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The Justice of Future: Dharmic Law

The Maitriyana opens a window to the future of humanity, revealing that the revolution goes beyond the economy and politics to also penetrate in the culture. Thus the Buddhist Socialism also reflects and theorises on issues such as Law, initiating a revolutionary vision of Justice. This libertarian meditation of the spiritual master is coated with a practical, theoretical and historical interest in the hardly cultivated and unexplored field which is the Buddhist conception of Law. The historical interest of this revolutionary contemplation (kakumei-zen) is derived from a work which has the Purpose (Dharma) of gestation and definitive elaboration of the libertarian socialist civilization of the future, at which time the peoples emerged from the post-capitalist insurrection will try to conform the social life on the new bases of peace, justice, education and ecology. In this way the Maitriyana forges a practical and theoretical New Way (Navayana) of Law.

The revolutionary function of the Buddhist Socialism redefines the Law as an Intelligent and Organic Order of social relations which should never respond to the interests of the dominant classes, but rather it should protect through the power of kindness and the compassionate wisdom (karuna-prajña) to those who suffer. In accordance with Marx, the Maitriyana considers that the current traditional Law is nothing more than the legal expression of the relations of capitalist production.[1] From the approach of the Free and Enlightened Being (Arhat-Bodhisattva) it is claimed the need for a Dharmic or Spiritual Law that responds to the libertarian socialist revolution. This is due that the creation of a new Law is a skilful means of the social reorganization of every revolution which works for the interests of a better world.[2] In the wide-open eyes of the spiritual master, the future of humanity along with its very survival and Salvation cannot escape the revolution of this Dharmic Law. Although in the future society it is probable that the State ceases to exist and the capitalist juridical institutions disappear, inevitably it will continue to exist as an intuitive Law, being a set of kind and compassionate ideas that exists as nature of the human mind. This psychic nature which is the Dharmic Law of the compassionate wisdom (karuna-prajña) is repressed by the principle of justice of the dominant classes, which transmit an ideological and dualistic form of Law that is fundamentally unjust and unequal. Just like Reisner,[3] this distinction between the false justice of the legal ideology and the True Justice of the Dharmic Law makes the Buddhist Socialism holds that in the future civilization, the illusory Law will cease to exist as an ideological thinking, although the Justice will continue to exist as a real Law of Liberty, Equality and Fraternity.

The fundamental work of the Maitriyana produces harsh criticism of the juridical institutions, showing the need for a new practice and theory of Law so that the world can achieve the Cure (Nirvana) from suffering. Thus the Awakening (Bodhi) is like a ray of light that opens a revolutionary sense for the existence of the individual, beyond the oppression of the State and religion. However, this radical critique that performs the Free and Enlightened Being (Arhat-Bodhisattva) makes he may be blacked out as an enemy of the Power, leading inexorably to that the spiritual master may suffer government repression. The ideas of Buddhist Socialism sabotage the status quo, denouncing and condemning the oppressive methods of capitalism, which turns it into a movement that is friend of the people. By showing the erroneous nature of the ideas of traditional Law, the fundamental theses of Maitriyana are separated from the juridical ideology to get close to the experiences and relationships experienced by human beings, studying the reality of the inner and outer world without falling into a static and non-objective ideology. Consistent with Pashukanis, the Buddhist Socialism raises the question of Law as an objective problem of social (economic, political and cultural) relations, but requiring investigate the Spirituality of that social objectivity. This research is absent in traditional Law, which means that the ordinary justice is a juridical ideology that is not anchored in Good and in reality. By departing radically from the State institutions, the Free and Enlightened Being (Arhat-Bodhisattva) conceives that Law can be changed and transformed like any other social relationship, redirecting it towards defending the interests of the people. The Maitriyana is then the fundamental task of transforming social relations, whether economic, political, cultural, religious or juridical.

Obviously, by anchoring the Law in the spiritual life and by the emphasis on the revolutionary way of its true applicability, the Buddhist Socialism is situated in opposition to the capitalist point of view that usually explains Law as a set of norms independent from the social relations and domination of the ruling class. Thus, the spiritual master denounces that the norm has become the logical and factual basis of the juridical institution, when it should actually be the spiritual values of the Justice and Truth. Thus, the Maitriyana proclaims that the capitalist theory of Law does not solve anything, but rather it returns its back to the real facts of society,[4] dedicating itself to norms without worrying about those who suffer or worrying about the social relations that attempt against Liberty, Equality and Fraternity of the people. This is because the capitalist civilization does not address the Law as a social and spiritual phenomenon. The juridical thought of the Buddhist Socialism is then about the fundamental principles of Marxism, criticizing the bourgeois Law of capitalist society for not being more than the set of social relations of a society that is producer and accumulator of goods.[5] In contrast, for the Maitriyana the true nature of Law is the spiritual values of Justice and Righteousness, so that it may only be expressed by the libertarian communist society of the future of the world. Thus, to get the most pure and true expression of Law one must initiate a process of purification and detachment from normativism for being a system based on illusions. Indeed, there is a perverse relationship between the state legal field and the capitalist economic Power, product from which it emerges a conception that degrades the human life to a mere exchange of goods: the juridical-capitalist fetishism. This economism clearly overrides the intrinsic Liberty of the apprentice, which is the mystical value of the human being. For the Buddhist Socialism the relationship with Justice is really a spiritual relationship between human beings, as it is a link between society and the perennial values of Kindness and Compassion. In this sense, the libertarian meditation leaves the abstract level of the norm to fall within the pragmatic level of Justice, trying to convert the subject into a Fair Being or a Being of the Universal Law. Thus, the object of study of Maitriyana is Justice as an indispensable social and spiritual value for the Cure (Nirvana) from the evils of the world.

Although this detachment from the capitalist field is an attempt to approximate the way of Law to the way of Spirituality, it is certainly indisputable the close relation between the value of Justice and the ethical Being. Moreover, the Buddhist Socialism establishes the controversial thesis that public Law – as relationship between the individual and the State – is a false Law, while the communal Law is the true one. In fact, Penal Law and Civil Law – with normative codes unknown by most of the people – are presented as illusory when the Free and Enlightened Being (Arhat-Bodhisattva) shows the libertarian socialist conception of Law that is practiced in Buddhist communes (Sanghas). Since the bourgeois Law corresponds in form and content to the capitalist society, the Maitriyana coincides with Pashukanis and comes to the logical conclusion that this kind of Law will not exist in the communist society of the future. This means that the normative juridical regulation, which is based on personal interests, should be replaced by the spiritual ethical regulation that has as its foundation the Unity of Purpose (Dharma) of the members of the Commune (Sangha).[6] Thus, in the libertarian socialist civilization there will be no juridical norms but ethical rules to bring peace, justice, wisdom and compassion in the relationships between the apprentice and the Commune (Sangha). Therefore, just like Pashukanis, the Buddhist Socialism shows that in a developed communist society there will be an Evanescence (Nirvana) of the State and of the bourgeois Law (which is a Law of inequality), pointing to a new social organization with a communist Law (which is a Metalaw or Dharmic Law), provided it has been definitely overtaken the poisons of greed, hatred and delusion. Thus, only transcending the oppression and injustice of the State and the bourgeois Law the subject will be able to live in Liberty, Equality and Fraternity with the fellow beings. Even great Marxist authors agree with the thesis of the disappearance of the State and Law raised by the Maitriyana, characterizing the new libertarian communist society as the very fate of Justice. However, the spiritual master considers that popular dictatorship and the period of transition to this future model should be very short, because its duration would represent a theoretical, practical and historical problem. This is due to the human nature, that is Liberation and Awakening (Bodhi), with which every social condition that is contrary to that must last the shortest time possible. The Cultural Revolution of the Buddhist Socialism is facing this problem of how to build a society of True Justice, evidencing that the Maitriyana goes beyond being a new economic policy aimed at build a system of wealth redistribution. The Buddhist Socialism is not against industrialization, but it proposes measures aimed at carry out the necessary transformation so that humanity is raised to a Superior Age. Precisely, in the concrete historical situation the Maitriyana poses itself the vital question of Salvation, which is related to the fate of Evanescence (Nirvana) of the bourgeois Law to give way to the stage of the Dharmic Law. Actually, in the libertarian socialist civilization or evolved communism there will be no State nor Law, as Pashukanis has noted, because the Law is essentially bourgeois and its replacement by the new categories of the libertarian socialist Law implies a genuine Metalaw. Indeed, in the Dharmic Law or Metalaw the limited horizon of the bourgeois Law has been overcome, but it has also gone beyond all Law as a norm, because this is the Cure (Nirvana) or Evanescence of the juridical moment in social relations.[7] Certainly in the Buddhist Socialism it is about a gradual disappearance, while in Anarchism is an abrupt disappearance. In accordance with Marx, the Way towards the libertarian socialist civilization or evolved communism does not technically presents a new legal form but the very extinction of any juridical form, being a Awakening (Bodhi) or Liberation in relation to that bourgeois heritage that seeks to survive beyond capitalism.[8] According to the Free and Enlightened Being (Arhat-Bodhisattva), Law is not something perennial as the Dharmic Law certainly is, and therefore assuming a new libertarian socialist content does nothing more than being destined to be extinguished gradually and definitely. The field of the norm only catches the human being in a limited time, until its horizon is overcome or exhausted by the apprentice in the experience of the Cure (Nirvana).

In this way, consistent with Pashukanis the theses of Maitriyana about the Law can be summarized as follows: 1) All Law is capitalist Law until it is completely transcended or faded into a Meta-Law; 2) A socialist Law does not admit traditional juridical forms, so that it is not technically a normative Law; 3) During the process of gradual or sudden extinction of the normative Law, this latter must be used to benefit the people.[9]

Like Marx and Engels, the Buddhist Socialism takes care of the Law to show how it must be passed from the savage capitalist society to the evolved communist society, by banishing economic, political and cultural vestiges belonging to the old society from whose entrails comes the revolution.[10] In this regard, all that the Maitriyana teaches about the Law thus relates to the Future Justice or Dharmic Law as a means of banishing consumerism, dualism and egoism, because this is the most important thing to build a superior society with a supra-economic, trans-academic and meta-juridical structure. According to the spiritual master, the Law is fundamentally an inequality Law because it assumes there is a social elite with Power while it accepts to maintain the oppression and suffering endured by the rest of society, reason why Marx himself has recognized that even in the authoritarian communism or dictatorship of the proletariat the Law still remains bourgeois.[11] Therefore, the definitive future of Law will be its own extinction or Evanescence (Nirvana), disappearing together with the State so that a higher phase of society emerges with a pacifist politics, economics of social justice, progressive culture and engaged ecology. Therefore, the Buddhist Socialism proposes a Meta-Law or Dharmic Law which avoids the disadvantages of applying supposedly egalitarian measures but which in reality do nothing but nullify the different abilities and needs between each individual. Thus, this Dharmic Law – which would imply the overcoming of itself as Law – should go beyond the dualism between equality and inequality, by exceeding the narrow horizon of the bourgeois Law for undertaking the existential uniqueness of every Being. In a higher phase of the evolved communism or libertarian socialist civilization the enslaving subordination of the individual from the machine of oppression of State disappears, and with this one the illusion of normative juridical form of bourgeois Law also disappears, making the apprentice considers Love and Work (intellectual or manual) as the primary necessity of life and not as mere worldly practices. Thus, with the integral development of the subject in his psychological, philosophical and political aspects the productive forces which materially and spiritually nourish the people also grow, completely exceeding the limits of the bourgeois Law so that the society is capable of distributing according to the ability and necessity of each human being.[12]

In accordance with Marx, the Maitriyana clarifies that the bourgeois Law which totally prevails in capitalist society – both with private property, with the representative democracy as well as with religious moral – still persists in the first stage or degree of the authoritarian communism because it still has no full economic maturity,[13] nor a political and cultural maturity. In fact, the survival of the narrow horizon of the bourgeois Law during the phase of authoritarian communism or Dictatorship of the proletariat does nothing more than demonstrating factually that the form of bourgeois State Power is still in force at this stage, since the bourgeois Law does not exist without the presence of a system of Power capable of forcing the subject to respect the norms.[14]

In contrast to the authoritarian communism and its self-contradiction in believing that there may be a bourgeois State without bourgeoisie,[15] the Buddhist Socialism believes that the State and Law should be banished for being both an apparatus of coercion, in order thus to give way for the observance of the ethical guidelines of coexistence without any coercion, which implies that the Law ceases to exist as a system of coercively imposed norms.[16] However, only in the conditions of the spiritual commune (Sangha) the apprentices have been able to build this ideal of organization without the State and without Law, gradually getting used to observing and following the elementary rules of coexistence that were repeated over thousands of years as ethical precepts without coercion, violence and domination of the State.[17] Although the redistributionist and postcapitalist principle is usually accused of utopianism, it is undoubtedly possible to build a libertarian communist society where individuals learn to directly work for the social good without relying on any norm of Law, because this has already happened with the spiritual communes (Sanghas ) in which the narrow horizon of bourgeois Law was totally overcome.

In accordance with Marx, for the Maitriyana there is a big immaturity in the economic, political and cultural structure of the transition period of authoritarian communism or Dictatorship of the proletariat, reason why in this introductory phase there still remains both the bourgeois Law and the apparatus of State coercion to ensure the observation of the norms. However, the Buddhist Socialism demonstrates, in theory and practice, that when spirituality is deployed in the commune (Sangha) a new trans-state and trans-juridical structure is created. This is the Future of Justice or the Dharmic Law, following ethical rules not imposed by any Power, but consciously chosen as the most correct way of living. Consequently, the proletariat Law still remains bourgeois Law, whilst the libertarian socialist Law, which Maitriyana proposes, is undoubtedly a Metalaw, by being the incarnation of Justice in the here and now without the presence of the illusory and oppressive juridical norm.

The fundamental aspect of the Buddhist Socialism is seeking the abolition of the private ownership and the socialization of the means of life, but it is also the abandonment of the traditional Law and the detachment from the State. In this way the Maitriyana fulfils the dream of Marx in all the spheres of the social life, but without losing a communist human rights practice. By receiving a new content of a libertarian socialist nature, Law overcomes the bourgeois limitation to become a Neo-Law or Dharmic Law where the juridical norm has disappeared to be replaced by a constant fair practice and revolutionary contemplation (kakumei-zen). Therefore, the Buddhist Socialism must not be limited to the mere transformation of the old Law, but it must to create a beyond Law, thus avoiding the violation of human rights that the juridical institutions generate and which enter into contradiction with the aims and essence of the libertarian socialist civilization of the future. The supreme fate of the doctrine of Maitriyana is to transmit the fundamental theses of Liberty, Equality and Fraternity to everyone, reason why the Dharmic Law introduces a critique of the bourgeois Law, proposing transcend it and even fade it into the wise and compassionate society. Like Pashukanis, the theses of the Buddhist Socialism pose a threat to the centralization and bureaucratization of the political and economic Power, whose sociocultural bodies are undemocratic and based on the cult of personality.[18]

In the analytical, existential and libertarian framework of the revolutionary process of Maitriyana, the theory and practice of Law experiences a radical transformation that is manifested in the severe criticisms towards the theses of capitalism and towards the repressive aspect of the juridical norm, which also impacts on the authoritarian communism to make it see the erroneous and anachronistic aspects of its economic policy. The practical and theoretical building erected by the Buddhist Socialism shows the cracks of the illusory Discourse of Power, reason why it denounces to dictatorial regimes as an involuted communism that is fully attached to the oppressive machinery of the State and the bourgeois Law, such as the USSR was. Given that the Buddhist Socialism seeks the gradual or sudden Evanescence (Nirvana) of the State, the authoritarian movements may come to accuse to Reconciliatory Spirituality of being counterrevolutionary, although the Maitriyana is rather a transrrevolucionary Pathway. The ideas of the Free and Enlightened Being (Arhat-Bodhisattva) lead to a world of peace, social justice, education and ecology, so that the Buddhist Socialism is the maximum spiritual exponent in theory of Law and the State, whilst it is the maximum responsible for the practice of libertarian meditation as an Attorney of the Dharmic Law. Therefore, the metapolitics of Maitriyana is about a post-Marxist and metascientific theory which recovers the vision of Marx of a classless society and with an evolved communism.

In criticizing the Law as a bourgeois Law, the spiritual master establishes the groundwork for a development of Justice under the guidance of the Buddhist Socialism, by pointing at banishing the normative Law and the juridical science as oppressive elements of the State machinery. Naturally, such a Purpose (Dharma) represents the beginning of a profound debate against the prevailing ideologies, leaving the field clear in order that humanity can leave the illusory and useless juridical practice for developing the conception of Justice as a transcendental spiritual value in the project of Salvation of the world. Although the Maitriyana may be prosecuted, repressed or thrown into the oblivion for dramatically denounce the capitalist State as an unjust system and the bourgeois Law for being a perverse system, it certainly plays a decisive role in mental and social evolution of the human being. This implies that the work of the Buddhist Socialism will continue to have an extraordinary vitality whenever the people want to achieve Liberation and Awakening (Bodhi). Although the Free and Enlightened Being (Arhat-Bodhisattva) does not occupy the centre of attention in the bourgeois civilization of the social networks and media, its merits are registered in the attempt to rescue the best knowledges of the history of humanity which have been silenced by dogmatism. By being the incarnation of the peak knowledge (Satori), the spiritual master is purely and simply the most powerful Being in the world, his entire existence being a serene and critical reflection on what is Justice.

[1] K. Marx, Contribución a la crítica de la economía política.

[2] P. L. Stuchka, La función revolucionaria del derecho y del Estado.

[3] M. A. Reisner, El derecho, nuestro derecho, el derecho extranjero, el derecho general.

[4] E. B. Pashukanis, La teoría general del derecho y el marxismo.

[5] E. B. Pashukanis, La teoría general del derecho y el marxismo.

[6] Adolfo Sánchez Vázquez, Pashukanis: teórico marxista del derecho.  Prólogo al libro de E. B. Pashukanis, La teoría general del derecho y el marxismo.

[7] E. B. Pashukanis, La teoría general del derecho y el marxismo.

[8] E. B. Pashukanis, La teoría general del derecho y el marxismo.

[9] Adolfo Sánchez Vázquez, Pashukanis: teórico marxista del derecho.  Prólogo al libro de E. B. Pashukanis, La teoría general del derecho y el marxismo.

[10] K. Marx, Critica del Programa de Gotha.

[11] K. Marx, Critica del Programa de Gotha.

[12] K. Marx, Critica del Programa de Gotha.

[13] V. I. Lenin, El Estado y la revolución.

[14] V. I. Lenin, El Estado y la revolución.

[15] V. I. Lenin, El Estado y la revolución.

[16] Adolfo Sánchez Vázquez, Pashukanis: teórico marxista del derecho.  Prólogo al libro de E. B. Pashukanis, La teoría general del derecho y el marxismo.

[17] V. I. Lenin, El Estado y la revolución.

[18] Adolfo Sánchez Vázquez, Pashukanis: teórico marxista del derecho.  Prólogo al libro de E. B. Pashukanis, La teoría general del derecho y el marxismo.

 

Countercultural Revolution of Maitriyana: Marxism of the Future

By Master Maitreya Buddha

Karl Marx argued that he himself was not a Marxist. This was clearly a criticism against the followers who misunderstood his work, but it was also a positioning of detachment towards all ideology. This puts the social theoretical contribution of Marx in profound accordance with the revolutionary contemplative praxis of Siddharta Gautama. As the Maitriyana produces an articulation between Gautama and Marx, it develops the method of libertarian meditation as a form of inter-dialoguing with reality, by forcing the apprentice to tension his faculties of thinking by himself.[1] Thus the Buddhist Socialism contemplates the historical processes as complex and non-linear self-constructions, being a current of thought which overcomes the scientific and philosophical determinism that imposes a destination on the people, so that it is a possibility for the Liberation of humanity, whatever the historical circumstances in which it is found.[2] This implies that the Maitriyana proposes a revolutionary way of economy and politics as a way to expand the productive powers of the people, at the same time it makes emerge a cultural transformation that ensures the full development of the human being. Therefore, the metapolitical theory of the Buddhist Socialism is a universal passport whose supreme ethical virtue consists in being suprahistorical.[3]

The breadth and depth that accompany the libertarian meditation are due to that they form part of a greater Path than the mere study of political concerns, since the Maitriyana is pointing to a revitalization of the revolutionary social thinking through a contemplative scientific methodology that transforms the culture. The essence of this reorganization is to propose an alternative civilization that is able to achieve the Cure (Nirvana) of the problems that the world is facing, such as war, injustice, ignorance and pollution. Thus the spiritual master is critical towards the capitalist civilization, but he also takes an active position that proposes the construction of a new society by means of a countercultural revolution based on the research and teaching of the peak knowledge (Satori).

One of the central axes of the transcultural paradigm of the Buddhist Socialism is proposed to reorganize the international community around the powerful notion of the spiritual Awakening (Bodhi) of all the humanity, implying to assume the search for a social transformation inspired in the thought and lifestyle of the Free and Enlightened Being (Arhat-Bodhisattva), which is nothing less than the perennial vision of all the peoples. When speaking of the evolution of consciousness it alludes to the complex issue which is related to the ability of the individual to open his mind towards the imperfection, impermanence and insubstantiality of the Real. The metapolitics of the Maitriyana revolves around the economic, political and cultural reorganization of capitalist civilization, liberating the society through the ethical potentiation of consciousness. In this sense, the role of the libertarian meditation is to have an ethical and scientific responsibility within the political field in so far as the peak knowledge (Satori) constitutes a supporting base for revolutionary decisions. Consequently, the revolutionary contemplation (kakumei-zen) involves a different set of decision-making. When the spiritual master cares for peace, equality, education and ecology does not seek to contribute to consolidate the functioning of the established order but rather to generate projects of a different society. The Free and Enlightened Being (Arhat-Bodhisattva) is positioned facing the reality with an agenda that is completely alternative with respect to the state bureaucracies and international organizations, breaking with the parameters imposed by the dualistic logic of Power. The issues that worry the libertarian meditation of the Buddhist Socialism arise from an alert and rupturist Mindfulness, not being functional to the society dominant projects. In order to transform the world one has to see new and utopian realities, which means being able to recognize and distance oneself from the established order. To save the world, Maitriyana performs this detachment, recognizing the surrounding reality by knowing to be placed as a counterculture of the historical period in which it exists. The revolutionary contemplation (kakumei-zen) forces the apprentice to be placed at a threshold from which the Real is perceived, always acting ethically in the present.

The Buddhist Socialism is an interrelation of utopian projects, but which can be implemented in the here and now, reason why it is a matter that concerns all the peoples and from which the subject cannot escape without mortgaging the future of the world. Therefore, the economic and political crisis that humanity is experiencing is a crisis of spiritual values. In all the forms of culture there is a production that has the highest rank and influence over the others, this being the case of the spiritual values. It is a general enlightenment or particular ether that transforms the specific characteristics of all the forms of existence.[4] In this way, the Maitriyana considers that it is time to rethink and rebuild the obsolete ways of managing the culture, even the Marxist, since the spiritual master becomes detached from everything achieved in the past and he drives himself to a new way of experiencing the existence, by creating a space of inspiration for the future generations where the Cure (Nirvana) and Liberty of the people can both be strengthened. Thus, an approach to the multidimensional understanding of the countercultural revolution of Buddhist Socialism reveals that it is an organization of ethical discipline of the Self, by teaching the apprentice to self-realize his personality and conquer a higher and amplified state of consciousness (H-ASC) through which it comes to understand the function which is had in the history and Purpose (Dharma) of the own life. But this spiritual evolution does not occur spontaneously, being a creation of the libertarian meditation as a way of knowledge of oneself and as a way of being the master of oneself. This cannot be obtained without contemplating to the others, by knowing the Being of the other and his set of efforts. Thus, for creating a libertarian socialist civilization, the Maitriyana advises to learn from all the disciplines and knowings but without losing sight of the Purpose (Dharma), which is to know oneself better through the others and know others through oneself.[5]

The aim of transforming the cultural paradigm makes up the axis of the dealienation which the Buddhist Socialism promotes, interacting with the multidimensionality of the subject by proposing a transformation of the internal and external world. The metapolitics of Maitriyana is not an abstract or depersonalized idea of social reorganization, but it is a proposal to transform the entire existence of the apprentice. Since the libertarian meditation operates as a transitional space between the subjective structure and the social structure, it enables opening a plural interlinking pathway. Without this horizon of Awakening (Bodhi) of the subject and the world there is no alternative civilization or any real progress. However, in the Buddhist Socialism, the concept of progress should not be apprehended in its usual materialistic and technological vision, but rather in the sense of the development of arts, equality and liberty. These values are the backbone of the organization of the libertarian socialist civilization. From such stance it is built this spiritual model of human rights communism as an engaged Way with the future of the Earth (Gaiayana). The advances made in the research and teaching, in which the Free and Enlightened Beings (Arhats-Bodhisattvas) are immersed, place them with an indisputable potential for producing a global impact.

The transpersonalización and integrity in the field of the contemplative sciences produces human beings with a broader vision and more complex civilizational goals. This aim is not only specific from Maitriyana, since it is present in the own modalities of the great spiritual masters of the world, who have been proposed to effectively prepare apprentices who are able to cross the lines and perform a better world. However, for rooting the Liberty and Cure (Nirvana) in the entire people not only it has to socialize the economy and politics, developing a communist system with a direct democracy, but also it has to socialize the culture, universalizing the advanced and free education for all humanity. This leads to the complexity of the existential circumstances where the revolutionary transformation of the social processes no longer constitutes a taboo but rather they are perceived as necessary measures aimed at the good of all the people.

The Buddhist Socialism is certainly a social praxis but is also rooted in the Awakening (Bodhi) of consciousness, acting both in the social fabric and in the transformation of the brain of the subject, because the detachment towards the religious or political dogmas exerts a radical influence over the neurobiological form of the mind. In this sense, the medullar axis of the Maitriyana is an unfoldment as an integrative and reconciliatory counterculture, overcoming both the segmentation and parcelization of knowledge and the life of the people. The journey from dualism and fragmentation towards the integration and Reconciliation (Maitri) is a challenge that transcends both the local and international culture. Even Marxism is overcome by the Project of the Buddhist Socialism, whose ability to cross all sort of frontiers in pursuit of the analysis of the subjective and social reality contributes to the Cure (Nirvana) of the world problems. From the Maitriyana tradition the idea of libertarian meditation was always seen as a tribute to the reconciling conception proper of the world vision from the revolutionary counterculture and as the product of a search for a post-capitalist civilization. Although the Free and Enlightened Being (Arhat-Bodhisattva) often focuses to the field of education, obviously he surpasses such field, boosting a transcultural revolution as a way to solve the central problems of society, such as fragmentation and discrimination. The spiritual master presides the performance of the Buddhist Socialism in general, while is dedicated to the research and teaching in particular, because the education is his object of contemplative reflection for its articulating and promoter condition of the peak knowledge (Satori) for the development of all the peoples. From this perspective, the Maitriyana creates cutting edge universities willing to face the profound ills of society through the transmission of the compassionate wisdom (karuna-prajña), thus influencing the economic, political and cultural development of a libertarian socialist civilization. The Buddhist Socialism is a perspective that genuinely expresses the vision of Gautama and Marx, being the strongest bulwark of the transnational and transcultural revolution. Thus, the Free and Enlightened Being (Arhat-Bodhisattva) brings about the configuration of a better world where the economic, political, and cultural forces are in favour of the emancipation and Awakening (Bodhi) of the people. This organic interrelation of different fields and disciplines indicates that the revolution should be as inclusive and complex as possible, working with a paradoxical dialectic methodology, but without losing sight of the particular problems that may arise.

In accordance with Marx, the Maitriyana is well aware that it is impossible to understand the economic field outside the complex political, social and cultural system that supports it. Like Antonio Gramsci, the Buddhist Socialism claims that the separations between these areas of reflection are conceptual or symbolic clippings and not independent or autonomous realities. This demonstrates that the metapsychology, metaphilosophy and metapolitics of Maitriyana are mere methodological distinctions within an organic vision. Faced an interconnected reality, the metapolitical theory of the Buddhist Socialism does nothing but endeavour for building transdisciplinary knowings and non-fragmented theories, because the dualism distorts the reality that is intended to address. Thus the Gautama-Marx articulation is not only an economic theory of communism nor a sociological theory of the awakened society, due that the Maitriyana is a reconciling, all-encompassing and unifying practical-theoretical corpus of different visions and interpretations about the world, none of which can by itself satisfactorily illuminate the complex interconnectivity of the Real. This is precisely the distinctive feature of the Buddhist Socialism, whose totalizing and integrative epistemology –that is, Marxist– of the diversity of factors and elements of the economy, politics and culture, combine the analytical, existential and libertarian spheres of social life. Thus, in the Maitriyana there is a post-capitalist and post-materialist theory which is raised on the basis of an integral reflection on the totality of the constituent aspects of existence, by overcoming the selfishness, dualism and consumerism that characterizes the bourgeois cosmovision.

The proposal of the spiritual master is not only thinking and acting as a discipline but also functioning as a wide and dynamic vision of the Real, by interrelating multiple objects of study within a paradigmatic fabric. The scientific performance of the libertarian meditation contributes to a practice of countercultural organization capable of producing a revolution which regenerates the spiritual nature of humanity, giving course to the full emergence of wise and compassionate qualities within the civilization. Therefore, the revolutionary contemplation (kakumei-zen) transgresses the status quo, by establishing a social functioning that is caused by its analytical and existential style. The integrative format of the Buddhist Socialism teaches the Cure (Nirvana) from social fragmentation, by transmitting a reconciliation based on the unity to which the mind of the apprentice can reach, as emancipatory restoration of the missing link of the subject with the Wholeness.

According to the conception of the Gautama-Marx articulation, all the events of the history of the peoples have been produced in an unconscious way, because the facts have not been a consequence of the conscious will of the human being.[6] Therefore, the Maitriyana shows the Pathway so that the historical events are concordant to Good, Liberty and Awakening (Bodhi) of the people. To achieve this it is critical the teaching of the Free and Enlightened Being (Arhat-Bodhisattva) and his countercultural revolution, which goes beyond the economic and political. Even Engels himself acknowledged that the fact that the Marxist disciples have unduly prioritized economic aspects was the fault both from him and Marx himself, because it was not given the due importance to the other factors that interfere with the game of causality.[7]

The extreme duality of mind and society does not constitute a privative inconvenience of the Buddhist Socialism because this movement is rooted in the Sublimation (Nirodh) from the subjective impulses of attachment, aversion and unconsciousness, which in the social organizations function as greed, hatred and delusion. Thus, the libertarian meditation is a critical action towards the ordinary consciousness and the modern culture of the world. All the different variants of the Maitriyana are historical singularities that give origin to a superior mind and to a libertarian socialist civilization, because when the spiritual teachings are deployed in the society this produces effects on a global scale. The contemplative sciences perform several operations of complexification which potentiate their deconstructive and liberating power of the culture, thus guaranteeing its status to go beyond the normal. These operations are the integration or Reconciliation (Maitri), which are a foundational process of these spiritual disciplines that have evolved over thousands of years, by addressing the reality through the unity underlying all the separations. The Buddhist Socialism then assumes a paradoxical dialectical logic as a pathway of complexification and interrelatedness of phenomena, considering the integration as the only way to do true science. Certainly, this quest is difficult to achieve, but the social activism of Maitriyana works to face this challenge of a high quality universal cultural revolution. Given that the construction of an alternative civilization involves convening a common project for all the peoples of the planet, the Buddhist Socialism aims at the Cure (Nirvana) of the economic, political and cultural processes, opening new options and possibilities for the whole world. Therefore, the libertarian meditation poses a right way of thinking and acting that abandons customs, making that the spontaneity and creativity inherent in the countercultural spaces emerge. In this sense, the simultaneity of voices present in the Maitriyana tradition is a multidimensional co-evolution of the human being and Earth (Gaia), by achieving the unity in diversity by working for the common Purpose (Dharma) of the future. But it will only occur through the brotherhood and reconciliation among the peoples, overcoming the self limitations that impede the development of peace, equality, wisdom and compassion. Thus is how the libertarian commune (Sangha) of spiritual apprentices may have incidence on the social course of humanity. The spiritual masters not only generate a transcendent guide in the educational processes, but they also function as a lighthouse for the future, being the embodiment of a higher education that can understand and transform the entire Universe. This practical and theoretical opening of the Free and Enlightened Being (Arhat-Bodhisattva) indicates that the authoritarian communism has been a partial and incomplete approach, not being able to rescue the essential issues of the contemporary world. Therefore, the Buddhist Socialism is a species of enrichment of the use of Marxism, de-identifying it from its elitist Soviet version in order to not superficially disdain its potentialities of resolution of the problems of the current global society.[8] Instead, the pseudo-revolutionary governments have done precisely the opposite, betraying the thought of the founders through a despotic scheme empty from liberty. Thus Maitriyana is a Libertarian Discourse configured as a return to the original spirit of Gautama and Marx, while its Third Way considers both metaphysics and materialism as a cemetery of awakenings. The Buddhist Socialism then teaches that the religious institution and the authoritarian government are perverse spaces full of corpses of liberties, lacking a complex and original thinking. In the countercultural complaint from Maitriyana there is a pedagogical attitude to set itself up as the complexificator and reconciler of reality, by helping the individual to understand the peak knowledge (Satori) that can save the world. The revolutionary contemplation (kakumei-zen) opens the possibility of learning to understand, by starting a libertarian attitude in the apprentice that is consistent with the original vision of Gautama and Marx. In this way the Buddhist Socialism helps the individual to become a spiritual master capable of remedying the circumstances of suffering in the world. Here, the ability to detach oneself from the fictions of the status quo – such as the progress of technology – structures the critical and revolutionary conception of society.

The training of the Free and Enlightened Being (Arhat-Bodhisattva) generates a total transformation of the sense of reality in the apprentice, showing which the roots of civilizatory processes surrounding him are, at the same time it is understood how to perform the supreme labour of assisting the project of transforming the culture as the Only Way (Ekayana) of Liberty. But this scientific responsibility of forming evolved human beings demands a perennial wisdom or libertarian meditation on who one is, from where one comes from and where one goes. The proof of how valuable is the model of socialist civilization is that it produces a superior species of human being, but without the need for a technological optimization. It is only needed the excellence of the Mindfulness towards the Real, expanding the possibilities of the peak knowledge (Satori) within the everyday life. From the specificity of the avatars of Maitriyana, the history of humanity is cyclical and repetitive, so that the Awakening (Bodhi) is the only possibility for the event of the new human being. Precisely the past, present and future value from the Buddhist Socialism is to be a messianic cosmovision, not because of having engendered an original vision of the world with its revolutionary contemplation (kakumei-zen) but because it is a Way to overcome what is fragmentary, unrealized and immature in humanity,[9] by routing the peoples towards unity, self-realization and spiritual evolution. In accordance with Marx, Maitriyana interprets the entire history of the world and not just its past, pointing out that approximation to the primordial aspect of the Being lies in the doing, because the true selfness is not substantial but a happening in motion. Thus the spiritual master drives the subject to break into the categorical imperatives and social norms, criticizing the prevailing conditions in order to transform the reality. Although the human being who is born is not responsible for the system of oppressive relations of the capitalist civilization from which it is himself a social product,[10] he is certainly responsible for his future maintenance as long as he does not attempt to get close to the processes of transformation of reality.

The Buddhist Socialism is a mystical scientific progress coming from a paradoxical dialectic which is self-formative of a constant ascent of analytical, existential and libertarian ideas. This Spiritual Discourse is a hopeful perspective with the potentiality of transforming the world, by achieving the ethical recomposition of society through a practice typical of the future civilization. In contrast to the contemporary world, which simply tends to stagnation and self-destruction, the Maitriyana is a positioning that evaluates how to start a New Genesis on the basis of the experience of the imperfect, impermanent and insubstantial aspects of the Real. Therefore, the Buddhist Socialism is a Way of optimism and goodwill, by being a direct step towards the evolution of consciousness of all humanity. This implies it is a countercultural teaching which criticizes the capitalist conception of the world to construct a unitary, coherent and advanced society.[11] Therefore, this means criticizing all academic philosophy and materialistic science, developing an awareness of reality as it is. This practice of know thyself is able to leave historical traces that benefit all the people, forging the progress of a worldwide revolutionary culture that functions as Cure (Nirvana) from the problems of contemporaneity. Only the Gautama-Marx articulation may clarify this future, since a system of social relations that propels political directions that are capable of saving the world emerges from the praxis of the libertarian meditation. This unity is not only necessary to maintain the integrity facing the brutal harassment of the capitalist empire, but it is also the condition for the development of a social movement which annuls and overcomes the prevailing status quo. Therefore, the Maitriyana is a subversion of the reality, even seeking to perfect the Marxism itself to convert it into a critical interpretation that interacts with the world through a paradoxical dialectical transformation that is deployed from the genesis of integrative processes, by overcoming the fragmentation and articulating multiple perspectives from reality as it is. Thus the Buddhist Socialism is a way of being and doing, contributing to the earthliness of the processes of the Awakening (Bodhi).

One of the achievements associated with the presence of Purpose (Dharma) in the social contemplative analysis is a critical monitoring of the Marxist heritage, by detaching the work of Marx from the authoritarian communist currents. Given that the Maitriyana is a thought that unravels the work of Gautama and Marx, it positions the Free and Enlightened Being (Arhat-Bodhisattva) as a new icon of the revolutionary human being, by questioning the illusions of society through ethical contributions that are capable to really make the world better. Thus, when the apprentice is approximated to the dynamic processes of society he can see there is a possibility of transforming the daily life whenever the mind is distanced itself from selfishness, dualism and consumerism. The Buddhist Socialism is then a Universal Cultural Revolution that dazzles the human being by showing him a Pathway of abandon from the repetitive and thoughtless aspect, fecundating an active and questioning thinking which activates the analytical, existential and libertarian resources in the face of the needs of the Earth (Gaia). The judgment of the spiritual master shows what to do to take the next evolutionary step in the history of humanity, through launching the Maitriyana counterculture as a practical and theoretical heritage for the Cure (Nirvana) of the peoples. But this Universal Cultural Revolution implies that the vast dissemination of the Buddhist Socialism shall be accompanied by certain appreciation for a good theoretical level, differing from what happened with the Marxist movement where the tendency was that many people without any theoretical preparation adhere to the movement only because of its practical and successful signification, characterizing said stage as a union of petty practicism with a complete carelessness for theory. Therefore, the Maitriyana must be an integral revolutionary theory instead of becoming a hodgepodge.[12] Buddhist Socialism will never be submitted to a diffusion of its ideas from the theoretical disparagement, nor will incur a disparagement of the practice, since this is the basis for producing reconciliation (Maitri) rather than the indiscriminate hodgepodge of the old and the new. The Maitriyana, as a centre of an analytical, existential and libertarian research and interconnectedness, goes beyond the known and established, identifying the Purpose (Dharma) of the work of the civilization of the future, that is with which constantly interacts from the own potentialities that it has. This horizon is propellant of a new dawn of Truth, by redirecting intelligence towards compromise with the progress of Liberty and Enlightenment of the world.

The rapprochements proposed by the Buddhist Socialism improve society by boosting the mystical scientific community as a model of cultural radiance by propitiating interconnected knowledge. From the perspective of the Free and Enlightened Being (Arhat-Bodhisattva), the effectiveness of the research and education of the Cultural Revolution of the Maitriyana constitutes a perennial philosophical axis that opens multiple paths to the future. In accordance with Marx, the research methodology of the libertarian meditation assimilates the object studied, by analyzing its developments and discovering its links in order to properly expose the movement of the Real.[13] Therefore, the dynamics of the libertarian socialist civilization establishes its theorization on the basis of the Cultural Revolution, replacing metaphysics and materialism to give rise to the approximation of the contemplative science, which never proposes finished and fragmented truths. This implies that the Cultural Revolution must teach open and integral truths, researching and promoting a specialization on the complex and meaningful ways of Interexistence. Here, the formation of revolutionary individuals entails the development of critical elucidation capability that is inherent in Mindfulness, causing a progress of consciousness facing the diverse contents of reality. To do this, the libertarian meditation promotes a totalizing dynamics in perpetual revolution, constantly self-changing in order to be religated (lat. religare) to the Real, so that the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) of the Spirituality goes beyond being a revolutionary research in the fields of psychology, philosophy, science, politics and religion, generating a praxis and theory that reaches the greatest integrality of the peak knowledge (Satori). Therefore, the veracity of the contemplative sciences unfolds as a continuous demonstration of the exercise of understanding and transformation of reality, by deconstructing and creating a new lifestyle. Thus the compassionate wisdom (karuna-prajña) meets with imperfection, impermanence and insubstantiality, since incompleteness is necessary for all creation and evolution.

When the Buddhist Socialism assumes the responsibility of being a representative of Gautama and Marx it serenely penetrates the social doctrines, having a vision empty from prejudices and stereotypes, while dualism between objectivity and subjectivity is transcended. Only the libertarian meditation uses multiple criteria and perspectives in order to propose – and never impose – diverse solutions, because the contemplative scientific spirit is the tolerance and equanimity, nourishing itself and taking root in the critical investigation of the spiritual master. In contrast to the dogmas of faith or ideology, the tolerance is an extension of know thyself, by purifying the intelligence, increasing the sensitivity and satisfying the scientific activity in its quest for Truth. The highest duty of  reason is to be unswervingly loyal to the mission or Purpose (Dharma) of be rooted in the Truth,[14] that is the genuine human progress and the genuine cultural revolution emanating from the perspective of the Maitriyana, which integrates past and future in the experience of the here and now. The libertarian Meditation is the vital possibility that the apprentice has in order to break free from his own attachment, so that the Buddhist Socialism proposes an emancipating transformation of both the social and the cognitive. This means that the deployment of reconciliation and integration is not a mere statement of goals but a practical program for the event of the Awakening (Bodhi) of the inner and outer world, to which it aspires to perennially purify. According to the Free and Enlightened Being (Arhat-Bodhisattva), a revolution must exceed of good will, of peak knowledge (Satori) and of a process of wise and compassionate socialization, teaching the humanity to become a libertarian commune (Sangha) full of mutual support, fruitful communication and hopeful intelligence, being wide pathways that cultivate luminous precepts and beautiful unions that are never forgotten as long as they have been enjoyed.[15] In the libertarian commune (Sangha) there is an elemental environment for the unification of the various useful knowledge for the valuable resolution of immediate problems and for the identification of long-term civilizing alternatives, which opens large pathways towards the evolution and Ascension of the human being. In this way the revolutionary contemplation (kakumei-zen) has devices that generate the transformation of the inner and outer world of the subject, by establishing a cultural revolution from below (that is the mind itself) and not from above (which is the state bureaucracy). Thus, only starting from the root of the problem one can really influence over the foundation of what existing, daily building the opportunity for the new comes into being. Since the True Cultural Revolution may only be established from the transformation of the basis of society, the spiritual master indicates that education is the instance or more important sector for the social transformation of the future. Here, the Maitriyana as a Way of reform or revolution is a challenge to the current politics, since it articulates Gautama and Marx within a social movement that is manifested as an international metapolitical organization.

The Buddhist Socialism is the blossoming of connatural potentialities that are put into manifest through a multidimensional social activism and through a revolutionary cultural service which gradually guides the humanity from fragmentation towards the integration, by unfolding a paradoxical dialectical logic that propitiates the ethics of reconciliation in a hybridization of cognitive and social fields. Indeed, the Maitriyana clarifies a harmonious and synthetic combination of diverse disciplines, overcoming the contradictions of the ordinary thinking through a psychological, philosophical and political progress that is controversial par excellence. At the same time, the Buddhist Socialism is presented as an additional force that gives the apprentice a socializing libertarian vision facing the irrational provisions formulated from the highest spheres of the global capitalist Power, but that are also found within the subject as a way of death impulses.

The metascientific praxis of Maitriyana creates a practical and theoretical axis demonstrating that the Gautama-Marx articulation is the way how the Marxism of the future will progress, which will be revitalized through the research method of the libertarian meditation, acting responsibly by developing global scenarios where the degree of Cure (Nirvana) and Liberty of the people is increasingly greater. In this way the science of revolutionary contemplation (kakumei-zen) jointly responds to the problems of the world, by making that the subject is aware he is also responsible for the results of society.

Although the Cultural Revolution of the Buddhist Socialism is a controversial way of trans-academic life, it certainly is adapted to the contemporary era where multiple cultural identities abound, so it never has a propensity to the theoretical exhaustion. From this perspective, the Maitriyana articulates structural solutions to the world problems, since the radical evanescence of the ills of war, social injustice, ignorance and contamination consists of assuming a transcultural paradigm which is approximated to the integration and Reconciliation (Maitri) of all the fragmented approaches. Consistent with Marx, the Buddhist Socialism proposes an ongoing debate about the relationships between things, which are not conceived by the apprentice as fixed and immutable processes, but rather as transitory events. This same paradoxical dialectical logic on imperfection, impermanence and insubstantiality of the Real is also applied to the field of mind, considering that the concepts depend on changes and transformations in order to not be framed on stereotypes or rigid definitions.[16] This supra-ideological attitude is a historical process that forms a new type of consciousness and society, which grows from the ethics of Detachment towards the culturally inherited psychical models and from which the subject must be de-identified to perform new spiritual quests. It is about redirecting the social interactions from metaphysics and materialism towards the centre of the mystical scientific activism that will be the future of humanity, updating all the potentialities of the human being in the here and now. This Cultural Revolution of the Maitriyana creates the guidelines for a tackling of the complex problems of the world, but it also provides a unique interwoven able to make evolve consciousness and society by banishing egotism, dualism and consumerism. This is the advanced and progressive sense which has Buddhist Socialism, whose totalizing and integrating vision establishes the revolution within the everyday life, which enables not to reify Marxism as a mere alternative economic movement. The Free and Enlightened Beings (Arhats-Bodhisattvas) are bearers of a spiritual teaching which shows that Reconciliation (Maitri) may not be instituted on Earth (Gaia) without first internalizing the fact that there must be a transfiguration of the human being, by supporting his self-progression on the basis of practical actions that convert the everydayness into a cultural activism. Only by transforming the apprentice into a real bearer of the Countercultural Revolution the pass to a new stage of human history will be possible. This obviously implies being detached from the political speeches and the good intentions of the world leaders, because the Countercultural Revolution is a phenomenon with a real and perceptible praxis in the here and now. The objective statement of Maitriyana starts from the Gautama-Marx articulation, so it has the sufficient compassionate wisdom (karuna-prajña) to consciously lead the world towards the Salvation. According to the spiritual master, the key to the Salvation of humanity and the Earth (Gaia) is the Cultural Revolution of the Buddhist Socialism, and the guidance for rightly carrying out this libertarian process is the teaching and investigation of the vision of Gautama and Marx, whose result is the positioning of a superhumanity. Certainly, the model of the libertarian socialist civilization is the solution to the problems of the world and is simultaneously an economic, political and cultural alternative that reorders and re-founds the social paradigm of the utopian vision of the compassionate wisdom (karuna-prajña). The collective future of the human being has Buddhist and Marxist roots, so that the Maitriyana is distinguished as a conducting thread of the word and praxis of the generations to come.

 

[1] F. Engels, Carta a Werner Sombart, 11 de Marzo de 1895.

[2] K. Marx, Carta al director de Otiechéstvennie Zapiski 1877.

[3] K. Marx, Carta al director de Otiechéstvennie Zapiski 1877.

[4] K. Marx, Líneas fundamentales de la crítica de la economía política.

[5] Antonio Gramsci, Socialismo y Cultura.

[6] F. Engels, Carta a Werner Sombart, Londres 11 de Marzo de 1895.

[7] F. Engels, Carta a Jose Bloch, 21 de Septiembre de 1890.

[8] Mayra Espina, Cuba: la hora de las ciencias sociales.

[9] Antonio Gramsci, Antología.

[10] K. Marx, El Capital, Tomo I.

[11] Antonio Gramsci, Texto introductorio al Estudio de la Filosofía y el Materialismo Histórico y Tres Notas.

[12] V. I. Lenin, Obras Completas, Tomo Seis.

[13] K. Marx, El Capital, Tomo I.

[14] R. Roa, Historia de las doctrinas sociales.

[15] J. Martí, Obras completas en Dos Tomos, Volumen II.

[16] K. Marx, El Capital, Tomo III.

 

Gautama with Marx: True Communism

The Pathway of the Dharmic Economy, as a form of practical and theoretical articulation between Gautama and Marx, leaves a record of the enormous amount of impostures that have been done and said on behalf of Marxism, reason why Karl Marx himself in life decided to unmask this movement decisively sentencing that he himself was not a Marxist. Ironically, both Gautama and Marx were unable to prevent that after their deaths the nonsense has been accumulated on their behalf.

The Maitriyana is an approximation to the most revolutionary and true socialist practice, so that it has been prophesied by the thought of Marx. The metapolitical actions and teachings from the so-called Buddhist Socialism are the result of a hermeneutic synthesis between Marx and Gautama, by placing the objective of the Cure (Nirvana) of society in the central judgement of the movement.

Totally in line with the anarchist philosophy, which rises from the Earth (Gaia) to Heaven, building its political vision from below upwards, the Dharmic Economy starts from the apprentice in flesh and bones, by beginning from his actions and processes of real life,[1] transforming his ideology through detachment from what it has been preached, thought, represented and imagined that the human being is.

The Maitriyana does not stagnate itself in the mere recommendation of state policies, as it relates directly with the social classes through the education and the libertarian meditation, empirically observing the concrete reality without any kind of speculation. The revolutionary contemplation (kakumei-zen) is positioned at the midpoint between the psychical structure and the socio-political structure. From here it is perceived that the state structure emerges from the process of life of the individual, such and such this one acts in the world. Therefore, the analysis of the Buddhist Socialism starts from these material conditions determining boundaries for the independence and willingness of the human being.[2]

The Dharmic Economy is a controversial, open and libertarian interpretation, positioning itself as a critical hermeneutic thought that deconstructs the sense of the social bonds, at the same time it is the base of transreflective stances operating facing the crisis of capitalist civilization. The Maitriyana makes a denunciation to the free market fundamentalism whose model of representative democracy is functional to imperialism and to the oppression of the peoples. One of the certainties of the Free and Enlightened Being (Arhat-Bodhisattva) is that the next era of humanity will be socialist or will be not, so that the mission of the spiritual master is to guide the people in order that said revolution is performed ethically and properly. The Buddhist Socialism is controversial not only because of its critique of the neoliberal capitalism, but also because it lacks the sterile and ideological dogmatisms of the authoritarian communism, since these ones were no more than a bad imitation of the true socialist thought from Marx. The Dharmic Economy, as a form of real socialism, overcomes the historical inertias and avoids collapsing into a mere governmental revolution that has little to do with transforming the society and politics in a radical way. The Maitriyana is a Revolutionary Spirituality that never stops the progress of the critical thinking, by developing a supraideological theory and practice which purifies the epistemology and gnosiology through the libertarian meditation. Since the authoritarian communism has been a form of state domination, manifesting itself as an economic exploitation, political coercion, ideological hegemony, social exclusion and cultural denial,[3] the Buddhist Socialism is proposed as a system that transcends these oppressive features, searching for the Awakening (Bodhi) and the social Liberation. The Dharmic Economy promotes the renewal of the critical thinking, being a practical and theoretical platform of a socialist and revolutionary nature. The Maitriyana is a network of libertarian thought nodes and anti-hegemonic knowledge, by transmitting synthetic theories which paradoxically and dialectically preserve the spirit of Cure (Nirvana) and the radical emancipation characterized by Gautama and Marx. But this movement does not define itself as Marxist, by understanding that Karl Marx himself assumed that critical position. Thus, the Buddhist Socialism addresses the universal and relative truths through a vision which is postracionalist, postmetaphysical and postscientific. When delving into the cryptic statements of the spiritual master one can recognize that the field of the Dharmic Economy is genuinely revolutionary but it transcends the false political dualism between left and right. The traditions of Maitriyana are only concordant with Marxists currents that are autonomist, heterodox, critical, libertarian and open, so that the Buddhist Socialism is clearly distanced from the Marxist currents that are reactionary, bureaucratic, dogmatic and despotic.[4] Faced with the multiplicity of Marxist currents, the Dharmic Economy speaks from a position of paradoxical dialectical synthesis which assumes its centre on the work of Gautama and Marx.

Consistent with Engels, the Maitriyana warns about the danger which frequently involves thinking about that the work of Marx and Gautama have been fully understood with the mere act of assimilating their fundamental theses.[5] In this way the Buddhist Socialism is critical in the face of the economic mechanism and reductionism of many Marxists who talk about a dualism between the fields of the infrastructure and superstructures. Following Marx and Gautama, the Dharmic Economy is distanced from the false religious Buddhism and from the authoritarian communism which have attempted to find an infallible dogma rather than assuming that it is about a practical and theoretical system open to the problems and the constant rebuilding of their conceptual matrix. The consistent methodology of the revolutionary contemplation (kakumei-zen) confirms its metapolitical propositions based on the direct perception of phenomena and processes of the political, economic and social reality, considering the historical tendencies instead of simply worshiping certain fundamental theses. Like Engels, the Maitriyana aims to the peak understanding (Satori) of a true unfinished revolution whose complex theoretical and practical program is a research and an action of a libertarian spirit. The theory of the Buddhist Socialism is immanently a revolutionary praxis which overcomes the conventional considerations of the academic philosophy, the materialistic science and the partisan politics, which are functional to the dominant epistemology of the capitalist civilization. The theoretical activity of the Dharmic Economy is a critical postulation and that is open to the debate and the constant reelaboration, reason why then it is not a dogma or an ideology. It is about a restructuring and renewal in the way of thinking and acting in the world. Thus, the libertarian meditation follows the spirit of Gautama and Marx by operating as a paradoxical dialectic (koan) deeply revolutionary and non-dogmatic. In the Maitriyana there is a conjunction of a dialectical conception of the history, a critique of the capitalist economy and a deployment of the contemplative method, differing from the simplifications of the historical materialism. Therefore, the Pathway of the Buddhist Socialism is controversial because it questions the authoritarian communism as a bureaucratic and despotic system which fails with the dream of Gautama and Marx of building a Pure Land or a socialist civilization of the future. Indeed, the Dharmic Economy demonstrates that Gautama and Marx posed a metapolitical ethical imperative, foreshadowing a critical position against the capitalist civilization. The subversive willingness of the Maitriyana is being a revolutionary humanism that invests, destabilizes or banishes all the social relations in which the human being is vilified, oppressed, abandoned or despised.[6] Therefore, the radical critical vision of the Buddhist Socialism towards the capitalist civilization starts from an analysis of the poisons of the inner world which are then manifested in the outside world as greed, hatred and delusion. A Free and Enlightened Being (Arhat-Bodhisattva) is a radical being because he addresses the issue from its very root, being the human the root of the world.[7]

The Dharmic Economy warns that one of the worst mistakes of the Marxist currents was their separation of fields, as the ideological and the scientific, by dimming the multiple application contexts and stratums of meaning of the critical and open theory of Karl Marx. This interpretation or decoding is an essential key in the metapolitical thinking of Maitriyana. In addition, the Buddhist Socialism shows that the vision of Marx is also a skilful means (upaya) to analyze the vast and unexplored work of Siddharta Gautama from a libertarian interpretive framework, by not stagnating in the cheater and simplifier medium of dogma. The apprentice who has dogmas is fully disqualified from a spiritual perspective. The Dharmic Economy shows that there are multiple readings of Marx, which resulted in several Marxist currents. Precisely the state political apparatus was only one version of Marxism but it betrayed the original message of its founder. The Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha) then is provided by the spiritual master in order to understand the spirit of the revolution inaugurated by Marx.

The Maitriyana is also composed of multiple pathways and spiritual traditions, but they all have the same horizon which is the understanding of the Awakening (Bodhi) of all beings. This harmony between the different internal currents is what is lacking in Marxism, which brought inevitable consequences in the political and economic field of the world.

For such reason, the Buddhist Socialism is a return to the true teaching of Gautama and Marx, remembering that the revolutionary social movements neither must be unleashed by a minority nor that this one works in pursuit of the interests of one minority. The Dharmic Economy is the autonomous movement of a social majority working for the welfare of an immense majority.[8] In accordance with Marx, the libertarian perspective of the Maitriyana teaches that a revolutionary movement should not be heteronomous or dependent on the external guidance or from above on the part of an elitist class, a group of intellectuals or a state bureaucrat sector. Therefore, the Buddhist Socialism is the movement of the immense social majority of those oppressed beings, working towards the interests of the vast majority. The Dharmic Economy is then the autonomous and libertarian movement of the people.

The Maitriyana shows the lack of compatibility between the Marxist cosmovision of the genuine socialism with the Jacobin ideology of the authoritarian communism. In line with Marx, the Buddhist Socialism does not raise a revolution carried out by a minority nor done from above. This is where the Dharmic Economy clarifies disunity between the libertarian theory of Marx and the despotic practice of Lenin, Stalin and all the other totalitarian regimes. The Maitriyana postulates that the revolution inaugurated by Gautama and Marx was a democratic and popular revolution, by transmitting the Cure (Nirvana) to large multitudes rather than focusing solely on empowering the monks or intellectuals. Without this democratic and popular characteristic, all revolution will distance from the metapolitical thought of Gautama and Marx. Therefore, the Buddhist Socialism is empty from any superstitious veneration towards the bureaucratic machinery of the State, with its administrative layers of functionaries who follow their own selfish interests. For the Dharmic Economy the Liberation of the people consists in transforming the State by being an institution which stands above the society, by converting said State into a body completely subordinate to the people.[9] This obviously implies abandoning the system of representative democracy that is bourgeois, deceitful and even elitist, to replace it by the system of direct democracy. The Maitriyana teaches then that there is no authoritarian State in the thought of Marx, because the state must not try to control society, but it must be an organ of the social body, depending at any time and any place on the spiritual interests from the emerging new society of the transitional process to the genuine socialism. Like Engels, the Buddhist Socialism indicates that in the work of Marx it is described in detail the task of banishing the old and fake State Power to replace it by a new and true Democratic Order.[10] According to the Dharmic Economy, the State of the transition towards a libertarian socialist organization cannot be despotic or authoritarian, but rather it has to be genuinely democratic until be transformed into an association of Free and Enlightened Beings (Arhats-Bodhisattvas). This is the Great Awakening (Bodhi) of the world.

Consistent with Furet, the Maitriyana shares a humble response to the evils of the world: deepening a direct democracy with a Universalist vocation. Thus the spiritual master is a torch of revolutionary utopia, placing the choice of the subject in the centre of the political action to be able to stop the frenzy of a neoliberal market which thinks of itself as an almighty Master of the planet. In contrast to the representative democracy, which is based on greed, hatred and delusion, the system of direct democracy generates the existence of a post-capitalist and postburgeois world where it can flourish a true commune (Sangha).[11]

However, the Buddhist Socialism examines this Purpose (Dharma) of social revolution as something possible but very difficult because the superstitious faith in the State impregnates the psychological, philosophical and political field of the working, bourgeois and aristocrat sectors. This is because the figure of the State represents an unconscious form of repression of Liberty whereby the people cedes its essential decision-making capacity to a Power sector. According to the metapolitical conception of the Dharmic Economy, the realization of the idea of Cure (Nirvana) from the evils of the world -or the Kingdom of Heaven on Earth– creates a type of society based on peace, social justice, education and ecology. Since the space of libertarian meditation is born with the abandonment to all superstitious worship towards the State, because the ethics of Detachment easily uproots the childish idea that the human being must be led by an Other, either in the representation of God or the State. The revolutionary contemplation (kakumei-zen) allows looking differently to issues and interests that are common to society, instead of ceding the decision-making to the functionaries of the State. Just like Engels, the Maitriyana reveals that the system of representative democracy is nothing more than a form of covert monarchy. Although it is not a hereditary monarchy, certainly the State is nothing but an evil, being a system built for the oppression of one class over the others. Obviously, the Buddhist Socialism agrees with Engels that it must be banished the superstitious faith towards the State, since the Pure Land is a field where Truth and Liberty become a reality, these being spiritual values which are opposed to the State.

In agreement with Étienne de La Boétie, the Dharmic Economy teaches the people to stop getting used to thinking that the social issues cannot be perceived from an alternative way to that of the State,[12] affirming that the libertarian meditation provides an experience of the common affairs through a democratic and human rights communism that transcends the state framing through an existentialist style. The victory of the people, as the Commune (Sangha) did for 2600 years, should immediately banish the worst aspects of the evil that the State is until the future generations who are educated in free and enlightened social conditions are able to get rid of the old junk of the State.[13] The Maitriyana then demonstrates that Gautama and Marx were closest to the current of Anarchism or libertarian socialism than to the authoritarian communism, being the main difference between Marx and the anarchists the question about whether the Liberation or Awakening (Bodhi) must be sudden or gradual. The Reconciling Spirituality teaches both movements through the Pathways of the Buddhist Socialism and Buddhist Anarchism.

Certainly, for Gautama and Marx there is a new form of transitional State -the Commune (Sangha) – which is radically democratic and it vanishes the worst aspects of the evil which the old State represents. Since the human being interexists interdependently from the historical, social and cultural circumstances, the praxis of the revolutionary contemplation (kakumei-zen) can transform those circumstances, by teaching the apprentice to immediately banish the worst evils of the despotic world which are war, social injustice, ignorance and contamination. In this sense, the system of the five Republican powers created by the liberator Simon Bolivar is quoted by the Dharmic Economy as a precedent of a transitional State: Legislative Power, Executive Power, Judicial Power, Electoral Power and Moral Power (Citizen). While the first three are the classics of the republished system, the last two are remarkably revolutionary, being able to be similar to the Direct Democratic Power and the Journalistic Power proposed by the Reconciling Spirituality. Thus, the proposal of the liberator Simon Bolivar is a very good example of a State of transition towards the genuine socialism, by giving great power to the people through a post-colonial political platform designed for the happiness of society. The Liberator Simon Bolivar sought the independence and liberation of all America, leaving the Spanish empire in order to socially, politically and economically building a free and sovereign continent where peace, equality and ethics prevail. This social independence should be achieved progressively in the conformation of a free and sovereign people where human beings can enjoy the guarantees of liberty, justice, security and civil rights. This proposal for a division of powers was revolutionary because it avoided falling into the abuse of Power, which is what historically happened with the representative democratic regimes that have led to the usurpation and tyranny. In fact, Simon Bolivar seemed to sense the revolutionary utopian vision of the Awakened Being (Buddha) as a realistic and pragmatic political idea of the political understood as the art of what is possible, not aspiring to the impossible of an abstract and pernicious idea of unlimited liberty to avoid descend in the region of tyranny, because from the absolute libertinage one descends to the absolute Power, being the ethics of the Middle Way the supreme social liberty.[14]

The Maitriyana does not read to Gautama and Marx through the filter of Lenin or any religious orthodoxy, but rather it is immersed in the practice of the libertarian meditation as a form of metathought. Therefore, the Buddhist Socialism is not subjected to the interpretations of the currents of the past, whether orthodox Leninists or heterodox reformists. Following the guidance of Marx, the Dharmic Economy shows that to detach oneself from the old junk of the State it is essential educating the new generations in conditions of Liberty and Cure (Nirvana). This education provided by the Free and Enlightened Being (Arhat-Bodhisattva) is not the academic education structured for the idolatrous servitude or ideological submission to the State, but rather it is about a libertarian and spiritual education where only the broadest Liberty and Awakening (Bodhi) prevails.

Consistent with Marx, the Maitriyana works in favour of the disappearance of the social class differences, by recommending that production is concentrated in the hands of the people and not in charge of the private sector or the state political Power, since both are the organized power of a social class for the oppression and alienation of the other classes. The Buddhist Socialism is an organization that works to fight against materialism, whether under the form of aristocracy, bourgeoisie and proletariat. Ultimately the revolution of the spiritual master is a Counter-Power, because it does not seek to become a ruling class, but rather to bring down peacefully the existing regime of capitalist production, vanishing the social and economic conditions which determine the dualism between social classes. The Dharmic Economy works to overcome the very concept of social class, by replacing the old capitalist society full of selfishness and consumerism in pursuit of the emergence of a partnership in which the development of Liberty of the subject impels the development of Liberty of everyone else.[15] Since this is the Path of the Free and Enlightened Being (Arhat-Bodhisattva), the Maitriyana appreciates Karl Marx almost as much as Master Confucius.

In the system of dharmic civilization proposed by the Buddhist Socialism the social and economic production must be concentrated in the hands of the people, so it would be neither private property nor state-owned property, but rather socialised property. To make this condition is fulfilled, the Dharmic Economy shows that the people should be ruler, ceasing to be a spectator class, represented and submitted. Here, the people is detached from any concept of class, since it works for the welfare of the whole body of society, by using the radically democratized organ of the State as a simple raft to boost the counter-current transformation of the materialistic society and its regime of capitalist production. Herein, the revolutionary contemplation (kakumei-zen) is fundamental to rework the sociocultural conditions of dualism of classes, replacing them by a partnership in which the Cure (Nirvana) of the subject determines the Freedom and Awakening (Bodhi) of everyone. The revolutionary utopian vision of Gautama and Marx is about a Commune (Sangha) of free and enlightened human beings, and not of a totalitarian State that administers the social interests on behalf of the partnership. According to the libertarian school of the spiritual master, the State must be a subordinate organ to the social body, and not the subordinating body, because when this happens there is a social cancer. Just like Engels, the Maitriyana affirms that state ownership is not the solution of the social conflict, because it resides in the effective recognition of the oppressive character of the capitalist productive forces and therefore seeking to harmonize the way of the social and economic production. To achieve this, the Way of Buddhist Socialism openly says that the people should take immediate possession of the productive forces, not admitting to both private capitalist direction and the despotic statist direction. Nationalisation or statization is an incomplete and false measure for solving the social conflicts of the people, so that the Dharmic Economy proposes an economic and political socialization which is really a radical critique of the State of domination and authoritarianism. This is due to that the Free and Enlightened Being (Arhat-Bodhisattva) states bluntly that it is the society itself which it must change, taking effective possession of the productive forces which tend to oppress it. This implies that the economic realm is not antispiritual per se, but rather it is the direction towards the capitalist mode of production. In this sense, the Maitriyana is in favour of a social planning but it is not in favour of a state planning that lasts over time, since this old junk should only be something transitory. Thus, the revolutionary character of the Buddhist Socialism makes the means of production, which usually oppress the people, turn against the capitalist producers themselves, by redirecting the mode of production towards the world change. The Dharmic Economy is then an effective force that sublimates the blind impulse of materialism, causing that the apprentice become fully aware of how to convert his internal and external world into a field of harmony and serenity. This involves reconducting the economic field from the greed of capitalism –as a cause of constant disturbances and social cataclysms – towards the compassionate wisdom (karuna-prajña) of the authentic socialism. This revolutionary metapolitics is a transformation which becomes the most powerful lever of the production itself.[16]

For the Maitriyana, the social planning is performed with the Mindfulness of the processes of the here and now, having the peak knowledge (Satori) of the conditions and causes of the economic and political maladies of the capitalist civilization. Thus, the libertarian meditation boosts the decisive intervention of the workers and students in the decision making of the world, not resorting to the state planning of bureaucrats for being fake representatives of the general welfare. The people – both labourer and student – must become the ruler of the political and economic power, breaking with the capitalist hegemony that has led the world to the edge of self-destruction. In the Buddhist Socialism the word of production should be in the hands of the immense majority in order to ensure goals in favour of most of society, being the Dharmic Economy a direct democracy about the economic, political and social planning of workers and students.

The active forces of capitalist society, as long as they are not guided spiritually, operate exactly the same way as a cancer: blind, violent and destructive. But when the revolutionary contemplation (kakumei-zen) is practiced it can be understood their actionning, tendencies and effects, in order to attain the intended objectives of Liberation and Awakening (Bodhi). When the subject understands the oppressive nature of the gigantic forces of capitalist production, then he has the possibility to deal with this system of dominion and alienation. The Maitriyana penetrates into the nature of the Real and understands the mode of converting those tyrannical demonic forces into submissive server forces. The key is in giving power to the people, because when people are associated freely and with consciousness of the effects generated by their actions on nature, they realize that it is possible to transform the capitalist economic system from a demonic tyranny into a benevolent partnership. This implies a double participation on the part of freely associated apprentices: socio-political participation and scientific-gnoseological participation, helping to the direct democratic system and also by transmitting compassionate wisdom (karuna-prajña).

The Buddhist Socialism struggles in order that all the peoples achieve the appropriation of the peak knowledge (Satori), so that the expert vision of the great spiritual masters reaches the working classes in managing a better world, which involves redirecting the economic forces through the libertarian social planning. Thus, the libertarian meditation awakens the worker and the student by showing them the despotic division of society and teaching them a way to reach a new social cooperation between human beings. In the same way that nuclear energy per se is not negative, but rather it depends purely and exclusively on the use that it is given, for electricity or for war, the Dharmic Economy uses the capital and puts it at the service of humanity, instead of putting the humanity at the service of capital. The productive forces of capitalist society must be subject to a Purpose (Dharma) congruent with the Earth (Gaia), regulating the production collectively and in an organized way to generate what Gautama taught as correct livelihood and means of enjoyment: always consistent with the needs of nature, society and of each individual. This abandonment or overcoming of capitalism is what the world is claiming for the survival and evolution of humanity. Here the Maitriyana shows a clear overview for the collective and organized regulation of a real communism, which is the Buddhist Socialism as a Pathway that works to satisfy the spiritual needs of the whole society.

The amplification of consciousness is necessary in the process of social Liberation, increasing the productivity of the apprentice by teaching him a means of living and of enjoyment which is simultaneously ethical and functional to the needs and abilities of each subject. Unlike what happens with state bureaucratic planning, the social planning of the freely associated people is something driven by the Dharmic Economy, because on this approach the development of Liberty of each individual is the basic condition for the development of the Freedom of everyone. Therefore, the Maitriyana has a democratic and libertarian vision of social planning, by detaching from any statist and despotic ideology that impedes the direct intervention of the people in the direction of the political and economic forces. While the capitalist mode of production more and more tends to convert the workers into mere consumers of products, the revolutionary mode of production makes the workers become aware that they are actually producers, so this revolutionary Way of Buddhist Socialism involves moving the Power that corporations and States have in order to deliver it directly to the people. Only through this conversion of the private or state means of production the world will be able to achieve a genuine redistribution and social equity.

In contrast to the Jacobin or state imaginary, for the Dharmic Economy, the condition of possibility for the Cure (Nirvana) of the great evils of the world is that the people is effectively governor of its destination, thus developing a system of direct democracy that even would overcome the Athenian archetype. Before the gaze of the Free and Enlightened Being (Arhat-Bodhisattva), the capitalist economic Power is a problem associated with the representative political Power, so that the Path of the Maitriyana states that the libertarian socialist revolution must be produced in a democratic way. Ultimately, this is the future of the civilization itself, so that no corporate or state conception is able to abolish the dharmic nature of global society. However, in order that this system happens the conditions for its advent must be created first, by transforming the human mind by abolishing selfishness, dualism and consumerism. Precisely, with the Buddhist Socialism it is destroyed the very conception of proletariat and the State as such, because any difference and antagonism between the social classes or castes are vanished. In accordance with Engels, the Dharmic Economy allows saying clearly that any system that simply waits for the extinction of the State but that it does not attempt to overcome it in the here and now, it would be nothing but a form of authoritarianism or despotism. The materialistic society needs the State because it depends on an antagonism between the social classes for keeping the exploiting class to the front of the direction of capitalist production, which converts the people to the system of slavery and servitude. The Maitriyana then reveals something that many revolutionaries have not understood so far: the State keeps the conditions of the capitalist production, maintaining the class system and the conditions of oppression towards the people. Thus the spiritual master theorizes that all private or state Master by definition is an exploitative Master.

The revolutionary contemplation (kakumei-zen) is a way to understand that the free social contract is a fiction only guaranteed by State rules that are in force through the organized coercion or the state force. Ultimately, the State is the one which ensures the conditions of oppression and alienation, both through the capitalist legislation and through the use of legal violence. This is how the superstructure effectively intervenes in the infrastructure of society.

The Buddhist Socialism is the official representative of all peoples in the world, since its synthesis between Gautama and Marx forms a libertarian spiritual direction for the social body of the Earth (Gaia). This implies a de-identification towards the illusion of State Power, which has historically always been an oppressive form and that is allied to the slavery, feudalism and capitalism. The Dharmic Economy seeks the State becomes an organ of society and not its inefficient representative, having a superfluous power because in the libertarian socialist civilization there is no social class to which one has to keep oppressed and subjected. When the lifestyles of selfishness, dualism and consumerism, which are based on greed, hatred and delusion, disappear from the mind of society, then that force of repression which is the State will no longer be necessary.[17] The first act in which the State is effectively manifested as an executor of welfare, Liberty and the Awakening (Bodhi) of the whole society, taking the means of capitalist production and giving them to the people directly, then this step will be the last act of the despotic bureaucratic State and will be simultaneously the beginning of a transition State towards its inevitable dissolution. The libertarian Meditation is a revolutionary intervention that appeals to become aware of the superficiality of the State authority in all the fields of social life, so that the evil of government over the people must cease and be replaced by a mere administration of production processes. The Maitriyana is a revolutionary movement that liberates both the internal and the external world, teaching a contemplative practice that does not produce the abolition of Ego and the State, but rather their extinction (Nirvana) by themselves through a gradual cultivation, because ultimately the two have no real existence. From here the Buddhist Socialism appreciates, vindicates and justifies the anarchist set point in regard to leaving behind the State.

The Dharmic Economy is a useful means (upaya) of the Free and Enlightened Being (Arhat-Bodhisattva) who teaches that no true revolution can be done by decree, denouncing that some apparently Marxist currents were no more than worshipers of the State, constantly defending their repressive authority over the social relations. Paradoxically, the Marxist currents of the authoritarian communism did not know building a post-capitalist civilization, but rather they established a pre-capitalist regime, because by establishing a government over the people they established a generalized despotism which banned any possibility of democracy which is necessary to carry out the revolution desired by Gautama and Marx. The compassionate wisdom (karuna-prajña) of the spiritual master reminds the apprentice that the State must be a body subordinated to the Cure (Nirvana) of society and not to its repression, so the Maitriyana considers that the transition State must be radically democratic, depending completely on the control of the social majority which always works for the interest of the immense majority. In this sense, the Buddhist Socialism is a metapolitical planning that concludes that there is no social revolution without the presence of a transitional State with a direct democracy, socialization of the Power and self-government of the popular masses.[18] The teaching of the Dharmic Economy is simple: the drivers of the authoritarian communism or the bureaucratic, despotic and state Socialism are really pseudo-Marxist in the light of the thinking of Maitriyana, whose critique perfectly understands the reason why Karl Marx said I am not a Marxist.

 

Now, if Karl Marx was declared himself as non-Marxist, what would be the reason why the Dalai Lama Tenzin Gyatso declared that from the socio-political point of view he considers himself as a Marxist.[19] This is because the Buddhist Socialism is not in contradiction with the critical view of the religion from Marx. In fact, the metaphilosophical understanding of the Free and Enlightened Being (Arhat-Bodhisattva) makes position himself neither in favour nor against, but rather beyond the religious institutions. Unlike the metaphysics, the Dharmic Economy is really dedicated to the service of people, by promoting social ethics of pacifism, social equality, education and ecology, reason why important spiritual masters have wished to join the Communist Party. However, the authoritarian communism tends to try to subjugate the teachings of the Free and Enlightened Being (Arhat-Bodhisattva), since all despotic system oppresses the nature of the Awakening (Bodhi) for being a force that has the libertarian potentiality of rebelling against the status quo. Consistent with the Dalai Lama Tenzin Gyatso, the Maitriyana states that while capitalism is concerned only about gain and monetary benefit, the Buddhist Socialism is based on the ethical principles of Gautama and Marx, by worrying about the redistribution of wealth and social equality. The Dharmic Economy cares about the good of the majority, who are the workers and students, but is also interested in the fate of those who are minority or simply they are not listened by the system, as the homeless and children, for example. Thus the spiritual master reveals that the failure of the authoritarian communism –like the Soviet- was because it was a totalitarian regime, but it was not because of the vision of Karl Marx is wrong. This is the reason why the Dalai Lama Tenzin Gyatso considers himself half Buddhist and half Marxist.[20] The metapolitics of the Maitriyana considers Gautama and Marx as inspiring heroes for the possibility of a genuine communist movement, making that humanity is emptied from all illusory ideology in order to completely change its attitude towards life. The Buddhist Socialism, by promoting social justice and human rights, is a true libertarian communism with the ability to benefit all the peoples of the world.

One of the major contributions of the revolutionary movement of the Dharmic Economy is its deconstructive analysis or libertarian meditation on the capitalist system, discovering that the latter structurally produces war, poverty, ignorance and contamination, by shortening the consciousness of the subject and oppressing his practice of life with the poisons of greed, hatred and delusion. But the Free and Enlightened Being (Arhat-Bodhisattva) is not limited to simply perform a critique of materialism or metaphysics, since his clear vision describes in detail how the world would be beyond the capitalist civilization. In contrast to Margaret Thatcher, the spiritual master does nothing but proving with his words and actions that there is an alternative to capitalism, being able to be transformed the economy, politics and culture of the entire contemporary civilization. Faced with the inevitable collapse of capitalism, the Maitriyana states that the direct democracy and human rights will make that Buddhist Socialism emerges as a third pathway to the dualism between the neoliberal capitalism and the authoritarian communism. The critical pathway from the Dharmic Economy demonstrates through the dialectical paradoxical logic that the historical progression for the emergence of a dharmic civilization is the following: first, the thesis of what has been called the expansion of unbridled capitalism; second, the antithesis of what Marx called as the parenthesis of the proletarian dictatorship or crude communism;[21] third, the synthesis of the libertarian communism which has been renamed by the Maitriyana as Buddhist Socialism. This open and dynamic synthesis is what Chögyam Trungpa called as the practice of true communism,[22] which implies that the despotic and totalitarian regimes were no more than an initial or false communism according to the contemplative gaze of the Free and Enlightened Being (Arhat-Bodhisattva).

The libertarian meditation is a way of perceiving the structural problems of society, both political and economic, by understanding that the misery (dukkha) is a cyclic condition created by the capitalist system, which is profoundly perverse. Thus, all process of Cure (Nirvana) of the inner world is undoubtedly a process of contemplative insurrection against the dominant Power, imagining how to create an instance beyond the global capitalist culture whose political and economic system is essentially evil.

Consistent with the Dalai Lama Thubten Gyatso, the Dharmic Economy claims that the poisons of greed, hatred and ignorance seem to dominate entirely the global society, which has incorporated the conflict and injustice as a part of the daily life. Thus the spiritual master predicts that if the peoples do not make the necessary changes to abandon violence, then humanity will have little chance to survive the Apocalypse.[23] In this regard, the Maitriyana is a reconciling pathway that teaches the apprentice how to protect himself ethically from the terror and destruction of both the barbaric capitalism and the despotic communism. In order to ensure the survival and evolution of the human being, the Buddhist Socialism conserves within itself the best aspects of the previous systems, showing the way to properly reach a society without State and without religion, because these institutions are essentially selfish, dualistic and consumerist. Therefore, the Dharmic Economy teaches the individual to find the strength in his heart to make an effort for the world situation and avert the impending disaster, using the methods of pacifism, redistributionism, literacy and environmentalism as skilful means (upaya) to bring Awakening (Bodhi) and appropriate welfare for all the people. Given this Purpose (Dharma), the apprentice must work diligently in the here and now, because otherwise there will be no possible future for the Earth (Gaia). The Maitriyana uses the peak knowledge (Satori) of Gautama and Marx as oracles which guide society through a transition State towards a post-capitalist civilization.

Consistent with Zizek, the Free and Enlightened Being (Arhat-Bodhisattva) does not attempt to destroy anything or precipitate the decline of capitalism, by teaching the libertarian meditation as a way of testify how the system is destroying itself into a cultural Bardo,[24] while it is also a way of imagining alternatives to build a better world. Unlike the capitalism and its consolidation of wealth, power and violence against the majority of the people, the Buddhist Socialism is the consolidation of the event of Cure (Nirvana) in the field of politics and the economy, being a dialectical return to the traditional and organic relationships within the society. Since capitalism is a set of individualistic interests which produce a shameful and brutal exploitation of the people and nature, when the subject practices revolutionary contemplation (kakumei-zen) on the financial system he can coincide with Lobsang Lhalungpa and say I see no human being there, since there are only hungry ghosts in a suit.[25]

But the critical vision of the Dharmic Economy also addresses how the global culture from East and West has been converted to the idolatry of materialism. Thus the Maitriyana is a transcultural revolutionary movement specially adapted to a socially engaged sensibility, by being liberated from the blinding influence of the cultural baggage related to the powerful materialistic forces. Like the Master Khenpo Gangshar, the Buddhist Socialism teaches the apprentice to be detached and not losing himself in the encounter with technology and the consumerist lifestyle. The libertarian meditation, in fact, is looking beyond the culture, realizing that the Spirituality of the Dharmic Economy must always overcome the capitalist cultural components of the contemporary world. In a global society of superficiality and banality, the Maitriyana is raised as an Emancipatory and Libertarian Spirituality with sufficient compassionate wisdom (karuna-prajña) to transform the society and purify the culture. While the capitalist civilization from West and East tries to turn the Spirituality into a fetish, as stated by Zizek, the Buddhist Socialism operates in the globalized world as a counterculture of Detachment in which it is never cancelled the impact of the Real, which is structurally unsatisfactory, impermanent and insubstantial. In this sense, if the world is full of war, social injustice, ignorance and pollution, the orientation of the Dharmic Economy –primarily through the revolutionary contemplation (kakumei-zen)- allows the subject to engage himself and confront this reality wishing to transform it. The Maitriyana, with its emphasis on personal and social Liberation, is primarily positioned against the status quo, because it entails the detached desire of the Awakening (Bodhi) of the inner and outer world. In this way, the Buddhist Socialism not only does not function as a fetish of the global capitalist culture, but it is rather its perfect antidote, being the Cure (Nirvana) from all materialist or metaphysical ideology. The Dharmic Economy is nothing more than the result of the real compromise of the spiritual master with the world, whose realistic vision naturally impels him to act spontaneously and in a libertarian way, not withdrawing from life in an ascetic or nihilistic way. The Maitriyana then shows that the libertarian meditation is a position of renunciation to materialism, but it is not a retreat from the social bonds with others. The revolutionary contemplation (kakumei-zen) allows the apprentice be able to assume a paradoxical dialectic distance position towards his own selfishness, dualism and consumerism, but without staying away from the relationship with the neighbour. This is the structure of mental sanity according to Buddhist Socialism. By perceiving the Real as it is, the Free and Enlightened Being (Arhat-Bodhisattva) is qualified to participate in the world but with no alienation or stress. The Ethics of Detachment, unlike the fetish, it does not leave the world untouched, but rather it is always building a Pure Land free from any hegemonic feature. By being detached from the Ego, the spiritual master is a subject with a higher and amplified state of consciousness (H-ASC), which, in addition, enables him to understand that dualism is illusory –as the distinction between East and West- and that consumerism is the global cultural hegemony. Against this, the Dharmic Economy does nothing but questioning the control, expansion and dominion on the part of the status quo.

The Maitriyana not only seeks the Liberation of the inner world, by purifying the mind from attachment, aversion and unconsciousness, but it also seeks the Liberation of the outer world, by purifying the society from greed, hatred and delusion. This implies that it is essential the work of the libertarian meditation and its analysis on how the cultural Discourse influences and dominates the peoples. But it is also crucial being devoted to the mission of creating an alternative to the current system, and this is precisely the Purpose (Dharma) of the Buddhist Socialism. The process of Awakening (Bodhi) is not only the transcendence of the false consciousness of the Ego; it is also the abandonment of the social system of ideology. Thus, the revealing study of the Dharmic Economy develops the conditions for the emergence of the libertarian, spiritual and true communism, so that the approach of the revolutionary contemplation (kakumei-zen) is the ideal supplement for a movement of the Real.

Consistent with Gautama and Marx, the Maitriyana claims that the social revolution is not a set of ideals to which the reality should be adjusted, but rather it is the very dharmic nature of society, so the Buddhist Socialism is a movement of the Real that wishes abolishing the current status quo,[26] by reaching the Cure (Nirvana) of mind and Self-liberation of the people. In this way the Libertarian Commune (Sangha) is really the practical embodiment of a post-capitalist social system that during the last 2600 years has shown an alternative way of life based on the detachment towards materialism. The Dharmic Economy then shows that the Awakening (Bodhi) is nothing less than the dealienation. Just like Gautama and Marx, the Maitriyana movement represents the true spirit of the fight against inequality and poverty caused by the status quo.

The Buddhist Socialism, as Reconciliatory Spirituality, assumes the function of being a radical therapy applied to society, working patiently for the Cure (Nirvana) of the people. The Dharmic Economy is a movement of the Real with a profound social engagement, revealing the errors and illusions of the system in order to awaken the people, so it seems trying to build a Libertarian Commune (Sangha) at a global level by unifying and reconciling the humanity into the action of the Purpose (Dharma). In the epoch of the Apocalypse or decline of the capitalist civilization, the Maitriyana synthesizes the whole saviour collective power, seeking that the apprentice assumes an insurrection pathway to become a new kind of community leader who discovers and teaches the spiritual potential of humanity and of the Earth (Gaia). Since the Buddhist Socialism is a popular movement of the Real, it is not placed in a comfortable position, but rather it constantly evades the stereotypes and fixed ideas. From the point of view of the Dharmic Economy, to transform the world it is necessary a global insurrection that is elusive to think only in the aim of taking Power, by concentrating all its strength on materializing right means to carry it out. This is how the direct democracy will strike the world with a light of hope, being able to appear at any time and place without relying on traditional political leaderships. The metapolitics of the Maitriyana is a New World Order that clears away the forces of manipulation through the awakened mind (bodhicitta), appearing at the times and places that is required, because the Free and Enlightened Beings (Arhats-Bodhisattvas) are just like that. When the Dalai Lama Tenzin Gyatso lamented that a genuine communism has not arrived to Tibet was not only criticizing the authoritarian communism but rather he also showed the direction towards where he wanted to lead his people: half Buddhist and half Marxist.[27] This radical third way is the Buddhist Socialism.

However, this Way of overcoming synthesis, which is the Dharmic Economy, poses the painful decision to abandon the dualism of left and right, causing that the subject is ideologically empty, because keeping these false opposite poles infects the mind with illusory ideas. So that, paradoxically, the spiritual master teaches that in a globalized world, where there is no longer East and West or left and right, the Middle Way of Maitriyana agrees with Gramsci and meditates about the Real in a libertarian way with the pessimism of the superior intelligence and with the optimism of the will to live. Only then one will be able to avoid selfishness, dualism and consumerism, by facing existence with honesty, courage and solidarity.

 

 

[1] K. Marx y F. Engels, La ideología alemana.

[2] K. Marx y F. Engels, La ideología alemana.

[3] Javier Biardeau, ¿Por qué Marx dijo: Yo no soy marxista?

[4] Javier Biardeau, ¿Por qué Marx dijo: Yo no soy marxista?

[5] F. Engels, Carta a Jose Bloch, Londres 21 de Septiembre de 1890.

[6] K. Marx, Crítica a la filosofía del derecho de Hegel.

[7] K. Marx, Crítica a la filosofía del derecho de Hegel.

[8] K. Marx y F. Engels, Manifiesto del Partido Comunista.

[9] K. Marx, Critica al programa de Gotha.

[10] K. Marx, La Guerra civil en Francia.

[11] F. Furet, El pasado de una ilusión.

[12] Étienne de La Boétie, Discurso de la servidumbre voluntaria.

[13] K. Marx, La Guerra civil en Francia.

[14] Simón Bolívar, Discurso de Angostura, 15 de febrero de 1819.

[15] K. Marx y F. Engels, Manifiesto del Partido Comunista.

[16] F. Engels, Del socialismo utópico al socialismo científico.

[17] F. Engels, Del socialismo utópico al Socialismo científico.

[18] Javier Biardeau, ¿Por qué Marx dijo: Yo no soy marxista?

[19] Stuart Smithers, Occupy Buddhism or why the Dalai Lama is a marxist.

[20] Tenzin Gyatso, Beyond Dogma: dialogues and discourses.

[21] K. Marx, Crítica al Programa de Gotha.

[22] Chögyam Trungpa, International affairs of 1979 – Uneventful but energy consuming.

[23] Stuart Smithers, Occupy Buddhism or why the Dalai Lama is a marxist.

[24] Stuart Smithers, Occupy Buddhism or why the Dalai Lama is a marxist.

[25] Stuart Smithers, Occupy Buddhism or why the Dalai Lama is a marxist.

[26] K. Marx y F. Engels, La ideología alemana.

[27] Stuart Smithers, Occupy Buddhism or why the Dalai Lama is a marxist.

 

 

Dharmic Economy: The Welfare in the World of Future

The Free and Enlightened Being (Arhat-Bodhisattva) provides a generous and firm look, by teaching a frank silence and the measure of humility facing the materialistic greed. Thus, the awakened present of the spiritual master shows the future of humanity, tirelessly fighting for a better world. Even though the Maitriyana does not win any medal, it assumes the battle for peace, social equality, education and ecology. But the Buddhist Socialism very modestly develops this Purpose (Dharma) of the Salvation of humanity, since the path of the Dharmic Economy banishes all kind of pride and converts the peoples into Companions-of-Way.

The correct livelihood is one of the main aspects of the sublime ethics of Detachment, so that the Maitriyana theorizes an economic vision that can revolutionize the future of the planetary society. This is due that the Free and Enlightened Beings (Arhats-Bodhisattvas) have repeatedly expressed that their Purpose (Dharma) is to stay in the world, but always being faithful to the Analytical-Existential-Libertarian Discourse of Spirituality (Buddha-Dharma-Sangha). In this way the Buddhist Socialism does not perceive any conflict between the spiritual values and the economic advancement, since the analytical-existential health and the material well-being are not opposites in the Liberation Path of the individual. The Dharmic Economy teaches then that the ethics of Detachment is completely different from the non-attachment or the ascetical aversion. However, the humanity needs to transcend the capitalist Discourse by incorporating spiritual values by granting it a Sense of Purpose (Dharma) to its existence. Therefore, the revolutionary contemplation (kakumei-zen) proposes that the benefits of modern technology can be redirected towards higher aims, improving the quality of the mundane life without the cost of losing the essential.

The Maitriyana invariably means that the global economic development plan can be modelled according to the postulates of the Buddhist Socialism, advising to formulate libertarian policies which structure a Project of transcendental development. Just as the attachment and greed engender the evil of materialism, a lifestyle of Cure (Nirvana) makes a Dharmic Economy emerges whose main postulate is the Detachment towards capitalism. This not imply to leave the cities and go to the jungle, as the ascetics of the past did, but rather transcending the greed (tanha), and the thirst for dominion that the capitalistic cultural Discourse has.

Like most material scientists, the capitalist economists suffer from a type of metaphysical blindness which makes suppose that their discipline manages invariable truths without the conditionings of the context to which they belong, so that their economic laws are formulated and explained as if they were independent from the values of the cultural Discourse to which they belong, which is associated with selfishness, dualism and consumerism. In this way, their methodology and fundamentals are very precarious in the light of the point of view of the Buddhist economist.

According to the Maitriyana, the universal agreement that accepts the work as a source of material wealth is based on its perception as a necessary evil, since for the employer is simply a cost that must be reduced or eliminated, replacing it with automation, while for the worker it is a disutility which makes losing his free time in pursuit of the wage compensation for his apparent sacrifice. The ideal of this capitalist vision of work as something distinct from the Vocation or Purpose (Dharma), from the point of view of the employer it is being able to produce with no employees, while from the point of view of the worker it is respectively earning an income with no effort.

In accordance with Karl Marx, Buddhist Socialism states that the salary is the embodiment of the conflict between the capitalist employer and the worker.[1] The whole capitalist civilization is supported on the necessity for the worker does not succeed in this open struggle. Given that the employer usually can last longer without the worker than this latter without his wage, this conflict is really a dialectics between the Master and the slave. For that reason the union between the capitalist industries rules the world, while the association between the workers is usually explicitly or implicitly prohibited by the governmental Power. That is why inequality and social injustice are so high, by separating the work, land and capital in an abstract way.

The Dharmic Economy transcends the opposite poles of a production without employees and a tireless work by means of a far-reaching theory and practice. From the vision of the libertarian meditation, the ideal regarding the work does not aim to break free from it, but rather establishing a method which sublimates the weight of the energetic effort by giving it a sense, which avoids falling both in the automation and in the Smithsonian work division.

Consistent with E. F. Schumacher, the perspective of Maitriyana considers that the work function consists of three aspects: help the apprentice to liberate himself from selfishness, by reconciling him with other individuals within the framework of a common task; provide the possibility to use and develop cognitive faculties beyond dualism; produce necessary goods and services that are not derived from the consumerism of life. The consequences of this perspective of Buddhist Socialism is nothing less than a new civilization where work is organized in a way which becomes something with meaning, fun, knowledge and passion to the worker, indicating a greater concern by the people than by the merchandise. For the Dharmic Economy, capitalism is a diabolic lack of compassion and wisdom that leans towards the more primitive side of humanity and it destroys its spirit.[2] At the same time, the Maitriyana states that leisure as an alternative to work is misinterpreting the existence of human life, since the libertarian meditation shows that work and leisure are complementary elements of one same vital process. Thus the spiritual master states that when work and leisure are considered as separate parts, the possibility of commitment and happiness is destroyed. Therefore, from the point of view of the Buddhist Socialism, the mechanization of work should be avoided, since if the human being yields his ability and willingness to the machines, the humanity of the future will be in the position of having to serve to what really should only be a useful means. The machinery must be slave of the individual, and not vice versa, although the capitalist civilization leads to this latter scenario.

Just like A.K. Coomaraswamy, the Free and Enlightened Being (Arhat-Bodhisattva) is like an artisan who traces the delicate line between the tool and the machine. The technology is a tool, just a mechanism in order to hold the strands of the social fabric well related, but the machine that replaces human work is essentially a destroyer of Culture.

Evidently, the Dharmic Economy is an overcoming that purifies the viral capitalist economy, whose materialistic civilization has taken to the extreme the conversion of the values of Love and Liberty into mere objects of consumption that try fruitlessly to reach the satisfaction of the spiritual needs. Through the revolutionary contemplation (kakumei-zen) the apprentice can understand that the fastest means of communication do not lead to happiness of peoples but to a more agitated, complicated and unbalanced lifestyle.[3] The spiritual master then teaches that the Awakening (Bodhi) is the condition for the true welfare of society. Therefore, the ethics of Detachment is presented as the Cure (Nirvana) of the needs of the contemporary civilization, showing that the lack of Liberty is the only real disgrace for the subject. The model of libertarian civilization proposed by the Maitriyana banishes the artificial needs, eliminating the illusory needs which cannot be satisfied, because the commitment to the Pathway of Buddhist Socialism shows to the peoples a reason to stop their greed, hatred and delusion: that leads to Apocalypse.

Faced with a human being moulded by ties intended materialistic to utilitarianism, the Free and Enlightened Being (Arhat-Bodhisattva) seeks that the peoples recover their True Purpose (Dharma) instead of continue adrift of capitalism. In the system of capitalist civilization the poor and oppressed people have little opportunity to achieve development, because their Liberty was curtailed. The mechanization of society leads to this loss of ability of spiritual vitality, this being the reason why the frustrated bourgeoisie constituted the core of the supporters of Nazism.[4] The political Power, oppressive and demagogic by nature, only uses the hope of those with an alienated economical and social situation in order to not impeding the capitalist development.

From the clear vision of the Dharmic Economy, the work carried out with a spiritual attitude represents the recovery of the Vocation of Being, by being a process of dealienation, whereas when the work is performed with the premise of the means of right livelihood, it promulgates conditions of dignity and liberty to the peoples.

The spiritual master teaches that if the work is properly appreciated and applied, then it will provide the spiritual faculties as well as the food supplies the body. According to the libertarian meditation, the work can nourish and revive the apprentice, encouraging him to produce his best abilities. The discipline of the revolutionary contemplation (kakumei-zen) leads the free will towards appropriate and progressive conducts, being an experience that broadens the scale of values of the subject while he develops his being-in-the-world.

In accordance with Karl Marx, the Maitriyana states that the alienation of labour, under the mechanisms of poverty and social injustice, makes the worker feels that work is external to his True Self, which implies alienation towards the Self. This is the unhappiness of the human being who does not develop freely his physical, mental and spiritual energy, mortifying his body, mind and heart. Therefore, unlike leisure, the correct livelihood makes the worker feels reconciled with him again. Buddhist Socialism proposes banishing the forced labour and replacing it with volunteer labour. In the Dharmic Economy, the work is not a mere means to satisfy needs, but it is also an end in itself, generating that the peoples cease to considering it as a plague from which one must flee. The libertarian meditation makes the work is performed voluntarily and detachedly in pursuit of a higher goal, since the contemplative work does not alienate nor imply asceticism. In this sense, the apprentice must understand that work is a quality of his Self, being something that belongs to it.[5]

For the Maitriyana when the social system deprives an individual of the opportunity to have access to a work, not only it produces the desperate situation of not having the dignified means of livelihood, but it also hinders his self-realization and self-transcendence, since the work along with Love is the symbolic representation of the place in the world that a being occupies, being what makes him feel that he is important in life. While the capitalist economy can question the profitability of the sophisticated concept of Full Employment, from the perspective of Buddhist Socialism, the social ties should tend towards the Liberation from oppression which rules over all human beings. Therefore, the Free and Enlightened Beings (Arhats-Bodhisattvas) assume an ethical life of humility and Detachment, even of marginalization, since its analytical-existential attitude is a libertarian denunciation of the materialistic relations prevailing in society and that promulgate the illusory satisfaction through the material consumption. In the future humanity, based on the Dharmic Economy of the Middle Way, the fundamental criterion of the economic success cannot be based simply on the total amount of the goods produced in a given period, nor can it be tolerated that poverty is deliberately established for the sake of the stability of opulent institutions that dominate the market. The non-conservative view of Maitriyana tries to maintain a standard of living in the world that respects the Essential Liberty of every apprentice.

From the economic vision of the Buddhist Socialism, not only merchandise should never be more important than beings, but, in addition, the creative activity is always perceived as far more important than consumption. This means shifting the emphasis of the work product towards the worker-in-himself.

Consistent with E. F. Schumacher, the true beginning of the Dharmic Economy is a planning for the Full Employment, although its Purpose (Dharma) is neither the maximization of employment nor the production of merchandise, but rather the maximization of the Liberation. However, the Maitriyana is a Middle Way that transcends both consumerism and asceticism, so it is not opposed to the physical well being as long as it exists without attachment, avidity and greed.

Buddhist Socialism, as a Path of the world Liberation, only opposes to the uncontrolled pursuit of pleasure. Therefore, the key of the Dharmic Economy is pacifism, redistributionism, literacy and ecologism. From the point of view of a Buddhist economist the marvel of the lifestyle that promotes the Maitriyana is the rationality and simplicity of its model of development: what is small is satisfactory.[6]

Precisely, meditation (zen) means showing simplicity, so that the teaching of the spiritual master is profoundly clear and concise. The revolutionary practice of contemplation (kakumei-zen) stipulates that all beings must exist in the peace and serenity of the Awakening (Bodhi), so that the subject must genuinely strive to live in the here and now. In this way, by being fully in the present, the mystical lifestyle makes the apprentice forget his Ego by immersing compassionately in his work and applying himself to the welfare of others. This is the Pathway of Buddhist Socialism. However, in the libertarian meditation one does not exists with a defined goal as a destination, because even when one helps others, the contemplative lifestyle implies forgetting the past and the future, doing each work with the aim of the work itself. Putting the whole heart into each activity is the lifestyle of the libertarian meditation. The existence of the Free and Enlightened Being (Arhat-Bodhisattva) is a lifestyle which performs the Purpose (Dharma) of being-peaceably-in-the-world, so that each activity can be called mystical. Then, the Pathway of the Dharmic Economy seeks that everything can truly be converted into Contemplation (Zen) and Purpose (Dharma). This is what the spiritual master calls the everyday spirit.[7]

The Free and Enlightened Being (Arhat-Bodhisattva) measures the level of life not through consumption because he does not supposed to an individual who consumes more is in better condition than those who consume less, but rather he measures according to the degree of self-realization and liberty of the people. The Maitriyana has an extraordinarily ethical approach, abandoning the irrational capitalist vision, thus propelling the conception of a wellbeing that does not happen through consumption. In fact, the end of the Cure (Nirvana) involves obtaining an essential Liberty that allows a maximum of spiritual well-being with a minimum of consumption. According to the Buddhist Socialism, the capitalist economy is inefficient because it uses most of the primary resources of the world but only for the benefit of a minority of the population, while it does not produce any detectable improvement in the level of peace, welfare, culture and happiness of the human beings.[8]

In this way, the aim of the Dharmic Economy is that there is no dilapidation, creatively using the smallest quantity of the natural resources. This pro-ecological and pro-creative stance is one of the pillars of the sustainable development of the model of the libertarian civilization of Maitriyana. Thus, the revolutionary orientation of Buddhist Socialism maintains the systematic study of the libertarian meditation about how to obtain the desired goals with the minimum of the property means and the consumption of merchandise.

The spiritual master considers that consumerism is a carcinogenic finality that oppresses the true Purpose (Dharma) of the economic activity, so it is left to consider the land, labour and capital as means or factors of production for the aim of consumption. While capitalist civilization tries to maximize the consumption through the optimal pattern of productivity, the Dharmic Economy seeks the maximization of satisfaction (sukkha) by means of a correct model of consumption,[9] being an ethical livelihood that transcends both the capitalist consumerism and the anti-capitalist ascetism. Obviously, the energy effort needed to maintain the lifestyle of Detachment, which is based in Middle Way that is the optimal model of consumption, is much less than the effort needed to sustain the trend of extreme consumption of the Capitalist Attachment.

In the Maitriyana, simplicity and pacifism are tightly related to the optimal model of consumption of the Ethics of Detachment, since these values produce a high degree of satisfaction and Liberty through a low relative consumption, allowing the apprentices are able to live without neurotic conflicts coming from the attachment to the mundane pleasure by complying with the basic principle of the teaching of the Free and Enlightened Being (Arhat-Bodhisattva) which is the contemplative recognition of the Real as frustrating, impermanent and insubstantial. In addition, given that the natural resources are inevitably limited, the Detachment satisfies the needs of the individual by making a minimal use of the resources, unlike the violent and predatory situation of the peoples belonging to the capitalist Discourse. In the same way, the libertarian commune (Sangha) of Buddhist Socialism, being the only successful example of the communist system, is a local community highly self sufficient which never will be involved in an economical dispute, thus differentiating from the human being who is dependent on the multinational commerce system.

From the perspective of the Dharmic Economy, the sustainable production of goods covering the local requirements is a kind of rational economic system, while the dependency to the imports and exports system is uneconomical and little justifiable. Thus, for the Buddhist economist the satisfaction of needs based in the import of resources is an economic failure, instead of fostering the production of such resources at a local level.[10] In fact, a high consumption index of the transport system is often considered by the capitalist economy as a statistic of an economical progress, while for the Buddhist economist this same statistic indicates a highly undesirable deterioration in the standard of living. Another notable difference is that the capitalist economy manipulates statistics in order to show increased in the economic growth, such as the governments which often incorporate illegal activities to their gross domestic product (GDP), while for the Maitriyana an index of economic growth can be appreciated in the harmonious use of the natural resources. Instead, the capitalist economist does not consider the effort of nature and the wastage which the destruction of the living matter causes, not understanding that human existence is an entirely interdependent part of the ecosystems of the Earth (Gaia).

Since the capitalist civilization has established the illusion that the human life is the city life, the feeling of not belonging to the natural field of the environment is an everyday thing that results in the inconsiderate treatment towards that which the human being also is: Water, trees, birds and wind. Therefore the Buddhist Socialism prescribes a holistic and non-materialistic attitude towards the field of life, respecting and not interfering (wu-wei) with the life cycle of the Earth (Gaia), since the libertarian meditation understands it as a living Wholeness, coherent, self-changing, autopoietic and with a dissipative structure. The Dharmic Economy can easily demonstrate that from the global compliance with a harmonious relationship with the environment there would be a surprising result of a high rate of true economical development.[11]

Given that the capitalist economy does not differentiate the renewable materials from the non-renewable ones, its method equalizes and quantifies the objects of reality through the monetary values, by understanding them according to the relative cost per equivalent unit. This economic irrationality, which has jeopardized the very existence of the Earth (Gaia), has led that the contemplative gaze of the spiritual master is absolutely indispensable for the survival and evolution of humanity and the planet. According to the Maitriyana, the capitalist economy is an irrational system that oppresses the experiential aspect and scale of spiritual values, which can be verified at all levels of the industrial society, in which bureaucrats and traders ignore the ecological issues and the quality of life of the people.[12]

Buddhist Socialism, through its ethics of the Middle Way, then poses the need for a proper use of the non-renewable resources which can be used exceptionally and carefully in order to preserve them from their inevitable transitoriness. Although the majority of humanity uses the natural resources negligently, greedily and violently, the ethics of Detachment allows the Free and Enlightened Being (Arhat-Bodhisattva) be able to reach the ideal of the optimal consumption through an inescapable sense of Purpose (Dharma) and Responsibility towards everything what is done. Thus, the Dharmic Economy states that a people that bases its economic activity on non-renewable fuels is existing parasitically from the capital instead of living from a real income.[13] Such a lifestyle is completely unstable and only justifiable as a momentary solution, due that the natural non-renewable resources have a highly limited existence. Obviously, the disproportionate exploitation of nature is an act of violence against the existence of the Earth (Gaia), in addition to inevitably lead to wars between humanity. This simple fact shows that the socioeconomic reflection and implementation of ethical values of Maitriyana Spirituality are indispensable. Buddhist Socialism should not be rejected as a simple nostalgic utopia, since it constitutes a practical libertarian Discourse for the future of the human being. Thus, through the libertarian meditation, it may be perceived that the industrial society characteristic of the capitalist civilization is fundamentally unstable,[14] so that it must be given an evolutionary leap towards the detached society typical of the socialist civilization, providing the conditions of Liberty to all the people. This implies that the Dharmic Economy should avoid the control premises imposed by the rigid and totalitarian organizations. Certainly the revolutionary contemplation (kakumei-zen) examines all the difficulties which threaten the continuity of the capitalist civilization, considering that its very existence is incompatible with obtaining of the environmental stability and the preservation of Liberty. It is absolutely indispensable for the immediate survival of humanity that capitalist modernization -which has hardly produced positive results-, is purified under the consideration of the spiritual values of the practice of libertarian meditation. In the same way, the economical development also needs the analytical-existential-libertarian gaze of the Maitriyana, in order to cope with the disastrous results that capitalist materialism has generated, as the destruction of rural economies, the increasing unemployment in cities, the near extinction of the natural resources, the extreme pollution caused by industries, and the growth of bourgeois proletariat which is physically and psychologically starved. In the light of the immediate experience of the revolutionary contemplation (kakumei-zen) and the long-term prospects from the Buddhist Socialism, the study of the Dharmic Economy may be recommended as a way of demonstrating that the economic growth does not necessarily go against spiritual values. The spiritual master transcends the choice between the opposite poles of the modern growth and the traditional stagnant, by finding the Way of the correct development. Thus, the Middle Way of Maitriyana overcomes the dualism between the materialistic negligence and the agrarian immobility, finding the Correct Means of Subsistence recommended by Siddharta Gautama 2600 years ago.[15]

Consistent with Richard Grossman, the Buddhist Socialism denounces that the capitalist corporations do not sell products but a selfish, dualistic and consumerist lifestyle that determines the mode of thinking of the apprentice and influences the vision of the history of the people. The individual must break free from these centuries of propaganda which taught him to think in a neurotic way. The Dharmic Economy is then a global education demonstrating to the apprentice that the great corporation is not something inevitable, indispensable or responsible for the progress in life, but rather it is a way of dominance and mandate just like any other totalitarian regime.

In order to understand the Maitriyana, one must understand the materialistic society from which it has marginalized and against which performs its libertarian protest. For the majority of the world, the capitalist lifestyle is a true religion in which money is their deity and the maximum increment of the gains is its liturgy. The banner of the Buddhist Socialism becomes the symbol of Detachment towards such a materialistic lifestyle, which is worshiped by many peoples with religious fervor. Capitalist society is fully oriented to selfishness, dualism and consumerism, so its aim is to have as much monetary gains as possible in order to maintain a standard of living based on waste and superficiality. Therefore, an individual who contributes to the expansion of the capitalist economy through the maximization of profits is simultaneously increasing the degree of continuing deterioration of the world. The Dharmic Economy states that gaining more and more money does not involve an increase of wealth, because the accumulation of monetary benefits impoverishes the humanity and the Earth (Gaia), destroying the environmental beauty and by damaging the health of people by polluting the air and poisoning the rivers.[16] The libertarian meditation is then a way to liberate the apprentice from this psychological, philosophical and political conditioning that deprives the human being to reach the Awakening (Bodhi) of his inner and outer world.

In accordance with Jacque Fresco, the Maitriyana points out that money have no real existence, since it is an invention to acquire scarce goods and services. But without the presence of the natural resources such as arable land, clean water and animals, the money is nothing. Therefore, the natural resources will be the true value in the future of humanity. Buddhist Socialism proposes a society based on resources and on the non-monetarism, so that all the human beings can have access to the satisfaction of their basic needs: peace, food, education and nature. The Dharmic Economy seeks that all what is necessary begins to be available without a price label. That means that the civilization must reach a level of redistributive production in order that the inequality and scarcity do not exist between the peoples again. But the basic needs of human beings would still be having motivations and incentives, although not in terms of material gains. In a dharmic civilization the maximum gain would be that the resources are available to everyone. Therefore, the Maitriyana teaches that even in a kind of dharmic civilization the necessities would continue to exist, but these would not be basic but rather of a higher order, due that the individual will always need something. This lack or absence is the Emptiness of Being (Sunyata); being the fact that it cannot be achieved perfection, permanence and substantiality. Given that the True Self is the Empty Dynamic Ground, the Free and Enlightened Being (Arhat-Bodhisattva) teaches that the human being is condemned to be always in some form of imbalance, which makes he develops the Desire and the learning. With the elimination of poverty and social inequality, the essential incentive of the society would change and would cease to be the money to be now the resolution of the general problems of existence. For the Buddhist Socialism, when the peoples do not have access to the resources needed for survival, their behavior often turns into something inappropriate and aberrant, losing the mental balance because of the socioeconomic alienation. But when the apprentice is mentally liberated from servitude, then he can find new and unimagined horizons. The entire wonderful and amazing vision from the revolutionary contemplation (kakumei-zen) can be reduced to this Purpose (Dharma) of evolving the humanity to its highest spiritual potential. Although he knows that all the problems cannot be solved because the reality is imperfect, impermanent and insubstantial, the spiritual master has the goal of designing and building a better world in harmony with the environment, so that all the human beings can achieve the Cure (Nirvana). The option of the Dharmic Economy seems to be the next evolutionary step of the civilization because there are not many options, since the peoples have reached an inflection point in which if the wild capitalist system continues, everyone will destroy each other. Thus the Maitriyana proclaims that all the peoples should debate between the option of destruction and the option of evolution. In this sense, the Buddhist Socialism does not aim at a perfect society, since this would violate one of the three features of reality. Instead, the Dharmic Economy points out the Path to a better world, being a humanist utopia that can be achieved in the here and now. The Free and Enlightened Being (Arhat-Bodhisattva) wants and works in pursuit of living with warmth and harmony among everyone, because he knows perfectly well that if they do not live in the right way, the human beings will kill each other and they simultaneously will destroy the Earth (Gaia). Within the planetary body, humanity occupies an important function, being in a high evolutionary stage. However, the capitalist civilization breaks the necessary tranquility and serenity, behaving like a brain cancer within the Earth (Gaia). Therefore, according to Jacque Fresco, the spiritual master says that the peoples of the world are not really civilized, because as long as there is no unity and while the armies, war, poverty, social injustice, prisons, the illiteracy and pollution are not banished, then there will not even reached the beginning of a true civilization. Thus, the concept of capitalist civilization or industrial civilization is revealed as an illusion of the mind, a preliminary stage of the true civilization, talking about a static state that has already been obtained instead of speaking of a constant developing process. For the Maitriyana only a Free and Enlightened Being (Arhat-Bodhisattva) is a fully civilized person, because he thinks and behaves in the most constructive way possible. The Buddhist Socialism refers to this as spiritual intelligence or reconciliatory intelligence. Thus, the objective of the libertarian meditation is that the individual learns this type of high intelligence.

According to the Dharmic Economy, with the development of the capitalist civilization great cities and armies were built, but basically the system of slave civilization has not been eliminated, since there still exist beings oppressed and alienated by the materialistic sociocultural system, which is sadistic, aggressive and has a passion for the subjugation and destruction even greater than the primitive peoples.[17] The capitalist civilization is heading towards a precipice, because its political and economic system is destined to crash given that it has not built according to the laws of brotherhood and mutual support that characterize libertarian socialist civilization. This free falling, that the consumerism of all natural resources represents is something that the spiritual masters often perceive as visionaries that warn prophetically the things to come. The materialistic science not even seems to contradict the revolutionary contemplation (kakumei-zen) on this possible scenario of the human self-destruction and decline of all the living systems of the biosphere of the Earth (Gaia), which helps and nourishes the whole field of life. According to the Maitriyana, the capitalist industry is exploitative, abusive, linear and dirty, as their processes annihilate the self-regulatory capacity of the Earth (Gaia). Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) is very concerned about the legacy that the future generations will receive, because the drastic decrease of the environment will be a death sentence for the grandchildren of all the peoples of the world. Buddhist Socialism struggles against intergenerational tyranny, since it is about a garnishment for the future generations.

In this way the Dharmic Economy it is about an alternative economic system that transforms the virality of the capitalist Discourse, by redirecting it towards the higher purposes of Liberation, so that the Maitriyana has the important potentiality to be a revolutionary thought of all the planetary life. The Buddhist Socialism fosters a pacifist economy cooperating with the Earth (Gaia), by proposing to stop the indiscriminate exploitation of its limited natural resources, because the true growth and expansion is the Awakening (Bodhi). In the face of the capitalist Discourse prevailing in the global culture, the Free and Enlightened Beings (Arhats-Bodhisattvas) prophesy that the economical gaze of the future will be characterized by the abandonment of the quantitative measurement in pursuit of an analysis of the qualitative, thus underlining the importance of the ecological intelligence which is inserted in the quality of the True Being. In the dharmic civilization, concordantly, the humanistic technology will be a solid principle in the process of instrumentalization that will lead humanity to the next evolutionary step. The metapolitical nodal notion of the Dharmic Economy consists in explicitly introducing the transcendent values of Detachment within the socioeconomic thought. If every economic scientific theory is based on a Discourse which has its own system of human values, hence, when passing through the illusions of social institutions and change the perception of the existence it should also change the economic theories. In this way the Discourse of the Libertarian Spirituality is characterized by an economic theory based on the values and goals of the Cure (Nirvana). Abandoning the current materialistic system, which seeks to achieve the maximum consumption, the economic system of Maitriyana which the future humanity will display is based on the ethics of the Middle Way, whose finality is to achieve the maximum wellbeing with an optimal pattern of detachment from consumption.

When undertaking the analysis of the investigation of the libertarian meditation it is indubitable to intuitively and directly perceive towards where should go the next paradigm shift of the economic system, whose basic premises will have to be necessarily linked to the humility of Detachment, which is the transcendence of both the opulent capitalism and the ascetic communism. In fact, this vision is able to truly solve the problems inherited from the current scientific system, that is so fragmentary and reductionist, limited to a quantitative analysis that refuses to perceive the essential nature of the Real. Only with the Detachment from the avidity, the apprentice can be de-alienated from the lack of values provided by the social system, replacing it by the holistic and integral perception of life that characterizes the Buddhist Socialism.

The implacable critique of the Dharmic Economy then recognizes that the growth and expansion is an essential feature of the life drive (Yang), while the decline and contraction of the death drive (Yin) also are. Life and death, according to the paradoxical dialectics, are not opposite poles but rather interdependent forces that shape the only Way (Tao) of the existence, so that the disorders only happen when one aspect prevails over another. The decline, recession and death, in this sense, not only must be accepted as inherent processes of life but they must also be transited ethically and worthily as something very much valuable.

For the economic vision of the Maitriyana, the flourishing of capitalism is nothing but a form of growth which is pathological, unhealthy, disruptive, destructive and perverse that it should not be allowed. It is sufficient with a simple moment of revolutionary contemplation (kakumei-zen) to become aware that it is a fundamental impossibility the search of infinite growth of consumption in a finite reality. For such reason the Buddhist Socialism considers that ecology must be one of the four pillars of the economic vision. In the system of the Dharmic Economy, the technology of capitalist civilization acts as a cancer or an extraneous element within the planetary body of the Earth (Gaia), from which multiple symptoms of rejection emerge.[18]

Consistent with Bodhidharma, the Maitriyana states that the mundane individual lives deceived because he is always longing for something. Instead, the apprentice who develops the compassionate wisdom (karuna-prajña) achieves the Awakening (Bodhi) of Truth. The subject who abandons the cultural customs to follow the intuitive reason can set his mind in Sublimation (Nirodh) of Desire, letting that the life changes with the seasons without clinging to anything. Just as the Master Takuan, the Buddhist Socialism teaches that if the apprentice follows the contemporary world, then he turns his back to the spiritual Path, so if he wants to reach the Cure (Nirvana) he must not follow the world. In the same way that the Master Rinzai, the Dharmic Economy says that if the subject understands that there is nothing to search for, then all the matters of his life already have arranged.

The Maitriyana operates in accordance with the nature of the Earth (Gaia) as a self-balancing, self-adjusting and self-cleaning system, as its techno-economic vision acknowledges the ecological principles of the Libertarian Spirituality. The Buddhist Socialism contains not only a scathing critique of the present, but also an alternative scheme for the future based on the spiritual vision of the libertarian meditation about the real values of life and death that are developed in the libertarian communities (Sanghas), where the apprentices can be genuinely and freely themselves because they think and live from the Middle Way of the Detachment. According to the Dharmic Economy, this change in the practice and vision requires a profound sublimatory reorientation from the academic Discourse towards the emerging paradigms of the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) of the Reconciliatory Spirituality, since it demands the incorporation of the perennial knowledge towards the methodological approaches and structures of science. Thus the compassionate wisdom (karuna-prajña) of Maitriyana orients the science and technology towards the natural, the peaceful, the elegant and the beautiful.[19]

In accordance with Jacque Fresco, the Buddhist Socialism is revealed as a contemplative science with an ability to predict the most probable future. The libertarian meditation is a method to perceive and evaluate situations, clearly differing from the opinion system. While the academic science has no special connection with the Truth, the revolutionary contemplation (kakumei-zen) is a superior way of perceiving things, by transcending both metaphysics and materialism. The mystical scientific method applied to the study of the society is something that is not usually practiced by people, although in its application the answer to complex solutions is found, such as those of the environment. The mystical scientific method of the Dharmic Economy points to the transformation of the social system, by routing the humanity towards the future. If the peoples use the scientific method of the libertarian meditation, then war, poverty, ignorance and pollution are things that tend to completely disappear around the world, because there is no basis for such things in the mind of the subject.

Consequently, this alternative economic approach of the Maitriyana is related to the emerging holistic vision of the Relativism or the Dharmic Physics, since they share the same Project of Awakening (Bodhi). This revolutionary approach, based on the analytical and existential experience of the great spiritual masters, enables developing a comprehensive and complex metapolitics of life. Given that the social and cultural institutions are unable to resolve the major crises and problems of the contemporaneity, by the fact of being attached to the mechanistic limited view of life, the Buddhist Socialism proposes a new kind of science within which the Dharmic Physics and Economy are found. This sublime perception, which will fully emerge in the future, emphasizes the interconnection relationships, the dynamic guidelines and the constant transformations of reality, providing a new underlying metapolitics that is consistent with the Future to come. This radical change boosted by the Maitriyana constitutes the only possible way to solve the problems that have left the social, economic and religious institutions, cautiously but openly confronting the prevailing cultural Discourse through a call to the global transformation.

Coming to the end of this contemporary era is that the experts on world politics perceive the need to a fundamental change that no academic science is able to carry out by itself, since only the Buddhist Socialism offers an orientation towards the Sense of Liberty. While the classical science of manipulation has based its purpose in the power and the thirst for dominion, the new science of the peak understanding bases its Purpose (Dharma) in the compassionate wisdom (karuna-prajña), Liberation and Cure (Nirvana) of the subject. The Dharmic Economy has intuited that the new scientific revolution will leave the thirst for power in order to become a perennial knowledge. The phasing out of the manipulative vision of the academic science allows that the knowledge itself ceases to be power in order to now become liberty, accumulating the sublime values of the Free and Enlightened Being (Arhat-Bodhisattva) in pursuit of the ineffable and unaffordable Truth of life. The civilization of the future is then based on the metapolitical correction carried out by the contemplative science of the Maitriyana, by redirecting all its disciplines towards the genuine Purpose (Dharma) of Salvation. In line with the relativistic physics, the Buddhist Socialism agrees that, in a Universe composed of chaotic virtual particles, the only Purpose (Dharma) and meaning which can be discovered is the Liberty, so that the consequences of this mystical and transmaterialistic view are easily to detect.

 

Although the attitude of the spiritual master is modest, he perfectly knows that his utopian and revolutionary vision expresses an expanded and integrating model, since it comes from the peak understanding (Satori) that the Dharmic Economy is a component of a new perception of what is Real that is emerging in many fields gathered by the Maitriyana.[20]

The mystical science is not interested in those pseudo-knowledge that are useful in the manipulation of the nature and of the peoples, but rather its goal is undoubtedly the production of enlightening hypotheses which lead the apprentice towards the liberating self-realization of the Self, which is the problem essential of humanity. The passionate argumentation of the Buddhist Socialism impresses profoundly because it redirects the aim of the science of the materialistic manipulation towards the field of the compassionate wisdom (karuna-prajña), which is nothing but a libertarian meditation on the fundamental development of the human being. The obsession of science can no longer be the impossible dominion and control of the existence, but it must to give way to the future of spontaneity, creativity and freedom, by taking a holistic economic and ecological framework. The future evolution of the Dharmic Economy and physics demonstrates an absolutely metascientific framework, adjusting to the most advanced analytical-existential theories about The Mystical Real. As it is not based on mathematical models which are inert and devoid of any quality values, it is explicitly recognized the usefulness of the interrelationships and processual thinking that emphasizes the new mystical science of Maitriyana.

Consistent with E. F. Schumacher, the Buddhist Socialism puts into question the classical concept that reality can be addressed by mathematical models. The price paid for these quantitative models is precisely a loss of the qualitative aspect associated to the quality of life, which is indeed what matters most. This argument of the Dharmic Economy reflects the profound function which the experience and awareness of the values of the Being operate in the new contemplative science.

 

Like Relativism and Quantum, the Maitriyana abandons any vision of the reality as a set of isolated structures, in order to go after a systemic view of guidelines of relationships that is close to a qualitative concept of the Cosmos. Therefore, the Buddhist Socialism establishes that a science based on the study of imperfect, impermanent and insubstantial networks of guidelines is concordant to what the Dharmic Economy calls science of understanding.[21]

The orientation that is needed to solve the problems of the contemporary era can be found in the mystical science of the Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha). In this sense, the physics and economy of Maitriyana can exert a philosophical and political impact because they are able to assimilate the qualitative conception of the levels of Being. With the libertarian meditation a free ethics emerges which can lead the individual towards a new horizon beyond good and evil, towards the ontological discontinuity of the Ultrahuman (Uebermensch) representing the Free and Enlightened Being (Arhat-Bodhisattva) as a product of the reconciliation and dealienation.

This fundamental point of view truly encompasses all the dimensions of the Real, by perceiving and analyzing the interconnections and interdependencies from its unique complexity. The methodology of contemplative observation declassifies the reality, previously divided into objects and levels, understanding it as an interrelated Whole which also depends on the observer himself. The spiritual master opens the doors to the science of the future as a way of dealing with the entire range of the cosmic phenomena of an integrative way, by using different concepts to unitedly describe the multiple aspects and levels of the Real in a reconciliatory way.[22]

Particularly, the specific example of this new mystical science promoted by the Buddhist Socialism is its emerging theory of complexity and the system of life, by describing the unified field of the Real where matter; life, consciousness and emptiness converge. This synthetic approach of the Free and Enlightened Being (Arhat-Bodhisattva) respectively implies a position of libertarian meditation which promulgates the intense discussion about the future of the human being, besides teaching the glimpse of a new conceptual framework allowing resolving the economic, political and ecological problems of the world. This revolutionary system is the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) within which the Dharmic Economy is inserted, whose overcoming comprehension comes directly from the experimentation of the revolutionary contemplation (kakumei-zen).

For the spiritual master, after the sudden Awakening (Bodhi) the apprentice must gradually advance to cure the reduced and fragmentary knowledge of consciousness. But this process of advance is eternal, since it leaves space for the non-knowledge, always remembering that there is much compassionate wisdom (karuna-prajña) in the simplicity and the smallness.[23]

Therefore in order that the intermediate technology of the mystical science is at the service of the society, in principle the subject must ethically and spiritually evolve, by deploying all the potential of the Empty Self. Only there the compassionate wisdom (karuna-prajña) of the science of comprehension will be able to be deployed fully and not-necessarily. Although the Real cannot be completely described, the intermediate technology of the libertarian meditation indicates its specific situations.[24]

The Maitriyana never was nor ever will have extraordinary conceptual designs since their metapolitical theories come from a concrete practice which is a contemplation of the action, whose clear set of values and spiritual principles are creatively applied to solve the analytical and existential problems underlying the socioeconomic disorders.

The secret of the popularity that the Buddhist Socialism will have in the future world lies in that it is a message full of optimism and hope, ensuring that the basic needs of the peoples can be satisfied simply and efficiently. In order to do this it is essential to follow the example of the libertarian communes (sanghas) of apprentices, working on a small scale, without harming the nature and with a minimal capital. The Dharmic Economy develops its praxis under the premise that people matter, so it is a technology with a human face that is available to all people, [25] teaching them what actions must be taken immediately in order to Save the world.

Throughout the history of Spirituality it has been insisted on the interdependence of all the phenomenal through an immensely complex Middle Way in which the Free and Enlightened Being (Arhat-Bodhisattva) is immersed. In this way the Maitriyana is a reconciling spiritual Way that produces an economic-ecological awareness through the perception of the concept of complementarity, which is the dialectical union of the opposite poles, which is fundamental to the understanding of life. This mystical vision of dynamic synthesis, present in all the ecological cyclic processes, demonstrates how the growth and decadence -the death and life- are indispensable functions of the emblem of being-in-the-world.

In accordance with E. F. Schumacher, the essence of the lifestyle of the Buddhist Socialism and the Dharmic Economy is its constant need of a living reconciliation of all opposite poles, by teaching to society how to attain the stability in the change, the order in the liberty, the tradition in the innovation, the Purpose (Dharma) in the spontaneity. In short, for the spiritual master, health and happiness depend purely and exclusively on the search for synthesis between activities or opposing objectives.[26]

While the mundane Power concerns the world of the illusions and disorder, the Spiritual Authority receives its principle from a higher order by which the Universe is integrated. According to the doctrine of Maitriyana, in all the conflicts that exist between the mundane Power and the Spiritual Authority, beyond appearances, the latter always has the last word.[27]

Furthermore, the Buddhist Socialism indicates that the apparent irresolvable polar conflicts in the socio-economic life can be transcended by compassionate wisdom (karuna-prajña) of the human understanding. The overwhelming ignorance and blindness of the capitalist politics can only be overcome by the Dharmic Economy that the Free and Enlightened Beings (Arhats-Bodhisattvas) teach at the libertarian communes (sanghas), where the situation is much more hopeful and even utopian. Only when the society admires and learns from the spiritual values that the sublimatory structure of Liberty involves, the politicians of the day sincerely will be able to lead the nations-without-state towards the next evolutionary step that will end with the Ascension of the human being, which is the emergence of the Transubject or Superhuman. The future politicians -open to the consciousness of the Earth (Gaia) and to the holistic thought of the Maitriyana, then will schedule active and creative measures always according to the Advent of Liberty, as the cultivation of trees instead of harvests. According to the Buddhist Socialism, the trees keep in harmony the environment and the lives of countless species of living beings, by producing seeds, oxygen and nurturing the animals and people.[28]

In the inspiring and stimulating encounter with a spiritual master it may be perceived that his approach is always consistent with the existence, by teaching not only a harmony between the commitment to the work and the pleasures of life, but also that consuming less is to live better. The Free and Enlightened Being (Arhat-Bodhisattva) always has a natural Mindfulness, because while eating, playing, talking and swimming, he is meditating in a libertarian way at the same time he enjoys the sensory pleasures, which leads to live with a spontaneous happiness.[29]

The brilliant thought emanating from the Detachment has a creative and penetrating global perspective, whose profound compassionate wisdom (karuna-prajña) is imbued with a great kindness and spontaneity, at the same time it provides optimism and a great sense of humour. In the conversations with the great spiritual masters, the inherent fundamental link between the ecological understanding and the Spirituality is discovered, being the vision of life of the Free and Enlightened Being (Arhat-Bodhisattva) the very embodiment of said sublimatory link based on an interlaced thought and on a non-hierarchical perspective.

Concordantly, the Libertarian Spirituality has developed a broad and flexible metapolitical framework, always in contact with the spiritual. The compendium of this brilliant vision of the existence is nothing more than the Middle Way of Detachment, the guide so that the humanity perplexed by the male vision is incorporated into the aesthetically feminine liberation movement. The Dharmic Economy will be acclaimed in the future as the most surprising and subversive political manifesto, since the Maitriyana is a new, exciting and radical social movement: the second wave of the Buddhist Socialism. Undoubtedly, the feminine aesthetics of the Dharmic Economy opens the eyes of the subject to the countless issues that this one was unconscious before. The movement for the Liberation of human beings, through the Economy of Detachment, has as one of its causes the overcoming of the widespread discrimination against the poor, the critique of the daily injustices and the complaint against the continued exploitation of the beings alienated by a chauvinistic society obsessed with the material domain. But the eloquent and incisive language of the Maitriyana goes vigorously beyond by questioning the basic and masculine assumptions of the culture itself in which it is inserted, which demonstrates the reason why the Buddhist Socialism is the only existing counterculture able to liberate the world. In addition, the Dharmic Economy demonstrates how the subjectivities has been conditioned so that they unconsciously accept stereotypes and roles of themselves, by perceiving the whole of their femininity -their body, their sexuality, their intellect and their emotionality- from the male perspective of the social Discourse. This relentless conditioning distorts the Real field of the apprentice, castrating him and alienating him to an imaginary phantasmatic (Maya) vision of himself. Therefore, the revolutionary contemplation (kakumei-zen) of Maitriyana produces anger in the traditional societies, proclaiming that the first duty of every subject is not with his State, nation, culture or religion, not even with his family, since his original Duty is with the care of himself which is the development of the essential Liberty, thus exhorting the apprentice to achieve the Cure (Nirvana) by means of the aesthetic and feminine Way of the self-discovery and self-realization of the True Self.

For the Buddhist Socialism, Spirituality and the State are antagonistic, so that the idea of a spiritual government is nothing more than an illusory idea from materialism. All the great ages of Spirituality are times of political decline. What is always sublime of the Spirituality is that it is apolitical, anti-political or metapolitical, the latter being the case of that which is the Dharmic Economy. For the spiritual master, when someone comes to the mundane Power pays the expensive price of stultification, since the traditional politics kills all profound interest in the Truth of the spirit.[30]

The main strategy of this radical challenge is the Middle Way of Maitriyana, by inspiring to live detachedly and to realize that the Liberation of the subject is also the liberation of humanity and of the Earth (Gaia). So that the apprentice experiences that the struggle for the Liberation of the world is a scary and exciting thing, because otherwise it would be the wrong struggle.[31]

The Free and Enlightened Being (Arhat-Bodhisattva) participates actively and in a libertarian way in the countercultural movement of the Buddhist Socialism, even though he never establishes violent antagonisms in his discussions, since he is limited to happily share his libertarian meditations about the evolutionary future of the human being. Thus, the Dharmic Economy solitarily explores new ways of thinking, new values and new systems of intersubjective links through the liberating power of the revolutionary contemplation (kakumei-zen) from which the ethical and feminine respect for the existence of the Earth (Gaia) comes from. Therefore, the plans of the mystical research cannot be restricted to the mere paradigm change, as they produce a total transformation of the cosmovision of the dominant social Discourse. This new metascientific research provides a fresh and fascinating perspective which revolutionizes the history of thought, in addition to producing far-reaching consequences for physics, economics and the set of other social disciplines. The investigation conducted by the libertarian meditation is also related to the role of Siddhartha Gautama in the change of objective from the science of manipulation to the science of wisdom, recognizing his practical and theoretical work as an important avatar of the future superhuman thinking. The Maitriyana shows that in the ancient spiritual texts it is glimpsed how Siddhartha Gautama personified a transcendental link between the two main branches of the next metaparadigm: the holistic and insubstantial concept of reality and the ethical detachment for the obsession with the domination and control over the culture. According to the Buddhist Socialism, Siddhartha Gautama was the first to formulate a clear theory of the meta-scientific approach, by transcending the limitations of the empiricism and rationalism through his exciting and overwhelming method of contemplative research. While the materialistic science inherited from Bacon is proposed to head off the processes of nature, by torturing it, enslaving it and forcing it to serve humanity to extract from it its secrets, on the other hand, the aim of the mystical science seeks to intuitively and synthetically understand the Real in the very Happening of the subject-object encounter. If materialistic science was founded over male values that attempt to violently penetrate the femininity of nature through the Baconian orientation,[32] clearly the methodology of the mystical science of the Dharmic Economy -based on a feminine aestheticity- is spiritually understand the nature and non-interfere with its deployment.

The Maitriyana demonstrates the existence of a fundamental and vertiginous link between the new mystical science and the feminine values, having a tremendous impact on the analytical-existential spirit of the global development of the post contemporary science. In contrast to the scientific, technological and industrial classical attitude, the releasing objectives of the Buddhist Socialism are the compassionate wisdom (karuna-prajña) and the peak comprehension (Satori) of the order of life that is implicit in the aesthetic harmony of Chaos. From the perspective of the spiritual master, from Bacon the goal of the materialistic science has been the dominant and controlling knowledge of life, so that the technology is often used with threatening objectives, harmful and antiecological.[33]

Paradoxically, the consequences of the Dharmic Economy reveal Siddharta Gautama as the refounding father of science, by linking the holistic and ecological vision of reality with the aesthetic and feminine ideal of the sublimated individual, whose creativity and spontaneity are the expression of the Free and Enlightened Being (Arhat-Bodhisattva). When banishing the exploitation of both nature and women, the socioeconomic vision of the Maitriyana constitutes the source of the interrelationship between ecology and femininity, which is a fundamental aspect of the cultural transformation that the Libertarian Spirituality proposes.

Thus, in the Buddhist Socialism, the next phase of development of the apprentice then consists in the acute awareness of the radical importance of the Earth (Gaia). From this point of view, the spiritual master is an artistic activist, a sublimated being who introduces the silent inner revolution to later transmit this evolution to the others. By means of the Mindfulness the establishment of an attitude and detached and free conduct pattern emerges, by being a process that completely transforms the perception of the sociocultural Discourse since it reveals the basic illusoriness of its institutional pillars.

Certainly, it is very difficult emerging as a Self-Awakened (Samyaksambuddha), reaching the Awakening (Bodhi) alone by himself without needing anything or anyone. From this supreme kind of Free and Enlightened Being (Arhat-Bodhisattva) is that the Dharmic Economy was founded as a Pathway to detach from the own and others ties, living a totally lucid existence. This kind of individual is the incarnation of Maitriyana in the world, so he cannot be pigeonholed or used by any scheme, ideology or organization. That is why the Power often discards the libertarian vision of the spiritual master as a utopia or a poetic conception. Since the Free and Enlightened Being (Arhat-Bodhisattva) cannot use others nor be used by others, spontaneously breaks all the plans and schemes of the social and cultural system, even being far beyond the great futurist theories which objectively analyze his consciousness and behaviour. In this way the spiritual master is revealed as a new species of human being. The Buddhist Socialism then claims that a Free and Enlightened Being (Arhat-Bodhisattva) is the extraordinary event of the apprentice who dealienates himself from Power, so that he represents the biggest revolution that the human being can experience. Thus, the Dharmic Economy states that the Cure (Nirvana) is the only true revolution of society, since the Awakening (Bodhi) of the inner world is the skilful means (upaya) to transform the external world, which is the result of subjective impulses. In this sense, the spiritual master warns that when only occurs the outer revolution, even though the planned modification of the social environment is necessary, this is not enough for the Salvation of the world because it only changes the superficial functions of consciousness and does not profoundly transform the whole human being. Therefore, when feeling dissatisfaction before greed, hatred and delusion of society, the practitioners of libertarian meditation are seekers of possible utopias which can be performed in the here and now, so that the revolutionary contemplation (kakumei-zen) constitutes in itself an integral revolution. The libertarian meditation helps the individual to change his interiority in order to then be able to emanate a transforming influence on the relationships with others.[34]

When carefully analyzing the Purpose (Dharma) of Maitriyana it is possible to systematically compile essential passages that enable the deployment of this change in the state of consciousness. The perception of life has been conditioned by male and oppressive stereotypes, so that the revolutionary contemplation (kakumei-zen) radically broadens the ethical review towards the whole of the human condition, by covering with a passionate erudition the discussion about the lack of Liberty of the social organization, the family dynamics, cultural history, the economic ties and religion. Revealing its essential self-contradictions, the counterculture of the Buddhist Socialism is served from the ethics and the art in order to deploy all the force of Spirituality, which is nothing more than the Pathway of Liberation.

According to the Dharmic Economy, the capitalist Power is based on the familiar, ideological and political system of patriarchy, where the man determines subjection over the women through the force of law, the pressure of the rites, the tradition of the customs, language, work or education.[35] When profoundly examine the bases of the social Discourse, the apprentice experiences a radical change in his perception of the linkages, immersing himself into an intellectual and emotional swirl that sublimates his whole existence and which redirects him towards the Detachment and Liberty. This peak comprehension (Satori) is extremely difficult because the social Discourse of capitalism is practically omnipresent and it influences the most basic ideas about the human being and his relation with existence. Openly discussing the validity of this dominant system, whose doctrines are universally accepted by almost all the peoples as if they were laws of nature, is what the revolutionary movement of Detachment implies, which is the Maitriyana, being the advent of the singular event of the Real.

Concordantly, if the Buddhist Socialism puts in crisis the perception of human nature, of the society and of the culture, it needs also the theoretical developments of the Dharmic Physics and Economy, which vividly questions the basic assumptions about the material reality. This process of exploration of the libertarian meditation is a multidimensional questioning that has enormous direct repercussions for the individual, positioning him closer to the Emptiness. Thus, as the revolutionary contemplation (kakumei-zen) involves a perception of the aesthetic dimension of Being, it also forces the apprentice to critically examine both the essential subjectivity and his role in society and in the cultural tradition. Although initially the subject may experience insecurity and irascibility against the libertarian perceptions of meditation that reveal the illusions of the institutional, momentarily taking a stance of ascetical aversion in the face of the oppressive social system, then the apprentice gets to be aware that ultimately he is who chooses their own values and conducts, being already a Free and Enlightened Being (Arhat-Bodhisattva) from the beginning of the essential life. At the same time, the radical critique of the Maitriyana exerts a powerful fascination on the subject, which persists until the end of the spiritual journey.

Buddhist Socialism produces a special fascination over the apprentice, since this one meets a completely new research: the revolutionary contemplation (kakumei-zen). This is similar to what is experienced by students of philosophy and sociology when they begin to read Plato and Marx.[36] But for the Dharmic Economy, the discovery of the libertarian meditation perspective is the greatest experience of depth that the comprehension can reach, producing an unrivalled attraction by taking on the challenge of redefining the Sense of the human being. Upon approaching the dimension of the Real Being, the subject experiences an emotional and intellectual exaltation of ineffable magnitudes, while the new way of contemplative thinking reveals the ancient ideological systems as repressive and partially inadequate, because they have been created by a male rationality lacking the feminine intuitive aestheticity of the spiritual.

For the Maitriyana, indeed, the true Liberation of the peoples means changing the own thinking, reintegrating the repressed unconscious in order to develop a subjective structure of Reconciliation (Maitri) between the emotional and intuitive with the intellectual and rational.[37] Consequently, the primary goal of the Buddhist Socialism is to reintegrate the True Self into the consciousness in order to femininely liberate the apprentice from the alienation produced by the social Discourse. The spiritual master affirms that the vital experience of the body, as the process of respiration, indirectly points to the Purpose (Dharma) of Liberation, so the libertarian meditation is often an experience which is felt to a visceral level: the world thought through the body, linking what is often cruelly disorganized.[38]

The Free and Enlightened Being (Arhat-Bodhisattva) finds extremely easy to accept the aesthetic perspective, socially manifesting himself as a female subject, sublimated and without sexual repression, whose spiritual guide has harmoniously and effectively eroded the archetypal stereotypes of what it is a man and a woman. In the decisions concerning the Purpose (Dharma) of existence, obviously both the Ego and the male rationality play a second role facing the huge power of female intuition.

When the apprentice practices revolutionary contemplation (kakumei-zen) all his personal mental burdens, that are worries and neurotic thoughts, can be banished so that life peacefully elapses while a better world is constructed. In this way the individual is able to inter-relate his intuition with the reason when making decisions, ethically and spontaneously acting while he overcomes selfishness, dualism and consumerism.

Upon slowly absorbing, over the years, the broad framework of the radical critique of the Dharmic Economy exposed on the vigorous practice of libertarian meditation, the apprentysand gradually matures his awareness-raising of the Real future of the ecological and socio-economic ties. The idea of detachment profiled in the contemplative practice acquires a greater meaning and development in the subjectivity of the individual until becoming the key aspect of his cosmovision of reality. Realizing the increasingly important relationship between femininity, ecology and Spirituality, the apprentysand emerges to the new Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) of the spiritual master. Only there he will be able to recognize the socio-economic role of Maitriyana as a fundamental force of cultural transformation, being the ethics of the Middle Way a catalyst for the reunification of various movements of revolutionary orientation working in pursuit of Liberation. The overcoming understanding of the Cure (Nirvana) will greatly influence the most outstanding theoreticians by redirecting their work towards the feminine and ecological Spirituality. From the study of the libertarian meditation, the experiential knowledge of the feminine allows the subject to be able to become the avatar of the new thinking. Evidently, the inevitable decline of the institutions of the social Discourse, within which lies the State and religion, will allow the culture to be able to evolve in a dissipative way towards the forms of the post-capitalist Spirituality.

The Libertarian Spirituality of the Buddhist Socialism emphasizes the harmonious union between the organization of the people and the cycles of nature, being a precursor movement that points the Path to a new civilization. Thus, the Dharmic Economy is deeply rooted in the female experience of interrelation with the vital processes of the Earth (Gaia). Therefore, the Maitriyana is essentially ecological and very close to the values of the Aboriginal Spirituality. The Buddhist Socialism is then a spiritual tradition that ratifies life and is oriented towards the care for the nature.

In his first contemplative works, the apprentysand explores the ancient perennial wisdom, as well as the consequences of its implementation for the peoples of the world. The scholarly findings of the remarkable work of the Dharmic Economy contain a concise and noticeable study of the beauty of life, meticulously reconstructing their original forms from their Empty Dynamic Source. The libertarian meditation convincingly argues, along with the support from numerous references of the metapolitical literature of the Maitriyana, that religion and capitalism are unnatural. Preceded by the matriarchal and patriarchal forms, the anthropological theory of the Buddhist Socialism notes that the upcoming global evolution of human culture will be based on the link form of the detached subject, leaving the pillar of the family to approximate a dharmic civilization where relationships are grounded in the essential Liberty of the True Self. However, in order that this future society is fully deployed the humanity shall pass through the dissipative structures of the Earth (Gaia), with which the human being who learns in a sublimatory way from the existential conflicts of contemporaneity can become part of that Transhumanity. The new Spirituality of the Dharmic Economy then will reflect a new social order, being a system that incorporates the compassionate wisdom (karuna-prajña) proper of the revolutionary contemplation (kakumei-zen) in pursuit of spontaneous and detached links. The different metapolitical disciplines, approaching the Analytical Existential-Libertarian Discourse (Buddha-Dharma-Sangha) of the Free and Enlightened Being (Arhat-Bodhisattva) shall be considered in turn as forms derived from the great Maitriyana Spirituality which will be the supreme ethics for many millennia in the most parts of the world. The clarity of the analytical ideas and the strength of the existential arguments will begin to develop the crucial point of the Buddhist Socialism, also recognizing the similarity of its respective libertarian approach with that of the Perennial Philosophy, which serves as confirmation and encouragement to continue collaborating with the Project for Liberation of the world.

When the spiritual master describes the mystical experience of femininity, the apprentice understands that this is a form of transcendental ecological awareness-raising. The Dharmic Economy is the result of an intuitive understanding of the oneness and interdependence of all life, embracing its multiple features of imperfection, impermanence and insubstantiality. In fact, the Free and Enlightened Being (Arhat-Bodhisattva) considers the Libertarian Spirituality as a vital link between ecology and femininity. For such reason, the Maitriyana is a synthesis of both perspectives that brings to light the profound implications of the ecological and feminist awareness-raising for the new paradigm of the Buddhist Socialism.

The Dharmic Economy has responded the challenge posed by the contemporary era, exploring in detail the economic and political meanings of the ethics of the Middle Way through the ability to thinking the world through the libertarian meditation. The ecological and feminine ethics of the spiritual master talks about experiences inherent to the sublimated sexuality as physical parables of the essential connection of all life, by demonstrating the immersion of the spiritual in the cyclical processes of existence. The Middle Way of Maitriyana also analyzes the contemplative perceptions and interpretations regarding the differences between discourses, quoting the recent researches concerning the true difference between the vision of the female and the male life. By synthesizing the contextual perception, the integration capability and the rational analysis, the intuitive thinking is recognized as a manifestation of a holistic and experiential knowledge, which is the main source of the emergent economic and ecological metaparadigm of the Buddhist Socialism.

By being aware of the depth and amplitude of the consequences of the aesthetic perspective of the libertarian meditation, the apprentysand intuits a non-hierarchical order of life, starting to see the need for an advice from the anarchist ideology in the political and economic field. By being someone who can transcend the technical jargon of this discipline, the Free and Enlightened Being (Arhat-Bodhisattva) is able to unmask the illusions of the mainstream economic thought and thus exposing alternatives based on solid spiritual principles, applying the ecological and feminine perspective to the political, economic and technological analysis. Naturally every individual who consults the radical vision of the Buddhist ecological economist must learn to flow with the intuitive, systematically seeking the spiritual advisory with ears and eyes wide open. Indeed, the apprentysand must displace his consciousness from the neurotic conflicts towards the concentration on the change of paradigm from his entire cosmovision about the physical, social and economic reality.

Consistent with Chögyam Trungpa, the spiritual master teaches that acting ethically implies the absence of repressions and inhibitions, because the moral leads the individual to fear of being and living. The Dharmic Economy is a way of educating spiritual warriors who assume the Purpose (Dharma) of working for a better world, since this kind of subject is not afraid of being or living, being as free as the tiger in the jungle.[39]

The extraordinary subjectivity of the Free and Enlightened Being (Arhat-Bodhisattva) revolutionarily challenges –like a tiger in the market– to the institutions and the political, economic and corporate leaders, through radical critiques of the basic concepts and values ruling the society. Nevertheless, any pessimistic doubt is dispelled by observing that his thinking is quite enthusiastic and hopeful, since when creating alternative futures where optimal socio-economic values rule, the spiritual master opens a portal into a reality where the peoples have the serene sensation to find what they wanted: Liberation.

The contemplative look of Maitriyana allows understanding the political and economic problems that are roundly a consequence of the materialistic paradigm of capitalism, whose inadequate vision of reality has endangered the existence of life through social institutions characterized by a masculine style of domain and appropriation.

Like Ray Anderson, the Buddhist Socialism accuses and calls Earth looters to the industrial companies because they do not perform a sustainable development, establishing a capitalist civilization which is defective, dysfunctional and erroneous. The Dharmic Economy is the way to go towards a meta-industrial revolution, since the libertarian meditation visualizes that the purification of the mind is the way to organize the peoples at around the commitment to the Purpose (Dharma) of doing good and doing the least possible damage. The Maitriyana is a movement that has not cut the umbilical cord with Earth (Gaia), so that it takes care of its natural resources and promotes the use of renewable energies. The Buddhist Socialism plan is to achieve a sustainable civilization. That goal is even higher than the Awakening (Bodhi) of the apprentice, being much more difficult to perform because it points to the Cure (Nirvana) of evils. For the Dharmic Economy, this is to leave no traces in the world. The path of the Free and Enlightened Being (Arhat-Bodhisattva) is represented by the symbol of the bird, leaving no traces on the sky: no one knows they have been there.[40]

Concordantly, the point of view of Maitriyana suggests that the paradoxical situation indicating the limit of the capitalist economic concept plays the same role as the paradoxes discovered by contemplatively analyzing the psychic reality. Thus, according to the Buddhist Socialism, the environmental, urban, demographic and energetic crises are rooted in an incorrect perception of reality,[41] since the limited and inadequate visions from egoism, dualism and consumerism are what really generate all these types of crises. The basic thesis of the Dharmic Economy is that the main problems of the capitalist world are distinct facets of a structural crisis of the system and that is essentially a crisis of perception of the existence.[42]

Therefore, the spiritual master is led by the inspiring intuition of the systematic investigation of the change of discursive paradigm in diverse fields, by approaching the main points of the crises from a critical view that is consistent with the Middle Way of the Maitriyana. Effectively, the Free and Enlightened Being (Arhat-Bodhisattva) criticizes the fragmentation of the traditional economic thinking, the absence of ethical values, the capitalist obsession with the economic growth and the indiscriminate oblivion of the interdependence of society with the nature. Thus, the Buddhist Socialism recommends a profound reorientation of the economic, political and technological systems, by basing on the optimal use of renewable resources and in the Mindfulness to the Purpose (Dharma) of life. The Dharmic Economy goes beyond the traditional academic approaches, providing both an analytical-existential criticism and a libertarian scheme of possible social alternatives, by offering a rich combination of anarchist theory and spiritual activism. Each point of the revolutionary critique from the Maitriyana is substantiated by numerous illustrations and experimental data, suggesting future alternatives for the deployment of the Liberation of the peoples who are accompanied both by case narratives of ancient spiritual masters as well as of bibliographical references to the texts from leftist theoreticians. Each story of spiritual conversion of a subject into a Free and Enlightened Being (Arhat-Bodhisattva) is somehow the prototype of the future transformation of the old humanity to the evolved suprahumanity proposed by the Buddhist Socialism, passing from the attachment to capitalism to the event of the Dharmic Economy, whose vision is sustained by the experience of the Awakening (Bodhi).

The political-economical manifesto of every spiritual master is the Project of Liberty, being a goal supported by the activities of the base organization of the libertarian commune (Sangha). That is why the Maitriyana does not focus exclusively on psychological and philosophical matters, but rather it deliberately and consciously includes a political and economical approach as a way of world transformation. For the Buddhist Socialism, the science of libertarian meditation is an admirable and incisive analysis of the deficiencies of the conventional political economy, producing a profound awareness of the wide ecological and feminine perspective of the Spirituality. At the same time, the unique style of the mystical language of the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) baffles any traditional position of the economics and politics.

Although the discourses of the Free and Enlightened Being (Arhat-Bodhisattva) are often short, they are saturated with compassionate wisdom (karuna-prajña), so that his statements are juxtapositions of forceful and powerful revolutionary contemplations (kakumei-zen). In its effort to create a new world, the Dharmic Economy shows it is fundamental the interdependency between the economic, social and ecological views,[43] constantly aspiring to go through the form of linear thinking with an ethical virtue that uses linguistic metaphors.

For the spiritual master, the economic system must not pursue an intellectual line, but rather intuitive of the implicate order of the Real, by dedicating to implement a full detachment towards the expired triumphalistic policy prevailing in the capitalist financial community. Thanks to the linguistic genius and the complexity of the mental patterns of the Free and Enlightened Being (Arhat-Bodhisattva), the Maitriyana fosters a reconceptualization policy of the capitalist Discourse. By dedicating quite some time to Mindfulness of the psychic and social reality, in order to understand the amplitude and depth of the new economic ideas that can save the world, the Buddhist Socialism presents an ideal opportunity for the socio-political future of humanity. Extracting compassionate wisdom (karuna-prajña) from the practice of the libertarian meditation, the Dharmic Economy structures the theoretical arguments of the paradigm shift in the contemporary economy and politics. In the solitary work of the revolutionary contemplation (kakumei-zen), the apprentice can glimpse the edge of the precipice to which the capitalist civilization is approaching, at the same time he perceives the becoming of the beautiful and ethical next socioeconomic system. As the spiritual master sets a meticulous and arduous multiple interconnection between economy, politics, ecology, technology and spiritual values, his synthetic understanding opens new possible dimensions for the profound rediscovery of the true Project towards which the human being tends, given that humanity is not an end in itself but a bridge to the superhuman enlightened by the Liberty and Cure (Nirvana). In this way the libertarian meditation allows to clearly and unequivocally affirm that the governmental administration is not only incorrect by the management inability of the economists and politicians, but also the basic concepts of contemporary economic thought are illusory. The observation of Maitriyana clarifies issues that the capitalist economists are not able to cope with, even though these are conflicts that threaten the entire citizenry, such as the endemic poverty, the structural ignorance and the destruction of the environment.

Putting into question the very values which have founded to social institutions, through abundant evidence that support this affirmation, included the theoretical postulates from several outstanding economists, the Buddhist Socialism contemplatively recognizes that the capitalist civilization has reached a crossroads, an inflection point that compels it to choose between two possible paths: persisting in its assumptions and approaching the social cataclysm of its system, or reformulate its foundational pillars by incorporating a new Sense of Purpose (Dharma) much more libertarian and revolutionary. Somehow, the Dharmic Economy proposed by the Free and Enlightened Being (Arhat-Bodhisattva) is the theoretical product of the sublimation of capitalism, transforming it through the ethics of the Middle Way which transcends the extremes of the neoliberal capitalism and the authoritarian communism. This demonstrates that the Maitriyana is not really anti-capitalist but rather it is decidedly post-capitalist, thus avoiding falling in the antithetical position of the dictatorial communism through a synthesis of both polar systems.

According to the Buddhist Socialism, the fact that the Capitalist Discourse is at a blind alley is due to it is rooted in a false ideological system, being extremely antiquated facing the new perspectives and challenges of the contemporaneity, so it is obvious that a profound revision of its structure of domain and consumption values is needed. The Dharmic Economy shows in detail that the current theoreticians talk about mathematical abstractions, controlling quantitatively a wrong vision of life by using variables and very obsolete conceptual models to describe a socioeconomic reality that, inevitably, is in process of extinction. The fundamental basis of the mystical critique from the spiritual master constitutes the inability to adopt an ethical perspective on the part of most of the economists and politicians. According to the metapolitics of Maitriyana, the economic system is only one aspect of the socio-ecological fabric of the Earth (Gaia), which is a living system that the capitalist economists tend to fragmentarily analyze, ignoring the essential interdependence of reality. Under the capitalist Discourse all the goods and services are reduced to its virtual monetary values, ignoring the environmental and relational costs that the economic activities generate, which are considered as external variables outside the theoretical models of the corporate economists. This viral and selfish vision of life not only consumes the ecosystem reserves as free merchandise, but it also seriously affects the complex web of social ties because of the continued economic expansion. According to the Buddhist Socialism, the private benefits can no longer be based on the detriment of the health of the environment and the general quality of life of the peoples, so it is imperative to sublimate the capitalist thirst and attachment to the material consumption. Thus, the Dharmic Economy claims that while the rivers and lakes are not cleaned up from pollution, all cities of the world will be poor. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) insists that, in order to endow the civilization of solid ecological basis, the capitalist economists will have to perform a profound ethical review of his basic ideas and concepts, redirecting the very aim of their practice towards the Liberation and Awakening (Bodhi).

The Maitriyana analyzes with many real examples how the economic concepts are often totally unlinked with their socio-ecological context. According to the Buddhist Socialism, the gross domestic product (GDP) that calculates the richness of a country is obtained by summing all the economic activities involving monetary values, such as car accidents or even illegal activities, while those non-monetary valuable activities that are aspects of the economic system are ignored.[44]

Just like the economist Loretta Napoleoni, the spiritual master points out that this contemporary civilization makes the criminal economy grows. In fact, the development of the criminal wealth is in the very basis of the industrial society,[45] because poverty tends to the need for money and the organized crime. Therefore, the Capitalist Discourse makes the local mafias remain and even grow in times of economic recession of the State. Even, the Free and Enlightened Being (Arhat-Bodhisattva) affirms that the banks are nothing more than a legalized usurious activity, while the political parties have been perverted into representatives of the illegal and illegitimate economy that is managed by the organized crime.

Facing the inevitable decline of the capitalist system, the Dharmic Economy proposes to replace the gross domestic product (GDP) by measuring the gross product of popular happiness. Although the liberal, progressive and communist groups often rule out the metapolitical approach from the Buddhist Spirituality as something that is simply religious,[46] the Maitriyana is the advent of an opportunity for change for all the humanity, even demonstrating that its distinct look also performs a critique of religion for being the opium of the people.

According to the forecast of the Buddhist Socialism, energy will become a fundamental variable for the measurement of the economic activities, in which the optimal and unattached consumption will be a symbol of true wealth, knowledge and freedom.

While in an equitable society the human beings are distinguished from each other by the knowledge, in the discriminatory society parentage, material wealth and external appearances are considered as a sign of superiority.[47] Consistent with Democritus, the Dharmic Economy claims that the true wealth does not consist in the possession of goods but rather in the wise and compassionate use of them, so that the confusion between the concepts of wealth and money is one of the biggest problems that the capitalist civilization suffers.[48] Hence, like Hazel Henderson, the Maitriyana establishes that the conception of wealth must be de-identified from their capitalist connotations associated with material accumulation, being redefined as a process of enrichment of the entire humanity. This implies that the Buddhist Socialism redefines the concept of benefit, by showing that actually means the creation of an authentic richness available to the people instead of representing the economic gains that are acquired through the social and environmental exploitation.[49]

Concordantly, the Dharmic Economy demonstrates how the capitalism distortedly understands the concepts of efficiency and productivity, due that in the wide non-corporate perception of Maitriyana the efficacy always is referred to the welfare, by understanding this state as the Liberty and Cure (Nirvana) of human beings. In this way the greater the effectiveness exists, the greater the degree of Liberation in the relation of the subject with the society and the ecosystem of the Earth (Gaia). The critical analysis of the libertarian meditation of the spiritual master about the basic economic concepts concludes that a new framework of more socialist, anarchist and ecumenical values is urgently needed, in which the concepts, variables and economic theories go according to peace, social justice, education and ecological harmony. By outlining the new socio-economic framework, the Buddhist Socialism is not limited to its conceptual aspects, since it also applies its depth look to the review of the underlying value system of the economic models. Only then, when the world is understood from an analytical-existential-libertarian perspective, it will be perceived that the ecological and socio-economic problems emanate from a lack of spiritual values.

The capitalist economy endows its discipline of scientific rigor at the same time it persistently refuses to analyze the value system that underlies its materialistic models. Thus, the Dharmic economy is an awareness of the set of unbalanced values dominating the social institutions of the world culture.[50] Thus, like Hazel Henderson, the Maitriyana indicates that the capitalist economy puts the most noxious predispositions on a pedestal, such as pride of egoism, the limited vision of dualism, the thirst for competition and the acquisitive eagerness of consumerism.[51]

According to the Buddhist Socialism, it is highly ironic that the great TV companies distribute some knowledge about the Free and Enlightened Beings (Arhats-Bodhisattvas), by using them when they are against everything that capitalism represents. Many companies and governments give voice to the spiritual masters when they do nothing but oppose everything that the international financial system believes. But the revolutionary contemplation (kakumei-zen) reveals that television companies transmit this knowledge because they know they will make money, because this is their only aim. This is the incredible failure of capitalism: greed. This poison represents the paradoxical situation of the world, which sells the rope with which will be hanged in order to obtain monetary gain. This rope undoubtedly represents pollution, but it can be also a metaphor of the revolutionary social activism. So, when people hear the compassionate wisdom (karuna-prajña) of the Free and Enlightened Being (Arhat-Bodhisattva) suddenly extraordinary things begin to happen, because people ceases to be with the mind numb by the technology and they stand to do something politically revolutionary. Although the capitalist economy is convinced that it can dominate the world through greed, hatred and delusion, the Dharmic Economy is entirely convinced of the opposite: there is hope that the apprentices reach the Awakening (Bodhi) and become a force of libertarian social action, doing something to recover the world. Even some activists like Michael Moore know this.

For the Maitriyana, the fundamental socio-economic problem of capitalism is the result of the lack of ethical, ecological and spiritual values, by being obsessed about the illusory unlimited growth in a notable pathological attitude of narcissistic attachment. The satisfaction which the permanent economic growth would entail is accepted as a feasible option from the limited viewpoint of the traditional politicians and economists, who believe that such path of attachment to material wealth leads to a decrease in poverty, ignoring not only that such satisfaction is impossible but also the features of the Real are frustration, impermanence and insubstantiality. In this way the Buddhist Socialism shows that the model of capitalist growth is entirely illusory, since the apparent high growth rates do not contribute to the alleviation of the social and humanitarian problems, because they often accompany the deterioration of the general living conditions. The Dharmic Economy also notes that the result of this compulsive attachment for the material growth is a feature from both the capitalist economy and the communist economy, so it is clear that the metapolitical model of the Maitriyana, proposed by the Pathway of the Buddhist Socialism, is a synthesis that dialectically transcends the two polar systems. Consistent with Hazel Henderson, the Dharmic Economy demonstrates that the sterile antagonism between liberal capitalism and authoritarian communism is something lacking any sense for building a better world, because both economic systems are materialistic, dedicating to industrial and technological growth through a bureaucratized and centralized control.[52]

Evidently, the Maitriyana is aware that growth is important for life, both in the economy and in any other instance, but it insists that in a finite reality such growth must establish a relationship of dialectical balance with the antithesis of degrowth so that the change is driven from a perspective of quantitative growth to an idea of qualitative growth. The spiritual master teaches that when certain elements need to grow and live, others must decrease and die, in order that the constitutive can be released and recycled by the Becoming of existence. From a libertarian meditation on the organic and ecological processes, the Free and Enlightened Being (Arhat-Bodhisattva) applies his introspection to the sublimatory analysis of the social institutions. The Buddhist Socialism, as a form of human rights communism, promulgates that the institutions of the capitalist civilization inevitably will decay and will decompose so that their constitutive components -capital, land and human resources- can be used in the creation of organizations of a new civilization, such as leaves serve as fertilizer for the new growth of other plants.[53]

As a result of the narcissistic attachment to the economic and institutional growth, the self-destructive technological development is also inseparably related to the Capitalist Discourse. By being dominated by a male perspective, the fruitful actual technology is characterized by a predilection to the control, domination, manipulation, self-assertion, competition, expansion and central direction, being seriously unhealthy, viral and anti-ecological. Therefore, the Analytical-Existential-Libertarian Discourse  (Buddha-Dharma-Sangha), establishing a Dharmic Economy and politics of global human rights, will be able to transform the current models by new technological forms incorporating principles and ethical, feminine and ecological values. This technological alternative, following the Middle Way of Maitriyana, shall have the profound characteristics of Detachment, cooperation, integration, humility and pacifism, by being applied locally and at small-scale, being in charge of small groups. By being designed to increase the self-sufficiency, this technological alternative pathway will be fully decentralized, at the same time it minimally will impact on the environment thanks to the continuous recycling and use of renewable resources such as the solar energy production. In this sense, the Buddhist Socialism ensures that a central aspect of the economic, political and ecological transformation is constituted by the displacement from the capitalist industrial era, sustained on the consumption of fossil fuels, towards a new Solar Age, based on a new technology that accompanies the emergence of a wise and compassionate culture, whose Purpose (Dharma) is the fulfilment of the meaning of existence. This future Solar culture driven by the Dharmic Economy shall include a spiritual movement whose Sense will be Art, femininity, ecology, pacifism, revolutionary politics, the emerging counter-economy and the Liberation based on a detached lifestyle and in harmony with the Earth (Gaia). All these values are something that is not working in the corporations of the capitalist economy.[54]

The spiritual master, through the method of the revolutionary contemplation (kakumei-zen) indicates that capitalist technology is something that disperses the attention of peoples, so it goes against the global cultural revolution that Maitriyana seeks. Precisely, the practice of libertarian meditation makes that the capitalist economy -pillar of the development of the contemporary civilization- is transformed and redirected towards a form of solidarity economy whose destination is the Cure (Nirvana) of the world.

The Maitriyana points out that the decline of the capitalist civilization is an economic and political epidemic symbolically began in 2001 with the simultaneous happening of the bankruptcy of Argentina and the attack on the Twin Towers of USA. The economic and political consequences were spread rapidly in Latin America, giving rise to populist governments that collided with the aristocracies of Capitalist Empire, which began to be publicly condemned as the responsible for the economic Apocalypse of many nations.[55] Then, this same epidemic affecting the capitalist civilization arrived in Europe and infected many nations, evidencing that the main economic and social evil that afflicts the humanity is the rogue, illegal and criminal economy of capitalism, because this system promotes the injustice and social decontrol. Thus the Maitriyana delineates the concept of the Buddhist Socialism as a political and economic system in favour of the people, so that the Dharmic Economy is based on the democratic participation and the social exchange, being the best possible strategy in order to survive the crisis of the decline of the capitalist civilization and, in addition, transform the society into a collective system of sharing. In this regard, in the Maitriyana, the key word to the new politics and economy is compassion. It can be said then that the Buddhist Socialism and the economy of compassion are synonymous. The central aspect of the Dharmic Economy -or economy of the Purpose– is related to the survival of the humanity and the Mother Earth (Gaia), equally sharing the resources so that it is possible to exist better. On this idea, emerged from the revolutionary contemplation (kakumei-zen), it is present the aspect of the emergency where most of the peoples are found.

The metapolitical concepts of Maitriyana, although they can be implemented in the here and now as an antidote for the suffering of the world, they certainly point to a long-term project. This implies that the Buddhist Socialism not only presents itself to solve the economic crisis, but rather it exists because the survival of humanity is at risk due to the unbridled exploitation of the natural resources of the planet. Therefore, the Dharmic Economy is a macroeconomic vision that denounces capitalism as a system based on the exploitation of the nature to which the latter illusorily considers as a source of unlimited resources. This is something evident not only in the teaching of the Free and Enlightened Being (Arhat-Bodhisattva) about that all the elements of reality are imperfect, impermanent and insubstantial, but also in the phenomenon of overpopulation. Although the problem lies not in the number of human beings, the spiritual master warns that if it continues living with the capitalist lifestyle that is essentially selfish, consumerist and dualistic, then, all the enormous resources of planet Earth (Gaia) will not be enough. Therefore, the Maitriyana proposes a model of economic development that transcends the traditional capitalist economy, by elaborating the Buddhist Socialism as a practical and theoretical structure which transforms the existence of the whole society to make it perfectly coexist with nature. This is the Awakening (Bodhi) of the ethics of Detachment at a global level.

The Dharmic Economy is the conclusion of a libertarian meditation in the medium and long term, teaching the apprentice to stop moving impulsively according to his most immediate needs, in order to be able to establish a superior reflection. These kinds of problems have always existed, since the Discourse of survival has been present from the beginning of the history of the Homo Sapiens. The humanity has survived due to a strategy addressing the problem of the natural resources and the environment. Since the nature cannot be conquered, the individual should start to open his eyes by contemplating the tangible problems of the here and now, given that the environmental destruction and pollution is not something with intangible effects in the immediate, but rather it is really a problem which is in the face of the human being. Indeed, the revolutionary contemplation (kakumei-zen) perceives that the waste that pollutes the cities and rural areas is a symptom of this global problem that requires a future project that is only provided by the Cure (Nirvana), which paradoxically is the true human nature. For the Maitriyana, given that the danger of the destruction of humanity is an imminent fact and not something which will be presented in hundreds of years, it is necessary a change of paradigm that impels the human evolution. Thus it is that the Maitriyana emerges as a historical necessity of a non-biological and non-technological evolution.

Buddhist Socialism elaborates this practical and theoretical structure that is necessary so that the Dharmic Economy becomes the model of the future of the world, by establishing a cultural revolution that leads the apprentice to understand that the purpose of life is not the monetary gain but rather the Salvation of the human race and the Earth (Gaia). This Purpose (Dharma) of the evolutionary survival is a transcultural revolution which is being carried out by the Maitriyana at the present time. The world needs the practical and theoretical structure of the Buddhist Socialism, because this Pathway is based on the libertarian meditation on the things that do not work in the system of capitalist civilization, as the problem of the lack of equitable redistribution of the income which is not something acceptable from the point of view of the ethics of Detachment. That towards which the Dharmic Economy points towards is not associated with the exploitation and profit, but rather with the survival and evolution of the human race and nature. The Free and Enlightened Being (Arhat-Bodhisattva) teaches that in the practice of compassionate wisdom (prajna-karuna) there is not only one way to share in order to coexist on the planet without destroying it, but there is also a way to nourish the world. This metapolitical vision is a complete change because it is sustained on the idea of generating a high index of well-being and spiritual wealth. Therefore, the metapolitical aim of Maitriyana is not making money or sharing financial resources but create a cultural revolution to meet the necessities related to the Purpose (Dharma).

Despite the fact that the contemporary subject is often aware of the dysfunctionality of the capitalist economy through the experience of job insecurity, the finding of the Buddhist Socialism is that it propels an awareness-raising that goes beyond the Mindfulness of problems: it involves perceiving and develop solutions. Differing from homo capitalist economicus, the apprentice who practices revolutionary contemplation (kakumei-zen) purifies himself from selfishness, dualism and consumerism, so that spontaneity, Liberty and altruism are what define him. Thereby the Dharmic Economy that the spiritual masters have started is a Project in order that humanity to survive and evolve into a Homo Spiritualis. Certainly the Maitriyana demonstrates that Spirituality is a principle or law from which one can relaunch the politics and the economy of the peoples, by making the subject reconquers the social space with actions of direct democracy. Just as Elinor Ostrom, the Buddhist Socialism teaches that the local communities are able to work properly when their management is headed by their own inhabitants and when they rely on the common good.

The capitalist economic system results in the illegal, criminal and rogue economy which is managed by the interaction and cooperation between the politicians and the organized crime. Thus, the Dharmic Economy denounces that, at the root of capitalism, it is found greed, whose fundamental manifestation is the accumulation of money. But, the authoritarian communism usually also resorts to illegitimate resources. Thus, the Maitriyana establishes that the liberal capitalism and the authoritarian communism are two faces of the same system: materialism. In the two opposite poles it is present the fact of the great masses managed by a caste or higher elite. Therefore, the vision of the Buddhist Socialism points towards other side: direct democracy for all the citizens of the world, considering that the real wealth of the society is nothing more than the welfare, Liberty and the Awakening (Bodhi) of the community, always working in pursuit of the common good and not in pursuit of monetary accumulation of a few individuals.

The Dharmic Economy abandons the possession of goods and the mere accumulation of money, by identifying with the ethical use of the resources and the satisfaction of needs of the people. It is not about a mere way to deal with the economic recession, but rather it is a proposal that builds the economic model of the future. The Maitriyana is a transcultural revolution that brings the global society to maturity, saying that solidarity is the only thing that can trigger the Cure (Nirvana) of the imminent dangers. Precisely, the libertarian meditation is a way to make the apprentice can realize what is necessary in the world, by creating a solidary and revolutionary consciousness. The spiritual movement of Buddhist Socialism is a transcultural revolution that can transform society, as it is a revolution in the lifestyle, spending hours contemplating about how to build a world of peace, equality, knowledge and harmony. This is the libertarian message of the great spiritual masters: the unity of all humankind. Thus, the Dharmic Economy is a substrate for a social revolution that goes beyond the immediate economic problems. However, the capitalist technology goes against the global cultural revolution of the Maitriyana, by dispersing and distracting the attention of the peoples through the illusory connections coming from cell phones and the internet which do nothing but hide the loneliness and emptiness of the human heart.

The Buddhist Socialism announces that, thanks to the inevitable decline of the capitalist civilization that, at the same time, will be the end of the traditional economy, new groups and coalitions aimed at developing new political, economic and technological forms will be formed considering the spiritual values and alternative lifestyles as fundamental. Not because of his robes but by being responsible for the discovery of these revolutionary ideas, the Free and Enlightened Being (Arhat-Bodhisattva) sharply contrasts with the rest of the population, since when contemplatively crossing to the dimension of the Real he can return to the social life, but in a detached way and dealienated from the prevailing cultural Discourse, expressing his disidentification through a radical, poetical and non-linear language which uses organic and ecological metaphors. The paradoxical dialectical logic of the spiritual master is a direct way of breaking the limitations of the linear thinking.

Ultimately, before the event that someone claims that the Dharmic Economy is not properly an economic system; it could be defined correctly as a form of free and enlightened futurology. Despite the fact that he usually contributes to the foundation of organizations and movements, the Free and Enlightened Being (Arhat-Bodhisattva) is distanced as much as possible from the institutional field with the aim of performing a libertarian meditation on the future, profoundly observing with no attachment to a particular angle and without concern for the interests of any organization. Through the revolutionary social activism the Maitriyana becomes a Libertarian Spirituality which is not limited to only talk about social transformation, since it constantly puts into practice all its teachings. In fact, it is very important for the revolutionary contemplation (kakumei-zen) to check what it theorizes. Thus the metapolitics of Buddhist Socialism is organized around social, economic and ecological issues, proposing new revolutionary ideas that are felt in flesh and bones by the spiritual master. Consequently, the Free and Enlightened Being (Arhat-Bodhisattva) announces that there is something structurally wrong with capitalism, whose wrong view leads to consider that the Liberty or Awakening (Bodhi) of the people are something uneconomical.

Even though the Dharmic Economy starts from an intense analysis of the economic problems, its studying is branched into other fields such as philosophy, history, sociology and political science, as it is a true paradigm of cultural transformation. Due to its extraordinary dowries for serenely presenting the radical ideas of the spiritual master, the Maitriyana is highly respected by the scholars. Thus, the Free and Enlightened Being (Arhat-Bodhisattva) comes to the conclusion that what is needed to arrive at the future is a synthesis that dialectically balances the male and female values towards the clarification of the Purpose (Dharma) of humanity, which is nothing more than the self-realization and Liberty of the peoples. By understanding the main points of the critique of the spiritual master about economics, politics and technology, it is outlined the basic scheme of the perception of an alternative future to capitalism and its economic system. According to the Buddhist Socialism, the capitalist economy is just a valid or appropriate discipline for the accounting and the analysis of micro-areas,[56] while the methods of the Dharmic Economy are the most suitable to deeply analyze the macroeconomic processes. Just like the analysis of mental health, the macroeconomic guidelines must be analyzed by multidisciplinary teams, working on a broad framework of social and environmental ethics whose approach covers the multiple aspects of wellness and Awakening (Bodhi).

Consistent with Hazel Henderson, the Maitriyana shows a Path to the Cure (Nirvana) of the economy, since the political, economic and social system is seriously ill and urgently needs to attain the health that the subject who practices libertarian meditation has. The Buddhist Socialism will play an important role in the future of the world, by achieving that the peoples stop paying the huge social and environmental cost that the economic activities entail. Thus, the Dharmic Economy proposes that private and state companies donate a large percentage of their income to the welfare of the society as one of the most necessary measure to implement in the here and now. Another important step would be to declare as illegal and unhealthy to the production of cigarettes and alcohol.

The vision of Maitriyana is a proposal extraordinarily realistic and politically feasible of performing, since the legislation of the future will be compelled to demand to the industries a new type of ecological-social accounting, when the alternative model of the Buddhist Socialism is the Path that the humanity chooses to exist in the world. Just like Jean Jacques Rousseau, the Free and Enlightened Being (Arhat-Bodhisattva) claims that the contemporary controversies will be perceived as something weird in the future age of humanity, such as the dilemmas of Neanderthal seem strange before the eyes of the human being.

The intense contemplative exploration of the Dharmic Economy opens a completely new field, since through the confirmation that the structure of the economic-political system is profoundly mistaken and even illusory, it penetrates into the difficult territory of the Real. During the libertarian meditation the apprentice acquires a gradual transparency of the social ties, by developing an understanding that clarifies the basic economic problems of the capitalist Discourse. Thus, the surprising contemplative analysis of the economic situation discovers the falsity of the government or corporatist economy, which covers up unjustified budgets through a point of view limited by selfishness, dualism and consumerism. As the socio-economic understanding of the subject is solidified, many new questions emerge that are patiently answered through the guidance of the spiritual master, who reveals an extraordinary ability to provide clear and concise explanations by focusing all thematic from his wide Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha). The conversations with the Free and Enlightened Being (Arhat-Bodhisattva) not only help the apprentice to be able to greatly understand the psychological, philosophical and political problems, appreciating the full extent of the socio-economic dimension, but also they allow the subject to develop the new paradigm of the ethical and ecological vision of reality, by discovering the profound relationship between the ecology and Spirituality in the mystical communication with the Earth (Gaia).

The Maitriyana establishes that the ecological awareness-raising is a practice of libertarian meditation because it is convinced that ecology is a form of Spirituality equivalent to the eastern mystical tradition,[57] being one of the four pillars of the Buddhist Socialism along with pacifism, the communism of human rights and literacy. In this way the Dharmic Economy opens the eyes of the apprentice to the political and social dimension of the ecological values. Consistent with Siddharta Gautama, when he took the Earth (Gaia) as a witness to his Awakening (Bodhi), the Maitriyana comes to the conclusion that the libertarian socialist design of an ecological framework for politics, economy and technology is an urgent mission to the contemporary era.

Precisely, these implications confirm the choice of the metapolitical term to characterize the new and emerging Buddhist Socialism. In addition, the meta-paradigm of the spiritual master is both holistic and ecological , since it perceives an object or phenomenon as an integrated whole and not as a mere quantitative sum of parts, at the same time their approach analyzes the life system from which all the organisms depend and to which they must belong harmoniously. On the spiritual approach of the Dharmic Economy it is essential to understand how the health of the subject is related to both his body and mind as well as with his society and environment. Thus, the focus of Maitriyana understands that the economic activities must be in harmony with the cyclical processes of nature, in the same way that the cultures have to be attuned to the spiritual values of human being.

Although the apprentysand takes several years to recognize the implications of the spiritual ecology, thanks to the contemplative guidance of the Free and Enlightened Being (Arhat-Bodhisattva) he is able to explore the paradigm change in the disciplines of economics, medicine and psychology through an appreciation of the analytical-existential-libertarian perspective  which constitutes the fundamental part of the process of the Buddhist Socialism, which is nothing but the deployment of the ethics of Detachment.

The same place where a spiritual master lives is a cultural centre whose gothic beauty emanates a special ecological ethics and a respect for the flowing of the system of life which hosts the emergence of the revolutionary ideas of the Dharmic Economy. In fact, the Libertarian Commune (Sangha), founded and directed by the Free and Enlightened Being (Arhat-Bodhisattva), is a public centre of practical and theoretical exploration of libertarian meditation, being deliberately small and humble, because its purpose is to examine the alternative future of Liberation and the Cure (Nirvana) in a social context. This spiritual community is sustained by the effort and collaboration of individuals who have left the capitalist life, making this chamber of reflection their new home. Thus, this lifestyle promulgates the elegance of spaciousness and recycling, silently denouncing that the satisfaction is not related to the possession of material wealth, but rather to the detached and sublime artistic creativity of the apprentice who is spontaneous and parallelly works on theoretical and social activities. This type of commune is an initiatory organization whose form is based on the contemplative exercise on a work, remaining in the ethical purity of the artisanal life instead of being affected by the intrusion or degeneration of bourgeois elements.[58] The mystical lifestyle profoundly shows the ingenious ways with which the spiritual master integrates the alternative system of ethical and ecological values that he teaches at his talks and writings in his daily life. In addition, by practicing what he preaches, the Free and Enlightened Being (Arhat-Bodhisattva) confirms the marxist-existentialist intuition that defines Being as a praxis. Therefore, the stay at a spiritual community (Sangha) has a warm and friendly welcome, the same time as the spiritual master is discreetly kept at a distance in order to provide the apprentysands the necessary space for his libertarian meditations, which is a free encounter with themselves and the gradual detachment from the materialistic society and culture from which they come. In this way, the subject starts to leave the social incentive of the individual earnings coming from economic activities, by transcending the very idea of profit and selfish interest.

After the birth of the capitalist civilization, it began to exist the idea of economic phenomena that are isolated from the contextual framework of life, as the system of monetary markets and the private ownership. Obviously, before there were local markets based on barter, but from the capitalist civilization the markets were sustained purely on the artifices of money. In addition, the Dharmic Economy indicates that the private ownership is a way that deprives and strips the people from the communitarian property. In this sense, the revolutionary contemplation (kakumei-zen) is a way to return to a vision in which the human being cannot possess the earth, since it belongs to a common good.

The Maitriyana then remembers that with attachment to private property the empirical and individualistic reasoning historically became the dominant value of society, orienting itself in a secular and materialistic manner towards the obsessed production of mundane articles that characterizes the manipulative science of the capitalist industrial era. These activities of greed culminated in the foundation of social and political institutions whose sole aim was the expansion and growth of the whole of the capitalist economy. From the perspective of the spiritual master, clearly the values and vision of the reality of materialism created the contemporary economic thought, replacing the words and arguments with figures, weights and measurements. These current economic activities of production and distribution are highlighted as rationalist, because the capitalist economy has been influenced by Newton and Descartes through the work of Sir William Petty.[59] According to the Buddhist Socialism, the indispensable ingredients of the theories of Adam Smith -true father of capitalist economy- and the later economists are no more than simple derivations of the Newtonian materialism, whose concepts of quantity of money and velocity of circulation continue up to the current monetarism. Just like Smith, the materialist causalism of John Lock also served as a basis for the precarious capitalist economic analysis, by posing that the prices of a product are objectively determined by the supply and demand, elevating this concept to a category of law of nature. In the interpretive model of curves of supply and demand that appears in the elemental texts of the capitalist economy, it is assumed that the participants of the market will gravitate automatically and without friction towards the equilibrium determined by a supposed intersectional point of the two curves, by illustrating perfectly and evidently the Newtonian style of the capitalist economy. This materialist perspective attempts to pervert the social economy by reducing it to an exact science, only attending to variations of virtual quantities by means of mathematical techniques. In accordance with Hazel Henderson, for the Dharmic Economy, the capitalist law of supply and demand is related to the mathematical method of the differential calculus of Newton, being this a problem since the variables used are defined from basic assumptions which often convert the mathematical models into something illusory.[60] The Maitriyana analyzes the basic assumptions underlying to all the economic theories, within which Adam Smith is the most influential of these, in order to reveal their erroneous foundation and clear the Path towards the realization of the next metaeconomy of the Buddhist Socialism. The Dharmic Economy does not accept the idea that the prices of products should be determined in a free market through the effects of balance of supply and demand. So the Maitriyana does not base its economic theory on Newtonian materialistic concepts of balance, movement and objectivity, denouncing as illusory the expectation that the market has stabilizer mechanisms which operate almost instantly and without friction. The libertarian meditation perceives that the conflict between producers and consumers are a proof of this. Therefore, the Buddhist Socialism proposes that the compassionate wisdom (karuna-prajña) is that which guides the individual interests in pursuit of the harmonious improvement of the community, by equating improvement not with the accumulation of money but rather with the production of Liberty and Awakening (Bodhi) in the people. This idealistic image of the Dharmic Economy will be what the future humanity widely will use if they want to survive the fall of the capitalist civilization, providing free education and social equality for all the workers and unemployed persons. The basis of the economic theory of the Maitriyana is the concept of Community market, redirecting the industrialized society towards a wise and compassionate world, completely free from the corporate institutions control over the supply of resources. This implies that the apprentice must become aware of the decisive influence that the corporations exert over the people, both through the advertising and through the bribery of national politicians. Actually, the Buddhist Socialism discovers that the major powers are not governed by their respective presidents and ministers, but rather by these giant corporations that impregnate every facet of the capitalist life. That is why the existence of the representative democracy or a free market balanced by the supply and demand is nothing more than a conceptual construction completely non-existent in the real world: it may only be observed the existence of virtual presidents who follow the decisions of the dark capitalist Power.

In accordance with Howard Zinn and Michael Moore, the Dharmic Economy establishes that there was a significant help coming from the great capitalist corporations towards the emergence of fascist governments in Europe, even supporting the Nazi regime. This is what the Maitriyana, as a critical thinking movement, denounces that is happening in the contemporary stage: the confabulation of the government and industry, working together to keep the people oppressed.

The Buddhist Socialism makes an inexorable correction to the father of economics Adam Smith who stated that, in the competition, the individual ambition serves the common good. Thus, the Dharmic Economy theorizes that if each individual operates on his own, this one will come out of the intrinsic Liberty -which involves responsibility with a Purpose (Dharma)- to approximate to the Disorder. The Free and Enlightened Being (Arhat-Bodhisattva) states then that if the human beings are launched into the reality through the materialistic attachment (tanha), in order to operate on said reality with no Sense, they will be mutually blocked to one another and they will never reach the object of their Desire, condemning themselves to an everlasting existential dissatisfaction and frustration (dukkha). But if the Detachment prevails and no apprentice clings to the object of the capitalist craving, none will be mutually hindered and then will be capable of respecting their pairs as autonomous beings. Only in this way the humanity may earn a future, cooperating all together towards the same Purpose (Dharma) of life. Therefore, the Maitriyana affirms that the position of Adam Smith is incomplete when he says that the best result is a product that each subject in a group does his best for himself, because according to the regulatory dynamics of the revolutionary contemplation (kakumei-zen) the true superior result is a product that everyone in the group understand that doing what is the best for the group is to do the best for themselves. Thus the Buddhist Socialism puts the peak knowledge (Satori) to which Gautama and Jesus reached into practice: loving others is to reach the own Cure (Nirvana). The libertarian meditation is precisely a global ethics which understands that there is a competitive advantage in the compassionate wisdom (karuna-prajña): it is the One Vehicle (Ekayana) of the Salvation of humankind and the survival of the Earth (Gaia).

The Dharmic Economy, although it is an effect of the overcoming synthesis which the Maitriyana is, it is clearly away from the capitalist economic thesis of the Cartesian-Newtonian science and more closer to the antithetical later development of Karl Marx. Nevertheless, the true transforming process, far from being a class struggle or a proletarian dictatorship, it is rather about the Middle Way of the Buddhist Socialism which will liberate the alienated human being in order to approximate him to the apprentice of the Awakening (Bodhi), by seeking to achieve the Cure (Nirvana) through the ethics of Detachment.

The fascination with the experience of the Real impels the spiritual master towards a vivid contemplative perception that promulgates a postcapitalist emergence, which is a revolutionary ecological and systemic vision that converts the economic into a metapolitical and metascientific discipline as a part of the Dharmic Economy of the future. This well-intentioned effort which characterizes the powerful socio-institutional critique from the Maitriyana avoids falling into an unreal utopianism, since the Buddhist Socialism is a system implemented for thousands of years by the Free and Enlightened Beings (Arhats-Bodhisattvas). In fact, this socioeconomic modality developed by the ethics of the Middle Way is the next evolutionary stage of the economic thought in a cultural context more global, by relating the new ideas of the libertarian meditation with a critique of the capitalist economic practice. By not worrying about resemble a materialistic science the Dharmic Economy formulates its theories in a non-materialistic language, since the wide contemplative perception of the spiritual master about the social phenomena allows him to significantly transcend the Cartesian-Newtonian framework. Instead of adopting the illusory materialist scientific position of the objective observer, the Free and Enlightened Being (Arhat-Bodhisattva) fervently underlines the role of observer participant of the existence, claiming that his social analysis is inseparable from a dialectical-paradoxical criticism. Abandoning the technological determinism accepted by the materialistic scientific theories, the Maitriyana is also characterized by being a profound understanding of the interconnectedness of all phenomena (dharmadhatu), by perceiving the society as an organic whole in which the ideology has as much or more importance than the technology. Differing from the traditional capitalist thinking, the Buddhist Socialism is not abstract, being considerably linked to the humble realities of the local production and respecting the spiritual significance of the rural life through the ecological socialist proposal, in a clear act which confronts the intellectual elite obsessed with the industrialization and modernization. The Dharmic Economy, being consistent with an ecological socialist model, transcends the basic concepts of classical capitalist economy, abandoning both the idea of the scientific objectivity and the self-balancing effects of supply and demand, since the economic balance of the States is more an exception than a real rule, by being the imperfection, impermanence and insubstantiality the most remarkable characteristics of the economic cycles.

While the economic theories of John Maynard Keynes are consistent with the Maitriyana in the fact that it must be discarded the illusory ideal of the objective observation, certainly the Keynesian economic theory goes in a contrary line to that of the Buddhist Socialism, because it has influenced decisively in the contemporary capitalist thinking through its approach centralized in simplified relations between economic variables such as the gross domestic product and the volume of employment, in order to promulgate short-term economic changes on which it can be influenced with governmental political interventions. The economic model of Keynes, assimilated by the main branch of the capitalist economic thought, procures applying surface remedies such as the money issuance and the increase or reduction of taxes and interest rates. Instead, the Dharmic Economy is a much deeper and systemic model because it analyzes multiple variables in order to avoid falling into a curious short-termism. In addition, the capitalist economic thought of the contemporary civilization is eminently schizophrenic, since it tends to completely reverse the postulates of their classical theories, creating financial cycles through policies and predictions of a market conducted by governmental and corporate actions that have little to do with real economic activities. Thus, the libertarian meditation perceives that the economic methods of Keynes are dysfunctional because they only comprise the surface structure of the economic field and they ignore the qualitative aspect of the world problems related to social equality and the redistribution of income. The economic model of Maitriyana is much more appropriate because it does not ignores the amount of the psychological, social, political, and ecological factors that are fundamental to the peak understanding (Satori) of the economic field. Consistent with Hazel Henderson, the Buddhist Socialism claims that the economic approach of Keynes it only facilitates the solution of a few domestic short-term scenarios, but it is not able to formulate advanced forecasts in time.[61] Like most of the capitalist economic ideas, the utility of the model of Keynes is outdated as compared to the Dharmic Economy.

Thus, the economic model of the Maitriyana avoids concentrating only and exclusively on the domestic economy, as it is extremely incomplete and illusory try to dissociate itself from the global economic network and dispense with the international conventions. The holistic and systemic approach from the revolutionary contemplation (kakumei-zen) allows the subject to perceive that in order to attain the full deployment of the social Liberation one must become aware of the political conditions, of the power of the multinational corporations and of the social environmental costs of the economic activities. The clear perception of the spiritual master on the socio-economic problems within a broad analytical-existential-libertarian framework enables him to explain the current global economic situation in a lucid and illuminative way, always in line with the ecological and spiritual interests of humanity and the Earth (Gaia).

According to the Buddhist Socialism, the disconcerting economic issue of inflation grows spectacularly while also unemployment increases by the indifference, the endorsement and ignorance of the capitalist politicians and economists. The inflation is a phenomenon caused by multiple reasons, its main source being the total set of the psychological, social and environmental variables that are excluded from the capitalist economic models.[62] Despite the deliberate ignorance of the capitalist economists, one of the variables lies in that the wealth is based on natural and energetic resources, which increase potentiality and liberty of societies. In the absence of this basic source of economic power, the raw materials and energetic must be extracted from other distant places, forcing the importation of such resource or the investment of greater capitals for their extraction, thus creating an endless vicious circle of impoverishment. Therefore, the inevitable transitoriness of the ecological resources is accompanied by an equally unavoidable increase in prices of energy resources, becoming one of the main forces of inflation. For the Dharmic Economy, the fact of the capitalism addiction to the energy consumption and to the natural resources are evidenced in the fact that this economic system is based on capital and not on workmanship, despite the fact that the capital is only a labour potential extracted from the exploitation of resources, which are continuously decreasing. However, the Maitriyana observes a strong tendency from the capitalist economy to replace the workmanship by the capital, by reducing employment through the automation of productivity. The selfish aspiration of the financial community permanently aims to achieve investments tending to the disappearance of workmanship, by increasing their material gains to the extreme despite the enormous social cost involved.

Buddhist Socialism establishes that capital does not generate real wealth, so that a capitalist economy is highly inflationary and it voraciously consumes the energy and natural resources, thus creating bread for today and hunger for tomorrow. According to the wisdom of the Dharmic Economy, the inflation and unemployment are an intrinsic characteristic of all the capitalist industrial societies, rather than being aberrations of the equilibrium state of the free market.[63] The capitalist civilization tends to the excessive attachment to the consumption of natural resources and capitals, instead of investing in renewable energies and workmanship, so that its effect is inevitably the inflation and mass unemployment. In addition of the ecological variables dependent on natural energetic resources, another cause of inflation is the uncontrollable unlimited growth to which the capitalism tends, generating enormous social costs through the growing complexity of technological-industrial systems. In their eagerness and greed for maximizing the monetary profits, the capitalist enterprises exclude the social and environmental costs of their activities, causing that the nature and the future generations pay the price of materialism. The activities of the capitalist economy are generally contributing to the accumulation of money and inflation, but not to the real production of wealth and welfare. For the Maitriyana, the capitalist system cannot be modelled neither properly directed, because its uncontrollable thirst for domain generates a complex increment of social and environmental costs, such as cleaning up pollution, caring for the criminals, hiding the marginalized ones, treating drug addicts, attend car crashes and fix the technological malfunctions. These phenomena are the psychological, philosophical and political limitations of the economic growth, being the symptoms of lacking a correct functioning  involving the capitalist urban life, dedicating more time and energy to the maintenance and regulation of the monetary system instead of working in pursuit of providing necessary goods and services. Therefore, all the bourgeois concerns are inflationary.[64] The exciting contemplative review of the Free and Enlightened Being (Arhat-Bodhisattva) shows that inflation is far more than just a socio-economic problem, since it must be interpreted as a symptom of the crisis of the Capitalist Discourse. Thus the Buddhist Socialism is erected as a possible model while it deals with the social and ecological variables ignored by the current economy. From the libertarian point of view of the Dharmic Economy, the Keynesian methods of the contemporary economy can no longer solve the socioeconomic problems of the world, since they are limited to repress and displace the symptoms of the inevitable fall of Capitalism. In accordance with Hazel Henderson, the Maitriyana affirms that the capitalist economists apply Keynesian methods to artificially inflate or deflate the economic field, thus creating short-term oscillations that hide the psychological, ecological and social oppression which is really happening. In the best case scenario, even if it can momentarily reduce inflation through the Keynesian methods, the result will be a budget deficit, a lack of payments or an increase in the banking interest rates. These indicators are not controlled simultaneously because the capitalist system is composed of vicious circles (samsaras) that preclude a proper adjustment of the economy.[65] Buddhist Socialism raises then that the only genuine solution consists of transforming the system itself, by restructuring the economy so that it is not regulated by the private or state corporatism. This process of decentralization proposed by the Dharmic Economy involves developing sustainable technologies, directing the economic system towards the full employment and not towards the currency speculation. The Maitriyana then demonstrates a horizon towards a green economy based on full employment and the sustainable development of resources, which would cure the ill of inflation and poverty at the same time it would be in ecological coherence with the Earth (Gaia).

The subsequent development of the Buddhist Socialism will become true the forecasts of the libertarian meditation of the spiritual master about the Liberation and the Awakening (Bodhi) of the peoples, which is the announcement of the Cure (Nirvana) from the pathological capitalist economy. The Dharmic Economy complains that the capitalist civilization is a cancer whose symptom is the huge deficit in the budget and in the balance of payments, turning the phenomenon of foreign debt into the maximum verification of the lack of functionality of the capitalist system. In response to the crises of the world, the Maitriyana ignores the traditional economic indicators, trying desperately to apply the conceptual and methodological antidotes against the disease of capitalism.

The epidemic shaking the world consists of war, social injustice, ignorance and contamination, so that the Buddhist Socialism is a counterculture that helps humanity to understand that all the peoples are interconnected and they need each other to survive and evolve. Therefore, the Dharmic Economy uses the language of systems to indicate the profound interconnectedness of the economic, the social and the ecological thus using the framework of the paradoxical dialectical logic over the system of the Earth (Gaia). The systemic language is the ideal framework for the metascientific formulation of the ecological socialist system of the Maitriyana. The systemic approach of the Buddhist Socialism is essential for a deep understanding of the social and economic problems of the world. In this way, the Dharmic Economy is an approach that extracts order from the chaos that characterizes the current global economy and politics, since the Free and Enlightened Being (Arhat-Bodhisattva) agrees with Mao Tse-Tung in stating that the higher the degree of chaos nearer the solution is. The spiritual master explores the potential of the systems approach in the socioeconomic and ecological sciences, by stimulating the discovery of new ideas through the revolutionary contemplation (kakumei-zen), such as introducing the notion of the economic field as a living system, which is organic and composed of individuals, social organizations and surrounding ecosystems permanently interacting. Through the libertarian meditation one can learn a lot about economic situations, finding that the activities are cyclically circulating around the economic system in the same way that the ecosystems, which cannot be described by linear models of cause and effect, operate. Thus, the nonlinear dynamic of the system of life compels the Maitriyana to think contemplatively about the importance of the sublimatory recycling.

The compassionate wisdom (karuna-prajña) of the Buddhist Socialism informs that many things which are good for the capitalist system does not necessarily make humanity better, because the strategies that are successful at this stage of the civilization will be totally inadequate in the stage of the future civilization. For the same reason, the Free and Enlightened Being (Arhat-Bodhisattva) teaches the apprentice that there is no greater spiritual failure than the material success. Another consequence of the nonlinear dynamics of the Dharmic Economy is the question of the optimal size for each structure and organization, demonstrating that when it maximizes any of its variables, the system to which it belongs inevitably is destroyed, just as a virus makes sick or kills the host body. This is what the spiritual master denominates as the carcinogenic aspect of capitalism. Thus, the libertarian meditation is a vision that considers the economic field as a living system composed of a multiplicity of interrelated fluctuations. The Maitriyana establishes that when the capitalist civilization seeks to maximize their monetary benefits or GDP, this makes the health of the economic field get sick and induces social tension and environmental imbalance. In contrast to Keynes, the Buddhist Socialism studies long-term economic cycles, which are ignored by the capitalist manipulations. The Sense of Purpose (Dharma) or long-term Project is something that is difficult to assimilate for the governmental politicians or corporate executives, who are incapable of understanding that the Truth discovered by the individual who practices revolutionary contemplation (kakumei-zen): the deterioration and death of all living system are a condition preceding the renaissance.[66] This paradoxical dialectical logic can overcome the hard times of the existence. So that the Dharmic Economy knows that the decay of the capitalist civilization will involve the growth of something different, as there is always a cyclical movement between life and death. The libertarian meditation is a way of observing the new process in which one should participate. But this revolution to come, which is the libertarian socialist civilization, entails allowing that some capitalist corporations die, leaving the opportunity in order that new institutions grow. Ultimately, absolutely the entire reality is constantly changing, since the cycles of the living beings are nothing more than one of the states of the cosmic cycles of the existence.[67] That disintegration or decomposition of capitalism is just one of the numerous examples proposed by the Maitriyana as a movement of cultural renaissance attuned to the cycles of nature of the Earth (Gaia).

Concordantly, in the contemplative position of doing-nothing (wu-wei) or non-interference, the Free and Enlightened Being (Arhat-Bodhisattva) teaches the greatest discovery of the synthesis of the Way (Tao) of the Awakening (Bodhi) where the ancient paths join to the new ones. The economic introspections from the libertarian meditation are rooted in this kind of ecological awareness-raising which the Libertarian Spirituality performs by inspiring in the profound compassionate wisdom (karuna-prajña), whose social orientation is active, dynamic and optimistic having a planetary scope.

Buddhist Socialism contemplatively analyzes the employment hierarchy of the materialistic culture, where in its lowest stratum the work tends to be cyclical, by functioning without leaving a significant and lasting trace on the world. In this type of entropic work its effort is transitory or intangible, being rapidly assimilated by the disorder. Within the capitalist civilization the entropic work is delegated to the minority groups, as it is a work to which is given a low salary and low value.[68] However, from the Dharmic Economy, the most economically profitable works, which are the professions of a high category that lastingly impact in the world, are frequently negative and destructive for the health of the social, ecological and psycho physiological fabric, while the forgotten impermanent work of repair and maintenance is socially devalued even if it is essential to the health and the daily life, by being able to be transformed into a spiritual practice due that the apprentice works it as if it were his very existential Purpose (Dharma). Unlike the work associated with a technological footprint, the cyclical and daily work is fundamental in the teaching of the spiritual master, who often shows to the individual the profound value of performing simple tasks like doing the dishes, sweeping the floor or cut the grass. In this simple teaching a whole critique of the capitalist system of greed and growing eagerness is present. Thus, the tradition of the Maitriyana considers the daily work as an integral part of the mystical training of the apprentice. The libertarian meditation attaches importance to the cyclical work because it is a work based on the recognition of the natural cycles of birth, growth, deterioration and death, helping the individual to become more aware of the Empty Dynamic Ground of the Universe. This contemplative introspection demonstrates the profound connection between the economic, the ecological and the spiritual that converge on the Buddhist Socialism.[69]

The Dharmic Economy considers that the vision of Karl Marx valued the function of nature in the process of economic production, so that the respect for the Earth (Gaia) was part of his revolutionary vision of reality. Although the possible destruction of the environment was not a fundamental problem in XIX century, the Maitriyana acknowledges that Marx was aware of the enormous ecological impact of capitalist civilization, in addition to emphasizing that nature plays an important role within the social, economic and political fabric.[70] Consistent with Marx, the Buddhist Socialism states that although the worker is unable to create or produce something without the material from nature,[71] the progress of the agriculture of the capitalist economy is an art in stealing the worker and the Earth (Gaia).[72] Therefore, the Dharmic Economy is in favour of the organic agriculture, in which less energy and natural resources are consumed to make products of a higher quality and health, using own seeds and abandoning the use of fertilizers or pesticides that attack the environment. The Maitriyana supports this kind of holistic production that takes place within the framework of natural cycles, by respecting and conserving the Earth (Gaia). Thus, the Buddhist Socialism criticizes the agricultural industrial system of the capitalist civilization for favouring the profitability with the cost of monoculture and the greater consumption of energy and natural resources.

The Dharmic Economy establishes that the communist revolutionary movements must sincerely face the ecological problems, admitting that the authoritarian communism usually also produces an environmental impact albeit with a lower level of consumption. The Maitriyana affirms that the peak knowledge (Satori) of the ecological ideals is somewhat subtle, but it should be used as the basis for the mass movement of the future in their quest for the transformation of social institutions. Forests and rivers are as important as the situation of oppression of the workers. According to the Buddhist Socialism, the organic thinking of Karl Marx is so subtle that most of the revolutionary social activists prefer to ignore this complex issue, organizing themselves around simpler issues.[73] Given that most of the communist movements tend to violate the revolutionary vision of Karl Marx, he himself stated that all he knew is that he was not a Marxist (tout ce que je sais, c’est que je ne suis pas marxiste).[74]

 

 

 

[1] K. Marx, Manuscritos económicos y filosóficos de Marx.

[2] E. F. Schumacher, Lo pequeño es hermoso (capítulo La Economía Budista).

[3] René Guénon, La Crisis del mundo Moderno.

[4] Erich Fromm, El amor a la vida.

[5] K. Marx, Manuscritos económicos y filosóficos de Marx.

[6] E. F. Schumacher, Lo pequeño es hermoso (capítulo La Economía Budista).

[7] Sekkei Harada, La esencia del Zen: conversaciones sobre el Dharma destinadas a la consideración de los occidentales.

[8] E. F. Schumacher, Lo pequeño es hermoso (capítulo La Economía Budista).

[9] E. F. Schumacher, Lo pequeño es hermoso (capítulo La Economía Budista).

[10] E. F. Schumacher, Lo pequeño es hermoso (capítulo La Economía Budista).

[11] E. F. Schumacher, Lo pequeño es hermoso (capítulo La Economía Budista).

[12] Stanley Krippner y David Feinstein, Mitología Personal.

[13] E. F. Schumacher, Lo pequeño es hermoso (capítulo La Economía Budista).

[14] Harrison Brown, El desafío del Futuro del Hombre.

[15] E. F. Schumacher, Lo pequeño es hermoso (capítulo La Economía Budista).

[16] F. Capra, Sabiduría insólita.

[17] Erich Fromm, El amor a la vida.

[18] E. F. Schumacher, Lo pequeño es hermoso.

[19] E. F. Schumacher, Lo pequeño es hermoso.

[20] F. Capra, Sabiduría insólita.

[21] F. Capra, Sabiduría insólita.

[22] F. Capra, Sabiduría insólita.

[23] F. Capra, Sabiduría insólita.

[24] F. Capra, Sabiduría insólita.

[25] F. Capra, Sabiduría insólita.

[26] Citado por F. Capra, Sabiduría insólita.

[27] René Guénon, Autoridad Espiritual y Poder Temporal.

[28] F. Capra, Sabiduría insólita.

[29] Swami Muktananda, Meditación Siddha.

[30] Friedrich Nietzsche, Cómo se filosofa a martillazos.

[31] G. Greer, The Female Eunuch.

[32] C. Merchant, The Death of Nature.

[33] F. Capra, Sabiduría insólita.

[34] Armando Clavier, Aproximación a Krishnamurti.

[35] A. Rich, Of Woman Born.

[36] F. Capra, Sabiduría insólita.

[37] A. Rich, Of Woman Born.

[38] A. Rich, Of Woman Born.

[39] Chögyam Trungpa, El Mito de la Libertad.

[40] Alan Watts, La vida como juego.

[41] H. Henderson, Creating Alternative Futures.

[42] F. Capra, El punto crucial.

[43] F. Capra, Sabiduría insólita.

[44] F. Capra, Sabiduría insólita.

[45] Biagio Simonetta, Los dueños de la crisis: Cómo la recesión nutre a las mafias.

[46] David Loy, La economía de Midas: Reflexiones budistas acerca de la crisis financiera.

[47] René Guénon, Iniciación y Realización Espiritual.

[48] Alan Watts, La vida como juego.

[49] H. Henderson, Creating Alternative Futures.

[50] F. Capra, Sabiduría insólita.

[51] H. Henderson, Creating Alternative Futures.

[52] H. Henderson, Creating Alternative Futures.

[53] H. Henderson, Creating Alternative Futures.

[54] H. Henderson, Creating Alternative Futures.

[55] L. Napoleoni, El contagio: Por qué la crisis económica revolucionará nuestras democracias.

[56] F. Capra, Sabiduría insólita.

[57] F. Capra, Sabiduría insólita.

[58] René Guénon, Iniciación y Realización Espiritual.

[59] F. Capra, Sabiduría insólita.

[60] F. Capra, Sabiduría insólita.

[61] F. Capra, Sabiduría insólita.

[62] F. Capra, Sabiduría insólita.

[63] F. Capra, Sabiduría insólita.

[64] F. Capra, Sabiduría insólita.

[65] F. Capra, Sabiduría insólita.

[66] F. Capra, Sabiduría insólita.

[67] René Guénon, Los Estados Múltiples del Ser.

[68] F. Capra, Sabiduría insólita.

[69] F. Capra, Sabiduría insólita.

[70] F. Capra, Sabiduría insólita.

[71] K. Marx, Manuscritos económicos y filosóficos de Marx.

[72] K. Marx, El Capital.

[73] F. Capra, Sabiduría insólita.

[74] F. Engels, Carta a Konrad Schmidt, Londres 5 de Agosto de 1890.

 

 

 

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.

 

The Big Interdependent Co-Arising (Maha-Pratitya-Samutpada)

Throughout history, the spiritual masters have transformed the perception of the nature of reality, arguing that the Universe has physical characteristics or intrinsic properties that are contrary to the individual’s ordinary mind such as imperfection, impermanence and insubstantiality. The Buddhist Relativism holds a model of Universe which is remarkably unique, as it is based on the direct contemplation (zen) of singularity. Thus, Maitriyana theorizes that the Cosmos has been originated by itself, which is a metathinking based on the paradoxical dialectical logic that is shared by some contemporary physicists. But this theory of Buddhist Relativism that redefines the Big Bang is certainly not new, but is ancient, because it is in the foundational bases of the teaching of Gautama who found evidence of the period before the Big Bang thanks to his existential meditation. Thus, the Free and Enlightened Being (Arhat-Bodhisattva) proposes the theory that the Universe never had a creation in spacetime, but rather it was originated from itself in a process called the Big Interdependent Co-Arising (Maha-Pratitya-Samutpada). This theory of Maitriyana is the continuation of the work of Gautama and other contemporary physicists, by arguing that the Cosmos had a beginning in the singularity where the laws of spacetime are non-linear and non-local, originating and expanding itself from an extraordinary event: the collapse or death of a previous Universe. Now, the Buddhist Relativism clarifies that this past is not really about a previous Cosmos, but rather is nothing less than the very future of the present Universe. This means that the Big Bang is the explosion which the Cosmos will have at the last instant of its existence, which shows the circular and self-originating nature of reality. The evidence of this Great Interdependent Co-Arising (Maha-Pratitya-Samutpada) arises after the mental experiments processes of contemplation (zen) about Singularity as an event beyond spacetime. Indeed, the spiritual masters perform thought experiments that provide deep insights about how the Universe and their causes work. It implies that not only mathematics and physics experiments are useful to perform scientific theories about Cosmos, but it is also possible to reach the Truth of life through the existential meditation. However, unlike the Loop Quantum Gravity, the Maitriyana’s theory proposes that spacetime-existence is formed by a network of Emptiness (Sunyata) in a sort of quantum foam which constitutes a kind of essential probabilities of the Real. Buddhist Relativism believes that the Universe behaves organically, so that their growth and expansion will eventually be replaced by an aging and shrinking process, then a new growth and expansion, and so on. Therefore, if the Cosmos would die, then it would grow again to reach a certain maturity. This expansion process is recognized through the dialectical logic. Now, what is truly extraordinary of Maitrayana is that it is also used the paradoxical logic to explain the interdependent co-arising of Cosmos, explaining that the Big Bang of the past is actually caused by the future of the Universe. In this model the Big Interdependent Co-Arising (Maha-Pratitya-Samutpada) it is allowed to understand something unimaginable: the infinite singularity.

The contemplative model of Buddhist Relativism provides a new vision on the formation of the Cosmos, which neither it would have been formed from Nothingness nor from other twin Universe, but rather it would have been from itself. This model implies that in every rebirth of Cosmos there are continued the same dynamical equations, the same amount of matter and the same laws of physics, although the sense of the existence of a circular Universe (Samsara) would be the Evolution. Indeed, the cosmological model of Maitriyana suggests that the Cosmos goes through learning processes precisely from the process of Awakening (Bodhi) of individuals, because self-conscious and self-realized beings attain Liberation from this repeated circuit, by establishing a systemic anomaly in the Universe. If the Cosmos is a fruit not from Big Bang or Big Bounce but from a dialectical and infinite circuit of arising-death-rebirth, then the only possible sense for this cosmological prison would be the establishment of learning as a liberating process of repetition (karma). In effect, the Free and Enlightened Beings (Arhats-Bodhisattvas) have pointed out that life is a school, stating that the only Purpose (Dharma) of existence is apprehending the Peak Knowledge (Satori). According to this alternative theory of Buddhist Relativism, the previous Universe is and is not the present Cosmos, since in the learning process its atoms of consciousness change slightly in each version. Although the contemporary physics would define the present Universe as the son of a previous Cosmos very similar to the current, certainly the spiritual masters allow clarifying that it is the same Universe that arises, collapses and is reborn from itself in an infinite series of learning processes. This theory of the Big Interdependent Co-Arising (Maha-Pratitya-Samutpada) suggests the possibility that before the Big Bang the death from the present Cosmos occurred, and this contraction would have given rise to the happening of the big interdependent co-arising of Universe. Like the Loop Quantum Gravity, the cosmological development of Maitriyana has a great importance because it provides a response to the pre-big bang Cosmos, by demonstrating the reason by which the supposedly previous Universe is so similar to the current but without being a perfect replica. However, this finding rests on a spiritual concept that is more than 2600 years old. Thus, although the Buddhist Relativism lacks a mathematical formulation it allows to compose an integrating vision of Einstein’s relativistic theory, the quantum theory and the string theory, since it is also paradoxically and dialectically described how all the different cosmological rebirths – together with all their infinite potentialities – coexist harmoniously as parallel Universes in the Multiverse. This description reveals that reality is much more stranger than what that the materialistic physics could even come to imagine. Although the Buddhist Relativism lacks a mathematical model, the observation which makes on the ultimate nature of the Real is based on a state of higher and amplified consciousness (H-ASC) that allows understanding the interexistence of the cosmic mind and its interdependent co-arising. In this way, the Free and Enlightened Being (Arhat-Bodhisattva) overcomes the cosmic amnesia that somehow implies disregarding of the prior Cosmos, realizing that the pre-big bang Universe is almost identical and indistinguishable from the current. But although the physical characteristics are twins, repeating the same structures of galaxies, however the spiritual characteristics would be different, because the present Cosmos would have inherited the evolutionary learning of its previous version. In a certain sense, the paradoxical dialectical logic allows clarifying that there is not a previous Universe nor will there be a later one, but it always will be kept a spatiotemporal-existential continuum regulated by the process of emergence-death-rebirth. Therefore, the cosmological model of Maitriyana not only serves to know the past or origin of Cosmos but also to know the future and destiny of the present Universe.

The theory of big Interdependent Co-Arising (Maha-Pratitya-Samutpada) is beyond the Big Bang, organically understanding that in every expansion there is a subsequent process of contraction and vice versa. Therefore, the Buddhist Relativism enlightens the origin of the Cosmos, by achieving something that even Einstein could not visualize appropriately: the Universe emerged from itself, and its spacetime being reborn from the quantum ashes of its own future death. The extraordinary thing about this contemplative prediction is that it can be tested by materialistic science. However, unlike Loop Quantum Gravity theory, the Maitriyana does not consider this eternal process of expansions and contractions is of recycling, because it is rather a universal process of rebirth or reincarnation. This model of the Cosmos is simultaneously simple and complex, because from a material view is an organic process of different eternal expansions and contractions, which can be understood through spacetime, while from a quantum perspective this is a temporary paradox in which the creation of the Universe in the past is a product of a destruction of the future, which can be understood through singularity. This brilliantly demonstrates that the Universe has a dual nature, being simultaneously both particle and wave, so that it changes shape according to the observation of the individual, as is the case with protons and atoms. This mysterious aspect of Cosmos is enlightened by the Buddhist Relativism, whose mystical cosmology represents an extraordinary metaphilosophical and metascientific model of the Real, although from the standpoint of materialistic physics this is pure intellectual speculation or a simple metaphysical thought.

 

 

Buddhist Existentialism: Supreme Way of Saijojo Zen

The understanding and the experience of the Buddhist Existentialism can be performed in any place and time, without being conditioned by the past, because it is about an obscure and anti-systemic Way. Thus, the great precursors of Maitriyana were Gautama and Laozi, by elucidating a practical and theoretical Discourse with a structure capable of penetrating the arts, sciences and social movements of the world. This is because it is a Spiritual Path with many possible doors, being based on a vision of coexistence and dialectic union. This indispensable cooperation implies a profound understanding and peak knowledge (satori) of the Real. Therefore, the pioneers of the building forces of humanity advocate in favour of an integration of the peoples, so that knowledge of the Buddhist Existentialism is an important step towards the main project for a lasting peace, providing an invaluable instrument of linkage as universal as the mathematical language. The Maitriyana is legally joined to all authentic and full manifestation of metaphilosophical Spirituality anywhere in the world, which allows intertwining with other similar searches of the Real Self. In this way, the Buddhist Existentialism is an extraordinary link bridge that finally unifies the Truth of East and West by showing its underlying reciprocal identity.[1] While in the academic Discourse the philosophies of East and West are mutually excluded through the Aristotelian logic, in the perennial philosophy of Maitriyana the paradoxical dialectics forms a coherent logical doctrine where everything is interrelated universally, by considering all the possibilities that may happen. Definitely, the ultimate reality of Buddhist Existentialism is a supreme reciprocal identity in which all the opposite poles are overcome,[2] by understanding that each vision of the world is a symbolic reference level that can be attainable as a state of consciousness of the subject.

The Maitriyana teaches to experience the transcendence of the dualistic logic and the materialistic ratiocination by addressing the uncertainty of life with a supraconscious mental state that intertwines matter and energy, space and time, reason and intuition, order and chaos. Thus, the Buddhist Existentialism provides a valuable instrument of dialectical synthesis of East and West, being a practical wisdom of a universal application against imperfection, impermanence and insubstantiality of the Real. In the great spiritual masters, like Gautama and Laozi, the essential ideas of Perennial Spirituality are widely found, which implies the magnificent florescence of Maitriyana as a field of Spiritual Path (Do). However, the teachings of Buddhist Existentialism are full of paradoxes and a deep bewilderment, being accessible only to a consciousness capable of transcending dualism and simultaneously enjoying quietly the flow of every moment and place. Therefore, the ideas and facts of the Maitriyana could not have subsisted without the transmission of the Free and Enlightened Beings (Arhats-Bodhisattvas) able to care this remarkable renewing and revolutionary thought. However, contemplative doctrines as the concept of no-mind and empty mind have strong reminiscences in the contemporary currents of philosophical thought,[3] demonstrating the validity of the Buddhist Existentialism.

The spiritual masters develop a discipline perfectly appropriate to relativity and uncertainty, making a leap fearlessly into the abyss of Emptiness (Sunyata), while advancing with sure steps on that bridge that is the human being on his way towards the ultrasubject or superhuman. The poetic and spontaneous expression of the Free and Enlightened Being (Arhat-Bodhisattva) establishes the fundamental philosophical guidelines of Maitriyana whose metaphilosophical discipline about life has eminently practical effects on the ineffable reality. Effectually, the poetic pathway of the Buddhist Existentialism fully condenses the core of the practice of existential meditation, for which it is essential interacting with the desires and passions of Being.

In accordance with the Master Hui-Neng, the Maitriyana embodies the peak knowledge (satori) and does not let it is covered with the dust of the Ego and dualism, by expressing a rebellious conception of existentialist Spirituality.[4] The Buddhist Existentialism has carried the seal of what is revolutionary, by being predestined to print a dynamic course to the projection of the philosophy of the future, because it rebels against the stagnant and formalistic academic knowledge while rediscovers and revives the contemplative experience of the Nothing-in-Being. The experience of existential meditation is translated into a conduct in daily life that sublimates the passions and desires of the Being through emptiness, thus being an existential experience of Detachment and Liberation from the image of Ego. In this sense, like Master Hui-Neng, the Maitriyana teaches us not to obstruct the Path of the very original nature that is the purity of Being, which has no form or figure, because the Awakening (Bodhi) of the Empty Self does not respect any convention or symbolic bond. The metathought of Buddhist Existentialism then shows the close liaison between the Master Hui-Neng with Heidegger and Sartre.[5]

The contemplative experience of Nothing-in-Being in the Maitriyana does not lead to ideas of a nihilistic nature, but rather to an attitude of Liberation, awareness and responsibility in every daily action. In this way, the apprentice who practices art through existential meditation becomes one with his present work. The Buddhist Existentialism is then a way of Being and a lifestyle of Mindfulness and reconciliation with the repressed unconscious, transfiguring the work of everyday life in art. According to the spiritual master, contemplation (Zen) is the very life, so living for the existential meditation involves becoming aware of this fact.[6]

The Maitriyana seeks a life of serenity, teaching the contemplative experience (zen) as a Path (Do) towards the Cure (Nirvana), so its great lessons are patience, the annihilation of all personal vanity, the generation of inner harmony, producing a lucid and clear perception of life, and healthy and balanced relationships with others. This forms an atmosphere of great refinement and profound insight into the awakened mind (bodhicitta) to the Real, consisting of a wise departure from the neurotic and materialistic concerns. The Spiritual Path (Do) has been propagated through India, China, Japan and the West, concluding with the flowering of existential meditation, which meets and gathers with similar pathways as the psychoanalytical, surrealistic and relativistic.[7] The path of Buddhist Existentialism defies the rational logic and the ordinary consciousness, accepting the revelation of the paradoxical logic and of the unconscious, which overcomes the dualism of Ego that usually dissociates the Being and Nothingness or the subject and object. The ultimate Truth of Vacuity and Interexistence is a metathought that the apprentice must exercise in everyday life through the contemplative practice (zen). The Maitriyana naturally and spontaneously aspires to achieve a balance in life through implementing existential meditation. Thus, the Free and Enlightened Being (Arhat-Bodhisattva), empty of any stereotype and attachment, helps others through the ineffable teaching of a peak knowledge (satori) capable of overcoming the problem of life, although it is awkward to properly define the spiritual.[8] Thanks to the fabulous contemplative instrument, the spiritual master makes this achievement through the dialectical synthesis between Being and Non-Being, reason and irrationality, conscious and unconscious. In this spiritual metaphilosophy, the Awakening (Bodhi) occurs with art and mystical science which finds light in the darkness of existence.

The profound insight of Buddhist Existentialism states that dualism is an illusion that only exists in the neurotic consciousness, so that the peak knowledge (satori) is really a Cure (Nirvana), by being the experience of clearness that perceives the Real as it is. Just like D.T. Suzuki, the Maitriyana defines the peak knowledge (satori) as the revelation of a new mental perspective, a higher and amplified state of consciousness (H-ASC), which intuitively penetrates the Real without resorting to the intellectual understanding, the dualistic logic or neurotic consciousness. The Free and Enlightened Being (Arhat-Bodhisattva) defines the peak knowledge (satori) as an existential learning that occurs suddenly as a lightning strike, completely changing the subject’s life. Therefore, the main method of the spiritual master is his own example, which is his attitude and presence in the world, having a deep empathy with the life of the apprentice while guides him towards the inner transformation, transcendence of dualism and the abandonment of the possessive Ego that constitutes the main barrier in the Path of Awakening (Bodhi). The peak knowledge (satori) is the Purpose (Dharma) of existential meditation, since without this purpose the contemplative practice (zen) is nothing but a mere relaxation. However, the Free and Enlightened Being (Arhat-Bodhisattva) recognizes that the peak knowledge (satori) is not an abnormal state, but a new form of everyday thinking.

In the Buddhist Existentialism the Cure (Nirvana) can be achieved by a special type of learning that has been proven during 2600 years. The central axis of the various systems, methods and exercises of this Spiritual Path (Do) is to use the paradox as an instrument of intuitive understanding, because when disentangling the supra-rational logical significance of the contradictions, the subject understands the ultimate Truth of life. Therefore, the existential meditation of the apprentice must last entire weeks, by incubating the profound concentration and Mindfulness by examining the problems of life from all its multiple possibilities. Evidently, this contemplative practice (zen) leads to the overcoming of the dualistic and discriminatory thinking, by playing a vital role in the transmutation of the individual into a spiritual master. Thus, the abandonment of the Ego and the Duality is a primary task for the existential meditation and its goal of reaching the authentic experience of the Awakening (Bodhi) of a forgotten knowing, which is a new spiritual eye that allows to see things as they really are.[9] This contemplative experience (zen) has an extraordinary intensity, glimpsing a lucid understanding of the illusion of Ego and the opposite poles. When this paradoxical dialectical transcendence happens, the apprentice ceases to be selfish, because he has become a vessel of Truth. In this way, the subject becomes a wise and noble being with a receptive and persevering attitude towards the supraindividual influx of life, which can only be grasped by the existential meditation and its state of higher and amplified consciousness (H-ASC).

The apprentice who practices contemplation (Zen) ceases to be too much concentrated in intellectual reflection that judges the experience of life, so he departs from the Ego and dualism to penetrate into existence, realizing then that reality is an interconnection between subject and object. Therefore, the Free and Enlightened Beings (Arhats-Bodhisattvas) teach the apprentice to have Mindfulness both towards the internal as well as to the external.[10]

The spiritual master, in his function of bearer of culture (kulturbärer), believes that there cannot be creative manifestation that being genuine lacks the sense of Spirituality, although not necessarily carries that name. This is because the Purpose (Dharma) of Maitriyana is the liberating impulse that dissolves the dualistic antagonisms, such as the inner and outer world, by perceiving the coexistence and complementation of the opposite poles, such as conscious-unconscious, reason-intuition and I-other. In the Buddhist Existentialism predominates the intrinsic value of the open space of Liberty that is the full and living emptiness of the Real where nature and art are interrelated. In this way, for the Free and Enlightened Being (Arhat-Bodhisattva), poetry is everywhere, because the daily life itself is a poetic and beautiful act.

The Maitriyana proposes a lifestyle based on existential meditation, which involves an absence of selfish thoughts but simultaneously also means the presence of ideals that go in keeping with the processes of nature, like leaves falling in autumn.[11] The spiritual master enters into the most intricate labyrinths of the world, by undertaking the search for the impossible at every step, while tries to overcome all obstacles of the Spiritual Path (Do) through the true mystical exercises. In this sense, the Buddhist Existentialism is an artistic Way of self-realization and peak knowledge (satori) which constitutes a bond of union and understanding of the Being with the Real.

In accordance with Vogelman, the Maitriyana affirms that the experience of the authentic peak knowledge (satori), although it is a liberating Cure (Nirvana) of the Self impossible to be defined academically, its ineffable sense can be understood and experienced by every human being, because it is not an achievement of the East, as it also is present in the teachings of Meister Eckhart and other great sages of all the peoples of the world. In fact, post-modern currents of the psychoanalytical, existential, relativistic, quantum and transpersonal thought are related, anticipated and explained by the contemplation (zen).[12]

 

 

 

[1] D. J. Vogelman, El Zen y la crisis del hombre.

[2] Ananda K. Coomaraswamy, El Vedanta y la tradición occidental.

[3] D. J. Vogelman, El Zen y la crisis del hombre.

[4] D. J. Vogelman, El Zen y la crisis del hombre.

[5] D. J. Vogelman, El Zen y la crisis del hombre.

[6] D. T. Suzuki, Living by Zen.

[7] D. J. Vogelman, El Zen y la crisis del hombre.

[8] Guy Lardreau, Discurso filosófico y discurso espiritual.

[9] Eugen Herrigel, El Camino del Zen.

[10] D. T. Suzuki, La doctrina zen de la no-mente.

[11] R. H. Blyth, El zen en la literatura inglesa y en clásicos orientales.

[12] D. J. Vogelman, El Zen y la crisis del hombre.

 

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.[1]

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.[2]

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.[3]

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.[4]

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.[5] 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.[6] 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.[7] 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.[8] 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.[9]

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.[10] 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.[11] 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.

 

[1] E. Morin, El Método.

[2] Thomas S. Kuhn, La estructura de las revoluciones científicas.

[3] Anagarika Govinda, Lógica y Símbolo en la Multidimensional Concepción del Universo, El Camino Medio.

[4] E. Morin, Por una política del hombre.

[5] Kant, Crítica de la razón pura.

[6] Guido Tavani, Jung y Osho: en torno a la existencia.

[7] E. Morin, Mis demonios.

[8] G. W. Leibniz, Resumen de la Metafísica.

[9] Guido Tavani, Jung y Osho: en torno a la existencia.

[10] Chögyam Trungpa, Loca sabiduría.

[11] T. Deshimaru, La práctica del Zen.

 

Buddhist Existential Psychoanalysis: Gautama with Sartre

The correct way to understand the Buddhist Psychoanalysis is that it is the border articulation between metapsychology and metaphilosophy inherent in the mental transformation generated by the contemplative analytical act. Thus the Maitriyana has the Purpose (Dharma) to renew the conditions and language of Spirituality through the Analytical Existential Libertarian Discourse (Buddha-Dharma-Sangha) and its project of evolution of consciousness and emancipation of the possibilities of the subject. The Buddhist Psychoanalysis is therefore a discipline related to the singular thought opened by Siddharta Gautama and Jean Paul Sartre, this being a cultural perspective that has psychological, philosophical and political large scale consequences. Both Gautama and Sartre developed a thought that did not emerged in the university field, but it was present in the social field, even coming to share the fact that stages of ostracism initially passed, because whilst one was immersed in ascetic practices the other was in a concentration camp. Therefore, the Maitriyana confirms that the Gautama-Sartre articulation transcends the mere foundation of a psychological or philosophical school for building a true lifestyle, which is indeed a spiritual decisionism as practice and theory of Choice.

The analytical meditation transforms the mind through captable consent of the unfathomable decision of Self, by positioning a new human being with the intervention of Free and Enlightened Being (Arhat-Bodhisattva). In this way, the lesson of the spiritual master is that the only way to achieve the Cure (Nirvana) from neurosis, psychosis and perversion is with the advent of a new subjective structure: Sublimation or Awakening (Bodhi). This is because no psychic identification is permanent, perfect and substantial, being rather an operational sign of the decision of Being. These analytical existential formulations show that in the ethics of the Middle Way there is interdependence between structure and choice at the moment of theorizing subjectivity, simultaneously preparing the conditions for a genuine dialectical synthesis of Existentialism with Structuralism. Thus the Buddhist Psychoanalysis is a co-arising with the teaching of the Free and Enlightened Being (Arhat-Bodhisattva), transcending the opposite poles of debauchery and the over determination. This means that when the apprentice is immersed in the contemplative analytical experience he discovers that the only thing that can capture him and determine him it is not the outside world but his own decision or unconscious desire. Thus, in the Maitriyana, through the Gautama-Sartre articulation, the idea of liberation and Cure (Nirvana) is combined with the idea of structure and determination. Therefore, practicing Buddhist Psychoanalysis is becoming aware of the dark Purpose (Dharma) of Being, by understanding that the psychic causality or repetition (karma) of suffering is something that the subject can abandon or be detached through the analytical meditation that provides the apprentice a Sense of Responsibility for the own life. The Maitriyana is then the antidote to the sickly and alienating metaphysical belief in a Fate which is not chosen.

The Buddhist Psychoanalysis is an existential analysis belonging to the humanistic field, so that it is released from quietism through the contemplative analytical practice, realizing that the only determination of the laws of history are the paths of Liberty. The artistic work, precisely, helps the subject to learn the art of sublimation (Nirodh) of all the overflowing and gripping situations, converting the suffering through the compassionate wisdom (karuna-prajna). Thus, the intervention of the spiritual master is a resistance reading before the alienating power of both the external and internal world. Therefore, the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) of Maitriyana has the great possibility of renewing the panorama of psychology, philosophy and politics. This shows to a large extent the spiritual courage of the Free and Enlightened Being (Arhat-Bodhisattva), holding a revolutionary and transformative position of thought by producing the human decentering. Although it is taught the ethics of self-knowledge, the Buddhist Psychoanalysis abandons the Ego as the center and master of consciousness, by producing a subversion and decentering of the apprentice. After the deconstruction of subjectivity, the Maitriyana liberates the mind from the illusory belief in a Transcendental Other (Atman). The consequences of this emptying are not only the agnosticism before the existence of God but also the experience that the only guarantee regarding what happens is the own Liberty. In this sense, Buddhist Psychoanalysis is agnostic and does not seek metaphysical guarantees for the free and enlightened existence of the Self. However, this absence or Emptiness of the Other (Anatman) does not lead to the mere nihilism, because it is replaced by the laws of mystical reason and by the perennial conditions of the compassionate wisdom (karuna-prajna) of a subject who has reconciled with himself. From the Gautama-Sartre articulation, the central thesis of the analytical existential manifesto of Maitriyana is that a True Spirituality is when it happens the practice of Responsibility in life scene.[1]

The Buddhist Psychoanalysis formulates that there is no essence which precedes existence, but only choices and actions. This implies that the Maitriyana is a mystical science that abandons the metaphysical and materialistic ideologies to produce the derepression in the apprentice. In this sense, the spiritual master liberates the human being from any sense of destiny and substance, making him understand he is empty of essence and, therefore, free in order to build his own life. Thus, the analytical meditation always leads to the subject’s Existential Responsibility for his Path in the world.

Consistent with Lacan, the Gautama-Sartre articulation shows that the contemplative act is related to a pass from the anguishing certainty to the spontaneous action, which implies that the apprentice consciously or unconsciously chooses always himself, even in every hapless circumstance of life. Therefore, Buddhist Psychoanalysis radically affirms that the laws of history are determined by the ineradicable Liberty of Being. However, the Ego seems to give in and deliver to the world the intrinsic Liberty of the Self, reason why for the Maitriyana the ego is a structure in bad faith which establishes a deterministic system of excuses or defence mechanisms that repress self-realization or Awakening (Bodhi) inherent of Being. The Gautama-Sartre articulation of the Buddhist Psychoanalysis does not deny there are psychic determinations, but rather it clarifies that they are assumed or chosen by the subject inasmuch he makes himself in the world. In this way, according to the Free and Enlightened Being (Arhat-Bodhisattva) the Responsibility of the situation itself is always from the apprentice before every choice taken, the excuse or justification being a bad faith process of Ego. Thus, the Cure (Nirvana) from the disease of bad faith is the anguish of Emptiness, which is the experience from the lack-in-Being or absence of essence. Therefore, in the Maitriyana there are no elections coming beforehand, differing from the belief in the soul or in past lives. Thus, in Buddhist Psychoanalysis the repetition (karma) is a causality or psychic determinism that is born with an unconscious identification or original choice, not being in any way the mere reiteration of inherited elements. However, the spiritual master clarifies that this choice is not consciously performed by the subject, but rather it is unconscious, because the choice is what constitutes and structures the mind. Understanding this intrinsic Liberation is an experience that the Gautama-Sartre articulation calls anguish of Nothingness. Thus, the Maitriyana cannot be reproached for being pessimistic or nihilistic, because rather it is a deeply optimistic movement advocating that whatever the mundane situation, the human being can always choose.[2] Obviously, this encounter with oneself, with the Real of Being as an empty field of instinctive determinations but full of existential Liberty, is something that produces anguish in the apprentice for being brought to his fundamental choice or Purpose (Dharma). Thus, the Gautama-Sartre articulation of Buddhist Psychoanalysis captures this existential angst through the analytical meditation practice, by extending the responsibility of the subject because he is detached from the bad faith of the Ego.[3] Indeed, the idea of transpersonalisation of the apprentice is the scene of all the practice and theory of decisionism in the Gautama-Sartre articulation by showing that derepression of the subject of the unconscious is an ethical transformation that sublimates the pulsion of life and death and it is linked to the opening and closing of Being. To the extent that the human being is condemned to be free by his emptiness of essence, the decision is forced in the original constitution of mind. But after the operation alienation-separation, the Sublimation (Nirodh) appears as a new instance of non-forced choice which is the know-how there with the symptom.[4] This type of existential decision is the Being as Event which positions the apprentice on a beyond the Ego, by responding to the Purpose (Dharma) or to the Will with a supra-conscious and authentic fidelity. This leads to the heroic dimension of Free and Enlightened Being (Arhat-Bodhisattva) as someone who takes the reins of his destiny. Of course, this Liberation requires a pass through the experience of Awakening (Bodhi), leaving the bad faith or fantasy (maya) of the Ego in order to reach the anguishing transformation of Cure (Nirvana). Therefore, the Gautama-Sartre articulation claims that existential choice is something completely different from wanting, yearning or the egoic decision, being rather a non-voluntarist, unconscious and intersubjective act.[5] Therefore, this is fully understandood by the spiritual master who states that in every choice there is a choice for all humanity.

Consistent with Sartre, Buddhist Existential Psychoanalysis has a great respect for Freud and Lacan, considering that what is really important in contemplative analytical practice is the lack of Being along with the factual experience of the being for the death as finitude, choice and responsibility.[6] However, the difference between the Gautama-Sartre articulation and Sigmund Freud is that it focuses on the Desire (Kama) and not on each of the yearnings or inclinations of the subject, the Maitriyana thus being much closer to Jacques Lacan. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) founds the Buddhist Psychoanalysis with detachment from mundane greed, simultaneously considering that most authentic feature of experience of thinking occurs in the dialectical and transferential relationship with another. From this analytical meditation the Maitriyana leads the apprentice to understand his original and unconscious Choice, so the subject reaches Awakening (Bodhi) when he is emptied from egoic justifications and he accepts his Responsibility before the existence. The Buddhist Psychoanalysis is precisely the way how the apprentice retroactively decrypts and interprets his Lack of Being,[7] which is an empty and anguishing soil of mind, considering that the choice is not the result of the conscious reflection. Thereby, the non-reflective choice proposed by the Maitriyana is consistent with Freud, Heidegger, Sartre and Lacan. Indeed, the Buddhist Psychoanalysis of the Gautama-Sartre articulation is the Path that leads each subject facing his original choice, which in turn disidentifies the apprentice from symptom of dysfunction and disturbance in order to reconcile him with the meaning enjoyed of the symptom of the everydayness and frustration (dukkha). Under the teaching of the spiritual master, unsatisfactoriness, impermanence and insubstantiality are the backbone of the very existence, being the way how the human life is contained. Therefore, when Freud says that where That was the subject must come, the Maitriyana establishes that in the Real of dissatisfaction (dukkha) the Self should be sustained.[8] Thus, the sublimatory structure of the Cure (Nirvana) is the existential analytical transformation of the apprentice who contemplatively is built in the know how there with the symptom as Reconciliation (Maitri) with frustration (dukkha) of life. Only thus it is understood the reason why the Buddhist Psychoanalysis of Siddhartha Gautama is a Sartrean-Lacanian itinerary that leads to the evanescence of pathological and masochistic dimension of Jouissance, by purifying the mind until the malaise is reduced to the presence of the word that sustains the existence. Therefore, the ethics of Maitriyana for reconciliation (Maitri) with the symptom is tied to the definition of Spiritual Love, not only as loving the presence of the Seed of Awakening (Bodhi) on the other, but rather as loving the marks of emptiness or lack of completeness that there are on the other, which is nothing less than loving the fellow being because it suffers and is incomplete in the same way that one. Thus, the new kind of respect that is in the last teaching of Lacan,[9] according to the Free and Enlightened Being (Arhat-Bodhisattva), is nothing but the compassionate wisdom (karuna-prajna) towards the Real or Empty Dynamic Ground of the existence of all beings.

 

The existence is imperfect, impermanent and insubstantial, so that every human being is unique, unrepeatable and singular.[10] However, the language field precedes the existence of the subject, by capturing him and imposing him an anomalous way of satisfaction and without utility. The theory of the unconscious incompleteness is precisely a way of conceiving the human being’s Emptiness by the capture of language, so it results impossible to establish the satisfaction of Desire as completeness. Thus the Buddhist Psychoanalysis reveals that the unconscious is incomplete, linguistically by connecting the field of Sense with that of the jouissance into a relationship of union and separation. Therefore, the ethical acceptability of the repressed is to have the courage to accept the existential fracture or Emptiness-of-Being.

The three determinations of the existence, which are imperfection, impermanence and insubstantiality, impose the impossibility of completeness, this fracture of subjectivity being an incurable inaugural scission that transpersonalises existence by not allowing it to be only with itself. This implies that human life is relational or that the unconscious is structured as a language. But faced with the impossibility of achieving a complete identity, the spiritual master teaches that the conscious reflection or dominion of Ego is nothing more than an illusory process of self control which represses the Being as an absence. This exile from all substantiality leaves a transhistoric imprint on the mind from which it convokes the words that seek suturing the failure or incurable emptiness of existence. Faced with this impossibility of establishing a perfect, permanent and substantial relationship with life, the apprentice can only find a certain degree of peace in the experience of reconciliation (Maitri) with emptiness as True Self. This relationship of Liberty is postulated with the universal formula of interexistence of all beings. However, this Totality-in-Nothingness does not imply the illusion of the absolute jouissance and without failures. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva), beyond pleasure there is no more than an attempt to capture it all and to return to a lost unity and a phantasmatic completeness. But this attempt to colonize the emptiness of existence is doomed to failure, because the Nothing-in-Being cannot be erased since it is the only perennial feature in the human being. Nonetheless, the event of the Self is repressed by the repetition (karma) of pulsion in its fruitless search for completeness through multiple supplementary objects that provide a fragile and unstable sense of personal identity.

The Spiritual Love, by its part, is a healthy social bond that establishes a new elementary kinship structure, emptying the subject of identifications with the past through ethical-disciplinary devices that constitute various modalities of responsibility or taking over the irreducible Emptiness.[11] The lifestyle of Analytical Spirituality is the Cure (Nirvana) from mortifying aspect of repetition (karma), the ethics of self-care being the reconciliation (Maitri) with the Duty or Purpose (Dharma) of Desire, whose objects never are able to satisfy or fill the hole or void of Being. Thus, the Sublimation (Nirodh) of Desire conjugates a know-how in the absence of meaning and completeness in the inner and outer world, by giving ontological consistency to the awaken identity of the spiritual master as a non-symptomatic response to the Duty or Purpose (Dharma) of Desire. Therefore, the Awakening (Bodhi) leads the individual to a kind of harmonic and ethical satisfaction, because it ceases to be associated with the masochistic and symptomatic jouissance of the ordinary individual. This is the Cure (Nirvana) from the symptom or suffering (dukkha) which is characteristic of the ordinary identity built on the repression of the Real as an imperfect, impermanent and insubstantial existence.

 

In a neurotic world that imposes a materialistic daily life in order to try to eliminate the trace of Being, the Maitriyana performs the question for the own Self or existence through the anguishing experience of Emptiness as originating Liberty or lack-of-foundation. The experience of analytical meditation of anguish, referred to the presence of Being Nothing (Sunyata), refers inexorably to choosing the style of how to live and die. Therefore, the anguish understood as something distinct from the mere fear is truly an opportunity for change and renewal of the existential Purpose (Dharma), because it makes reference to emptiness or essential abandonment of the apprentice’s life whose structure is inexcusable.

Around the Gautama-Sartre articulation the subject is deconstructed, by capturing the constitutive crossroads of mind woven by the link language. The analytical contemplation opens to an experience where existence is revealed as unsatisfactory, impermanent and insubstantial, where the apprentice who reaches the singularity of Awakening (Bodhi) is never with himself substantially, firmly and without fissures. This abandonment or structural emptiness is the reason why the anguish or borderline situation shows how the existence-in-the-world is a network of choice.

In accordance with Freud, the Buddhist Psychoanalysis does not seek the mere strengthening of Ego or repairing its failures, but rather the self-realization of Being Nothing. This evaporates the identificatory attachment, the elusive aversion and the phantasmatic unconsciousness by means of the opportunity of angst crises, whose ontological surprise is beyond the negative by overflowing the defensive mechanisms of Ego. This sublimatory impact of anguish is used by the analytical meditation when confronts the Truth of existence itself, which is the Openness of Being (Sunyata) as peak knowledge (Satori) of the Self and knowing-not-known by the Ego.

According to the Maitriyana, the anguish refers to the subject to his possibility of being more singular, which is a Purpose (Dharma) that can not be appropriated by the Ego. Indeed, the anguish shows the apprentice his existence as it is, always empty but also always chosen. Therefore, the anguish operates on the unconscious, by referring to the ontological castration or structural failure which is the Lack of Being or Empty Dynamic Ground. This implies that there is no possible relationship of completeness between subject and object. Thus, the Gautama-Sartre articulation of Buddhist Psychoanalysis reveals that the structural matrix of the subjective constitution is a probabilistic field of Liberty.

Although materialism conceives a substantial Universe, the mystical science demonstrates that both the internal and external world are an empty or split existence, so that the individual and the object are both constituted over an abysmal and irreducible hole which braids and binds all things with each other. In this way, the topology of Maitriyana has as its point of origin to the Emptiness and Openness (Sunyata) that anguish expresses facing the new and hidden of Being.

In the Gautama-Sartre articulation of Buddhist Psychoanalysis it is conceived the anguish as impossible subjective completeness which plays a determining role in how existence is chosen in the absence of instincts. In this sense, the Ego is a veil or shed (samsara) trying to plug the topological opening of the Real that is called Vacuity (Sunyata) and that it is incurable. In effect, no apprentice can be cured from Purpose (Dharma) or unfathomable Desire that the existence chooses in the world, only being able to reach the Cure (Nirvana) from the vain in the election himself. But this self-realization or self-invention must deal at all times with the absence or lack of static foundation (anatman) underlying the generational transmission from malaise in culture.

 

 

 

[1] J. P. Sartre, El Existencialismo es un humanismo.

[2] Jorge Alemán, Notas antifilosóficas.

[3] J. P. Sartre, El Existencialismo es un Humanismo.

[4] Jorge Alemán, Notas antifilosóficas.

[5] Jorge Alemán, Notas antifilosóficas.

[6] J. P. Sartre, El Ser y la Nada.

[7] Jorge Alemán, Notas antifilosóficas.

[8] Jorge Alemán, Notas antifilosóficas.

[9] Jorge Alemán, Notas antifilosóficas.

[10] Jorge Alemán, Notas antifilosóficas.

[11] Jorge Alemán, Notas antifilosóficas.

 

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.