Buddha�s Principle of Relativity � (Mind - Body � Stress)

�

You will undoubtedly be bumping into the most philosophical of Buddha�s teachings. The Principle of Relativity (Paticcasamuppada) was His first set of guidelines for freedom from suffering. Buddha found a cure for mental disorder and decided to pass on the therapy to others. He was far ahead of the times.�

�

The theory remained puzzling for the past 1500 years or even more. However, after years of study, I think I have an answer � a scientific explanation. Eureka � I have found it. Buddha�s philosophy is scientific, analytical and stands to reason. It reveals that we are the architects of our own problems � we created them. Find out how they can be destroyed.�

�

What is Paticcasamuppada (PS)?

As I see it, Paticcasamuppada describes a biological process that takes place when a disturbance agitates a balanced state within the body. This doctrine specifically deals with an internal sensation (ignorance) causing the brain to generate effects, both mentally and physically. This process, however, applies to almost all instances in our daily life.

�

Read it. You can see for yourself.

�

Ven Buddhaghosa misjudged the significance of PS

�

Visuddhimagga (The Path of Purification) is regarded among Theravada Buddhists as the authority and a classic textbook on the Buddha�s teachings dealing on abstract psychological concepts. Ven Buddhaghosa�s interpretation of the PS is regarded as standard. It obscures the truth but nevertheless, it has been accepted for the last 1500 years, for in yet another commentary Sammohavinodani (Dispeller of Delusion) he describes PS as occurring in brief moments of time described as �mind moments�, but had nothing to say about it. Both commentaries are from the Tripitaka.

�

Referring to this doctrine Ven Buddhaghosa says: it is inherently difficult to comment on PS as the ancients did (page 599 Visuddhimagga)).

�

�The truth, a being, rebirth � linking, and Paticcasamuppada, are four things very hard to see and difficult to teach. I find no footing for support and seem to founder in a sea. Whoever learns alertly this PS, will go from excellence to excellence and when perfected, he will then escape beyond the vision of the King of Death�

�

Here�s another confusing quote: (page 600)

�Buddha�s teaching of PS is four fold

(1)�� From the beginning to the end

(2)�� From the middle, up to the end

(3)�� From the end, or

(4)�� From the middle, down and to the beginning

�

And yet another; (page 671)

Explaining his interpretation of PS on a lifetime to lifetime basis, he quotes:

�There is re-birth linking, which is consciousness

There is descent into the womb, which is mentality � materiality

There is sensitivity which is sense base

There is which is touched, which is contact

There is what is felt, which is feeling�

�

This is a clear misconception of Buddha�s most insightful teaching proclaimed by Him soon after Enlightenment related to �mind moments�, for workings of the mind are Buddha�s area of specialty.

�

Recent interpretations in his book by P.A. Payutto tilted �Dependent Origination� published by Buddhadhamma Foundation, Bangkok, Thailand and by Buddhadasa Bhikkhu, also of Thailand, titled �Dependent Origination� shed doubts on to the validity of Ven Buddhaghosa�s interpretation, on a lifetime - to lifetime basis. They think that this may not be the case. So why continue?

�

You are invited to read my understanding of Paticcasamuppada from a more logical and scientific point of view involving �mind moments�, and to acknowledge that Ven Buddhaghosa�s is only his opinion. Please read my analysis of PS and accept that Ven Buddhaghosa�s interpretation is to a great extent misleading. ������������

Conclusion Chapter

The cause of suffering and stress

�

We began with the assumption that wrong understanding coupled with addiction and craving are the real causes of our problems. This is true. We often seek an experience of sensual pleasure, for the happiness it will bring us. People try to earn plenty of money to buy the most luxurious homes, racing cars, and expensive holidays, to imagine that to be happiness for a successful lifestyle. Others sense the limits of sensual indulgence and seek more lasting happiness with smoking, gambling, drinking, and sexual misconduct, to mention just a few. Understandably, these people believe that increased material comfort will bring them lasting happiness. Yet these sources of happiness have limitations. Possessions, social approval, the love of friends and family, and a wealth of pleasurable experiences ought to make people joyful. Why, then, do people so often experience misery instead?

�

The large majority of us are plain and simple human beings. We do not require material wealth to be happy. The poorest of the poor are cheerful. Clearly material wealth is not the one and only source for inner peace and happiness. Continually ask yourself, "Am I happy?" and investigate what you find. Don't get lost in beliefs and compare with others from around the world; try to find out what is really going on within you.

�

Sensory information or Sankhara in Pali, are thoughts, ideas, concepts which we identify with as being part of our self.�� When these are regarded as being threatened:� diminished, taken away, destroyed, we react because we, i.e. our ego, feels it is being threatened, diminished, or destroyed in some way.

�

If you think back it in hindsight, you probably have a clearer picture as to what constitutes our real self and its corollary, our mind - the mind with its contents of Avijja - being the architect of our day-to-day problems.� You should now have the knowledge to solve these problems.�� Our conscious awareness of the arising and passing away of a thought enables us to know what is really happening in the world around us.�� But we need always to remember that mind-body contact gives rise to feelings - feelings ranging between pleasure and displeasure; between ecstasy and loathing.�� Knowledge of these feelings is an important breakthrough.�

�

The purpose of this book is to acquaint you with the know-how to best to handle situations which arise in our daily lives.� We recognise that many of our dealings are harmful.�� Addictions are an example of these.��� If smoking, excessive use of alcohol, or the use of� illicit drugs feels good, and we continue to use them even though we know they are injurious to our long-term health, we have no one but ourselves to blame.�� We know that these things can, not only ruin our health, but destroy our very lives, and the lives of those around us. This is ignorance giving rise to craving.

�

Moreover, the same is true of our being unable to control anger, greed and intense desire.� These last are ongoing self-negating behaviours, based in fear.�� They are negative sankhara.�� They are every bit as bad, in the long term, as illicit drugs.�� So how do we handle such?� How do we move beyond their stranglehold?�� How do we find peace?

�

Homeostasis � A Feedback Cycle

Homeostasis is a natural process in humans that regulates our internal environment to keep the body systems functioning well, and to protect us from harm. While internal environment is responsible for keeping normal functions, external stimuli cause disturbances and appropriate action has to be taken to bring the body back to normal. For this reason, the receptors of these stimuli send messages to the brain for a quick answer back. In turn, the brain�s response is to generate favorable pattern of output after reference to stored information, so the body can return to normal. This process of constant monitoring comes from the direct response of a feedback system.

We do not require sophisticated and up to date laboratories and equipment as we have today, in order to grasp this biological process. The mind can observe it, trained with proper understanding and insight. This is precisely what the Buddha did. He concentrated on the effect of stimulus on the brain. Answer � Buddha�s Principle of Relativity. In this book we pay special attention as to how the brain�s control and modulating functions work.

Homeostasis and meditation both refer to a calm and peaceful state of mind.�� Both can be, and often are, destabilised by external events.� Our sense organs send messages to the Control Centre (brain) whose boss is our Automatic Mind.� These produce impulses that contact the body. Contact causes a reactive feeling. This feeling or sensation is the forerunner of consequences affecting both mind and body. Feeling is the key. This is where reactions can be stymied, attenuated, nullified.

�

The Sensory Information Store (our memory store) is a vast storehouse of experiences and memories of which a small percentage - about 20% - is incorrect understanding.�� This is what we might call negative, destructive thought.�� It is this which festers as unhappiness within us.� This is what causes our angst.�� If we can motivate ourselves to modify this 20% (which is at the centre of our troubles for it is within) then the world will be a more pleasant and peaceful place for us.�� And not only for us, but for the rest of the community

�

To be conscious is a requirement and is the provider of sensory information and feelings strongly bonded together.�� They emerge or arise at variable levels of awareness.�� Every concept has feeling embedded in it.� Every idea, every thought, is thwart with feelings.�� In some thinking patterns, the associate feelings are negligible.� In others they are downright dangerous!� Volatile!�� Additionally, the greater our intelligence, the lower the threshold to these feelings, likewise, the stronger the feelings, the more readily they push themselves into our consciousness.���

�

The habitual part of our subconscious mind is the control centre.�� However, it is not us.�� This part of our mind was meant to be our servant, not our master.��

�

An important effect of change can be the arising of a mental state we refer to as feeling or emotions (vedana).� So often these feelings can cause or exacerbate both mental suffering and physical stress.� Conversely - and perhaps surprisingly - unconcern, not caring or indifference, as it is sometimes called, can bring about peace and happiness.��� So equanimity is the key here.

�

We are in control of Mind-Body Stress

We do not realise that misguided understanding, based on ego, manifests itself this way in our life�s journey. The results of decision-making from wrong understanding have left the world peoples� in situations which we can see, only too clearly, are states of disharmony.�� These states so often arise from greed, jealousy, desire, anger or as a consequence of misunderstanding, and can affect us in many negative ways.� All are fear-based.��� Yes, all come from fear- ego�s fear.

�

����������� What is the alternative?�

�

�We could try to be kind to others.� We could endeavour to feel empathy and sympathy for their problems and respond with kindness.�

�

����������� Can we do this?� Is this practical?�

�

If you believe it is possible then, firstly, you need to know The Way.� And that way is to bring your feelings down to their minimum levels.�� If we think carefully, we�ll realize that animals all over the world are able to coexist peacefully, within their own species - have done so for millions of years. Our modern brain has enabled us to fly in space, live under water, travel to the moon and send probes to distant planets. Yet still, in the Twenty First Century, we continue to fight and kill.� The lessons of the past remain unlearned.

�

�

Buddha�s Principle of Relativity � (Mind - Body � Stress)

�

You will undoubtedly be bumping into the most philosophical of Buddha�s teachings. The Principle of Relativity (Paticcasamuppada) was His first set of guidelines for freedom from suffering. Buddha found a cure for mental disorder and decided to pass on the therapy to others. He was far ahead of the times.�

�

The theory remained puzzling for the past 1500 years or even more. However, after years of study, I think I have an answer � a scientific explanation. Eureka � I have found it. Buddha�s philosophy is scientific, analytical and stands to reason. It reveals that we are the architects of our own problems � we created them. Find out how they can be destroyed.�

�

What is Paticcasamuppada (PS)?

As I see it, Paticcasamuppada describes a biological process that takes place when a disturbance agitates a balanced state within the body. This doctrine specifically deals with an internal sensation (ignorance) causing the brain to generate effects, both mentally and physically. This process, however, applies to almost all instances in our daily life.

�

Read it. You can see for yourself.

�

Ven Buddhaghosa misjudged the significance of PS

�

Visuddhimagga (The Path of Purification) is regarded among Theravada Buddhists as the authority and a classic textbook on the Buddha�s teachings dealing on abstract psychological concepts. Ven Buddhaghosa�s interpretation of the PS is regarded as standard. It obscures the truth but nevertheless, it has been accepted for the last 1500 years, for in yet another commentary Sammohavinodani (Dispeller of Delusion) he describes PS as occurring in brief moments of time described as �mind moments�, but had nothing to say about it. Both commentaries are from the Tripitaka.

�

Referring to this doctrine Ven Buddhaghosa says: it is inherently difficult to comment on PS as the ancients did (page 599 Visuddhimagga)).

�

�The truth, a being, rebirth � linking, and Paticcasamuppada, are four things very hard to see and difficult to teach. I find no footing for support and seem to founder in a sea. Whoever learns alertly this PS, will go from excellence to excellence and when perfected, he will then escape beyond the vision of the King of Death�

�

Here�s another confusing quote: (page 600)

�Buddha�s teaching of PS is four fold

(1)�� From the beginning to the end

(2)�� From the middle, up to the end

(3)�� From the end, or

(4)�� From the middle, down and to the beginning

�

And yet another; (page 671)

Explaining his interpretation of PS on a lifetime to lifetime basis, he quotes:

�There is re-birth linking, which is consciousness

There is descent into the womb, which is mentality � materiality

There is sensitivity which is sense base

There is which is touched, which is contact

There is what is felt, which is feeling�

�

This is a clear misconception of Buddha�s most insightful teaching proclaimed by Him soon after Enlightenment related to �mind moments�, for workings of the mind are Buddha�s area of specialty.

�

Recent interpretations in his book by P.A. Payutto tilted �Dependent Origination� published by Buddhadhamma Foundation, Bangkok, Thailand and by Buddhadasa Bhikkhu, also of Thailand, titled �Dependent Origination� shed doubts on to the validity of Ven Buddhaghosa�s interpretation, on a lifetime - to lifetime basis. They think that this may not be the case. So why continue?

�

You are invited to read my understanding of Paticcasamuppada from a more logical and scientific point of view involving �mind moments�, and to acknowledge that Ven Buddhaghosa�s is only his opinion. Please read my analysis of PS and accept that Ven Buddhaghosa�s interpretation is to a great extent misleading. ������������

Conclusion Chapter

The cause of suffering and stress

�

We began with the assumption that wrong understanding coupled with addiction and craving are the real causes of our problems. This is true. We often seek an experience of sensual pleasure, for the happiness it will bring us. People try to earn plenty of money to buy the most luxurious homes, racing cars, and expensive holidays, to imagine that to be happiness for a successful lifestyle. Others sense the limits of sensual indulgence and seek more lasting happiness with smoking, gambling, drinking, and sexual misconduct, to mention just a few. Understandably, these people believe that increased material comfort will bring them lasting happiness. Yet these sources of happiness have limitations. Possessions, social approval, the love of friends and family, and a wealth of pleasurable experiences ought to make people joyful. Why, then, do people so often experience misery instead?

�

The large majority of us are plain and simple human beings. We do not require material wealth to be happy. The poorest of the poor are cheerful. Clearly material wealth is not the one and only source for inner peace and happiness. Continually ask yourself, "Am I happy?" and investigate what you find. Don't get lost in beliefs and compare with others from around the world; try to find out what is really going on within you.

�

Sensory information or Sankhara in Pali, are thoughts, ideas, concepts which we identify with as being part of our self.�� When these are regarded as being threatened:� diminished, taken away, destroyed, we react because we, i.e. our ego, feels it is being threatened, diminished, or destroyed in some way.

�

If you think back it in hindsight, you probably have a clearer picture as to what constitutes our real self and its corollary, our mind - the mind with its contents of Avijja - being the architect of our day-to-day problems.� You should now have the knowledge to solve these problems.�� Our conscious awareness of the arising and passing away of a thought enables us to know what is really happening in the world around us.�� But we need always to remember that mind-body contact gives rise to feelings - feelings ranging between pleasure and displeasure; between ecstasy and loathing.�� Knowledge of these feelings is an important breakthrough.�

�

The purpose of this book is to acquaint you with the know-how to best to handle situations which arise in our daily lives.� We recognise that many of our dealings are harmful.�� Addictions are an example of these.��� If smoking, excessive use of alcohol, or the use of� illicit drugs feels good, and we continue to use them even though we know they are injurious to our long-term health, we have no one but ourselves to blame.�� We know that these things can, not only ruin our health, but destroy our very lives, and the lives of those around us. This is ignorance giving rise to craving.

�

Moreover, the same is true of our being unable to control anger, greed and intense desire.� These last are ongoing self-negating behaviours, based in fear.�� They are negative sankhara.�� They are every bit as bad, in the long term, as illicit drugs.�� So how do we handle such?� How do we move beyond their stranglehold?�� How do we find peace?

�

Homeostasis � A Feedback Cycle

Homeostasis is a natural process in humans that regulates our internal environment to keep the body systems functioning well, and to protect us from harm. While internal environment is responsible for keeping normal functions, external stimuli cause disturbances and appropriate action has to be taken to bring the body back to normal. For this reason, the receptors of these stimuli send messages to the brain for a quick answer back. In turn, the brain�s response is to generate favorable pattern of output after reference to stored information, so the body can return to normal. This process of constant monitoring comes from the direct response of a feedback system.

We do not require sophisticated and up to date laboratories and equipment as we have today, in order to grasp this biological process. The mind can observe it, trained with proper understanding and insight. This is precisely what the Buddha did. He concentrated on the effect of stimulus on the brain. Answer � Buddha�s Principle of Relativity. In this book we pay special attention as to how the brain�s control and modulating functions work.

Homeostasis and meditation both refer to a calm and peaceful state of mind.�� Both can be, and often are, destabilised by external events.� Our sense organs send messages to the Control Centre (brain) whose boss is our Automatic Mind.� These produce impulses that contact the body. Contact causes a reactive feeling. This feeling or sensation is the forerunner of consequences affecting both mind and body. Feeling is the key. This is where reactions can be stymied, attenuated, nullified.

�

The Sensory Information Store (our memory store) is a vast storehouse of experiences and memories of which a small percentage - about 20% - is incorrect understanding.�� This is what we might call negative, destructive thought.�� It is this which festers as unhappiness within us.� This is what causes our angst.�� If we can motivate ourselves to modify this 20% (which is at the centre of our troubles for it is within) then the world will be a more pleasant and peaceful place for us.�� And not only for us, but for the rest of the community

�

To be conscious is a requirement and is the provider of sensory information and feelings strongly bonded together.�� They emerge or arise at variable levels of awareness.�� Every concept has feeling embedded in it.� Every idea, every thought, is thwart with feelings.�� In some thinking patterns, the associate feelings are negligible.� In others they are downright dangerous!� Volatile!�� Additionally, the greater our intelligence, the lower the threshold to these feelings, likewise, the stronger the feelings, the more readily they push themselves into our consciousness.���

�

The habitual part of our subconscious mind is the control centre.�� However, it is not us.�� This part of our mind was meant to be our servant, not our master.��

�

An important effect of change can be the arising of a mental state we refer to as feeling or emotions (vedana).� So often these feelings can cause or exacerbate both mental suffering and physical stress.� Conversely - and perhaps surprisingly - unconcern, not caring or indifference, as it is sometimes called, can bring about peace and happiness.��� So equanimity is the key here.

�

We are in control of Mind-Body Stress

We do not realise that misguided understanding, based on ego, manifests itself this way in our life�s journey. The results of decision-making from wrong understanding have left the world peoples� in situations which we can see, only too clearly, are states of disharmony.�� These states so often arise from greed, jealousy, desire, anger or as a consequence of misunderstanding, and can affect us in many negative ways.� All are fear-based.��� Yes, all come from fear- ego�s fear.

�

����������� What is the alternative?�

�

�We could try to be kind to others.� We could endeavour to feel empathy and sympathy for their problems and respond with kindness.�

�

����������� Can we do this?� Is this practical?�

�

If you believe it is possible then, firstly, you need to know The Way.� And that way is to bring your feelings down to their minimum levels.�� If we think carefully, we�ll realize that animals all over the world are able to coexist peacefully, within their own species - have done so for millions of years. Our modern brain has enabled us to fly in space, live under water, travel to the moon and send probes to distant planets. Yet still, in the Twenty First Century, we continue to fight and kill.� The lessons of the past remain unlearned.

�

�

Buddha�s Principle of Relativity � (Mind - Body � Stress)

�

You will undoubtedly be bumping into the most philosophical of Buddha�s teachings. The Principle of Relativity (Paticcasamuppada) was His first set of guidelines for freedom from suffering. Buddha found a cure for mental disorder and decided to pass on the therapy to others. He was far ahead of the times.�

�

The theory remained puzzling for the past 1500 years or even more. However, after years of study, I think I have an answer � a scientific explanation. Eureka � I have found it. Buddha�s philosophy is scientific, analytical and stands to reason. It reveals that we are the architects of our own problems � we created them. Find out how they can be destroyed.�

�

What is Paticcasamuppada (PS)?

As I see it, Paticcasamuppada describes a biological process that takes place when a disturbance agitates a balanced state within the body. This doctrine specifically deals with an internal sensation (ignorance) causing the brain to generate effects, both mentally and physically. This process, however, applies to almost all instances in our daily life.

�

Read it. You can see for yourself.

�

Ven Buddhaghosa misjudged the significance of PS

�

Visuddhimagga (The Path of Purification) is regarded among Theravada Buddhists as the authority and a classic textbook on the Buddha�s teachings dealing on abstract psychological concepts. Ven Buddhaghosa�s interpretation of the PS is regarded as standard. It obscures the truth but nevertheless, it has been accepted for the last 1500 years, for in yet another commentary Sammohavinodani (Dispeller of Delusion) he describes PS as occurring in brief moments of time described as �mind moments�, but had nothing to say about it. Both commentaries are from the Tripitaka.

�

Referring to this doctrine Ven Buddhaghosa says: it is inherently difficult to comment on PS as the ancients did (page 599 Visuddhimagga)).

�

�The truth, a being, rebirth � linking, and Paticcasamuppada, are four things very hard to see and difficult to teach. I find no footing for support and seem to founder in a sea. Whoever learns alertly this PS, will go from excellence to excellence and when perfected, he will then escape beyond the vision of the King of Death�

�

Here�s another confusing quote: (page 600)

�Buddha�s teaching of PS is four fold

(1)�� From the beginning to the end

(2)�� From the middle, up to the end

(3)�� From the end, or

(4)�� From the middle, down and to the beginning

�

And yet another; (page 671)

Explaining his interpretation of PS on a lifetime to lifetime basis, he quotes:

�There is re-birth linking, which is consciousness

There is descent into the womb, which is mentality � materiality

There is sensitivity which is sense base

There is which is touched, which is contact

There is what is felt, which is feeling�

�

This is a clear misconception of Buddha�s most insightful teaching proclaimed by Him soon after Enlightenment related to �mind moments�, for workings of the mind are Buddha�s area of specialty.

�

Recent interpretations in his book by P.A. Payutto tilted �Dependent Origination� published by Buddhadhamma Foundation, Bangkok, Thailand and by Buddhadasa Bhikkhu, also of Thailand, titled �Dependent Origination� shed doubts on to the validity of Ven Buddhaghosa�s interpretation, on a lifetime - to lifetime basis. They think that this may not be the case. So why continue?

�

You are invited to read my understanding of Paticcasamuppada from a more logical and scientific point of view involving �mind moments�, and to acknowledge that Ven Buddhaghosa�s is only his opinion. Please read my analysis of PS and accept that Ven Buddhaghosa�s interpretation is to a great extent misleading. ������������

Conclusion Chapter

The cause of suffering and stress

�

We began with the assumption that wrong understanding coupled with addiction and craving are the real causes of our problems. This is true. We often seek an experience of sensual pleasure, for the happiness it will bring us. People try to earn plenty of money to buy the most luxurious homes, racing cars, and expensive holidays, to imagine that to be happiness for a successful lifestyle. Others sense the limits of sensual indulgence and seek more lasting happiness with smoking, gambling, drinking, and sexual misconduct, to mention just a few. Understandably, these people believe that increased material comfort will bring them lasting happiness. Yet these sources of happiness have limitations. Possessions, social approval, the love of friends and family, and a wealth of pleasurable experiences ought to make people joyful. Why, then, do people so often experience misery instead?

�

The large majority of us are plain and simple human beings. We do not require material wealth to be happy. The poorest of the poor are cheerful. Clearly material wealth is not the one and only source for inner peace and happiness. Continually ask yourself, "Am I happy?" and investigate what you find. Don't get lost in beliefs and compare with others from around the world; try to find out what is really going on within you.

�

Sensory information or Sankhara in Pali, are thoughts, ideas, concepts which we identify with as being part of our self.�� When these are regarded as being threatened:� diminished, taken away, destroyed, we react because we, i.e. our ego, feels it is being threatened, diminished, or destroyed in some way.

�

If you think back it in hindsight, you probably have a clearer picture as to what constitutes our real self and its corollary, our mind - the mind with its contents of Avijja - being the architect of our day-to-day problems.� You should now have the knowledge to solve these problems.�� Our conscious awareness of the arising and passing away of a thought enables us to know what is really happening in the world around us.�� But we need always to remember that mind-body contact gives rise to feelings - feelings ranging between pleasure and displeasure; between ecstasy and loathing.�� Knowledge of these feelings is an important breakthrough.�

�

The purpose of this book is to acquaint you with the know-how to best to handle situations which arise in our daily lives.� We recognise that many of our dealings are harmful.�� Addictions are an example of these.��� If smoking, excessive use of alcohol, or the use of� illicit drugs feels good, and we continue to use them even though we know they are injurious to our long-term health, we have no one but ourselves to blame.�� We know that these things can, not only ruin our health, but destroy our very lives, and the lives of those around us. This is ignorance giving rise to craving.

�

Moreover, the same is true of our being unable to control anger, greed and intense desire.� These last are ongoing self-negating behaviours, based in fear.�� They are negative sankhara.�� They are every bit as bad, in the long term, as illicit drugs.�� So how do we handle such?� How do we move beyond their stranglehold?�� How do we find peace?

�

Homeostasis � A Feedback Cycle

Homeostasis is a natural process in humans that regulates our internal environment to keep the body systems functioning well, and to protect us from harm. While internal environment is responsible for keeping normal functions, external stimuli cause disturbances and appropriate action has to be taken to bring the body back to normal. For this reason, the receptors of these stimuli send messages to the brain for a quick answer back. In turn, the brain�s response is to generate favorable pattern of output after reference to stored information, so the body can return to normal. This process of constant monitoring comes from the direct response of a feedback system.

We do not require sophisticated and up to date laboratories and equipment as we have today, in order to grasp this biological process. The mind can observe it, trained with proper understanding and insight. This is precisely what the Buddha did. He concentrated on the effect of stimulus on the brain. Answer � Buddha�s Principle of Relativity. In this book we pay special attention as to how the brain�s control and modulating functions work.

Homeostasis and meditation both refer to a calm and peaceful state of mind.�� Both can be, and often are, destabilised by external events.� Our sense organs send messages to the Control Centre (brain) whose boss is our Automatic Mind.� These produce impulses that contact the body. Contact causes a reactive feeling. This feeling or sensation is the forerunner of consequences affecting both mind and body. Feeling is the key. This is where reactions can be stymied, attenuated, nullified.

�

The Sensory Information Store (our memory store) is a vast storehouse of experiences and memories of which a small percentage - about 20% - is incorrect understanding.�� This is what we might call negative, destructive thought.�� It is this which festers as unhappiness within us.� This is what causes our angst.�� If we can motivate ourselves to modify this 20% (which is at the centre of our troubles for it is within) then the world will be a more pleasant and peaceful place for us.�� And not only for us, but for the rest of the community

�

To be conscious is a requirement and is the provider of sensory information and feelings strongly bonded together.�� They emerge or arise at variable levels of awareness.�� Every concept has feeling embedded in it.� Every idea, every thought, is thwart with feelings.�� In some thinking patterns, the associate feelings are negligible.� In others they are downright dangerous!� Volatile!�� Additionally, the greater our intelligence, the lower the threshold to these feelings, likewise, the stronger the feelings, the more readily they push themselves into our consciousness.���

�

The habitual part of our subconscious mind is the control centre.�� However, it is not us.�� This part of our mind was meant to be our servant, not our master.��

�

An important effect of change can be the arising of a mental state we refer to as feeling or emotions (vedana).� So often these feelings can cause or exacerbate both mental suffering and physical stress.� Conversely - and perhaps surprisingly - unconcern, not caring or indifference, as it is sometimes called, can bring about peace and happiness.��� So equanimity is the key here.

�

We are in control of Mind-Body Stress

We do not realise that misguided understanding, based on ego, manifests itself this way in our life�s journey. The results of decision-making from wrong understanding have left the world peoples� in situations which we can see, only too clearly, are states of disharmony.�� These states so often arise from greed, jealousy, desire, anger or as a consequence of misunderstanding, and can affect us in many negative ways.� All are fear-based.��� Yes, all come from fear- ego�s fear.

�

����������� What is the alternative?�

�

�We could try to be kind to others.� We could endeavour to feel empathy and sympathy for their problems and respond with kindness.�

�

����������� Can we do this?� Is this practical?�

�

If you believe it is possible then, firstly, you need to know The Way.� And that way is to bring your feelings down to their minimum levels.�� If we think carefully, we�ll realize that animals all over the world are able to coexist peacefully, within their own species - have done so for millions of years. Our modern brain has enabled us to fly in space, live under water, travel to the moon and send probes to distant planets. Yet still, in the Twenty First Century, we continue to fight and kill.� The lessons of the past remain unlearned.

�

�

The Yogini�s Eye: Comprehensive Introduction to Buddhist Tantra, Volume I: Systemization and Interpretation introduces a new translation series, Classics of the Early Sakya, which will focus on the extensive literature of the Sakya Lamdre lineage of the Hevajra Tantra cycle of revelation. This first volume of introduction is the earliest book of its type and comprehensive treatment of the subject matter to have been written, and initiated the scholarly study of Tibetan Buddhist Tantra. Subsequent studies in all lineages were built on the foundation established by this book.

The Yogini�s Eye has served as the introductory textbook for the study of Sakya Tantra continuously for over 800 years. Over the centuries, the textbook has been supplemented by a total of fifteen commentaries and study guides written by the most learned scholars of the Sakya tradition, including Lama Dampa Sonam Gyaltsen (1312�1375), Yeshe Gyaltsen (1300�s�1406), Ngorchen Kunga Zangpo (1382�1450), Lowo Khenchen Sonam Lhundrup (1456�1532), Ngorchen Konchok Lhundrup (1497�1547), Amezhap Ngawang Kunga Sonam (1597�1659), and Dezhung Chopel Jamyang Kunga Namgyal (1880�s� mid-1950�s). This first English edition contains the translation of thirteen of these study guides, excluding all repetitive sections, inserted into the original book in the appropriate context.

The Yogini�s Eye: Comprehensive Introduction to Buddhist Tantra, Volume I: Systemization and Interpretation introduces a new translation series, Classics of the Early Sakya, which will focus on the extensive literature of the Sakya Lamdre lineage of the Hevajra Tantra cycle of revelation. This first volume of introduction is the earliest book of its type and comprehensive treatment of the subject matter to have been written, and initiated the scholarly study of Tibetan Buddhist Tantra. Subsequent studies in all lineages were built on the foundation established by this book.

The Yogini�s Eye has served as the introductory textbook for the study of Sakya Tantra continuously for over 800 years. Over the centuries, the textbook has been supplemented by a total of fifteen commentaries and study guides written by the most learned scholars of the Sakya tradition, including Lama Dampa Sonam Gyaltsen (1312�1375), Yeshe Gyaltsen (1300�s�1406), Ngorchen Kunga Zangpo (1382�1450), Lowo Khenchen Sonam Lhundrup (1456�1532), Ngorchen Konchok Lhundrup (1497�1547), Amezhap Ngawang Kunga Sonam (1597�1659), and Dezhung Chopel Jamyang Kunga Namgyal (1880�s� mid-1950�s). This first English edition contains the translation of thirteen of these study guides, excluding all repetitive sections, inserted into the original book in the appropriate context.

The Yogini�s Eye: Comprehensive Introduction to Buddhist Tantra, Volume I: Systemization and Interpretation introduces a new translation series, Classics of the Early Sakya, which will focus on the extensive literature of the Sakya Lamdre lineage of the Hevajra Tantra cycle of revelation. This first volume of introduction is the earliest book of its type and comprehensive treatment of the subject matter to have been written, and initiated the scholarly study of Tibetan Buddhist Tantra. Subsequent studies in all lineages were built on the foundation established by this book.

The Yogini�s Eye has served as the introductory textbook for the study of Sakya Tantra continuously for over 800 years. Over the centuries, the textbook has been supplemented by a total of fifteen commentaries and study guides written by the most learned scholars of the Sakya tradition, including Lama Dampa Sonam Gyaltsen (1312�1375), Yeshe Gyaltsen (1300�s�1406), Ngorchen Kunga Zangpo (1382�1450), Lowo Khenchen Sonam Lhundrup (1456�1532), Ngorchen Konchok Lhundrup (1497�1547), Amezhap Ngawang Kunga Sonam (1597�1659), and Dezhung Chopel Jamyang Kunga Namgyal (1880�s� mid-1950�s). This first English edition contains the translation of thirteen of these study guides, excluding all repetitive sections, inserted into the original book in the appropriate context.

The Buddha Meets Socrates offers a glimpse into a rare meeting of East and West. It is the journal of an American professor who traveled to the Himalayan foothills of India to become the private tutor of one the highest lamas in Tibetan Buddhism, the young 17th Karmapa. In dialogue much to the Socratic pattern issues of happiness, the mind, knowledge, time, death, and wonder were explored. Seeing Western and Eastern ways of thought in contrast sharpened both, and the actual encounter opened a promising new perspective.

The Buddha Meets Socrates offers a glimpse into a rare meeting of East and West. It is the journal of an American professor who traveled to the Himalayan foothills of India to become the private tutor of one the highest lamas in Tibetan Buddhism, the young 17th Karmapa. In dialogue much to the Socratic pattern issues of happiness, the mind, knowledge, time, death, and wonder were explored. Seeing Western and Eastern ways of thought in contrast sharpened both, and the actual encounter opened a promising new perspective.

The Buddha Meets Socrates offers a glimpse into a rare meeting of East and West. It is the journal of an American professor who traveled to the Himalayan foothills of India to become the private tutor of one the highest lamas in Tibetan Buddhism, the young 17th Karmapa. In dialogue much to the Socratic pattern issues of happiness, the mind, knowledge, time, death, and wonder were explored. Seeing Western and Eastern ways of thought in contrast sharpened both, and the actual encounter opened a promising new perspective.

He would move, he would rise and he would awake. The world would know him as Maitreya, the hidden one, perfectly still and empty. The seekers of Nirvana and Maitreya have grown old. Old age has brought with it wrinkles as that of a withering savanna flower; the hair too reflects a mind altogether rubbed by time, growing whiter like life growing pale underneath the shadow of time.

He would move, he would rise and he would awake. The world would know him as Maitreya, the hidden one, perfectly still and empty. The seekers of Nirvana and Maitreya have grown old. Old age has brought with it wrinkles as that of a withering savanna flower; the hair too reflects a mind altogether rubbed by time, growing whiter like life growing pale underneath the shadow of time.

Travels in Northern Mongolia describes Don Croner’s search deep into the heart of the Khangai Mountains of Mongolia for the source of the Yenisei-Angara-Selenga River System, the fifth longest river system in the world; his visits to locales connected with the life of Zanabazar (1635–1723), founder of the Gelugpa Sect of Buddhism in Mongolia, a world-class artist, and the first of Mongolia’s eight Bogd Gegens; and a horseback trip to the upper Onon Valley, an area known as the Birthplace of the Mongols, including an ascent of Burkhan Khaldun, the mountain worshipped by Genghis Khan.

Travels in Northern Mongolia describes Don Croner’s search deep into the heart of the Khangai Mountains of Mongolia for the source of the Yenisei-Angara-Selenga River System, the fifth longest river system in the world; his visits to locales connected with the life of Zanabazar (1635–1723), founder of the Gelugpa Sect of Buddhism in Mongolia, a world-class artist, and the first of Mongolia’s eight Bogd Gegens; and a horseback trip to the upper Onon Valley, an area known as the Birthplace of the Mongols, including an ascent of Burkhan Khaldun, the mountain worshipped by Genghis Khan.

Modern scientists are on the verge of crises for new guidance for their research in the 21st century because of new technologies, which have shed light on new discoveries that contradict with the Standard Model and the Big Bang theory. The Ultimate Theory of the Universe not only explains the structure of the cosmos, but also the spiritual facet that the 20th century science has never studied in depth. This book may be used as guidance for both scientists and ordinary people to live a meaningful life.

REASONS YOU SHOULD OWN

THE ULTIMATE THEORY OF THE UNIVERSE

(THE LINK BETWEEN SCIENCE AND BUDDHISM FOR
BETTER LIVING ON EARTH IN THE 21ST CENTURY)

New Guidance for Research in the Twenty-First Century
New Book Boldly Fuses Science, Religion, and Philosophy

* The only complete source of information on Buddhism and modern science
* Revealed in innovative new concepts on space and time measurements!
* Get expert guidance on searching for the truth
* Practical solutions to tough human problems
* Everything you need to discover the latent potentialities within you and your environment!

A COMPREHENSIVE REFERENCE EXPLORING
A BROAD SPECTRUM OF LIFE AND THE UNIVERSE

No God, no Brahma can be found,
No mater of this wheel of life,
Just bare phenomena roll
Dependent on conditions all!
Visuddhimagga

Unlike an animal, man requires more than mere physical comfort and needs help to cope with his frustration and miseries arising from his daily experience. We seem to have an instinctive urgent to seek the Truth, but somehow lack the capacity to find it. The dilemma of trying to set up an absolute standard is merely one of the many puzzles that have harassed mankind since the dawn of civilization. Man’s search for Truth has been a never-ending obsession. The Ultimate Theory of The Universe is a bridge between modern science and Buddhism. The author had tried to use Buddhism as a compass for the people of the 21st century. It seeks to answer major questions about Buddhism relation to modern science.

ARRANGED INTO THIRTEEN COMPREHENSIVE SECTIONS

It isn’t fair to say that despite all the scientific progress achieved and the advantages conferred on man, science leaves the inner world basically unchanged. It has only heightened man’s feeling of dependence and insufficiency, and has barely scratched the surface of man’s inner world. Modern scientists are on the verge of crises for new guidance for their research in the 21st century because of new technologies, which have shed light on new discoveries that contradict with the Standard Model and the Big Bang theory.

In addition to its failure to bring security to mankind, science has also made everyone feel even more insecure by threatening the world with the possibility of wholesale destruction. On the other hand, it is not difficult to understand that many of the views held in many religions regarding the cosmos and life are just conventional thoughts of which have long been superseded. It is a general truth to say that religions have greatly contributed to human development and progress. They have laid down value and standards and formulated principles to guide human life. But, for all the good they have done, religions can no longer survive in the modern scientific age if the followers insist on imprisoning truth into set forms and dogmas, on encouraging ceremonies and practices which have been depleted of their original meaning.

Technology has pushed us to the brink of advancement. But the new discoveries and achievements in science are contradicting to the accepted classic theories of today. This conflict calls for a new platform of alignment to guide the world to a brighter future. Pram Nguyen’s The Ultimate Theory of the Universe is a book that aims to answer that call, breaking ground to better, more advanced research in science.

Modern scientists are in a crisis, needing new guidance for their research in the 21st century because of new technologies, which have shed light on new discoveries that contradict with the Standard Model and the Big Bang theory. The Ultimate Theory of the Universe not only explains the structure of the cosmos, but also the spiritual facet that the 20th century science has never studied in depth, making this book a complete essential medium of information. This book may be used as guidance for both scientists and ordinary people to live a meaningful life.

Section 1: Discuss the background and the general characteristics of modern science.

Section 2: Provides an introduction to four kinds of knowledge, six patterns of human though, as well as “Double Standard Truth”. Based on these ways of thinking, human beings are unable to experience the whole universe. What is missing in the Standard Model of the 20th century science?

Section 3: Discusses the limitation of science. Can science make human beings free from suffering and to bring them to eternal happiness which goes beyond worldly material pleasure? If it can, why do violent acts and immoral practices bound in the countries which are super advanced in science? Is science able to provide a meaningful purpose of life?

Sections 4: In the light of modern scientific discoveries, many basic religious concepts are crumbling under the pressure of modern science and are no longer acceptable to the intellectual and well-informed person. Man needs religious, but not for the reason of giving him a dream for his next life or providing him with some dogmatic ideas to follow in such a way that he surrenders his human intelligence and become a nuisance to his follow beings. Is Buddhism able to meet all the requirements of a rational religion that suit the needs of the future world?

Sections 5: Introduces the Ultimate Source of Mind (The Ultimate Reality): The one eternal principle of the universe, which is the serenity of Mind, is reflected in the cosmos, its presence charges everything with spiritual significance, its mysteries can beheld everywhere, and by means of any object one may generate all virtues and fathom the secret of entire universe.

Section 6: Provide the State of Primordial Darkness (Ignorance), Illusion, Defilements, and Cycle of Birth and Death, the nature of all things, as well as the Supreme Law in Nature or the Cosmic Law of Cause and Effect; how does it work? Moreover, what is the cause of the inequality that exists among mankind and how do we account for the unevenness in this ill-balance world? What causes all living beings subject to transmigration through various worlds? There are some who do not believe in heavens or hells; however, these realms do exist, it is just that the human eyes cannot see or know about them. Sentient beings are forever revolving in the cycle of birth and death: in one realm after another, like a spinning wheel, with neither beginning nor end. Rebirth in the heaven or human realms is difficult and rare, while descent into the realms hells, hungry ghosts, animals and demons is easy and common.

Section 7: Rebirth or becoming again and again is a natural occurrence not created by any particular religion or god. Belief in rebirth or disbelief does not make a difference to the process of rebirth or avoiding rebirth. Rebirth takes place as long as craving for existence and craving for sensual pleasure or attachment exists in the consciousness. Those strong mental forces prevail in each and every living being in the universe. Those who cannot reduce their craving and attachment must be prepared to face all unsatisfactory and uncertain situations associated with rebirth and becoming again and again. The Bud