the contemplative experimentation demonstrates that all the elements mutually inter-exist, which is a direct experience of the entanglement and interconnectivity between the apprentice and the Cosmos. Each object and phenomenon of the Universe affects all other, so this mutual conditioning is the mutual identity of all that exists.
Consistent with David Bohm, the spiritual master affirms that Enlightenment envelops the entire Cosmos, being the means by which the Universal Mind is deployed within itself. Thus, the practitioner experiences that the individual reality is enveloped in a great transindividual reality, a unique light which reflects everything else. Just like Werner Heisenberg, the Gautama-Einstein articulation teaches that each element consists of all the other elements, because every phenomenon contains the totality of the phenomena which interpenetrate each other without obstructions. According to the Buddhist Relativism, an object lacks intrinsic nature belonging to it, since its essential properties are nothing more than the global system in which it interacts. The Free and Enlightened Being (Arhat-Bodhisattva) then teaches that the Self of the subject is a mutual interdependence with the Cosmos, which means to say that the True Being is Nothing in itself.
In the existential meditation the reality appears as a complex fabric of events in which they are superimposed the different classes of connections and potentialities which determine the organic texture of the cosmic Totality. For the Maitriyana, the internal and the external world are nothing but two folds from the same fabric of the Real in which the strings of all phenomena and of all consciousness are woven as an inseparable web of inter-conditioned relations. Ergo, what is indispensable for the evolution of human knowledge is that the materialistic science reaches the evanescence of its fragmented and dualistic thinking, by perceiving the reality in a comprehensive manner, which obviously leads to a reconciling way of responding facing the world problems. In this sense, to enter into a civilization of harmony and peace it is only necessary taking the step of the evanescence of dualism, experiencing that the nature of reality is Non-Two.
The Gautama-Einstein articulation denominates the materialistic ideas of space-time as persistent and tenacious illusions. The theory of Buddhist Relativism demonstrates that the apprentice and the Cosmos are not separate realities, which implies that the inner and outer world are intertwined and affect each other. This is the scientific basis of the contemplative experience, which can decipher the mysteries of creation, Purpose (Dharma) and destruction of the Universe. In this regard, the spiritual masters are qualified to talk about the phenomena of multidimensional reality. The mystical science is a practice of existential meditation that analyzes how the objective manifest reality is merely a shadow of Truth. From 2600 years ago, the Free and Enlightened Beings (Arhats-Bodhisattvas) -without resorting to mathematical equations or material technologies, understood that the space time is indissolubly linked to consciousness, so that the objective reality is fundamentally conceptual or unreal. In the profound contemplative states, the individual can develop a vision that transcends the space-time and which overcomes the illusions of separateness, vanishing the ordinary forms of thought which lead to a superficial and simplistic view of reality. Thus, the Maitriyana conceives that there are no space, time and existence, as these are mere notions or reference modes depending on the observation. The Gautama-Einstein articulation then removes the last remnants of the physical objectivity, by considering that the only thing existing is the now. The spiritual master is positioned in such a way that the only Real is the eternal present within which the past and the future are enveloped. This conception of life is the Cure (Nirvana) from ignorance in the here and now, experiencing that the present is alive and constantly moving.
The Way of Buddhist Relativism is a reconnection with the mysterious experience of the present, which is beyond the ordinary language because it transcends both the yesterday and the future. The physics theory of Maitriyana demonstrates that the materialistic concepts should change depending on the experience of the Real, not only including the dimension of consciousness, but also understanding that space and time are only inventions of language. From the experience of existential meditation, dualism fades away like a shadow and it is emerged the peak knowledge (Satori) about how space and time are interpenetrated each other inside a large unity.
Consequently, the Gautama-Einstein articulation thinks about existence as a multidimensional reality in which space and time coexist, by being a living continuum in which matter and mind are integrated and in which all things emerge and fade. According to the Buddhist Relativism, it is illusory the idea of an object separate from Wholeness.
The Maitriyana physics reveals that reality is systemic and composed of hierarchies of levels ranging from the material and superficial levels to the subtle and profound levels within a state of potential unity transcending the space time.
The Gautama-Einstein articulation introduces a fundamental theory of indeterminacy and spontaneity of the Cosmos. When an apprentice enters the path of mystical science, the objects lose their apparent solidity and the phenomena their supposed causality, assuming that the nature of the Real is free, empty and uncertain. The Buddhist Relativism is consistent with contemporary physics that the fundamental process of the Universe is beyond space-time-causality, although this transcendent reality generates phenomena that are located within the boundaries of space, time and form.
The Maitriyana proposes that the manner in which the phenomenal reality happens is from an Implicate Order, which constantly folds and unfolds or ascends and descends from the Vacuum full of potentialities.
For the Buddhist Relativism, peak comprehension (Satori) means discovering the Purpose (Dharma) of nature. The physical law of form=emptiness synthesises the laws governing all the known forces in one universal equation. For the mystical science the goal is to discover the Unity which underlies all objects, transcending any kind of ordinary knowledge. According to the Maitriyana, the Wholeness brings together the phenomena from both the inner world and the outer world. The Gautama-Einstein articulation seeks to discover the One in the very centre of multiplicity, whose general principle is imperfection, impermanence and insubstantiality.
The Self, just like the core of the Real, is a vacuum that overcomes any dualism. Therefore, for the Buddhist Relativism, a theory of the Universe is something admirable while this one increasingly overcomes dualism and as long as its premise is simpler and its integration is greater. In the meta-scientific thought of the Maitriyana, the best solution to the mysteries of Cosmos is that one which integrates and reconciles all, so that the subject can experience the Wholeness of the Truth.
The mystical science always seeks the Absolute behind the relative, the latent behind the apparent, the Perennial behind the transitory. Therefore, the contemplative practice is the means to know the non-duality which is the Real and to know the Unity in diversity. Just like Erwin Schrödinger, the Free and Enlightened Being (Arhat-Bodhisattva) perceives that plurality is only apparent and unreal, because the reality which is extended in space and time is a psychical representation. Only a human being who has awakened his mind with the light of wisdom perceives this fact.
The thought of the spiritual masters shows surprising similarities with the contemporary physics. The Gautama-Einstein articulation is a proof of this, so it may be expected then that the Way of the Maitriyana leads a new era of integration and reconciliation between Science and Spirituality. Although the discourses of religion (metaphysics) and science (materialistic) are clearly demarcated by a huge opposition, on the other hand there is certainly a strong and reciprocal relationship between Spirituality and Science, since Spirituality is a form of mystical or transpersonal science, whereas science without the Spirituality is lame, such as it is demonstrated by the Gautama-Einstein articulation.
The genuine reconciliation (Maitri) always occurs due to the peak comprehension (Satori) of the intimate Oneness of all existence. Therefore, the experience of the union between mind and matter is the correct Way to get to the integration between Spirituality and science, whose Truth provides strong existential foundation for a practice that harmonises the inner world of the apprentice and also the social world of the peoples.
The general notions of Buddhist Relativism are supported by the findings of modern physics, whose understanding has been developed over 2600 years by the Free and Enlightened Beings (Arhats-Bodhisattvas). Such as J. Robert Oppenheimer stated, the quantum thinking occupies an important and central place in the ancient and refined Buddhist wisdom. The mystical science has deepened a lot in the peak knowledge (Satori) of existence, getting a full view of the Cosmos and in perfect harmony with the sublime reason. The Maitriyana as a meta-scientific thought perceives the infinite and the spiritual aspect of the Universe, which is nothing less than the Cosmic Mind. Therefore, the Buddhist Relativism requires having an attitude of faith that the consciousness can be expanded until it reaches the understanding of the mysteries of life. This is one of the main gateways to the Maitriyana. Without faith in the Cure (Nirvana), the serious study and the continued effort of the individual are completely in vain.
In accordance with Werner Heisenberg, the Gautama-Einstein articulation is a reflection on the primordial ideas of the divine Creation, so that the Buddhist Relativism is both a physics and a spiritual service to unveil the cosmic evolution. The mystical science provides an idea of complementarity between matter, life and mind, since matter and psychism are nothing but the two faces of a same reality, such as Wolfgang Pauli affirmed it. In this way, without falling into intellectual mathematical theorems, the mystical science provides a direct thorough vision of the nature of matter and of spirit.
[1] Gary Zukav, The Seat of the Soul.
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