<The intro is incl. in part I and II>
Outlines of ISP dialogues, Curriculum Studies, Templates and Projects: perspectives of ISP science working-hypotheses (I)  Index:
Introduction to Parts I and II:   Main Text Part One  Philosophy of Science, Experiential Philosophy, and Working Hypothesis  Conference on the Philosophy of Science and Experiential Philosophy Brief Synopsis of the International 'DynEq' Project Templates Dialogues of Consciousness Studies : Contemplative Neuroscience, CogSci and Mind Science Revisited: Scientific Working Hypotheses of Substrate Consciousness and Prana Life-Force
Contemplative Observatory: Structuring and DynEq Practices  <© 2016 SciCVN.org> 
Intro: 
Opening notes of purpose: meant as salient indexing of dialogue and curricula, of significant conference agenda of clear purpose.  Templates and Curriculum Studies of 'Applied DynEq': Networking Precedents and Online Forums of functional purpose  Networking Precedents: Review of records of dialogue are presented in the outlines, including those of first-person and teacher training curriculum studies, and reference to interdisciplinary forums of dialogue. This is in rigorous psychological keeping with developmental consultation and report structures in first-person feedback contexts of CogSci. Primary proposals have been clearly implicit from the general aspects of International Shamatha Project (ISP) presentation, by established normative-presentational structures in public discussion: in terms of teaching foreground practices of meditative integration. Outlines also represent nominated proposals to the ISP President, as support network defining principles, calling for further consideration of support in fulfilling proposed SciCVN roles.  Non-dualistic outlines are forwarded as CogSci and psychology interfaces to form online/offline networking components, as central interface for proper records to be kept by way of available ongoing podcasts of related dialogical intimation (e.g. ISP transcripts); representing foundational aspects of experimental itinerary in international consc. studies, by graduated presentations of first-person progress at intensive seminars. Concerted integrity shown by Moscow Inst. of Consc. Studies over the years, is brought together by its present website, that the following outlines are submitted to as defining SciCVN intimations of applied support structure prior to Wallace's conferences. The various support proposals implicit, are presented as background material defining general and specific principles, is that forwarded by ISP as definitions of comparative work to the Genome Project; with dialogue of forthcoming investigation (mentioned in other related science essays), through the compilation of outstanding itinerary of high-level conference work specifically from the perspective of physiology and biology. Outlines of various ISP experimental projects are for public readership in relating to combined inter-cultural experimentation work. Other salient considerations of concluding note follow.

As SciCVN is a support model implicitly following ISP intimations, it defines a communal CogSci online and offline interface, as support network structuring; to facilitate furthering participation in organisation. The topics are defining SciCVN documents for research conference and establishment of coordinative dialogue, properly representing consc. studies as reliably modelled after the Human Genome Project. In this there are considerations of ISP responsibility, to correlate most distinguished ancient-contemporary medical systems related to chi and prana (a task completed through 4 decades of active research and practice), that integrate practicable and peaceable foundations of primary experimentation. Included as specialised CogSci outlines in correlation, are philosophical analyses by Philosopher David Charmers that are concerted intimations on consciousness studies recently contributed in Moscow. There are many other salutary dialogues with representative of other fields included. The main source-outlines here and in other related exerts, are those required in various interactive dialogue nominated by SciCVN communications, as perennial-discussion interlocutions of one to one interface between mindscience and CogSci, and as guiding light in comprehensive-parallels of secular and spiritual dialogue. 

For such properly structured epistemological discussion, The topics are of simplicity in their direct approaches to proper understanding of questions and answers, as part requirement to precisely cite relevant and salient peer-reviewed sources qualified by necessarily and sufficiently mapped relevance theory. The paper is dedicated to practicably facilitate intimations of interdisciplinary participation with cooperation beyond various static representational garb: in open practical relation to branch science aspirations for unified inner and outer science. A wellspring of foundational teaching resources, clearly present general intimation of salient curriculum inquiry. Wallace's expositions for the ISP project, configure a balance of discursive and non-discursive topics and standards of discourse developed over the decades. Specific material is a brief dissertation on specific aspects of curricula, surmised during a 2016 eight week intensive research period. The branch-science efforts of conative aspiration, are further facilitated by a new ISP-related Open Mind Project (with freshly proposed Open Mind Observatory functions related to the consciousness studies). This is fitting as background resource for Moscow Inst. for Consc. Studies, where in late 2016, President Wallace of SBInst for Consc. Studies, has been requested to teach. This material is a SciCVN compilation of presentation-curricula of purpose to such intercollegiate conference work, then should of purpose to qualified working hypotheses, as discursive practicable consideration of the 'DynEq', and 's/gTOR' synthesis: prodigious through principles and standards accrued over the last 50 years as accomplished decades of research.   Purpose, Cont: Outlines for a SciCVN network agency, esp. that facilitating applied art and science collaboration, are a Consc.Studies community model resource. In order to properly highlight reinvigorated perspectives, some ISP dedicated experimental templates as models are of first elucidation. There are secondary areas of vocational work, as peaceable support topics of dialogue to ethos: the possibilities for which are guiding nuanced vocational applications, as also orientations of applied meditative-practice. Therefor, furthering dialogue also figures as a rejoinder presentation to important parts of relevance theory. A Working Husserlian relationship of independence and interdependent functions, is established on the basis of specified primary and secondary principles to that relevance theory (discursive and non-discursive), established by rigorous analysis in ISP project guidelines: so these are present pragmatic nominations forwarded in that confidence. An important interlocutor as network research mediator, is the natural science synthesis advanced by Rupert Sheldrake*1 (mentioned in other compositional features on interactions of experimental bandwidth) and historical efforts of the Scientific and Medical Network. Such creatively talented work should be of less dogmatic observer participance, as meditative functions of consideration. A reliably defined introspective interface of larger stability is of import, openly countering affects by static representational taboo and complex (Wallace, Ox. Univ. Press: Taboo of Subjectivity textbook). With the ISP-related Open Mind Project now being a facility of lucid formal definition, possibilities are open. To conclude, conferences over the last years in Russia have generally represented the issues. Therefor, clearly defined proposals of synthesis in those consc. studies, are expressive of a discursive NL (natural language) CogSci lexicon: elucidating a working scientific hypotheses as foundations of consc. studies. One tremendously important linguistic and CogSci feature is the translations of the lexicon back into original cultures of that mindful cultivation such as Russian and other specific area languages, and like the research it is fitting as a feed-back loop of communal praxis orientation. In that general linguistic paradigm, the eminent work of Chomskian linguistics (for the questions of innate ontology and epistemology) is at least a most-distinguished well-spring of moral support and expertise, for deeper psychological CogSci ethos to develop.
 Online Forum: The initiatives for a CogSci integral online forum to be established, are so that real kinds of cooperation are apparent and appropriate to proper collaboration with that science and medical network: as determined larger biographical itinerary (Wallace's specific ISP biography also contributes to those elucidations as duly posted on the SciCVN.org website). Outlines mentioned in the essays, are those relating to branch proposals as foundational explicate and implicate postulates (not of the philosophical tag, or of dualism); non-formulaic in its figurings of working hypothesis and synthesis in social science/CogSci, biology, physiology. These notes especially consider founding kinds of integral confidence that two Russian colleagues engendered through chairing a formal interview with philosopher David Charmers in May 2016, with additional inclusions, for example, secondary topics for peace-building consideration; as exemplary to Budd. and related conference and curriculum studies: connected to intercollegiate community through interdisciplinary area studies. Of supportive import is contiguous ISP proposals on general research-experimentation: on phenomenological human and psychological flourishing (as psychophysical health-system components of world-culture). Some discursive ideas are presented as rejoinders to consideration, with dialogue veering from cyclic representational hope and fear on how such integration and assimilation are of measure. A SciCVN online conferencing system model (as a CogSci contemplative-observatory principle), has thus long-been proposed as general network structure for general and specific participation (proposals and associated founding documents e.g. on background peace-keeping/peace-building, presented as teacher training outlines to UNA UK Director Samarasinghe, as support material to dialogues).  SciCVN foundational outlines are also support presentations on applied teacher training: as positive and affective foundations of psychological, physiological, neuro-scientific, and quantum-science paradigms of progress. A reference is also of David Charmers intimations for a Hegelian synthesis, as a parallel to Wallace's integral nominations for a Baconian and Cartesian synthesis; seconded as definitive emergent aspiration of research orientation and view. A dialectic, epistemic, phenomenological networking-modal is also of import to a background of functional curricula and resources represented by the Nalanda University (ancient to contemporary international model of consc. studies), with its established model as intercollegiate university research-system (branches in India, France, among other representations). Its tradition has contiguously functioned as a scholarly science interface (contiguous of its ancient definitive formulations for inner and outer science), and centre of learning for originating Mahayana and relative cultural beginnings.   Material qualifying an 'epistemic and ontological central philosophy', a 'centrist experiential-philosophy', as rejoinder outlines to prior outstanding intercollegiate conference itinerary.  
Tech. Note: The sources are mostly from the internet rather than books, because the integral conference-work available online already contains references to the published work.

Note: Authors own forwarded phrasings are of 'parentheses with Regular type'.Quoted material are in italics.
 Main Text
 <7654SA DefinitionsOfConscInQT/Articl.Rel:Psychology/biology/social science><1. ISP Est. Sci of Consc. 2, Prana as physical/consc. as non-phys./>< Journals /BPA (C.HumphBioBuddSoci/Jamy/OrInst/OMC><BBCMPhillips/Cl..Fox (Inst of Id) PosNews.>  Philosophy of Science, Experiential Philosophy, and Working Hypothesis 

Below are notes and rejoinders to various ongoing conference work, specifically relating to Wallace's consultation with mentors such as MB Menski, contiguous of earlier consultation on salient pre-publishing details in relation to Wallace's book: 'Hidden Dimensions' of 2007. Wallace was also previously invited to gave teachings in Russia, e.g. of July 2012, titled: 'A balanced mind in the unbalanced environment of the modern world'. Philosopher, David Charmers also attended a boat-trip conference to Greenland (2014) arranged by the Moscow Center for Consciousness Studies, for which videos are available.

In science in contrast to philosophy, once a fundamental element is validly distinguished it ceases being a philosophical object (David Charmers at the Russian conference on consciousness studies).*1a The most basic definitions of consciousness through the ISP project, have been consistent as working scientific hypotheses that are replaceable, and long before the successful scientific experimentation, this was true through other branch-science breakthroughs beginning with social-science and linguistics. These are also points of noteworthy dialogue in science when discussion progress tangentially in contrast to be in keeping with clarified guidelines. The decades of successful debate and dialogue without rhetorical claims among the various branch-sciences, are the sources of these reflections, in parallel to gradual compilation of a general-linguistics lexicon (of standard phenomenological vocabulary). The primary postulates elementarily defined in/for a science of consciousness, as related to principles of 'DynEq' (as system of health and psychophysical flourishing), contributes the templates of fully defined dimensions consciousness and a worldview of explicate/implicate working hypotheses: as features of qualitative consciousness that experimentally/phenomenologically interface with quantum physics, psychology, biology, social-science, etc. That progress properly begun with founding the International Shamatha Project (ISP, modelled after the Human Genome Project) and its international experimentation, as contiguous to an initial Shamatha Project. Since the Millennium, another event that has been witness to such dialogue and consensus, was the 2007 publishing of 'Hidden Dimensions', and consultation on its formulations with MB Menski and others since (of similar import is Wallace's 2016 invitation to the Moscow Center for Consciousness Studies, research unit at Moscow State University).

The above outlines a world-veiw of pragmatic progress, empirically defined in first-person experimentalist developmental-ethos. A reason why transference-reduction to computers has been notional in CogSci, is because of a hyper-specificity, extended by rhetorically-metaphysical postulates of abstraction. This is not because the 'neural correlates of consciousness' (NCC) as a whole, can somehow be said to have been discovered, as rhetorically speaking, it has been admitted by so many eminent scientists, that these are of the brain, in relation to context of very specific conceptual-frameworks in neuroscience. 

Electromagnetism is one of the non-physical phenomena that re-construct what is called physical, and appropriate consideration on the level of non-physical phenomena (as in QT and the 'measurement problem'), has dispelled pure assumptions of dogmatic philosophical nature as literal readings. In the same way (previously phrased in the science outlines) that in consciousness studies, 'DynEq' bio-energies have actually been postulated as physical (not material), they are also phrased as being part of a 'biological and physical-substrate-interface' (brain and body): with no inherent monism or dualism in that formulation. Consciousness itself is classed as non-physical, while its conjoined bio-energies are classed as physical. In various conference presentations, a phrasing of Wallace referring to scientistic tendency is that contrary to claims in metaphor, there is no technology that detects presence or absence of any kind of consciousness. The technology does though exist as 3-dimensional contemplative-neuroscience, as functionally named by Wallace of ISP functions. The entropy of consciousness and its bio-energies in the mental development of 'DynEq', has been clarified to sufficient experimental understanding, and alike cognitive science, it is a much larger topic in every respect. On the meditative explorational/developmental front, the above considerations are part of provisional understanding in that contemporary dialectic. Furthermore, consciousness does indeed give rise to objective physical experience that is not just a given through five modes of experience, and its objects as content in the space of the mind do not give rise to the 'substantial mental continuum'. This is a sketch of the conventional entanglement of implied interdependent-ontology.

Form an experienced yogic perspective of Buddhist experience, a reflection of pertinence is that consciousness (as a sixth sense of primary consciousness) has a constant relationship to its objects (continually being present with one or other object). It is explicit that one of the innate meditative-objects is asserted to be a unified bio-energy and consciousness (of prana and citta), or as subjects and objects that are unified and duality-free as influence-free from the five senses. Other relative-objects include a structured psyche (thinking processes) of personal and phenomenal identity. Therefor, the 3-dimensional definitions of scrutiny are much integral and of resolute empirical import among fundamental principles, laws, and constants discovered in practice of consciousness studies, not reducible but connected in complementarity to those of the physical strata. These are some rejoinders to Charmers' outlines given in Moscow, July 2016, at the Moscow Centre of Consciousness Studies.*1b 

A principle of lucid integral-awareness that Charmers highlighted as qualitatively necessary, that in AI and CogSci theoretics on replacing neurones by silicon chips one by one, definitions of pre-existent consciousness are of paramount import (and it is obvious that there are infinite implied absurdities of that notion). This scenario is also no analogy to when 'DynEq contemplatives' fathom bandwidths of entropy, to the register of prior and subsequent cluster-moments in their continuums of consciousness (cognitive aspects as definitive upload-comprehension of such factors). These kinds of consistency are especially of purposeful import in ISP foundational definitions, esp. as any consciousness-integrants in quantum theory, and so it is also useful to dispel digression in responsible discussion. Among generalised exclusively-reductionalist theories (Charmers calls Type A and B materialists), there is a broadband of non-consensus (outlined in related science-abstracts), whereas among non-reductionist theories correlating other branch-sciences such as biology and in physics itself, there is a broadband of interdisciplinary consensus on the issues of clarification. One problem among many in panpsychism is what has been analysed by David Charmers as principles relating to the combination problem (of sketch further along in this essay) as also a collection of many others.*2 Nevertheless, through a collaborative interface of contemplative-neuroscience, key relations to an interdependent larger worldview is a much apparent breakthrough as a branch-science.

To the integrity of Charmers' explanations of AI, when theorising and philosophising the relationship between neurones and primary mind, and hypothetical transference of consciousness to computers, at least he routinely reminds that at present, only an organic creature with 300 neurones have been mapped, let alone one with 300 billion. 
- 'Cognitive behaviours of single cell organisms. Protozoans like Paramecium can swim, find food and mates, learn, remember and have sex, all without synaptic computation (Sherrington, 1957).'    (Journal of Cosmology online).*3  

CogSci: Replacing neurones one by one is: all very well, it is not at all well, but first get to know the pragmatic elements of a foundational science of consciousness for re-invigorating science, then make computers actually help mankind in profound ways of functioning that they do not at present (or in these senses, for the next 300 or so years of otherwise ad-hoc progress). What James had to say on belief and reality (so-called placebo), applies non-dogmatically to these reflections.
 Charmers gave definition to basic categories of varying science perspective, mentioning the ontological and epistemic contrasts of panpsychism (related to Pan(Proto)Psycism), especially in relation to the research by analytical philosopher Galen Strawson*4 on physicalism as panpsychism: a view that real phenomenon are only those of the physical, which also entails a view that every real existent thing involves experiential being (present at a fundamental level of the universe; at the level of elementary particles, and so forth).*5 Further definition was that involving consciousness being: built-in as basis of the physical world (some definitions of pan-psychism express neutral-monist features as explained in other science essays with Atmanspacher as source). There are many different versions mapped of such theories. The notion of idealism was also mentioned by Charmers, relating to the physical world specifically being viewed as reflection of the mind. Whilst this has contiguously been a sensible part of background theories in consciousness studies, it is another secondary aspect of comprehensive-unified centrist-discussion (as comprehensive with the classical-research perspectives), in which the physical is first rudimentarily viewed as the conventionally real external-world (including interdependent bio-energies): e.g. as a basic orientation of mindful simplicity and introspection.  All these are clearly not an issue among endeavours of the studies, or in interfaith peace-building dialectic-factors of 'DynEq'. Still, within the ISP and related templates, such problems are part of early reconciled history and present foundational dialogue, contributed through a pluralistic and centrist worldview of mind. To the acknowledgement of Charmers, dualism has been represented in present Russian philosophy by the work of Vladim Vasiliev*6 of the Moscow Institute, in reference to a distinctive interactive-version of dualism: that maps valid experimentalist contexts in which consciousness functions causally in the physical world (interpreted in classical physicalist terms as causally closed: but in terms of physical-bio-energies, prana/chi and their related up-to-date medically knowledge, such factors are highly pertinent to disciplined foundational research).*7 These discussions are also related to causal efficacy and semblance of free will (meditational consciousness radically effecting the plasticity of neurones). A phrasing proposed for supportive research on the above topics was: a non-reductionalist interface of bio-directional psychophysical-laws, forming an interactionist theory, connecting physics and a science of consciousness. A pun was given of Descartes not being able to clarify some of these specific comprehensions long-ago in correspondence to Princess Elizabeth of Bohemia. Another general outline of dualist positions was of interactionalism or epiphenomenalism (that of closed-system dynamics).*8 
Other characters cited from the background of this talk were those of philosopher George Barkley, whose reflections were nominated for closer inspection, as early epistemic understanding related to deeper outlook regarding brain and computation alike (early intimations of a renaissance in mind and cognitive sciences). John Serle's book: 'Minds, Brains, and Programs ('The Chinese Room', 1981), was another mentioned source in relation to other work in previous decades of advancement (under: mind-experiments), and Antatony Dneprov's 'The Game', 1961, was also cited as a realist kind of experimentalist in cognitive science.*9 An addition was that the role of C in the physical world, may be testable in principle by various means including theories as contrastive with: collapse of the wave function by consciousness.*10 Pan-psychism also sounds like an analogy in Zen of: 'consciousness in relation to experiential phenomenology', but construal in that sense would be a superficial analogy: there are many divergent interpretations in the former, and the later are fully integrated considerations in consciousness studies.
 Notes: 1a/1b. The main reference for these topics is a video a recording of David Charmers at the Moscow Centre for Consciousness Studies, 2016: 'The Hard Problem of Consciousness 300 years on. The Lecture of David Charmers in Moscow'. https://www.youtube.com/watch?v=R47a7xoHmTc Video: 'Interview with David Chalmers', a supplementary armchair debate to the conference with good questions being asked by two astute colleagues: <https://www.youtube.com/watch?v=zqUM1o1x8CM 	
2. 45:18, on the above main podcast.
3. As one of Wallace's founding cross-disciplinary conferences at Oxford was held in the Physiology Sherrington Room at Oxford, it is worthy to mention the above quote from: http://journalofcosmology.com/Consciousness160.html
4.40:30, on the above main podcast 5. 41:50 6. 38:13 7. 37:00
8. 01:53 9. 53:00
10. 01:03:00  
<7654SA Wikiped/>
Conference on the Philosophy of Science and Experiential Philosophy  In a supplementary interview of the Greenland conference (2014, hosted by Moscow Center for Consciousness Studies), David Charmers elucidated on what is of evidence from marginal physical processes, and that is physicalist structure and dynamics:*1 but these marginal factors are not explanatory of either consc., or proto-consciousness; that is, being a fundament. Then the question is posed, he says, of where it fits into the universe (also a worldview). In that science of consciousness it is phrased as primary, and in quantum physics at least as conceptually fundamental, and in unitive ways at least relative to experimentation, in relation to mapped ISP dimensions of consciousness and bio-energy. There are manifold other successful hypotheses on consciousness that independently contribute other key experimental components for the interface to quantum physics, and on that level, there are no shortage of bandwidth from the eminent work of Rupert Sheldrake (with extraneous claims on his 80 or so rigorous scientific papers, and standard dictionary entry of morphic resonance, as: psuedoscience or fringe science). Wallace's work adheres to 'explicate scientific working hypotheses' as a distinction (and without denigration) to much work, with the inspiration that others who implicitly have such working hypothesis as Sheldrake probably has (as perhaps included in his morphic resonance and public telepathy empirical-experiments with explicit ethical purpose), an interface with the ISP project in its dimensional-templates of shamatha qualified practice and teaching by way of the Open Mind Project, CogSci interface. Sheldrake's formal experimental hypotheses are surely parallels, that are be of working correlation to dimensions outlined by the ISP project (with unique evidential contributions to make). This is especially in keeping with naturalist orientations in the philosophy of science, as perspectives of contemporary pragmatic natural-philosophy. This ethos is indubitably a foundation of science as it is culture. However, the term naturalism, is quite a complex term, and as a topic is quite integral as shown by general definitions in the Stanford dictionary under: 'Naturalism in Legal Philosophy'.*2  To return to the subject of physicalist processes of structure and dynamics, and consciousness both as primaries with at least 'innate' interactions: 'that consc. is something fundamental and separate from the physical, that interacts with it.' *3 This is the intersection relating to Charmers' stance for research on what he defines as dualism (in relation to a philosophy of science).  The international science project of salient consciousness studies, is of pluralist orientation, and from that perspective specifically defined as non-dualist; so in this context the dualist speak is redundant regarding the causal interaction between these two fields in day-to-day phenomenological experimentation as working hypothesis: an epistemic framework in which these problems have been rudimentarily resolved, so that is at least not an unintegrated dualism.   The explanations for consc. then require more than the objective functions, that alone leave an unresolved 'combination problem', of how various brain mechanics fit together and engender practical understanding of unified consciousness. Stereotypes of dualism are otherwise diverse, and also symptomatically from the basic psychological perspective, in what Wallace phrases as dualistic mind and OCDC Wallace Syndrome. It is therefore a CogSci integral that contemplative neuroscience functions within introspective roles as a primary unmistaken theses of William James.  Another general tract beside dualism as relative to neuroscience research, is that of pan-psychism in addition to other forms of neutral monism. In this conceptual view, the domain of which is broader than neuroscience, consc. can be generally understood as a fundamental (with: consc. built in as a basis*4) or intrinsic property in nature, or a thesis that: '…some fundamental physical entities have mental states…' *5 That is, with the intimation that many foremost scientists believe that: '…consciousness is the intrinsic property that underlies the structure.' Some of these postulations are those in quantum mechanics, at an advanced level of intelligent and intricate investigation, and in general philosophical analysis, Charmers reminds, these are speculative hypothesis; a philosophical thesis (not a working hypothesis, that does not make an any a lesser entity as far as the dialectics is concerned), the simplest form of which is what Charmers calls Russellian panpsychism: that offers hope, he say's, for a Hagalian synthesis when interpreted as constitutive Russellian panpsychism (in which the materialist thesis and  dualist antithesis have synthesis) that avoids the problems of both physicalism and dualism (that integrative picture also addresses the important topic of phenomenal properties in nature).*6 However, it may well be, as by Wallace's contiguous knowledge and experimental successes so far, that the contemporary ISP empirical dimensions and new proposals will naturally yield potential to transform that speculative knowledge by parallel contemplative working-hypotheses. For the foundational progress so far, at least the 'most reliable' 3-dimensional first-person introspective structure of report as together with various mentorship (2nd-person), is already a perfect conceptual interface for the 3ed-person epistemology and ontology combined: as reliant interpersonal interfaces of inference for experimental interfaces of consideration by the above experts.   An example given was of a non-reductionist theory that consc. is: '…a fundamental property in nature not reducible to physical properties but connected to them by fundamental laws.' *7 The ISP physiology and biology relating to structure and dynamics, is of clarity in its aspects of 'psychophysical bio-energy', and congruent innate functional relations to mapped dimensions of consciousness (3-dimensional validation of empirical findings). These factors are the highlight of Wallace's own unique first-person wisdom, and narration of vision quests to behaviourally transparent confidence. Evident from progressive epistemic principles and discoveries through decades, that wisdom has been of concerted interpersonal and radical empiricism from non-prejudiced background or foreground perspectives. The research (also qualified by historical and contemporary Yogacharya and centrist Buddhist ethic) on specific mediative unification (Charmers term) of bio-energy-prana and consc., is one single orientation in the aspect of non-dualistic synthesis, according to common documentation by multifarious highly trained adepts. The body-mind nucleus is then phrased as: consc. non-separate from the bio-energy prana, and at the same time, the two are comprehensively distinguished in working relationship. In those working-hypotheses of consciousness, the pranic 'pulse-clusters' of consciousness (and prana) have quantitatively and qualitatively been intricately researched (to further and further epistemic inference of 3rd-person data): as interactive-continuums of properties, and are thus postulated as the primary complex unified consciousness.   Charmers remarked that his research was of late more or less equally divided between the fields of dualism and panpsychism (as also pertinent to the philosophy of science).   A question was posed: 'Will the combination problem be solved in the nearest future?' And the answer was: 'No, it's a very hard problem, people have some interesting speculative ideas…' .*8  On adoption of the above views, he adds that the panpsychist problems are intractable, then again the duelist philosophical stance still figures as congruent in relation to the combination problem;*9 but Charmers is insistent that consc. is not the reduction to physical processes themselves.*10  By contrast, all International Shamatha Project experimentation work was of independent funding, and that was a minuscule amount*11 apropos other comparable projects in which fundamental properties of synthesis were proven. The normative and pragmatic outlines of the ISP are contrastive by way of correlative definitions in research on the nature and worldview of psychological and human flourishing: the role of consciousness in nature.   Charmers' definitions of Unified consciousness, reminds of how definitively without any dualism, the ISP directly fathomed with nothing left out, the combinational-modals of alleviation and transformation of OCDD (301st DSM nominate): correlated and elucidated as remedies and symptoms in multi-dimensional models of practice. As the project is also modelled after that of the Human Genome, it explicitly has a functional role in qualitative dialogue on speculative imputations in connection with the psychophysical plenum, in valid ways elucidated by 3-dimensional empiricism: without stereotypical recourse to subjectivity or objectivity, as primary congruent factors in the science of consciousness and contemplative neuroscience. It is reasonless to construe the background traditions and lineages of correlated research as belief systems or speculative traditions, because they too have meritoriously traversed through decades of branch-science debate and dialogue.   Then Charmers also discussed epi-phenomenalism which he is less sympathetic with than in his book of 20 years previous, for which he presented the outlines of his present research thesis on integrated theories.*12  CogSci and Neuroscience: In the strong relationship of contemplative-neuroscience to quantum aspects of science, and now successful by way of its own research results with most humble funding, the ISP is comprehensive in primary roles of meaningful experimentation in terms of a science of consciousness, none lacking as experimental and unpretentious interface to Hammeroff and Penrose's work on the ORCH/OR neuroscience-theory. One proposal in regard to this, among many other pragmatic foundational aspects of the two ISP ontological relativity theories ('g/sTOR'), elucidates on Vacuum States of Space and Consciousness*13 (as published by Scientific and Medical Network, UK). It is Hammeroff, a former Hospital anaesthetist, who has been most active in his neuroscience work on the most meaningful of PSI data, and also factored into his experimental propositions are foundational elements of normative ISP related consciousness studies. It would seem then as conclusion that the most cogent form of proof for all the ISP theories, is the basic practices in which these very insights can be meditatively integrated, and of course, by genuine forms of that first-person experience and valid intuition.  Notes: 1. From beginning of video sourced from a brief interview with David Chalmers, supp. to Greenland conference: http://www.youtube.com/watch?v=_kdMHvj1FWc
2. 'Naturalism in Legal Philosophy': plato.stanford.edu/entries/lawphil-  3. Cont. from 1.<Video: at 1:50> with a further explanation also in the '300 Years on' conference.<Video: at 22:00> 
4. From the '300 Years On' conference.<Vid. 33:30> https://www.youtube.com/watch?v=R47a7xoHmTc
5. From a paper on Panpsychism and Panprotopsychism by Charmers: http://consc.net/papers/panpsychism.pdf
6. From the '300 Years On' conference<43:30>; 7.<Vid. 33:30/36:00>; 8. Sourced from 1; 9. From 7;  10. As a conclusion Charmers made in Greenland and at the Moscow conference. 
11. funding for the ISP: 3 and a half million $ for the Shamatha Project, and 850,000 for the research on CEBTT. Info from Spring 8 wk. intensive.  <Pod 45, 00:29:00>
12. From the '300 Years on' conference.<Video: at 1:01:30 >
13. 'The Potential of Emptiness: Vacuum States of Space and Consciousness'; B. Alan Wallace Edited by Lynn Quirolo; published in The Scientific and Medical Network Review, Dec., 2001, No. 77, pp. 21-25. http://www.alanwallace.org/The%20Potential%20of%20Emptiness.pdf
 <place at the beginning of doc somewhere as it is a SA><place it with other OMC ISP material><GenQualifForPres/BuddDefin><.><Feature:OMCPres.Doc Part I><7654SA DefinOf'DynEq' >  Brief Synopsis of the International 'DynEq' Project Templates  In terms of first person praxis, and a general background of Buddhist and related central correlation: an emergent centrist experiential-philosophy of contemplative science is informed by western secular and spiritual features, just as it is informed by explicate mutual research correlations to what ISP has denoted an explicate substrate consciousness, and implicate correlations to a quintessential maha-ati postulate (Zen and related-level of Buddha-nature), with all these gradations intimately correlated to  biology, physiology and yogic.disciplines and related medical systems. The latter are of background correlation to a deeper primordial-nature of bio-energy and dynamic-equilibrium of consciousness. These factors and other interdisciplinary principles of consciousness studies, define a background mainstay of ethics that well define the orientations of a centrist experiential-philosophy (inclusive of Middle-Way Buddhist and related qualifications of phenomenology). Classic Buddhist source-perspectives are also factored into this, e.g. by way of realist Theravadin synthesis, facilitated by the international cross-disciplinary project, ISP, in explicit ways historically founded along the continuum of Jung, Christmas Humphreys, Husserl, James, and others' research. An explicate substrate consciousness and its primordial aspect, is a critical contemporary edition to the phenomenological spectrum previously correlated by Jung in relation to the psyche; a root and branch paradigm-shift in depth psychology (since a few decades of its unique correlation) as also in other disciplines (from the ground-up of semantics, social science, and physiology). These factors are a pioneered synthesis of explicate qualified dimensions, facilitating overviews to first-person templates of guided praxis in their discursive nuances of orientation: as 3-dimensional science research by Wallace and an international community of others since the 1970s.    <Note: Above is an improving standard for other compositions, as various definitions in centrist-experiential philosophy.>  <7654SADefinitions ScientificMat/JungianNotesBelowGood><Some parts to be placed in the dialogue chapter, and CurricCompilation>  
Dialogues of Consciousness Studies : Contemplative Neuroscience, CogSci and Mind Science  Elucidations by ISP astute analysis on extranuous debate, contributes unique reflection on flaws and serious setbacks of unquestioned axioms/untestable hypotheses. From a centrist pragmatic conceptual-perspective  of phenomenology, without being a belief system, neither the material world or mind, truly exist as efficacious imputations in themselves having intrinsic or ultimate nature. There again, in terms of being (or ontology), and a meditative ontological-view as non-conceptually innate, a basic realist stance discerns between superficial and deeper realities of insight, and valid causal relations between them. From an innate perspective of substrate consciousness, or a primordial consciousness (both of qualifying integral meaning), conventional constructs of the world are functional constants, and of conceptuality imputed nature. In terms of pristine awareness (the primordial layer), this is practically viewed as coextensive with an 'absolute space of phenomena' (from a pragmatic scientific-worldview of synthesis). These factors are shifted intersections of paradigmatic and experimental discovery in the mind and cognitive sciences. An outlook then is of a synergy of discovered complementarity among the various models, that is emergent from results of unique and independent research perspectives. Intersecting constants of these domains (inc. physics and mind-science) have been most carefully researched, in their imports as profoundly reliable science-intersections (e.g. as aspects of special and general ontological relativity).  As a Buddhist skeptic, in dialogue and book writing, Dr. Wallace has not lacked empirical evidence to support basic refutations on biased-attachment to literal readings of doctrine in scientific materialism: some physicalist rhetorics are obviously portrayed as fairy tales obscuring phenomenal-wisdom. Articles of inauthentic kinds of scientistic faith in this sphere are responsibly mentioned, as together with unquestioned axioms and crucial flaws in theoretics with no reason to accept; and some of these naturally relate to Wallace's discussions and dialogues with Christoff Kock, and myriad others in the community of other-eminent mentors.   The following begins with points of source-discussion between Daniel Simpson (cognitive science, Univ. of California) and Alan Wallace (psychologist, philosopher, physics master, and as astrophysicist Piet Hut, a man of interdisciplinary science). The material was included as supplementary dialectics in the ISP 2016, Spring intensive-retreat,*1 regarding epistemic inquiry into detailed rigorous methods exploring the nature, origins, and potentials of consciousness: integrating methods from both contemplative and interdisciplinary science. The following highlights Wallace's intimations of dialectics and clear purposes of dedication, in relation to ISP established experimental foundations of contemplative neuroscience; standardised through primary intimations of interdisciplinary science experimentation on mindfulness, etc, ect. As most of the points were of dialectics previously expressed in other essays, these have been omitted to include what is new, and not presume third person speak on one to one debate between two masters. Another factor is that general learning of things in science and on the level quantum physics, can be brought up-to-date by complementarity of integral reading in cross-disciplinary discussion. By way of mentoring relationship, Wallace regards the version of panpsychism by Tononi/Koch, a sophisticated development of the theory, the serious drawbacks of which are non-cogent in explanations of how component systems of the brain bind together (the binding problem as related to the combinational problem) to form a unified mind of a larger complex system: an explanatory gap present in panpsychism that seems intractable.*2 Tononi himself refutes the idea of matter generating mind (even though some people live in the body, some miles from the ground of being): '…a mystery, he says, that is “stranger than immaculate conception...' *3 There was no doubt a lot wrong in William James' time, at the beginnings of caring with respect to its symptoms and remedies, but nonetheless, it is now with the greatest care formulated in primary embryonic language, that introspection excels beyond its analytical history of distortion that first marginalised it. There are paradoxical complexities seemingly inherent in conceptuality itself, that such psychological complexes arise as a raw ends of perplexity, but discoveries in this sense are made primarily by means of non-conceptuality, and then also epistemically as radically empirical Jamesian interface to conceptuality. *4  At the beginning of dialogues, Simpson acknowledged that he read a couple of Wallace's books. At the close of dialogue with Daniel Simpson, to dispel qualms, absurd assumptions and extranuous debate, Wallace nominated a textbook and supplementary outlines to support; a synthesis of normative and foundational templates of practice: e.g. of radically empirical report available through 1st, 2nd, and 3rd-person scrutiny of scientific mentorship; directly contributing to protocoled dialogue on cross-disciplinary debate. That work duly examines states of consciousness in the broad range of context,*5 conducted through a modern history of dialogue, to represent proposals for skeptical and rigorous, open-minded research by psychologists, neuroscientists, physicists, philosophers, and contemplatives. To invigorate such research, the network of integral facilities proposed as an Open Mind Project, serve precedent training of professional contemplative-scientists and interdisciplinary-scientists, by established foundations of a functional science of consciousness, of  those consistent working hypotheses.*6  
 'The spectrum of contemplative insights ranges from ones that are deeply embedded in conceptual frameworks to those with thinner and thinner veils of conceptualization.' *7  This includes tri-person empirical-means of testing those normative working hypotheses of depth-psychology and substrate-consciousness, as a paradigmatic development contiguous with comprehending where Jung left-off his own psyche of pragmatic life-work by mainstream contributions to multi-disciplinary science and psychology. Having intently studied the subnormal psyche, the wider community of branch-scientists have gradually been studying the most accomplished of qualified DynEq practitioners through means of integrated epistemic, conceptual and non-conceptual perspectives for so many decades; previous to which there has been denigration through mis-knowledge of that science and its magnanimous foundations of cultural flourishing. Fragmented studies of brains and behaviour of that mastery, was only a first step to mutual open-mindedness, as essential component representing imperatives of inquiry into the human condition that properly interacts with the synthesis of evidence. These are the imperatives of intricate experimentalist orientation, of open genuine investigation as a necessity to understand human flourishing: with parallel equations that model the replication of developmental practice. These references are an integral  documentation to the ontological history of tri-person report, as together with understanding the up-to-date technical means of experimentation. Biased observations of frozen static-representation are of conceptual frameworks that filter and often distort perception.*8 Besides an integral level of normative mental development as a primary import, the entire spectrum of deep meditative absorption including its advanced stages, also represent robust explanation by means of broadest detail in ISP up-to-date professional contemplative-literature.    Wallace is also of sufficient observation in a pun about neuroscientists with interest in advanced mathematics, deciding that the way to explore validity of accomplished mathematicians, is by exploring brains, behaviour, and conducting impertinent interviews with them. If they are not willing to train in advanced mathematics, or properly engage in dialogue they will never have any measure of direct understanding.*9 On the basis of ideological grounds, Cremonini refused to look through Galileo’s telescope,*10 and in this context it is a silly refusal to explore the 'innate telescope'. One main reason is fear of looking through it and seeing optical illusions caused by brain (metaphysical assumptions that possible states and activities of consciousness are no more than brain), or procrastination to actually explore consensus from the 5000 years of such concerted culture: represented by most reliable aspirations of credible advanced contemplatives; qualified in contiguous 3-dimensional scrutiny and highly developed 'DynEq'; exploring potentials of mind beyond cognitive deficit disorder.  However, that developmental world-worldview is not clouded with fantasies of the centuries, that have globally become an obsolete item adjoining portions of earths resources already depleted. Religious fundamentalism nominally commenced into language during the late nineteenth century, exactly when doctrines of scientific materialism newly began to dominate scientific research, education, and media coverage. One static-representational dogma in ridicule of the other, has produced a mutually devastating effect of clouding the distorted afflictions, and their ease of reconciliation. Among extensive aspects of dialogue contributed by the ISP, are those with Christianity from mediative perspectives as radically empirical within both western and eastern traditions: serving an exemplary role in re-invigorating indispensable contemplative aspects of praxis, unduly lost in extranuous dogmatic conflict after the first 300 years of Christianity. At least the creation story has some historical and archetypical precedents for communal ethics, as reserve in the midst of distorted politics and virtue. A substantial complaint is of the obsolete fairy tales of tractable benefit from the technological sphere, and it's taking science for granted. Apparently 40% in the US say they are satisfied with literal-readings of the genesis account of creation (they obviously see science as illiterate). Even so, this is no reason for science to overestimate how much its archaic of views generally matter to the public.*11 A reason of explanation given in this dialogue on those difficulties…  	'…is due in large part to the scientific community’s insistence on force-feeding the beliefs of materialism as they dish out reports of their latest discoveries.'  It is auspicious that Wallace was first blessed by an exemplary Christian family, as he with reason has expounded the virtues of a comprehensive spirituality, and understands what an honourable part the contemplative foundations of culture  have to contribute to the larger projects of a science of consciousness. He has proven these virtues in mainstream dialogues  with prominent masters through the decades. That participation has an evident in a cultivation of virtue that all may benefit by, as both secular and spiritual import to interfaith. The era of the sixties was a serious part of the 'inner renaissance' in mind and cognitive science, for specifically beneficial cultural paradigmatic-shifts to take place in relation to psychological and philosophical research on human flourishing, specifically for cosmopolitan societies. In parallel to other historical-parallels and without cultural-relativism, a symbolism of the 'age of Aquarius' will never be too much to ask for in ecological dawnings as at least one visionary-ethos.  In senses that Buddhist contemplatives and related epistemic disciplines have reliably embodied generic truths ('g/sTOR'), for example, the realisation of an underlying continuum of substrate consciousness and bio-energies: it is with proper understanding of research that the ethics of exceptional mental balance is normatively serviceable and further applicable to dialogue. These relevance theories are a mundane feature of integrating such dimensional practice, and it is apt that a long-ago established science of lucid dreaming (also a Jungian legacy), properly represents foundational aspects of first-person practice templates free of distorted fantasy. Qualitative introspection is then the cultivated mental factor of the first-person perspective.  <7654SA CurricDoc/> 
If a material world is a posited topic of analysis, akin to cosmological theory of illumination it is also subjective in the sense of entirely different  objectivity theories as clarified by quantum mechanics. From the perspective a tri-person, 3-dimensional world-view of reality forwarded as a working science of consciousness, the bio-energies of prana are fully entangled as a nucleus with the plenum of consc., and as both a physical and immaterial (among other postulates such as electromagnetism) substrate these are primary-elements no further reduced (space time, energy, etc.). In terms of ontological status (material and physical not being the same), this has both subjective and objective elements as an epistemic attribute, as together with properties of a non-physical natural phenomena.*12 Argument that excludes such non-physical phenomena from consideration as natural phenomena, is epistemological bias, distorting a: vision of reality as a whole.*13 Constituting a comprehensive working hypotheses for experimentation in relation to quantum mechanics, its epistemic entities have complementarity with rigorous observation and analyses of primary postulates: a unified theory of functioning potential to excel in cultivation of pragmatic virtue.   It is therefor of purpose that science in its long-term network-research, is  now open to its scientists developing from backgrounds of first-person non-biased adept trainings as a contemplative science component (even for those religious scientists), in kind with understanding deepest levels of ontological relativity relating to quantum mechanics. In these open perspectives there is better chance for success among the branch sciences as a whole planet of measures from the perspective of treating each other as fellow professionals, and without mistaking the nature of humanity.*14 

In general, the minds of materialism and spirituality have both been distorted by present absurd technological definitions, without reason to the extent of human-beings construed as non-entities or mere research subjects.*15 
The third-person, cognitive/behavioral methods of psychology and the physiological methods of neuroscience may shed light on aspects of the mind that are not accessible to the first-person methods of contemplative science, and vice versa.' *16  
If the larger studies with and of Buddhist contemplatives have humbly demonstrated fundamental discoveries about the nature, origins, and potentials of the mind,*17 and previously seemed obscure, one of the reasons for this is because of conceptual paradoxes confined to notions regarding e.g. the brains and behaviour of sub-norm psyche.  Notes:
1. This whole essay follows key rejoinders to various clauses of Dr. Wallace's Email corres. of May 2016. Listen to the podcast explanation on SBI Media given during an intensive research retreat: http://media.sbinstitute.com/courses/spring2016/79-1-alan-wallace-s-response-to-the-article/  There is a PDF version of the interchange in the form of a PDF document: http://www.sbinstitute.com/sites/default/files/Dialogue%20between%20Daniel%20Simpson%20&%20Alan%20Wallace%20(1).pdf  
2. David Chalmers on Three Questions about Consciousness; supplementary interview to the Greenland conference hosted by Moscow Center for Consciousness Studies: www.youtube.com/watch?v=ntOH7ydQVKA
3. From PDF p.2. (see note 1.); 4. p.5; 5. p.3; 6/7. p.4; 8/9. 103 p.4; 10. 103 p.3&4; 11. 103 p.5; 12. 102 Volcab. from pod mentioned in note 1; 13. 103 p.6; 14. 103 p.6; 15. p.6; 16. p.5; 17. 103 p.6.  Background Reading: also nominated as relevant background reading in those dialogues was: 'What constitutes compelling evidence and for whom?'  http://static1.squarespace.com/static/54db2efce4b0486db50f5c9f/t/574856bcf699bbec3bf68e83/1464358591455/Compelling+Evidence.pdf
 Further Reading:  Suggested Reading on theorists of consciousness acknowledged by Charmers' presentations in Russia: physiologist Ivan pavlov (with a book in 1923), as together with by Lueria and Vibotski.  - William James, The Principles of Psychology (New York: Dover Publications, 1950), pp. 191-2
Phi: A Voyage from the Brain to the Soul (2012) - John R. Searle, The Rediscovery of the Mind (Cambridge, Mass.: The MIT Press, 1994, pp. 93 & 95). 
<7654SA Jiva-AlayaProj/WCF/Mags: Resurgence,OthersForSciCVNPromo> Scientific Working Hypotheses of Substrate Consciousness and Prana Life-Force
As indicated in Science essays (under 'Experimentalist Theses'), the above titled studies are firstly practical aspects in the understanding of meditative development and what are normative contexts of functioning substrate consciousness as together with life force; that is, by way of understanding pre-eminent life-relevance of 'DynEq' for explicate perspectives of sentient flourishing. The two factors are basic to unified conceptual and non-conceptual understanding of meditative disciplines, and in plain random anomalies of PSI (investigated by mentioned researchers such as Herbert Benson and his contemporaries), in exploration to relevance beyond reasonable doubt of genuine experience and interpretation outside reductionist contexts. As outlined in a few specific parts of this text, there is extremely strong evidence for such relevance to tests among branch sciences, and there is even more reason to say that these are secondary anomalies in compare to the consistency, replicability, and magnitude of tests and consc. study projects in relation to mindfulness.
  Wallace has also been involved to familiarity in unbiased witness of extraordinary-normative kinds of adept experimentalist phenomena, way aside from prior explanatory-gaps of impossibility; in authentically credible scientific modes of participating as an expert in primary scrutinies of assessment; upgrading the standards of understanding and experimentation-protocol. These however have never been any main rhetorical-features of ISP public discourse (and this is not to pose further dichotomies). In that specific experimentation, the work on identifying the most unique EEG/fMRI (and other) signatures of highly advanced contemplatives (of more detailed reference among other science essays in this text), is identified as an endeavour of specific correlation to the substrate consciousness and vital-energy configurations of an individuated life-force. For cultures in which these phenomena are normative, they are not even  paranormal phenomena. It is admired that much experimentation has been carried out on this in Russia, and the international Contemplative Observatory system is optimal to serve as pragmatic reciprocal interface for those coordinative contributions of bona fide phenomenology. In view of all the pragmatic teachings on those precedents as part of ISP elucidation, and excellent progress made so far in scientific experimentation, the purposes are clearly of precedent benefit.    Such signatures are strong physical kinds of evidence in progress so far, and the science of lucid dreaming is also a simulacrum for the entropy and continuity of substrate consciousness and life-force, through various kinds of mapped qualitative transition-states in this life, as also in reference to the possibility of unique bio-rhythm signatures of accomplished contemplatives being found to carry over into a subsequent lifetime. However, the general dialogues of protocol  are of import, that are aptly engendered by the larger ethics of DynEq 'dharma-phenomenology', In these senses, these are not mere belief-system of paranormal phenomena: especially in cultural development of a functional 3-dimensional scrutiny. That model of mental-health itself is valid as a developmentally pragmatic wold-view, with nothing to embellish or take away from its most cheerful history of credible evidence.   The hypothesis is that bio-energies of prana/chi and a subtle substrate continuum, are said to possess entropy that continues nonetheless as an: ever-changing stream of consciousness; and in the case of rebirth, as a stem-cell consciousness in the formation of a particular species, its embryo and its psyche (there is no imagination deficit in that research). Because of these down to earth parallels of explanatory symmetry in relation to bio-energies and consciousness, it is regarded that the passing away of the mind-psyche is a prototype of a cyclic-process of sentient-existence in the universe.  'The very first moment of consciousness in a developing foetus consists of the substrate consciousness alone, and this consciousness is all that is left in the final stage of the dying process.'   There are adequately sophisticated definitions of how there may well be a 'continuum of consciousness and energy from life to life', in which there is no enduring, immutable self, but a flow of dependently-related mind-body events mirroring meditative processes from sleep to waking conditions. Because of an already rigorous 3-dimensional ancient scrutiny, the 'individuated substrate test' or Alaya project, and the Jiva Project as described above, is not of disassociation or diminishment to longitudinal ISP scientific nurture of aspirant trainees. Other background tests on those specific hypotheses, include aspirants who reach actual pathways in terms of 'DynEq', being tested for powers of exact recall to recent past times (starting with e.g. a specifically nominated time of a prior week). If those reports of details show lucid accuracy, then time-lengths may be extended back further and further.   'Given the profound calm, luminosity, and transparency of the awareness in that state of samadhi, it is said to be possible to retrieve clear and accurate mental images of one’s past experiences.'   If these are of lucid accuracy, then the process of directing attention is allowed to proceed further back in time, and would continue as long as reports could objectively be tested.  'Eventually, they would be directed to focus their attention to a specific time before they were conceived.'  If experiences of a past-life are recalled, it then must be of verification that corresponds to a definitive past-person, and all the truth-conditions have to be complete, including a condition that conclusions were solely arrived at through direct contemplative inquiry and no other extranuous inferential means. It may be that in the scientific arena, trained attentional recalls have been proven to be empirically accurate, just as numerable instances in the West have been beyond reasonable doubt (Anne Frank's case history being among those to no doubt).  1. A few of these outlines are sourced from a synopsis of the Alaya and Jiva projects: www.sbinstitute.com/sites/default/files/Two%20Research%20Projects.pdf  The rest are a concluding synopsis of work in other chapters of this work. 
Separate Notes for collation:   - The Pew Forum on Religion & Public Life poll: acc. to separate survey-report that roughly one in ten people can recall his or her own past life. - 3 'life-stories from Jim Tucker's lab' at: http://www.rd.com/health/conditions/chilling-reincarnation-stories/  <7654 SA> Contemplative Observatory: Structuring and DynEq Practices

Inter-faith: The calling for interfaith participation in the Contemplative Observatory system (C.O.), is based on prior interactive dialogues of such spirituality with representatives of major and minor faiths, established along many decades by Wallace with ongoing participation in first-person experimentation. A key C.O. is naturally an ongoing project in India, in direct continuity stems from the ancient and modern monastic universities of Nalanda (from fifth century AD to 1197 AD) and Vikramashila. For that contemporary interface, a reasonable comparative and quintessential feature pertains to the Hindu perspectives, as narrated by the non-theistic pandit Shankaracharya (8th-century CE): '..when that illusion of ignorance (avidya) is dispelled by higher knowledge, then the unity of atman and Brahman becomes apparent.' *1 In this context, it is 'un-knowing and mis-knowledge' within the individual's continuum that engenders illusions of knowledge, and it is all the same, realised knowledge that dispels these. The deeper identity (atman) of sentient-life mentioned in the Indian sacred texts, is an identity as distinct from the body or course mind. From the perspective of a science of consciousness, both the individuated substrate consciousness and a primordial layer is a very appropriate contemporary postulate for expressing that which transcends bodily and mental cognitive fusion. In a demystified sense, for the Hindu tradition, Brahma is akin to what the ISP phrases as 'the relative and absolute space of phenomena by way of worldview free of extremes': apparent to consciousness as a 'pure realm'. These connections are of wholesome connection to Buddhist and other spiritual traditions, representing peaceable comparative dialogue. Early Buddhist practice is said to have had a significant influence on 'early perspectives of yoga'. Shankaracharya was one among well-known Vedantic masters who established a synthesis of non-dual (advaita-vedanta) meditative research aspects, on the experienced premises of paramount Indian texts such as the Upanishads; the 5000 year understanding of which is of great import to credible foreground interpretations, of background authoritative-sources for wisdom.
  
A Contemplative Observatory is also a retreat centre of conducive space in which long-term shamatha practitioners explore apposite templates of ISP integrated praxis, as follows… *2

• The Four Applications of Mindfulness (of the body, feelings, mind/consciousness, and mental objects (also phrased as phenomena: dharma, the phenomenological level).
• Cultivating 'four factors of self/other empathy and aspiration' (compassion, caring attentiveness and loving-kindness, empathetic joy, and equanimity).
• Yogic-type practices of dynamic psychophysical maintenance
• Cultivation of 'DynEq' exceptional-mental-balance, meditative quiescence, and mental stabilisation (shamatha)
• Cultivation of introspective mindfulness and insight orientation
• Non discursive awareness of awareness and non-duality
• The science of lucid dreaming
• maha-ati type practices*3 of quintessential view and emergent cosmogony, together with their comprehensive epistemic worldview of simplicity, phrased as a deepest meditative view of considerable perfection.

For first-person long-term contemplative research, experimentation and report, the templates of both psychophysical and mental development pertain to pragmatic assessment by integral principles of assimilation, from the explicitly dedicated ground-up of mindfulness and introspection on the scale of DynEq: background and foreground gradients.   Notes: 
1. Following specific synopses by esteemed writers of online courses pertaining to the philosophy of yoga: http://ced.ochs.org.uk/node/137 2. General outlines reiterate formal write-up's of the C.O. system. 3. Definitions: On comparing sources for this, there is good reason to see the term as a generically elucidative term, especially because it first relates to its original Sanscritic development and thereafter of import in the spread of Buddhism to many various countries; and emergent as a larger configurative part of established worldview and general cosmogony in consciousness studies. The general epistemic-phenomenological meaning is however of basic import, as an extensive quintessentially related simplicity in contemplative science; that which is based on all the other gradients of comprehensive knowledge. 
(c) Sept. 2016