The Psychoanalysis of Future: the Spiritual Cure (Nirvana)


The Psychoanalysis of Future: the Spiritual Cure (Nirvana)

Siddhartha Gautama was decidedly a postmodern subject, being a Free and Enlightened Being (Arhat-Bodhisattva) who oriented knowledge towards a new horizon: the Awakening (Bodhi). This was the direct consequence of his own contemplative analytical experience. By immersing into the realm of the unconscious (avidya), the style of his analytical meditation was the listening of the Repressed Being which is Emptiness (Sunyata). This was enabled by the emerging criticism and dismantling of psychic foundations of Ego. In the interpretation of his experience of Cure (Nirvana), Gautama emerged as the most important thinker or psychoanalyst of history, even coming to surpass the imprint of Freud and Lacan.

Through the awareness of the Real as imperfect, impermanent and insubstantial, the apprentice is emancipated or liberated from pathological malaise (dukkha) in order to ethically assume the Duty or Purpose (Dharma) of the Desire-of-Being. The experience of Awakening (Bodhi) imposes to the subject a break with the ordinary dualistic reason, deploying a mystical intuitive reason that examines the Ego in a critical way. Just like Freud and Lacan, the Maitriyana captures this ethical and sublimatory position in a radical way which carries the apprentice towards a new subjective structure very different from neurosis, psychosis or perversion. This is the end of the contemplative analysis, whose Way goes by the subversion of the subject and the singular experience of an adequate saying and doing: the noble eightfold path, which allows to understand why the Buddhist Psychoanalysis and its ethical experience of Cure (Nirvana) cannot be captured by the clinical psychology, the academic philosophy, the materialistic science, the government policy and the religious institution. Indeed, the Gautama-Freud articulation is a transversal counter experience facing the selfishness, dualism and consumerism of the current age.

The distinctive features of the postmodernism of Maitriyana are the poetization of nature, the formalization of paradoxical language, the spiritual project of an intuitive reason, the abandonment of the entity and merchandise, the Sublimation (Nirodh) in the work of art, the development of science in ethical Will of Liberation, the disidentification of fixed behaviour mechanisms, the experience of the end of history, and the ascension of stories of transformation. The common denominator of all these postmodern elements are fundamentally characterized by the construction of what the Buddhist Psychoanalysis calls the Being of mysticism or spiritual master. Here, the apprentice is not attempt to be captured reflexively but rather is reached by Evanescence (Nirvana) of attachment, aversion and unconsciousness. Therefore, the Postmodern Spirituality of Maitriyana is a counter experience facing the stream of the ordinary thinking, by transforming and curing the mind and society. Therefore, the Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha) of the Free and Enlightened Being (Arhat-Bodhisattva) is a post-capitalist device that makes the subject returns to his Truth, by expelling him from the servitude both metaphysical and materialistic. This operation is then the new hope of humanity, positioning a being that is disfounded empty from Ego, along with subjectivity capable of sublimating the jouissance. The consequences of this new theory of mind are nothing less than a revolution of the whole society from its very foundations.

The analytical meditation allows to derepress or unhide the lack of Being (Anatman) of the apprentice, by investigating a new possibility of an open mind. But this obviously implies a disidentification from the current forms of symptom such as social networks of mass communication, the belief in physical illness, the superficiality of self help, the mastery of segregation and the idea that the political is the governmental. In this way, the spiritual master transcends all artifices and fictions, by being aware at all times that nothing should make forget the subjectivity that it is impossible to complete its existential structure. Being imperfect, impermanent and insubstantial are three features which in Buddhist Psychoanalysis respond to the structure of speaking being (parlêtre) as a transversal cut or vacuum in the history of the subject. Therefore, this repressed Nothingness is historically non-deconstructible, by not ever being able to be limited to an absolute knowledge done by any practice that exists. However, the Maitriyana never ceases to maintain a deal with the Truth of life, because it has the unconcealing and political strength of the analytical contemplation. Thus, the Free and Enlightened Being (Arhat-Bodhisattva) interrogates the existence through the mystical art. In this way, the Buddhist Psychoanalysis returns to give to the apprentice an experience of unconscious Truth, by ensuring the Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha) of Maitriyana as the Only Way (Ekayana) able to present the evanescence of illusoriness. Therefore, it is necessary to reaffirm that the sublimated Desire and the impossibility of completeness guide the practice of Buddhist Psychoanalysis beyond the clinical psychology and the academic philosophy. This implies that the metapsychology and metaphilosophy of Maitriyana opportunely unravel a new interpretation of contemporaneity by allowing guide the Truth that occurs in analytical meditation.


While the Reconciliatory Spirituality develops an articulation between metapsychology, metaphilosophy and metapolitics, spiritually transforming lots of disciplines, the Buddhist Psychoanalysis emerges as the very destiny of the contemplative analytical practice by going beyond the merely psychotherapeutic. This makes possible to offer the analytical meditation as a constant source of welfare and Liberation for the human being. Therefore, the Maitriyana is a Spiritual Discourse with psychoanalytical, existential and socialist interests, showing how the Awakening (Bodhi) of the inner world is the key for transforming the world of ideas and for the revolution of the outer world. Thus, paradoxically, the Cure (Nirvana) of the subject as transcendence of Ego is associated with overcoming the dualism and Detachment from capitalism.

The most interesting antecedents of Buddhist Psychoanalysis are the works of Erich Fromm, Jacques Lacan, Pichon Riviere and Jorge Alemán. This synthesis between theoretical and practical sequences of a Freudian, Heideggerian and Marxist style is demarcated by the spiritual seal of the Maitriyana’s epistemology and hermeneutics. Accordingly, in the Buddhist Psychoanalysis they are found a series of indications on subjectivity which keep it away from all metaphysics or materialism, by suggesting the establishment of a higher and amplified state of consciousness (H-ASC) for the apprentice. Thus, the Maitriyana articulates the Sublimation (Nirodh) of pulsion with the existential phenomenological technique and the libertarian communist liberation. This articulation has the appropriate conditions to think psychology, philosophy and politics differently, but also medicine, science and religion. In the articulations and dialectical syntheses of the Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha) there is a cross-linking of multiple practical and theoretical traditions, so it is not about an academic intellectual speculation, being rather a set of Pathways of a spiritual postmodern life style that opens a new subjective modality and configures a new social link.

The Buddhist Psychoanalysis is a practice that provides ethical satisfaction and not masochistic symptomatic jouissance, intervening in the world of illusion and capitalistic vanity to found the possibility of the Real and Salvation. Thus, it is a duty for Maitriyana to pass through the bubble of selfish, dualistic and consumerist experience which feeds the capitalist Discourse when it strengthens the Ego and simultaneously generates fear of the decision of existence. Ergo, the Buddhist Psychoanalysis contributes to the stability of the planet through a contemplative analytical intervention against the forces of attachment, aversion and unconsciousness. Thus, this paradigm of the Awakening (Bodhi) of Being is the ethical answer to a world regulated by monetary and military interests. The destiny of the world depends then on the spiritual masters, whose pathway of analytical and existential Salvation introduces the subject into the Real. Therefore, by appealing to the awareness raising of the apprentice about the fact that he is essentially free, the Maitriyana is decidedly positioned as the future in the here and now which is proper to the paradoxical dialectical temporality taught by Lacan: what would have been for what is becoming.[1]

While the Buddhist Psychoanalysis is an ethical practice it is radically situated in the face of the global conjuncture, because an opportune and attentive interpretation of events is in itself a position actively engaged with the world. Only from this base of Mindfulness before what is occurring it can be build an emancipating and libertarian political project, producing a new narrative for humanity and a new subjectivity adequately operative or sublimatory. Only this can transform the multitudes that are immersed in greed, hatred and delusion. In this way, the Maitriyana has an analytical metapsychology and an existential metaphilosophy, but it also has a metapolitical libertarian movement that embodies the Non-Whole.

Although certainly the Buddhist Psychoanalysis is not inserted in the mass media, just like the pathway opened by Lacan, being spiritual means always maintain a detachment towards what has a massive or popular scope, by criticizing everything that is governed by the logic of the commodity and consumerism. In this way, the Free and Enlightened Being (Arhat-Bodhisattva) prefers a quiet and humble presence, but simultaneously surprising and decisive. This transformation can only be led by an individual who does not forget the empty, incomplete or endless nature of Maitriyana Spirituality. So, it will never be a feature of weakness for the Buddhist Psychoanalysis the fact of not participating in mass fictions of society. Therefore, the theoretical and practical constructions of Maitriyana find a suitable narrative for the future of the world in their way of sublimatory subjectivation and in their spiritual lifestyle. The Buddhist Psychoanalysis is then the postpsychoanalytical revolution of future with which Jorge Alemán and Pichon Riviere dreamed to build by making bridges between the metapsychological experience of Cure (Nirvana) and the metaphilosophical treatment of post-metaphysical subjectivity. Faced with the massive offers of psychotherapeutic treatments that only strengthens the Ego, the Maitriyana maintains an attitude of differentiation, only considering as a valid introduction the medical or psychiatric application of Mindfulness, because the spiritual inspiration of Buddhist Psychoanalysis is in favor of making emerge the existential dignity and the analytical ethics in health centers. Definitively, the spiritual practice can operate in any field, as long it is kept the radical Purpose (Dharma) of the Path of Maitriyana, by transmitting again and again the Awakening (Bodhi) as end of the contemplative analytical experience. Therefore, the Buddhist Psychoanalysis does not exist to be adapted to the world but to change it, by opening an ethical Way for a potential future.

The Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha) is the truest perspective by the intense risks that threaten it by creating a possibility of hybridization and synthesis of the essence of the most wise and compassionate disciplines of history. Although there is indeed the possibility of loss or ruin, the Maitriyana will come out victorious,[2] because it embodies nothing less than the Destiny of the Analytical Spirituality: the Cure (Nirvana).




[1] J. Alemán, Notas antifilosóficas.

[2] J. Alemán, Notas antifilosóficas.

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