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As for whether the Rambam wrote it for everybody to understand it.
Well the Rambam wrote it as a private letter to a talmid and was pretty clear that it discussed matters that were not able to be understood by the general public.
I think that’s pretty clear.
As for scientific proofs, I think I must not have been clear enough.
One of the “mainstrea” positions, and the one I personally was taight as being that of the Ramchal is that of course there are various statments in Chazal that are not in line with conventional science.
However that is not because Chazal were limited only to the knowledge that science had in thier day. Rather Chazal knew far more based on Mesorah and Missed on their deep understanding of Torah and the way the world works “Hafuch Buh V’Hsfuch Buh Dkuloh Buh”.
However when Chazal wrote what appears to be simple scientific facts in most instances they did really care if what they were writing was in actuallity the case, rather the intent was the information that was “encoded within” What the Vilna Gaon says are the “all the secrets of the Torah”.
Writing it in such away meant that it would not harm people that are incapabe of properly understanding SOdos but they would be preserved for those who reached the level where they could understand Pardes.
And while the Rambam may not have learnt Kabbola in the piece I qouted He seems to be taking a similar approach based on the fact that the Rambam feels it is readily apparent from places in Chazal thatthey were far ahead of their times.
Again when it comes to Metzius, what has been virtually unanimously accepted since Rav Moshe Leon and the discovery of Zohar and more importantly from when the Ramban was exiled from Spain and spent time with the Raavad who proved to him the truth of the Zohar and the Pardes within is the esoteric leve of the Torah.