We are happy when we can bring others to happiness.
The theories of physics, if not the laws of nature, change from time to time. In micro physics and in cosmology they are relative, contingent, theoretical-conventional maps to comprehend the very nature of the unbounded whole (mahabindu), nondual ultimate reality itself. But the map is not the reality.
According to the masters of our Great Wisdom Tradition, exoterically viewed there is an inherent modal or dimensional difference or hierarchical (holarchical) separation between the paradigms of the relative knowledge of science (vikalpa, drhsti, doxa, opinion, information, scientific theory) and spirit, the prior absolute or ultimate primordial wisdom (gnosis, jnana, yeshe) that is the fruition of nondual greater esoteric (“innermost secret”) contemplative “spiritual” realization. These two participate together in the unbounded whole as different ontological strata of formation, as distinct modal realities. Some of the propositions of science and some of those of religion may be “valid cognition” (pramana), verifiable, falsifiable, non-contradictory and worthy of research. Yet, these two relative, conventional truths are an ultimate prior ontological unity.
The prior, direct, nondual, conceptually unfabricated ultimate source (cittadhatu) of all experience holarchically transcends, subsumes, includes and pervades the less subtle physical, emotional and mental dimensions of the egoic bodymind, and cannot conceptually be grasped or comprehended by the conceptual self, this ego-I of the bodymind. We might call this ontological relativity or ontological interdependence. Yet both are necessary aspects to realization of the vast unbroken whole. Understanding the whole resolves the duality. It furthers one to remember and to accomplish this noetic, primordial dialectic.
Nagarjuna, the great Second Century Indian Buddhist sage told, “There is no way to realize Ultimate Truth (nondual liberation, ultimate happiness), except in reliance upon Relative Truth (dualistic, gradualist spiritual practice).” Through dualistic concept-mind we utilize the gradual, finite, relative “spiritual path” to stabilize “The View” and deconstruct Narcissus, the destructive self-sense that is the ego-I. Then we recognize, realize and perfect the immediate, perfectly subjective nature of mind (cittata/sems nyid), our indwelling seed, the wish-fulfilling jewel that is our Christ/Buddha Nature—that presence always present—forever becoming ultimate Consciousness Being Itself. Yet, paradoxically, that is who we actually are from the very beginning! That (Tat/Sat) is both origin and aim of all our seeking.
And so, esoterically, ultimately there is no essential difference or separation between the finite matter that we are, and infinite spirit that we are, between samsara and nirvana, between the Quantum Vacuum and primordial emptiness, between appearance and reality, mind and body, subject and object, you and me; although from the dualistic exoteric view of Relative Truth this nondual view seems utterly panglossian. From the nondual view of perfectly subjective ultimate spirit being itself, Ultimate Reality—the sublime ontological smile of Dzogchen, the Great Perfection— all such dichotomies abide as an interdependent, ontic basal prior unity.
The paradoxical, simultaneous cognition (samatajnana) and recognition of the continuous unity of these Two Truths—”brief moments, many times”—in the very midst of the relative-conventional chaos of our everyday lifeworld, is the realization of this one truth that is invariant throughout all human cognitive states, conceptual or trans-conceptual contemplative. And that is ultimate Happiness Itself, the happiness that cannot be lost. “Just follow the Path, all the way to the end of it.” But wait! “It is already accomplished.” Here, now, great joy.