INTRODUCTION TO MY BOOK  Taboo of Subjectivity in relation to psuedoscience 
Index: Empiricism of Ancient and Modern Inner Science

Meanings in lex> Placebo, should be called: faith effect. that i.e. around 50% of success in recovery by way of medicines is by a faith,
<above ISP Research, Autumn 2014LEX   08    18.50 >

< 1.21  Between belief, faith, and being a ‘doubting Thomas’, cultivating the quality of clarity and applying that as meditative object is of import. >  <<<< This could go near the end of the templates >>>    05  Jhana  30.00    In the 100,000 verse Perfection of Wisdom text on Buddha’s discourse, it refers to the replete attainment of Shamatha as its access to the 1st mediative absorption (jhana). It also refers to abiding in one after another of the other three meditative absorptions (the jhana’s). In a diversity of traditions, the forth of these is understood to consist of a condition in which there is simultaneous realisation of a singularity, and the breath even stops without death as resultant. Thankfully, this is nothing to do with the stages leading to the first jhana, or is this more ancient model ever even mentioned in the ISP outlines.  In speaking of more highly adept spiritual practices   making empirical discoveries by contemplative neuroscience through the accomplishments of adepts, whether or not these were believed or not, the scientific facts make it true.  There again, in order to achieve dedication by way of intuiting the stages of Shamatha as conjoined with insight, then with reality based confidence ones attention can be reliably directed like a telescope to the variagated practices of 1mediative absorption, traversing from the realm of desire realm to that of the form realm; features of reality are dependent on first-person empirical confidence that transcends out of both the conceptual and non-conceptual, that is epistemic guidance toward such actualisation (the relationships are of import like they are netween a patient and physician  students and mentors): even though:     ?????????????<<<<<below has been mentioned previously in compositions>>>>>>>>  ’...regards this class of truths faith is not only licit and pertinent, but essential and indispensable. The truths cannot become so until our faith has made them so.’ (James: 528, ‘The Sentiment of Rationality’, pp. 94-95.n).  dynamic equilibrium is an informal phrase that is modelled after all these terms) 06 ----------------01.15~ 06 Those psychological blockages of the psyche      that can released through settling the mind in its natural state    there will be corresponding blockages in the bio-energies as related to the vital energies related to respiration  one way for these to be self-released is most naturally through mindfulness of breathing   repressed emotion, and mental afflictions, traumatic imprints in practice not alleviated by suppression, but through being present with these without reification or grasping in relation to them <above   snippet   below cont of above>but how?  >>> 07 <<<<also relates to a prev. pod on faith>>>> 7654  Well-defined qualified dedication as expounded for a science of consciousness, contrasts with unneeded exagerstion of such a ‘forum internum-and-externum’, in respect for its qualitative progress of quantum pertinence to celebrate the praxis of, to counter what are definitive metaphysical illusions and myths of any scientism. Trust and confidence in founding predecessors is a guiding light to a continuum of responsible demystification for the a whole graduation of paradigmatic shifts; that safeguards the longitudinal realisations that read like Socratic dialogues of intuition. Seven examples of this are evident: (1) that  efforts attributed to the likes of Galileo controverted 1800 years of empirical imagination-deficit due to Aristotle’s conjecture. (2) As related to (1), Einstein, after the success of James Clerk-Maxwell, expressed his intuition concerning general relativity, as footnotes to a highly complex special relativity theory. 

In that process of experimental proof, Newton’s absolutest theories were disproven; although that progression depended on respectful appreciation of efforts: not a process of arrogant outwitting or overthrowing of predecessors, or science itself. Concern then shifts from hyper-specialised ‘personas’ of discovery, to a peaceable and selfless transformation of effort. A next mention then should include (3) Kant’s founding aspirations set out for organisations of congruent global governance, and what is more, epistemic progress in that. Dialogue in these senses: is such that the purpose of debate is not bickering about learned rebuttals of argument, but applying an ordinary exegesis of remedial support as guiding determinations; highlighting the fact of first-person optimal methods to avoid mutual illusions of knowledge and to opt for the known reliable quantum shifts out of them. This topic is then of parallel relevance to the secular world of affairs, the unmindful state material world, and the developmental research into interactive basic dimensions of said consciousness. First relating to the secular realisations of practical understanding, has been the pragmatic purview of ISP research in all its sources of that higher research as definitive qualitative evaluation. This empirico-centric orientation is based on mutually dedicated traditions has set standards for the active collaboration that is now highly functional with diverse traditions to mutually learn and develop together by way of diverse projects in application of that wisdom.      The forth figure in these reflections relates to:   *Ed note 1   (4) Beloved Descartes who also had some intuition on the body-mind dualism (which concerns the dualistic-mind itself) that acknowledged ’a role for the mind that is immaterial’, and which issued from his thinking (a somewhat magical notion of the time) the hypothesis of a gland as receptor in the brain as interactive postulate with what is more clearly known now as an immaterial stratum. This is paralleled (with most sophisticated technology) by a now compatible theory of Hammeroff and Penrose (in comprehensive tests over decades) involving microtubinals, and this is a most functional hypothesis in present quantum research (also mentioned in the previous science chapter).  In terms of developing the definitive introspective technologies, as supported by pertinent pioneers in neuroscience, in prior modern philosophy and science little progress (on refining first-person introspective, attention, metacognition skills) has been made apart from the sufficient ISP related research. Therefor, the ISP makes it clear that the word introspection just signifies qualitative functioning: not a highly judgemental factor as (5) Freud may have reflected at one or other times in his career. From 1875-1910, when James was formulating aspirational principles concerning a spirit of authentic empiricism, and setting-up the first neuroscience and introspective experimental laboratory at Harvard, the understandings he inherited were mostly of folk-psychology and folk-medicine: even so, manifold eloquent principles beyond parochial language were offered to the future of a sensemaking science of consciousnes. Since 1910, behaviourists such John Watson (it follows that they were only nominally that because of its inner and outer considerations) declared a taboo on subjective experience, as they were, in repressed ways, afraid of its magnitude. It is well-known that Freud expressed understanding of this lacuna in the psyche, by reflecting on the regressive ways in which reality is afflictively watered down by fantasies and inhibition. (6) Jung became responsible for investigating qualitative methodical factors and possibilities of  mental development.      The above kinds of epistemic inference of confidence and life-transforming faith (sradha), are of a contrast to general rhetoric as faith in a belief system; and in Buddhist related endeavour are well-defined as five faculties (indria) that when cultivated, transform into five expressions of competent potential (bala). As a brief reference to those interactions, mindfulness centrally figures as a qualifying ‘exceptional balance’ between intelligence and trust (faith or aspiration) and furthermore, between focused-attention and effort (a real spirit of empiricism). All these factors, individual or collective, are not viewed self-sufficient but comprise reliable intimations of the reality (intuition). (7) The remarkable source of ongoing interactive discovery that is the above collaborative overview for the branch sciences, is of a humility of ongoing discursive and non-discursive realisation, for which a humility of acknowledgement is appreciatively due, to the mindful service of that attentive exposition, as wellspring of integral potential. What’s more, the longitudinal progress is a celebration of mutual praxis and respect for all the previous pioneers without exception of that contemplative science: as reliable and unpretentious selfless strife within that whole embodiment of knowledge. In these ways, faith gives rise to discovery, to transformation, by truth that is a veritable awakening from fundamental illusions of knowledge, and from the afflictions of mankind:
 ’...regards this class of truths faith is not only licit and pertinent, but essential and indispensable. The truths cannot become so until our faith has made them so.’ (James: 528, ‘The Sentiment of Rationality’, pp. 94-95.n).  For the contemplative foundations of science, there is credibility to those five faculties and their transformative impetus, that is a safeguard from misuse by by concerted ethical principles as exacting general definitions of inner faith (composed of layers on many layers of various precepts); that are now inherited as reinvigorated ethics in the discoveries of uncommon means and applied general principles (gTOR).  Ed Note 1 : From this point onwards relates to 57.00 on the podcast Note: These compositions follow outlines from the ISP Autumn research retreat in Phuket.

 DIALOGS OF PEACEKEEPING 9.29 Generate conative vision as you direct your attention to others, who suffer here and now of physical suffering and  mental distress.    let att alight where it will     then focus clearly until the barriers between oneself and others begins to fade   others challenges  their difficulties  sufferings become real for you and you care about them     as you do your own well being  distress 
may you like myself be free of suffering and its causes of 
with each in-breath imagine as you venture into the realm of possibility through actuality    imagine the darkness of the suff of beings, of the world, being freed by innate mindful  wisdom   <Pod 28 SpiringRet2012>

conscientiousness integrated with mindfulness and introspection 
20 25          In one of a major work of the Indian Pandita Atisha, 

a more conscientiousness was expressed as being: rooted in the absence of non-hatrred, non-aggression  and non-delusion, and not configured by craving and hostility
it discerns the contrastive results of virtue and non-virtue its function os to make complete and to realise the mundane and supermundane virtues
 
it expresses itself as intelligent, ethical concern.   <not configured  or filtered by craving and delusion>  protects the mind aginst that which cannot satisfy  
<this is important  to the spirit of science reflections that are worthy of sances and to describe loving kindness>

Among successive trainee professional masters (monastic or otherwise) to benefit through his commentarial research work, were phenomenological/epistemic physicians of medical systems (also continually functioning traditions) successfully based on that of bio-energy and prana (of empirical overlaps to medical systems based on chi, the Chinese word for prana). His research analysis was broadly inclusive to the broad range of cogent Buddhist and related knowledge practice (science), and its epistemic dialectics, as to include quintessential levels of comparative understanding: complementarity by way of phenomenological method and central way of life (in that meaning of equanimity).

1. March-May intensive research 2016, pod 1
<Bio-energy, prana, and chi>