Papers by Bhikkhu Mihita Suwanda Sugunasiri
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This paper seeks to help understand Religion from an atheistic point of view, drawing upon Budd... more This paper seeks to help understand Religion from an atheistic point of view, drawing upon Buddhadhamma, namely the Teachings of the Buddha, with no belief in a Creator God. First a distinction is made between Spirituality and Religion, both associated with theism in the West, and shown to be not synonymous and identical. However, the paper then goes to point to the relationship between them, Religion characterized as a Sociospirituality, i.e., a social manifestation of Spirituality, and Spirituality characterized as an ‘internity’ (drawing upon a related paper). The main thrust of the article, however, is to point to the benefits of religion, to each and every individual, and hence society at large. Towards understanding this, we look at Religion from several perspectives – as Psychotherapy, Self-therapy, Moral Praxis, Ethics and Civility, towards personal good health and social calm. Though the case is made in relation to Buddhianscience, the point is made that the case equally applies to all religions, regardless of the belief system. The paper ends with an appeal to the academy to shed the scholar myth of Religion being moronic, associating it with the Right Brain hemisphere.
Tspace University of Toronto, 2024
Abstract
This is a study on life in the Sky-Heaven, a whole new territory not much explored in Bu... more Abstract
This is a study on life in the Sky-Heaven, a whole new territory not much explored in Buddhianscientific literature. As in the title, Devas are characterized as a phenotype paralleling humans on earth. And this is under the genotype sattà, literally ‘state of being’. Each of humans and Devas shares a common characteristic, called ‘sentience’, i.e., having senses, not just 5 as in Westernscience, but a 6th, too. And this is the mind-sense, i.e., consciousness, the primary sense indeed, though listed as the sixth. This then is what makes both humans and Devas ‘sentient beings’, as in Buddhianscience. The confirmation comes from the Buddha himself, when he declares “[that] there is a spontaneous sentient being’ is a ‘correct view …, undistorted vision’”. Though the study is by no means comprehensive, and presented in bare bones, it hopefully provide a realistic understanding of the Devas, paralleling humans on earth. Encountered will also be new terminology, partly because the subject is in an area not familiar to the west. But it is also by way of retaining scientificity, specificity, brevity and objectivity, if also creativity, reflective of the Buddha’s own attempts and orientation.
Spirituality as Biological Internity in Evolutionary Efflorescence Tspace version October
This paper is an exploration of the 52 cetasikas ‘mental factors’, as in the Abhidhamma, both “as... more This paper is an exploration of the 52 cetasikas ‘mental factors’, as in the Abhidhamma, both “associated with consciousness” as also “arise and cease” with consciousness, as comprehensively covered in the Abhidhammatthasangaha. But it is not a traditional Buddhist study. The approach here rather is to understand them collectively as the internity (ajjhattika) as in the Abhidhamma, this by way of understanding and explaining the complex concept of Spirituality, from the Buddhianscientific point of view. But given their internal nature of being a part of every sentient being, the writer comes to see them in Biological terms, seeing it in evolutionary terms, taking the study to Westernscience.
Sinhala Short Story Origins and Growth (1860-1960), 1964
This is a book length study of the first 100 years (1860-1960) of the short story in Sinhala (ang... more This is a book length study of the first 100 years (1860-1960) of the short story in Sinhala (anglicized Sinhalese) literature, of the majority community in Sri Lanka (over 70%). In contemporary times, the Sinhala short story had come to share the elements of the western short story by the 1960’s, including its exclusively secular nature trimmings, the earliest collection of this quality dating back to 1924. But the study begins with the background of the Jàtaka, birth stories of the Buddha, relating to both structure and content. Moving over, the study goes on to explore the 19th c. renaissance of the language as well as reader interest, resulting initially as long narrative (novel, published in parts in newspapers) and then short narrative. Moving on to the 20th c., what we find is the western inspiration – Edgar Allen Poe, Guy de Maupassant and Anton Chekov. The author’s Master’s Thesis at the Vidyalankara University, done in 1964, it provides the reader a clear picture of the short story in the land. Written in the Sinhala medium, this is the translation by Swarna Sugunasiri, graduate of Peradeniya University and a Canadian educational professional.
Uoftoronto Tspace, 2024
The elimination of the first three (of ten) Fetters (saüyojana) marks a Stream-entrant (sotàpanna... more The elimination of the first three (of ten) Fetters (saüyojana) marks a Stream-entrant (sotàpanna) on the Buddhian Path to Liberation. This is a creative attempt at understanding what is meant by these three lower Fetters, namely, sakkàyadiññhi, vicikiccà, sãlabbata paràmàsa, translating the Pali terms as "Body-is-me View," "Still Thinking," and "Shortchanging Sãla". The non-standard translation is intended to help the reader understand the concepts, easier and better, by way of encouraging the undertaking of an effort to eliminate them towards Nibbàna.
University of Toronto Tspace, 2024
The elimination of the first three (of ten) Fetters (saüyojana) marks a Stream-entrant (sotàpanna... more The elimination of the first three (of ten) Fetters (saüyojana) marks a Stream-entrant (sotàpanna) on the Buddhian
Path to Liberation. This is a creative attempt at understanding what is meant by these three lower Fetters, namely,
sakkàyadiññhi, vicikiccà, sãlabbata paràmàsa, translating the Pali terms as “Body-is- me View,” “Still Thinking,”
and “Shortchanging Sãla”. The non-standard translation is intended to help the reader understand the concepts,
easier and better, by way of encouraging the undertaking of an effort to eliminate them towards Nibbàna.
T-Space University of Toronto, 2024
Drawing upon Jean Piaget's model, this article seeks to show how the 'forward looking' Buddha cau... more Drawing upon Jean Piaget's model, this article seeks to show how the 'forward looking' Buddha cautiously builds the 'House of Bhikkhuni Sasana' (my concept) over time. It also seeks to demolish the traditional view that it was Ananda who pushes the Buddha's hands to ordain Mahāpajāpatī Gotamī, but that it was the other way around. Drawing upon Noam Chomsky, it is shown that the largely misunderstood issue of women's ordination will be seen in its reality when looked at the level of 'deep structure' level going beyond the 'surface structure' level. The historicity of the Garuka Dhamma is pointed to as well; i.e., handed down by the Buddha, and no later addition. Critical terms and concepts Accidentality; Ananda as waiter, weaver of thread, medium and proxy; Buddha's Language usage; Chinese; 'deep structure' and 'surface structure'; duration of Sāsana; higher ordination; historicity of the 8 GD; Kapilavatthu; long term impact on women; garu(ka)dhamma 'Principles of Respect' (GD); looking forward Buddha; Madhyama-āgama; Mahāpajāpatī as the thread; metaphorical House of Bhikkhunī Sāsana; miracle of action potential; miracle of alertpathy; miracle of teaching; MSUP (Mind-Sensory Ultra-Perception); Pali; Piaget model; Post-GD Red Light; psychicality; telepathy; textual and interpretive errors; upasampadā; Vesali.
Investigation of Dhamma", "effort" and "joy" constitute the 2 nd to 4 th items of the seven bojjh... more Investigation of Dhamma", "effort" and "joy" constitute the 2 nd to 4 th items of the seven bojjhanga "Factors of Awakening" in the satipaññh na bh van , "Establishing of Mindfulness meditation", the methodology specifically formulated by the Buddha as the "one way" or "direct path" (ek yano maggo) to liberation, namely, Nibb na. There is probably no more succinct an example than the placing of the three, in their intended logical sequence, that speaks to the interactive process among cognition, praxis and affection. The practitioner begins in the cognitive (investigation of Dhamma), puts the mind into an active mode based in the cognition, thus engaging in praxis (effort), which in turn comes to impact upon the affective (joy). This paper seeks to establish the intricate and complex web of interrelationships between and among the trio cognition, praxis and affection in relation to the total Discourse.
Philosophy East and West, Jul 1, 1995
What is the 'seat of consciousness' in Buddhism? This is the question that this essay seeks to an... more What is the 'seat of consciousness' in Buddhism? This is the question that this essay seeks to answer, understanding the term 'seat', however, as a mere 'concealing'1 (sammuti) term, to denote not a static entity but a dynamic process, like every other dhamma 'phenomenon'2-human, animal, plant, or otherwise. In answering the question, we shall explore three sources: the Nikayas, the Abhidhamma, and the works of two commentators, Buddhaghosa's Vissuddhimagga (fifth century c.E.) and Kassapa's MohavicchedanT (twelfth century c.E.). While the former is the "oldest non-canonical authority of the Theravada" (Nanamoli 1956, p. x), the latter represents "the final stage of development of the Theravada Abhidhamma system in India and Ceylon" (Buddhadatta and Warder 1961, p. xv). No attempt, however, has been made here to explore traditions other than the Theravada. The Traditional View The most pervasive traditional answer to our question is captured in the Pali Text Society's Pali-English Dictionary, under the entry hadaya: "the heart as seat of thought and feeling, esp. strong emotion ... which shows itself in the action of the heart" (Davids and Stede 1979, p. 728). A similar strain of thought runs through another entry under citta: "citta = hadaya, the heart as incorporating man's personality" (p. 266). This view is echoed by modern scholars. Reviewing the literature in his Buddhist Analysis of Matter, Karunadasa, for example, says that "what is called hadaya-vatthu is not absolutely identical with heart as such" (1967, pp. 62 ff.). Yet, in the very next sentence, he says: "like the senseorgans, it is a very subtle and delicate species of matter, and is located inside the heart" (p. 65). Commentaries. Going back in history for an answer to our question, however, we begin with Buddhaghosa, because it is in the Visuddhimagga that we seem to find the issue specifically developed, even though, as we shall see, the seeds of the concept can be found earlier. The Visuddhimagga clearly posits the mind, the Pali term used being mano, specifically in the heart, in the materiality (rupa) aggregate: Manodhatu-manoviinnanadhatunam-nissayalakkhanam hadayavatthu 'The heart-basis has the characteristic of being the [material] support for the mind-element and for the mind-consciousness element' (chap. XIV, no. 60; Warren 1950, p. 378; Nanamoli 1956, pp. 496-497).3 The characteristics of the mind are then shown, with its function (rasa) being to 'subserve' (adharana) and the 'manifestation' (paccupatthana) being 'the carrying of them' (ubbahana).
Buddha Puja ‘Homage to the Buddha’ is a religious practice found in every Buddhist temple and man... more Buddha Puja ‘Homage to the Buddha’ is a religious practice found in every Buddhist temple and many a Buddhist household around the world. Over the last two millennia or more, it has taken many a shape and turn. This treatment, however, relates to the Buddha Puja in the particular cultural context of Sinhala Buddhism, writing it as a single word, Buddhapujava (with a -va denoting the Sinhalizing suffix) to distinguish it from the ritual in other cultural contexts. It is as practiced in Sri Lanka, ironically, not in Sinhala but in Pali , Buddhism being introduced in the 3rd c. BCE by Arhant Mahinda during the reign of Devanampiya Tissa in the Anuradhapura period. It is not the Buddhapujava itself, however, that is the topic of this paper, but its authorship. Finding no evidence of its authorship, or origin, in India, it comes to be located in Sri Lanka. Seeking evidence for its Redactor from within the ritual itself, we are led to none other than Arhant Mahinda who introduces the Buddhadhamma to the island. It is also established how, in the very process of creating the Buddhapujava, the panca-, atthangika- and dasa-silas also come to be systematized into a coherent pattern. Two alternative dates for the possible launch of the ceremony are suggested, making it the oldest living Buddhapuja ritual in the world. In a concluding theoretical detour, a distinction is made between an Etic Buddha Puja and an Emic Buddha Puja.
This is a work of fiction, with some historical characters and events as background. Just as the ... more This is a work of fiction, with some historical characters and events as background. Just as the languages De-Leonese and DAndhrese are, there is much else that is fictitious.
Each of Mano, Citta and Viññāṇa is seen here having a single function, thereby coming to be chara... more Each of Mano, Citta and Viññāṇa is seen here having a single function, thereby coming to be characterized as M-simplex, C-simplex and E-simplex. But we go on to show how each of them is much more than that, both individually and relationally. In this sense, each of them comes to be labelled M-complex, C-complex and Ecomplex. Following a full expllication of Mano, Citta and Viññāṇa, both as simplex and complex, we bundle them up into a 'Triune Mind' , literally, '3 in 1 mind' (see Sugunasiri 2014 for the full treatment). 2. Triune Brain in Westernscience 'Triune Brain' is a concept proposed by Dr. Paul Maclean in 1969, and developed in a longer treatise in 1990 3. In a study of it by Dr. Richard M. Restak, a medical practitioner (Restak, 1979), we have the perspective outlined in the following words: "According to MacLean, we are the possessors of a Triune Brain-not one brain but three, each with its own way of perceiving and responding to the world." (50 ff). They "amount to three interconnected biological computers, each having its own intelligence, its own subjectivity, its own sense of time and space, and its own memory and other functions". Continuing, "the brain is somewhat like an archaeological site, with the outer layer composed of the most recent brain structure, the cerebral Cortex, which is developed in primates and reaches its greatest level of complexity in humans. Deeper layers of the brain contain structure of our earlier evolutionary forebears, the reptiles and mammals". Still further, in its evolution, the human brain expanded "in a hierarchical fashion along the lines of The process of Rebecoming (more popularly, and erroneously, 'Rebirth') explained in scientific terms; Mind In Embryonic Growth; The Absent Brain (Matthalunga) in Buddhian Thought.
we now accommodate the traditional understanding of âbhassara Beings (7, 8), first explaining how... more we now accommodate the traditional understanding of âbhassara Beings (7, 8), first explaining how it comes to find 'a Footing on Earth' and then identifying a possible new strand of life we call 'Navaka Satta'. Towards closure, we then explore how, based in Western Science, the 'Primordial Being' ends up as a Human Being (9), ending the essay with 'A Concluding Overview' (10). While AS has been seen as 'satire' and 'parody' by scholars (see later for details), in the end, it is hoped that our discussion confirms that in presenting AS, the Buddha could not have been more serious! It is with gratitude, and respect, that the writer acknowledges that he has immensely benefited from both Walshe and Collins in their translations and commentary, and also from Gombrich for his critical take on it. As you might have guessed, however, the writer will also have the occasion to disagree with all three them. Naturally, any errors in translation and interpretation are the writer's alone. May you enjoy reading the paper! 2. Brief Outline of the Discourse Since our translation relates to only # 10-16 of AS, we provide a brief outline of the Discourse by way of contextualizing the segment. The Discourse begins with the Buddha, coming out of his afternoon meditation in the mansion of Migàra Màtà in the Pubbàràma monastery, and begins to pace back and forth in the shade of the mansion. Vàseññha and Bhàradvàja are two Brahmin seekers interested in becoming ordained under the Buddha, and are sitting among some Bhikkhus (# 1). Seeing the Buddha pacing, they join the Buddha in pacing back and forth (# 2). Now the Buddha asks them if the Brahmins don't revile and abuse them (# 3). Saying that they indeed do, Vàseññha expands upon it-that the Brahmins claim to being of the highest caste and the only pure ones, "the true children of Brahma, born from his mouth…" (# 3). Says the Buddha, "Surely, Vàseññha, … Brahmin women, the wives of the Brahmins, can be seen to menstruate, become pregnant, have babies and give suck." And yet "these womb-born Brahmins" talk of being born of the mouth of Brahman! (# 4). In the next two paras (# 5-6), the Buddha points out how any one of the four classes (vaõõa), namely, Khattiya, Bràhmaõa, Vessa and Sudda 7 , can equally be in violation of the Training Principles, more popularly Devolution and Evolution in the Agga¤¤a Sutta, Sugunasiri
A. Introducing Buddhadhamma 1. The term Buddhadhamma, as in the title, means 'Buddha's Teachings'... more A. Introducing Buddhadhamma 1. The term Buddhadhamma, as in the title, means 'Buddha's Teachings'. The word 'Buddha' is actually not a name but an honorific title, meaning 'the Enlightened One'. It is from the root < budh-'to know'. So literally, 'Buddha' means the 'Knowing One'. 2. The Buddha comes to have 'knowledge' (¤àõa) of, and comes to 'see' (dassana), reality 'as it has come to be' (yathàbhåta). This then immediately shows how his Teachings are of an empirical vintage, rendering Buddhadhamma a 'Science'. This is in the sense that his discoveries are after the fact , i.e., arrived at empirically and objectively, not mythologically or speculatively. 3. Now Buddhadhamma, of course, is to be distinguished from Buddhism, meaning the interpretations and understandings of the Teachings, and cultural practices that have come to evolve over time. They may or may not be based in the original Teachings of the Buddha. It is possible then that the high standards set by the Buddha in terms of objectivity may not be followed to the letter in the diverse varieties of Buddhism. So 'Buddhism' then comes to include subjectivity, including superstitions. However, all Buddhists are agreed on the Buddha's Teachings, Buddhadhamma. B. How the Buddhadhamma was arrived at 2.1 Palace Life and Renunciation 4. Prince Siddhartha, as was the name of the Buddha, was born to a royal family in India, nearly 2600 years ago, to mother Mahamaya and father King Suddhodana. On the 7 th day, his mother passes away, and her sister Mahapajapati Gotami, comes to be his nursing mom. Now this is a famous name in Buddhist history because she was the very first woman to become ordained under the Buddha as a nun, ending up at the same level of spiritual experience as the Buddha, and his male disciples, i.e., as an Arahant, with no more rebirths. 5. At age 16, Siddhartha marries his cousin Princess Yasodhara, also 16. They have their first, and only, child at age 29. He is given the name Rahula, meaning 'obstacle'. And he was seen as a 'obstacle' to father Siddhartha's aspirations. So what was his aspiration? To leave the household life, in search of Liberation. 6. Siddhartha receives a Princely education. So he knew the Brahminic (now called Hindu) ideal of moksha 'Liberation'-an individual's Atman ('soul') uniting with the greater soul, namely, Brahma, the Creator. Micro uniting with the macro, so to speak. But he wasn't convinced. So, soon after their son was born, Prince Siddhartha leaves the Palace. However, of course, there was no question of abandoning infant Rahula and mother Yasodhara. Living in the Palace, they had every comfort.
civilization develop[ing] in an area that encompasses southeastern Mexico, all of Guatemala and B... more civilization develop[ing] in an area that encompasses southeastern Mexico, all of Guatemala and Belize, and the western portions of Honduras and El Salvador" 7. 2.1.2 Chinese as Immigrant Labour in Canada While the original landing of Chinese in Canada is unclear, "In 1788, Captain John Meare, according to his diary, took fifty Chinese artisans to help him build vessels for fur trade along the Northwest Canadian coast (British Columbia). In September of the same year, Captain Meare and his crew set sail and their whereabouts became unknown." 8 The next recorded presence comes to be with the arrival of Chinese imported labour to work on the Canadian Pacific Railway. "Although the Chinese came to the shore of North America long before 1858, this year is generally considered to mark the beginning of Chinese community in Canada" , referred to as Gam San ("Gold Mountain") by the pioneers. Of course, they may not have been actively, or exclusively, Buddhist. More than likely theirs would have been 'a religion standing on three legs' (Tripod), the reference being to 'three religions' (San Jiao)-Taoism, Confucianism and Buddhism. 2.1.3 Japanese as 'Enemy Aliens' The formal introduction of Buddhism in Canada came with the establishment of the first Church of the Jodo Shinshu ('Pure Land') school in 1905, in Richmond, British Columbia, the farthest Western Province in Canada. However, the origins of Japanese Buddhism in North America was in the US (1899), from where it branched out to Canada 9 , when the first Minister Rev. Senju, arrived with his wife Tomie Sasaki 10. During WW II, the Japanese had come to be considered 'enemy aliens' and subjected to physical displacement, an historical injustice that the Government of Canada was to acknowledge and pay compensation for. The adoption of the term 'Church' (and 'Minister' and 'Bishop' (for the whole country) was an attempt to make themselves as acceptable as possible in a Christian country. But, moving from 918 Bathurst Street where the Toronto Buddhist Church had been since 1946, to a new location on 7 <https://en.wikipedia.org/wiki/Maya_civilization#Classic_period_.28c._250.E2.80.93900_AD.29>. For an overview, see also Usarski, 2016. 8 The information in this section is taken from <http://ccnc.ca/toronto/history/info/info.html> which provides an extensive history of the Chinese in Canada for over a century.
Buddha as Originator of the Embedded Story Genre We have claimed above that indeed the Buddha may... more Buddha as Originator of the Embedded Story Genre We have claimed above that indeed the Buddha may possibly be credited with introducing a new literary genre, the 'Embedded Story' technique, the Pa¤chatantra (PT) being its high point in Indian literature. Let us now turn to exploring it. A. Buddhist concepts in the Pañcatantra "[N]either a Buddhist nor a Jain", the author of PT is clearly of a Brahminic persuasion (Keith 105). However, equally evident is the strong influence of Buddha's Teachings on his work. We may begin by noting a few specific ideas, taken just from Book I (Ryder, 1956, translation), reflecting possible Buddhist influence: 1. A merchant is said to have "possessed a heap of numerous virtues, and a heap of money, a result of the accumulation of merit in earlier lives." (19). Buddhist concept: Sãla as resulting in virtue in another life, and Dàna as resulting in wealth, both falling under Excerpted from Sugunasiri,
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Papers by Bhikkhu Mihita Suwanda Sugunasiri
This is a study on life in the Sky-Heaven, a whole new territory not much explored in Buddhianscientific literature. As in the title, Devas are characterized as a phenotype paralleling humans on earth. And this is under the genotype sattà, literally ‘state of being’. Each of humans and Devas shares a common characteristic, called ‘sentience’, i.e., having senses, not just 5 as in Westernscience, but a 6th, too. And this is the mind-sense, i.e., consciousness, the primary sense indeed, though listed as the sixth. This then is what makes both humans and Devas ‘sentient beings’, as in Buddhianscience. The confirmation comes from the Buddha himself, when he declares “[that] there is a spontaneous sentient being’ is a ‘correct view …, undistorted vision’”. Though the study is by no means comprehensive, and presented in bare bones, it hopefully provide a realistic understanding of the Devas, paralleling humans on earth. Encountered will also be new terminology, partly because the subject is in an area not familiar to the west. But it is also by way of retaining scientificity, specificity, brevity and objectivity, if also creativity, reflective of the Buddha’s own attempts and orientation.
Path to Liberation. This is a creative attempt at understanding what is meant by these three lower Fetters, namely,
sakkàyadiññhi, vicikiccà, sãlabbata paràmàsa, translating the Pali terms as “Body-is- me View,” “Still Thinking,”
and “Shortchanging Sãla”. The non-standard translation is intended to help the reader understand the concepts,
easier and better, by way of encouraging the undertaking of an effort to eliminate them towards Nibbàna.
This is a study on life in the Sky-Heaven, a whole new territory not much explored in Buddhianscientific literature. As in the title, Devas are characterized as a phenotype paralleling humans on earth. And this is under the genotype sattà, literally ‘state of being’. Each of humans and Devas shares a common characteristic, called ‘sentience’, i.e., having senses, not just 5 as in Westernscience, but a 6th, too. And this is the mind-sense, i.e., consciousness, the primary sense indeed, though listed as the sixth. This then is what makes both humans and Devas ‘sentient beings’, as in Buddhianscience. The confirmation comes from the Buddha himself, when he declares “[that] there is a spontaneous sentient being’ is a ‘correct view …, undistorted vision’”. Though the study is by no means comprehensive, and presented in bare bones, it hopefully provide a realistic understanding of the Devas, paralleling humans on earth. Encountered will also be new terminology, partly because the subject is in an area not familiar to the west. But it is also by way of retaining scientificity, specificity, brevity and objectivity, if also creativity, reflective of the Buddha’s own attempts and orientation.
Path to Liberation. This is a creative attempt at understanding what is meant by these three lower Fetters, namely,
sakkàyadiññhi, vicikiccà, sãlabbata paràmàsa, translating the Pali terms as “Body-is- me View,” “Still Thinking,”
and “Shortchanging Sãla”. The non-standard translation is intended to help the reader understand the concepts,
easier and better, by way of encouraging the undertaking of an effort to eliminate them towards Nibbàna.
REF: URI:http://hdl.handle.net/1807/93007
Though the study is by no means comprehensive, and presented in bare bones, it hopefully provide a realistic understanding of the Devas, paralleling humans on earth. Encountered will also be new terminology, partly because the subject is in an area not familiar to the west. But it is also by way of retaining scientificity, specificity, brevity and objectivity, if also creativity, reflective of the Buddha’s own attempts and orientation.
CHAPTER HEADERS
Chapter 1 INTRODUCING DEVAS
Chapter 2 A SPONTANEON REBECOMING IN SKY-HEAVEN
Chapter 3 A THEORETICAL DETOUR
Chapter 4 A BIOSOCIOLOGICAL LIFE OF DEVAS IN SKY-HEAVEN
Chapter 5 DEVA REALMS IN SKY-HEAVEN
Chapter 6 A PSYCHOCENTRIC, ETHICAL AND PHYSICAL SURVEY
Chapter 7 MIND-SENSORY ULTRA PERCEPTION IN
PLURIPOTENT SPONTANEONS I: PSYCHOKINESIS
Chapter 8 PLURIPOTENT SPONTANEONS II:
COMMUNICATIVE COMPETENCE
Chapter 9 FROM SKY-HEAVEN BACK TO EARTH
Chapter 10 CLOSING SCENARIO