Beyond 4-dimensional space-time
Just like in Geoffrey Chew's bootstrap conception, no aspect of the theory of relational consistence can be considered basic; almost all are imported from other theories and they only subsist due to its interdependence in a coherent configuration, capable of elucidating enigmas that other approaches don't solve per se. This way, relational consistence is a bootstrap theory once it refuses the reductionist conception ingrained into the current paradigm that says the universe to be made of basic elementary constituents, such as particles, laws, constants etc. In the view of relational consistence both 1) the search for minimal elementary sub-particles and 2) the investigation of what happened in the minimum fraction of linear time after the big bang are illusory roads that ultimately will lead to nothing.
A point to be preliminarily considered is the dimensional framework where that part of totality accessible to human knowledge is inserted. It's presented in two slopes, two faces of a same coin made compatible due to an extension of Bohr's principle of complementarity: 1) the face said to be real or objective, manifested in the three dimensions of the space (Euclidean or non-Euclidean, depending on the considered scale or the investigator's option) and 2) the imaginary or subjective face, manifested in the three dimensions of time. This way, the cognoscible being has two opposite and complementary faces in its wholeness, classically known as matter and spirit, that are no more than our peculiar form of noticing what, without this resource, would remain rationally unrecognized. Let's remember Einstein's words: "time and space are not properties of the universe in itself, but just forms we use to notice it".
This way, the dimensional frame that supports the cognizable wholeness comprehends the three "real" dimensions of space x, y and z plus the three "imaginary" dimensions of time t, u and v. Everything real and all the imaginary realm, all the "objective" world and also the "subjective" kingdom, all physical and mental phenomena – including those said to be paranormal – can fit in that six-dimensional framework.
In the perceptive system ordinarily adopted, the "real" contents of the universe – the physical universe delimited by physicists and cosmologists as their object of study – are said to exist. On the other hand, the contents of the psychological "imaginary" world, as well as the ideal creations of all subjectivities – either human or not – we propose to say they inist. To speculate on other contents outside of that dimensional framework is pointless, once such contents would not be accessible to human knowledge. The mathematical formulations that describe anything unfit for that framework would exist only, or better, would inist only as an abstract mathematical entity linked to its specific ontological status of the imaginary slope of wholeness.
Observe that, as we admit time as being 3-dimensional and imaginary – the point Albert Einstein missed – the whole problem of the origins and evolution passes to be referred to a non-sequential understanding of the cosmic facts. This is the deepest and most wide-ranging revolution of our proposal. It subverts all the investigation forms related to one-dimensional and linear time, with its arrow inexorably harnessed to the big bang and the second law of thermodynamics.
This puts us in face of the Buddhist's conception of Being. D.T. Suzuki writes:
Buddha (...) is not one more who lives in a world conceived in terms of time and space. His consciousness is not more the consciousness of a common mind, regulated in agreement with the senses and logic. (...) Buddha (...) lives in a spiritual world that possesses its own rules.
The entity that physicists and cosmologists recognize as being the universe, the cosmos whose secrets they study, in truth is neither unique nor objective, except under a strictly consensual perspective. Each subjectivity, each spirit, each observer, each scientist, each person of any social level or cultural background, each consciousness – be it human or not, be it terrestrial or not – carries around a private universe of beatitude or anguish, of ignorance or light, built throughout the eons of his or her existence. This sends us to the theory of the monads, of Leibniz, a sage who reveals a surprising contemporary view. He had a premonition of important aspects of several recent theories, particularly the holographic vision of the brain (Karl Pribram) and also of the universe (David Bohm).
Our model for the relational consistence is sustained on the shoulders of those precursors.