Design logo courtisy of artist K.G.R.
Excerpts from the SciCVN documentation text: 'Dialogs of DynEq and Equanimity; Inner and outer Peace-building.'
Dialog Forum
Updates: May 2017/Jan 2018 (see footnote)
Opening Topics I
Spirit of Science: Reinvigorating Respectful Topical Debate
A paradigmatic shift in science with regard to dispelling paradoxical absolutes posited by classical physics at the time of William James, was the basic part of a revolution in quantum theory (the concept of quanta) through Max Planck's findings in 1900. There were phases in its matured assimilation through the late 1920s as non-relativistic quantum theory was completed. Aside from nihilistic associations and the rest of these, and exponential dilapidation of the planet, It is known that implied dualities of observer participance arise from paradoxes with respect to afflictive roots of internal and interpersonal disorder and conflict. [1] At the same time, these direct implications were most responsibly starting to be discussed, especially as being a possible non-dualistic nature of reality and dynamic equilibrium of mind itself (implicit in Sarvastivadin researches after 3rd century BCE). Reflections are of derivative interdisciplinary principles.
No parallel corresponding revolution commenced in the mind sciences, but through James' knowledgeable vision, Harvard did establish a first pragmatic introspective-laboratory through his aspirational spirit of radical-empiricism. At the time, freshly commencing investigations of physiology, psychology, and philosophy were at beginnings (nurtured through pioneers such as Bertrand Russell); and later on, celebrated foundational shifts took place through Jung and Pauli's most significant collaborations of cross-disciplinary formulation. Of consequence to entries in the varied formulated revisions to empirical understanding, is the instantiation of transition into mainstays of exceptional discovery, and the aspects of flourishing. The paradigms have considerably evolved since the 1970s--through contiguous pre-ISP international research, debate and consultation. Related foundations of culture and representational ethos are thus inter-culturally defined unique orientations, in contemporary senses part of a central ethics of dialog on integral wisdom. The intense decades of direct pre-ISP dynamic integration, represents vitally assimilated and enlightening secular-intelligible aspects as explicate deeper realities of experience and integration: i.e. with scientific meaningful validation to its seminal features of ontological-relativity (incl. in 'Science' essays). The common basic DynEq orientations scientifically construed as shamatha psychophysical balance, explicitly pre-dated Gautama by as many centuries till now (documented in remarkable source-reflections on a ‘Sramanic Inner Revolution’). Thus said, the resultant formulations embodied by unique wisdom, and an explicit exemplary synthesis of such premises, is only pluralistic by way of long-accrued non-dualistic principles. [2]
<765SAWiki>The development of a science of consciousness in its expounded emergent worldview and direct nurture of psychophysical and mental development has been articulated--through most relevant praxis as a primary stewardship by Wallace--at international contiguous research-intensives and conferences since the 70s as founding projects of an integral contemplative-neuroscience (The Taboo of Subjectivity: Towards a New Science of Consciousness being the academic textbook of 2004). A valid significance is that chronological features of the peer-reviewed expositions, by deepest virtues have amicably been transformative beyond the complex extranuous presuppositions through the mainstay of reliant method and science inquiry.
The protocols have consistently developed on a comprehensive interdisciplinary ethics, and aspirations of pioneers such as distinguished astrophysicist Piet Hut who through appropriate merit since 2002, was granted a refreshed title of Professor of Interdisciplinary Studies at the Institute of Advanced Studies (IAS). His writing on a simplicity of prototypical aspects is elucidated on the IAS Web-site, in keeping with practice of conjoined research in consciousness studies (Maha-Ati and Zen levels of understanding 'DynEq'). The perspectives are phenomenology genres of introspective-mindfulness qualified in Husserlian laboratory-approaches to scrutiny, updated in 3Dimensional science by way of standards established since historical core interactions of Gautama with emergent branch-sciences. Among paradigm shifts of mutual psychology configured in William James' articles of depth-psychology, are philosophical guidelines not to conflate assumptions with truth, secular or spiritual. This axiom remedially dispels extreme judgemental mutual-confusion of varied origins.
Piet Hut's vision quests: "Clearly, science is in a period of transition with respect to the question of how it sees itself…"
With respect to the branches of science and applications of DynEq mental technology, these projects have accompanied a return to the question: What is Reality? (a form of openness as to the explanatory-gaps). Piet Hut elucidates that if it has been unfashionable to ask about the structure of reality in new ways, then a difficulty is of not having an integrated synthesis of working hypotheses for that asking, and specific framework in which the answers are clearly surmised: be it scientific, religious or public. Reflecting on this: "As a consequence, a sense of wonder at the sheer appearance of the world, moment by moment, has been lost." [3]
Notes
1. For further reflections on this topic: URL= http://www.encyclopedia.com/science/science-magazines/physics-quantum-hypothesis
2&3. From Piet Hut, 'The Role of Husserl's epoché for Science', accessed 2005, URL= https://www.ids.ias.edu/~piet/publ/other/husserlcircle.html <OctDec2016/JunAug-Sept2017/Jan2018>
SciCVN dialog forum: Opening Topics II
A working science hypotheses of substrate-consciousness by dimensions of that structured significance, is also the rudimentary nurture and ISP study of DynEq advancement--to an empirical inner-science of the mind: an outer science of secular ethics conducive to sanity on the planet--in both ancient and contemporary wisdom of knowledgable intimation, to genuine human and psychological flourishing. This outline of salient aspects is part of special and general theories of ontological relativity,
Specific and General Theories of Ontological Relativity, are scientifically phrased as among founding characteristics and propositions regarding founding experimentation for a science of consciousness by qualified interdisciplinary-scientist Dr Wallace in his Hidden Dimensions manuscript of 2007 [1] (with research discussions on the composition provided by Quantum physicist MB Mensky). The longitudinal five decades of research on those ontological and epistemic working hypotheses are a synthesis of worldview for reinvigorated science of greatest potential: foundational expressed relevance to progress in the mind and cognitive sciences as together with other mainstream branches. This includes development and insight into templates outlining explorational dimensions of consciousness, in first-person practice by way of direct observation and inferential integrity. In that, the profoundly defined characteristics of introspection are qualitative functions of mindfulness, representing epistemic-functions of pre-eminent qualitative mental technology; yielding sufficient consideration of empirical bias-distortions reassessed across contrastive frames of reference. Guidelines of MB Mensky since 2005 (and much research prior), published in the Russian Academy of Sciences' Physics-Uspekhi journal, acknowledge the adept resource of Buddhist Mahayana and its Centrist dedicated sources of research, specially mentioning Zen and the kindred sources. In both ancient and contemporary senses, these are common centrist research ancestors as explicate research: with the Shamatha referent of ‘substrate-consciousness itself’ (yogacharya genre of qualified basic research) and a non-dualistic insight into ‘pristine deepest nature of awareness’ (understood significance: neither a dualism or belief system). Including manifold precedents from history to present in mainstream science, the ISP project includes outlines of precedent input from integral masters: mutual contributors from the array of qualified 'inner and outer science' tradition. This further aptly concerns common aspirational standards of worldview, practice, and ways of life definitively conducive to human flourishing (foundations or science and culture). All those concerted references are in non-contradictory manner, scientifically defined by explicate features of dynamic equilibrium and derived insight, implicit to definitions of Middle-Way balance free of extremes.
Note 1. Topical outlines are present from Wallace's publications such as Hidden Dimensions : the Unification of Physics and Consciousness, Columbia, 2007; Contemplative Science : Where Buddhism and Science Converge, Columbia University Press, 2007.<Update:Sept2015/Jan2018>
Dialogue Forum: Opening Topics III
Model UN Developmental Dialogues : Integral Human Flourishing
Included among SciCVN compositional initiatives on background peacekeeping and peace-building, are dedicated foundational and harmonising natural laws that map definitions pertinent, although more foundational, among due essential respects of Article 18 (UN Declaration of Human Rights), elucidating ‘conative’ kinds of inborn aspiration in humans, thoroughly researched to significance in developmental standards and empirical potentials of dynamic equilibrium praxis and study. This relates to peaceably conducive and progressive rights regarding freedom of educational/psychophysical development, of human flourishing by tested dimensions of ontological and epistemic inner-science; as foundations of outer science and culture, thought, conscience, and their spiritualities.
Pragmatic proposals defined by the International [DynEq] Shamatha Project, have been a foundational mainstay of research representing prior and ongoing communal practice of a mindfulness introspective, through its contemporary synthesis of empirical-phenomenology and thoroughly applicable foundation methods validated principally on firsthand reliable means: needed radical empiricism since William James' well qualified interdisciplinary branch-science recommendations for modern science. This is expressed by the initial and now subsequent mutual and most peaceable definitions of the term radical-empiricism: that continues to be further instantiated and refined by defining word-meaning (specific and universal) following contiguous project experimentations stewarded by the SBInstitute's President and mainstream scientists.
In larger and pragmatic collaboration on secular ethics, meaningful realistic aspiration is of moving beyond detrimental static-representational conflicts through developmental wisdom and prime factors of conceptual-nurture.
’Freedom, either alone, or in community with others, and in public or private...’ is a factor phrased by clarity of UN expression as a forum internum and forum externum, [1] expressing the evolution and manifestation of a configured inner-science, engendering of underlying mental-balance of the substrate and 'mind-psyche'. What is expressed is the aspect of both nature and nurture of explicit consequence to world flourishing (expressed as psychological, mental and spiritual flourishing): both in the public and private sphere with freedom of such ‘radical empiricism’ to manifest in dialogue, teaching, and hypothesis of foreground practice: be it in secular or religious contexts of pedagogy, discipline, dedication, or observance (also as a factor of equality among paradigmatic shifts in mind and cognitive science, and the public branch-understanding of science). It can be said that all sides in these dialogs, imperatively need to cultivate a defined spirit of emergence from the clarified internal roots of conflict, as together with a pragmatic world-view of those mutual paradigmatic shifts. The outlines further map key parts of UN aspiration (in the form of concerted global initiatives) as conscious potentials of percipient activity--in terms of 'inter-dependence' measures of stewardship--and as reinvigoration and re-adjustment through wholly dedicated and reliable science guidelines. Global endeavour through the residues of bias can be traversed, rather than organisation being inactive enface conflicts, allowing for one unnecessary and advanced catastrophe to unfold after another. On global proportions, problems are additional present-centred solutions to further mundane integrity. Another factor is that true to the very nature of such culture, a respectful, practicable, and needed mutual intelligibility of socio-interactive branch-science becomes a reality.
From the above then there is a consensus on such paradigmatic-shifts of global probity, where necessary resources are protocols of scientific nurture in moderation to the effect of saving science from the pool of destructive rhetorical inclinations, distortions (working-principles of ahimsa: non-aggression, lack of desire to harm), and selfish attachment to assumption. In no way shape or form, should science have become reduced to being an instrument for these negative aberrations as it has. Such things are even the rightful purview of the International Court of Justice: ahimsa principles assimilated are also part of wisdom-sustaining factors that are defining guides to an inner renaissance in the mind and cognitive sciences (one has a history of pragmatism while the other is somewhat unbelievable, to say the least, in its extranuous intransigence of nurturing core science). Such are necessary dialogues of caring, in protocoled language for alleviation of conflict, optimally interfacing what are phrased in dedicated deep-psychology as ‘root mental afflictions and distortions’ (none-alienated from that dedicated understanding in Buddhist research). This interface--from a basic perspective of freedom as contemplative-life on the planet (whether as professional mentorship or as firsthand practice)--is a well-explored mutual wisdom tradition in balancing contrast to conceptual psyche of static representation. The discussion is of an empirically innermost-identity associated to consciousness, a wellspring of well-being that upholds and vitally contributes 'in all faith’ to natural ethical courage and potential amid the depths of human embedded suffering across the planet. A applicable note is of a radically empirical status of what are mutual consciousness-studies, having far developed on from initial speculation and essential reflection to the honour of William James; aside from doctrinaire illusions of conflictual outlooks on world religion and science alike: in calls for mutual functionality for nurture of dynamic equilibrium on the planet.
These expressions are then vision quests of interdisciplinary science, configured by a spirit of ‘caring and loving attentiveness’ as developmental ‘spirit of science’: by way of research dialogue serviceable for training in peacekeeping with sacred peace-building of worthy purpose. Vitally needed then is consistent dedicated exercise to the nurture of such progressive world-view, of ’percipient modes of practice’ with mutualities of ethics built-in; as part of mundane and rudimentary paradigms, rather than sectarianism (e.g. also among the branch sciences). In conclusion, attaining to personal and interpersonal practice configured by the breadth of well-tempered discoveries in consciousness studies, brings together the reliable vision quests of cogent truth free of bias: moderated by those psychological considerations to express a dynamic-equilibrium (exceptional mental balance), of freedom from domineering conflict in science. In terms of the pedagogic teaching of higher research on mindfulness, it is clear that this should take its place by means of mutually secular and non-secular contexts.
Note 1. This is a principle SciCVN article for background progressive understanding of peacekeeping and peace-building, circulated to UNA UK. This research and development was an acknowledged reference during a public conference by a chief officer now Director of UNA UK. The acknowledgement belongs to merits of the International Shamatha Project's topical outlines, as standards of respectful and genuine protocol.
Reference: A rejoinder to a presentation by Oxford UNA UK Secretariat on Article 12 (March 2014).<Updates: Aug2014/2016/June-Aug2017/Jan2018>
Informal outlines of the Forum are (a) Comprehending contrastive views and seeing them in non-dualistic light. (b) Exposition of working scientific hypotheses: ontological relativity and worldview. (c) Dispelling philosophical bickering and engendering equanimity.
Working Hypotheses: distinct archetypal practices: various yogas originating from medical systems, and contemplative practices of specific first-person development, are different features of consciousness studies' experimentation: various levels of explanation, e.g. of physiology qualified by psychology in that world-cultural heritage. The aspects of yoga are comparative to Buddhist Middle Way 'central templates of study' (Madhayamaka), because they correspond to various dimensions in the synthesis of shamatha methods (founding aspects of the science) as DynEq qualifier for the broad range of prototypical practise. In all these senses, testable hypotheses contained in each level of explanation, are not discerned as reified categories (Cartesian dualism) of mind (mind-psyche) or matter (the material substrate). In the yogic-science project, such things as the bio-energies (with explicate physical and immaterial properties) and energy-centres: are explicate structures, elucidating experimental correlates as mundane and super-mundane. All the resultant weaves of data from various aspects of these studies then have been comparative. Through experimentation on the basis of mapped foundations, the first-and-third-person accounts made sense from the outset, and not just through neuroscience but also with a whole range of other sciences; specifically, the emergent perspectives in physiology and biology. This is a configurative parity between physical and cognitive sciences.
Excerpts from the SciCVN documentation text: 'Dialogs of DynEq and Equanimity; Inner and outer Peace-building.'
Dialog Forum
Updates: May 2017/Jan 2018 (see footnote)
Opening Topics I
Spirit of Science: Reinvigorating Respectful Topical Debate
A paradigmatic shift in science with regard to dispelling paradoxical absolutes posited by classical physics at the time of William James, was the basic part of a revolution in quantum theory (the concept of quanta) through Max Planck's findings in 1900. There were phases in its matured assimilation through the late 1920s as non-relativistic quantum theory was completed. Aside from nihilistic associations and the rest of these, and exponential dilapidation of the planet, It is known that implied dualities of observer participance arise from paradoxes with respect to afflictive roots of internal and interpersonal disorder and conflict. [1] At the same time, these direct implications were most responsibly starting to be discussed, especially as being a possible non-dualistic nature of reality and dynamic equilibrium of mind itself (implicit in Sarvastivadin researches after 3rd century BCE). Reflections are of derivative interdisciplinary principles.
No parallel corresponding revolution commenced in the mind sciences, but through James' knowledgeable vision, Harvard did establish a first pragmatic introspective-laboratory through his aspirational spirit of radical-empiricism. At the time, freshly commencing investigations of physiology, psychology, and philosophy were at beginnings (nurtured through pioneers such as Bertrand Russell); and later on, celebrated foundational shifts took place through Jung and Pauli's most significant collaborations of cross-disciplinary formulation. Of consequence to entries in the varied formulated revisions to empirical understanding, is the instantiation of transition into mainstays of exceptional discovery, and the aspects of flourishing. The paradigms have considerably evolved since the 1970s--through contiguous pre-ISP international research, debate and consultation. Related foundations of culture and representational ethos are thus inter-culturally defined unique orientations, in contemporary senses part of a central ethics of dialog on integral wisdom. The intense decades of direct pre-ISP dynamic integration, represents vitally assimilated and enlightening secular-intelligible aspects as explicate deeper realities of experience and integration: i.e. with scientific meaningful validation to its seminal features of ontological-relativity (incl. in 'Science' essays). The common basic DynEq orientations scientifically construed as shamatha psychophysical balance, explicitly pre-dated Gautama by as many centuries till now (documented in remarkable source-reflections on a ‘Sramanic Inner Revolution’). Thus said, the resultant formulations embodied by unique wisdom, and an explicit exemplary synthesis of such premises, is only pluralistic by way of long-accrued non-dualistic principles. [2]
<765SAWiki>The development of a science of consciousness in its expounded emergent worldview and direct nurture of psychophysical and mental development has been articulated--through most relevant praxis as a primary stewardship by Wallace--at international contiguous research-intensives and conferences since the 70s as founding projects of an integral contemplative-neuroscience (The Taboo of Subjectivity: Towards a New Science of Consciousness being the academic textbook of 2004). A valid significance is that chronological features of the peer-reviewed expositions, by deepest virtues have amicably been transformative beyond the complex extranuous presuppositions through the mainstay of reliant method and science inquiry.
The protocols have consistently developed on a comprehensive interdisciplinary ethics, and aspirations of pioneers such as distinguished astrophysicist Piet Hut who through appropriate merit since 2002, was granted a refreshed title of Professor of Interdisciplinary Studies at the Institute of Advanced Studies (IAS). His writing on a simplicity of prototypical aspects is elucidated on the IAS Web-site, in keeping with practice of conjoined research in consciousness studies (Maha-Ati and Zen levels of understanding 'DynEq'). The perspectives are phenomenology genres of introspective-mindfulness qualified in Husserlian laboratory-approaches to scrutiny, updated in 3Dimensional science by way of standards established since historical core interactions of Gautama with emergent branch-sciences. Among paradigm shifts of mutual psychology configured in William James' articles of depth-psychology, are philosophical guidelines not to conflate assumptions with truth, secular or spiritual. This axiom remedially dispels extreme judgemental mutual-confusion of varied origins.
Piet Hut's vision quests: "Clearly, science is in a period of transition with respect to the question of how it sees itself…"
With respect to the branches of science and applications of DynEq mental technology, these projects have accompanied a return to the question: What is Reality? (a form of openness as to the explanatory-gaps). Piet Hut elucidates that if it has been unfashionable to ask about the structure of reality in new ways, then a difficulty is of not having an integrated synthesis of working hypotheses for that asking, and specific framework in which the answers are clearly surmised: be it scientific, religious or public. Reflecting on this: "As a consequence, a sense of wonder at the sheer appearance of the world, moment by moment, has been lost." [3]
Notes
1. For further reflections on this topic: URL= http://www.encyclopedia.com/science/science-magazines/physics-quantum-hypothesis
2&3. From Piet Hut, 'The Role of Husserl's epoché for Science', accessed 2005, URL= https://www.ids.ias.edu/~piet/publ/other/husserlcircle.html <OctDec2016/JunAug-Sept2017/Jan2018>
SciCVN dialog forum: Opening Topics II
A working science hypotheses of substrate-consciousness by dimensions of that structured significance, is also the rudimentary nurture and ISP study of DynEq advancement--to an empirical inner-science of the mind: an outer science of secular ethics conducive to sanity on the planet--in both ancient and contemporary wisdom of knowledgable intimation, to genuine human and psychological flourishing. This outline of salient aspects is part of special and general theories of ontological relativity,
Specific and General Theories of Ontological Relativity, are scientifically phrased as among founding characteristics and propositions regarding founding experimentation for a science of consciousness by qualified interdisciplinary-scientist Dr Wallace in his Hidden Dimensions manuscript of 2007 [1] (with research discussions on the composition provided by Quantum physicist MB Mensky). The longitudinal five decades of research on those ontological and epistemic working hypotheses are a synthesis of worldview for reinvigorated science of greatest potential: foundational expressed relevance to progress in the mind and cognitive sciences as together with other mainstream branches. This includes development and insight into templates outlining explorational dimensions of consciousness, in first-person practice by way of direct observation and inferential integrity. In that, the profoundly defined characteristics of introspection are qualitative functions of mindfulness, representing epistemic-functions of pre-eminent qualitative mental technology; yielding sufficient consideration of empirical bias-distortions reassessed across contrastive frames of reference. Guidelines of MB Mensky since 2005 (and much research prior), published in the Russian Academy of Sciences' Physics-Uspekhi journal, acknowledge the adept resource of Buddhist Mahayana and its Centrist dedicated sources of research, specially mentioning Zen and the kindred sources. In both ancient and contemporary senses, these are common centrist research ancestors as explicate research: with the Shamatha referent of ‘substrate-consciousness itself’ (yogacharya genre of qualified basic research) and a non-dualistic insight into ‘pristine deepest nature of awareness’ (understood significance: neither a dualism or belief system). Including manifold precedents from history to present in mainstream science, the ISP project includes outlines of precedent input from integral masters: mutual contributors from the array of qualified 'inner and outer science' tradition. This further aptly concerns common aspirational standards of worldview, practice, and ways of life definitively conducive to human flourishing (foundations or science and culture). All those concerted references are in non-contradictory manner, scientifically defined by explicate features of dynamic equilibrium and derived insight, implicit to definitions of Middle-Way balance free of extremes.
Note 1. Topical outlines are present from Wallace's publications such as Hidden Dimensions : the Unification of Physics and Consciousness, Columbia, 2007; Contemplative Science : Where Buddhism and Science Converge, Columbia University Press, 2007.<Update:Sept2015/Jan2018>
Dialogue Forum: Opening Topics III
Model UN Developmental Dialogues : Integral Human Flourishing
Included among SciCVN compositional initiatives on background peacekeeping and peace-building, are dedicated foundational and harmonising natural laws that map definitions pertinent, although more foundational, among due essential respects of Article 18 (UN Declaration of Human Rights), elucidating ‘conative’ kinds of inborn aspiration in humans, thoroughly researched to significance in developmental standards and empirical potentials of dynamic equilibrium praxis and study. This relates to peaceably conducive and progressive rights regarding freedom of educational/psychophysical development, of human flourishing by tested dimensions of ontological and epistemic inner-science; as foundations of outer science and culture, thought, conscience, and their spiritualities.
Pragmatic proposals defined by the International [DynEq] Shamatha Project, have been a foundational mainstay of research representing prior and ongoing communal practice of a mindfulness introspective, through its contemporary synthesis of empirical-phenomenology and thoroughly applicable foundation methods validated principally on firsthand reliable means: needed radical empiricism since William James' well qualified interdisciplinary branch-science recommendations for modern science. This is expressed by the initial and now subsequent mutual and most peaceable definitions of the term radical-empiricism: that continues to be further instantiated and refined by defining word-meaning (specific and universal) following contiguous project experimentations stewarded by the SBInstitute's President and mainstream scientists.
In larger and pragmatic collaboration on secular ethics, meaningful realistic aspiration is of moving beyond detrimental static-representational conflicts through developmental wisdom and prime factors of conceptual-nurture.
’Freedom, either alone, or in community with others, and in public or private...’ is a factor phrased by clarity of UN expression as a forum internum and forum externum, [1] expressing the evolution and manifestation of a configured inner-science, engendering of underlying mental-balance of the substrate and 'mind-psyche'. What is expressed is the aspect of both nature and nurture of explicit consequence to world flourishing (expressed as psychological, mental and spiritual flourishing): both in the public and private sphere with freedom of such ‘radical empiricism’ to manifest in dialogue, teaching, and hypothesis of foreground practice: be it in secular or religious contexts of pedagogy, discipline, dedication, or observance (also as a factor of equality among paradigmatic shifts in mind and cognitive science, and the public branch-understanding of science). It can be said that all sides in these dialogs, imperatively need to cultivate a defined spirit of emergence from the clarified internal roots of conflict, as together with a pragmatic world-view of those mutual paradigmatic shifts. The outlines further map key parts of UN aspiration (in the form of concerted global initiatives) as conscious potentials of percipient activity--in terms of 'inter-dependence' measures of stewardship--and as reinvigoration and re-adjustment through wholly dedicated and reliable science guidelines. Global endeavour through the residues of bias can be traversed, rather than organisation being inactive enface conflicts, allowing for one unnecessary and advanced catastrophe to unfold after another. On global proportions, problems are additional present-centred solutions to further mundane integrity. Another factor is that true to the very nature of such culture, a respectful, practicable, and needed mutual intelligibility of socio-interactive branch-science becomes a reality.
From the above then there is a consensus on such paradigmatic-shifts of global probity, where necessary resources are protocols of scientific nurture in moderation to the effect of saving science from the pool of destructive rhetorical inclinations, distortions (working-principles of ahimsa: non-aggression, lack of desire to harm), and selfish attachment to assumption. In no way shape or form, should science have become reduced to being an instrument for these negative aberrations as it has. Such things are even the rightful purview of the International Court of Justice: ahimsa principles assimilated are also part of wisdom-sustaining factors that are defining guides to an inner renaissance in the mind and cognitive sciences (one has a history of pragmatism while the other is somewhat unbelievable, to say the least, in its extranuous intransigence of nurturing core science). Such are necessary dialogues of caring, in protocoled language for alleviation of conflict, optimally interfacing what are phrased in dedicated deep-psychology as ‘root mental afflictions and distortions’ (none-alienated from that dedicated understanding in Buddhist research). This interface--from a basic perspective of freedom as contemplative-life on the planet (whether as professional mentorship or as firsthand practice)--is a well-explored mutual wisdom tradition in balancing contrast to conceptual psyche of static representation. The discussion is of an empirically innermost-identity associated to consciousness, a wellspring of well-being that upholds and vitally contributes 'in all faith’ to natural ethical courage and potential amid the depths of human embedded suffering across the planet. A applicable note is of a radically empirical status of what are mutual consciousness-studies, having far developed on from initial speculation and essential reflection to the honour of William James; aside from doctrinaire illusions of conflictual outlooks on world religion and science alike: in calls for mutual functionality for nurture of dynamic equilibrium on the planet.
These expressions are then vision quests of interdisciplinary science, configured by a spirit of ‘caring and loving attentiveness’ as developmental ‘spirit of science’: by way of research dialogue serviceable for training in peacekeeping with sacred peace-building of worthy purpose. Vitally needed then is consistent dedicated exercise to the nurture of such progressive world-view, of ’percipient modes of practice’ with mutualities of ethics built-in; as part of mundane and rudimentary paradigms, rather than sectarianism (e.g. also among the branch sciences). In conclusion, attaining to personal and interpersonal practice configured by the breadth of well-tempered discoveries in consciousness studies, brings together the reliable vision quests of cogent truth free of bias: moderated by those psychological considerations to express a dynamic-equilibrium (exceptional mental balance), of freedom from domineering conflict in science. In terms of the pedagogic teaching of higher research on mindfulness, it is clear that this should take its place by means of mutually secular and non-secular contexts.
Note 1. This is a principle SciCVN article for background progressive understanding of peacekeeping and peace-building, circulated to UNA UK. This research and development was an acknowledged reference during a public conference by a chief officer now Director of UNA UK. The acknowledgement belongs to merits of the International Shamatha Project's topical outlines, as standards of respectful and genuine protocol.
Reference: A rejoinder to a presentation by Oxford UNA UK Secretariat on Article 12 (March 2014).<Updates: Aug2014/2016/June-Aug2017/Jan2018>
Informal outlines of the Forum are (a) Comprehending contrastive views and seeing them in non-dualistic light. (b) Exposition of working scientific hypotheses: ontological relativity and worldview. (c) Dispelling philosophical bickering and engendering equanimity.
Working Hypotheses: distinct archetypal practices: various yogas originating from medical systems, and contemplative practices of specific first-person development, are different features of consciousness studies' experimentation: various levels of explanation, e.g. of physiology qualified by psychology in that world-cultural heritage. The aspects of yoga are comparative to Buddhist Middle Way 'central templates of study' (Madhayamaka), because they correspond to various dimensions in the synthesis of shamatha methods (founding aspects of the science) as DynEq qualifier for the broad range of prototypical practise. In all these senses, testable hypotheses contained in each level of explanation, are not discerned as reified categories (Cartesian dualism) of mind (mind-psyche) or matter (the material substrate). In the yogic-science project, such things as the bio-energies (with explicate physical and immaterial properties) and energy-centres: are explicate structures, elucidating experimental correlates as mundane and super-mundane. All the resultant weaves of data from various aspects of these studies then have been comparative. Through experimentation on the basis of mapped foundations, the first-and-third-person accounts made sense from the outset, and not just through neuroscience but also with a whole range of other sciences; specifically, the emergent perspectives in physiology and biology. This is a configurative parity between physical and cognitive sciences.
|
In ' Structuring reality the role of limits', Scientist Piet Hut of the Kira Institute explains that "the natural sciences talk about the physical world, therefore by construction they cannot talk about talking about the physical world"..."The models themselves are not part of an area of study". Thus, the physical world '...needs a different form of meta-physics,"..."in order to speak about [itself]..." ; "...'it seems that only the top and bottom layer of psychology and mathematics can [have self-referential models..." ; "...at best we can make mappings, establishing isomorphisms between different systems that obey similar laws [which have a] "..."different nature than the systems described..." ; "...when studying consciousness, we use consciousness in order to make models for consciousness. In other words, being aware of being aware is itself again a form of awareness..." ; "...reductionism cannot be more than a first approximation [of conscious experience]"..."All of these projects are each one-among-the-many...", to reconcile the tendency for each discipline to see itself in its own eyes.
The above is an example of applied equanimity practice emergent as both vision-quest and science; a working hypotheses expressing simplicities, progressive as approximations of exceptional mental balance; as ontological working hypotheses and connective practice; then via an epistemic lexicon as natural language maps of first-person exploration. |
In memorandum : Homage to Philosopher Alexander Pietigorski (1929-2009) of SOAS (Lon.). Remembrance in the Light of Mindful Awareness
Q. Where is the secular ethics of disarmament from inner conflict that is of root import to remembrance? It would not be located in common and uncommon reification of craving, ill-will and hostility: as if OCDD were any kind of normality by way of being, together with self-destructive attachment lacking consideration for self/other. That conflictual disequilibrium reflects destructiveness as root delusion affecting the whole world. With an introspective wisdom as landscape of beings, effective attenuation of both inner and outer conflict is not lacking. The caring power of equanimity as part of compassion faces negativity in opening to what is difficult. When those attenuating qualities are of cultivation in soothing an afflicted and afflictive body-mind system, an actuality and possibility freshly dawns, of yielding vital functioning toward a reality of definite goodness (exceptional mental balance). Phrasing in this way honours well-defined efforts. Mediation is then available in practising calm abiding around the whole tangle of mind-body pain, lessening the involved causes. Within unhealthy transformations of compounded grief that are not intrinsically emergent from the rivers of sorrow, consciousness is clouded by lacks of equanimity and its integrated wisdoms of compassion, loving-kindness and empathetic joy. Loving attentiveness is obscured by the afflicted and afflictive processes, creating further congealed senses of self around a shrine of deeper pain and strife. This creates lives of further habit formation around this suffering, instead of beings cared for by lives of cultivated wisdom, able to consistently disengage from that tangle in that light of experiential mindful awareness. Art and Science: Paradigmatic Shifts in Mind and Cognitive Science Homage: To authentically educate and inspire is an obvious original import of science and art, especially concerning exegesis of mind and cognitive science aside from dualistic interpretations. Dedicated aspects of expression are found as primary aspirations of spiritual and scientific disciplines contributing to said human significance. In pan-eastern remote communities of such dedicated conducive nurture and understanding, these are timeless meanings also intuited by people with no learning: across manifold borders and vast expanses in kind over a 1000 years; and in perennial endurance then true to human science of psychological flourishing. Specific aspects of art, especially that of mandala painting, express definitively peaceable, harmonious, and magnanimous means of that mental technology; the aspiration of which is to genuinely benefit one and all sentient creatures: by innate ethical principles of equanimity. These are principles of origin from whenever are the beginnings of such qualitative motivation, whilst being affirmed as essential part of wisdom: the simulacrum and salutary embodiment of being and reality. This being mindfully understood in present contexts of globalization is to great instructional purpose, as timeless reflexive meaning peaceably intuited. Ubiquitous and specific significance of Mandala art type-practices, express such a contemplative science of the mind and innate insight as natural inner science; the explicate key discoveries of which have continuously accompanied the various forms of technical inference; and as such, are re-translatable into actual realizations of quantum contemplative neuroscience and other key scientific disciplines, by way of a concerted worthwhile continuum of illuminative empirical results at least since the 1980’s at Harvard (and in the larger significance of James’ aspirations). *1 One significance of those cross-disciplinary and trans-disciplinary levels of bone-fide research findings, is not only of original reliable intuition of obvious medical aspirations, but also with complementarity to realization of an innate wellness as scientifically congruent ISP working hypothesis of contemplative-science; of evolutionary first-person development of consciousness; defining stages and paths of a ubiquitously enduring explicate dynamic-equilibrium as innate condition; as both life-science emphasis, and an empirical medical aspiration across the pre-eminent eastern and western medical traditions. The preceding was inspired by the Powell-Edwards Lecture in Religion and the Arts, October 2013 at Virginia VCU. This was the last lecture by SciCVN colleague Daniel E. Purdue (1950–2013, the Debate Master of explication, dialogue, and constitutional worldview for his interrelated field of founding mind and cognitive science; for Buddhist and multidisciplinary, experiential and epistemic philosophy; a great scholar of the Sanskritic roots of Indo-European language, in its furthering 1000 year development of inner and outer science (of innate pramana). The concluding paragraph relates to pioneering curriculum orientations that the Purdue logic established for his university in relation to various branches of science: of comparative and complementary scholarship as beacon of adept conceptual realisation: path-opening art and science. Homage to a spiritual friend of compassion and wisdom. Nov. 2014-May 2017 |
|
Re-invigoration of Nurture by Mind and Life Sciences
Background related medical systems to an International DynEq Project ISP, and the project of Contemplative Observatories, are of dedicated empirical insight from the perspective of their unique medical branches of synthesis, including the Hindu Ayurvedic, Daoist, Buddhist, along with contemporary western disciplines of branch-science: up-to-date scientific premises verified by that experiential philosophy. The observatory system is something relating to all these science functions and functionaries, and it is akin to cosmological observatories (of deeper and deeper exploration) but so much closer to home it has been previously missed! Acknowledgement is of due, as another example, to a founding group member of SciCVN, the late Daniel Purdue (a late pioneer at Virginia University) and his founding medical research aspect: 'The possibility of an ultimate wellness', functioning as a parallel initiative of: Health in Global Perspective. That is a founding aspect of mankind not forgetting the precedents to cultivate aspiring empathetic-virtues, an innate legacy properly envisioning ultimate-wellness as scientific aspects of reality, actuality and possibility: to the validation of normative and sublime-happiness free of mental affliction. The mental factor of empathetic joy, is correlated to those deeper characteristics of consciousness: a [Lex.] {a meditative factor of 'innate non-afflicted bliss} This is an ethical factor of release from roots of destructive attachment into total balance of bio-energies and consciousness (yogic factors) in which suffering has never been inherent. Daniel Purdue's outlines well relate to a science of consciousness, in its understood three-dimensional longitudinal findings backed by fMRI and other primary data-analysis related to combined 1st and 3rd-person tests to empirical authenticity on adept and beginner meditators. Recurrently, the parameters of fMRI monitoring have been expanded way beyond normal registers, in the form of assimlated intricacies of the internal and external arts (the theses to syntheses of consistent update). In that, qualitative achievements of practitioners have been surmised with increasing understanding of ensuing kinds of experimental signature, sufficiently correlated to conceptual breakthroughs congruent in their causal postulates. A referent statement of the Health in Global Perspective project, is an archetypal view of the mind and life sciences, comprising studies in several areas: (1) Images of health and wellness as defined in different cultures. (2) Issues of medical morality such as abortion, cloning, stem cell research, and distribution of health care services. (3) The meeting of traditional spirituality and science as seen in discussions of such topics as evolution and identification of the nature of life. (4) Complementary and alternative medicine. The principles are of purpose as those contributing to the CO system and International DynEq Project. The empirical insights are also foundations of human flourishing, of exemplary integrity to outstanding paradigmatic shifts of the mind and cognitive sciences. In this, essential levels of ethics are sources of condusive founding disciplines, emergent from background sources of a SciOfConsc. In prior and present development of advanced Buddhist Medical Systems, models of epistemic diagnostic analysis are most distinguished, and related with probity to parallel development of inner science. The kindred research dialectics have contiguous educative purpose with regarding meaningful deeper functioning of psychophysical development and communal purpose. |
|
On Inter-faith
It was conventionally in core developmental terms of an internal psychophysical system of balance, that Gautama saw the need to complement others faith, associated to cordial inquiries of interpretation into wisdom insight of equilibrium. It was a pluralistic world in which he lived, and these simple terms construed a pragmatic avowal of general faith to realistic extents. A profound aspect of deep human respect was developed without advocating a separatism from foundations of experience, reasoning, imagination, and intuition. Similarly for 'DynEq' in the present, people of faith or none can practise secular/conventional orientations of meditative practice, and in the context of various disciplines and documented founding praxis of a science of consciousness and contemplative-neuroscience (a contemplative science par excellence in proven tracts of William James): of multi-faceted interdisciplinary inquiry (that can also be phrased as realist centrist philosophy). These interfaces of transpersonal mindfulness to contemporary and historical significance, comprise principles in common language across aisles of paradox--as basic working hypotheses--assimilating founding knowledges of no inherent paradoxical duality, '…truly consensual: not a Christian truth, not a Buddhist truth, it's a truth-truth'. It is transformative of conceptual confusions of definition with respect to culture and science, facilitative of mental technologies that can be accepted in re-visional trust from both non-religious and spiritual perspectives. To worship ‘knowledge and power without common ethics’, is an absurd blueprint of existential disaster. Historically, Buddhist science orientation is not unique in being able to respect science or faith, a reason why it was first portrayed in the West as a world religion, and then since the 50s as common way of inner life. This complemented an originally Sanskrit-based developmental language of psychology and philosophy as founding knowledge in contrastive ways of life--following debates through the decades--until traversing through astute 70s communal dialog via philosophy of science, into pragmatic synthesis and scientific hypotheses well qualified by secular and material-world understanding. This signifies excellent documented progression into concomitant parts of understanding, by means of parallel independent Western branch-science history to the present. The opening dialogs of sense are fully investigated principles of reliant phenomenological science, facilitating a substrate-structure of scrutiny qualified in the philosophy of science.
Definitions of phenomenology provided by Husserl are embryonic of that synthesis and include an innate ethics of experience, of experiential parameters free of extremes qualifying a 'centrist philosophic paradigm-shift': and it is significant that the meaning of phenomenology is a literal meaning of the Sanskrit lexeme dharma, independently verified from contrastive perspectives. This interrelation to Buddha-dharma (indicating a qualitative phenomenology with respect to psychophysical development) as the most common word in a Buddhist and related lexicon, is what is related above as a truth-truth; the term being applied to [Lex.] comprehensive theory and practice designed to yield lasting states of genuine well being and happiness--basically founded on longitudinal discoveries relating to substrate consciousness--unentangled with externalised stimulus of its substrate. In terms of research, Buddha-dharma is not then equivalent to dharma; Christian aspects of dharma also represent unique parts of that concerted research, as do what may be phrased as Hindu or Daoist dharma. The referent functions are not just of the religious or secular tag, and such paths are basic templates of understanding the cultivation of mental balance and its applied phenomenology; by means of which, deeply discovered innermost parts of knowledge, science and spirituality have been elucidated.
Source Reference Elucidations are also inspired by B. Alan Wallace, March 13, 2009, speaking at Trinity Cathedral in Sacramento. and by retreats over the many decades to the present.<Edited: March2016-JuneAug2017>
It was conventionally in core developmental terms of an internal psychophysical system of balance, that Gautama saw the need to complement others faith, associated to cordial inquiries of interpretation into wisdom insight of equilibrium. It was a pluralistic world in which he lived, and these simple terms construed a pragmatic avowal of general faith to realistic extents. A profound aspect of deep human respect was developed without advocating a separatism from foundations of experience, reasoning, imagination, and intuition. Similarly for 'DynEq' in the present, people of faith or none can practise secular/conventional orientations of meditative practice, and in the context of various disciplines and documented founding praxis of a science of consciousness and contemplative-neuroscience (a contemplative science par excellence in proven tracts of William James): of multi-faceted interdisciplinary inquiry (that can also be phrased as realist centrist philosophy). These interfaces of transpersonal mindfulness to contemporary and historical significance, comprise principles in common language across aisles of paradox--as basic working hypotheses--assimilating founding knowledges of no inherent paradoxical duality, '…truly consensual: not a Christian truth, not a Buddhist truth, it's a truth-truth'. It is transformative of conceptual confusions of definition with respect to culture and science, facilitative of mental technologies that can be accepted in re-visional trust from both non-religious and spiritual perspectives. To worship ‘knowledge and power without common ethics’, is an absurd blueprint of existential disaster. Historically, Buddhist science orientation is not unique in being able to respect science or faith, a reason why it was first portrayed in the West as a world religion, and then since the 50s as common way of inner life. This complemented an originally Sanskrit-based developmental language of psychology and philosophy as founding knowledge in contrastive ways of life--following debates through the decades--until traversing through astute 70s communal dialog via philosophy of science, into pragmatic synthesis and scientific hypotheses well qualified by secular and material-world understanding. This signifies excellent documented progression into concomitant parts of understanding, by means of parallel independent Western branch-science history to the present. The opening dialogs of sense are fully investigated principles of reliant phenomenological science, facilitating a substrate-structure of scrutiny qualified in the philosophy of science.
Definitions of phenomenology provided by Husserl are embryonic of that synthesis and include an innate ethics of experience, of experiential parameters free of extremes qualifying a 'centrist philosophic paradigm-shift': and it is significant that the meaning of phenomenology is a literal meaning of the Sanskrit lexeme dharma, independently verified from contrastive perspectives. This interrelation to Buddha-dharma (indicating a qualitative phenomenology with respect to psychophysical development) as the most common word in a Buddhist and related lexicon, is what is related above as a truth-truth; the term being applied to [Lex.] comprehensive theory and practice designed to yield lasting states of genuine well being and happiness--basically founded on longitudinal discoveries relating to substrate consciousness--unentangled with externalised stimulus of its substrate. In terms of research, Buddha-dharma is not then equivalent to dharma; Christian aspects of dharma also represent unique parts of that concerted research, as do what may be phrased as Hindu or Daoist dharma. The referent functions are not just of the religious or secular tag, and such paths are basic templates of understanding the cultivation of mental balance and its applied phenomenology; by means of which, deeply discovered innermost parts of knowledge, science and spirituality have been elucidated.
Source Reference Elucidations are also inspired by B. Alan Wallace, March 13, 2009, speaking at Trinity Cathedral in Sacramento. and by retreats over the many decades to the present.<Edited: March2016-JuneAug2017>
Contributions as entries to the journal on this page are welcomed
Copies of the ongoing ISP findings of experimentation are published in mainstream science journals of reference at the:
U.C. Davis Shamatha Project site
Closing Proposal
Innate and Generic DynEq Studies
Apart from aspects described of various Topics, being a simplicity of elements for practice applying to mundane aspects of life and celebration of lebenswelt, aspects of applied psychophysical development in medical psychology, science, culture, epistemology, etc, all qualify dimensions on dimensions of studies, implicit of extensive dedication, study and mundane integration as a discipline of qualitative teacher training. These represent a paradigmatic shifts in ways of scholarly orientation and moreover, elucidation (a more definitive meaning of Skt. pramana), in roles of qualitative mentorship of that mutual aspiration.
News: a new page is added to the Forum website menu, an outline of a science of consciousness, together with corrections of long-term bias-details of B.Alan Wallace on Wikipedia (on the 'Talk' page) now accompanying the outlines, but only in jumbled note form. The discussions and important technical protocoled-outlines are all updated, as together with the plethora of qualifications that such a scientist as Wallace has and dialogues on then backed with references.
Jan 2018: Revision of all documents. Addition an of important article from book.
SciCVN Article
DynEq of the Psychophysical : A truth-truth of science and culture
The vision quests of cultivating dynamic-equilibrium as scientific pathways of the mindfulness movement, together with its experimental mainstays of equanimity, compassion, empathetic joy, and caring attentiveness, are proven authentic-foundations to minds of culture, science, technology, and cognitive science: in their vital spirit of recovery and discovery. Beside general disequilibrium of this one planet, objectivity is also that of humanity figuring in it, with branches of science integrity that are dependant on functional wisdom. The first-person psychophysiology of balance, and thorough general branch-science studies of its causes and effects, have long qualified as evolutionary functions in connection with the Genome Project. In peer reviewed journal-entries and conference reports (esp. of half a decade), these conformational factors are also part of a celebratory cause to proper nurture of wisdom in CogSci. Cultivating aspirations to protect the foundations of this planet and its science, is of the radical empiricism and dignity, qualified in concomitant shifts in physiology by profound understanding of non-independent self relations to workings of the material and mental-substrates. The whole planet's sustainability depends on that psychophysical balance, by a strong globally communal, non-selfish ethos of contemporary pragmatic means as already communal discoveries of ‘DynEq’, aside from being or not a truth specific to Buddhist, secular, or religious belief: in simplicity it is a truth-truth. These 'innate foundations of culture' are topics of pre-ISP (International ‘DynEq’ Shamatha Project) earliest defined research (with two at the time unpublished texts circa. 1970s), that progressed in formulation and scrutiny to become included in Wallace's subsequent prodigious writings of science, epistemology, history, psychology and philosophy. Such an early communally nurtured worldview of the larger culture, in its historical relation to prodigious themes of secular and spiritual nurture, are then branch science complementaries of relevance.
The precedent branch-science investigations of above factors, are integral scrutinies from varied origins of balancing legal aspiration and responsibility, ubiquitous as a background of international inner and outer peace-building. A pioneer is present in that continuum of research on dynamic equilibrium (since the 1950s and 40s): Judge Christmas Humphreys (1901-1983), the founding President of a Middle Way Society. He contributed pertinent research on defining a 'centrist experiential philosophy', expressly phrased of those orientations as roles of nurture in the British Isles; as functional of culture expressed as foundations of nature and nurture, with sovereign kinds of explicit genuine historical support in the country to accompany orientations of dedicated Indo-European and Sanskrit, Buddhist and related research. An entirely new structuring of phenomenology was from his ethos-efforts then explicit, with comprehensive international anticipation. All these considerations were since then of both explicate and implicit established determination.
Among salient contributions to those aspirations, are manifold formative beginnings, especially by founding publication of an SBInstitute: 'four definitive parts of balanced normative intelligence' (as CEB annotations to MBSR, CBT, and mindfulness-based therapies). These are elucidative contributions to world-culture, especially in its cognitive science and branch science progress: as objective structural beacon of definition for crossovers between rural and cosmopolitan society, by virtue of which--in the international community--is an essential part of planetary wisdom, to an actuality of realisation possible.
Note 1. Further explanation of these terms are of intro in parts I and II of connected essays.
<Revision: 19th Sept-Nov 2016-JlyDec2017>
European, All Parlimentary, and ECO Parts in Dialogue
A new, what should be an invigorating link to UK NHS problems is one added feature to the SciCVN text, to compensate for Wallace's attention to just the busy mundane details of ISP Directorship, but what is otherewise his wish of being able to contribute as already knowledgable Ecology Scientist as part of his most communally pioneered ISP 'DynEq' Health System. In this sense, Debate is now open on this page as medium for Eco work. An initial article that started in this book was of scrutiny of the direction of busness in the UK and Europe after the wars, but the thing is that the present NHS bill is the moratorium of consensus that is it of a 'jubbly'. And it will take a lot of good will and humour to configure it again as belonging in any way to the UK from first working-principles again.
<Article: Bevin NHS>As should be included in documentation on consciousness studies, are aspirations of concerted cultivation toward adoption of global principles in relation to a developmental health-system: of ethical discipline and explicate consideration in the roles of care-giving in conjunction with dialog of reciprocal expertise needed as foundations of contrasting empathy. The appropriate healing compounds adhere to well-founded branches of non-paradoxical science, of utterly negotiable understanding that should not be publicly or privately be misrepresented. Such primal considerations are vital parts of the vocational research of import to multitudes, reflecting on salient integral determinations as working interdependent enterprise principles. These are details of integral research concern to the UK NHS (founded in 1948 on none unsuccessful principles by Aneurin Bevin), now subject to a diagnosis which makes it somewhat technically non-existent. It is now geared to be a monopoly for commercial profit, with gigantic rafts of its assets now being siphoned. Moreover, the public was not at all well-informed of this for paramount cultural-determination, and records are of staff being forbidden by passed law from campaigning on that entire NHS self-determination. Part of the initiative comes from the US, where their system is already highly eroded. For the insiders and outsiders of that unique NHS community, this is a human story that sounds much like another titanic, awash with hype. It is a bad dream for the NHS, and so long-live the NHS developmental probity, integrity, and any continuity to celebrate, of an oldest and virtuous cosmopolitan health-system in the world. Its founding working model as standards of learned cultural reliance, are still valid as they were when these transitions first took place as part of paradigmatic-shifts among various science-branches: true to what the registers have shown as effects on Gross National Happiness (GNH: a UN dedicated-scale of analysis) since the start of these processes from varying points of view:
"Aneurin Bevin: "Society becomes more wholesome, more serene, and spiritually more healthier, if it knows that its citizens have at the back of the consciousness the knowledge that not only themselves, but all their fellows have access when ill, to the best of that medical skill can provide."
As paramount feature of the National Health Service, built-in as (Welfare State of) Five Pillars, is a necessary forum of science-independence and interdependence, as gradually pioneered science-diagnostic with organic ensuing principles of trust: those explicitly relating to preventative measures to abdication from these universal principles (into global paths detailed by astonishing calamity across a US health-service of poverty). The consensus of learned sentient doctors was also a pillar to that reasoning, to provide an ongoing UK research-base after the War: of learnt equilibrium in those emergencies and orientations since, contributing to a defining and developing centrist philosophy of connected branch-science. The original designs already came from veteran aspiration returning home after dire conflict. Another explicit feature as rules from the war, were to never lead back into such kinds of societal chaos. In that, the Five Pillars should not be taken for granted, especially by faculties connected to society at contemporary Parliamentary debate level, let alone that of worldwide media. In this sense, there were similar-to-the-present qualms dispelled on many questions across the founding years, and since starts in present evident conflicts, the changes have evidently been of distorted genuine aspirations that are still foundations of any progress as working reality. There are parts in a most general functioning of introspective wisdom, and part of jurisprudence as witness to determine fair duties through universal principles. At a TedTalk expert presentation on these problems, a thickness of two founding documents was compared by a speaker concerning the NHS Health System's very present 'emergency'. In Parliamentary terms it was reiterated that if no consensus on the procedural ways forward is forthcoming, then the NHS will technically go out of existence.
A most qualified politician and educated Physician David Owen (SDP/Liberal), has drafted an Emergency Bill: to reinstate the NHS as public entity.
The Reinstatement Bill of the NHS, is at URL= www.nhsbill2015.org Video presentations by Professor Allyson Pollack.
NHS SOS http://www.nhssosfilm.co.uk
Development guided by science-integrated contemporary fields of psychology, are also the expression of a larger health-system resource, correlating growth in background peace-building across many disciplines, A US and world intercollegiate-plus is transition through insight developed by new branches of psychology and common science of consciousness, placing to practice through nurture of four aspects of intelligence configured in reliable teacher-training as practical nurture of common praxis; otherwise, this is not at all the thriving by integral (e.g.) US constitution that is of original possibility: significantly in terms of physical and psychological health, happiness, content, and actuating causes of authentic happiness and well-being; requiring reciprocal qualification by lived-experience of meditative-life on earth.
Note: For more info on the NHS see URL= www.independent.co.uk/news/uk/politics/stephen-hawking-jeremy-hunt-nhs-state-falsehoods-lying-health-secretary-theoretical-physicist-a7912041.html <ApMay2017/Feb2018>
Note: Outlines are parts of dedicated SciCVN research composition.
Topical essays have been circulated for consultation at each module of this research.
U.C. Davis Shamatha Project site
Closing Proposal
Innate and Generic DynEq Studies
Apart from aspects described of various Topics, being a simplicity of elements for practice applying to mundane aspects of life and celebration of lebenswelt, aspects of applied psychophysical development in medical psychology, science, culture, epistemology, etc, all qualify dimensions on dimensions of studies, implicit of extensive dedication, study and mundane integration as a discipline of qualitative teacher training. These represent a paradigmatic shifts in ways of scholarly orientation and moreover, elucidation (a more definitive meaning of Skt. pramana), in roles of qualitative mentorship of that mutual aspiration.
News: a new page is added to the Forum website menu, an outline of a science of consciousness, together with corrections of long-term bias-details of B.Alan Wallace on Wikipedia (on the 'Talk' page) now accompanying the outlines, but only in jumbled note form. The discussions and important technical protocoled-outlines are all updated, as together with the plethora of qualifications that such a scientist as Wallace has and dialogues on then backed with references.
Jan 2018: Revision of all documents. Addition an of important article from book.
SciCVN Article
DynEq of the Psychophysical : A truth-truth of science and culture
The vision quests of cultivating dynamic-equilibrium as scientific pathways of the mindfulness movement, together with its experimental mainstays of equanimity, compassion, empathetic joy, and caring attentiveness, are proven authentic-foundations to minds of culture, science, technology, and cognitive science: in their vital spirit of recovery and discovery. Beside general disequilibrium of this one planet, objectivity is also that of humanity figuring in it, with branches of science integrity that are dependant on functional wisdom. The first-person psychophysiology of balance, and thorough general branch-science studies of its causes and effects, have long qualified as evolutionary functions in connection with the Genome Project. In peer reviewed journal-entries and conference reports (esp. of half a decade), these conformational factors are also part of a celebratory cause to proper nurture of wisdom in CogSci. Cultivating aspirations to protect the foundations of this planet and its science, is of the radical empiricism and dignity, qualified in concomitant shifts in physiology by profound understanding of non-independent self relations to workings of the material and mental-substrates. The whole planet's sustainability depends on that psychophysical balance, by a strong globally communal, non-selfish ethos of contemporary pragmatic means as already communal discoveries of ‘DynEq’, aside from being or not a truth specific to Buddhist, secular, or religious belief: in simplicity it is a truth-truth. These 'innate foundations of culture' are topics of pre-ISP (International ‘DynEq’ Shamatha Project) earliest defined research (with two at the time unpublished texts circa. 1970s), that progressed in formulation and scrutiny to become included in Wallace's subsequent prodigious writings of science, epistemology, history, psychology and philosophy. Such an early communally nurtured worldview of the larger culture, in its historical relation to prodigious themes of secular and spiritual nurture, are then branch science complementaries of relevance.
The precedent branch-science investigations of above factors, are integral scrutinies from varied origins of balancing legal aspiration and responsibility, ubiquitous as a background of international inner and outer peace-building. A pioneer is present in that continuum of research on dynamic equilibrium (since the 1950s and 40s): Judge Christmas Humphreys (1901-1983), the founding President of a Middle Way Society. He contributed pertinent research on defining a 'centrist experiential philosophy', expressly phrased of those orientations as roles of nurture in the British Isles; as functional of culture expressed as foundations of nature and nurture, with sovereign kinds of explicit genuine historical support in the country to accompany orientations of dedicated Indo-European and Sanskrit, Buddhist and related research. An entirely new structuring of phenomenology was from his ethos-efforts then explicit, with comprehensive international anticipation. All these considerations were since then of both explicate and implicit established determination.
Among salient contributions to those aspirations, are manifold formative beginnings, especially by founding publication of an SBInstitute: 'four definitive parts of balanced normative intelligence' (as CEB annotations to MBSR, CBT, and mindfulness-based therapies). These are elucidative contributions to world-culture, especially in its cognitive science and branch science progress: as objective structural beacon of definition for crossovers between rural and cosmopolitan society, by virtue of which--in the international community--is an essential part of planetary wisdom, to an actuality of realisation possible.
Note 1. Further explanation of these terms are of intro in parts I and II of connected essays.
<Revision: 19th Sept-Nov 2016-JlyDec2017>
European, All Parlimentary, and ECO Parts in Dialogue
A new, what should be an invigorating link to UK NHS problems is one added feature to the SciCVN text, to compensate for Wallace's attention to just the busy mundane details of ISP Directorship, but what is otherewise his wish of being able to contribute as already knowledgable Ecology Scientist as part of his most communally pioneered ISP 'DynEq' Health System. In this sense, Debate is now open on this page as medium for Eco work. An initial article that started in this book was of scrutiny of the direction of busness in the UK and Europe after the wars, but the thing is that the present NHS bill is the moratorium of consensus that is it of a 'jubbly'. And it will take a lot of good will and humour to configure it again as belonging in any way to the UK from first working-principles again.
<Article: Bevin NHS>As should be included in documentation on consciousness studies, are aspirations of concerted cultivation toward adoption of global principles in relation to a developmental health-system: of ethical discipline and explicate consideration in the roles of care-giving in conjunction with dialog of reciprocal expertise needed as foundations of contrasting empathy. The appropriate healing compounds adhere to well-founded branches of non-paradoxical science, of utterly negotiable understanding that should not be publicly or privately be misrepresented. Such primal considerations are vital parts of the vocational research of import to multitudes, reflecting on salient integral determinations as working interdependent enterprise principles. These are details of integral research concern to the UK NHS (founded in 1948 on none unsuccessful principles by Aneurin Bevin), now subject to a diagnosis which makes it somewhat technically non-existent. It is now geared to be a monopoly for commercial profit, with gigantic rafts of its assets now being siphoned. Moreover, the public was not at all well-informed of this for paramount cultural-determination, and records are of staff being forbidden by passed law from campaigning on that entire NHS self-determination. Part of the initiative comes from the US, where their system is already highly eroded. For the insiders and outsiders of that unique NHS community, this is a human story that sounds much like another titanic, awash with hype. It is a bad dream for the NHS, and so long-live the NHS developmental probity, integrity, and any continuity to celebrate, of an oldest and virtuous cosmopolitan health-system in the world. Its founding working model as standards of learned cultural reliance, are still valid as they were when these transitions first took place as part of paradigmatic-shifts among various science-branches: true to what the registers have shown as effects on Gross National Happiness (GNH: a UN dedicated-scale of analysis) since the start of these processes from varying points of view:
"Aneurin Bevin: "Society becomes more wholesome, more serene, and spiritually more healthier, if it knows that its citizens have at the back of the consciousness the knowledge that not only themselves, but all their fellows have access when ill, to the best of that medical skill can provide."
As paramount feature of the National Health Service, built-in as (Welfare State of) Five Pillars, is a necessary forum of science-independence and interdependence, as gradually pioneered science-diagnostic with organic ensuing principles of trust: those explicitly relating to preventative measures to abdication from these universal principles (into global paths detailed by astonishing calamity across a US health-service of poverty). The consensus of learned sentient doctors was also a pillar to that reasoning, to provide an ongoing UK research-base after the War: of learnt equilibrium in those emergencies and orientations since, contributing to a defining and developing centrist philosophy of connected branch-science. The original designs already came from veteran aspiration returning home after dire conflict. Another explicit feature as rules from the war, were to never lead back into such kinds of societal chaos. In that, the Five Pillars should not be taken for granted, especially by faculties connected to society at contemporary Parliamentary debate level, let alone that of worldwide media. In this sense, there were similar-to-the-present qualms dispelled on many questions across the founding years, and since starts in present evident conflicts, the changes have evidently been of distorted genuine aspirations that are still foundations of any progress as working reality. There are parts in a most general functioning of introspective wisdom, and part of jurisprudence as witness to determine fair duties through universal principles. At a TedTalk expert presentation on these problems, a thickness of two founding documents was compared by a speaker concerning the NHS Health System's very present 'emergency'. In Parliamentary terms it was reiterated that if no consensus on the procedural ways forward is forthcoming, then the NHS will technically go out of existence.
A most qualified politician and educated Physician David Owen (SDP/Liberal), has drafted an Emergency Bill: to reinstate the NHS as public entity.
The Reinstatement Bill of the NHS, is at URL= www.nhsbill2015.org Video presentations by Professor Allyson Pollack.
NHS SOS http://www.nhssosfilm.co.uk
Development guided by science-integrated contemporary fields of psychology, are also the expression of a larger health-system resource, correlating growth in background peace-building across many disciplines, A US and world intercollegiate-plus is transition through insight developed by new branches of psychology and common science of consciousness, placing to practice through nurture of four aspects of intelligence configured in reliable teacher-training as practical nurture of common praxis; otherwise, this is not at all the thriving by integral (e.g.) US constitution that is of original possibility: significantly in terms of physical and psychological health, happiness, content, and actuating causes of authentic happiness and well-being; requiring reciprocal qualification by lived-experience of meditative-life on earth.
Note: For more info on the NHS see URL= www.independent.co.uk/news/uk/politics/stephen-hawking-jeremy-hunt-nhs-state-falsehoods-lying-health-secretary-theoretical-physicist-a7912041.html <ApMay2017/Feb2018>
Note: Outlines are parts of dedicated SciCVN research composition.
Topical essays have been circulated for consultation at each module of this research.