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KHTK Factor # 21

Reference: A Course on the Factors

KHTK Factor # 21: The reality of the universe comes from the consistency of viewpoint of the interaction of dimension points.

The reality is generated from the continuity, consistency and harmony among the viewpoints and the dimension points. Any discontinuity, inconsistency or disharmony appears as an anomaly.

Such anomalies give rise to unreality, conflicts and all the aberrations that we see around us. It is what Buddha called birth, aging, sickness, death, sorrow and defilements. It is the resolution of these anomalies in our mind that leads us to experience the nirvana of Buddhism.

The overriding principle is the oneness of reality that brings us close to the knowledge of the Unknowable. Each universe is such an attempt to know the Unknowable. When we come to that knowledge, the cycle ends. A new cycle then starts for the attempt to know the Unknowable. 

Thus, there are cycles of universes.



Compare the above to the following factor in Scientology.

Scientology Factor # 21. From this comes a consistency of viewpoint of the interaction of dimension points and this, regulated, is TIME.

There is nobody regulating anything. There is simply the principle of oneness of reality that guides us toward the knowledge of the Unknowable.



The overriding logic is the oneness of reality.


MN 12 The Greater Discourse on the Lion’s Roar

Reference: Exploring the Words of the Buddha

This is a summary of MN 12: The Greater Discourse on the Lion’s Roar (Mahasihanada Sutta)


MN 12 Summary

(1 – 8) Buddha faced criticism by a person, who became dissatisfied and left the Order because the Buddha would not perform any miracles for him or explain to him the beginning of things. Buddha’s response was that this man was misguided and his words were spoken out of anger; and that he will never infer of Buddha according to Dhamma.

(9 – 21) Buddha then describes the powers of Tathagata. Tathagata has a mind cleared of all taints. Such a mind has far reaching abilities.

(22-28) Tathagata is certain that he is fully enlightened; he has destroyed all taints; he is fully aware of obstructions; his Dhamma when practiced would lead to complete destruction of suffering.

(29 – 31) Tathagata has direct experience of approaching, sitting and talking in hundreds of assemblies of all kinds without fear and timidity.

(32 – 34) Tathagata has direct knowledge of egg-born generation, womb-born generation, moisture-born generation, and spontaneous generation.

(35 – 43) Tatagatha understands the path and way leading to these five destinations: Hell, the animal realm, realm of ghosts, human beings, and gods, and also to Nibbana. Furthermore, he understands the behavior and the conduct that would lead a person to those destinations. 

(44 – 56) Tathagata has lived a holy life practicing extreme of asceticism, coarseness, scrupulousness and seclusion. Thus, he has gone through extremes of self-mortification, which was the prescribed practice for enlightenment by the brahmins. Yet, by such conduct, by such practice, by such performance of austerities, he did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones.

(57 – 62) Buddha has already talked about the erroneous belief of self-mortification. Now he talks about other erroneous beliefs, such as, ‘Purification comes about through the round of rebirths, or through [some particular kind of] rebirth, or through [some particular] abode, or through sacrifice, or through fire-worship.’ Buddha could say from direct knowledge that none of these ideas were fruitful. There was also this belief that, in old age, a person lost the lucidity of his wisdom. Buddha didn’t find that to be true either. Buddha was eighty years old, but still very lucid in his wisdom.

(63 -64) The correct path for spiritual enlightenment is nibbana that Buddha achieved.


Glossary of Substance

Reference: KHTK Glossary (Physics)

This is the beginning of a glossary that views SUBSTANCE in the most general manner. It is a work in progress.






When we think, remember, or visualize, we are dealing with the cognitive substance. Our postulates, considerations, viewpoints and ideas are all made of cognitive substance. One of the intrinsic property of cognitive substance is “awareness”. This awareness can be contrasted very finely with other awareness that are present. The consistency of cognitive substance is so fine that it cannot be sensed by our physical senses. It can be sensed only by our mental sense. We may refer to the dimension of cognitive substance as “theta.” It has its own laws that are very different from the laws of physical substance.

Consciousness is the ability to sense. There is primitive consciousness only, “to evolve”, in the “primary substance.” This leads to evolution. As the substance and its form evolve, its consciousness also evolves. This consciousness is weak in inanimate objects, greater in animate organisms, and the greatest in the humankind. There is no consciousness independent of the universe. The common denominator of all consciousness is “to evolve.” The ultimate evolved consciousness is yet to be realized. It is possible that, over the millennia, many individuals may have evolved to the ultimate consciousness; but the humankind and the universe as a whole have yet to evolve to that state.

Consistency is the degree of substantiality of substance. It is recognized as density, firmness, or viscosity of the substance. For example, “Honey has higher consistency than water.” For energy substance consistency is measured per quanta, where quanta is determined by frequency. For material substance consistency is measured by the mass of its elementary particle, such as, proton or neutron, where the elementary particle is determined by its smallest discrete inertia. The quanta and the mass of elementary particle may be measured by the same unit. Thus, substance can have a gradient of consistencies.

Light, radiative energy and quantum “particles” consist of energy substance. The consistency of energy substance is least for gravity and most for electrons. This consistency can be sensed and measured as momentum. Since there are no atomic particles, energy substance of same consistency may coalesce together and flow like fluids. The “quantum” does not have a center of mass to have a precise location in space. So, the concept of quanta may represent the coalesced consistency rather than the discreteness of particles. The quantum may be measured through subatomic interactions. The wave properties of wavelength and frequency are intrinsic to energy substance. Its frequency increases in parallel with consistency. 

We perceive objects and their substance by how they impact our senses. This impact is always in the form of FORCE. Therefore, we may consider FORCE to be synonymous with substance. This was Faraday’s view. Maxwell, however, saw force only as “the tendency of a body to pass from one place to another,” which depends upon “the amount of change of tension which that passage would produce.” Thus, he saw force as change in energy over distance. Here distance is not defined but considered subjectively only. Unlike Faraday, Maxwell did not relate force directly to the nature of substance.

Inertia is the property of resistance to motion. We can detect something only when it resists, meaning it has inertia. The primary characteristic of substance is that it is substantial enough to be sensed or detected; or, that it has inertia. A substance always reacts to force by returning force. If there is no force returned in any shape or form, then there is no resistance, no inertia and no substance. The force defines the substance. This innate force characteristic of matter was called inertia by Newton, and he associated it with mass. But this innate force characteristic may be applied to any substance, and not just to matter. We may, therefore, associate inertia not just with mass of matter; but, with the consistency of substance. Inertia may be measured as ‘consistency’ by measuring the resistance to unit acceleration. When there is substance and inertia, there is always contact and force. So, there is feeling. 

Faraday conceived lines of force as the force extending between atoms that forms the fabric of space between them. These lines of force carry the vibrations of the radiative phenomena. Maxwell and other physicists postulated space consisting of mysterious aether instead.

The mass number is the total number of protons and neutrons (together known as nucleons) in an atomic nucleus. It is approximately equal to the atomic mass of the atom expressed in atomic mass units. 

We are most familiar with the material substance as matter. Its consistency is so high that it is placed in a special category called mass. The key property of material substance is the “center of mass.” This center determines the location of a material object in space. The laws of mechanics are applicable to it. The material substance comes in states of solids, liquids and gases. In solid state, the material substance can be structured into shapes that persist. Material substance of all different states may be reduced to discrete particles. The smallest particles are called molecules and atoms. The ultimate material particles are the protons and neutrons that make up the nucleus of the atom. All material particles have centers of mass. But energy “particles” do not have centers of mass and they cannot be located precisely in space.

Materialism holds matter to be the fundamental substance in nature, and all things, including mental states and consciousness, are results of material interactions.

Origin: “pertaining to nature.” Physical indicates connected with, pertaining to that which is material.

Origin: “pertaining to nature.” Physics is the science that deals with matter, energy, motion, and force.

The subject that addresses the energy of the external environment, and all its forms.
PHYSICS is the objective study of nature. When we say that physics is objective, we mean that there is a natural continuity, harmony and consistency among all its observations, interpretations and conclusions.
Inconsistencies among theories, lack of proper definitions, and disagreements among physicists are strong indicators of subjectivity that needs to be resolved.

The primary substance is the inherent “substance-in-itself.” In Hinduism, it is symbolized as SHIVA, which is then formed into other substance through SHAKTI.

Origin: “to know.” Science is systematic knowledge of the physical or material world gained through observation and experimentation.

(1) Space is the property of extension of substance (matter, light and gravity). (2) Space is the spread of substance (mass and energy) such that it becomes really thin.

The gradient of increasing consistencies gives us a spectrum of substance. At the bottom we have the ephemeral thought of infinitesimal consistency. Just above it, we have the invisible energy of imperceptible consistency. At the top, we have the tangible matter of dense consistency. 

Since the universe is substantial, it is made of substanceSubstance is anything that is substantial enough to be sensed. The root meaning of substance is: “That which stands under.” The substance may be divided broadly into: (1) cognitive, and (2) physical. The physical substance may be divided further into (a) field, (b) energy, and (c) matter. Substance has the following key properties: consistency, inertia, extents, duration, and motion. The substance that we are most familiar with is matter.

Origin: “that stands together.” In physics, system refers to a physical structure considered as a whole.


KHTK Factor # 20

Reference: A Course on the Factors

KHTK Factor # 20: All viewpoints and dimension points are part of the same reality; and, therefore, they are dependent on each other.

A viewpoint comes about because there is Unknowable, which needs to be made known. Thus, there is a postulate, and there is reasoning that follows from that postulate. This gives rise to a reality.

A viewpoint is, therefore, made up of certain postulates. The reality is also made up of postulates and the reasoning that follows from it. The viewpoint is a part of that reality. That reality substitutes for the Unknowable, and thus provides forms.

As postulates grow, so does the number of viewpoints, and also the overall reality. All viewpoints are a part of that reality. All forms are also a part of the reality. The viewpoints are looking at those forms. 

The prime postulate is that all reality is ONE because the Unknowable is one, and the reality defines the Unknowable.

Therefore, all postulates that make up the reality must be continuous, consistent and harmonious. The viewpoints and the forms are part of that reality. Therefore, all viewpoints and forms must also be continuous, consistent and harmonious.

This makes all the viewpoints and the forms of the universe dependent on each other. This is just another way of describing the Specific conditionality and Dependent origination of Buddha.

The direct experience of the prime postulate constitutes Nirvana.



Compare the above to the following factor in Scientology.

Scientology Factor # 20. And the many viewpoints, interacting, become dependent upon one another’s forms and do not choose to distinguish completely the ownership of dimension points and so comes about a dependency upon the dimension points and upon the other viewpoints. 

Such dependency exist because of the nature of the reality. The viewpoints and dimensions points are part of the same reality.



The prime postulate is that all reality is ONE because the Unknowable is one, and the reality defines the Unknowable.

This oneness is expressed in terms of the continuity, consistency and harmony of reality. Any violation of the integrity of reality appears as an anomaly. 


MN 36 The Longer Discourse to Saccaka

Reference: Exploring the Words of the Buddha

This is a summary of MN 36: The Longer Discourse to Saccaka (Mahasaccaka Sutta)


MN 36 Summary

(1 – 3) Introduction

(4 – 9) Bodily painful feelings overwhelm the mind. Mental painful feelings overwhelm the body. Should one pursue development of the mind over the development of the body? Isn’t self-mortification necessary for the development of the body and mind? Before this question can be answered one should understand what it means for the body and mind to be developed. Arisen pleasant feeling invades the mind and remains because body is not developed; and arisen painful feeling invades the mind and remains because mind is not developed. The body is developed when the arisen pleasant feeling does not invade the mind and remain. This is accomplished through Vipassana meditation. The mind is developed when the arisen painful feeling does not invade the mind and remain. This is accomplished through development of concentration through Samadhi meditation.

(10 – 16) Buddha started on his quest because neither pleasant nor painful feelings invaded his mind and remained. He found household life to be crowded and dusty and saw that life gone forth is wide open. It was an easy decision for him to make to go forth from the home life into homelessness and strive for the utterly perfect and pure holy life. 

(17 – 19) It occurred to Buddha that one is incapable of knowledge and vision and supreme enlightenment as long as one does not live bodily and mentally withdrawn from sensual pleasures. Not only that, one should fully abandon and suppress internally all sensual desire, affection, infatuation, thirst, and fever for sensual pleasures. Without fulfilling these prerequisites, no amount of self-mortification is going to make one capable of knowledge and vision and supreme enlightenment. But once these prerequisites are fulfilled, self-mortification does not make one any more capable of knowledge and vision and supreme enlightenment.

(20 – 30) Buddha had discovered the futility of the practice of self-mortification by direct experience. He tried to crush his mind with mind by applying extreme effort. He tried doing breathingless meditation and took it to extreme, such that there were violent pains in his head and violent burning in his body. He tried taking very little food until he became so emaciated that his belly skin adhered to his backbone, and he nearly died. He went farther in the practice of self-mortification than anybody alive, but he only ended up exhausting himself and making his body overwrought and uncalm. Though the painful feelings were extreme, Buddha did not allow them to invade his mind and remain. He realized that he had not attained any superhuman states, any distinction in knowledge and vision worthy of the noble ones. He wondered if there were another path to enlightenment.

(31 – 33) Buddha then recalled a time when he was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures and unwholesome states, he had entered upon and abided in the first jhana. He suddenly realized that to be the path to enlightenment. Here was a wholesome pleasure that had nothing to do with sensual pleasures and unwholesome states. There was no reason to not follow that path. But he could not pursue that path with a body so excessively emaciated. So Buddha started to eat solid food to regain his strength. Buddha went against the conventional belief that self-mortification  was the right way; and he was criticized for that.

(34 – 44) Quite secluded from sensual pleasures and unwholesome states, Buddha then entered upon and abided in the first jhana. Thus, he went up to fourth Jhana. Then he applied his purified concentration to  recollect his manifold past lives with their aspects and particulars; to knowledge of the passing away and reappearance of beings; and to knowledge of the destruction of the taints. Buddha says, “When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. “When it was liberated there came the knowledge: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’” Any pleasant feelings that arose, Buddha didn’t let those feelings invade his mind and remain. Subsequent to his enlightenment, Buddha taught the Dhamma to others only to give them knowledge. 

(45 – 48) Another prevalent belief of those times was that accomplished and fully enlightened ones didn’t sleep in the day because sleeping in the day was abiding in delusion. Buddha knew that people had no understanding of what it meant to be deluded or undeluded. Buddha then explains: Deluded is one who has not abandoned the taints that defile. Undeluded is one who has abandoned the taints that defile. The Tathagata has abandoned the taints that defile…done away with them so that they are no longer subject to future arising.