Contemplative and cognitive Lexicon of terms, definitions, and word-meanings, comprising the developmental research the science of consciousness, a contemplative science of the mind. 
An online lexicon will be updated with newly introduced aspects, that present a lexicon of natural language (NL) vocabulary used in SciCVN compositions. Diacritical marks in Sanskrit references have been omitted, for ease of display on all browsers.  Abhidharma: Commentaries of specific epistemic, phenomenological, and psychological purpose e.g. that occur in the Buddhist Pali, Sanskrit, and other commentaries (inc. formulations in natural language notation). The content includes psychophysical and other classifications of various domains including: 18 elements; 12 sense bases of sensory experience; 5 psycho-physical aggregates; 
Absolute ground-state of consciousness and awareness: pristine awareness or implicate primordial consciousness. Transcendent of subject/object demarcations of duality as the forth time. Having ascertained this way of knowing (pramana), one rests in that (letting it be): that is the definitive: open presence. One may have received implicative instruction on this from a qualified master. The explicate and relative ground-state is substrate consciousness (see chapter on Great Perfection cosmogony).
Achieved confidence: traverses from ‘confidence to achieve’. it relates to the fusion of mental stabilization (shamatha) and insight (vipassana). Described as ‘so absorbed that you cannot look at the reality in a way contrary to the realization’.

Afflictive emotions, mental distortions {ryon mong): a habitual state of the afflicted mind is one of dissatisfaction and unease.

Alertness: is monitoring the condition, for example, of the mental tenure of mindfulness, attention then is responsible for resetting parameters and re-posturing. Ex. when lethargy or dullness arise, arousal returns to the physical environment and balance of mind in remaining with steady energy. As prompt to re-establish attention, the eye organ is refocused. 
Anomalous Meditative Experiences: '..an anomalous, transient--psychological and/or psychosomatic--experience that is catalysed by authentic meditative practice.' Apparent in the continuum of intense meditative practice, including experiences of relaxation and stillness, serenity, vividness. They are wide ranging, unusual transient experiences at times noted to be of psychosomatic nature; these may revert to being memories if faded through instability of meditative effort. Beyond these are realizations as direct experiential knowledge, such as the 'gTOR' of actuality regarding the voidness of inherent phenomenal and personal identity.
<Pod 8 ISP Research, Autumn 2014>

Attentional qualities: In primary attentiveness to whatever arises in the body and mind, these objects are not grasped as objects in themselves to follow through, although that is not to say that analysis does not include the necessary dynamics of resetting parameters or re-posturing. In application of mindfulness to phenomena, awareness is part of knowing the structure of what is going on in consciousness as connected to phenomena. In cultivation of the four immesurables, the universe of thought through experience, reasoning, imagination and intuition are faculties employed in various focus upon expanses of objects in the interpersonal domain, and then also with discursive analysis in respect of nature and nurture, specific, universal, and other features of objects.  
Aptitude in DynEq: An exhilarating mental and physical factor especially consistent with shamatha practice as a feeling of fitness.
1. Wallace: ‘A Buddhist View of Mental Resilience’ in a panel dialogue on ‘Mental Resilience in Times of Crisis,’ chaired by Prof. Kua Ee Heok, National University of Singapore, Dec. 10, 2008.
Awakening mind and spirit of enlightenment (bohi mind): authentic aspiration ethically grounded in compassion and infused with innate wisdom. This has a twofold contrast of aspiration and nurturing activity, grounded in inner and outer ethics of Bodhisattva discipline incorporated into multiple systems.

Awareness (citta): that has the salient characteristics of cognizance and luminosity (luminative awareness), clear and knowing. Nature: luminously clear and cognizant.

Behaviorism: (See Stanform Encycl. Philos.) Informally: it is what an ISP 3-dimensional science defines by direct, inferential, and interactive roles. 
objective scrutiny also used in authentic contemplative science. The subjective element has been paradoxically and most detrimentally for mankind, neglected and suppressed as epiphenomenon of ignorance by cognitive scientists, out of evolvement to afflicted-attachment to obsessive evolutionary objective thinking of detached effects and stimuli. It has rhetorical history of no more than evident assumptions, as in the extremes of religion, with erring bigoted assertions about mind being the emergent property of brian.
<Ed: This might need an update also in original> 
Bhavana (Skt.) Mental cultivation as meditation. Shares a function with the word research: as nurture and facilitation with respect to the nature of mental clarity; healing of the mind through first-person mind-body percipience. Bringing into experience the transformation of mind characterized by such practices as refining the mindfulness and introspection of attention in the pursuit of knowledge and genuine happiness. Has a scientific and philosophic connotation of civilization. Buddha: Gautama’s birth in 536 BC; a state of evolved consciousness. 
Cognoscopy: relating to the 2nd mode of awareness of awareness; referent is awareness per say, lacking object and connotation of release into objectivity, but release into the space of non-conceptuality, non-psyche; probing inwards to not only the salient characteristics of consciousness itself, but to the light of consciousness. Experiential level: the nature of representational experience, a lived sense of relating to the modality of awareness inverting in upon itself. Seeing what comes to mind, in inversion and freeing of discursive mind into awareness. After this, evaluation and report may also be configured by this contemplation, as empiric questioning: of non-philosophical, non-theological aspects, with no dogmatic right answer, i.e. in the nature of what the sound of something is. 
Conceptual constructs:  
Associated Questions: In what ways is the world defined our by kinds of things attended to and modes of attendance? To what extent is the world a construct of thinking, belief, and expectation? Of what consequence is conflating of concepts with immediate perceptions of the world?
Consciousness (manu-vijnana) beside the senses
Contemplation, Contemplaio: Lat. contemplari, to gaze attentively; Grk. theōria to observe: with proper dedication in clarifying and making manifest the nature of reality.
‘The means by which to devote one’s full energy to revealing , clarifying, and making manifest, the reality which has been cited, in other words the very nature, the very essence of contemplation in the western tradition’ . 
Datu: a meditative-term for sense-domain (Skt. datu of primary-mental-consciousness, generally expressed by three interwoven meanings of dharmadatu as:	
	1. Mental sense faculty: as a relative prior-and-subsequent mental continuum and basis for the occurrence of mental consciousness. 	2. Conventional dharmadatu: the domain-datu of experience in which the qualia of pure-psychophysical events take place; the relative-space of mind, comprising the phenomenal referents of primary mental 
	3. Absolute space of phenomena (analogue to a relative substrate-consciousness) out of which relative space-time and psyche are known to crystalize.  ?? Those regular transitions of consciousness comprise some characteristics for the empirical metaphor of a transformative stem-cell-consciousness.‘Stem-cell consciousness’, besides its place in the profundity of self-other healing is also a quantum experimental analogy, and there are experimental parallels in contemplative neuroscience as it inferentially relates to exploration into meditative  consciousness, as postulates for which the basic tests are successful. 
Phenomenology/Dharma (Skt. dharma/dharmin): In meditative practices of phenomenological sense, each is qualified by sets of dharma object-referents. Also in dialectics and philosophical analysis, it is the same in terms of premises: that the object bears attributes and salient characteristics.  
Dharmic: as worldview in Sanskrit-Eng.NL, is the phenomenological means of flourishing in layered alleviation of rooted OCDD anguish and affliction (Skt. dhuka). Worldview can typically refer to that developed through perseverance in contemplative research, supported by interconnected commentarial traditions of philosophy, with various levels of tenet systems seen as together conveying the natural ethics of actuality (the latter term as synonym of the loose term 'reality', and related term 'truth').    Thus:  
Dharma as oral traditions: of exegesis and teacher-student assimilation, in practice transmissions; through continuities of textual readings, commentary, and  meditative empowerments within the actualities of experience. In Abbhidharmic emphasis, one might also classify dharmas as the world of experience, as actual conditions with primary meditative reference in Buddhism  to the 'elementary five constituents of being' (skandhas): form, feeling, discrimination, compositional factors, and consciousness. There are then the ontological factors of being, and basis for transformation through development and insight. 
Empathetic joy: Defined as taking delight in the positive virtues of oneself and others, not just in surface instances of resultant well-being, but primary causal referents of well-being in virtue, fully relating to factors resultant from cultivation of innate exceptional-emotional-balance that imbue transpersonal life with meaning.   *4   It is of both discursive and non-discursive qualities.

Equilibrium: A primary expression of exceptional energetic and emotional balance, in being unperturbed, undisturbed, undistorted by fluctuations of craving and hostility as twofold derivatives of root delusion; also related to maturation in the cultivation of equanimity. It is of both discursive and non-discursive qualities to cultivate. 
Equanimity (uppekha): False facsimile: aloof or stupid indifference. A fundamental component of equalibrium and the 4 immesurable contemplations that are for developing even-mindedness by way of conative, attentional, cognitive, and emotional equilibrium to internal maturity.  
Ethics (sila): as understood here, is the abstinence from non-virtue and engagement in all possible good, thus conveying both joy in freedom from harm and steadfastness of mind, away from action causing regret.

Ethical discipline: Catalyzes the attenuation of modes of behaviors disruptive to our own and others suffering".

Genuine happiness / Eudaemonia (Augustine,): A basic quality of non-affliction and well-being most implicitly arising from the nature of consciousness itself. As symbolized by the Buddhist HImalayan greeting and parting phrase: Tashi Deleg meaning ‘Best wishes of auspicious genuine happiness and its well-being’. Ex. the ‘equilibrium of bio-energy and consciousness’, that is scientifically speaking, not dependent on sustained projection as happy-stimuli on external events. Such attachment is known in so many ways as a true cause suffering, without being related to  implicit human flourishing. The phrase is not of happy/sad feelings, but a genuine deeper nature of ocntentment, evidently occurrent in states of mental balance and stages of awareness to it. That deeper sense of well-being does not even occur through the external environment of beings and contents being sufficient to this. <Updated but more work needed on the empathy and inner bliss projected on the external, there might not be a whole original inset but some of the paragraphs are present in the text>

Genuine well-being: cultivating wholesome ways and
means of life as the cultivator phase of physical and mental stability, balance through experiential knowledge. 

Graduated Path(s): graduations of meditative consciousness. 
Hedonic happiness is the experience of pleasing stimuli and avoidance of unpleasant stimuli (as in the hunter-gatherer phase of neolythic cave men.

Intelligence of four kinds:  1. ‘Conative’ Intelligence (false facsimile c-unintelligence. Wallace): The ability to be discerningly present with and to attentively cultivate, wise desires, intentions, and moreover, aspirations such that if acted upon will yield a greater sense of fulfillment, happiness, and freedom from conflict and suffering. It determines which desires and intentions that are meaningful in being of ‘connate’ benefit to oneself and others. 2. Attentional Intelligence (false facsimile -foolishness; i.e. with foolish conative desires, to engage in these. Wallace): Discerns the follow-through placement and application of attention with wisdom,  responsibly brought about by meaningful conation, assisting the focus of attention toward consistent objectives. This mode of focus first intuits what to be present-centered with, and then attends wisely to respective objects. 3. Cognitive intelligence (this is not the same as cogitative I.Q., or cognitive deficit): Attending with equilibrium and clarity, the mind is engaged with what the continuum of reality is presenting, both in the space of the mind and externally: on the way toward knowing actuality as it is. This cultivated factor is present with whatever is going on with mental clarity, without being disconnected or distracted from the reality, it also helps configure the actual practice of insight leading to transformation. 4. Emotional Intelligence (or affective~): It generates emotional responses of physical and mental balance, in contrast to oscillating and over-reactive presence influenced by outer deficit and hyperactivity itself; such that, whatever forms of upheaval are present in mind, body, or world, there is proper engagement with what is actually taking place by way of emotional balance. Inter-faith (1): <Needs a long single definition
 'Humanism of being human': As innately capable in moving on from prior paradoxical confusion and ignorance, and outcomes in the scientific non-evolution of human equilibrium and equanimity. Toward a science of consciousness, it is by way of the historically empirical inquiry, into innate faculties of development and insight, engendering definitive modes to exquisite mental balance, and genuine contentment in the continuum of human kind (hu: love man: caring) in properly relating to transpersonal sentience of inner and outer nature.  
Inter-faith (II): In the broader senses of humanism as above, for the i nclusion of the many scientists who are also religious, the spiritual traditions, as a first revolution in the mind and cognitive sciences. In the religious aspect: 'To assume that what is humanly significant for me is not going to feel completely different from what matters to my neighbor', Ex. The significance of 'God's attention',  has a meaning conferred from latin in the term 'respect', and an attention to co-existence.   (Archbishop Rowen). 
Introspection: overseer of mindfulness; in-look; meta-cognition, a mental factor which is intermittently called upon to check the mind-state, agitated attention or laxity or stability. It is not cogitation.
Jiva: Activities, purturbations (within space) of the mind

Linguistic meaning applying at quantum level: in the world of perceived objects and things, interactions are sufficiently stationary to show some thing-like behavior as actions in a material world of verbs, with nouns acting as abbreviations for those verbs. (Outline: Scientist Piet Hut)

Luminescent awareness: the luminosity of awareness, luminously clear.

Mental quiescence (Skt. shamatha): also, calm abiding, mental stabilization, and equilibrium in its fully relative state. The attainment is supported by ethical discipline, and insight as fine tools for inquiry of relationships of consciousness to the object and the phenomenal world as existential. 
Mental afflictions (Skt. klishtamata): Root generic OCDD as mental factors of disequilibrium. (see OCDD) 
Meditative stabilization: 'Illuminate sustained and focused attention'" calming the mind and refining attention.  
Metacognition and introspection are of equivalent meaning, and literally in relation to awareness of awareness practice. Metacognition brings 'refined caring attention of wisdom' into normal human functioning. Its compartive aspect also demonstrates that a lack of such insight does not comprise normal functioning. The 'OCDD DSM monination' (Wallace Syndrome) is compensative factor of that bias.
Mind:  that which by nature is luminously clear and knowing. Mind science: A Harvard term present for about 4000 years. Ex. 1870: Western interest in mind science began in an empirical way with factors of hypothesis and repudiation; after 300 years of science since the industrial revolution, it has now been present for about thirty years in modern science with: a matrix of theories that are internally consistent; the six sense domains as extended technologies, the human mind as instrument of observation in the realm of experience pertaining to consciousness and mental processes themselves. Buddha taught for 45 years, and brought a 1000 student generations of contemplatives to profound states of realization and discoveries comparative to his own, in an ongoing research project and contiguous oral tradition of inner science since 536 BC. This comprised of ongoing fresh explorations of insight that were unprecedented, whilst replicating purification of minds, this unveiled all the inner capabilities of consciousness itself. 
Mindfulness {dren pa}: meditative cultivation of ~. Ex. The four applications of mindfulness to body; feelings; mental states & processes; phenomena at large, the whole world of experience; probing the nature of appearances that present themselves to the six doors of perception including mind itself, together with the interactive nature of our engagement with both the reality/actuality of human nature/nurture. Mindfulness of breathing:  technique for overcoming excitation in the maintenance of awareness without fragmentation, from fragmented attention and the distracted mind-state; also from compulsive ideation and excessive compulsive delusional disorder. Noetos: ‘Refers to a cognitive faculty that directly apprehends non-sensuous, non-physical phenomena and discloses their intelligible meaning; what contemplatives have been doing for literally thousands of years, is practicing contemplation and refining noetos’  (Wallace, 2008). 
Objective viewpoint:  to step out from the tapestry of interwoven first-person experience, into the objective appearance of isolated object reification, mixed with designations of sometimes "nusually remote mechanical terms. Although the universe can be sensed by objective thought, this tends to diminish the vital integral role of human experience and person, from participant to the inverted frame of separate-self outsider; this reflects a psychological imbalance depicted in extraspective paintings since the mid-fifteenth century, that was invention of the vivid outside-in perspective, and viewer away from crowd. This is a much more serious loss than romantic longing for times past, as it closely reflects diminution of responsibility and abstraction from it, as shown by the progressive use of science and environmental resources (Ref: Scientist Piet Hut).   *2  <needs update? see romantic in text if extent> 
<trans. change 5432>Valid cognizer/cognition (Skt. Pramana; Indo-Tib. thsad ma): Primary term since the Indic inner and outer sciences, as defined among these various chapters.

Placebo should be called: faith effect. that i.e. around 50% of success in recovery by way of medicines is found to be by a faith-effect.
<above ISP Research, Autumn 2014LEX   08    18.50 > 
Prana {Tib. rliung}: subtle energies flowing throughout the body, one complete circulation every 24 minutes, this estimation corresponds to contemplative historical research through many cultures. 
Pramana: a primary Sanskit term relating to epistemic-empirical factors inner science, and thus to 'developmental contemplative science'. <this has been updated again and agin in the templates and science> 
Samadhi as an aspect of exceptional mental balance: For samadhi there are two levels as usefully discerned by Wallace: <NEEDS UPDATE FROM NOTES ON THE SHRAMANIC MOVEMENT where this is clear> Concentration, deeper states of contemplative awareness, used in firsthand exploration of a wide range of mental phenomena, as part of the broad mid-range of practices for cognitive equilibrium, for flourishing of mental health and well being, with the connotation of attentional and emotional psychological balance. Not just concentration of single focus but within various focal referents as a nexus of complexity. <Ed: 2012, for update of original with underlined> 
’Specting-intro': Understood in rudimentary ascription to first-person meditative introspection of factors such as excitement and dulness, and to the qualitative radically-empirical process: attributed to ‘explicate innermost qualitative factors. Substrate Consciousness (Skt. alayavijnana; Tib. kun gshi rnam she): <<<what about consciousness of the substrate space of the mind> a primary term in Buddhist science, Spec. as a template of consciousness expounded since the 8th c. Yogachrya and Great Perfection systems among others. Mental imprints are attributed to being stored in the substrate consciousness, termed the transformative ground state in the latter system. The framework and philosophy of the transformative ground state, is the view of imprints stored in the substrate consciousness underlying conscious processes. <Update needed and that of original material>

Substrate Consciousness: a phrase correlated to Indo-European origins of synthesis, via its use for 3 dedades in western phenomnology. The original Sanskrit word; alaya-visnana, and to contemporary explicate research on deepest psycho-physical factors  as pristine nature of the mind, and psycopysical balance according to concerted factors of analysis by way of guidelines of ‘bio-energetic prana and chi medical systems’. ementary phrasing in quantum theory with cosmogony, to attribute both a relative and ultimate space of phenomena (may be ?? phrased as ‘a 
There are , of individuated?? For substrate-consciousness itself it follows that there is both ???????????????????????????relative and ultimate nature, or dimension then may also be phrased as ‘a primordial nature of substrate-consciousness’ (also in practical terms of the view): as a ‘primordial or ultimate space of phenomena’.

Theosophist: someone whose focus is really on a genuine regeneration; self-unfoldment for the purpose of benefiting the advance and the growth of all humanity (‘Theosophist Society of America’ website: June 2014). Trans-mundane happiness: in qualitative reference to shamatha, eudaemonia, and pristine awareness. 
Worldview: nominated for research by scientists as a science in its own right, relating a science of consciousness as contemplative foundations of science. It comprises an integral view; first-person contemplative and meditative foundations; and conducive modes of interaction. <FOR UPDATE> 
Yoga:  From a worldview on myriad forms of yoga, its primary elements comprise principle constructs of contemplative science, and these may be phrased as including the developmental aspects such as: (1) Exceptional mental balance (Samadhi with unified shamatha/vipassana) through mental pathways that are the common attributes of clam abiding, stabilization, equilibrium, and quiescence. These aspects are configured by the innate worldview of non-duality (advaita), and non-harmfulness of 'ahimsa' principles. (2) 'Empirico-contemplative' and cognitive principles contributing toward a science of consciousness, combined in means for human and psychological flourishing. This is the aspect of participant and attenuating consciousness as foundations of science ('pranana'). (3) Authentic participation in, and celebration of (puja) developmental equanimity, and equilibrium that are grounds of empathetic awareness, toward exceptional physical and mental balance.  Notes on the Lexicon: 
Various pertinent retreats, science seminars, books and speeches, are among myriad of the primary source, Dr.Wallace, from which this lexicon of definitions has been inspired, The terms have been refined through thirty years of research prior to the International Shamatha Project in supportive considerations for working scientific hypotheses. The lexicon also originates from wider common sources in international research. Contrastive terms and context within the broader framework has been added.

1. In defining the term 'worldview', these definitions  follow outlines by Archbishop Rowen Williams, with additions from other sources of complementarity. This subject is reiterated in the 1st chapter section: 'Boundaries of Faith and Reason'.

(c) L.C.Williamson, 26.12.05.

2.  a summary of points from Piet Hut: 'Structuring reality: the role of limits'.
3.  Buddhism and Science, B.A.Wallace, 2003.????????   SEE REMAINING NOTES IN CASSETTES 4. Outline: Fall retreat, 2011, Puket, session 15 5. Fall retreat, 2011, Puket, session 17

26.12.05. 2011

Advanced Contemplative Modalities

Subsequent attainment: Between total absorption and the subsequent attainment (not post- meditation, as one may by all means still meditate), which is the comprehension subsequently attained.

‘ We come together in council with one another from a place inside of yourself from which to hear, from where our acts heal to share the exploration towards truth’. ‘Can we just spend a few moments getting here’ (Baba Ram Dass).’
((Corrected L.2 Bracketed part omitted))

there are some debates of mine about Buddha being friends with the God’s Brahma and so forth, thus believing in the faith that others have to improve on the middle path, which really amounts to faith in the Buddha nature of others, with its meanings vast and profound. The word (mkha) also according to their own belief, but as of shared sublime goodness, jokes aside. Is this non-soul translation the same for all the texts and what deeper reasons are there.