Topical Research II
(1) Integration of Worldview, Practice, and Way of Life: Inner and Outer Peacekeeping and Peace-building
(2) Model UN Principles: the Ahimsa and Other Projects
(3) Foundations of Inter-faith
(4) Technology AI and Cognitive Science considerations
PLEASE NOTE Up to date versions of the above compositions are now of Jan 2018.
<some compositions may be Older Versions now having extensive revision>
Integration of Worldview, Practice, and Way of Life: Inner and Outer Peacekeeping and Peace-building
Topical Research: Non-taboo Since the 60s when sideburns were neatly trimmed, the long-running American television serial Kung-Fu was shown worldwide, with its included pith teaching-dialogs on philosophy, and healing roots of Qi Gong and Tai Chi (pron. Qi Gung and Taiji). Other US debutants were painstakingly travelling and learning from original masters now passed, in present-centred senses representing lineages of this age. The Kung-Fu depiction was of journeys during which peace-keeping and peace-building activities took place, in ways of neutralising conflictual fighting and distortion with ethics and moral. This generated sincere interest in the US and elsewhere to facilitate standard communal housings for the varied traditions. Related to these both earlier and contemporary representations of culture introduced by Jung, is the I-Ching, among prototypical hermetic divination exegesis (dating back 3000 years of non-formulaically accrued foundational roots), correlating the understood non-deterministic, phenomenological psychology/epistemology.
Such qualified 'DynEq' methodologies of various disciplines comprise the evolvement of a science and culture, as research-syntheses of principles from origins of mentorship. Various forms indicate genre-sets of basic physical exercise that are also referents of training toward equilibrium and mental balance, intricately expressed in the dynamics of yogic and Qi forms. These include, e.g., Alexander Technique, walking-meditation; Shiatsu and Ohashiatsu; Qi Gong, Tai Chi (incl. Pronunciations of: Qi Gung, Qi Kung, and Taiji Ch'uan); and diverse Buddhist orientations as yogas: 'basic systems of psychophysical-epistemic meditation'. The Qi-System has a phrasing of energy arts, the appendage of which has a distinguished website for practical and scholarly outlines regarding the mainstream of traditions, integral to pragmatic forms and in relation to others.
From meticulous empirical records that past and contemporary learning intuits, the Buddhist and related [Lex.] 'cultural nurture into the nature of dynamic equilibrium', is of 'applied mindfulness and introspection' (epistemic faculties of wisdom) based on fathomed insights ('unified DynEq shamatha and vipashyana'). This expresses inclusive nurture by way of developmental and discovery modalities: through an experiential and psychological philosophy of principle based on definitive inner pathways toward exceptional mental balance; a prototypical worldview based in 'special and general ontological relativity', expressed by epistemic mentorship as integral synthesis and ways of life. Meditative development and insight are those integral dimensions of consciousness through fathoming what some phrase as an inborn tapestry of 'substrate consciousness', and intuiting a deepest 'implicate primordial strata' (defined by Gautama as Buddha nature), together with explicate intimate relations to a quintessential Tao nature phrased by Lao Tsu (Daoism as a wisdom tradition),  also outlining mapped dimensions of consciousness, so to speak, from a 'relative substrate-consciousness', to discovery of deepest 'innate primordial-awareness'.
Above and below is a document (0f 2003, revised 2017) circulated to Kungfu.org, the American Grandmaster's website, with acknowledged interest (a YES) in development. The website seriously expounds a founding ethics and complementarity of defining inner branch-science, comprising a basic concerted development of insight into what are fathomed great virtues of peacekeeping, peace-making, internally and externally. The teachings are the courageous teachings of inspiring contemplative-reading. The presentation of quoted material and commentary, inspired an essay of integral DynEq shamatha natural-language that should include expressions of that Qi-System (i.e. 'DynEq' expressing general factors), connected with probity to what are strife-ages of co-extensive and peaceable studies. Unified methods founded by cultivated equilibrium of applied mindfulness and introspection', have strong complementarity with Qi Gung and Tai Chi: expressing virtues of equilibrium in beings and phenomenal interrelationships.
These themes are of import to embodying the way, through qualitative stages and paths that relate to the more extensive DynEq medical and psychological orientations of salutary embodiment: illuminating dimensions of deep reality and actuality. The developmental interactive-practices of accrued foundational principle, are qualitatively guided by practical realisations in cultivated exceptional mental balance (incl. emotional balance). Those paths of prehistory and present-centred knowledge, reflect the deeds, the public cases, through which both public and interpersonal experience are expressed as intimate records of research, through genuine reflections of mentorship, preserved and celebrated by comparative phenomenological record. This is pertinent when acknowledgement and appreciation of that peace-building is obscured along with means to attenuate deeper and deepest dis-equilibrium. The celebration and cultivation of that ying-yang balance are of reliable aspirational faith to the cultivation of dynamic equilibrium. Integral Daoist, Buddhist, and Confucian archetypes have complementarity in their expressions of Qi Gung and Taiji archetypical principles.
These are all instances of public, ‘first-person interpersonal record’, kept in one form or another as relevant legal and educational documents of 'movement and quiescence'; purposes of which are meticulous contexts serviceable to contemporary application. The aspirations are re-assimilated as liberating for Western thought, especially since the 1960s when all the art and science aspects were of first salutary embodiment for interpersonal assimilation; and reciprocally with an open-mind, especially for intercollegiate branch-science to investigate and appreciate (without depreciation). Amid these paradigmatic shifts of 'DynEq', are a shared space of conducive and harmonious relationships to most meaningful activity; as placement for outlook of co-existence lessening a substrate of distorting stereotypical image:
'Illumination is the discovery of the reality existing beneath appearance, and he who is enlightened will be aware of the place which he, in fact occupies in this reality.'
The teachings are quintessential in their non-duality with respect to body, mind and spirit, or consciousness; as both first-person and transpersonal paths derived through 'ethical supports of quintessential form'. Formulations of Qi or Taoist natural-language reflect the way of a mindfulness movement, as a root dynamic means of attenuating excessive compulsive delusional disorder: also a measure of how definitive modes of exceptional mental balance ('yin-yang harmony'), mental stabilisation, and equilibrium, are innately cultivated. Current-day teachings on this are excellently formed through sound experience, reason, and common sense explicated by originating cultivation's of wisdom. The well-woven and un-fabricated fabric which that common culture has been parallel to in all strife, then can be expressed as transcendence of sorrow and suffering connected to roots of nihilistic affliction (health in global perspective). The lineages of teachings on calm-abiding, mental quiescence (shamatha), and 'dynamic insight of mental balance' (vipashyana), then honour those forms of deepest aspiring inquiry; to arrive at a central worldview of accomplishment; in which the goal is also part of the path of that scientific complementarity: a virtue duly reflecting innermost reconciliation of faith.
A founding part of that integral cosmogony of consciousness, is then in realisations of 'innate substrate consciousness and primordial nature': glossed as a 'primordial consciousness and absolute space of phenomena of one nature' (a double-relative foreground of yin-yang). By way of not only Bodhidharma's input, an aspect of topical-teaching qualified by unified dynamic-equilibrium practice, is the conducive support to furthering insight-meditation practice, and attenuation of afflictions, confusion and disunity: based on a communal view of that authentic motivation and dedication.
Resilient principles are of great integrity in practice that Shou-lin opposes violence, its purpose is but not to distort or misappropriate the foundation principles of peace. The impetus of discovered nature and the way, are both inter-personally and textually explicit as foundations to free beings from harmful mental factors:
'Try to reach a conclusion in debate but without aggression or arrogance; be enlightened enough to realize humility as a sign of greatness, there is no pride in fighting and confrontation, no way to settle anything and the lowest form of arbitration.'
That base of practice is in equilibrium of mental balance, in contrast to conflict causing orientations of negative and disturbing emotions: in ones own and others minds, knowing how things are affected by egocentric motivations of the negative (yang) world. Destructive attachment is a delusional mindset, of dis-equilibrium and dispute to reconcile as peaceable remedial work. Not knowing: unknowing the innate nature of consciousness, dis-equilibrium is difficult to fathom.
Misconceptions It is knowledge that basic principles to the nurture of internal equilibrium are primary, that permeate authentic teaching and practice. The interpretation of the terms 'martial' and ‘art’ are of founding import:
'fighting is the least important aspect...' '...fighting skills will not fulfil your deepest desire for change.' ... 'The martial movements are only a reflection of the mind.'
A canvas of the art and nature of the sublime, is an 'internally unified space of body and mind', of discursive and non-discursive contemplative art: the 'application of mindfulness to both stillness and motion, without distortion of aggression, to body, feelings, and mind in reflection of a deeper phenomenal world'. The art is a tried and tested reliable foundation of guiding principles with respect to varied forms of dynamic exercise and core equilibrium practice. A foundation is then an equilibrium of even awareness, regarding conflict causing orientations of negative and disturbing emotions in... ones own mind (and conventionally outside).
The intent of hate and ill-will that supports violent action is 'shrouded in darkness', empty of well being and authentic happiness to realise beloved interrelationships of life and environment. These display 'the nature of a wild animal', and for Shou-Lin: if someone practising hurts others physically, emotionally, or spiritually, they harm their own internal ground: hurting others does and will not gratify along any way. Knowing the cosmogony of experience, reason, constructive and creative imagination, and intuition, the vision quests are answered. In those comprehensions the reality and actuality are already questions, doubts, fears, inhibitions resolved.
In modern times East and West, the blessing lineages of such transmission and communion are of integral relationships of teachers, students, and community centres of praxis (Grandmaster's intimation: communes, even as qualified hubs of nurture in the 60s, and not as stereotypical 'fantasy factories'). In experimental relationships of the science project, quintessential-levels of meditative worldview are qualitatively figured among other dimensions of consciousness, as elucidatory interface to fundamental modules of consciousness (psychology-grade). The intimations are elucidated as 'centrist-qualified' perspectives of general interdisciplinary and aspiring standards for that science of consciousness, as equilibrium curriculum studies over decades, by the likes of MB Mensky, Dr Alan Wallace, and other most distinguished pioneers to that forum. In Zen koans figuring in contextual continuum of interchange between teacher and student, it is a beneficial normality for introductory teachings to comprise a display of movements or words: seeing, listening, reflecting; or the memorisation of songs as annotations. In a contemporary synthesis of worldview and foundation principle, definitions of 'DynEq' are also able to be phrased in facilitating natural language, qualified by exceptional mental balance: well being: of psychological and human flourishing.
These aspects are in discursive sense, 'artefacts as archetypes' (Lex: Skt. yantras), in realised elucidations and first-person assimilation of these arts. The treasures of teaching are not as causal or resultant from mental affliction, but from inner and outer equilibrium; conflict resolution in the yin-yang of such care; in founding guidelines of experience practiced with exemplary aspiration reliant on foundations of conducive ethic. The accrued standards of meditative report are part of an emergent synthesis of phenomenology, with its topical guidelines present in conservation and preservation. In ways through these dimensional forms of research, 'DynEq' is a qualification of complementarity applying the postulates of balance. In this wellspring, an outlining synthesis is emergent of procedural topics: dedicated foundations kindred to the profound practice lineages. The structured inner and outer developmental frameworks of disciplined equilibrium, are 'inter-contextual roots of knowledge', as time-honoured contemplative-research observation and worldview: authentic evaluations of technical exponent, representing true potentials of harmony amidst disequilibrium. Thankful to that joyful enquiry, it thus gives rise to furthering integral assimilation.
Koller writes: Confucius advocated rites and music so that the desires and emotions might be developed and regulated, for therein lay the development of humanity. To Lao-Tzu, efforts to develop and regulate the desires and emotions seemed artificial, tending to interfere with the harmony of nature. Rather than organize and regulate things to achieve perfection, Lao-Tzu advocated letting things work to their perfection naturally. This means supporting all things in their natural state, allowing them to transform spontaneously (245)
Without proper respect of past in present-centred experience, the very questions to which the nature of existence poses are opaque. The gaps in cognition of experience are also gaps in shared knowledge and co-existence of civilisation.
The Shifu Master's outlines of interdisciplinary commentary, originate from co-extensive faithful sources in progress from original blessing-lineages of mindful presence. Such a foundation of ethics in a 'contemplative science of mind' is of definitive integral significance. Through mentorship, timeless principles and contexts are an honour and respect of 'the way' (an analogy of defining path: yana, and Maha-yana). The Adept also include excellent accounts of the lineage's relational ground of phenomenology (dharma) itself qualified as 'DynEq phenomenology': that contributing to present-centred secular ethics for civil world-culture, and introspective insight into that which extensively serves humanity.
May the Shifu's worldview of congruent spirit, continue to so concertedly flourish. Homage to the time honoured Spiritual Friend of that exceptional mental balance, benignly seeing through chaos of conflicting superlatives and self-centres; settled in realisations of meditative psychophysical balance: to body, speech, and mind in cultivation of equanimity and equilibrium: in realms of 'form-mind'. Experience is then in actuality liberated from frozen substrates of self-confusion and anguished formulaic dispute--belonging to attachment, hatred, and aloof indifference--to a view of actuality. What remains is expressed in various systems as a deepest nature of consciousness: correlated in International Shamatha Project cosmogony as a primordial consciousness and deepest space of phenomena, relative to a dimensional space of body, speech, and substrate consciousness.
Tai Chi and the dynamic forms of exercise--including specific equilibrium and equanimity practices--teach practitioners to be present-centred in caring attentiveness free of indifference on that praxis edge. This takes place when the mundane mind has settled in its natural state: both hope and fear as players on-stage of the mind have from dream-qualia exited to calm; having encountered phenomena without attachment or aversion, and retreated to the reality of mindful presence introspection. Mundane gloomy states of imputation, without dimensionality are a flat-form residue of perspective mixed with preconceptions as off-edge awareness. Life as non-lucid dream is then off-edge living, and being gently on-edge is a means of gradient peaceable awakening as deeper states of consciousness. These reflections follow principle outlines on the Shifu's website expounding the development and insight of basic Taijiquan (Tai Chi Ch'uan) dynamic-art.
Homage: Nia hao
Dynamic equilibrium of bio-energies and consciousness, is then of complement to the 'internal arts of Taiji', as it is in the equivocal 'outer arts' of foundational culture: a basis of ethics in martial art configured by layers of studied principles over millennia; evolved understanding of meditative insight into reality, defining an epistemic discipline of great conscientiousness: in essential equilibrium and equanimity, and how these are the way of both things and mind.
1. In addition to other outlines quoting these themes, studies are sourced from outlines in a paper of the SOAS Buddhist Forum, and its compiled publication in scholarly reference to a Buddha-nature and a derived Tao-nature by Lao Tsu; as feature by Professor T.H. Barrett (School of Oriental and African Studies, SOAS, Lon.): 'Devil’s Valley to Omega Point: Reflections on the Emergence of a Theme from the Nō', The Buddhist Forum Volume II, Seminar Papers 1988–90, Ed. Tadeusz Skorupski (2012 online copyright by Institute of Buddhist Studies, Tring, UK, and of Berkley, USA. URL= http://www.shin-ibs.edu/documents/bForum/v2/01Barrett.pdf (accessed May, 2017) Daoism itself goes back to 1,600 BCE, and auspicious inscriptions on this are documented in: Mark, Emily. Taoism, Ancient History Encyclopedia, 22 Feb 2016. URL= http://www.ancient.eu/Taoism/ (accessed May 2017) These notes are also part of a SciCVN webpage ('Research II').
<Updates: 2013/2015/Nov 2016-JulyDec2017>
Model UN Principles : Ahimsa & Other Projects
Exemplary world-cultural initiatives of heritage, as figurings in efforts toward Gross National Happiness, are included magnanimous examples of unique strategy pertaining to foundations of culture and science praxis, toward a defined genuine well-being and happiness. This comprehends the need of alleviation with respect to roots of confused outlook and interaction, overtly leading to successive world failure through neglect of proper open-plan care and nurture. Background applications of effort for training activities in peacekeeping--as explicit to cultivating dynamic equilibrium internally--follow well formed principles of research heritage and founding aspirations of peace-building. In first-person terms as long-precedent consideration, for the first time, comprehensive and integrated DynEq empirical models have scientifically elucidated explicit profound possibilities of healed reality; that is, a nascent world-view encompassing essential principles of interdependent human flourishing.
The most various UN initiatives listed on its super-site, represent strong associations to needed purviews of branch science, together with dialogues countering distorted intransigence of indifference (lack of equanimity). Among psychological characteristics are recognitions of entirely misplaced self-centred-ness issuing from intergovernmental disunity. For analytical philosophy, the narration of abject denial and causal insanity much relates to most serious international law discrepancies. A moral weakness in power is not following adequate means to alleviate both abnormal and rooted human afflictions, and reflections of these in the material environment. For the sake of such contemporary principles of consensus--for consonant practice in accord with reality and actuality--it is to abide by consequent principles of harmony: beyond self-interest of doing as little as possible for self and other.
The Ahimsa Project is one that has been unanimously defined by way of intercollegiate research projects since the Millennium. The Sanskrit term ahimsa also correlates interdisciplinary research-cultivation of aspirational and empathetic 4VisQuests. A following reiteration is of ongoing adoptions of effort by the UN, as ongoing recognitions of entirely misplaced self-centredness amidst (non-harmonious) intergovernmental disequilibrium. Superstitions aside, referent justifications of abject denial regarding causal insanities, are causes of further hypercritical-delusion contrary to global responsibilities; as collective moral weakness to dispel abnormal human and physical environments of deepest suffering and anguish. For the sake of UN constituents to reach consensus and consonant practice that can be in accord with such realities and actualities, it is to abide by consequent principles of harmony beyond self-interest of doing as little as possible for anyone else or self. These collective poverties of reasoning are also the realities of attenuation to face in ways forward. An intention of that established Ahimsa Project, is for the best of reasons, to encourage all the major faiths including a secular church, to endeavour together and act out of mutual ethic and wisdom suitable for this age. Proposals for the world-faiths was then to pool their extensive financial resources as partners, to specified crucial projects in solving conflicts from both the ground-up and top-down. Both Hindu faith and intercollegiate academia assisted in the thorough background research, launching those initiatives at UN level with supplication to representatives of religious traditions to follow long term plans for generational change: on poignant and tolerant principles including the fact that nothing will change unless to give functional patience and time to it. With understanding well phrased in Mahayana intimation, a first task was to promote the specific virtues of vision quest nurtured in dedication for the sake of all-beings (cultivation of equanimity as loving kindness, compassion and empathetic joy), and to then bring dialog to what is already of individuated practising. Initial principles of such a venture beyond dialogical conflict, are conducive to the various parties being open to critically assess their own assumptions with respect to defining transformation. States of denial around the UN table include unwarranted dogmatic incompatibility as an abstracted central philosophy. A foundation of these concerns is then the research synthesis of comparative ethics, already well-tested, and evolutionarily related to international teaching communities of that wisdom development. The ahimsa avoidance of negativity and unwholesome behaviour detrimental to ourselves and others, is a conveyed guideline: so that positions of honesty are functionally qualitative of congruent intents making for a peaceful globe. As foundation to concerns of compassion, the defined SBInstitute efforts of nurture have functioned as a synthesis of comparative ethics to be part of a common evolutionary related Wisdom.
Considering the ongoing devastations affecting every living being on the planet as interdependent units, still, expressions at the UN table procrastinate. Salient active dialogs amid fallacies present have been rare occasions. The negotiations are not for frozen-minded concern in ways forward from recurrent intransigence arising from extremes. A true nature of culture then can be viewed of such nurture based in profound kinship, a deeper faith in the very nature of humankind’s deepest nature of compassion defined in-system as innate part of primary consciousness (see 'Psychology' and 'Templates'). People internalising the pragmatic wisdoms of true loving attention, are consistent in this percipience enface pitiful paradoxes of denial. Among comprehensions of the plights, modes of functionally are of normative greater service to protocols of conducive activity.
It is prodigious in the above concerns, that religious faiths are indeed the world's third largest investors in the nurture of commerce, and it is clear that especially since the Millennium there has been some momentum of investment in those very projects. One included initiative for the faiths is use of their applied medias and educational channels to interface with the above objectives, that can do no disservice in promoting broader unified conservational life-lines. As a resolution on the New Year of 2016, China made welcome announcements of stopping its ivory trade, with encouragement to eat less meat (an unprecedented paradigm shift to acknowledge).
Another project deemed an archetype in the background peace-building, is the Bhumi Project, an ancient and contemporary Hindu movement for the protection of mother earth; pragmatically acknowledging wonderful accomplishments of what Hinduism and the Indic religions have cohesively practised together previously in collective senses of invigorating resilience (now with extreme difficulty). One astonishing cause in that was inspiration for 700 Million people to become vegetarians--a caring that has indeed been a saving grace of essential earth ecology--a lack of whom would have significantly exacerbated the environmental state of affairs. Nevertheless, over the past thirty years, knowledge of the pristine means to this stewardship has evolved in step with the global, to a universal education, an awakening. The situation also needs a globalisation of voluntary thinking in green terms of inclusive government. Ethnic then safe and pragmatic that holds together the inherent reciprocal concerns for non-hypercritical progress by the very means of branch-science. The priority and mark of continuity is the training of environmentalists, of all kinds in support projects of interdependent co-existence for such reliable local futures. It was thus in a Hindu nine-year plan to create prestigious Ahimsa award-labels for the most ecologically sound projects and products, as among other complementary principles for international stewardship. It is a pre-eminent article of news. Examples given are of innovative, Eco-friendly creative building materials, where ethical production can be fully traced from source to effects (collectively, a saving grace for humanity). In India for example, they have intense experience in measures of what ecology in its soundings and expectations, should be; thereby knowingly able to improve standards and means of production. This would change the way wealth is developed and is a specified enormous area, with the potential of bringing together the possibility of much greater ethical standards and means of supervision: to transform and not further and further displace the course of reliable livelihoods of mutual benefit to mankind (associated to Gross National Happiness GNH). Above principles of Ahimsa-humanity were also those that inspired Queen Victoria (in praise of Her empathy), as early intimations of interfaith for the brotherhood-of-man in relation to the doing of no harm (ahimsa): letting be a true nature of goodness. This was in respect to practical dialogues of inclusive consensus seriously commencing internationally in the late 1800s, convened to counter closed-minded failures of nurture to psychological, psychophysical and mental flourishing. It is of no less import now. The above comprehensions of Aahimsa were principles proposed to the UN and seconded for effective voicing and coordination.  A generic culture of these principles, has unique scientific duty as shown through excellently researched, diverse ancient phases of research. Dedicated features in the cultivation of emotional and cognitive mental-balance (features of CEB) are of qualitative import to dialogs on secular ethics, culture, interfaith and inter-spiritual understanding alike. Prominent roles of volition are then vital transformations of psychophysical balance immanently relevant to the present time, amid the power to avoid co-extensive unnatural afflictive sufferings by furthering reciprocal branch-understanding, co-existing to prevent needless forms of regressive perpetuation. The basic empathetic cultivations of scientific definition correlate a profundity certified by Jung's intuition and confidence as supervisions of creative processes, and beneficial possible impacts on the rest of the environment. In Sheldrakian terms, the cultivation is an integrated field of interdependent reciprocal relations to mental factors of sanity. <Rev.2010/2016/June2017Jan2018>
Note 1. These efforts were proposed by an overseer of Hindu Studies at Oxford, and a general UN operational group giving structure to even wider Ahimsa initiatives at UN level, was founded in 2015 as detailed on URL= http://www.ahimsa-fund.com/general/ahimsa-forum-2015-2017/ The Ahimsa Forum 2017, including the promotion of sustainable business models, is a further contiguous effort detailed on the website (accessed Jan. 2108).