UDUDUDUD----NEWSLETTERNEWSLETTERNEWSLETTERNEWSLETTER Number 8, August 2011

DEAR FRIENDS, I hope you will enjoy reading this new issue of the UD newsletter. Besides an article by Lene Handberg it contains three articles by UD graduates, on mental care and science. We hope we can continue publishing your articles and would like to invite you to send in your material as well as your responses to the articles. The main news of course is the start of actual building Tarab Ling in Dehra Dun, India. As you can see on the pictures, it is proceeding in a promising speed.

1. ‘MEDITATION’

UNITY IN DUALITY

Lene Handberg, Semrig Thablam Rabjam

Unity in Duality is Tarab Tulku’s free translation of the Tibetan philosophical concept tendrel/tenjung, which refers to that all phenomena are arising interdependently, and that nothing exists in and by itself. Unity in Duality builds upon the three essential basic interrelationships: subject1– object2, body – mind and matter3– energy4, which Tarab Rinpoche has selected out among all the possible interrelations (tendrel/tenjung). From this basic paradigm Tarab Tulku explains clearly how we in relation to our own reality exist – drawing upon the ancient tenets and the essence of Buddhism. Based on these, and in accordance with Tarab Rinpoche’s general teachings, in this article I am approaching “meditation” by differentiating 1) the meditation stages5 and 2) the meditation practice we use in order to develop a meditation stage. This article is written partly to point out this differentiation, as the meditation stages and the methods used to attain such stages are often confused; and also this article emphasizes the specific kinds and levels of minds, in accordance with the Buddhist point of view, which we should employ for each meditation stage, and prior to real meditation practice Nowadays in the West we have got into the habit of calling any practice, when sitting in the right position and becoming a bit more quite or relaxed, for meditation, without much knowledge of which type of mind to use for what; and maybe not even being aware of the different types and levels of mind and bodymind at our human disposition, which give access to different types and levels of reality. But first at all, before we discuss the different types of mind, we should understand that meditation is a means applied in “inner science”6, originating in ancient eastern cultures, developed to investigate reality for the sake of human development, including spiritual development. Concerning it’s objective the investigation, using meditation as a means, is quite similar to the investigations of contemporary science in as much as both types of investigation of reality starts out from the sense realm, going into more and more into the subtlety of matter existence, taking the inner scientist and the contemporary scientist towards its energy base in terms of the “potential field” of existence.

1 “Subject” here refer to the particular mind we use in this moment 2 “Object” here relates to the corresponding reality experienced by the subject (mind). 3 “Matter” relates to form existence. 4 “Energy” here relates to the potential field basic to and saturating form existence (without which form existence, being of fleeting and moment-to-moment-changing nature, would not come into existence). 5 In the context of Unity in Duality Tarab Rinpoche has found it useful to refer to just three stages of meditation defined by the nature of changes in regard to the image reality: the 1st meditation stage is defined by clear visualization, i.e. by entering into an energy-field of reality (beyond the physical reality experienced on the basis of the physical body); in the 2nd meditation stage the clarity of the visualization image is changed into a non-distinct image in order to enter into a more subtle image reality; finally the 3rd meditation stage is defined by its unity nature. Here there is no more image reality and no more subject – object separation. We naturally experience these changes in image reality in the process of falling into deep dreamless sleep and in the process of dying. Throughout Buddhism there has been defined different systems of meditation stages, for instance the 10 bhumis of Mahayana Buddhism. 6 The term “inner science” is a translation of nangdön rigpa (Tib. Nang-don rig-pa) an ancient term already crowned as such at the Nalanda University. Why we have translated to the term “science” is in order to draw the attention to the similarities: an investigations is started from what can be observed by the senses the; the use of logic recognizing cause and effect as the basic tenet; not relying on dogmas, everything is up for investigations (including the words of Buddha); the results of investigations have to be verifiable. Apart from similar rules for their investigations the two types of sciences respectively use “inner” and “outer” tools – see end remark of this article.

An important difference between the ancient inner scientist and contemporary scientist is that the latter views reality form the outside, using outer tools for probing into reality; whereas the inner scientist uses his/her different states of mind as the investigative tool, allowing the inner scientist to partake in the investigation first hand, and at the same time making transparent the human capacities to the extreme – presenting the example of the utmost flexibility in traveling between realms of existence from our everyday life reality to, the very subtle, refined and sublimely united realm and helping us to understand the relational nature of what appears and exists. So let us lift the corner of the knowledge that Tarab Tulku, based on these ancient inner scientists, made available for us concerning the differentiation between meditation stages and meditation practice in regard the different types and levels of mind and body-minds available for our pursuit. In order to distinguish which body and mind condition we need for meditation, we first briefly must look into the nature of the body and mind condition, we are normally using for experiencing life: According to Indian Inner Science of Mind and Phenomena7 generally we used 2 types of mind: Firstly, we have our 5 sense minds and secondly the 6th mind type. In accordance with Tarab Tulku the latter can be further divided into 3 types: the conceptual mind, the feeling mind and the image mind respectively8, of which the conceptual mind is mainly dominating in our modern society and displaying a strong influence on our reality formation. Our 5 sense minds (hearing, sight, smell, taste and body-sensation) belong to the physical human body. The reason why I am emphasizing this fact about the 5 senses is to make it clear that the way our reality appears to us is primarily conditioned due to the human senses and their respective experiences /sense reality. If one could imagine that the human body was built in another

7 Indian Inner Science of Mind and Reality relates to the 2nd – 12th Century Scholars of Nalanda University, Bihar, India. 8 A differentiation Tarab Rinpoche made explicit relating back to the Nalanda University Scholars’ implicit presentation. Tarab Rinpoche here refers to different of the Nalanda scholars, especially Asanga (approx 395-470) and Candrakirti (approx 650), expounded upon in Rinpoche’s Yogacara teachings and in the upcoming translation of Tarab Rinpoche’s book on the Inner Science of Mind and Reality – Unity and Duality.

way, the way our world would appear would obviously be different. A very important experience, which is a keystone for the Buddhist tradition, is to realize that the way reality appears to us, when we use our sense minds and the other types of minds, doesn’t exist outside ourselves in the way we apparently experience. That doesn’t mean that there doesn’t exist anything outside of ourselves. This is a very common misinterpretation of the advanced Buddhist school’s theses. But it means that our reality (the object which is the focus of our consciousness/mind at any given moment) always is interrelated with the respective experiencing mind – we could say that experienced reality is always relational. Already in the 1920’s through his research the Danish scientist Niels Bohr and Heisenberg discovered a similar tenet of the interrelationship between subject – object; where it became perfectly obvious to him that the measuring-instruments used would be so influential that the results could even be opposing (light being of waves or particle nature) all in accordance with the measuring instruments and method – nowadays a basic tenet of quantum-physics. It is the same phenomena the old Buddhist scientists have discovered much before – but they didn’t just expound about the atomic level of reality but they also went as far as to say that the respective interrelationship between subject and object referred to all levels and types of consciousness/mind and their respective experienced realities. As our specific type of mind is the only ‘instrument’ which we can gage reality with; Tarab Tulku has explained, with reference to Tsongkhapa (1357-1419)9, that actually we can’t say anything objectively true on reality as such; as we can never experience reality without using our mind / consciousness, and therefore cannot grasp reality independently of any type of mind or given ‘measuring-instrument’. Introducing the basic Conditions of the 5 Senses Introducing the basic Conditions of the 5 Senses Introducing the basic Conditions of the 5 Senses Introducing the basic Conditions of the 5 Senses and the Sense Realitiand the Sense Realitiand the Sense Realitiand the Sense Realitieseseses In relationship to our sense-impressions one can thus say that what we sense precisely does not exist as such outside of our sense-minds – something exists, but not quite in the way that it

9 Tsongkhapa is the originator of the Gelug tradition, in which His Holiness the Dalai Lama and Tarab Tulku has been educated. However, both goes far beyond just one tradition, in their teachings they embrace all the other traditions prevailing in Tibet too: Nyingma, Sakya, Kagyu, Jonang, Bön.

appears to us. But in connection with the senses it is so that all humans have the same types of senses, therefore luckily we share a common sense reality, which establishes our common human referential reality. The sense reality give us therefore a substantial possibility for an ‘earthly connection’, which makes, that when we are in a direct sense experience, we come back to the common human reality, “we come to our senses”, instead of as sometimes is the case that we are caught in a reality, which to a great extent is our own fabrication; at times conditioned by our negative emotions. Furthermore, it is important to draw a point stressed by Dignaga (480-540) and Dharmakirti (600-660) that the sense consciousnesses can only experience in the present time (the senses cannot go into the past or the future) and do not have the capacity to abstract or reject that, which naturally appears for the senses. One can say that the sense minds within their physical boundaries give a direct, pure and non-manipulated experience (see further footnote 17). Direct sense perception is well-known from childhood and it is not sensitive to emotions or other personal conditions. In our modern world we are mostly dominated by the abstract and generalizing type of consciousness, learnt through long schooling. This means that most people have to reeducate and rediscover how to balance the sense perception and the conceptual reality again. This is important for our well-being and of course particularly important when/if we want to learn to meditate. Introducing the Condition of the Conceptual Introducing the Condition of the Conceptual Introducing the Condition of the Conceptual Introducing the Condition of the Conceptual MiMiMiMind and Realitynd and Realitynd and Realitynd and Reality The conceptual mind is a very important human mental function closely linked with our language and analytical abilities. That is to say it is a mental function, which lifts us above the animal kingdom, but is also a mind-type, which can easily dominate and therefore carries the threat that we can lose our direct contact with the commonly agreed upon reality basic for humans10. According to Buddhist Inner Science of mind and reality the conceptual mind is a generalizing and abstracting reality, which does not exist outside of the domain of conceptual mind. Dignaga and Dharmakirti, who were important Indian Buddhist scholars connected to Nalanda University11 emphasized in their analyses of the

10 I.e. loosing the natural grounding in the sense realm, a condition which easier gives rise to fear, basic to all other negative emotions. 11 In accordance with Wikipedia the ancient Nalanda University was destroyed by invaders 3

functioning of the conceptual mind and how conceptual reality comes about, its’ generalization and abstraction only existed within the frame of the described. That means that the conceptual reality according to its nature does not exist outside of what we name – hanging or hovering above the sense field. Firstly, that means that the conceptual reality is not ‘rooted’ in the common sense reality and secondly our conceptual reality is determined by cultural, language and social agreed upon conventions as well as individual selections of what we name and what we screen out (don’t name). Conceptual reality is therefore especially sensitive to the self-referential feeling on which basis we at any given time pick and chose what we name. I.e. the conceptual reality will change dependent on the culture, language, social reference, former individual experiences and the respective self-references with which we are identified. As we have many conceptual realities in common with others, these circumstances instigate that we do not normally reflect whether or not the conceptual reality that we experience actually exists or not outside of ourselves, when others, with whom we associate, confirm it by thinking and experiencing more or less the same as us. Introducing the Condition of Image Mind Introducing the Condition of Image Mind Introducing the Condition of Image Mind Introducing the Condition of Image Mind Our image mind is the part, which gives us visual and audio experiences, which do not originate from our senses but refer to ordinary mental image-making, hallucinations, imagination / day-dreaming, dreams and visualizations – any reality experience of three dimensional space. The ordinary mental image-making mind, when under the strong influence of our conceptual mind, easily dominates our sensory experiences; that means that what we see and hear is a coloured reality, mentally formed from what we are thinking. As we normally do not distinguish between that which is mentally seen and heard (making sense of our sense experiences) and our naturally pure sense experiences, then we believe that this mental sensing touches upon the common human sense reality. A good example is that every statement taken from a witness by a policeman taken at a crime scene is more often that not different, even though supposedly with the physical senses (but not with the mental image mind etc.) one has heard and seen the same event. The other image-making functions are easier to identify, but nevertheless just as important in their

times and rebuild twice. The last time it was destroyed, which was the final blow to the ancient university, was in 1193.

relational connections (hallucination, imagination / day-dreaming, dreams and visualization). Tarab Tulku makes us especially aware of that ‘the image-building process together with conceptual reality is something very important for us to experience something as real’. He said: “When we can see, hear and talk about something, so it becomes real! And if we can’t do that then it seldom has the same status of reality”. This momentum is equally important whether in relationship to our normal reality with our physical body as a base, be it our dream reality with our dream body, or be it stages of meditation with the energy body as a basis. The image-building process to reality experiencing is seen to be a direct experience in the sense that it doesn’t use language. Introducing the Condition of Feeling MindIntroducing the Condition of Feeling MindIntroducing the Condition of Feeling MindIntroducing the Condition of Feeling Mind The feeling type of mind is a compound of different consciousnesses: 1) From emotional feeling mind, based on the self-referential feeling with which we identify – being the centre of how our mental reality unfolds –, supported and enforced by the conceptual mind and; 2) To ordinary neutral feeling-tone; 3) To the multiple finer and more refined feeling-types of mind, which provide strong beingness experiences and feeling access to a reality beyond the sense reality appearance; 4) The resultant: the most subtle unity feeling mind, which is only accessible in special situations, as in deep dreamless sleep and in the final stages of the death process12 or in the 3rd meditation stage. To access reality through a type of feeling mind is giving a direct experience, similarly to the mental image mind and the sensory minds, as it neither use abstract and generalizing tools in terms of naming and language for experiencing. Meditation Stages and Meditation PracticeMeditation Stages and Meditation PracticeMeditation Stages and Meditation PracticeMeditation Stages and Meditation Practice In order to progress in our analysis of meditation as mentioned I propose to differentiate between “meditation stages” and “meditation practices” before reaching any of these: Meditation stages here refer to a subtle body- and mind state, which opens a form of beingness, which is less restricted. That means that the spacio-temporal restrictions, which we normally experience, when we base our experiences on our physical body, opens up. At the same time the degree of separation, which we normally experience in relationship to other

12 We are normally unconscious in both these respective states of being, but with meditation abilities the yogin can train to be conscious in these natural unity states, which resemble the 3rd meditation stage when mastered.

people and everything else also decrease. This ‘being not separated’ is an expression for that one now commands a more closer and united relationship between subject and object, body and mind, and the manifested form of matter and its energy-base (potential field). Meditation practice is the practice that helps us to develop in direction of one of the meditation stages. Below you find a introductory presentation of which types of body basis and minds we can use at any of the meditation stages and for meditation practice respectively. Can we use our physical body with its senseCan we use our physical body with its senseCan we use our physical body with its senseCan we use our physical body with its sense----minds in meditation stages or for meditation minds in meditation stages or for meditation minds in meditation stages or for meditation minds in meditation stages or for meditation practice?practice?practice?practice? Meditation stage: In no meditation stage can we use the physical bod senses and sense reality. According to Tarab Rinpoche all schools within Buddhism, as well as other eastern schools of Hinduism, Janeism, etc. have agreed upon that at any meditation stage we need instead to use special sense minds, connected to more subtle bodies basic to the physical body13. We know of the subtle bodies such as the dream-body and the kind of body, which we use when we imagine and visualize. Maybe, we have heard of the ‘illusion-body’ in connection with the Six Yogas14, which is a further development of the dream-body, and which yogins and yoginis use for meditation in the waking state. Furthermore, at the most subtle meditation stage one enters what may be called the ‘rainbow-body’. This form of body-mind-reality is yet another subtle body form, which gives access to a most subtle reality appearance, mastered only by the most advanced yogins and yoginis. Our meditation practice: In connection with meditation practice, the physical body with the sense minds is very important, especially as we are very influenced by modern culture today, because as said before, the most of our waking life is lived in a far more dualistic state of being than the realm of the senses, i.e. conceptual reality. So just to come back to the senses is already a big step on

13 Here, with Tarab Tulku, we should not see the body and mind as separate and independent entities – the body and mind of a given state are always deeply connected – the mind always operates in a way given by the embodiment and the embodiment only exists on the basis of being saturated my mind. Also seen from an evolutionary perspective the body and mind aspects developed together and entwined – See further in Tarab Rinpoches exposition on Yogacara (UD Training teaching material). 14 Six Yogas of Naropa, Suggasiddhi and Neguma.

the way towards the 1st meditation stage and not that easy for us, as the whole time the conceptual mind breaks the direct sense experience with its comments, mental associations or other thoughts, bringing us ‘out of ourselves’. The insight into the importance of coming back to the senses and the strong increasing experience of its effect is probably the explanation of the quick progression of “mindfulness practice”15, which nowadays also in accordance with cognitive therapy is a healing method for physical ailments and mental problems16. Experiencing the body sensation is an excellent tool to bring us back to ourselves. One can say that body sensation is the container for the other senses, and when we are in body sensation it gives us a basic, stable beingness feeling, which apparently counteracts fear and anxiety16+17.

15 Here “mindfulness” refers to the modern use of the term in accordance with Jon Kabat-Zin’s School. The term “mindfulness” in accordance with Buddhism is a translation of the term drenpa nyershak (Tib. Dran-pa nyer-bzhag), which is known in connecting with the “Four Mindfulness Trainings” (of body, feeling, mind and phenomena). This original “Mindfulness-practice”, which is a high spiritual practice, is originally practiced on the basis of shine/shamata attainment (see footnote 17) or on an energy-body like the dream body. 16 “More than 2000 peer reviewed publications demonstrating positive effects like in stress reduction, increased immune response, positive effects on headache, hypertension, anxiety, depression, post traumatic stress syndrome, chronic pain and more”. “Increase gamma wave firing which means more integrated brain functions and promotes learning; Activation of brain regions of importance for well-being, regulation of executive control of attention and integration of thinking and feeling and left prefrontal cortex with more positive emotions; The insula, which plays a role for interoception, tuning into the body, leading to self awareness and increased empathy; Stimulates neuroplasticity and results in thicker cortex of both the executive prefrontal cortex area, which control attention. Lazar et al (2005), Rakel et al (2009) and Krasner et al (2009).” Powerpoints by Associate Prof. Carin Muhr, MD, Ph.D., Uppsala University, Sweden. 17 Body sensation only operates in the present, i.e. it brings you back into the present – whereas conceptual mind operates most times in the past and future and brings body and mind together, counteracting the basic stress conditions of splitting; and otherwise also complements conceptual mind’s reality experiences in and by not being sensitive to emotional conditions or narrow conceptual views. I.e. the pure sense reality brings

According to Abhidharmakosa there are 2 levels of body sensation: 1) the more common, with which we feel warm, coldness, hunger, irritation, pain etc.; and 2) a more subtle body-sensation, with which we can experience our own energy-beingness and energy changes around us. As fear has to do with the destruction of that with which I identify, and as the more subtle body sensation gives access to a much stronger beingness feeling of my self, it naturally counteracts fear. And further, as fear is basic to any negative emotions, to be rooted in the body sensation and better even in the deeper body sensation at the same time reduces disturbing emotional conditions. In according to Tarab Tulku it is necessary to become aware and master body sensation beingness to become a more stable and harmonious human being and to master the deeper level of body sensation for meditation practice. Can we use our conceptual mindCan we use our conceptual mindCan we use our conceptual mindCan we use our conceptual mind at a meditation at a meditation at a meditation at a meditation stage or for meditation practice?stage or for meditation practice?stage or for meditation practice?stage or for meditation practice? Meditation stage: Within all the eastern, spiritual schools everyone agrees that one cannot use the ordinary conceptual mind18 at a meditating stage, because of its abstracting and generalizing mode together with its outer descriptive form, as it brings us in a strongly dualistic condition (i.e. it gives the possibility of the widest distance between subject-pole and object-pole, body and mind, matter and basic energy). However, the conceptual mind19 is very useful, when utilized on a more refined body-basis / energy embodiment for attainment of shine/shamata and lhagtong/vipassana20. The union of shine/shamata and lhagtong/vipassana is according to all Eastern traditions the basis for any of the meditation stages.

you into a stable condition of inner presence, with more power to the subject side and less fear, in contact with the common humanly shared reality. 18 Ordinary conceptual mind implies that it operates on the basis of conceptual mind and/or simply on the basis of normal physical body. 19 Within Buddhism the conceptual minds’ role has always been a topic of discussion. See Samye-debate in the English translation of Tarab Rinpoche’s book: “Unity in Duality - Inner Science of Mind and Reality” soon to be published. 20 Shine/shamata relates to the attainment of one-pointed mind calmly abiding ability, seeing as clearly with the mind eyes as with the physical eyes and as long one should wish. And lhagtong/vipassana is the realization on the basis of the shine/shamata attainment in regard to the nature of specific reality or topic.

Meditation practice: For the purpose of authentic meditationthe ordinary conceptual mind is not useful. But when we talk of analytical meditation, which we need for attaining lhagtong/shamata, it is necessary to use a form of conceptual mind. However, in accordance with Tarab Tulku we do not use the normal conceptual mind for analytical meditation, but a finer or more refined conceptual mind21. In order that one can call it analytical meditation practice one should in every case be in direct connection with that which the concepts refer to. That means that the conceptual mind here is merely a descriptive tool for a feeling-mind, which at the same time stays in direct contact with the object of investigation. This is quite another way to use the conceptual mind than the way we generally use it, where the conceptual mind give us a distancing and abstracting connection to the ‘directly experienced reality’. Also one can in the meditation stages use the conceptual mind in more and more subtle ways all in accordance with the body basis22. Can we use our image mind for meditation or for Can we use our image mind for meditation or for Can we use our image mind for meditation or for Can we use our image mind for meditation or for our meditation practice?our meditation practice?our meditation practice?our meditation practice? Meditation stage: Concerning using the image type of mind for meditation I have already explained that for something to appear to us as real it has to manifests in a form that we can see and/or hear. This also applies to the ‘energy based realities’, which again are basic for the ordinary form/ colour/ sound realities experienced with our ‘energy body’. In order that we can visualize, we should have as such developed the ability to use our ‘energy body’ or mental sense abilities (as they are also called). As the most of us have not developed these, it is not so easy for us to visualize – it becomes a mere imagination, normally based on normal conceptual ideas. We can understand that visualization is indeed a method to establish our ‘energy body-mind being’ in an ‘energy reality’. The energy-based image mind / reality is thus very important for the

21 Sherab (Tib. Shes-rab) – see footnote 20. 22 It is necessary to understand which mind-types we can use in order to approach a stage of meditation. In accordance with Tarab Rinpoche, because we in the West neither theoretically nor experientially make the same differentiations of the mind capacities as in the East, we often use the wrong types of mind for meditation. And, as we often also lack the realization of the interrelated nature of body, mind and reality we misunderstand the nature of the meditation stages and meditation realities.

further development or mastery of our subtle beingness for attaining the different levels of meditation: Right up until the end of the 2nd meditations stage the image mind is a necessary tool for establishing the reality that enable the mastery of the beingness accordingly23. Thereafter the image reality decreases, for finally disappearing at the 3rd meditation stage, leaving only the feeling type of mind24 for the final union of subject – object, body – mind, matter and energy/potential field. Meditation practice: But when we talk about meditation practice, i.e. when we train our meditative abilities, we should consider the possibility of using either of the four types of image minds and corresponding realities: 1) ordinary image creation 2) hallucination 3) imagination, daydreams, fantasy 4) imagery dreams and 5) visualization. 1) The ordinary reality of our mental image mind, which we normally take to be sense reality, can be used for transformation of vulnerable self-references; that is as long as we recognize and realize the mutual interrelationship between the image mind and the corresponding image reality. 2) Hallucinations are not so common and not easy to use. But 3) imagination and daydreams together with 4) imagery dreams25 are very important for the training of a semi shine/shamata; i.e. training seeing reality and feeling ones beingness beyond the physical senses, using the bodymind (6th mind abilities) for seeing and feeling ones presence. 5) The visualization state26 and the dream state are very special, as in these states we naturally use an energy body, which furthers our energy beingness (subtle embodiment); and on this basis a reality unfolds, which we see, hear etc. without using our physical senses. This state of body, mind and reality is

23 There exists practices like dzogchen and mahamudra that in their instructions don’t emphasize the body aspect. But in accordance with Tarab Tulku the bodymind has to be developed to the same subtlety, whichever method of meditation we use. 24 The only mind type with which we can have real unity experiencing/beingness. 25 Going back into a former dream scene, manifesting in the imagery body is what we call “imagery dream”. 26 In a visualization state we are always conscious, but when we dream we have to attain consciousness of dreaming; and we need to train to master this state in order to use the energy body-mind abilities, enabling us to go beyond the ordinary dream appearances, for using the dream as a basis for attaining the 1st, 2nd and 3rd meditation stages.

therefore – when mastered – said to be similar to the energy bodymind and reality, which the meditator is supposed to effectuate for visualizing and for the attainment of shine/shamata proper – the shine/shamata being a necessity for attaining in the 1st stage of meditation. At the same time one can again use the imagination, daydream, imagery dream states and the dream state proper – when mastered – as a basis for transforming ones vulnerable self-references. Can we use our feeling mind for meditation and Can we use our feeling mind for meditation and Can we use our feeling mind for meditation and Can we use our feeling mind for meditation and for meditation practice?for meditation practice?for meditation practice?for meditation practice? Meditation stage: The union of shine/shamata and lhagtong/vipassana is thought by all the eastern traditions to be the foundation of attainment for deeper meditation development. According to Tarab Tulku, with reference to Tsongkhapa and Kamalashila (c740-796), shine/shamata is the basis for mastering the energy body’s sense minds, having its ‘energy’ / visualized reality clearly manifesting; calmly abiding in direct experiencing as long as one should wish. In this state, on the basis of mastering this subtle bodymind beingness, one attains a union of the fine feeling mind capacities /realities and those of the image-mind / realities Lhagtong/vipassana can be described as the state of being, which utilizes the finest conceptual27 tool for realization of the ‘void’-nature28 on the basis of the shine/shamata attainment. That means that we should use the more subtle types of feeling mind29 in connection with any of the meditation stages. Meditation practice: Concerning meditation practice: 1) if we manage to reduce the dominance of the conceptual mind we can also use emotional feelings and our vulnerable self-referential identifications, which are basic for our

27 In this case the conceptual mind is of sherab semjung (the sherab semjung being one of the 48 - 102 mental functions the mind can operate through in accordance with Buddhism) rather than by the togpa semjung. Sherab has often been translated to “wisdom”, which might be a slightly misleading term – here we just cal it a more refined type of conceptual mind, which naturally only operates on a more subtle body basis. 28 ‘Void’-nature here refers to the nature of existence: that nothing exists in and by itself but is causal and changing-from-moment-to-moment and is relational by nature – here relational particularly refer to the subject (mind) – object (corresponding really appearance) interrelationship. 29 Type 3 & 4 as numbered under “The condition of the feeling types of mind”

emotional feeling conditions and underlying structures. But how can they be used? In short, the feeling minds and connected feeling experiences in all forms are very useful for meditation practice, but in different ways: 1) Generally, we can use every type of feeling mind experience and image mind experience for training one-pointedly necessary for the shine/shamata attainment, i.e. holding ones attention focused on direct experiencing of an object. The only thing to be ware of is that description of it doesn’t take over; 2) And, as the mental feeling mind and its object30, in connection with the mental image mind / energy reality, are tightly connected, almost inseparable, these can be used to train the ‘direct perceiving, uniting quality’ of the shine/shamata attainment; 3) Basically meditation is all about developing oneself in the direction of a less dualistic state31, so all practices with that effect can be used as meditation practices. That means that transformation of the basic vulnerable self-references, which normally brings us ‘out of our selves’, is a very good meditation practice, if, during the transformation we stay in the feeling-mind and image-mind experiences / realities (not dominated by conceptual mind / conceptual reality). End Remarks In regard to the meditation stages and meditation practice in this article I have outlined some of the knowledge Tarab Rinpoche has brought forth due to his serious and penetrating investigations of the works of the ancient inner scientists from Nalanda University. One of Tarab Rinpoche’s very important contributions here has been to make visible the specific differentiation in the three types of mind and their corresponding types of realities: the conceptual mind / conceptual reality, the image type of mind / image reality and the feeling type of mind / feeling reality. With these basic differentiations of minds and their corresponding realities we are furnished to understand which mind type should be used for practicing meditation prior to any meditation

30 The object of feeling being feeling. 31 A less dual state could be expressed both by means of getting into a more subtle self-reference and by means of using into a more subtle bodymind. When we here for meditation practice talk about getting into a less dual state, then first we have to consider all those vulnerable self-references that keep us in an extremely dual and rough state – and the transformation of these. Therefore any move towards reducing these vulnerable self-references that disrupts our lives, would belong to meditation practice.

attainment, and which mind type should be used when practicing real meditation (during the different meditation stages). On the background of this differentiation I hope it has become clear how important it is to distinguish between the meditation stages / authentic meditation and our meditation practice, which we undertake if we want to progress to attain a meditation stage or otherwise should wish to develop ourselves. Also, through this paper I hope that the reader gets an idea of the enormous depths and scope of the meditation stages – how far it reaches beyond our ordinary field of reference – raising an adequate humble attitude towards these genuine investigations of the ancient inner scientists and yogins, who master these very subtle and incomprehensible meditation stages. I started out this article mentioning the similarities in the objectives of contemporary science and inner ancient science. However, as you have seen through this exposition of ancient meditation, one investigated by using inner tools of increasingly more subtle nature, resulting in a highly specialized development of the inner perceptive capacities, which brought these inner scientists to high spiritual levels of existence in the pursuit of tracing reality into its final reference – unity nature / void-nature / potential field – whereas contemporary science, apart from laying bare the nature of reality as the inner scientists32,has a different objective: to change the outer condition, for which aim it is using outer tools. At the same time these investigations by the ancient inner scientists into body-mind and reality brought forth important knowledge of the different capacities and functions of the mind; the interrelations between the specific mind function and it’s object of appearance; and in this they were giving thorough guidelines, paving the way for genuine spiritual development for those ready

32 The inner scientist and the yogin’s objective was, apart from finding the nature of reality like the contemporary scientist, to find ways to transforming the individual into a more flexible person, i.e. enabling the person to use the full range of inner capacities body-mind wise in regard embodying more and more subtle beingness and the corresponding access to reality, for the individual to develop and transform – for the end goal of joining the most subtle nature of the humanity and the universe (the non-dual nature / rigpa nature / ‘void’ nature or nature of mind and phenomena) – the actual basis for attaining fearlessness and inner strength that naturally enables great love and compassion to shine forth.

to follow these – but also for genuine problem solving – which are very valuable for us today. The cornerstone of this knowledge is the realization of the nature of different types of mind and the scope and frame of reference of these in regard the object / reality. With these final words it is my hope that this exposition will find some usefulness for the reader for developing her/his human capacities for the wellbeing of him/herself and everybody else, especially for creating the harmony in the world and between man and nature we so urgently need. Tarab Tulku (1934-2004), Geshe Lharampa, Research Librarian and Lecturer, Royal Library of Cobenhagen and Copenhagen University. The Founder of Unity in Duality: Science of Mind and Reality; Personal Development; ‘Art of Relating’, Psychotherapeutic and Spiritual Application. Some of Tarab Tulku’s articles can be download from website in connection with U.D. Newsletters. Rinpoche’s first 2 books are announced on the website and can be ordered over the net. Lene Handberg, (1954), Semrig Thablam Rabjam. Before his passing away, Tarab Tulku gave the responsibility to Lene Handberg with respect to the Unity in Duality Education and also the building up Tarab Ling Study and Unity in Duality Research Institute in India. Lene is the Educational Director of the Tarab Institute International, Chairman of Tarab Ling Association, India and the Tarab Institute – Denmark.

2. MINDFULNESS FOR PSYCHOSIS

A UNITY IN DUALITY APPROACH Liisa Vuorinen

Clinical psychologist/Cert.psychotherapist, S.T.M. University of Rochester Medical School New York Unity in Duality Assistant Teacher Södertälje Psychiatric Center liisa.vuorinen@sll.se

Psychosis is an extremely painful and frightening experience. In the 1960’s psychotics were usually hospitalized and treated with heavy medication with many side effects and very little psychotherapy, but during the last 20-30 years there has been big progress in the treatment of psychosis. Nowadays the general procedure is psychotherapeutic treatment with minimal hospitalization and minimal medication, with low doses of modern medicine with much less side effects. In our outpatient clinic at Södertälje Hospital in Sweden we treat first episode psychotic patients with mindfulness methods in an open dialogue context (early intervention, crisis approach, family and network perspective and individually planned need and phase adapted treatment). All patients are treated by multi professional teams.

M I N D F U L N E S S M E T H O D S A R E

E V I D E N C E B A S E D M E T H OD S

Mindfulness methods are evidence based methods. They have been proved to have many positive effects. They have a positive effect on our physical condition (blood pressure, pulse, immune system, brain waves), concentration, memory and learning skills, stress and general well-being and have been used for different psychological disorders (stress, depression, anxiety, PTSD, sleep disorders, borderline, eating disorders) as well as somatic disorders (different diseases, long term pain).33 Mindfulness methods seem to be effective also for treating psychosis and preventing new psychotic episodes when done correctly. People who have a tendency to become psychotic often like meditation as it releases emotional stress, but meditation can lead to an even more unbalanced state when done incorrectly. Guiding vulnerable people into meditation without first contacting body sense might trigger psychosis.

33 There is a lot of research done on mindfulness. Kindly see for instance research by Jon Kabat-Zinn at www.umassmed.edu

Mindfulness methods are thousands of years old methods, they were developed for people living in agricultural, stable societies. According to Tarab Tulku Rinpoche people living in more natural cultures have better body sense and a stronger subject compared to urban people with a conceptual mind domination, less developed body sense and a weaker subject. Unemployed low-income, low-education immigrants in the suburbs of London have 2.5 times higher risk of psychosis compared to employed high-income, high-education population in other parts of England. Eastern mindfulness teachers who teach Westerners might not realize the changed conditions and the need for contacting body sense before introducing mindfulness exercises. Jon Kabat-Zinn gives mindfulness training to inmates in prison. He starts always with simple yoga exercises due to the fact that starting with sitting meditation might trigger too much anxiety.

W H Y W E B E C O M E P S Y C H O T I C

Psychosis is an ability we all have and can utilize when we encounter situations that are too difficult to face. We all start to hallucinate within one day when exposed to sensory deprivation (no stimuli from outside). A man was severely tortured in his native country and was able to cope with the excruciating pain by hallucinating his father sitting next to him, seeing him, hearing his comforting voice and feeling him holding his hand.34 It is also a well-known fact that after

34 All the case descriptions in this article have been modified in order to make the persons unidentifiable.

difficult operations intensive care patients often have psychotic episodes that help them to go through a heavy treatment. A mother of four small children, with no support from her husband or other relatives, and in a difficult economic situation, became psychotic. She left her family and moved into a building under construction. When a psychosis team came to rescue her she retorted: ”Please leave the monastery immediately! Do not disturb nuns in retreat!” People with deep feelings of inferiority, severe losses and failures often create a psychotic reality where they are persons of great importance (princess, celebrity, rock star, Jesus Christ etc.). We become psychotic when exposed to a stress factor (secondary cause) which triggers a vulnerable self-reference (primary cause) which in its turn triggers negative emotions. When we are not able to master an emotionally unbearable situation we create a psychotic reality and finally lose contact with a commonly shared reality. In neurotic states emotions are description based (the conceptual mind describes a situation and triggers emotions) and thereafter the conceptual mind often starts to run with fast speed and creates more and more 6th sense mind realities. In psychosis images and emotions rise up directly from the sedimental imprints (Bhag-chags) making the conceptual mind often impaired, unable to function properly, due to the strong imprints. After a psychosis people often say that they suffered of an inability of using words and language and loss of inner dialogue. Hallucinations belong to the 6th sense mind reality. Instead of using sense minds and physical senses we use mostly 6th sense minds and energy senses (yidlus, the same abilities that we use in dream). Not all hallucinations are diagnosed as psychotic. 2-3 % of the population diagnosed as normal hear voices. In many countries there are voice hearers’ associations where people can share experiences. There are also many examples in history of deeply religious people who have seen visions and heard voices.

H O W T O G U I D E A P S Y C H O T I C

P E R S O N I N T O S E N S E R E A L I T Y

People who have a tendency to become psychotic have a weak subject, weak body sense and deep vulnerabilities. Psychotherapists who treat psychotics know that “coming back to senses” is very healing and have tried different techniques to get the patient back to sense reality. Different

kinds of physical activities seem to be useful when contacting body sense, but traditionally it has been thought that meditation should be avoided and that it has a tendency to make the condition worse. Psychosis is a 6th sense mind phenomenon and when a psychotic patient comes back to a five sense reality the psychosis is over. It is important to teach the patient the difference between the 6th sense minds/realities and the five sense minds/realities and especially the special qualities of the conceptual mind. With this understanding he can slowly start to get some mastering over his own experiences. It is important to teach the patient that we have different self-references and to find out personal healing resources and individual ways to practise mindfulness, like walking in the nature, washing dishes, listening to music etc. It might also be helpful to let the patient estimate his level of anxiety on a scale of 1-10 before and after a mindfulness exercise. Guiding a psychotic back to sense reality is not an easy task. It can be very painful for the patient (he became psychotic in order to avoid painful emotions) and requires much patience from the therapist. Mental emotions and body sensations are closely connected and body sense exercises trigger all the painful memories one has tried to avoid. The therapist needs to proceed slowly and gently, respecting all resistance. Often a patient can feel only a small part of the body (for instance feet, head, ears) and then it is best to let the patient just feel it. Some basic techniques used by physiotherapists and from yoga and chi gong can be very helpful (for instance clapping the body with one’s hands). In the beginning it is important to contact positive body sensations and to avoid painful ones. A female patient, who was sexually abused as a child, had positive body sensations only in a small area on the top of her head (“The only area where I was not abused”). We used a long time just keeping our hands on the top of our heads (I always do the same exercise myself) until the feeling slowly expanded into her whole body, making her relaxed. Then she happened to touch her ear and I asked her how it felt. She answered that it felt good. Touching the ear triggered an old memory at her day care centre where a care taker used to massage her ears while putting her to sleep. Another female patient had big difficulties with body sensation but finally we found an area of positive feeling, the skin. She had a mentally ill

mother who was unable to psychologically take care of her, but was very careful of always having clean sheets in her daughter’s bed. When contacting the feeling in the skin this old positive memory came up.

D I F F E R E N T P H A S E S O F

P S Y C H O S I S

Psychosis is nowadays divided into different phases with different kinds of treatment demands. In the prodromal phase there are no clear symptoms of psychosis, only signs of a risk of psychosis. The phase of untreated psychosis (DUP) is the time between the first psychotic symptoms and the start of treatment, and can vary from some days up to many years. The earlier the treatment starts, the better the treatment results. The acute phase of first psychosis is the period after the patient has come to treatment. The stabilization phase is the time period when the strongest symptoms have already subsided. The last phase, the recovery phase, is the period when the patient prepares to go back to normal life. All these phases require different kinds of treatment and modified mindfulness can be used in every phase. Most often we use mindfulness when the acute phase is over. After a psychosis most people feel tired and depressed and have many kinds of feelings (shame, guilt, sadness etc.) when they realize what has happened and what they have done during the psychosis. In this phase we use “mindfulness of tiredness”, in other words let the patient just feel the tiredness (“Just rest in the tiredness”, “Feel the tiredness in your chest, feel the tiredness in your legs” etc.) which seems to be very helpful As usually we have a tendency to fight tiredness with our conceptual mind thus taking distance from it. When entering tiredness and letting us feel it we get energized. The same technique (feel it, accept it, observe it) can be used with all kinds of feelings (“Just feel the shame.” , “Just feel the sadness.”). This method is used also in ACT (Acceptance Commitment Therapy). A female patient saw her mother standing behind her, scolding her every time she wanted to do something independently, which made her passive and helpless. She was advised to contact her body sense, concentrate on her breathing and then to observe her thoughts, images and feelings that come and go like clouds in the sky. She learned that it was only images and voices from her own mind that triggered feelings of inferiority. Using this method she became stronger and more active.

With very conceptual and delusional patients we first need to challenge their thinking. Sautrantika philosophers Dignaga and Dharmakirti have made an analysis of the functioning of the conceptual mind and different kinds of error in logic. It is important to help the patient to find logical errors in his/her thinking in order to diminish the delusions (psychotic thoughts). Questions like “If they really are after you, how is it economically possible as the government has so little money?” “Who pays salary to all the spies and the fine equipment they are using against you?” (One can even make an exact calculation of the money needed.) “If there is some poisonous gas coming from the ventilation, what kind of gas is it?” “Who put it there?” “How does it function in practise?”, “Why is nobody else in your building reacting?” “Why don’t you go to the attic and check if there are some holes in the walls or other things of conspiracy?” etc. Traditionally it has been said that a therapist should not confirm psychotic thoughts and hallucinations but he/she should acknowledge the feelings. (“I understand that you must be very frightened.”).

G E N E R A L G U I D E L I N E S F O R T H E

T R E A T M E N T O F P S Y C H O S I S

It is important to find relief for the stress factors (secondary cause) that have triggered the psychosis and eventually also to treat the vulnerable self-references (primary cause). There are some general guidelines for the treatment of psychosis: 1) First and foremost the therapist has to be anchored in the body sense/sense reality – this has already a calming effect on the patient and lessens the therapist’s own projections. 2) The therapist needs to make sure to activate her own strong and healthy self-references by means of her own healing resources. 3) Find out the stress factors in the patient’s life (secondary cause) and take care of them. 4) Correct the delusions (psychotic thoughts) by means of studying logical errors in his/her thinking. 5) Help the patient to come back to body sense and to a commonly shared reality.

6) Help the patient to call back attention to oneself from the surroundings in order to strengthen one´s own presence. 7) Find out the vulnerable self-references in relation to psychosis (primary cause). 8) Teach the patient how the mind functions (different kinds of mind), basic principles of the tendrel nature and how we create our own experience of reality/a psychotic reality. 9) Teach the patient that we have different self-references and can change a vulnerable self-reference to a healthy one. 10) Slowly help the patient to cope with painful emotions without resorting to a psychotic world. 11) Work with vulnerable self-references and change them into strong and healthy ones. It is always important to use the language people use and to avoid too difficult philosophical terminology. The Unity in Duality view is a very profound view but at the same time simple and easy to comprehend when introduced in the right way. There is no need to use too complicated words, it is one’s own experience that makes the difference. Our patients are our best teachers and we can always ask them for guidance. Questions like “What is your goal?” “How do you want to use the time today?”, “Has this been helpful for

you?”, “Is there anything I could do in a better way?”, “Why did you have a need to go into a psychotic world?” “What helps you to reduce fear?” are very helpful for the therapist and at the same time show respect for the patient.

W H A T I S M O S T H E A L I N G ?

When the psychosis is over we ask our patients what helped them to heal and often they mention someone with a genuine presence during the treatment process. (“It felt safe because he was so calm.”, “Her peaceful presence was a sign to me that there actually was no danger.”) When a therapist is able to be in body sense without letting the conceptual mind dominate, he/she is able to share a psychotic experience without projections. Psychotics are especially sensitive to other people’s projections and rejections. We don’t have to know much, and we don’t have to do much. Being present is enough. Every psychosis has a self-healing element, the mind heals itself if it is given the possibility. This happens more easily if we have genuine interest and deep humane respect to another fellow being and are able to walk together on the path of life. The work with psychotics is a good spiritual practise and our patients are our best teachers. They teach us humility and give us a possibility to study the human mind on a deep level. It is really a privilege to share a psychotic journey!

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3. AN ATTEMPT TO UNDERSTAND AND

TREAT STRESS IN A UD APPROACH

Sandrine Gousset One of the main interests of stress is that it has been, since the very beginning, at the heart of the psychosomatic medicine, urging researchers to link the understanding of the body and mind together. In his work, Hans Selye - 'the father of stress research' -, developed the theory that stress is a major cause of disease because chronic stress causes long-term chemical changes. In his view, the body would respond to any external biological source of stress with a predictable biological pattern in an attempt to restore the body’s internal homeostasis. He gave to this pattern the name: “General adaptation syndrome”. He discovered that the main difference between the effect of a stressor for animals and humans is that for human beings there was not only an impact on the autonomic nervous system (driving towards a “fight or flight” reaction), but also on the limbal cortex (regulating emotions) and on the neocerebellum (which analyzes and looks for a rational answer). He realized that the rational answer completely dominates the other reactions. It completely inhibits action. Thus, the stressor persists, it becomes necessary to attempt some means of coping with the stress. Although the body begins to try to adapt to the strains or demands of the environment, the body cannot keep this up indefinitely, so its resources are gradually depleted. Thus chronic diseases and mental suffering appears until - if the situation is not treated - complete exhaustion. This straight-line causal view has been argued in the 70s’, and quickly researchers agreed on a dynamic model, in which each of the reactions have an impact and is a stressor by itself. This new view paved the way to the cognitive appraisal model of Lazarus. The consequences of stress (and particularly the physiological ones) are not discussed, but the origin of its apparition has been further studied. The concept of a stressor itself has been argued. In this new approach, the interaction between the environment and the individual defines stress. Stress is experienced when demands from the environment exceed

available resources. Appraisal is also presented as a perpetual process, evolving in time as the individual re-appraises the needs and resources. Thus stress response manifests when an imbalance is perceived between the needs (be it outer or inner) and the resources. The mediating processes of appraisal and coping therefore become crucial in the understanding of stress, and how to reduce stress. For this the teachings of Tarab Rinpoche and UD are of a tremendous help. Until now, through experiences, a whole range of methods have been recognised as being efficient on appeasing stress. Experiments demonstrated that coming back in contact with body feeling, or with the present moment, strengthening mindfulness, bringing back our awareness on the movement of the breath, not following the inner dialogues and thoughts or changing the terms of those inner dialogues, all of these had a real impact on the level of stress. But none of these methods are the expression of a deep understanding of this stress response. They are proved to be true by efficiency. Thus the impact of those methods on the long run can be lessen by the facts that the underlying beliefs are not treated, and those beliefs are the base on which we are building our experience of reality. This reality we are building supports the apparition of stress. We take for granted that only a deep understanding and realization of the untrue beliefs of our view of ourselves and phenomena, will allow changes in our lives resulting in the reduction of stress. Therefor the point is not to give new methods, but to change our underlying view. Why is it so? The UD understanding of the perception of phenomena makes us realize that a being never perceives his environment, but only perceives

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his experience of the environment, based on the tools he is using in that perception process. We never perceive dön nga, only the specific experience of dön nga on the base of the mind/tools we are using. Thus the concept of outer demands or outer resources can be questioned. We can never get out of the subject-object interrelation or tendrel. The wrong view of outer demands or outer resources existing in and by themselves is the result of a solidification of our object-pole. This solidification is strong enough to make us feel and think that there would be an object out there existing in and by itself the way we perceive it; that there are demands and resources existing out there in and by themselves as they appear to me. This solidification is the consequence of two main misunderstandings: - On the one side, as human beings, at the sense level, we are almost never in a direct perception of our environment. We are trapped in an indirect mental perception (way of perceiving by conceptual mind), experiencing a mental object (in terms of an idea of the situation), not being any longer in contact with the ever changing flux of life, i.e. not being in

contact with the direct sense-minds experience or deepen feeling mind experiencing. Thus, being – as we are - trapped in the conceptual field and disconnected with the sense-field, is at the source of the appraisal of “stressful events”. It is this split within the body sense-mind and conceptual mind that is at the core of the imbalance in our experience. In connection with any difficult situation (actual or imagined) the more we identify with a rough and vulnerable level of self-reference, the more the experience we have of reality is solid, dense, limited and non-supportive. On the contrary, the stronger we manifest on a subtler self-referential level, i.e. at a subtler body-mind level, the less solid and fixated reality becomes, and the more we are in natural contact with supportive solutions in terms of inner and outer resources. - On the other side, the more our presence is trapped on the conceptual object-pole, the more solid is our experience of reality. We lose the perceptual abilities of the ever-changing-movement on the subject-pole. Thus the level of stress we perceive is depending on where we are focusing our awareness: focusing all of our presence in the

General Adaptation Syndrome

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conceptual field or opening also to the sense field, being completely drawn by the conceptual object-pole or extending our awareness to the subject-pole. In any situation, the less we are aware of the experiences of the sense field, and the more we are fixated on the conceptual object-pole, the more we experience (being aware of it or not) this disharmony between “demand and resource”, this un-peaceful feeling, which has all the consequences described above and is labelled “stress”. Thus any methods, which aim to bring back our awareness on the subject-pole and/or to go towards a reconnection of the body-mind at a more subtle level, have an impact and lessen the stress perceived. One should also be aware that this body-mind discrepancy can be the consequence of the way we are raised in our modern culture (in which bringing all of our awareness towards more and more abstract (conceptual) level is supported); but it can also be a defence system

(which consists in cutting off the feeling – keeping it all at a natural distance) in order to protect an underlying vulnerable self-reference. A method which makes great sense when we are small and reality is overwhelming – but which makes less and less sense as we grow up, may even becoming crippling. If we are in this second case, then trying to lessen the level of stress is the same as trying to lessen a protection system, which is quite impossible, if one is not working with the underlying vulnerable self-reference. Thus, if one realizes that there is an underlying vulnerable self-reference, all methods focusing on taking care and transforming this underlying self-reference will be the most efficient in lessening the stress.

Cognitive Appraisal stress model

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4. THE MISSING INTERFACE OF

NATURAL SCIENCES AND HUMANITIES WHAT CAN UNITY IN DUALITY CONTRIBUTE?

Juergen Knop Lecture given in Marcevol, augustus 2009 The topic “The missing interface of natural sciences and humanities – what can Unity in Duality contribute?” was suggested to be addressed at the International Conference in Marcevol. Investigation and research into how UD can serve as a common platform for natural sciences, humanities and spiritual traditions is a matter of great interest. Is there a missing dialogue across traditional boundaries of natural sciences and humanities? It appears so to some extent, although there are increasingly activities to communicate with each other. Some years ago the German Research Organisation (DFG) demanded interdisciplinary research of humanities and natural sciences criticizing the missing interface of natural sciences and arts and the social relevance and public awareness of arts. The München Conference on UD was the beginning of a dialogue between natural sciences and UD, i.e. the ancient inner science of mind and phenomena. I will address very briefly the following areas: The historical and present relationship of arts (humanities, using philosophy as an example) to natural sciences II. The historical and present role of natural sciences and its position with regard to humanities III. Why it is important to reconstitute the missing interface? IV. How could UD be a common platform for natural science and humanities? It should be mentioned that the complex mutual relationship of science of art/philosophy/ humanities and natural sciences in the past and today can only be discussed on a very superficial level. Since I am not an ‘insider’ of humanities including philosophy (I have been doing medical research) I rely on the information I got from my philosophical friends and some books.

A R T S /H U M A N I T I E S

Arts/ humanities represent conceptual ‘hanging realities’. They have formed in the past and will form in the future our individual and social life in a globalized world. Our survival on this globe will be determined by our ideas and concepts about the world. What are humanities? Humanities developed from arts, arts liberales: literature, theory of language, rhetoric, logic, history and theology. In

Germany it is called ‘Geisteswissenschaften’(arts). This translates literally into sciences of mind. It is interesting to note that this rarely included investigations of the nature of the mind. After World War II art sciences developed into humanities in the Anglo-Saxon countries. Humanities now include philosophy, ethnology, law, social sciences, political science, psychology , educational science, theology and fine arts. Humanities developed many sub-specialities or disciplines. On the one hand, this seemed to be an advantage because the disciplines could develop in much more depth and on the other hand by the isolation from the other disciplines, a common ground was lost. In the context of discussing humanities I will focus on philosophy for two reasons: firstly, it is not possible to discuss all sub-disciplines of humanities or humanities in general terms and secondly, philosophy seems to reflect the problem we are addressing, which is the missing interface, quite adequately. In the Greek philosophy natural science and the science of art were united. This philosophy was basically concerned with gaining knowledge about nature (physics, cosmology), logic, self-recognition and human behaviour. On that basis ethical rules or in other words the right way to act and ideas of the art of living were developed. The knowledge and the consequences thereof were communicated and discussed in public. In summary: The Greek philosophy (e.g. Platon, Aristoteles) not only provided knowledge on nature including living beings, but also a

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framework for developing wisdom, self-development and the meaning of life. It is regarded as the basis of modern natural sciences. Unity of natural sciences and art including spirituality existed up to the end of the middle age. The natural science aspect became more dominant, but still in the frame of Christian belief. To cross or violate the boundaries set by the Christian doctrine was punished by exclusion or even death. Later the unity aspects of natural sciences and philosophy slowly were lost and both sciences separated. Leibniz and Humboldt were about the last ones who covered general aspects of natural and the art of sciences. The 16th century saw natural sciences coming into its own and developing very quickly in the 19th century. However natural sciences still were part of philosophy but were a diminishing aspect. Philosophy still considered itself superior to the materialistic natural sciences. This is because it was dealing with the “mind” which was in their opinion superior to nature. At the end of the19th century philosophy turned to social-political issues and to utopic-political ideas such as Marxism and the Nationalsozialismus, and as we all know this had devastating results. Balancing this in the early 20th century there were excellent philosophers such as Popper, Wittgenstein, Heidegger, Schweitzer, Fromm. They developed very deep ongoing theories of knowledge, critically analysed the society at that time and emphasized the importance of unconditional love and altruism which meant the protection of all living beings (Schweitzer, Fromm). Natural sciences and humanities became separated although there seemed to be some intention to communicate or even to work together occasionally. Many of the philosophical interpretations of quantumphysics, theory of relativity, elementary particles, cosmology and neurobiology have been provided by the scientists who have been doing research in these fields. v. Weizsäcker talked about philosophers as “specialists of uncertainty” dramatizing the disturbed relationship between natural sciences and philosophy. In summary: the development of the sciences of arts in many disciplines and subdisciplines (humanities) generated an enormous knowledge on many aspects of human beings and mankind (anthropology). However, in view of the dramatic problems our globus, including all living beings, is facing this knowledge must be focused by all scientists to address these challenges in the most competent way.

N A T U R A L S C I E N C E S

Scientists very often regard their objects of investigation as fixed entities rather than processes and potentialities. In modern sciences that is changing. Nothing exists in and by itself. Now I will address very briefly some aspects of natural sciences and its present role in society. Natural sciences have two basic functions:

- to develop a deeper understanding of the nature of reality and

- to provide the basis for technological developments.

Most ancient cultures in Egypt, Mesopotamia and China had some kind of natural sciences: they tried to explain natural phenomena in the field of e.g. astronomy and astrology and developed some tools such as mathematics. They developed technologies to build houses, temples and weapons, to mention a few. Based on observations and experiences, Greek philosophers developed a more refined natural science which was able to predict certain events and to develop reliable techniques. During the 15th/16th century mathematics and a few experimental methods (e.g. optical instruments) developed e.g. in alchemy and astronomy. Newton was the founder of classical physics and the materialistic-deterministic view of the world and cosmos. From then on classical physics dominated and is still dominating our way of thinking in sciences and in our everyday life. In fact classical physics laid the foundation of the fantastic success story of science and technology. In the 19th/20th century Darwins theory of evolution, the role of bacteria for infectious diseases and the quantum physics, theory of relativity, physics of elementary particles, the initial ideas of inheritance and genetics created the basis for modern natural sciences and many technical inventions. Today natural sciences are a collective term of many specialized disciplines. They have developed their own refined methodology which enabled them to dig deeper in their particular fields of interest, and thereby creating an enormous amount of data. Natural sciences have increased our knowledge of the world and the cosmos considerably. We are spending an enormous amount of money for research particularly for biomedicine, space and particle research (CERN). Natural sciences are economically and culturally of great importance. The number of people working in science has increased

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exponentially along with the number of publications and the degree of specialization.

W H Y H A V E N A T U R A L S C I E N C E S

B E E N S O S U C C E S S F U L ?

There are three reasons that come to my mind however there may be more. 1) The approach to investigate phenomena by strictly separating subject and object, i.e. the scientist has to be objective to avoid personal bias. 2) Reductionism which means all phenomena including living organisms and the mind can be explained by, and reduced to, physical laws. This seems to imply that all phenomena can be analysed by reducing complex phenomena to simple structures and 3) Anything is possible. I.e. by increasing money and man-power we will be able to obtain more and more information about the world and to manipulate it in a way we think is good for us. This straight forward strategy seems to be running against a wall, i.e. we are far away from understanding the complexities of the whole, with disastrous consequences. There are many reasons for this, but most importantly, taking out a part from the whole changes the whole and the part. The information the investigator is getting and the resulting action he is taking, are based on a disturbed, at least incomplete, whole. This has resulted in many disastrous effects, e.g. in medicine, ecology, climate and many more. Reductionism allows us to obtain detailed information about a phenomenon. Because of that it is very important to realize that single data are very important, but they do not represent the whole phenomena. To give an example: Virulent (bad) bacteria or viruses enter our body and our defence (immune-) system gets very active. In order to remove the infective bacterium or virus hundreds of cellular and molecular events and interactions are activated. The strength of our immune reaction depends on memory i.e. the immune systems remembers a previous contact with the bacterium or virus, on ours brain’s reaction which depends upon whether you are happy, depressed or stressed, on our gut’s flora content and the outside conditions e.g. sun-rays, cold or hot etc. Each of the single systems determining our immune response is by themselves a complex structure. Other examples of complexities in nature which are not really understood are evolution, genetics and brain. Social, political, cultural and religious phenomena are of high complexity. In UD we name this interconnectedness of everything.

The problems previously discussed have been realized by the scientific community to some extent and have resulted in new research areas: complexity research and system biology. System biology tries to understand biological organisms in their wholeness – complexity research covers system biology and includes the self-organisation of organisms and the mutual exchange that they have with the world on several levels. This concept allows a more open approach in humbleness to the world and the phenomena. It accepts the basic laws of the ancient inner science that composite phenomena are transitory. interdependent and not existing through and by themselves. Keeping all this in mind the 3rd point ‘anything goes’ appears to be self-explanatory. In summary: Natural sciences developed over the years into a very powerful instrument – which we still have to learn to use in a respectful and a responsible way. Natural sciences are neither good or bad – it depends how people use them – in a necrophil -destructive - or biophil - life supporting - way.

U N I T Y I N M U L T I P L I C I T Y

Now I will discuss why it is important to reconsider the missing interface of natural sciences and humanities. I can see four reasons, but there may be more. the first reason is inherent to sciences in general and natural sciences in particular: As discussed already natural sciences have the tendency to simplify i.e. to reduce complex interrelations to simple interactions. Most phenomena (organisms, climate and ecosystems) are very complex . By adopting the view that they are complex new strategies of investigation, interpretation and acting in this world have to be developed. In the future new scientific results in gene technology and brain research will come up which will change our conceptions of the world and will allow us to manipulate the world. Natural sciences on their own are not able to handle the present and future challenges – interdisciplinary research on an equal level with the humanities (e.g with sociology, political and educational sciences) will result in a much more comprehensive, specific and meaningful solutions. The second reason is that all sciences need common ethical guidelines which are based more on compassionate feeling and less on the conceptual mind. Ideas based mainly on rational concepts tend to become ideologies like communism and uncontrolled capitalism which may and have ended frequently in disaster.

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Reconsideration of the missing interface does not presuppose that the specialized disciplines should be given up. They are necessary for acquiring profound knowledge in their particular field. This is multiplicity. Both – natural sciences and humanities – should accept that “unity”, that is the common ground , will increase the efficiency and the power to reach their common goal of increasing the chance of survival in this world (”Unity in multiplicity”). This is particularly important in view of the imminent global catastrophes. The natural sciences and the humanities by interdisciplinary research and mutual exchange of ideas should be able to develop strategies not only to keep, but to improve the living conditions for all forms of life (human, animals, plants) on this globe. The cooperation of natural sciences and humanities focusing their joint intellectual power and social and political impact should be able to reach this goal in a reasonable time.

U N I T Y I N D U A L I T Y

Finally I am coming to the important part of my talk. How can UD be a common ground for natural science and the humanities? In this context I will address the following questions:

- Is there any need for a common ground? - Why is UD suitable to serve as a common

ground? And - How can UD as common ground be

established? First question. As just mentioned cooperation of the two sciences is inevitable. In order to reach the goals to improve the living condition for all forms of life natural sciences and humanities need a common intellectual and ethical platform which is acceptable by both. Intellectual in this context means information about the world, ethical how to handle this information. So, I think there is a need for a common ground (ground and platform are used interchangeably). This opens the next (2nd) question: is UD suitable to serve as a common ground? At first let us address the ethical side: how to handle the information we receive from all sciences, or in other words: how should we act in this ever changing world? Buddha provided us with the un-contradicted four noble truths:

- the true nature of dukha (suffering), - the true nature of the origin of dukha, - the true nature of the cessation of dukha

and - the nature of the path.

All sentient beings try to avoid suffering and try to gain happiness. The four noble truths are the basis for a universal ethics that can be applied to all living beings. The driving force which puts the four noble truths into action are unconditional love and compassion. Tarab Rinpoche called it unconditional openness. This sounds – particularly from a western point of view – idealistic and may be disputed by the scientific and public communities for three reasons:

1) The historical experiences that altruism and unconditional love – although being preached by all religions – only had limited success in most societies.

2) Fighting / aggression is a dominant characteristic of most animals and human beings.

3) Suffering is inflicted on us by external objects, i.e. the world around us. What can we do?

In reply to these objections it can be argued that there are many examples of unconditional altruism – even in animals – despite our memories and daily experiences that wars and the struggle for life appear dominate. The conception that aggression / struggle for survival is a dominant driving force, for example in evolution, in human societies or in animal behaviour is a misconception. Struggle for survival may be one aspect in evolution, however solidarity, compassion, altruism i.e. social competence are much more important for survival of an individual or societies. Thus, compassion, altruism and openness are important biological phenomena which can be either hidden, suppressed or uncovered by cultural mechanism. Aggression from a biological point of view seems to be less important but it can also be culturally modulated. Suffering (dukha) and happiness are usually misunderstood in western societies. I will not go into a detailed discussion of this, suffice to say it has to do with ourselves and our dualistic views of all that exists including our self-identity and the objects causing suffering, that are living conditions, natural disasters, illness, death. Happiness, too, is not entirely dependent on the condition of the outer world; this, one can experience meeting poor and joyful living people in India, Bangladesh and Bhutan. The conclusion being that we should work with us and our self-development and do our best to improve the living conditions of all people; luxury is not a necessary prerequisite for a happy life.

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Thus reducing or diminishing suffering at all levels appears to be a basic ethical guideline acceptable to all people and not only the scientists. However, scientists of natural sciences and humanities are major players in our science and technology-oriented societies and therefore have the responsibility to be aware of the intentions and the consequences of their work in our modern world. Now the common intellectual platform i.e. the information about the world is addressed. Ancient science (UD) and modern natural sciences have much in common: they are both based on scientific methods. Inner science has rules and methods which are based on experience, observation, correct argumentation, logical deduction and reference to previous findings. They are using inner tools (mind) . Western scientific investigations have a similar structure consisting of observation –formulation of a theory, followed by experiments i.e. they use outer tools (scientific instruments). Natural science and inner science differ in the view of the interrelationship of subject – object. In inner science they take it for granted that, whatever we experience, is always interconnected with our way of experiencing. Western scientists claim that the object exists independently from the investigator. Nowadays this concept is being questioned as shown in quantum physics. Many scientists, however, are adhering to the concept of an isolated object. I could imagine that western scientists could adopt to some extent methods of inner science thereby supplementing the planning of the experimental work and the interpretation of the results. It is interesting to note that some of the basic findings of inner science which can be considered as being inherent to phenomena i.e. the basic laws have also been experimentally verified by western sciences. Such basic laws are for example: interrelated nature of all phenomena, all composite phenomena are transitory, and some aspects of the subject-object, body-mind and energy-matter relationships. Therefore the fundamental findings of the inner science in Buddhism and the results of modern natural science are of mutual interest for both and have been discussed with great interest at the life and mind seminars of the Dalai Lama and western scientists. This answers the second question why is UD suitable to serve as a

common ground. The third question is how this common ground can be established? As just mentioned, UD provides many aspects which are fundamental to natural science and the humanities. As discussed above, new concepts of the cosmos, our world and importantly new technologies have been and will be developed. How will this affect our life and that of all other living forms on this planet, but also our vision of the world and spirituality? This has to be addressed by natural sciences and humanities, cooperating in these important issues as previously discussed. They must bring their knowledge into societies very efficiently, otherwise it will end somewhere in the ‘museum’. In addition to ‘natural science’ UD has very clearly a ‘humanity’ aspect , based on the four philosophies practical issues have been addressed and developed: personal development, art of relating and psychotherapy. The views expressed in UD will have a considerable impact on many disciplines of humanities, such as education, sociology, political science etc. The structured teaching program allows us to transform people and to bring a new way of thinking and acting into societies. In fact it could create a new paradigm or ‘a new way of thinking’. This is the headline of the Potsdam manifest by Hans Peter Dürr and co-authors. In view of the imminent global catastrophe they demand urgent action. They think that, based on the findings of quantum physics, a new way of thinking (subject-object relationship, interrelatedness, voidness, potentialities) must develop not only in the science community but in societies at large in order to seriously address these problems. UD science of mind and phenomena, provides a very similar ground for a new way of thinking, but in addition a structured path to implement it into society. Following this path how can UD as a platform be established? This is a complex subject which should be addressed in an ongoing discussion. Summary : Recently “A Buddhist Response to The Climate Emergency”35 was published. The most eminent Buddhist teachers expressed their concern and view about the imminent global catastrophe inflicted on us by the climate change. An increasing number of scientists think that the

35 Stanley, J., D.R.Loy and G.Dorje ed., A Buddhist Response to the Climate Emergency, Boston: Wisdom Publications, 2009

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survival of human civilization or perhaps even the human species is at stake36. I feel that the joint effort of so many very respected Buddhist to express their concern about the threat of global warming is of very great importance. Buddhist ancient inner science offers a profound knowledge of the true nature of reality. It teaches basic laws such as interdependence of everything in the universe and compassion /openness to reduce suffering and achieve happiness. Both are the basis for non-violence also to our environment37. Scientists all over the world are a respected group (not always unanimously) and opinion leaders. Many problems have to be solved to significantly reduce global warming and to save our environment (forests, oceans, animals, water etc.). Technical solutions are important, but more important are problems such as: how can awareness of being in danger in about 20 to 30 years be introduced in people (public, politicians, leading businessman, opinion leaders) with a lasting effect so that they are prepared to change their way of thinking, acting, living? How should societies be developed to change their attitude towards the environment and energy consumption? How can living of the very poor people be improved in a world competing for dwindling resources? How can the intercultural communication be improved? How can global ethical standards be introduced? There are many more question which need competent answers. Interdisciplinary research and communication of natural sciences and humanities on a common UD ground will have the power to address the present and future global problems by developing adequate solutions and by creating a life supporting new way of thinking and acting. In addition they have to develop ways to transport their ideas and messages into societies across cultural and political borders. I can imagine that Tarab Ling (the institute being built in Dehra Dun,India) could serve as a centre for an east - west intercultural dialogue, for research projects and meetings addressing the imminent global challenge. Literature available from the author

36 idem, Introduction, p.3 37 idem, M. Ricard at p.203

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5. NEWS FROM THE INSTITUTES

S L O V A K I A

A new Tarab Institute has been founded in Slovakia.

Tarab Inštitút Slovensko Hany Meličkovej 27 841 05 Bratislava, Slovakia +421 915912710, +421948327077 info@tarab-institute.sk

N E T H E R L A N D S

The Institute in the Netherlands has started her first UD training. The first week was a success with 45 new students. There is still the opportunity to join. The ‘Tarab Instituut Nederland’, is now officially registered as foundation. The chairman is Robert Keurntjes, secretary Caroline Vossen, treasurer Frances Nijssen, boardmembers: Ton Backus, Cobi Brouwer, Ron Kroon and Jeanny van Wissem. Tarab Instituut Nederland, c/o Robert Keurntjes Moerbeistraat 22 6523 KN Nijmegen The Netherlands +31 (0)24 6414206 info@tarab-instituut.nl

G E R M A N Y

The UD training course takes place in Zist(near München).The number of participants stabilized by appr.36. This year Mod.II is presented, in the summer(15/07 - 22/07/2011)there will be a 5 day course of Ancient Eastern Dream Wisdom. In November(18/11 - 15/11/2011) Mod.II will continue with week 4. Preparations for the next UD training course beginning in April 2014 has started.

F R A N C E

A new UD training will start in France from March 2012 on. The first module will be presented from March 19-25 in Paris, Mai 12-18 in Marcevol, October 1-7 in Paris and springtime 2013 in Paris. For more information: tarab.institute@yahoo.fr The ongoing training is already in Mod. III.

I N D I A

ANNOUNCEMENT ANNOUNCEMENT ANNOUNCEMENT ANNOUNCEMENT

UNITY IN DUALTY TRAINING UNITY IN DUALTY TRAINING UNITY IN DUALTY TRAINING UNITY IN DUALTY TRAINING INDIA, JANUARY & FEBRUARY 2012

“It is my great wish that “It is my great wish that “It is my great wish that “It is my great wish that Unity in DualityUnity in DualityUnity in DualityUnity in Duality –––– TendrTendrTendrTendrel, el, el, el, in the interplay with modern science,in the interplay with modern science,in the interplay with modern science,in the interplay with modern science,

will reveal its deepwill reveal its deepwill reveal its deepwill reveal its deep----reaching insights in creating inner and outer harmony.“reaching insights in creating inner and outer harmony.“reaching insights in creating inner and outer harmony.“reaching insights in creating inner and outer harmony.“ Tarab Tulku RinpocheTarab Tulku RinpocheTarab Tulku RinpocheTarab Tulku Rinpoche

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Tarab Ling Association, in collaboration with Tarab Institute International, is honored to announce the dates of continuation of Unity in Duality Trainings in Dharamsala and Dehradun, India, during January and February 2011. There are presently two trainings going on in India. The announcement is also for those who have already started the Unity in Duality Training and wish to continue here in India. The details of the two training programs are as follows. Reading/ study materials for studies and practices will be provided.

1. 1. 1. 1. Continuation of Module 2, Library of Tibetan Works and Archives, Dharamsala, IndiaContinuation of Module 2, Library of Tibetan Works and Archives, Dharamsala, IndiaContinuation of Module 2, Library of Tibetan Works and Archives, Dharamsala, IndiaContinuation of Module 2, Library of Tibetan Works and Archives, Dharamsala, India

Subject Dates Venue Module 2 week 4 16th to 20th Jan 2012 (both days included) LTWA Mandala* 23rd to 27th Jan 2012 (both daysincluded) LTWA *Mandala course is open and can be participated by everyone. The weeks have to be conducted in sequential order, beginning from week 1 of Module I. Further information and updates:http://www.tarab-institute.org

2. 2. 2. 2. Continuation of Module 1, Songtsen Library, Dehradun, Continuation of Module 1, Songtsen Library, Dehradun, Continuation of Module 1, Songtsen Library, Dehradun, Continuation of Module 1, Songtsen Library, Dehradun, Subject Dates Venue Module 1 week 3 (Yogacara) 11th to 14th Feb 2011 Songtsen Library Module 1 week 4 (Madhyamika) 16th to 19th Feb Songtsen Library Note: There will be talks by:

1. Carin Muhr : Some Neuroscience and Consciousness" and "Some Medical science and some Quantum physics"

2. Jurgen Knop: Introduction of Evolution" and "Evolution of mind" In the last week of November we are in the planning a crash course of Module I, W 1 & 2. So if In the last week of November we are in the planning a crash course of Module I, W 1 & 2. So if In the last week of November we are in the planning a crash course of Module I, W 1 & 2. So if In the last week of November we are in the planning a crash course of Module I, W 1 & 2. So if you need these two weeks for attending the UD Training in Dehradun, February 2012, then please you need these two weeks for attending the UD Training in Dehradun, February 2012, then please you need these two weeks for attending the UD Training in Dehradun, February 2012, then please you need these two weeks for attending the UD Training in Dehradun, February 2012, then please contact me to get the detailed info contact me to get the detailed info contact me to get the detailed info contact me to get the detailed info about this course.about this course.about this course.about this course. Participation & RegistrationParticipation & RegistrationParticipation & RegistrationParticipation & Registration Prerequisites: Good basic schooling and interest in learning and development. Duration of each

course: 5 days with teaching, group work, individual sessions and studies. Price: 400 Euro (for both weeks), of which 200 Euro as deposit per December 15th 2011. More InformationMore InformationMore InformationMore Information 1. Dharamsala, India: 1. Dharamsala, India: 1. Dharamsala, India: 1. Dharamsala, India: A) Rooms: Do let me know if you want me to book rooms for you B) Transportation: If you wish to avail for any assistance please let me know in organizing taxi. It would be recommendable to avoid flights as flights during these times of the year often get delayed or cancelled.

C) Address of the class room: Library of Tibetan Works and Archives, Ganchen Kyishong Dharamsala

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2. 2. 2. 2. Dehradun: Dehradun: Dehradun: Dehradun: A) How to reach Dehradun, North-India Travel & TransportTravel & TransportTravel & TransportTravel & Transport

Dehradun is well connected with Delhi by air, train and bus.

a. Air: There are planes that commute everyday from Delhi to Dehradun. You should book well in advance to get best pricing. b. Bus: You start from Dehli Int. Airport by taxi to ISBT (Inter Sate Bus Terminal) which usually takes 45 minutes to 1 hour. Please take taxi from the pre paid counter and it will cost 500 INR as of today. It is much better if you take the government bus, which you will know that the bus will leave from bus terminus. You might come across people asking you ‘where you want to go’ outside the bus terminus, please do not follow them. It is not that they necessarily cheat but their bus timing is extremely unreliable. From the bus terminus, busses leave every 30 minutes to Dehradun and it is 7-8 hours journey. (250 kms). Cost: 275 INR (deluxe and airconditioned busses) c. Train: You start from Delhi Int. Airport to New Delhi Railway Station. Prepaid taxi costs 300 IN and takes 45 min to 1 hour (traffic jam!) Name of the trains: - Shatabdi: the best one. Takes 7 hours and leaves at 7 am-. Price: 600 INR. - Mussoorie Express: leaves at 10.20 pm. You can lie down and have full sleep and will reach Dehradun around 8 am. Cost: 500 INR.

d. Taxi: If you wish to be picked up by taxi, the cost is 5300 INR (ca. 80 Euro) for big cars (Jeep) and 3500 INR for small cars. Drivers will be waiting with your name plate in front of Prepaid Taxi Booth to receive you. If there are changes we will let you know. It will take around 8-9 hours from Delhi airport to Dehradun.

Note: It is recommendable to take taxis directly from these agencies because in winter there are possibilities of late or cancellation of flights and it is always easier to cancel a taxi from Delhi itself.

Please don’t hesitate to contact me should you have any questions. You can reach me best via mail at: infotarabling@gmail.com but also via phone: +91 941 018 6214 Note: If you wish to travel by train, you need to reserve your ticket in advance. You can contact: Mr. Penpa Tsering, Managing Director, Kora International Buddhist Tours and Travels in Delhi. Phone: + 91 11 23819306, Mobile: + 91 9958537284.

Special vote of thanks:Special vote of thanks:Special vote of thanks:Special vote of thanks: I would like to take this opportunity and platform to thank Tarab Institute International, Tarab Institute, Germany, France, Finland, Holland, and all the individuals who have been with Tarab Ling and who still continue to help toward the Tarab Ling construction. I have no doubt that your kind donation will bear fruit. The construction and other related topics are updated by Morten Rolighed Jensen. With prayers to Tarab Rinpoche and Unity in Duality

Norbu Wangchuk General Secretary

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6. TARAB LING, DEHRA DUN

BuildBuildBuildBuilding in phasesing in phasesing in phasesing in phases To match the financial situation the building project of Tarab Ling is carried out in phases. First the most essential buildings, the main building with teaching facilities and 2 guesthouses will be constructed. This will be closely followed by the dining-hall and kitchen. After that the remaining guest house, teachers house and an pavilion for outdoor teaching will be build. Construction work in progressConstruction work in progressConstruction work in progressConstruction work in progress The actual construction of the first three buildings was commenced in march 2010 and will be finished by the end of 2012 providing the funding is at hand. The work is conducted and overseen by the building committee.

MembersMembersMembersMembers OfficeOfficeOfficeOffice

Norbu Wangchuk Director of Tarab ling Association

Morten Rolighed Jensen Architect

Jayant Dwarkadas Financial and Legal Advisor

Tsering Ngodup Contractor

Dawa Tsering Technical advisor

Ram Gopal Gupta Engineer

Background storyBackground storyBackground storyBackground story Tarab Ling Association in Dehradun was established in 1999 by Tarab Tulku Rinpoche after investigating the Himalayan region for finding a suitable place to start a research institute for study of ‘Unity in Duality’ and interaction with science and related subjects. In 2001 land was acquired just 11 km outside Dehradun, the capital of the newly formed state Uttarakhand. In 2002 plans for the institute were submitted and the tedious process of getting the building permit was initiated. Finally in 2009 the permission was granted, but obstacles for the realization of the institute did not cease. Among these the Association as well as the State was taken to High Court by a local property dealer who saw the possibility of grabbing the land. Fortunately the baseless case was closed after 4 month which in India is exceptional fast. Actual construction work was initiated in the spring of 2010. The contractor then had to abandon Dehradun due to problems with his business. We had to find a new contractor and work was not taken up after the monsoon. As a

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temporally solution a small local contractor took up the work in November and finally in February 2011 we found a qualified contractor from Dharamsala who had just finished his work there and was willing to take up the work for us.

Latest developmentLatest developmentLatest developmentLatest development • The contractor Tsering Ngodup started the work on the 21th of February and brought his team of 35 workers and

craftsmen as well as his equipment to Dehradun. Work is now progressing well, it is well organized and effective. • As mentioned above, we have parted the project in two, due to the limited funds. In the first go, we are building the

main teaching building as well as 2 guesthouses with each 8 small studio flats. Walls are now raised up to 1. floor level of the 3 buildings and we are about to cast the floors over the ground floor. Apart from this substantial road work has been carried out, as well as boundary walls and retaining walls, some of the infrastructure for water supply and electrical supply.

• We have engaged an electrical contractor as well as a plumbing contractor for this work. Installations of sewage, water and electrical connections in plinths have been completed.

• We are engaging local villagers for different tasks – screening of the aggregate for concrete and mortar and bringing water from the canal in our pick-up car.

• Getting sufficient water for the construction has been a difficult task as the local supply is far too little. For this reason work on the rainwater harvesting tank was initiated in March and is estimated to be finished by the middle of August for collecting rainwater from this monsoon. Apart from this we have now an agreement with the village to utilize an existing bore well. This work is going on now and involves putting down a pipeline to our land.

Time line for structure Time line for structure Time line for structure Time line for structure ---- 15.015.015.015.07777.2011 .2011 .2011 .2011

SubjectSubjectSubjectSubject MarMarMarMar AprAprAprApr MayMayMayMay JuneJuneJuneJune JulyJulyJulyJuly AugAugAugAug septseptseptsept OctOctOctOct NovNovNovNov DecDecDecDec JanJanJanJan FebFebFebFeb MarMarMarMar AprAprAprApr MayMayMayMay JuneJuneJuneJune Organizing site

Road work Gate and fencing Rain water tank Plinth temple Plinth guest house 1 Plinth guest house 2 GF. temple

GF. guest house 1 GF. guest house 2 Rain water tank 1 floor temple 1 floor guest house 1 1 floor guest house 2 2 floor temple

Temple roof Guest houses roof Plinth dining hall Plinth teachers h.

Once the roofs are finished the inside finishing work can begin including floors, mud plaster on walls, ceilings, electric and plumbing works as well as fitting of windows and doors and furniture. This part of the project is the most costly and can be finished by the end of 2012.

Tarab Ling building project Dehradun India, financial status April 2011Tarab Ling building project Dehradun India, financial status April 2011Tarab Ling building project Dehradun India, financial status April 2011Tarab Ling building project Dehradun India, financial status April 2011

Fixed assetFixed assetFixed assetFixed assetssss INRINRINRINR € $$$$

Land (10.500 m2), value 2011 14.000.000 233.333 311.111 Infrastructure, road work, boundary walls, retaining walls etc.. and purchase of materials

2.256.664 37.611 50.148

Buildings under construction and purchase of materials 10.884.428 181.407 241.876 Purchase of car and pickup 878.654 14.644 19.526 Sum fixed assets April 2011Sum fixed assets April 2011Sum fixed assets April 2011Sum fixed assets April 2011 28.019.74628.019.74628.019.74628.019.746 466.996466.996466.996466.996 622.661622.661622.661622.661

Running expenses, wages, rents fees, office, fuel etc. 2005Running expenses, wages, rents fees, office, fuel etc. 2005Running expenses, wages, rents fees, office, fuel etc. 2005Running expenses, wages, rents fees, office, fuel etc. 2005----2011201120112011 3.982.5423.982.5423.982.5423.982.542 66.37666.37666.37666.376 88.50188.50188.50188.501

Estimated remaining expenses for finishing the 3 buildings (1165 m2 covered area) 22.800.000 380.000 506.667 Estimated costs for construction of the kitchen and dining facility (350 m2) 6.000.000 100.000 133.333 Estimated costs for furniture, IT., kitchen equipment etc. 6.000.000 100.000 133.333 Construction of the remaining guest house and teachers house (500m2) 10.000.000 166.667 222.222 Unforeseen expenses 3.000.000 50.000 66.667

Sum, estimated expenses for construction of the 6 buildingsSum, estimated expenses for construction of the 6 buildingsSum, estimated expenses for construction of the 6 buildingsSum, estimated expenses for construction of the 6 buildings 47.800.00047.800.00047.800.00047.800.000 796.667796.667796.667796.667 1.062.2221.062.2221.062.2221.062.222

Present fundsPresent fundsPresent fundsPresent funds At this moment, July 2011, we have approximately €22.000 for construction use enough for the next 2 – 3 months.

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Join the Sponsorship Scheme

1) Studio Apartment Sponsorship Scheme1) Studio Apartment Sponsorship Scheme1) Studio Apartment Sponsorship Scheme1) Studio Apartment Sponsorship Scheme A number of specially designed and ecologically sustainable one-room self-catering studio apartments will become available as the building project proceeds. Each apartment may be occupied on a single or double basis. These apartments will provide ideal spaces for retreat purposes or may be occupied by students following the Unity in Duality training at Tarab Ling who do not always wish to eat in the communal refectory. Each apartment occupies a space of 30 square metres and includes a private ensuite bath/shower room with its own toilet. All the apartments have either their own balcony area for sitting out or give private access to the beautiful natural gardens. Every sponsor of the Tarab Ling apartments will have the right of sole occupier for one full month in the year – or for the duration of a specified retreat period. Building costs are being kept as low as possible in keeping with local, practical and aesthetic considerations and those joining the scheme at this stage will have the opportunity of sponsoring an apartment for as little as €6,000.

2) Teaching Hall Sponsorship Scheme2) Teaching Hall Sponsorship Scheme2) Teaching Hall Sponsorship Scheme2) Teaching Hall Sponsorship Scheme There will be only 10 sponsorships available for students who wish to invest in the Unity in Duality Education. Such a sponsorship will give the possibility to attend a monthly teaching each year for free, five successive years. It will be possible to sponsor the teaching hall in this way for only €10.000

3) Plain Sponsoring 3) Plain Sponsoring 3) Plain Sponsoring 3) Plain Sponsoring If you join the Tarab Ling sponsorship Sheme without Award for donations exceeding €1000 your name will be engraved on a sponsor plaque at your discretion.

Donations for TarabDonations for TarabDonations for TarabDonations for Tarab----Ling Building ProjectLing Building ProjectLing Building ProjectLing Building Project If you would like to join the Tarab Ling Studio Apartment Sponsorship Scheme, please cross in the square below: “Studio Apartment” sponsorship, fill in the rest of the form and send it to: St. Söhöj, Hörsholm Kongevej 40, 2970 Hörsholm, DK.

Use your tax reduction!Use your tax reduction!Use your tax reduction!Use your tax reduction! Please notice that contributions towards Tarab Please notice that contributions towards Tarab Please notice that contributions towards Tarab Please notice that contributions towards Tarab Ling is tax deductible in Germany, France, the Ling is tax deductible in Germany, France, the Ling is tax deductible in Germany, France, the Ling is tax deductible in Germany, France, the Netherlands and Denmark. Netherlands and Denmark. Netherlands and Denmark. Netherlands and Denmark. Contact the local Contact the local Contact the local Contact the local Tarab Institute for further information.Tarab Institute for further information.Tarab Institute for further information.Tarab Institute for further information.

If you would like to join any of the Sponsorships, please send your contribution direct to the bank accounts below or by cheque to the respective addresses below. In order that the Institute can issue your receipt please inform: The kind of sponsorship you will undertake: Your name, address, e-mail and telephone. Tarab Institute InternationalTarab Institute InternationalTarab Institute InternationalTarab Institute International Store Søhøj Hørsholm Kongevej 40, DK-2970 Hørsholm E-mail: info@tarab-institute.org Nordea Bank Danmark A/S Nordea Bank Danmark A/S Nordea Bank Danmark A/S Nordea Bank Danmark A/S Hørsholm Midtpunkt 78, DK-2970 Hørsholm Money transfer in DKK: Registration no.: 13229, account no.: 6269-278-771 Money transfer in €: Co. Maria Gammeltoft Amalievej 10, 1875 Frederiksberg C IBAN: DK4020005036283612; SWIFT/BIC NDEADKKK Registration no.:1329 Account no.: 5036-283-612 Tarab Ling Association Tarab Ling Association Tarab Ling Association Tarab Ling Association (India) Co. Wangchuk Gyalpo 51 Old Rajpur Rajpur-248009 Dehradun, India Office/Director: Norbu Wangchuk Lower Kirsali, PO. Kulhan Sahastradhara Road, Dehradun 248001, India E-mail: infotarabling@gmail.com State bank of India, Main BranchState bank of India, Main BranchState bank of India, Main BranchState bank of India, Main Branch 4 Convent Road Dehradun 24001 Uttarakhand, India Code: 00630 SWIFT: SBININBB380 Account no.: 10901525363 Tarab Institute DeutschlandTarab Institute DeutschlandTarab Institute DeutschlandTarab Institute Deutschland c/o Axel Brenzinger Schimmelmannallee 14, D-22043 Hamburg E-mail: info@tarab-institut.de Deutsche Bank München Deutsche Bank München Deutsche Bank München Deutsche Bank München BLZ 70070024, Account Number: 1923 820 BIC: DEUTDEDBMUC IBAN: DE83700700240192382000 Tarab Institute FranceTarab Institute FranceTarab Institute FranceTarab Institute France c/o M.A. Pratili, 43 rue Saint Marri,75004 Paris E-mail: tarab.institute@yahoo.fr Banque Banque Banque Banque PouyannaPouyannaPouyannaPouyanna Tarab Projects Association Account Number: 81872300401 BIC: POUYFR21 IBAN: FR7611989000058187230040189

Number 8, August 2011

29

U N I T Y I N D U A L I T Y C A L E N D A R F O R A U T U M N 201 1

F Jean-Gérard Bloch • 10-Sep -

11-Sep TI-F c/o Michèle Bizot, 140 Allée Du Nouveau Monde, Residence Le Montcalm, 34000 Montpellier, mail:tarab.institute@yahoo.fr Paris Weekend - Emotional Freedom

SF Cecilia Innanen • 18-Sep

Tarab Inst. Finland, c/o Cecilia Innanen, Maneesikatu 4 cB34, 00170 Helsinki, tfn 358-40-556 5664,

email:cecilia.innanen@welho.com Helsinki Day - Mindfulness Exercises USA Lene Handberg • 23-

Sep - 25-Sep

Alyson Lachmann, (alysonl@eomega.org) orregistretion@eomega.org Website: www.eomega.org NY12572 Weekend - Ancient Indo-Tibetan

Dream Wisdom F Geneviève Hamelet

• 24-Sep -

25-Sep TI-F c/o Michèle Bizot, 140 Allée Du Nouveau Monde, Residence Le Montcalm, 34000 Montpellier, mail:tarab.institute@yahoo.fr Eguilles Weekend - Indo-Tibetan

Philosophy, psychology and

Psychotherapy D Ulrike Kienzler • 30-

Sep - 2-Oct

Tarab-Inst.Deutschland, c/o Beate Salzburger:salzburger.beate@tele2.at Zist Weekend - Death – Key to

Creation USA Lene Handberg • 1-

Oct - 2-Oct

Jewel Heart Ann Arbor, contact Hartmut:hartmut@jewelheart.org Ann Arbor Weekend - Ancient Indo-Tibetan

Dream Wisdom F Lene Handberg

• 8-Oct 9-Oct

TI-F c/o Michèle Bizot, 140 Allée Du Nouveau Monde, Residence Le Montcalm, 34000 Montpellier, mail:tarab.institute@yahoo.fr Paris Weekend - Beyond Language

Fixation NL Lene Handberg + Assistant Group • 14-

Oct - 19-Oct

Tarab Institute Holland, mail: info@tarab-instituut.nl, phone:0031-246414206/0031-267850964 Nijmegen Education - U.D.-Science of Mind

& Phenomena Module I week 2 SF Liisa Vuorinen • 21-

Oct - 23-Oct

Tarab Inst. Finland, c/o Cecilia Innanen, Maneesikatu 4 cB34, 00170 Helsinki, tfn 358-40-556 5664,

email:cecilia.innanen@welho.com Helsinki Weekend - Death – Key to

Creation F Lene Handberg + Assistant Group

• 24-Oct 28-Oct

TI-F c/o Michèle Bizot, 140 Allée Du Nouveau Monde, Residence Le Montcalm, 34000 Montpellier, mail:tarab.institute@yahoo.fr Marcevol Weekend - UD Exam ModuleII

and III + Summary D Ulrike Kienzler • 28-

Oct - 30-Oct

Tarab-Inst.Deutschland, c/o Beate Salzburger:salzburger.beate@tele2.at München Weekend - Death – Key to

Creation SF Cecilia Innanen • 13-

Nov

Tarab Inst. Finland, c/o Cecilia Innanen, Maneesikatu 4 cB34, 00170 Helsinki, tfn 358-40-556 5664,

email:cecilia.innanen@welho.com Helsinki Day - Mindfulness Exercises D Lene Handberg • 18-

Nov - 25-Nov

TI-D, c/o Gert Tauber, Cadolzburger Str.103 A, 90766 Fürth,info@Tarab-Institut.de Zist Education - U.D.-Science of Mind

& Phenomena Module II, week 4 F Sandrine Gousset • 19-

Nov 20-Nov

TI-F c/o Michèle Bizot, 140 Allée Du Nouveau Monde, Residence Le Montcalm, 34000 Montpellier, mail: tarab.institute@yahoo.fr Paris Weekend - Self-Referencing

F Jean-Gérard Bloch • 3-Dec -

4-Dec TI-F c/o Michèle Bizot, 140 Allée Du Nouveau Monde, Residence Le Montcalm, 34000 Montpellier, mail:tarab.institute@yahoo.fr Eguilles Weekend - Coping with Stress – A

UD Approach F Geneviève Hamelet • 10-

Dec - 11-Dec

TI-F c/o Michèle Bizot, 140 Allée Du Nouveau Monde, Residence Le Montcalm, 34000 Montpellier, mail:tarab.institute@yahoo.fr Paris Weekend - Coping with Stress – A

UD Approach IND Lene Handberg, Carin Muir, Jürgen

Knop • 10-Dec -

18-Dec

Tarabling, Dehra Dun, Norbu Wangchuk, Tel.: +91 94 10 18 62

14 email:infoTarabLing@gmail.com or wnorbu@yahoo.com Dehra Dun Education - U.D.-Science of Mind

& Phenomena Module I, W 3+4

New Training Start

UD-NEWSLETTER

30

Tarab Institute InternationalTarab Institute InternationalTarab Institute InternationalTarab Institute International St. Søhøj,

Hørsholm Kongevej 40 DK-2970 Hørsholm

Tel./Fax: (+45) 45 76 00 44

e-mail: info@tarab-institute.org

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