UD-NEWSLETTER

Number 4, January 2006

DEAR FRIENDS OF THE TARAB
INSTITUTES AND TARAB LING,

From Tarab Institute Denmark we should first of all wish you a really joyous and fortunate New
Year with a lot of opportunities for genuine development.
Secondly we would like to apologize for not having send out the Unity in Duality Newsletter that
we announced to come Summer/Autumn 2005 we have simply been too busy following up on all
that Venerable Tarab Rinpoche asked us to do in connection with the Tarab Ling Building Project
and setting up Unity in Duality Education in India together with running the Educations already
set up in Europe.

However we are very glad finally to be able to present for you an important article by Ven. Tarab
Rinpoche basically on the Interrelation between Body and Mind, followed by many different
types of news:
Meeting with Ku-ngo Kalsang Yeshes and Tri-kalon Samdhong Rinpoche February 2005;
Unity in Duality Education in India, Dehradun March 2005;
Tarab Ling Building Project;
Unity in Duality course in Central Institute of Higher Tibetan Studies for Tibetans
December 2005;
The New Incarnation of Tarab Tulku Rinpoche and the preparation for Rinpoches stupa
for Tarab Ling, Dehradun;
Unity in Duality Education in Europe;
A new line of Unity in Duality Education, Module III
Tarab Institute International; our new umbrella organization;
News from Tarab Institute Denmark,
News from Tarab Institute France
Tarab Institute Germany
Program for 2006


1
UD-NEWSLETTER
VEN. TARAB TULKU RINPOCHE ON
THE REALTIONSHIP BETWEEN BODY
AND MIND
During the Tendrel / Unity in Duality conference in Munich 2002 several western scientist gave
their, sometimes unconventional, view on how Unity in Duality is found in their specific area of
research. Among them was Candice Perth who talked about the relation between body, the
subconscious and emotions. The conference, and in this case her talk, gave rise to some questions
we asked Rinpoche (again) to elaborate our understanding of the ancient view which he represents,
and to be able to relate to both Western and Eastern sources of knowledge.

Is the Ancient Buddhist Knowledge and
Modern Western Science Compatible?
What is the Interrelationship between the
Body and Mind? And, are Body and Mind
two different substances or just one?
What is the connection between Body and
Mind in relation to the continuation of the
Mind-stream?
If the entire Body has Consciousness, what
comes first: the Body-sense of thirst and
hunger (the Body aspect) or the Awareness of
it (the Mind aspect)?
What is the Role of the Body in Generating a
Certain state of Mind like Emotion?
(Candace Pert talked in the Tendrel / Unity in
Duality Conference on the Emotions in terms
of Hormones or Neuro-peptides!)
1


Is the Ancient Buddhist Knowledge and
Modern Western Science Compatible?

When asking the question: If the ancient
Buddhist knowledge and modern Western science
are compatible, we need, first of all, to consider
one fundamental point: Looking at the four
different Buddhist schools of Science of Mind and
Phenomena
2
, generally all four of them investigate
the nature of phenomena on the grounds of the
subject-object interrelationship, wanting to find
out what the nature of this relation really is. The
way they do that, however, is not through some
kind of belief system, but in a truly scientific way.



1
Article based on Question raised by the Editor of
the Unity in Duality Newsletter, Robert Keurntjes
2003.
Transcribed and edited by Alexia Meyer-Kahlen,
2004. Final editing by Lene Handberg, 2005.
2
The Vaibhasika, Sautrantika, Yogacara and
Madhyamaka Schools
We can already get some notion of that from the
Tibetan canon of literature, which is divided into
five major sciences
3
, one of them being the Inner
Science (of mind and phenomena). In this way
the view of the four Buddhist Inner Science of
Mind and Phenomena Schools regarding the
nature of mind and the nature of phenomena is
fundamentally connected with different Western
scientific views, and this not just in the way of
trying to establish connections through
interpretation, but there is a real relationship.
Even though the Buddhist science and Western
science are trying to find out the nature of
phenomena with different means - the main
difference being that the Buddhist or Ancient
inner science
4
of mind and phenomena is an inner
science, whereas modern Western science is more
an outer science both in regard to its means as
well as in regard to its object of inquiry. When it
comes to the point both are getting to similar
results. This was what also became so evident
during the Tendrel / Unity in Duality Conference,
Munich 2002.

If we consider on the other hand Western
philosophy, one can see that the occidental
philosophical investigations into the nature of
mind and phenomena were of course also heading
in the same direction as Ancient Inner Science
and as Western Science; however, occidental
philosophy was conducting its investigations

3
(Tib.) Rig gnas chi-pa lnga: 1.Grammar (Tib.)
sgra, 2.Medicine (Tib.) gSo-pa, 3. Art (Tib) bZo, 4.
Logic ( Tib.) gTan-tshig, 5. Inner science (of mind
and phenomena) (Tib.) Nang don.
4
Here related to Ancient Inner Science to indicate
Tarab Rinpoches view that the roots of this
knowledge dates much further back than to the
beginning of Buddhism, back to the common
ground of Hinduism, Jainism and Buddhism, dating
back to the melting pot of cultures in the Indus
Valley 5000 years back in time.
2
Number 4, January 2006
3

more on a purely mental level, i.e. by thinking and
reasoning about a certain topic. In this way it
cannot really be considered a science as such. The
Buddhist philosophies / Ancient Inner Science
on the other hand is actually conducted in a
scientific way, by scientific means, which is why
science of mind and phenomena is a much more
appropriate term for it than philosophy. This is a
very important point. Coming back to the
question of compatibility: It is thus not that
Buddhism is just stating something, which we are
trying to fit with Western Science. Rather, since
ancient times Buddhism itself has conducted a
scientific analysis into the nature of mind and
phenomena to find out what are their natures,
taking the mutual subject object
interrelationship into account for each step.

What is the Interrelationship between the
Body and Mind? And, are Body and Mind
two different substances or just one?

If now one is asking about the relationship and
communication between body and mind, between
the way we experience the world and how our
body is functioning, again we need first of all to
address a fundamental point: Already in asking
the question in this way there is an underlying
assumption implied that the body is one thing
and the mind is somewhere else like two separate
and isolated phenomena.
5


As already mentioned, the way of approaching the
investigation into the nature of reality by Western
Science and by the Ancient Inner Science is a
different one, due to the different tools or
scientific means applied: Western Science is
inherently separating subject and object, mind
and phenomena, as being two separate
substances, in this way mainly focusing on these
as separate objects of investigation: The scientists
mind is looking at a phenomenon, as if it were a
separate entity (totally separate from the subject
conducting the examination), trying to find out
what it is in itself. This already excludes the
experiencing mind from the phenomena in
question.
It is my impression, however, that in the view of
the Ancient Inner Science of mind and
phenomena the basic mind and the phenomena
are never separate. Especially according to the
Yogacara School, mind and phenomena are


5
Which from an Inner Science of mind /
phenomena view points to the fact that this is a
question / investigation from conceptual mind,
being based on a separation from its object of
investigation, i.e. one already starts out by saying:
this is body and this is mind, as if they were two
separate phenomena.
considered to have the same basis. Even in the
ancient Indian Brahmin viewpoint, mind and
phenomena are not seen as separate.

We can thus summarize two fundamental points:
The Ancient Inner Science is a science, which
contrarily to western science is basing its
investigation on the assumption that mind and
phenomena cannot be regarded independently of
each other. They are fundamentally interrelated
6
,
and even in accordance with some views sharing
the same basis
7
. This fundamental difference to
the Western scientific approach bears decisive
implications for the question of the body-mind
interrelationship.

One might ask, on what grounds is it possible to
make such a statement, that mind and
phenomena have the same basis, and furthermore
what is this basis considered to be?

First of all there are the words of Buddha
Shakyamuni, the founder of Buddhism, saying in
a Sutra The whole universe is created by mind
only
8
. This famous sentence has received many
different interpretations. The Yogacara School for
example is using these words as a reference for
their statement that everything is but one
substance
9
, and that substance is mind. From
there they proceed with many arguments to prove
why this is so.

But also looking at the other Inner Science of
mind and phenomena schools of Madhyamaka,
Vaibhasika and Sautrantika, they state that the
creation of dual existence
10
is connected with Ma

6
As stated by the Vaibhasika and Sautrantika
Schools.
7
As expounded by the Yogacara School, whereas
the Madhyamaka School holds that there is no basis
at all, since mind and phenomena both arise inter-
relationally as an effect of the subject and object
meeting.
8
(Tib.). Khams gsum-po di dag ni sems chem mo.
This quote can be found in the Sutra sa bchu-pai
mdo.
9
The Tibetan term rdZas, which could be translated
as substance, here does not imply any special
connotation of matter. Only in this respect it is to be
understood, that according to the Vaibhasika and
Sautrantika Schools mind and body are two
different rdZas; however according to the Yogacara
School they have one and the same substance /
rdZas, which is mind, and according to the
Madhyamaka School there is no substance / rdZas
at all.
10
In Buddhism traditionally referred to samsara.
UD-NEWSLETTER
4
i


rig-pa
11
, considering Ma rig-pa to be the very root
of samsara. This Ma rig-pa is an awareness
principle connected with or you could say
obscuring the nature of mind. If all of dual
existence has the same root, coming from or being
created by Ma r g-pa, this implies that matter
nature as well is based on some kind of
fundamental awareness principle or connected
to some kind of fundamental mind. How is this to
be understood?

Ma rig-pa is the root of samsara, i.e. samsara is
appearing on the basis of Ma rig-pa. But Ma rig-
pa is also connected with the basic nature of
mind: when this basic mind nature is Ma rig-pa it
produces samsara; and when it changes into
Rigpa
12
it is not producing dualistic reality
anymore and leads to the non-dual / nirvana
13
.

Concerning the body and mind inter-relationship,
according to the Yogacara School as well as
Tantric Buddhism, both body and mind can be
traced back to a single substance in terms of a
fundamental energy field
14
or mind field. At
our level of existence we humans have a body and
a mind, i.e. sense-mind faculties, feeling-mind
faculties
15
, image-mind faculties
16
as well as the
conceptual mind faculty. But those minds are
based on a more fundamental mind; we are not
conscious of this basic mind, which is there all the
time, also when we are unconscious or in deep
sleep. When the conditions are there, this more
fundamental mind rises up and starts functioning
through the mental faculties mentioned above.
17



11
Traditionally translated to ignorance, but in a
more accurate rendering translated to a lack of
intrinsic awareness.
12
Intrinsic awareness.
13
The cessation of samsara.
14
In my usage of the term energy it is equivalent
to mind. Denoting the deepest nature of this
energy / mind I am using the terms mind field
and mind stream, which will be introduced later
on. All of these latter terms are relating to a very
fundamental level of existence that is at a much
deeper level then the individual human level of
existence. The basic mind field is not the same as
the individual mind field, rather the individual
one continuously rises from and is being
continuously sustained by the basic mind field.
15
In terms of Myong-bai rnam-shes.
16
In terms of sNang-ba rnam-shes.
17
This is in accordance to a very ancient way of
talking about basic mind (Tib. rNam-shes), which is
figuratively presented as to the light in a pot with
many holes. Even though through the different
holes many different rays of light are coming out
(i.e. the different faculties of mind), it is still one
light (i.e. one basic mind), which is giving the
light. However, if this picture is seen as

However, plants and trees and all other living
organisms, according to Hindu philosophies, also
have senses, i.e. a body-sense. As well according
to modern Western research plants and even
water show distinct reactions when exposed to
different outer influences, such as music,
shouting, prayer etc., which is being reflected in
particular crystallization patterns in the case of
water and in an increased or decreased growth in
plants. This indicates that they have some kind of
energy or mind, which is able to distinctly
respond to outside stimulation. This mind-like
energy nature, which we also have, we can find
in the whole universe and in the body too. This
energy / mind nature is part and parcel of
everything; all matter nature has got this basic
energy / mind-nature.

We already know from Western particle physics
that at the basis of the universe some kind of
energy-field is at work. In accordance with
Ancient Inner Science, going even further in the
investigation of this energy-field, one discovers a
basic mind-energy-field, which is connecting
everything in the universe. At this point one
cannot say any longer whether it is one mind or
two minds, or in modern particle physics:
whether there is one subtle individual particle or a
field.

So we can call this basic energy for a
fundamental underlying mind-field. This means,
in accordance with Ancient Inner Science that
everything existing partakes in a fundamental
mind field, which is the basic substance from
which basis both mind in a more individual way
and the individual body develops.

However, not just at the time of evolution but still
at present the connection to the fundamental
mind field is there: There is this mind field and
there is the matter nature of the human body, of
the plant body etc., which is subject to transitory
nature, i.e. it is only momentarily existing, based
on continuous change, implying ongoing
processes of dying into the underlying mind field
and rebirth from it.
18


If this basic nature of mind is functioning
through the body of a tree, the tree has a certain

representing a basic level of individual mind is
should not be confused with the much deeper level
of the mind-field basic to the whole universe.
18
In a dream once I even had the experience that
our humans mind, in terms of thinking, seeing etc.,
actually is the thinking and the eyes of the world,
i.e. that it is mind reflecting or looking back at it-
self.
Number 4, January 2006
5
i

way of experiencing connected. Whereas if it is
functioning through an animal body it has its own
particular way of experiencing; the same is true if
it functions through the human body or through
anything else in the universe. According to the
Hindu tradition, even water and earth has body-
sense and accordingly it has a certain way of
experiencing through its particular embodiment.

In that way, if we are looking at the energy side
and at the beginning of creation, mind is the
main factor. From there, different bodies evolve
as a means to bring about different ways of
experiencing. So from a Buddhist point of view
this seems to be the answer to the question,
whether body and mind are two different
substances or just one.

What is the connection between Body and
Mind in relation to the continuation of the
Mind-stream?

From this explanation we can also understand the
Buddhist view of how the body and mind
interconnection is to be seen in relation to the
continuation of the mind stream over many
lifetimes. How the fundamental Ma r g-pa is
connected with the strong urge to survive, to
uphold and continue individual existence in the
process of evolution, is basic to this
understanding. Looking at this process from a
Western point of view, one can say that at first the
earth was created. Still there were no animals, no
humans, only single-cell organisms. From there
everything developed further and further into
more and more complex bodies. In the course of
this development beings needed to have more
and more tools for their survival. In that way
throughout the different stages of evolution there
was an ongoing development of the body and of
the mind.

From a Buddhist point of view one could describe
evolution in a similar way: From Ma rig-pa, the
root of dual existence, it is a long process of
development to our level of existence. First there
is this mind-field identifying with itself, trying to
keep its own individual nature
19
resulting in the
development of a most subtle self-reference, on
the basis of which attraction
20
(of that which was
conducive to the individual continuation) is born
as well as rejection
21
(of that which is destructive).
In this way the individual entity becomes more

19
(Tib.) bDag-dzin, which literally means self-
holding. It can also be described as mind looking
back at it-self and fundamentally identifying
with it-self as it-self.
20
(Tib.) Dod-chags.
21
(Tib.) Zhe-dang.
and more individual and isolated from the other.
It develops more and more on this line for finally
manifesting in a rough level like matter existence
in terms of developing a physical embodiment. In
this process, oneself and everything else becomes
increasingly dense, heavy and separate.

One could even consider the body as some sort of
crystallization of mind. Why? We have said that
Ma rig-pa is the root of dual existence. Because
Ma rig-pa implies holding / identifying with it-
self/ one-self, it also imply separation, fixation
and solidification in order to secure the
continuation of existing. The main approach to
exist, however, is to exist in form, i.e. to exist with
a body. Dual existence / samsara has therefore a
very strong force to take form and to manifest at a
matter level. Even when matter disintegrates into
energy it will try to take form again; there are
strong forces of trying again to come into matter
existence. In that way the mind-field is
developing or taking a body. However, the
mind I am here referring to is not our present
mind, rather it is a long process I am describing,
starting from the beginning of dual existence,
from the basic universal mind-field.

Coming back to the question of the basic mind
stream: The different ways of body functioning
are changing all the time and when youre getting
old these functions decrease; and when they cease
to work, then you die. But, in accordance with
Ancient Inner Science the basic mind stream is
still going on even throughout the death-process.
Then at a certain time it comes up again, trying to
go on, wanting to take form again. So in that way
you can say that at the time of death both body
and mind disintegrate into the fundamental mind
stream from where it again rise through some
kind of embodiment.

When were dying, first this outer body function
close down. But we still have mind connecting to
another more subtle type of embodiment, which
can be called mind-body or energy-body.
Through the process of dying, the body
functioning goes more and more down, until the
form aspect subside and only its energy base is
left. In the Tantric tradition this moment is called
the clear-light.

From there, we partake again in a process of
becoming where the first embodiment recognized
in accordance with Ancient Inner Science is a
mind-body named the bardo-body of the bardo
state. I.e. in this state mind has developed a
bardo-body through which it experiences.
However, the bardo-body is not a solid body, but
again an energy-body.

UD-NEWSLETTER
6
i
From the bardo-state there is a strong drive to
develop further in order to manifest in a more
solid form level, developing a more solid body
again, like the physical body. So when talking
about rebirth and the continuation of a basic
mind stream, it is not like the body is left behind
and mind alone goes on to the next life. Rather,
both are melting down into the basic mind
stream, keeping some kind of body-mind inter-
relationship all along. Because body has many
different levels and mind has many different
levels, these two aspects of being move together
all the time, thus body and mind is said to be
inseparable.

In Tantric Buddhism, even when you reach to the
very final stage, you still have a body aspect as
well as a mind aspect. It is said that mind has a
clear awareness nature, and it has also a kind of
movement-nature. That movement-nature is the
very subtle body aspect, which later develops into
the physical body, whereas the clear awareness
aspect is what later develops into the ordinary
mind, as we know it these two aspects of being
are always interrelated.

Thus, one can distinguish body and mind right
from the level of Ma rig-pa: we have seen that
when there is Ma r g-pa, there is attraction and
rejection; and from this comes action (karma),
and with that the gradual unfoldment of dual
existence / samsara.

Of course now one could ask: How does dual
existence actually start to come out from the non-
dual? This question also came up in the Tendrel /
Unity in Duality Pre-conference in Munich 2002.
There I answered: When asking about the
transition from unity to duality we tend to look at
it in the same way as when normally talking about
body and mind, i.e. as if they were two different
substances. I.e. we basically look at it from a
dualistic point of view. I said further: Maybe the
way we look at duality is not the way duality
exists, because Ma rig-pa and Rig-pa are not
different, they are both the same fundamental
mind the only difference is that the Ma rig-pa
side is like an illusion, a dream; and the Rig-pa
side is wakefulness. So if one looks from the
Rig-pa / wakefulness point of view, the action of
attraction and rejection and all that merely serves
to secure the dream. From this point of view the
question of any kind of transition from non-dual
to dual becomes obsolete.

From the previous explanation, the role of the
specific body-mind inter-relationship in
generating certain experiences should have been
rendered clear. Actually, the interrelationship
between body mind reality already becomes
obvious when just considering the seeing sense-
mind. If you do something to your eyes, i.e.
closing one eye, your field of vision is reduced and
thereby there is also a reduction in what you can
perceive with your sense-mind and later with your
6
th
mind.

Of course, in the West one does not make the
differentiation between the five sense minds and
6
th
mind, so when asking that question of the
body-mind connection, one usually thinks more
of 6
th
mind. Still, if one has really understood
what we so far have been saying, one can see how
the Western point of view basically approaches
these kind of questions from the perspective of the
side of the body, i.e. from the side of matter,
asking: if the body does this and that, how does
the mind change? From this perspective of course
it will seem like certain body functions make the
mind change, just as well as all kinds of brain
sicknesses etc. will do. But one does not consider
that the brain is just some kind of tool, which the
mind is using.

Instead, one can also look at this body-mind
relationship from the side of mind, and this is
what is being done in Buddhism: We have the
fundamental kind of mind field, which is
connected with Ma rig-pa, and with this we have
all the very strong forces for the continuation of
existence to be and continue to be individually
existing. Because of these forces we are trying to
develop many faculties. If you look at nature, it
has very strong forces to exist and to survive. It is
these energy forces that bring forth, for example,
the leaves of a tree, the roots etc. It is these
energy forces that push new creations to appear.
And these energy forces are of mind nature.

In this way there is a communication all the time.
Because all the time there is an exchange from
this mind field, from this stream of energy
forces to manifestation at a form level of
existence. When we look at a tree again, we can
see that it takes the water from the ground and
distributes it into every single leaf. This is a
fantastic system, and if scientists had to build
such a system they wouldnt be able to. These
kinds of forces are truly fantastic. Grass, for
example, is not so strong, but sometimes it can
even break through asphalt, because it has such
strong natural forces for taking form existence. It
is these forces, which pushes forward the creation
of our body, of our individual mind. They
crystallize into whatever is needed in order to go
forward within dual existence.

Because of these basic forces there is an ongoing
communication between body and mind, but not
as a communication between two separate things;
Number 4, January 2006
7

the communication is rather inherent in the way
body and mind have developed from the
beginning of evolution in the way they function.
There is communication all the time, but it is an
inside-communication, not one between two
separate entities! Rather we can say that body and
mind are basically developed and built in a
complete interwoven relationship of
communication.

If the entire Body has Consciousness, what
comes first: the Body-sense of thirst and
hunger (the Body aspect) or the Awareness
of it (the Mind aspect)?

From the Buddhist point of view thirst and hunger
are an experience of the body sense-mind. Yet one
cannot separate the body sense-mind (i.e. mind)
and the body sense-organs (i.e. body), because as
we have seen they are completely interrelated. In
the perceptive process on a sense level we have
body sense-organs and residing within these
organs we have effectual body-sense-powers
22

and we have the body sense-mind.

It becomes too complicated in this context to
explain in detail the process of sense perception,
but generally it is the body sense-mind that
experiences, for example, thirst. However, then
when we say: Now I am thirsty, in according to
Ancient Inner Science, it is the 6
th
mind that
conceptualise and therefore can tell like that (now
I am thirsty) a faculty that is entirely different
from the body-sense mind. The telling about is a
conceptual awareness of the body sense-mind
experience, a conceptualisation of what formerly
was experienced through the body-sense mind.
Since this is what is happening, one cannot really
ask: What comes first, body or mind? Actually
this whole questions cannot be answered, because
if from a Buddhist point of view we say body,
there is always a body sense-mind present, which
is having body-sense experience. So also in this
way mind and body cannot be separated.

What is the Role of the Body in Generating a
Certain state of Mind like Emotion?
(Candace Pert talked in the Tendrel / Unity
in Duality Conference on the Emotions in
terms of Hormones or Neuro-peptides!)

The same is true for the question of the role of the
body in relation to emotions: When asking in this
way, again you are normally looking from the
body aspect. However, when we are taking a
Unity in Duality view, we are approaching the
question from the mind side. Thus we would ask

22
(Tib.) Bang-po / wangpo
differently. For instance: When the mind
becomes emotional what effect does it have body
wise? And of course the body has certain specific
ways of functioning when we become emotional
that is clear.

If we were only to look from the body aspect, one
can recognize that there are certain types of
hormones or neuro-peptides present when
someone gets afraid etc. like Candace Pert so
clearly has outlined. But looking from the
Buddhist or from an Ancient Inner Scientific
point of view the approach would be like we have
seen before. In connection with Ma rig-pa, which
gives rise to a strong urge or force for survival,
rooted, as it is, in dualistic isolation. In this way
also body wise we have our particular reactions
on the mind aspect. It is like how and what we
see, how and what we hear, how the molecules
function together, etc. Each has its function for
survival. Similarly physically (body wise) we reach
to secure survival, also when we become
emotional.

Of course you need to have something happening
on the outside in order to react, e.g. someone is
shouting at you, then you get afraid. But also in
this case the reaction of your body has to do with
your mind. Especially as we humans are strongly
dominated by our conceptual mind, if somebody
is shouting at you and you dont conceptually
notice it, you dont get afraid. It takes the
conceptual mind to say: This and this is
happening, and it is bad for me, then the body
reacts. This is what I mean with looking from the
mind side.

Is the Body our Subconscious Mind?

I dont think you can say that the body is
subconscious. In the Buddhist understanding, when
you are talking about the mind you are not talking
about the body side. And when you are talking
about the body, you are not talking about the mind
side. But still, body and mind are together,
inseparably interrelated with each their specific way
of functioning.
UD-NEWSLETTER
UNITY IN DUALITY EDUCATION IN
INDIA, FEBRUARY / MARCH 2005
Interview with Lene Handberg
Meeting with Ku-ngo Kalsang
Yeshi and Tri-Kalon Samdhong
Rinpoche

The first important task Rinpoche asked us was to
carry through the program of establishing Unity
in Duality Education in India. We through it
would be impossible without Rinpoches physical
presence, but surprisingly within very short time
45 persons from Europe had registered for the
first U.D. training period in Dehradun March 05.
So even we had no contact with potential Tibetan
participants we decided to carry through the
program as planned.

Before starting up the U.D. teachings in
Dehradun, Lene Handberg went to Dharamsala
to make the first contact with the Tibetan
administration. And she was very lucky, as Ku-
ngo Kalsang Yeshi (the former minister of
Religion and Culture of the Tibetan Exile
Government), who is presently the Director of
Norbulingka and a long time friend of Tarab
Tulku Rinpoche from Drepung Monastery
University apart from being very helpful and
supportive to all our projects also agreed to
become a Board of Director of the Tarab Ling
Association. Furthermore Kalsang Yeshi was so
kind to suggest and arrange a meeting with the
Prime minister, Tri-Kalon Samdhong Rinpoche,
who would be the right person to help carry
through Ven. Tarab Tulku Rinpoches last wishes.

It showed that Tri-Kalon Samdhong Rinpoche
told Lene how deeply he respected Tarab
Rinpoche both for his very special human
qualities as well as for being a genuine and highly
qualified scholar, which showed clearly right from
his young age in that he could explain the most
complicated philosophical ideas in such a way
that everybody could understand the meaning.

Samdhong Rinpoche claimed that as soon as he
would get time he would help us going through
Rinpoches unfinished material in Tibetan and
try to make it available at least for researchers.
Samdhong Rinpoche was very thankful for our
pursuit to make all tape material available for
Tibetans by digitalizing it, a huge job which a
group in connection with the Tarab Institute
France, Tarab Institute Germany as well as Tarab
Institute Denmark has initiated (so if you have
any tapes from Rinpoches lectures, conferences,
workshops etc. please contact either of these
places and lend your tapes to be digitalized
where after they will be returned to you again).

Also Ven. Samdhong Rinpoche expressed his
great support and gratitude that we would try to
make the Unity in Duality Education available to
Tibetans despite Ven. Tarab Tulku Rinpoches
early departure. But as there was no time for him
to contact anyone to help us in connection with
the March course in Dehradun, he asked Lene if
she could come one time more this year to give
the first part of the training, so that a group of
Tibetans could join in Dehradun for the second
part March 2006. They agreed on late December.

As His Holiness the Dalai Lama had in mind to
ask Ven. Tarab Tulku Rinpoche, after his Director
job of Tibet House in Delhi late 60s, to start up
the Central Institute of Higher Tibetan Studies in
Sarnath (if Rinpoche had not chosen to go back
to Denmark to continue his job and his special
research leading to Unity in Duality); and as
Tarab Rinpoche already 10 years ago gave
teachings on the Four Noble Truth under a small
boddhi tree in the Dear Park of Sarnath like
Buddha Sakyamuni Buddha many years before
him it would be the most auspicious place to
start the Unity in Duality Education for Tibetans.
And surprisingly, with the help of Norbu-la (see
below) it showed to be agreed upon by the
Director of Central Institute of Higher Tibetan
Studies, Sarnath and planned to take place
December 14-24, 2005.


Unity in Duality Education in
India, Dehradun March 2005

Meanwhile the Unity in Duality Education started
up in Dehradun in the Drikong Kagyu Songtsen
8
Number 4, January 2006
Library, which we had been so lucky to be able to
rent, as the building project of Tarab Ling has not
started yet see below. The first part of the U.D.
Education, on Rinpoches extracts on Vaibhasika
and Sautrantika, was apart from the 45 western
students attended by a few Tibetans and a few
Ladahkies, among whom was the Kempo (a
person who has graduated from the philosophical
studies as well as studies of meditation within the
Kagyu tradition) of the Songtsen Library. The
Kempo expressed later that he was very thankful
for the course and told that he had learnt a lot
from Rinpoches special presentation and
connections to daily life experiences. Also he
expressed his wish to continue the next part of
Module I in Dehradun 2006. He further asked if
he could translate the diagrams to Tibetan, as he
found them very useful.

During his death process Tarab Rinpoche had
told that he would be present at the Education in
India to help Lene Handberg carry out this
difficult task to start up alone. Lene tells that she
never felt alone when teaching but on the contrary
greatly supported by Rinpoches presence.
According to Lene, Rinpoches felt presence was
one of the major reasons for the acceptance of
and respect for the teachings from the side of the
Tibetans at the Songtsen Library, from His
Holiness Drikung Kyabgon Chetsang Rinpoche
(the head of the Songtsen Library), the Director
of the Songtsen Library, whos support were
increasingly stronger as the course went on; as
well as from the Secretary, Norbu Wangchuk. The
Secretary, Norbu Wangchuk-la, showed to be the
former secretary of Ven. Samdhong Rinpoche. He
has ever since this our first meeting been an
incredible great help throughout the start of the
U.D. Education in Sarnath in December 06.
Without his untiring work and genuine interest in
reaching out to the Tibetan community informing
on Ven. Tarab Tulku Rinpoche and Unity in
Duality we would not have had any course in
Sarnath. We are greatly indebted to Norbu-la and
very thankful.

Also the good start of the Unity in Duality
Education in India was due to the great work on
the diagrams and other handout in French and
English from the side of the French translation
group. The success was also due to the great help
from the larger group of senior students with
psychotherapeutic background in coaching the
new participants. It should be mentioned that al
the work before and during the teaching period
was done on voluntary basis and all surplus from
course fees, when all expenses were paid, went
without exception to the Tarab Ling Building
Project. From the Dehradun course Tarab
Institute Denmark was able to transfer 7.500
Euro to the account of the Tarab Ling
Association. So a great thank you to all who have
contributed with voluntary work to attain these
ends.
Tarab Ling Association

In March, at the very end of the teaching weeks,
the Tarab Ling Association held their yearly
assembly, to which Morten Rolighed Jensen was
invited to give an overview of the situation
concerning the state of affairs of the Tarab Ling
Building project, and Lene Handberg was invited
to tell about the beginning of the Unity in Duality
Education Project in India.
All the Board of Directors agreed to continue, but
as the President wanted to be freer to travel
abroad, the Board of Directors had to find a new
President. All Board of Directors in agreement
suggested Lene Handberg to take the post. She
accepted the position if it would not cause any
problems in regard the Indian authorities; and on
the condition that the statutes of Tarab Ling
would be changed to those of the Tarab Institutes
where the former statutes were fare too broad.
As the changes of the statutes have full support
from all Board of Directors, Lene Handberg
became the new president.
The Tarab Ling Association got additional two
new members: We are very honoured that Kun-
ngo Kalsang Yeshi (former Minister in the exile
Tibetan Government, present Director of
Norbulingka) has agreed to become a board
member of the Tarab Ling Association. We are
deeply indebted to his sincere help and support
also in connection with taking are of Rinpoche's
stupa and the rituals that was being
performed under Rinpoche's illness and during as
well as after his dying, as well as his support now
in relation with making available Tarab
Rinpoche's teachings for Tibetans in the frame of
the Tarab Ling. The other new board member is
Norbu Wangchuk (Samdhong Rinpoches former
secretary, present secretary of Songtsen Library),
who is a real jewel for us already deeply engaged
in helping both with Tarab Ling as well as with
the Education set up in India. Both were voted as
Board of Directors in a now three person stronger
Board of Directors group (the full list of Board of
Directors of Tarab Ling Association are to be
found at the back of the folder of the Tarab Ling
Building Project and on the Tarab Institute
website: tarab-institute.org). The account was
agreed upon and the next General Assembly will
be February 2006, when we all meet in Dehradun
again.
9
UD-NEWSLETTER
TARAB LING BUILDING PROJECT
Morten Rolighed Jensen,
Architect and Director of the Tarab Ling Building Project

For those of you who do not know, Tarab Tulku Rinpoche initiated the Tarab Ling building
project in Dehradun by establishing a local association to acquire land, built and run a place for
the study of Unity in Duality as well as related subjects for Tibetan, Indian and Western students.
For this purpose a small farmland 11 km out of Dehradun set beautifully by the Baldi Nadi
riverbed was purchased in 2001.
The project consists of a cluster of buildings situated on the elevated land 40 meters above the
riverbed, overlooking the Himalayan foothills. The architecture will be in Himalayan/Tibetan style
with pitched roofs due to the heavy rainfalls in the monsoon time.

Since the land was purchased we have faced a lot
of difficulties getting the permissions to build
including transferring the land from agricultural
use to building purpose. At the moment we are
not as far in the process as expected due to a
demand form the planning department in the
administration asking for a 12 m wide approach
road. We are now working on settling this issue
that seems to be the last obstacle for getting the
final permission. These kinds of problems are
actually rather common to encounter and local
people here are not surprised, but they are also
positive now and thinks that we shall finally get
things through quite soon.
At first we thought to carry the project out in
stages, but after some consideration we have
decided to try and realise the whole project in one
go, in order to avoid giving teachings while
building work is in progress. Also to finish it all at
once will make the building cost less, and the
conditions for the students and staff much better
when everyone can stay at the premises.
However, in order to make this happen, a larger
portion of the funds than what we have now has
to be at our disposal. My wife Lene Handberg
and I have therefore decided to render a loan free
of interests on 133.000 for as long as needed. At
the Tarab Ling account in Denmark we have at
this moment 34.400 together with the latest very
generous contributions. In addition to this comes
24.000 worth studio flat sponsorships. In all we
now have 191.400 to our disposal +
approximately 500.000 RS at the account in India.
This should enable us to pay for the raw building
works including walls, slabs, roofs etc. but
excluding the finishing works, furnishing etc.
A revised budget has been worked out including
water harvesting, solar heating furniture and
decoration see below. A more accurate budget
will be made when we have finished the detailed
project and got the tender result and a more clear
idea of the costs for furniture as well as that of the
decoration.
At this moment I have taken 5 month leave from
my work in Denmark in order to finish the
drawings and the tender documents and do what
is needed in order to push the project through the
local administration. I hope to have a positive
outcome on this issue before I leave in April. To
this end we have engaged extra legal support to
deal with the higher administrative level and a
local monk from the Songtsen Library who is
experienced in dealing with the clerks in the
administration.

For your information I am working for this
project on a voluntary basis. If you have any
questions in regard to the project I will be happy
to answer on my e-mail that for the moment
works fine on my laptop: morten@rolighed-
jensen.dk

More information including project drawings and
pictures from the site is available on our Website:
www.tarab-institute.org. Also see the print below
from our new prospect including pictures and
drawings.

Contributions to the Tarab Ling building project
can be made to the bank account below.

Nordea Hrsholm
Hrsholm Midtpunkt 78
2970 Hrsholm
IBAN number DK4320006264371943
Reg. number 1329
Account number 6264 371 943
10
UD-NEWSLETTER
BUDGET NOV. 2005
B.01 Construction of buildings 512000
B.02 Additional costs for water harvesting 20000
B.03 Additional costs for solar heating 20000
B.04 Local advisors, fees and salaries 15000
B.05 Unforeseen costs 56000

B.06 Total building costs 623000
FURNITURE, INTERNAL DECORATION, IT ETC.
C.01 Furniture etc. 40000
C.02 IT and audiovisual equipment 10000
C.03 Books etc. 10000
C.04 Kitchen equipment etc 10000

C.05 Total 70000
EXTERNAL EXPENSES
D.01 Secretariat in Denmark 7000
D.02 Travel expenses 6000
D.03 Accountant 3000
D.04 Costs for architects (paid by MRJ) 30000

D.05 Total 46000

E.06 Overall total expenses 723000

Folders is available on request at the secretariat at Tarab Institute in Denmark info@tarab-institute.org or
Morten@Rolighed-Jensen.dk (after April 2006)
VISION OF TARAB TULKU RINPOCHE
Tarab Tulku Rinpoche, Ph.D. / Lharampa Geshe is one of the most revered Tibetan scholars of
recent time. As Tarab Tulku Rinpoche was highly educated in ancient inner science of the East
and for more than half his life worked in academic circles in the West, he was able to draw upon
his well of experiences and insight and so develop and establish the Education, Unity in Duality.
Rinpoche found a beautiful piece of land in the foothills of the Himalayas, which would be a
perfect place where he could build a sanctuary, and where students and scholars from all over the
world could come to study, contemplate and pick the ripened fruits of his lifework.
Unity in Duality
Unity in Duality is based on the tendrel view: the interrelated nature of all that exists. The view of tendrel
originates in India as far back as Sakyamuni Buddha, app. 500 BC. By the most famous Buddhist scholars
Nargajuna (Indian), Tsongkhapa
(Tibetan) the tend el view is seen as the Buddhist quintessential contribution to the world. r
By extracting the universal aspects of the ancient Inner Science of Mind and Phenomena, based on the
tendrel view, Tarab Tulku Rinpoches profound knowledge is expressed in Unity in Duality particularly in
the paradigm of the mutual interrelationships between the three interrelated unities of subject/object,
body/mind and energy/matter.
In the context of an everyday modern reality Tarab Tulku Rinpoche has in this way made his insight available
to humanity at large, transcending the boarders of cultural and religious faith the heart of Unity in Duality
which at the same time complies with the findings of modern science.
11
UD-NEWSLETTER
Securing the ancient Inner Science with Unity in Duality
for the younger Tibetan generation
His Holiness the Dalai Lama has acknowledged the importance of the Unity in Duality view as formulated
by Tarab Rinpoche. H. H. Dalai Lama, together with his Prime Minister, Professor Samdhong Rinpoche,
have both expressed their great wish that the Unity in Duality Education should be made available for
Tibetans. H. H. Dalai Lama is especially concerned with the younger generation of Tibetans in exile, who are
in danger of losing their roots in the meeting with modern civilisation. And to meet the needs of his own
people as in an educational and research institute in the frame of Unity in Duality was one of the main
purposes for Tarab Rinpoche in establishing the Tarab Ling in Dehradun, India.

View from Tarab Ling towards the Eastern foothills
Making Unity in Duality available to professionals of Western civilisation
Furthermore, Tarab Ling should be a peaceful, restful and resourceful place for western students, scholars
and professionals engaging in longer and more concentrated Unity in Duality education, research and
comparative studies in an area of natural outstanding beauty at the foothills of the Himalayas where
language studies and also other studies connected with ancient inner science will be available too.
Start of the Tarab Ling Building Project
The increasing demands for the Unity in Duality Education has been a great incitement for pushing forward
with the building project. We are now getting the final building permission allowing us to start the actual
building project this autumn.
The start of the Unity in Duality Education in Dehradun and Varanasi, India
Already before starting to build Tarab Ling, the first Unity in Duality Educational Program has been started
this March 2004, in the Songsten Library Institute in Dehradun, India. And on request of Professor
Samdhong Rinpoche who whole-heartedly supports the Unity in Duality Project a second Unity in
Duality Educational Program will begin in December 2005 at the Central Tibetan Institute of Higher Studies
in Sarnath, Varanasi, India.
12
Number 4, January 2006
The site
Nestling in the foot hills of the Himalaya at an altitude of 800 metres, Tarab Ling is set in an area of
outstanding natural beauty and is surrounded by State Forests and reserved farmland, 11 km from Dehradun
on the hillside overlooking the riverbed of the Baldi Nadi. Dehradun is situated approximately 300 km north
of Delhi and it takes 6 hours with the fast, very comfortable and inexpensive train.




Plan of the site

13
UD-NEWSLETTER
Tarab Ling Building Project
Tarab Ling will be built in a traditional Himalayan style with thatched slate roofs and white washed stone
walls. At the moment there Is at the plot quite a few trees, which will be incorporated in the layout of the
garden. The compound consists of the following buildings:

The building with teaching hall is a 3 storied building with a 200 m2 assembly and teaching hall at
the ground floor; separate teaching rooms, library and offices at the first floor and finally, as it is
tradition among Tibetans, a small flat for special purposes at the second floor. This flat is normally
used as a meditation / contemplation room.

A college, a housing facility for long term students and scholars. This building is formed along an
exciting crescent of trees as a circular two storied building with a centre court yard. It contains 20
rooms for one or two persons with attached bathrooms.

Three two storied guest houses with each 8 separate small studio flats with attached bathrooms.
Each unit can be used for one or two persons and can be provided with a simple cooking facility to
supplement the common facility. Each room will have access to the garden or to a small balcony.

A two storied house with 3 flats to accommodate the teachers. At the ground floor there is two small
flats with a common kitchen. At the first floor there is one flat with a conference room and access to
a balcony.

The exciting farm house will be rebuilt with the kitchen facilities at the ground floor and the dining
hall with a fireplace and access to a balcony at the first floor.






f


Main facade o the building with teaching hall, library and study rooms

14
Number 4, January 2006
Funding of the Tarab Ling Building Project
The Tarab Ling Association is launching a campaign to raise funds for the building project. At present the
most beautiful piece of land has been bought and has been paid for. All legal expenses and land transfer fees
have been paid, and now we just need to raise funds for the actual building complex. An approximate
estimate of the building costs are of 500.000.

Estimated costs of the different buildings:
Teaching hall: 180.000
Studio-apartment: 6.000 x 32 = 192.000
Teacher house: 48.000
Kitchen & dining room: 30.000
College: 130.000

How to sponsor the Tarab Ling Project
Contributions to the Tarab Ling Project can be made directly to the bank account:
Nordea Hrsholm
Hrsholm Midtpunkt 78
DK-2970 Hrsholm
IBAN number DK4320006264371943
Reg. number 1329
Account number 6264 371 943

Please notice: Tarab Institute Germany has obtained a tax reducing status, i.e. if you live and pay tax in
Germany in order to reduce your tax you should pay your donation to the Tarab Institute Germany, c/o Axel
Brenzinger, Tel. 040-6548456 / E-mail: mail@axelbrenzinger.de - see further enclosed sponsorship form.

Main Aims and Objective
Tarab Ling Association, Dehradun, India.

To make avai able courses, education and research in Ancient Inner Science of Mind and Phenomena, as presented in
Unity and Duality, togethe with Unity in Duality Personal Development as well as Spiritual and Psychotherapeutic
Application;
l
r

i

f t

f t


it
i f t i r li ;


f

i

Comparative studies of the Anc ent Inner Science and Modern Science;
Comparative studies o Unity in Duality Psychotherapeutic Application and o her Psychotherapeutic Approaches;
Comparative studies o Unity in Duality Spiritual Application and o her Spiritual Approaches;
To publish Literature and arranging Courses, Education and Conferences and in any manner in which the Society deems
fit and proper in concerning the points above;
To work as a Charitable and philanthropical organisation for promotion of spir ual, mental, physical development and
upl fting o the Socie y, regardless of the r age, nationality and political o re gious conviction
To work towards care, training and education of children and young people as well as care of poor and needy and also
sick people in need o medical care;
To develop a spir t of communal harmony and brotherhood;
To undertake and execute any Society the undertaking thereof may seem desirable either gratuitously or otherwise;
To do all such other things as may be incidental or conducive to the attainment of the above stated objects. Members of
the board of Tarab Ling Association India

Lene Handberg, Semrig Tablam Rabjam, Chairman of the Tarab Ling Association, India.
Rinchen Sadutsang, former Minister of the Tibetan government in exile.
Ku-ngo Kalsang Yeshi, Director of Norbu Lingkha institute of Arts, former Minister of the Tibetan government in exile.
Wangchuk Gyalpo, Field Manager of IM in India, treasurer of Tarab Ling Association, India.
N N Goel, Advocate to the Supreme Court in Dehradun.
J M Singhal, Advocate to the Supreme Court in Dehradun.
Norbu Wangchuk, Secretary of the Songtsen Library in Dehradun.
Tashi Namgyal, Executive Secretary of Rinchen Sangpo Society for Spiti Development.
P D Sham Rao, Retired Principal of Christian Retreat Society Centre.
15
Tsering Dorje, Principal of Munselling School in Spiti,H P India.
UD-NEWSLETTER
How to sponsor a special building
If you should have special wishes as to which building you would prefer to sponsor, you can cross any of the
squares on the enclosed form and send it to us with your name and address. In connection with sponsoring a
studio apartment or the teaching hall you can obtain special advantages see enclosed sponsorship form.

Join one of the Options of the Sponsorship Scheme

1) 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.
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. Shj, Hrsholm
Kongevej 40, 2970 Hrsholm, DK.

2) 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
If you would like to join the Tarab Ling Teaching Hall Sponsorship Scheme, please cross in the square
below : Teaching Hall sponsorship, fill in the rest of the form and send it to: St. Shj, Hrsholm
Kongevej 40, 2970 Hrsholm, DK.

3) Plain sponsoring
If you join the Tarab Ling Sponsorship Scheme without Award for donations exceeding 1000 your name
will be engraved on a sponsor plaque at your discretion. In this case please cross in the square below :
Plain sponsorship, fill in the rest of the form and send it to: St. Shj, Hrsholm Kongevej 40, 2970
Hrsholm, DK.


1. Studio Apartment 6.000
2. Teaching Hall 10.000
3. Plain Sponsorship:
Apartment Teaching Hall Kitchen College Dining room

I have sent: 200 500 1000 ...........

By means of transfer to Tarab Ling account in Denmark
By means of transfer to Tarab Institute account Germany
By enclosed check

Name ..................................................................
Tel/Fax.................................................................
Address................................................................
..............................................................................
E-mail ..................................................................

Please make your crosses and fill in the form with name, address etc. and send it to:
St. Shj, Hrsholm Kongevej 40, 2970 Hrsholm, Denmark
16
Number 4, January 2006
UNITY IN DUALITY EDUCATION,
INDIA, SARNATH, DECEMBER 2005
By Lene Handberg send straight from India
We just finished the first part of the Module I of the Unity in Duality Education in Sarnath on the
Central Institute of the Higher Tibetan Studies, a branch of the Indian Varanasi University. It has
been an astonishing experience to teach a group of 30 Western students, half of them completely
new and green in regard Buddhism, together with a group of 20 well educated Tibetans - two of
them having 9 years of philosophical studies behind them, an Educational Director and several
research students, while others only had Buddhism as a background culture. Such a variety of
cultures and levels, however especially due to peoples great patience and a good helping group of
old students supporting the new participants what at first seems to be impossible, in the end
turned out to be quite a success.

Many of the Tibetans expressed great interest in
continuing the training either in Dehradun in
February or in Sarnath next year. Even very high
positioned Tibetans got interested in Tarab Tulku
Rinpoches direct teachings cutting through
right to the bone. The Educational Director
attending said that this course had really been a
real eye-opener. Also the continuous change
from theoretical teaching, discussion groups,
meditative contemplation or analytical
meditation, followed by testing the theory through
application in everyday life, was by the Tibetan
participants seen as a new methodology and
greatly appreciated. Both Tibetans and
Westerners expressed that this occasion created a
unique cultural meeting that has been very
enriching for everybody.
However, it was rather difficult for the bigger part
of the Western beginners to follow the very eager
discussions that evolved when the Tibetans first
got started. So another time we should probably
try to avoid too many new western students
together with a Tibetan group. But as the first
teaching of Tibetans it was a great experience with
this enthusiastic involvement of the Tibetan
participants, which luckily slowly influenced also
the Western group after overcoming the first
headaches of diagrams, new and difficult
vocabulary and new ways of thinking.

This first part of the Unity in Duality Education
in the Central Institute of the Higher Tibetan
Studies in Sarnath culminated in an invitation to
give a public lecture in the Atisha Hall where to all
the students of the Institute were invited. Here
Tarab Tulku Rinpoche and the Unity in Duality
Education as well as me, the speaker, were
introduced at length both by the Sanskrit
Professor, Losang Norbu Shastri, and the student
representative. The lecture was followed by
questions and debate with the students, which
was very lively and real fun to the great
amusement of the Professor, who at the end
addressed particularly the women students among
the audience telling that they could also become
like her, a real Geshe-ma.

Also the Director of the Sarnath Institute told in
the end of our stay that he thought these
teachings of Tarab Tulku Rinpoche was very
useful indeed and that they in the future may turn
out to constitute its own special way of teaching
Buddhism. The Director further welcomed us to
continue at the Sarnath Institute next year in
accordance with demand.

I think that this first part of the Unity in Duality
Education in Sarnath has been a great success
and a very rich experience for all of us in many
different ways. So thank you to all the
participants for partaking in this first chapter of a
great experiment, which has its continuation in
Dehradun in February 2006 and in Sarnath
December 2006.

Last, but not least I would like to express my
thankfulness and gratitude to the fantastic
hospitality we meet in the Sarnath Institute as
well as the welcoming open-mindedness of the
Director, Professors as well as students. There is a
very special thank you to Norbu Wangchuk-la,
who has been extremely busy with this
arrangement many months before these first
training weeks as well as during the time in
Sarnath, which did not leave him any time to
participate at all. Also many thanks to all the
helpers from translators, who did a great job with
simultaneous translation (which especially under
discussions was very difficult), to our tutors and
senior students who was coaching and helping the
new ones - all the work of which has been
voluntary like the teaching. Also a firm thank you
17
UD-NEWSLETTER
to Franois for preparing background material in
French and English especially the dictionary with
entrance from English, French, Tibetan and
Sanskrit so far in respect to Vaibhasika and
Sautrantika (and I know he is working on
including also the vocabulary of Yogacara and
Madhyamaka). Then also I should like to thank
all the donors of the Tibetan participants for
making it possible to pay for their travel, food and
lodging.
The surplus from this course will after payment of
expenses, go without exception to pay for the
travel, food and lodging of the Tibetans that
decide to continue in Dehradun in February. And
if there should be anything over still, it will go to
Tarab Ling Building Project. We will announce
the surplus after Dehradun.
RITUAL AND VIP VISITORS ON TARAB LING SITE
On request, H. H. Drikung Kyabgon Chetsang
Rinpoche (the head of the Songtsen Library) send
his Retreat Master and 12 monks for conducting
an important ceremony at the Tarab Ling ground
in Dehradun that had to be carried out before
starting to build on the land - attended by all the
U.D. participants. Under the whole ritual two
white eagles was souring over the ground, which
in accordance with the Tibetans is a very good
omen indeed. The retreat master thought that this
plot of land was so wonderfully peaceful and
beautiful, and he felt that it gives such a great
support for meditation, so before we left, he asked
if he could have a little hut on the edge to the
riverside, then he would like to come and help us.
It seems like we are extremely fortunate, so many
Tibetans have been offering their help it feels
like a deeply blessed project.

Morten Rolighed Jensen and Lene Handberg had
also the honour to invite Tibetan representatives
from the Sakya tradition, His Holiness Sakya
Trinsins son and several of their senior monks
from the Sakya Monastery of Rajpur, Dehradun,
together with His Holiness the Dalai Lamas
sister-in-law, Mrs. Namgyal Taklha for picnic on
the site of Tarab Ling. H.H. Sakya Trinsins son
asked how Tarab Rinpoche could find such a
great site for building Tarab Ling? Even they lived
so near for many years they did not know of such
a place. All Tibetans coming to this place was
greatly surprised of its qualities. It looks good for
the future.
SUPPOSED TO BE A FUND RAISING, BUT AT LEAST
A NOBLE VISIT AT TENT PARTY ARRANGED BY
TARAB INSTITUTE, DK
(Ed. TI-DK)
In June 2005 we had the great honour of the visit
of Mrs. Namgyal Taklha (see above) from
Dehradun, as well as Kuno Rinpoche, a young
reincarnation of an important Lama from the
Nyingma Monastery in Clementown near
Dehradun to a tent party held in the frame of the
Tarab Institute Denmark. Mrs. Namgyal Taklha
gave an informative speech on Tibetan Women of
which topic she has written two books. She had
the wish to give this speech in order to raise funds
for the Tarab Ling Building project, for which we
are her very grateful. In this connection Morten
Rolighed also gave a presentation of the Tarab
Ling Building Project and Lene Handberg spoke
on the Unity in Duality Education in India.
However, we have to become better in using the
situations for raising funds we are still too shy
so unfortunately the expenses for the arrangement
held by Tarab Institute, Denmark, were greater
than the funds coming in - this time but we all
have to learn.

18
Number 4, January 2006
THE NEW INCARNATION OF THE TARAB LAMA
Morten Rolighed and Lene Handberg
We have one more thing we should like to share with you. This is concerned with the New Incarnation of the
Tarab Lama. We are presently at His Holiness the Dalai Lamas Kalachakra in Amaravati in South India,
where we have been asked to come for attending meetings with the different Tibetan Institutions and Tibetan
persons involved with and concerned about the new incarnation of the Tarab Lama. The Tarab Institute DK,
in close cooperation with the Tarab Ladrang and the Kongpo Kangtsen, Losaling, Drepung - both
represented by Geshe Chgye, has been agreed as to take an active role in finding the New Incarnation of
Tarab Lama including taking responsibility for his upbringing in the frame of Tarab Ling until his age of
about 12-13. Hereafter he should resume the classic studies at Drepung University, Losaling. The finding of
the new incarnation of the Tarab Lama will most probably be started next year based on His Holiness the
Dalai Lama research and advise. His Holiness said earlier that he would do whatever in his power to find the
new incarnation of Tarab Tulku.
We have had a row of very useful meetings with the Tarab Ladrang and the Kongpo Kangtsen ending up
with an assurance from the Tarab Lhadrang and the Kongpo Kangtsen to support and help us with the
Tarab Ling project in many different ways from work power to rituals / teachings and taking care of
Rinpoche; and with the assurance from our side that we will help financially to build a place for the new
Tarab Lama, whenever it is the right time for the Tarab Lama to assume a formal education in Drepung
Monastery University. We are greatly rejoicing in these new friendships created and for the cooperation,
which was sealed with kataks and words of appreciation from all sides.
TARAB RINPOCHE S STUPA IN INDIA
In this connection it should also be mentioned that Geshe Chgye has already make arrangements with Ku-
ngo Kalsang Yeshi to come o Dharamsala in March to start to make Rinpoches relics ready for the stupa,
and to perform the connected rituals. When the stupa is ready it will eventually and Tarab Ling it will be
placed on the shrine inside the teaching hall. Chgye is also considering placing some of Rinpoches relics in
the stupa Rinpoche was planning in the northwestern corner of the Tarab Ling plot.
TARAB RINPOCHE S STUPA IN DENMARK
Kirsten Tarab Losang is going to Nepal this February and will there make arrangements about the stupa for
Rinpoche, which is planned to be in Rinpoches meditation room in Store Shj, in Denmark.

* It is serious to make sure the Tarab Ling is ready when the Tarab Lama XII is being found.
* We still have far to go to meet with the financial needs!
* We need your creative thinking and enthusiastic energy together we can for sure make it all possible.
* Let us know your ideas and we will send them round to inspire others.
* Form fund-raising groups within as well as without the Tarab Institutes
* You can order folders to distribution from the Tarab Institute Denmark.

Contributions to the Tarab Ling building project can be made to:
Nordea Hrsholm, Hrsholm Midtpunkt 78, 2970 Hrsholm,
IBAN number DK4320006264371943, Reg. number 1329, Account number 6264 371 943
UNITY IN DUALITY EDUCATION IN EUROPE 2005
(Ed. TI-DK)
This first year since Rinpoches passing into another state we managed to fulfil Rinpoches wish of
carrying on the Educations in Europe, and Lene Handberg, who was carrying most of the teaching,
should like to thank for the great support and acceptance she has received from Rinpoches
students in fulfilling this great task, as she tells, it is only due to your support that it has been
possible to continue the Unity in Duality Training at all.

19
UD-NEWSLETTER
Generally for the year 2005 can be said that we
managed to carry out most of the courses
scheduled, except for a few weekend workshops,
which was impossible to fit into the program, and
with the help of Alexia Meyer-Kahlen, who very
successfully gave the two weekend courses of
Yogacara and Madhyamaka at the University in
Tallinn, Estonia.

In the program for 2006 below you will find that
some graduated senior students has responded
positively to the request of taking responsibility
for carrying on the Unity in Duality teachings by
announcing U.D. Evening Teachings or U.D.
Weekend Teaching. So we hope that you will
receive them well and give your full support to
their great efforts. In this way we can train
ourselves slowly to meet the needs and demands
for the Unity in Duality teachings, which seems to
grow steadily.

Also in connection with Module III of the U.D.
Education in France 2006, a few of the graduated
students have agreed to assist Lene Handberg
and we should also mention that Pia Keiding
already assisted Lene in Paris this fall in
connection with the 1st. week of Module III.
In the future, Lene Handberg thinks that in
connection with training weeks, right from the
examination week of Module II and throughout
the Module III training weeks, it is necessary to be
at least one main teacher and an assistant teacher.
Within the next couple of years we also hope to
have trained assistant teachers for the Module I
and II of the Unity in Duality Education to lift the
great responsibility to carry on these precious
teachings of Tarab Tulku Rinpoche.
TEACHING U. D. IN TARTU
By Alexia Meyer-Kahlen
It was not too long after having translated the training weeks of Module I in Hamburg, dealing
with Yogacara and Madhyamaka, that Lene Handberg asked me if I felt up to continue teaching
the U.D. course Rinpoche had been giving in Tartu, Estonia.

Rinpoche had visited Estonia for over a decade on
a regular basis, and upon the request of his
Estonian students three years ago he began
teaching the four schools of inner science.
However, the rhythm was quite a different one
than in the training. While in the training we are
dealing one week straight with each school, in
Estonia Rinpoche taught each science of mind
school on two weekends over the course of one
year.

Rinpoche had been teaching himself up to the first
weekend of Yogacara when his illness broke out
and gave no more room for continuing his
precious teachings in Estonia or elsewhere. Since
Rinpoches Estonian Students were very
interested in continuing at least the studies of the
four philosophies, and since Lene found no time
in her schedule to arrange travel to Estonia, I
agreed to take over and continue the teachings
after all we could only gain something

I felt a very warm and open welcome from the
Estonians and I have to admit that I was
impressed by the sincere interest with which they
pursued their studies. Another thing struck me
that I had already been able to observe during my
Scandinavian U.D. training: Contrary to the
people in middle European countries there still
seems to be such a strong contact with nature and
its natural rhythms in the Northern people. It was
a pleasure to teach there, while feeling that the
teachings were not only taken in on an intellectual
level, but likewise with body and heart.

For me personally the experience to teach U.D.
was somewhat a continuation of what I had felt in
the many different courses I attended as well as in
translating both Rinpoche and Lene: A
continuation of an ever-deepening learning
experience in regard to the U.D. view as well as in
regard to personal insight and realization. I felt as
much student as I was teacher, and that attitude
allowed me to take so much with me from of the
teaching situation, as I was hopefully able to pass
on to the participants of the course.

Strangely enough, Rinpoche did not feel gone in
any way, but on the contrary he was so present in
and through his teachings, that at times it felt
strange to remember that physically he is no
longer with us. Just coming out of another
teaching experience in Hamburg I want to express
my heartfelt gratitude to Rinpoche for having
been here and for giving what he was giving, just
as to the people who are willing and able to
receive. May these teachings continue to open and
enlighten the hearts and minds of people for
many more years to come!
20
UD-NEWSLETTER
A NEW LI NE OF UNI TY I N DUALI TY EDUCATI ON, MODULE III
(Ed. TI-DK)
In connection with the Unity in Duality Education, Module III in France we are trying out a new model,
which Tarab Rinpoche already suggested some years ago, but which we did not manage to implement before
now: to have 3 lines: 1) Unity in Duality Coaching and Teaching line, 2) Unity in Duality Psychotherapeutic
Application line, as well as 3) Unity in Duality Spiritual Application line.

However, in the future - already in connection with the Unity in Duality Education in Hamburg it has been
suggested to move the Unity in Duality Spiritual application to a Module IV, and then keep the two lines of
Module III of: 1) Unity in Duality Coaching and Teaching line and the 2) Unity in Duality
Psychotherapeutic Application line.

The reason why we make this new line available so suddenly, without much preparation and announcement
beforehand, is due to the establishment of the Tarab Ling International (see below). In the statutes of the
Tarab Ling International it is stated that the Board of Directors should all be graduated students. In this
connection it is important at this moment to open up for the possibility also for non-psychotherapists to be
able to graduate and take part in the responsibilities of the Tarab Institute International, therefore the great
need to go fast with this renewal in the Unity in Duality Educational structure. Tarab Rinpoche, for the same
reason, was pushing for this change too. But, as we with Rinpoches illness had other things to think about,
we did not manage to implement this change before. However, we are now implementing all that we knew
Rinpoche still had in his sleeves, hoping this renewal, which was well received in Paris, will show to be useful
for everybody and appropriate for the Unity in Duality application.
TARAB INSTI TUTE INTERNATI ONAL ( ED. TI - DK)
Finally we are able to establishment the Tarab Institute International, which Tarab Tulku Rinpoche had been
trying to establish several times during the last 10 years (but without result as it seemed that almost all
regional Tarab Institutes were afraid to lose sovereignty being under the same umbrella organization).
The Tarab Institutes, who are hosting Unity in Duality Education, have now all seen the importance of
uniting under the common umbrella organization, Tarab Institute International, which will have the same
statutes as the regional Tarab Institutes and take care of the international affairs listed below:

Arranging the Annual Unity in Duality Conference.
Compiling Unity in Duality Educational material in whichever form available.
Compiling the Unity in Duality Journal.
Compiling annual program of the Tarab Institutes and Tarab Ling.
Compile material for the website.
Coordinating the activities of the Tarab Institutes and Tarab Ling.
Setting up U.D. Educations preferable in the frame of the Tarab Institutes and the Tarab Ling.
Appointing Teachers and Assistants for the Unity in Duality Educations.
Arranging exhibitions, conferences, publications in accordance with the objectives (Art.4.)
Taking decisions on the use/miss-use of Unity in Duality Logo and Name.
Coordinating and implementing support to educational institutions aspiring to Unity in Duality and
adhering to the objectives of the Tarab Institutes and to the Tarab Ling as well as to social and other
educational institutions in the areas of the Himalaya and Tibet.

All these international affairs has until now mainly been taken care of by the Tarab Institute Denmark, work
power wise as well as financially.

The Tarab Institute International will be directed by a Board of Directors in which all Tarab Institutes /
Tarab Ling that should wish to become a member will have one seat each; also the organisation of the Unity
in Duality Graduates will have a seat; as well as the organization of the Collegiate of the Unity in Duality
Educational. The President and a General Secretary should undertake the day-to-day work. And the financial
background will be a certain percentage of the surplus from any Unity in Duality intervention. Of course the
main source of income will be the Unity in Duality Education set-ups within the Western countries.

21
UD-NEWSLETTER
With this step of sharing the responsibility among all the Tarab Institutes, the Tarab Ling, as well as among
the Graduated students and the Unity in Duality Collegiate we hope to make this enormous work easier and
the expenses connected more transparent for everybody.
As a beginning we have made an agreement of participation in the Tarab Institute International between the
Tarab Institutes, which at present is hosting a Unity in Duality Education. Later, all the other Tarab
Institutes will be invited to become members too. The Statutes of the Tarab Institute International will be
brought in its full length in the next Newsletter, and will also be available on our website.
NEWS FROM TARAB INSTI TUTE DENMARK ( ED. TI - DK)
We are very happy to announce that the Tarab Institute Denmark, apart from being able to transfer funds to
the Tarab Ling Association as mentioned above, have also been able to invest in carpets and cushions for the
Tarab Ling, which we at present use in the Songtsen Library. Also we have been able to invest in translator
equipments to a value of almost 10.000 Euro, which was first tested at the annual summer-course in
Marcevol and now for the most part will be stationed in India, so that Tibetans and other nationalities does
no longer need to listen to French and German translation, but only to the teachings in English. This
equipment will save a lot of teaching time and hopefully it shows to be equally good for those who are
dependant on the translations.
At the Tarab Ling in Dehradun, India, we will even be able to have the translators behind glass, so in the
future there should be no disturbance to the rest of the audience.

We have also been able to pay for the son of Tarab Rinpoche, Norbus education as well as saving up a good
amount for his further education. And we have been able to renew the hardware as well as a good part of the
software systems in the Tarab Institute DK, which had been necessary for a long time.

We had hoped to be able to have more funds over in the Tarab Institute Denmark for Tarab Ling and other
projects, but as we have no income but only expenses with the Unity in Duality Educations in India and as
Lenes time is now being more than filled up with teaching obligations, she had to employ a helper to do at
least some of all the additional organisation / coordination work (basically being of the future field of Tarab
Institute International) that she was doing before when Rinpoche was alive. However, she is still doing a lot
of this work herself, as it will take some time to educate others to take it over completely.
CONSERVATI ON OF VEN. TARAB TULKU RI NPOCHE S
TEACHI NGS FOR THE FUTURE ( ED. T. I . DK)
In order to save Rinpoches teachings for the future please support the great work of digitalizing the tape-
material from Rinpoches lectures, conferences, workshops, and also from the Unity in duality Education
weeks by contacting either of the Tarab Institutes involved to make arrangements of lending them your tapes
for digitalisation. Also if you have capacity and time for helping with this huge job yourself, please contact
either of the Institutes in France, Germany or Denmark for further arrangement.
TARAB INSTI TUTE GERMANY AXEL BRENZI NGER
I believe we the German Tarab Institute - are not afraid of loosing our sovereignty anymore and see a great
fortune in being a member of Tarab Institute International. (As Germans like institutions anyway its a rare
opportunity being in 2 in 1 time.) In cooperation with a lawyer we currently try to get the right elaboration of
the statutes so it will be working in any case in the future (almost). And hopefully we can decide to join into
the Tarab Institute International already on our next General Assembly on the first half of April. Then the
name of the German institute might be the one in the headline.
Generously well have several weekend courses with new teachers (all well known) 2006 as you can see in this
years chart.
Being chairman of the German Tarab Institute I want to make my little contribution to keep Rinpoches
teachings alive. Im still wondering at the presence of Rinpoche each time Im engaged in his teachings.
And last but not least. Its written (in the objectives of the statutes): Teaching and research in Unity in
Duality Science of Mind and Phenomena.... Research? Again and again Im impressed how much
Rinpoches presentation for instance of localisation / delocalisation fits with ideas of modern science here in
particular with quantum mechanics only to mention superposition, entangled even delocalisation youll
find there.

22
Number 4, January 2006
TARAB INSTI TUTE FRANCE SANDRI NE GOUSSET
Just a few lines to give you some news from Tarab Institute in France. As some of you may know, we, as all
over Tarab Institutes, had to try to find a way to join the Tarab Institute International. As we began to think
about all that, a huge wind of change blew up. Indeed until now only few people had all the responsibilities
on their shoulders, and most of us realised that we should be more involved in our association. So, as we had
to change the status, it happened to be easier to dissolve the Institut Tarab France and to create a new
Tarab Institute France. I dont know how it is in other countries, but in France the association world is
subject to a lot of rules and laws, so it took us a lot of time (and several appointments with lawyers and
fiscalists) to find the best legal and fiscal structure for our new association Eventually the French
administration recognised our new association last February, and now the most important is just ahead: all
the members are invited to put their abilities and creativity to manifest a living association. In that order we
created a structure where everyone can just find a place in different work groups (like working for public
relations, or transcriptions of the teachings, etc.). Each group will have an elected responsible who will be in
charge of the coordination of the work not only in the group but also with the other groups. I have to admit
that this new way of functioning is certainly challenging, but we realised how important it is for us all, to
have a chance to be active in our association.
Besides those major changes, the training is also touching to an end here (we will have our last session in
October) and this will certainly be another challenge. We will have to find another breath: no other session to
wait for before applying the teachings (ouppsss) and we will have to create a new boost But fortunately
one is already speaking of a new training beginning in October 2007 in France
Concerning the perspectives, we are also beginning to speak about the U.D. Conference Rinpoche wanted to
make in Paris It will certainly take several years to organise and we are thinking of doing it in 2009 or 2010.
The aim is to gather people working in the field of psychology, psychiatry, psychotherapy and neurobiology
and to create a meeting space of theories, practices and discussions around the specific approach of UD. We
are for the moment at the very beginning of this project, so let it grow and manifest
PRESENTATI ON OF NEW PERSONS TO GI VE U. D. COURSES
Alexia Meyer-Kahlen
Semrig Thablam Mawa
degree (S.T.M.) in U. D.,
Ph.D. in Philosophy, Master
of Fine Arts.
Psychosynthesis Therapist
and Trainer. From 1999 until
his death editor and translator
of Tarab Tulku Rinpoche.

Liisa Vuorinen
Semrig Thablam Mawa degree (S.T.M.) in U. D.,
Psychologist (M.Sc.),
Psychotherapist, has studied psychology and family
therapy in Finland and systematic therapy at the
University of Rochester Medical Centre 19'87-90.
She is president of the Tarab Institute Sweden and
was translator for Tarab Tulku Rinpoche. She has
worked as psychotherapy trainer, given lectures in
many international
conferences and published in
different journals. She has
worked as psychotherapist in
many countries and is
presently running her own
psychotherapeutic practise as
well as treating first episode
psychotic patients in
Stockholm.

Cecilia Innanen
Semrig Thablam Mawa degree
(S.T.M.) in U. D.
Ph.D. in Philosophy, Long
experience of working in
psychiatry and as superviser
and tranier. Has attended Tarab
Tulku Rinpoches and Lene
Handbergs trainings since 1985.
Now working as superviser and
psycho-therapist with Unity in Duality aproach.

Ute Hofmann-Hanf-Dressler
Semrig Thablam Mawa degree (S.T.M.) in U. D.
PhD of educational science and adult education,
PhD, these about Alfred Adlers concept of
neurosis and spoiling. Since 1980 she is running
her own practise, at first with adlerian, later with
energetic methods and applications.
She was a student of Sogyal Rinpoche for five years
and got training in Spiritual care. In 1997 she
started the training with Tarab Tulku Rinpoche,
which she finished 2003. In
2002 she founded a school for
Tibetan healing, where she is
practising and teaching
psychotherapy and energetic
healing methods from the view
of Unity in Duality.
23
UD-NEWSLETTER
Unity in Duality Program for 2006
Jan. 20-22, AMK, Hamburg, D: Death - Key to Creation

Feb. 10-12, AMK, Munich, D: Death - Key to Creation

March 11-31, LH, Dehradun, IND: U.D. Edu. Module I. 1p.

April 08-10, LH, Munich, D: Revealing Natural Energy R.
13- , LH, Copenhagen, Psychoterapeutic Appl.
22-24, LH, Aix-en-Provence, F: Mandala.
30-1/5, LH, Paris, F: Transformation of 'Self'.

May 05-08, LH, Arvillard, F: Karma Ling, Conference.
14-20, LH, Hamburg, D: U.D. Edu. Module II, 1. w.

June 03-05, LH, Hamburg, D: Revealing Natural Energy R.
18-24, LH, Sigonce, F: U.D. Edu. Module II, 5. w.

July 08-10, LH, Upper Berwick, GB: Gate of Death.
22-24, LH, Warsaw, PL: Gate of Death - Programme.
29-31, LH, Bratislava, SK: Mandala.

Aug. 19-21, LH, Helsinki, FIN: Emotional freedom.
27-2/9, LH, Marcevol, Summer-retreat, Dream Wisdom

Sept. 06-09, LH, Hrsholm, DK, International U.D. Meeting.
09-11, LH, Copenhagen, DK: Fight Against Stress.
24-30, LH, Hamburg, D: U.D. Edu. Module II. 2. w.

Oct. 07-09, LH, Brussels, B: Gate of Death.
22-26, LH, Paris, F: U.D. Edu. Module III A, 1. w.
27-30, LH, Paris, F: U.D. Edu. Module III B, 1. w.
28-30, AMK, Tartu, EST: Madhyamaka Philosophy.

Nov. 11-13, LH, Stockholm, S: Gate of Death.
19-20, LH, Frankfurt, D: Ancient Tib. Dream Wisdom.
28-04, LH, Hamburg, D: U.D. Edu. Module II, 3. w.

Dec. 14-24, LH, Varanasi IND: U.D. Edu. Module I. 1p.

Note: LH: Lene Handberg; AMK: Alexia Meyer-Kahlen; LV: Liisa Vuorinen;
CI: Cecilia Innanen; UHD: Ute Hofmann-Hanf-Dressler

For more information and contactadresses please have a look at the program at www.tarab-institute.org.

Tarab Institute International
St. Shj,
Hrsholm Kongevej 40
DK-2970 Hrsholm
Tel./Fax: (+45) 45 76 00 44
e-mail: info@tarab-institute.org

The Unity in Duality Newsletter is a publication of the Tarab-Institute.

It will be published irregular and will be available through www.tarab-institute.org for free.

Contributions, in English, are to be sent to: newsletter@tarab-institute.org .
In case of translations please do sent the original language as well. When you are not capable of writing in
English do contact your local Tarab-Institute, or sent us a message in German or French.

Any use of the content for short quotations or references are welcome and kindly requested to report.
Requests for the use of articles can be sent to: newsletter@tarab-institute.org

Unity in Duality Newsletter newsletter@tarab-institute.org
Tarab-Institute 2006.
24