Systems Basics: Systemic solutions with evidence-based medicine for better concentrations – the systems thinking for everyone’s mind through the teaching of Buddha on the systems science of Five Aggregates 系統論基礎工作坊:循證醫學提高專注力的探討 – 藉以理解人類思想的系統性與佛學五蘊的東方系統思維

 International Society for the Systems Sciences 61th conference

Sunday Morning Systems Basics workshop:

The ability to concentrate has grown in importance in the ever speeding pace of modern society. The feedback cycle of information and matter are getting faster and faster. Moreover, multi-tasking has become a fundamental prerequisite for daily work. Furthermore, quality of services and quantity of serving duration keep increasing. All these factors require our good concentration. Research has been carried out to evaluate different treatments using evidence-based medicine methodologies. One of the treatments is the observation of one’s breath, namely Anapana, and its extension to the observation of the bodily sensations called Vipassana. In this workshop we will practice the mini version of the treatment.

From the analysis of the practice, we will try to find the common structure and relationship that can be generalized using systems thinking which could help us understand how our minds work. Research has shown that this systems thinking is rooted from the teaching of Buddha.

The application of system theory requires the understanding of ourselves and of each other, the nature, and the past and future possibilities in a systemic way. That is, we need to understand both the structure and dynamics of our physical body systems, and of our mental mind observations. Research shows that the composition of our body and that of our mind may be explained by the same system theory relating to energy, matter, life and information. We employed this simple ancient system theory as taught by Buddha to investigate how our naturally systemic-structured mind arbitrarily developed all the non-systemic and problematic way of thinking. We use our body to experience the world around us but our mind is the one which is observing and making decisions to change the world. System theory sees the world as composing of observers, decision makers, systems, the environment, the boundaries and relationships between them. There are in effect two opposite forces in the world that constantly interact with each other, creating a flow of energy, matter and information between systems and the environment. On one hand we have the disorder force governed by the second law of thermodynamics that drives everything into an equilibrium state with maximum entropy. On the other hand we have the organizational force governed by the constraints of a system that drives the system into a particular desired steady state with a low entropy.

Our minds are both the observer and the decision maker confronting a major problem. Throughout our life we look for satisfaction that brings happiness. Our government has been relying on economics to achieve this but 80% of the time we are dissatisfied with the people and situations around us, giving rise to craving, aversion and ignorance in our minds and creating all sorts of problems in our society. This is called suffering in the teaching of Buddha, and he offered us a three step solution for our mind. In this workshop we will investigate the systemic view of these three steps, namely self-protection, concentration and purification of mind. We will also investigate a 10-day Vipassana mental healthcare program for people of all religions including scientific communities. It is believed that such a program could bring happiness, peace and harmony for our society.

Is death the end of our lives or just the beginning of another new life? A system undergoes a transition of system state upon death, but will the system continue in other forms at other places? Or will it just terminate totally? What are the possible new system states and are they sustainable? In this workshop we will investigate the sustainability of Heaven, Hell, Earth and Nibbana (null). We will also investigate the way to prepare ourselves to transit into these states.

 

Happy Birthday to my dear teacher Buddha

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My Gratitude to Buddha… Thank you for teaching me how to look after the physical body. Thank you for teaching me how to manage the emotional mind. Thank you for teaching me the correct mental perception of kindness. Thank you for showing me how to live a life that is full of charitable behavior. Thank you for revealing the wisdom of Impermanence, Dissatisfaction, and Egolessness.

發自 from 黃炎 E C

The THESAURUS LITERATURAE BUDDHICAE (TLB) is a multilingual presentation of Buddhist literature sentence by sentence in Sanskrit, Chinese, Tibetan, English, etc. 佛學文獻詞庫( TLB )是以梵文,中文,西藏文,英文等多語種的逐句佛學文獻演說

Link

The THESAURUS LITERATURAE BUDDHICAE (TLB) is a multilingual presentation of Buddhist literature sentence by sentence in Sanskrit, Chinese, Tibetan, English, etc. 文獻詞庫( TLB )是以梵文,中文,西藏文,英文等多語種的逐句佛學文獻演說

不同文化的共同金科玉律:儒家的「己所不欲,勿施於人」A common Golden Rule across different cultures, the Confucius: Do not do to others what you would not like yourself.

The Golden Rule 金科玉律:
Confucius 儒家: Sinology Confucianism, the Analects of Confucius.
子貢問曰:「有一言而可以終身行之者乎?」
子曰:「其恕乎!己所不欲,勿施於人。」 —— 《論語·衛靈公》
Do not do to others what you would not like yourself.

Buddhism 釋家:
Udanavarga 5:18 Priyavarga 《法集要頌經》愛樂品第5.18
徧於諸方求 令心中間察
頗有斯等類 不愛乃愛彼
以己喩彼命 是故不害人
5. AGREEABLE THINGS.
18. Look where you will, there is nothing dearer to man than himself; therefore, as it is the same thing that is dear to you and to others, hurt not others with what pains yourself.

Christianity:
Do Unto others as you would have them do unto you.

Hinduism:
Treat others as you would yourself be treated.

Islam:
Do unto all men as you would wish to have done unto you.

Judaism:
What you yourself hate, do to no man.

Native Americian:
Live in harmony, for we are all related.

Sacred Earth:
Do as you will, as long as you harm no one

Zoroastrianism:
Whatever is disagreeable to yourself, do not do to others.

The list keep going on and on… 

https://translate.google.com.hk/translate?hl=zh-TW&sl=en&tl=zh-TW&u=http%3A%2F%2Fbessel.org%2Fgolden.htm&anno=2

 

 

 

 

 

 

 

 


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THE QUEST FOR A GENERAL SYSTEM THEORY FOR ANY PARTICULAR PERSPECTIVE – does it ever exist or has it been there all the time? 尋找適用於任何一個觀點的廣義系統論 – 是尋新還是尋舊?

[中文版]

Sciences have been developed throughout human history in order to search for a set of basic components and their relationships to one another within a certain field. System thinkers try to find a basic set of components and relationships that can be applied to all fields of science. System thinking enables the view of a big picture in a holistic perspective, so that all components, relationships, and transformations can be clearly understood by the observer.

In any system, an observer is required in order for analysis occur. In physics, speed and time do not mean anything without the frame of reference of an observer. The frame of reference of the observer determines the perspective of the analysis of the system. An observer can try to analyze a system objectively, however, being objective only means that the analysis is agreeable by a certain population of observers. There will always be a larger population of observers and hence the analysis is always relatively subjective. Objective analysis with either “no perspective” or “all perspective” is impossible, any analysis will instead take on one of an infinite number of possible perspectives.

In this paper, the properties of a general theory which can be applied in any particular perspective are analyzed. Some of the existing fundamental theories in different fields are investigated; including set theory in mathematics, relativity in physics, differential diagnosis-cure process in Traditional Chinese Medicine, Taichi Yin-Yang theory in Taoism, and Five Systems theory in the teaching of Buddha.

Full paper

Published in Australia and New Zealand Society’s  ANZSYS Conference 2008

尋找適用於任何一個觀點的廣義系統論 – 是尋新還是尋舊? THE QUEST FOR A GENERAL SYSTEM THEORY FOR ANY PARTICULAR PERSPECTIVE – does it ever exist or has it been there all the time?

[English]

在整個人類歷史中,科學的發展一直都是為了在某一個領域內尋找一套基本組件和它們彼此之間的關係。而系統思想家則一直試圖尋找一組可以應用到各個科學的領域的基本組件和關係。系統思維能夠讓我們從整體的角度來看一個大藍圖,這樣觀察者就可以清楚地了解所有的組件,關係和它們之間的轉換。

我們都需要一個觀察者才可以開始分析任何系統。沒有觀察者,物理學上的速度和時間是沒有意義的。觀察者的思想體系決定了系統的分析角度。觀察者可以嘗試客觀地去分析一個系統,但是所謂客觀,只是意味著該分析是有一定數目的觀察者同意而已。之後總是可以有較多數目的觀察者,因此之前的分析始終是相對主觀的。毫無角度或全角度的客觀分析是不可能的,任何分析都只可以從無限可能多觀點中採取一個。

本文對一個可以應用在任何特定角度的廣義系統論之特性進行了分析,並與一些在不同領域中的現成基本理論進行了比較,包括數學中的集合論,物理學中的相對論,中國傳統醫學中的辨證論治,道教中的太極陰陽學說和佛陀的教學五蘊理論。

英文全文 Full paper

Published in Australia and New Zealand System Society’s 澳大利亞與新西蘭系統學會   ANZSYS Conference 2008 年研討會發表

靈性與系統特別融合小組: 佛法四聖諦八正道之系統思維與跨學科應用工作坊 System theory and our minds – a systemic way of understanding ourselves, each other, the nature, the past and future possibilities

靈性與系統特別融合小組: 佛法四聖諦八正道之系統思維與跨學科應用工作坊
System theory and our minds – a systemic way of understanding ourselves, each other, the nature, the past and future possibilities

 

Observers‘ and
Decision makers’
ability in system theory
(Taichi)
太極-行者之能力

reason of why to act
(Yin supports)

陰為陽之守
-
行為之因由

power of how to act
(Yang operates)

陽為陰之使
-
行為之表現


Observer
觀察者
(Yin supports)
陰守

Awareness 覺知:

consciousness 意識,
cognitio
n
認知,
Field
場,

Perception 觀念:

perspective 看法,
recognition
認可,
memory
記憶;

preferences, prejudices, ignorance and wisdom
貪、嗔、癡、智觀念

Decision maker
決策者
(Yang operates)
陽使

Sensation 感受

Difference between the awareness of the present reality and the awareness of perspectives in memory, causing the Flow of energy and matter (information), and resulting in Desire.
分別心生流動的感受再生欲得

受】

Reaction 反應:

mental conditioning 心理條件作用)Strategy 策略,
Action triggered by sensations
感性行動,
Stronger perception, stronger sensation, stronger reaction.
概念強則感受強則反應強。

These four characters together with the physical body system (色) is said to be the five aggregates of human in the teaching of Buddha (Buddha 500BC a), (Buddha 500BC b) (Goenka 1987a) (Goenka 1987b).

Full paper:  http://www.ec-balance.org/blog/?p=605

 

The application of system theory requires the understanding of ourselves, each other, the nature, the past and future possibilities in a systemic way. That is, we need to understand both the structure and dynamics of our physical body systems, and of our mental observers. Research shows that the composition of our body and that of our mind may be explained by the same system theory relating energy, matter, life and information. We employed this simple ancient system theory as taught by Buddha to investigate how our naturally systemic-structured mind artificially developed all this non-systemic and problematic thinkings. We use our body to experience the world around us but our mind is the one who is observing and making the decisions to change the world. System theory sees the world composed of observers,decision makers, systems, the environment, the boundaries and the relationships among them. And there are two opposite forces in the world that constantly interacting with each other, creating the flow of energy, matter and information between systems and the environment. On one hand we have the disorder force governed by the second law of thermodynamics that drive everything into a equilibrium state with maximum entropy. On the other hand we have the organizational force governed by the constrains of a system that drive the system into a particular desired steady state with a low entropy.

Our mind are both the observer and the decision maker with a major problem. Throughout our life we have been looking for satisfaction that brings happiness. Our government have been relying on economics to achieve this but 80% of the time we are dis-satisfied with the people and situations around us, bringing craving, aversion and ignorance into our minds and creating all sorts of problems in our society. This is called suffering in the teaching of Buddha, and he offered us with a three step solution for our mind. In this workshop we investigate the systemic view of these three steps namely self protection, concentration and purification of our mind. We also investigate a 10 days Vipassana mental healthcare program for people of all religions including scientific communities. It is believed such a program could bring happiness, peacefulness and harmony for our community.

Death is the end of our lives or just the beginning of another new life? A system undergoes a transition of system state upon death, but will the system continue in other forms at other places? Or will it just terminate totally? What are the possible new system states and are they sustainable? In this workshop we will investigate the sustainability of Heaven, Hell, Earth and Nibbana (null). And we investigate the way to prepare ourselves to transit into these states.

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