4th BML conference manual

4th Conference on Body, Mind and Life

Proceedings

12 - 14 October 2016 Body, Mind & Life Department of Men-Tsee-Khang

Program Schedule of the 4th BML Conference DAY 1 Wednesday, October 12, 2016 Causes and Conditions of Depression Time

Particular

09:30am - 10:30am

Opening Ceremony

10:45am - 11:15am 11:15am - 12:15pm

Geshe Lobsang Dawa - Buddhist Psychology Q & A Session

12:30pm - 02:00pm

Lunch Break

02:00pm - 02:30pm

Dr. Yeshi Gelek M.D. - Tibetan Medicine

02:30pm - 03:30pm

Q & A Session

03:30pm - 03:45pm 03:45pm - 04:15pm

Tea Break TASP Kunga Dhundup - Tibetan Astro-science

04:15pm - 05:15pm 06:00pm -

Q & A Session Dinner

09:00am - 09:30am

DAY 2

Thursday, October 13, 2016

Dr. Sonnee Weedn - Modern Psychology

09:30am - 10:30am

Q & A session

10:30am - 10:45am

Tea Break

Remedies for Depression

10:45am - 11:15am

Dolpo Tulku - Buddhist Psychology

11:15am - 12:15pm

Q & A session

12:30pm - 02:00pm

Lunch Break

02:00pm - 02: 30pm

Dr. Tenzin Lhadon M.D. - Tibetan Medicine

02:30pm - 03:30pm

Q & A session

03:30pm - 03:45pm

Tea Break

03:45pm - 05:15pm

Face to Face with the Speaker

05:30pm -

Dinner at TMAI and Cultural Show at Lower TCV School

09:00am - 09:30am

DAY 3

Friday, October 14, 2016

TASP T. Nyendak - Tibetan Astro-science

09:30am - 10:30am

Q & A session

10:30am - 10:45am

Tea Break

10:45am - 11:15am 11:15am - 12:15pm 12:30pm - 02:00pm

Dr. S. K. Khandelwal - Modern Psychology Q & A session Lunch break

02:00pm - 03:40pm

Panel Discussion

03:40pm - 03:55pm

Tea Break

04:00pm - 04:30pm

Closing Ceremony

4th Conference on Body, Mind & Life

Organizing Body

Advisory Board:

Mr. Tashi Tsering Phuri, Director, Men-Tsee-Khang

Dr. Tsewang Tamdin, C.M.O. and Visiting Physician to H. H. the Dalai Lama

Organizing Committee:

Geshe Tenpa Tashi, Department Head, BML Dr. Ngawang Jinpa Sunang, M.D., BML

TASP Tenzin Nyendak, Tibetan Astro-science Practitioner, BML Miss Tenzin Seldon, Neuroscience Lecturer, TMAI College

Mr. Kunkyab Pasang Ngoche, Translator, Men-Tsee-Khang Mr. Ngawang Chime, Office Secretary, BML Mr. Tenzin Desel, Office Secretary, BML

Translators of Conference:

Mr. Kunkyab Pasang Ngoche, Translator, Men-Tsee-Khang Dr. Tenzin Choying, Documentation and Publication Deptt.

TASP Tenzin Loden, Astro-science lecturer, TMAI College

Audio Visual Incharge:

Miss Tenzin Kunsang, Audio Visual & Computer Section Mr. Tsering Paljor, Audio Visual & Computer Section

Mr. Kalsang Damdul, Audio Visual & Computer Section Mr. Tenzin Tsepak, Audio Visual & Computer Section

Editing:

Mr. Kunkyab Pasang Ngoche, Translator, Men-Tsee-Khang Mr. Tenzin Desel, Office Secretary, BML

Layout & Design:

Mr. Ngawang Chime, Office Secretary, BML

Published by Body, Mind and Life Department, Men-Tsee-Khang, 2016

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Body, Mind & Life Department of Men-Tsee-Khang

Inaugural Function 4th Body, Mind and Life Conference Wednesday, 12 October 2016

Men-Tsee-Khang College Hall 1. All the guests, dignitaries and participants to be seated at 9:15 AM. 2. The chief guest to be welcomed at 9:30 AM.

3. The auspicious butter lamp to be lighted by the chief guest.

4. The Yuthok Prayer to be chanted and the sweet rice and tea to be served.

5. Two books of the first two conferences to be launched by the chief guest.

6. Welcome speech to be addressed by Geshe Tenpa Tashi, HOD, Body, Mind and Life Department.

7. Chief Guest to address the conference.

8. Vote of thanks speech to be given by Dr. Ngawang Jinpa Sunang, Body, Mind and Life Department.

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First Conference on Body, Mind and Life Dr. Tenpa Choephel, Principal of TMAC receiving memento from Sikyong Dr. Lobsang Sangay of CTA

Second Conference on Body, Mind and Life Dr. Ramesh Chandra Negi receiving honorarium from Mr. Penpa Tsering, speaker of Tibetan Parliament in exile

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Body, Mind & Life Department of Men-Tsee-Khang

Third Conference on Body, Mind and Life A participant receiving her certificate from Mr. Pema Chinjor, Kalon of the Department of Religion and Culture, CTA

Dr. Dorjee Rabten Neshar speaking from the perspective of Tibetan Traditional Medicine during the third Conference on Body, Mind and Life

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Dr. Sonnee Weedn speaking on mental health from the perspective of Modern Psychology

Ven. Jadho Rinpoche addressing the audience on mental disorder from the perspective of Tibetan Buddhist Psychology

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Body, Mind & Life Department of Men-Tsee-Khang

An auspicious audience with His Holiness the Dalai Lama after the successful completion of the 10-day course on mental healthcare services, 2015

Group photo of participants with the director, TMAI during the 10-day course on mental healthcare service, 2015

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Group photo of participants with the director, TMAI during the 10-day course on mental healthcare services, level - 1, 2016

Geshe Tenpa Tashi speaking from the perspective of Buddhist psychology during the 10-day course on mental healthcare services, level - 1, 2016

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Body, Mind & Life Department of Men-Tsee-Khang

Dr. Ngawang Jinpa Sunang speaking from the perspective of Tibetan Traditional Medicine during the 10-day course on mental healthcare services, level - 1, 2016

A participant being presented with her certificate after the successful completion of the 10-day course on mental healthcare services, level - 1, 2016

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CONTENTS

1. .Message of His Holiness the XIV Dalai Lama.........................................1 Preface..................................................................................................2 2. Causes and Conditions of Depression . Buddhist Psychology Perspective - Geshe Lobsang Dawa......................4 . Tibetan Medicine Perspective - Dr. Yeshi Gelek.....................................5 . Tibetan Astro-science Perspective - TASP Kunga Dhondup....................6 .Modern Psychology Perspective - Dr. Sonnee Weedn.......................... 9 3.. Remedies for Depression .Buddhist Psychology Perspective - Dolpo Tulku.....................................10 .Tibetan Medicine Perspective - Dr. Tenzin Lhadon................................11 . Tibetan Astro-science Perspective - TASP Tenzin Nyendak....................13 . Modern Psychology Perspective - Dr. Sudhir K. Khandelwal................. 16 4. .Biographies of the Speakers....................................................................18 Introduction to Body Mind Life department...........................................24

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His Holiness the Great XIV Dalai Lama’s Message Recently, we conducted a research with the help of American scientists on a group of people and discovered after three weeks of meditation, their blood pressure decreased, mind became calmer and it further improved their clarity and reduced stress level.

Scientists in the US conducted an experiment on super meditation and they found a big difference. After the experiment, they found that the minds of the participants became calmer and sharper.

There are numerous things in our mind that are yet to be explored. We need meditation to change the brain.

The science must uncover the means to cultivate compassion, love and conviction, which are essential for a healthy body and mind of an individual, family and the community at large.

Modern education is only digging within the brain and not doing much with the mind. Some efforts should be made to promote moral ethics.

Lately, there has been a positive sign in science. Earlier, spirituality was not involved in science but now the scientific community has began to feel and realise that the state of mind is very crucial. Scientific research should be made on the level of consciousness.

In the Tibetan monastic communities, there are many cases where certain realized practitioners whose bodies were declared clinically dead but the dead body remained fresh for several days without decomposing.

There is a similar case where the medical scientists declared the brain of a monk as biologically dead but the brain started functioning after ten days. These cases are yet to be explored by science. While doing so, one must hold the fundamental principle of the cause of investigation and research.

The above statement was given on 58th copied from the speech given by His Holiness on the 58th Annual Conference on Neurology at Sanjay Gandhi Post Graduate Institute of Medical Science in Lucknow, the capital city of Uttar Pradesh State of North India on 17th December 2009.

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Body, Mind & Life Department of Men-Tsee-Khang

Preface With divine prostration to His Holiness the great fourteenth Dalai Lama for three times, I would like to extend my warm welcome to the honourable guests, eminent speakers, participants and also to those people who are not present here but are associated with us all the time directly or indirectly. Today is the Fourth Body, Mind and Life Conference. In the past three different conferences on body, mind and life, even though the speakers, participants and topics were slightly different, the main aim and objective of the conference remained the same and is to solve the human mental sufferings at mental level.

In the first and the second conference, we tried to exchange our ideas and put them together in order to promote the activities of mental healthcare and aimed to find the common service and activities of different cultures and medical traditions in promoting mental healthcare.

In the third Conference of the Body, Mind and Life, the main aim and objective was to work out extensively on the skilful means and practice for the sake of treatment and enhancement of human mental health.

However, in the process of organising these conferences, it became clear that we were facing different challenges in terms of preparing the conference within the framework of the topic, understanding the similarities and dissimilarities between the diverse way of treatments and also the number of technical terms due to differences in cultural background.

As a result, now what are the outcomes of the past conferences? Generally speaking, by targeting on the basis of those top subject matters of different mental health related issues, we invited both those eminent experts with great scholastic experience from different perspectives and others, who are rich in traditional experience and practices. Hence, the participants were able to obtain extensive knowledge and material for future direction in life and possible further studies. This can be recognized as one of the main achievements of the past conferences.

Particularly, the doctors, astro-science practitioners and students of this institute who had participated in the past conferences got opportunities to access knowledge from different perspectives and cultural heritages and I am quite sure that these opportunities had opened their minds for further research and futuristic studies.

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As per the guidance of our director of Men-Tsee-Khang, we transcribe and publish the presentations and dialogues from the past conferences into both Tibetan and English, especially for those interested individuals who have not participated in the past conferences. So far, our department has transcribed and edited the presentations and debates of the first and the second conference and published them in books in the language of Tibetan and English and we sincerely hope and look forward to their benefit and merit to the readers across the globe.

In the future, we are going to publish the presentations from the later conferences in the form of books and DVDs in English and Tibetan and also have planned to initiate a research work on the basis of those presentations and dialogues in the conference to put them into practical use. We also have planned to publish booklets which can be easily accessed by everyone.

In a nutshell, the fact that the mental health is one of the biggest problems faced by humanity; we have held the conferences while keeping mental health as priority. The topic of this 4th conferences is “Depression; its Causes, Condition and Remedies.�

This topic, from the viewpoint of Tibetan Buddhism, Medicine and Astro-science, is a broad one and it is hard to recognize depression as a single illness. Even in the western medicine, the depression is a cruel illness which has a variety of causes and conditions which are difficult to treat. Thus, a holistic remedy is still lacking and hard to guarantee effective treatment and hence has become a burden in the society. It is thus the biggest problem both to the individual as well as the society. On the basis of reality of the current situation, without swaying in the empty space with a sense of superiority on base of a mere difference in the philosophical background, with openness to deal with the reality of the illness, whether it’s an old culture or a new, we should challenge the critical issue and try to apply the preventive measures through finding out the causes and the conditions of the mental health. We should also try mainly to emphasize on the treatment of depression. This is our one and only hope. In this context, we look forward to the speakers to utilize their maximum intellect and skilful means in order to bring the best knowledge to our audience.

At the same time, I request our participants to not only pay your full attention to each and every words and sentences with thorough consideration but also ask meaningful questions, share opinions and views openly without any kind of hesitation. Finally, May your body be healthy, mind be happy and life be stable!!!

Body, Mind and Life Department of Men-Tsee-Khang 12 October 2016

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Causes and Conditions of Depression - Buddhist Psychology Geshe Lobsang Dawa

The Internal Causes and Conditions as the Main Causes of Mental and Physical Problems In the context of the internal cause and condition, the main problem is caused on the basis of difference in the way of thinking or attitude of the people.

1. A habit of wrong thinking or negative attitude of people leads to wrong actions and conducts. A wrong conduct causes the mental and physical illness.

2. An unawareness of the true nature of suffering and the causes of the suffering ultimately lead to the lack of discernment or appropriate judgment.

3. Mental illnesses arise from the causes and conditions such as the lack of the understanding of sameness or sense of equity amongst everyone for desiring happiness but not suffering, no consideration toward other’s suffering, having a strong sense of self grandiose over others, believing that compassion is a limitation or negligence of the compassion without seeing its qualities, accepting the attachment and hatred as quality without realizing its negative effect, influenced by the coarse and subtle hatred and carried away in killing and other bad actions.

4. The main causes are a strong sense of self-cherishing attitude, selfishness, strong sense of self, anger out of hatred and malice, arrogance cum superiority, jealousy with other’s prosperity, by looking down to others with disrespect. Thus these causes lead to unsociable relationships, lose closeness with others, decrease friends, lose self dignity, remain lonely, become hopeless and finally turn out to be helpless which lead to depression.

If we reflect more deeply, many of our problems due to mental disorder are caused by the attachment and hatred. The attachment and hatred are not only the repulsion toward the object and like and dislike on the basis of object but also a strong sense of like and dislike on the object, especially elaborations on the object which arise from the misconceptions. Thus, the attachment and hatred are associated with the sense of I and assume that the existence of I as inherently permanent and then grasped it out of the wrong view of transitory collections.

1. The attachment and hatred originated from the afflictions.

2. Afflictions including the attachment and hatred originated from the misconceptions.

3. Misconception is also originated from the view of true existence or self-grasping with the lack 4

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of the knowledge of the object which is a mere perception.

Hence, I would like to highlight these causes and conditions by referring to the conclusion drawn or established in the treatises by the great scholars and saints like Nagarjuna, Shantideva etc of Nalanda University.

Causes and Conditions of Depression - Tibetan Medicine

Dr. Yeshi Gelek

Mental disorder, in general, can be referred to as a manifestation of that state of body which is caused by an increase, decrease, & disturbance in the normal proportion of the inherent bodily properties which are principle energies, bodily constituents, and waste products. Depression is a symptom, and not a disorder. It is rather a literal translation of the term derived from other systems. According to Tibetan Medicine, Depression is a symptom of a specific loong disorder.

Classification of depression or loong disorder: (i) Minor transient Loong disorder or Depression (ii) Loong disorder or Depression of this lifetime (iii) Loong disorder or Depression influenced by evil spirits (iv) Loong disorder or Depression influenced by negative influences from past life Minor Transient Loong disorder or Depression: According to Gyue-Shhi, “Indulgence in light and rough natured diet and lifestyle exhibits symptoms such as yawning, shivering, limb stretching, cold chills, and mental unrest, and if there is amelioration of the condition within few days on taking oily, nutritious diet and indulging in warm natured lifestyles, it is a minor transient loong disorder or depression.�

Loong disorder or Depression of this Lifetime: It can be classified into two types: (i) Loong disorders of the Heart and (ii) Loong disorders of the Life channel.

The causes of heart-loong disorders are grief, mental disturbance and discomfort, fasting, sleep deprivation, and strong hatred. According to the third Tantra of Gyue-Shhi, the Oral Instruction Tantra, the symptoms of heart-loong disorders are body tremor, pressure on the upper body, hallucination, inconsequential 5

Body, Mind & Life Department of Men-Tsee-Khang talking, giddiness, loss of sleep, and frequent sighing. These symptoms substantiate the fact that depression is a symptom.

Loong disorder or Depression influenced by Evil Spirits: It can be classified into two types: (i) Psychosis and (ii) Epileptic Dementia.

The remote cause of psychosis and dementia is timidity, while the aggravating conditions are the abovementioned conditions and evil spirit influences. This causes disturbances to the principle energies which then infiltrate into the channels of consciousness thereby obstructing it and causing symptoms like distractive mind, unclear memory, and forgetfulness. In some cases, it causes madness in which one acts without thinking. The condition is similar to a chariot separated from its charioteer.

Loong disorder or Depression Influenced by Negative influences from Past Life: The causes of this disorder are the abovementioned cause and conditions, and negative influence from one’s past life which then results in minor disorders with severe aggravating conditions, or presence of nine fatal disorders such as exhaustion of the three factors of survival etc., lack of treatment facility even in the case of a minor disorder, and inappropriate treatment when ill.

Causes & Conditions of Loong disorder or Depression as per my personal clinical experience with patients: In this materialistic era, the causes and conditions of depression are attributable to overindulgence in hasty and hectic lifestyle, excessive intake of fast foods and innutritious foods, excessive workload, and sleep deprivation. There are no confidants or close friends to whom one can share one’s inner feelings.

Advancing acceleration in the need for materialistic facilities and the inability to afford same on one’s own potential, and then the sudden unexpected separation from one’s family, friends and close ones, no facility for mental relaxation, and non accomplishment of one’s work and wishes as desired makes one depressed.

Causes and Conditions of Depression - Tibetan Astro-science TASP Kunga Dhondup

1. The root cause and condition According to the Tibetan Astro-Science perspective, the long term cause of mental illness is ignorance which is a similar approach to that of Tibetan Medicine and Buddhist perspective.

From the Tibetan Astro-Science perspective, the main cause of depression is ignorance of self-grasping 6

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and it is stated that the main cause is the ignorance of not knowing the true nature of elements. In the Lunar Ray Text, it states, “On investigation, they do not exist as external matter.” In this statement, it explains that the nature of elements is emptiness which is the lacks of truly inherent existence.

In the Condensed Kalachakra Tantra, it states, “The aspect of the earth is not solid, water body is not moist and also not liquid, the aspect of fire is not fire, moving air is not something that is moving, thus it is not air. The nature is empty but the perception is not white, green, diverse colours, great colour and so on. All the aspects are not perceptible but because of the power of the demonic afflictions, one’s mind is contaminated.” Again in the Lunar Ray Elemental Astro-Science Treatise, it is stated that, “all the appearances and existences appearing as the five elements are all but the nature of space. There is neither end nor centre and are not compounded.” Even though all the appearances and existences are appeared in the form of elements, at ultimate level, there is no single phenomenon which is established independently and everything is just as the nature of space.

However, the human beings are deluded with true existence in terms of causes and conditions; we think that we are independently established or inherently true existent. With this wrong view for an authentic understanding of the reality of true existence of all phenomena, various virtuous and non-virtuous actions or karmas are accumulated on the basis of attachment, hatred and ignorance. In this way, the afflictions including the three poisons are originated dependently from the ignorance. Then, the meritorious, non meritorious and neutral actions continuously accumulated through the three mental, verbal and physical doors and thus just like the circulation of the water in a wooden pail, the cause of samsara of the three realms circulate for a very long period of time. As long as the ignorance as the cause of samsara which is the biggest enemy is completely eliminated with the help of wisdom, there is always a potential situation for the various illnesses like depression. From the perspective of the Tibetan Astro-Science, it states that in order to turn a potential cause into effect, a condition concordant with the cause should always be met. If a condition is not met for the cause, effect cannot be arisen.

So, in the Tibetan Astro-Science, for the non-virtuous causes to be produced into bad effects, there are many therapeutic remedies in both the common and uncommon Tibetan Astro-Science for the prevention of bad effect to rise in the time being. For example, an arura seed (chebulic myrobalan) needs the favourable conditions including the seed, fields, warmth, and so on without which the seed cannot be grown into fruition.

2. Immediate Causes and Conditions In the Astro-Science textual system, there are many conditions responsible for mental disorders including depression. Hence, I will briefly present few of them in the conference. The main conditions are the planets, lunar mansions, magic square numbers, trigrams and earth lord which are residing in year, month, 7

Body, Mind & Life Department of Men-Tsee-Khang day, hour, four directions and eight cardinal and intermediate directions. Not only this, the lack of true knowledge of the reality, the mode of systematic circulation and the force of interrelationship and so on, the conditions give rise to the sufferings in general and the depression in particular.

For instance, we can roughly calculate the future life of a newly born child where she or he is prone to suffer from depression or not. If a child is born on an unfavourable date, the child would face constant problems in his or her life; especially, the problems would be serious. If a child is born in the year signs of Tiger, Monkey, Pig, Snake, black number 2 of magic square numbers, first house of the Swarodaya on the day of the birth is Aries, Moon is positioned as enemy to the house and especially, if Ketu is found to be the first of the nine planets, then it is certain that the child will faces lot of problems such as depression in the future. There is always a huge genetic influence of the parents’ race and lineage. Some particular human ethnics have particular mental depression and loong disorders which are mentioned not only in the Tibetan Astro-Science but also in the modern science. In the explanation of the magic square numbers or Smewa principle, it states that there appeared to be a huge relationship between depression and family race.

To cite an example, in the Astro-Science texts, it states, “The depression is caused by genetic illness, psychosis, hysteria, suicidal cases, mamo spirit influences etc.” From my personal experience, I saw many of my patients who were suffering from mental illness and disorders due to lack of appropriate food and lifestyle and were also physically sick but there is no any specific cause and condition to be shown that they were not happy and some of my patients were experiencing mental disorder like depression due to genetics.

After the birth of a child, he or she faces many challenges and problems in the course of time, day, month and year and in the location or direction of the lords and spirits. Particularly, there are two ways to cause depression; one is direct causes and another is indirect causes. The first cause of depression is when one’s bla is declined, the mind gets deluded and heart will be discouraged. When an evil landlord is harmed, the patient’s physical body would be sick and mentally disordered. It is stated in the Seven Planets Divination text, “Epidemics are caused by cutting the trees of the evil spirit of woods.”

Again in the case of the evil spirit, it states in the Astro-science system texts, “On the day of Yenkong, all the activities should be avoided.” If you are not cautious, there is no way you will be spared. Thus, it explains, “when the Yenkong approaches on a specific time, obstacles are on your side and there is risk for body and also life. Thus, you should avoid initiating anything new.”

Likewise, depression can also be caused from the site of natural disasters. If you stay in the midst of wind storm or shadow, disorder and illness of the body and mind are caused. When I went to abroad, amongst 8

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the people who are staying in the northern hemisphere and coastal areas, because of the cool wind effect and also lack of sunlight, there are many people who are suffering from this mental illness.

3. Side Effects of Depression When the life element is declined, there is risk for life and when the body element is declined, there is physical sickness. When the luck is declined, there is a decline in the lifespan, wealth and fame. When there is decline in the luck, there are many misfortunes such as losing your jobs, business etc. When you are included in the nine-signs and tomb-signs, there will be many obstacles including sickness in your life. With the above causes and conditions, mental depression will arise. Thus, to talk about the causes and conditions of depression directly and indirectly, these points are enough for this time around and if anyone is interested to go further detail, I would love to explain them from the Astro-Science textual system.

In order to eliminate depression, first of all, one should understand the root cause of all the disasters of samsara which is the ignorance. Then to eliminate the root of ignorance, one must try to acquire the wisdom of realizing the emptiness of self and on the acquisition of that wisdom, one gradually comes within the reach of the enlightenment and depression will be spontaneously removed. The negative cause will produce negative effect of suffering including depression, so in accordance with the Astro-Science text, it states that to prevent this from happening, one should try to avoid the unfavourable conditions for the cause to arise. If the conditions are met and bad effects like depressions are caused, one should apply the remedies.

Causes and Conditions of Depression - Modern Psychology Dr. Sonnee Weedn

It is thought that approximately 10% of the world’s population will suffer from clinical depression at some time in their lifetime. The costs in terms of human suffering and economic losses are enormous.

Add to these concerns the effects of depression on the family and friends of the sufferer, one can see the enormity of the problem.

In her presentation, Dr. Sonnee Weedn will define and elaborate on the primary categories of causes of depression: genetics, psychology, environment and chemistry.

In addition, the following factors will be discussed that contribute to causing depression: abuse, certain 9

Body, Mind & Life Department of Men-Tsee-Khang medications, conflict with loved ones and associates, death and losses, genetic factors, major life stressors and changes, other personal problems, chronic and serious illness, and addiction.

Diagnostic criteria used by the American Psychological Association will be described.

Remedies of Depression - Buddhist Psychology Dolpo Tulku Rinpoche

The conditions for treatment The afflictions are to be prevented and thus two social conditions are required for the treatment of this mental disorder.

In order to treat this mental disorder, dealing with the destructive emotions and being sociable are the two required conditions. These two are not a universally standard feature for all the treatments but these are an important framework to improve life without any abuse in the society and to bring peace of mind in the individual life. On the basis of this approach towards the life and framework of lifestyle, a number of mental disorders and illness can be reduced.

The modern psychologists don’t recognize the afflictions as the cause of mental disorder but from the Buddhist philosophy perspective, the afflictions are the most powerful causes and conditions of the mental disorder or illness. In terms of its treatment from the Buddhist perspective, the mental disorder or illness should be a psychological or mental state where there is a particular mental disorder, the objective and subjective aspects are contradictory and the particular mental factors are not abiding together.

Meditation for treatment Regarding the treatment of mental disorder from Buddhist perspective, I made a speech on meditation in Heinrich Heine Clinic in Potsdam, Germany and I will speak on those points which were transcribed. It has seven points but here I will speak on five of them which are relevant to this conference.

• Meditation • Time of meditation • Posture for meditation • How to meditate •

And how to deal with conceptual thoughts 10

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Negative thoughts are thoughts which are associated with the past, present and future. I have used terms which are easy to understand. There are other terms which are technically Buddhist terms and little hard to understand for the beginners and should be therefore used according to Buddhist concept. The thoughts associated with the moments in time are those usual thinking situations including the recollection of the past history, thoughts related to the future plans and thoughts which are associated to the present perceptions such as whether the object is existent or nonexistent, whether the particular view is nihilism or eternalism, whether it is singularity or plurality, whether it is true or false. Whatever you meditate on, you should make sure that you are not carried away along with these three types of thoughts.

In this way, I will briefly talk about on these techniques and skills for negating the thoughts, directly negating, focusing on the object, resting the mind on the object step by step.

With the prayer for finding peace by all sentient beings in the world!

Remedies of Depression - Tibetan Medicine

Dr. Tenzin Lhadon

My deepest homage to The Medicine Buddha, the Supreme Healer!

Depression, in Tibetan Medicine, can be identified as Sog loong disorder, a severe loong disorder. Its management can be summarized as follows: Sog loong is called a severe disorder as according to the Oral Instruction Tantra of Gyue Shhi, “It is afflictive in nature, and due to its rough characteristic, causes disturbance in a large number of disorders.

Therefore, treatment of loong is explained first.” Compared to other disorders, Sog loong disorders are more afflictive and rougher in nature, and can be at times lifethreating too. Of the five types of loong, Life sustaining loong is mainly related with depression and plays a major role.

Location and Functions of Life sustaining loong as stated in Gyue-Shhi: “Life-sustaining loong, in particular, is located in the crown of the head.

It moves through the throat and chest regions, and helps in swal¬lowing food and drinks.

It regulates breathing, expels saliva, and activates sneezes and burps.

It sharpens mind and sensory organs, and controls mind.” As quoted, the abovementioned lines from Gyue-Shhi show the location as well as the beneficial functions performed by Life-sustaining loong in its 11

Body, Mind & Life Department of Men-Tsee-Khang balanced state. This balanced state is disturbed by the following four main conditions that aggravate loong: (i) Season: Summer (ii) Elemental Spirits: Gyalpo etc. (iii) Diet: Light and rough natured food and drinks (iv) Lifestyle: Fear, and strenuous physical activities etc. At any point of time, when the balanced state of loong is disturbed, the life-sustaining loong aggravates malfunctions and causes harm to the nervous system. Hence, it is called as Sog loong disorder.

Gyue-Shhi states, “Intake of diets having rough potency; undertaking fasting,engaging in strenuous activities, Suppressing or forcing out natural urges causes disturbance in Life-sustaining loong.

It exhibits symptoms like giddiness, mental instability, and difficult inhalation and swallowing.”

Similarly, Red treatise by Physician Ghongmen Kunchok Delek, and Supplements of Oral Instruction Tantra by Regent Sangay Gyatsho states the cause and conditions as: “Cause of the disorder is same as all loong disorders, Its conditions are grief, deprivation of night sleep, Rough potency diets, fasting, and suppression and holding of urges, Unpleasant talks and sounds, early morning noises etc.

Fear, and strenuous physical activities.

Specifically, elemental spirits in general and Gyalpo Signs and symptoms: “In signs and symptoms, the pulse and urine characteristics are almost same as loong disorders in general.

In some cases, uncertain signs and symptoms may also appear Unclear dreams, loss of sleep Shivering, excessive sweating, mental instability Giddiness, difficult breathing and swallowing.”

In brief, my presentation on Depression will involve the following six topics: (i) Signs and Symptoms, and Four remedies, (ii) Lifestyle, (iii) Diet (food and drinks), (iv) Medicine, (v) External therapies, and (vi) Prevention.

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Remedies of Depression - Tibetan Astro-science

TASP Tenzin Nyendak, Tseerampa

Homage to Manjushree!

You are the embodiment of the realized wisdom of all the Buddhas, Your safflower coloured marks and characteristics are fully grown, Your sword of wisdom cuts through the network of the ignorance of all sentient beings Oh the holder of the knowledge! Kindly bestow me the light of insight.

With this offering of expression, in the context of the given topic, “Remedies of Depression from Tibetan Astro-Science Perspective”, the Tibetan studies such as Tibetan Buddhist Philosophy, Tibetan Medicine, Astro-Science and so on are interrelated and the practices and philosophy lies within the Tibetan Buddhism and these studies are logics which guide and show you the path toward the reduction of suffering and attainment of happiness for the body and mind of all the sentient beings including human race.

I would like to talk briefly on the remedies of the depression from the perspective of the Tibetan AstroScience which includes the branch field of studies like Astronomy, Elemental Astrology and Swarodaya or Arising Vowels. In the Astro-Science Treatises, it states, “The external world systems of ecology are originated from the five elements. Internal world of animal kingdoms are originated gradually from the five or six elements.”

The Nature and Definition of Elements In the Essential Instruction of Elemental Astrological Lunar Ray Treatise by Minling Lochen, it states “Elements can be explained with essence, definition, classification, characteristics and functions.”

The Function of the Elements When each of the elements is in standard balance, it produces happiness to the mind. When the elements are not in balance, the suffering is caused.

In the Kalachakra Tantra, it stated that before the compounding of the subtle substances, the sentient beings were universe, likewise before the universe were the sentient beings, when it says before the sentient 13

Body, Mind & Life Department of Men-Tsee-Khang beings, it shows the definite number, stages of the inner, outer and other Kalachakra.

Tibetan Astro-Science System It shows the right and wrong principle of happiness and suffering for all the sentient beings in general and human beings in particular to the path of happiness on the basis of place and time. First, it presents the happiness and suffering where one should understand the place and time.

Appropriate Location and the Formation of the External Universe External universe is existent in the nature of emptiness and the subtle substances of the earth element, water element, wind element and space element are residing as separately in the vacuum of the universe which are not the object of the eyes and other sense organs of the conventional beings and hence this element in the nature of emptiness is known as the empty particle. Due to the common karma of all the sentient beings in the universe, there is a continuity of the cause of luminosity which has six indissoluble rays on the store consciousness that correspond to the external and internal world systems. In this way, from the green light on the store consciousness, the five elements of the cosmos of the ten loongs (subtle wind energies) including life sustaining loong are produce and because of the power of the common karma of sentient beings and afflictions, external world has evolved.

Appropriate Time Time is recognized on the basis of different measurement of breath from microseconds to hours, days, months years and eons. Element of time can be called as secret or intermediate element. Regarding this, the element, year, trigram, diagram, year, month, day, time are categorized on the basis of the life, the five natures of the body, power, fortune and their influence or power are beyond the measurement. All these energies of power arise in accordance with time. For example, on the basis of the lunar breath, the external change of time, internal change in the vital organs and its channels take place according to time.

The Evolution of the Sentient Beings In the Great Stainless Light Kalachakra Commentary, it is stated that during death, the seed of the five elements take place. Again just like the dream body, the empty body of the karmic imprint that has not abandoned or ceased the subtle particles, will again grasp the subtle particles that aggregate the body of the karmic imprint. After the union of the parents, the sub-consciousness unions with the sperm and ovum in the mother’s womb, birth of human takes place.

In the Treatise of the Elemental Astro-Science Lunar Ray, it states, “therefore, on the basis of the aggregate of the elements, aggregate arises from the conceptual thoughts, illness, sudden obstacles and enmity are taken place. Thus, all the happiness and suffering are caused by the elements. The internal, external and 14

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intermediate elements establish one’s mindset.” Thus, as mentioned above in the above lines, the internal, external and intermediate elements influence each other constructively and destructively, they rise, decline and disorder due to which the human body undergoes sickness and mind gets influenced by suffering.

The Protection from the Cosmic Elements The external or cosmic elements are extremely related to the mind and body of human beings. There is a great benefit in being aware of them and protect them. In the Tibetan Astro-Science treatises, “be cautious to burning of hearth, uncleanness and malice.” These are very powerfully expressed terms. These are very relevant to today’s environment protection. It talks about the protection and nurturing of the natural environment and cleanliness and health are critical global issues of sustenance of the planet, health of the humanity and survival of lives peacefully. For example, Illness of Jupiter, it states in the texts of Seven Planets Divination that, “if one cut the tree of wood spirits, it give rise to the factor for mental disorder and heart problem.” The illness includes the subtle wind disorder of the heart and madness etc. If one is involved in deforestation, it harms natural imbalance and results in mental imbalance and disturbance.

So, it is very important to cultivate the sense of protecting the environment and healthcare habit. Thus, my main point here is that, the balance of the natural elements including earth, water, fire, wind and space should be maintained for a healthy body, mind and life.

In the Pure Golden Sutra Line of Kongtse Trulgi Gyalpo, it states, “first, it is attached and then it became and then it is disintegrated caused by the mechanism of the elements.” The elements are very powerful as all the sentient beings of the six classes of the beings, the condition, cause and seed are interdependent to elements.

In four Tantras, the antidotes of the illness are interconnected The object of healing, the object to be healed, and the antidote of the healing are related to the elements and thus they are related to each other.

The Intermediate Elements or Secret Elements The friend-foe relationship influence and power of the rising, disintegrating and disorder, the mental disorders like depression occur. To heal such physiological and psychological illnesses and also restore the loss of work and become successful are the main duties of the Tibetan Astro-Science science practice.

When the cosmic elements of the bodily energy, life, power, luck, life force, (smewa), trigram (parkha), planet, and stars of the year, month, day and hour get disordered, then we get physically sick and mentally ill. When we undertake the treatment, it should be done according to the calculation done by the AstroScience.

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Body, Mind & Life Department of Men-Tsee-Khang From perspective of the Astro-Science, there are many astrological readings like natal life calculation as soon as a child was born, marital compatibility calculation before wedding, obstacle year calculation and death calculation and particularly Ill health calculation.

When the elemental natures are in disorder in the process of the year, month, day and hour, there will be mental and physical disorder and illness such as depression. In the Bhekar Astrological Treatise, it states, “first, whether the loss of bla and lifespan should be understood.” The Tibetan understanding of the depression is recognized mainly as the declining of the bla and lost of the bla. Such illness whose bla is lost or declined, there are many remedies, like summon of bla (laa-gug), Summon of life (Tse-gug), sparing life, saving life, long life prayers, long life empowerment, recitation of the life mantra, conversion of the enemy harm, backbite etc. In this way, these remedies try to treat the mental illness and to restore the decline of the life force, body, power, luck etc.

When the physical elements are disordered, the illnesses like depression are occurred. To treat such illness, the main point is to follow good conduct. Illness should be treated with proper diagnosis and remedies in accordance with the cause and condition of the nature of both the patient and illness.

When such remedies are not able to treat the illness, one should try to figure out with Astro-Science Instructions whether the patient has been taken by the spirit of the planet, star, magic square number (smewa) and trigram (parkha). There are many cases where such illnesses were treated with Astro-Science practice and remedies.

Remedies of Depression - Modern Psychology Dr. Sudhir K. Khandelwal

We all have known depression as a common mood that most of us go through quite frequently, and come out of it within a few days, and without any impairment in our daily functioning. However, what is increasingly becoming known among lay people now is the ‘depression’ that is felt persistently over a few weeks, along with feeling of despair, poor biological functioning, and impairment in functions of daily living. In many instances, the person can develop ideas of self harm, which may progress to suicidal attempt, or complete suicide.

Depression is fast becoming a major public health concern. The depressive disorder places an enormous burden on society, and is the leading cause of burden measured as the years lived with disability (YLD).

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Despite the personal and economic costs, treatment rates for people with depression are low. In large number of cases, depression remains unrecognized and undetected. Even in developed countries, treatment is typically provided many years after the disorder begins. Main reasons for this are the poor awareness and recognition of depression in the society as well as among health professionals, scarcity of available human and financial resources, inequities in their distribution, and inefficiencies in their use.

The causes of depressive disorders are multi-factorial, explained as ‘bio-psycho-social’. If we have to manage depression, the treatment modalities have to include all the three, viz, biological, psychological, and social interventions to treat all varieties of depression.

In last few decades, a large number of antidepressant drugs have been introduced in the market to treat depressive illnesses. These cut short the duration of an episode, and restore the functioning of an individual in a short time. However, these drugs have to be taken for a considerable period of time. Though the newer antidepressants are well-tolerated, yet some patients may suffer from unpleasant side effects leading to premature termination of treatment. Such patients may continue to experience symptoms for a long period of time. In spite of better efficacy of newer drugs, all patients do not respond to them, and end up in chronic state of depression. Recent evidence has shown that mild to moderate depressive illnesses may not respond to antidepressant drugs at all. Non-pharmacological treatments have shown better results in these patients. Non-pharmacological interventions are also useful as adjuvant therapies in those difficult cases of severe and chronic depressions, where drug treatments have failed. Such treatments traditionally have included psychotherapies of various kinds including well researched cognitive behavioural therapy.

Since the 1970s, meditation and other stress-reduction techniques have been studied as possible treatments for depression and anxiety. However, many recent studies have shown the benefit of traditional practices like ‘yoga’ in the management of depression. Regular practice of yoga and other physical exercises are also effective in preventing further episodes of depression. Evidence is growing that yoga practice is a low-risk, high yield approach to manage stress and depression, and improve over-all health.

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Body, Mind & Life Department of Men-Tsee-Khang

Biography of Speakers Dolpo Tulku Rinpoche Dolpo Tulku, also known as Tulku Ugen Choeying Yeshi , was born to a Lama family in Dho Tarap, Dolpo, in 1982. He was ordained as a monk at Kanying Shedrub Ling Monastery, Nepal, at the age of 9 in 1991 and was recognized by Dilgo Khyentse Rinpoche as the reincarnation of the third Dolpo Nyingchung Drubthob shortly thereafter. He was then sent to Namdroling Monastery in India to receive his monastic education under the guidance of Penor Rinpoche.

In 1994, the Dolpo People’s Welfare Association sponsored his grand official enthronement ceremony at Shechen Monastery, Kathmandu, in the midst of more than ten thousand natives from Dolpo and adjacent regions. Hence, he carried the responsibility to guide the three main monasteries, three retreat centres and the people of Dolpo. Whilst studying tantric rites and rituals in the monastery, he assumed the responsibility of a Vajracharya.

In 1997, when he was just 15 years old, he entered Nyingma Ngagyur Institute, the prestigious monastic college of Namdroling Monastery where he studied, debated and researched all the sutra and tantric teachings of Lord Buddha for ten years under more than forty scholars and masters including His Holiness the Penor Rinpoche. He also studied Tibetan literature, Poetry, Tibetan History and Tibetan Religious History. He secured first division0 marks in all examinations. Owing to the high scholarship and experience, he was appointed as the junior teacher and a member of the Rigdzod Editorial Committee while he was an eighth grade student.

Penor Rinpoche instructed him in the practices of the Namchö Cycle, which combines the practices of Mahamudra and Dzogchen. Dolpo Tulku Rinpoche now teaches the instructions according to his students’ abilities. He finished his advanced Buddhist studies in the year 2007 after which he was appointed as a full-fledged teacher at Ngagyur Nyingma Institute. Since then, he has reached a status equivalent to a university professor.

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In 2008, he returned for the first time to Dolpo in 17 years to visit his monasteries to be enthroned. He was accompanied by a German film team, who produced an award-winning documentary ‘Dolpo Tulku – Return to the Himalayas’. Since then, Rinpoche has travelled extensively through Asia and Europe to teach Buddhist philosophy, give public talks on mind training and conduct seminars on stress & burn out and also to raise awareness about the situation in Dolpo. Since 2007, he started implementing projects in Dolpo with the local population. The Dolpo Tulku Charitable Foundation was registered under the Nepali government in 2010 with the main aims of promoting the protection of environment, improvement of healthcare and the effective combination of modern and traditional education.

Geshe Lobsang Dawa Geshe Lobsang Dawa was born in Nepal and studied at the Central School for Tibetan Studies in Mussoorie, UP from 1977 to 1980. In 1980, he became a monk and joined in the Pheygyaling Monastery in Kathmandu, Nepal. During his stay in the monastery, he memorized and learned the many of the major monastic ritual texts and at the same time, he attended Phagshing Tibetan School and has completed sixth grade.

From 1983 to 1997, he studied at the Institute of Buddhist Dialects in India. During the time, he studied Tibetan language and literature, Tibetan history and culture and Buddhist philosophy and practices. In 1997, he received Bhikshu ordination from His Holiness the Dalai Lama. He also received many teachings and transmissions from His Holiness the Dalai Lama and many other high lamas from all the four lineages of Tibetan Buddhism.

He received the bachelor degree in the Perfection of Wisdom (B.A. equivalent) and master degree of Middle Way (M.A. equivalent) of Buddhist philosophy. In 2002, he received Geshe degree from Drepung Monastic University in South India.

Since, 1998, he has been serving as a lecturer of the Institute. Besides giving teaching on Buddhist Philosophy, he has also been teaching advanced Tibetan language and literature to the students of the Institute with great dedication.

On the advice of His Holiness the Dalai Lama, he has been teaching Buddhism to Tibetan communities like Tibetan Children’s Village and Sherab Gatsel Ling School etc in Dharamsala area. Furthermore, he teaches Buddhism in Tibetan settlements around Dharamsala and communities in the vicinity.

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TASP Kunga Dhondup, Tseerampa Mr. Kunga Dhondup was born in Kollegal, Karnataka State in South India on 15 January 1976. He underwent his primary and secondary education from the Central School for Tibetans in Kollegal. He then completed his senior secondary education in science stream from Central school for Tibetans in Mundgod.

He then appeared for the entrance examination for the Astro-Science batch in the Tibetan Medical and Astro. College, Dharamsala in 1998 and was selected amongst many other candidates. He studied Tibetan Astrology, Astronomy and also Buddhist Philosophy and successfully completed his course in 2003. He then joined the main Astro-Science Department in Dharamsala in April, 2003 and underwent his one year internship study under the guidance of several senior Astro-Science science practitioners. Thereafter, he was selected to serve as a full time astro-science practitioner in the main Astro-Science department. Since then, he has been serving in the department till date. So far, he has casted several hundred horoscopes in addition to numerous other works of the Astro-Science department.

He conducted Astrological consultation and display of Astro-Science exhibition during the Sancheong World Traditional Medicine Fair and Festival in Korea from September 3 to November 1, 2013.

From August, 26 to October 12, 2015, he was also one of the visiting members for the Europe outreach tour (Germany, Denmark, Spain and Portugal.)

TASP Tenzin Nyendak, Tseerampa TASP Tenzin Nyendak is a Tseerampa or Tibetan Astro-Science Practitioner currently working in Body, Mind and Life Department of Men-Tsee-Khang. He was born in Tsang Tingkye in Utsang Province in 1969.

He studied in a local school from 1978 to 1985. In 1985, he came to exile into India. From 1986 to 1991, he studied Buddhist Philosophy. He joined Tibetan Medical and Astro. College, Men-Tsee-Khang in 1993 and earned Kachupa degree in Tibetan Astro. in 1998. After that, he joined the Astrological Department and Doc. and Publication Department. In 2011, he earned his Tseerampa degree in Tibetan Astro-science (M.D. equivalent) through examination in Tibetan Medical and Astro. College of Men-Tsee-Khang. Since 2013 till date, he has been working in Body, Mind and Life Department.

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Dr. Sonnee Weedn, Ph.D. Dr. Sonnee Weedn is a clinical and forensic psychologist, and a marriage and family therapist with offices in Northern and Southern CA, USA. She has been in practice since 1980. Prior to that, she was a kindergarten teacher for ten years.

Dr. Weedn treats individuals, couples and families who come to her with a wide variety of presenting problems. She has specialized in the treatment of alcoholism and drug addiction since 1985, and treats victims of trauma related to physical, psychological and sexual.

Dr. Weedn consults to a variety of treatment facilities in the United States in the area of continuing education for mental health professionals. In addition, she conducts workshops and trainings designed to add to the knowledge base of the attendees through experiential exercises.

Dr. Weedn has been married to Robert Weedn for forty-seven years. She is the mother of two adult sons and a grandmother.

Dr. Sudhir K. Khandelwal Dr. Sudhir K. Khandelwal is the professor and Head of the Department of Psychiatry and the Chief of National Drug Dependence Treatment Centre at the All India Institute of Medical Sciences (AIIMS).

He has worked in various cultures across the globe; India, Nepal, Ethiopia, England etc. He has been involved in multi-national project, International Consortium for Mental Health Policy and Services and was its Regional Co-ordinator for South East Asia where he coordinated the compilation of country profile for India, Nepal and Thailand. He was also a member and later president of Global Network for Mental and Neurological Health Research for mapping the research priorities in different regions. He was the Chairperson and now a Governing Council member of the National Board, Richmond Fellowship Society for Mental Health which is an NGO working towards rehabilitation of chronically mentally ill people.

Currently, he is the president of the Indian Association for Social Psychiatry.

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Body, Mind & Life Department of Men-Tsee-Khang Dr. Khandelwal is an enthusiast trekker and has trekked to many of the glaciers in Kumaon and Garhwal.

He successfully completed a one-month long expedition to Kailash-Manasarovar in Tibet, organized by the Ministry of External Affairs, Government of India. His research interests and keen spirit for adventure took him to Antarctica where he spent five months as part of the 27th Indian Scientific Antarctic Expedition (Ministry of Earth Sciences) to study the short-term and long-term effects of extreme climatic conditions of Antarctica on human adaptation, psychiatric morbidity and use of tobacco and alcohol.

Dr. Khandelwal has had the fortune of attending several teaching programmes of His Holiness the Dalai Lama in Dharamsala as well as New Delhi and considers himself as a blessed person for having received the blessings of His Holiness.

Dr. Tenzin Lhadon, Menrampa Tenzin Lhadon was born in India in 1964 to Mrs. Sangay Dolma of Dhokham Gojo Chakdha Tsang Family and Dr. Palden Gyaltsen of Yangpachen, a lecturer of Lhasa Medical and Astro. College. From 1970 to 1976, she did her schooling in Sikkim Angchen School and Lhoshi School etc. In 1986, she joined Tibetan Medical and Astro. College and studied Tibetan Medicine and earned her Kachupa. From 1997 to 1988, she completed the clinical practices during her internship under the great physicians of His Holiness the Dalai Lama. From 1988 to 2004, she undertook the responsibility of clinical doctor in the branch clinics including Manali Branch Clinic of Men-Tsee-Khang. In 1996, she earned her Junior Menrampa degree through the examination. From 2004 to 2008, she carried the responsibility of Medical College Lecturer.

In 2005, she was appointed as the attending physician to His Holiness the Dalai Lama.

From 2008 to 2011, she served as the head of the Clinical Research Department.

In 2009, she earned her intermediate Menrampa degree and in 2011, she served as the clinical doctor in McLeod Ganj Branch Clinic of Men-Tsee-Khang. During her service in those periods, she has been giving many talks and speeches from Tibetan Medical perspectives to different audiences in Tibetan settlements, communities in cities and towns in both Asia and West.

Currently, she is serving as the attending physician to His Holiness the Dalai Lama and clinical doctor in McLeod Ganj Branch Clinic of Men-Tsee-Khang.

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Dr. Yeshi Gelek, Menrampa Dr. Yeshi Gelek was born at Dol Tsurton Gon, Lhokha, Tibet in 1970. He did his primary schooling in Chedhe Shol School. In 1988, he studied at middle school in Lhasa Men-Tsee-Khang and graduated in 1999 and followed by one year internship. In 1992, he came into exile in India and joined in Tibetan Medical and Astro. College as the 10th batch which graduated in 1998. In 1999, he was appointed as the Chief Medical officer of Ladakh Branch Clinic where he served for two and half year. After that, he was transferred to the Branch Clinic of Norgyaling Tibetan Settlement in 2001 where he served there for three years. In 2004, he was transferred to the Branch Clinic at Mainpat Phendheyling Tibetan Settlement. In 2007, he was promoted as the lecturer of Tibetan Medical and Astro. College and has been carrying the responsibility of teaching for almost ten years. Currently, he is serving as vice principal cum lecturer of the college.

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Body, Mind & Life Department of Men-Tsee-Khang

Introduction to Body, Mind & Life Department 1. Establishment of Body, Mind & Life Department

In the gracious presence of His Holiness the 14th Dalai Lama, Doctors and Astro-Science Practitioners of Men-Tsee-Khang participated in the Mind and Life Conference held at Drepung Monastery, South India in 2012.

The venture served as a gateway for Men-Tsee-Khang to start the Body, Mind and Life Department.

In July 2013, Men-Tsee-Khang organised the first Body, Mind and Life Conference where five major topics; (1) General Concept of Body, Mind and Life, (2) Seeds of Body, Mind and Life, (3) Relationship between Body, Mind and Life; (4) Factors Responsible for the Disturbance of the Body, Mind and Life, and (5) Maintaining and Restoring a Healthy Body, Mind and Life were selected for deliberation.

These five major topics were discussed from four different perspectives; Buddhist Philosophy, Tibetan Medicine, Tibetan Astro-science and Modern Science. Moreover, all the participants had been very fortunate to have a special audience with the His Holiness and were blessed with an inspiring guidance. The Body Mind and Life Department has thus come into existence.

Logo Description

1. Dharma wheel symbolises Buddhist psychology and philosophy 2. Terminalia chebula (arura) plant in the alms bowl symbolises Tibetan medicine 3. Cosmic sign on the alms bowl symbolises Tibetan Astro-Science

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Hence, the achievement of our goal is primarily based on Buddha Dharma, Tibetan Medicine and Tibetan Astro-Science.

2. Aims and Objectives We aim to provide better health care especially in the field of mental health by implementing the advice of His Holiness the Dalai Lama related to Tibetan Buddhist Psychology, Tibetan Medicine and Tibetan Astros-Science, and also by integrating with various traditional and modern conventional medicine.

3. Functions of Body, Mind & Life Department 1. The nature of work carried out by Body, Mind and Life Department This department is one of the departments of Men-Tsee-Khang that offers health care services, which are mainly relevant to mind rather than body. This is because; many people in our today’s world are caught up in the rat race out of false thoughts and jealousy. Thus, people indulge in various immoral activities that lead to an increasing mental disorders and problems. By keeping this as fundamental ground reality in mind, we persistently aim to reduce the mental disorders through effective implementation and utilization of those skills and techniques wrapped in our culture, and especially by extracting those theories and principles which are mentioned in the ocean of knowledge of Tibetan Buddhism by Tibetan ancestors with their profound insight and vast experiences and putting them into simple and effective practical method to meet the needs of the people across the world.

2. Core Projects a)

b) c) d) e)

To do literary research on body, mind and life aspect based on the Books such as Kagyur and Tengyur for Buddhist Psychology, Sorig Kuntue for Tibetan Medicine, and Kalachakra text for Tibetan Astro-Science To organize international conference on body, mind & life To provide courses and workshops on body, mind & life To invite talks on various meditative practices to improve body, mind & life To do spiritual activities with regards to four rituals 25

Body, Mind & Life Department of Men-Tsee-Khang These five main projects can be further simplified into some thirty sub-activities. One of them is publication of conference books in Tibetan and English.

3.

Execution of the Project Activities a) 1.

2.

3.

4.

5.

6.

7.

The first literary research project activity is being carried in following stages Preparatory and preliminary of collecting source materials stage Fact finding and searching materials stage Subject verification stage/analytical stage Structure building stage Compilation stage Editing stage Publication stage

b)

The second project of organizing international conference is implemented by sharing and enriching knowledge on body, mind and life with other traditional such as Ayurveda, Unani, Siddha, Chinese system of Medicine, and Modern Sciences under one platform known as Body, Mind & Life Conference. Documentation of conference presentation in books and DVDs are published.

c)

The third project on mental health is executed as; Basic level workshops and courses Intermediate level workshops and courses High level workshops and courses

1.

2.

3. d)

The forth project is carried out by introducing and teaching various forms of meditation irrelevant of whether it is religious or not.

e)

The fifth and last project is completed by collectively practicing rituals of dharma, Tibetan Medicine and Tibetan Astro-Science.

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VALEDICTORY FUNCTION 4th Body, Mind and Life Conference Friday, 14 October 2016

Men-Tsee-Khang College Hall

1. The chief guest to be welcomed at 4:30 PM

2. Souvenirs and Honorariums to be presented to the speakers by the Chief Guest 3. The certificates of participants are to be distributed

4. 3 participants are offered the stage for feedbacks on the conference.

5. Conclusion speech to be given by Mr. Tsering Tashi Phuri, director of Men-Tsee-Khang

6. Chief Guest to address the conference.

7. Vote of thanks speech by Dr. Ngawang Jinpa Sunang, Body, Mind and Life Department

8. Special Prayer for World Peace and Prosperity.

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Speakers of the 4th Conference on Body, Mind & Life : 12 - 14 October 2016

Topic : Depression; its Causes, Conditions and Remedies

CAUSES AND CONDITIONS

REMEDIES

Perspective : Modern Psychology

Perspective : Modern Psychology

DR. SONNEE WEEDN

DR. SUDHIR K KHANDELWAL

Clinical and forensic psychologist, sex addiction therapist, certified specialist in the treatment of alcoholism and other chemical dependencies.

Professor and head, Department of Psychiatry & chief, National Drug Dependence Treatment Centre, All India Institute of Medical Sciences (AIIMS).

Speaker at the 3rd Body, Mind and Life Conference.

An expert on mental health, researcher, and has contributed over 100 publications.

Perspective : Buddhist Psychology GESHE LOBSANG DAWA

DOLPO TULKU RINPOCHE

On the advice of HH the Dalai Lama, he became teacher at Buddhism Introductory Committee since 2005. He gives teachings on Tibet TV and out tours organized by the CTA and the office of HH the Dalai lama.

A Ngagyur Nyingma Institute alumnus and a teacher. Founder of Dolpo Tulku Charitable Foundation. Speaker at various conferences.

A part of award winning documentary – Dolpo Tulku-Return to Himalaya.

He heads Dharamsala Meditation Center and Nepal Buddhism Introductory Committee.

Lecturer at Institute of Buddhist Dialectics.

Speaker at the 3rd Body, Mind and Life Conference

Perspective : Tibetan Medicine

Perspective : Tibetan Medicine

DR. YESHI GELEK M.D.

DR. TENZIN LHADON M.D.

Holds Dual graduate degree from Lhasa Men-Tsee-Khang, and Men-Tsee-Khang, Dharamsala. Has served as clinical doctor at various branch clinics before appointed as lecturer at TMAC. Currently, vice principal at Tibetan Medical and Astro. College.

Attending physician to HH the XIV Dalai Lama, a resident doctor at Mcleodganj Branch Clinic and over 28 years experience as a clinical doctor, former lecturer, former head at Clinical & Research Department of TMAI, speaker at various medical tour and exhibition in home and abroad, contributed articles on disease prevention.

Perspective : Tibetan Astro-science

Perspective : Tibetan Astro-science

TASP KUNGA DHONDUP

TASP TENZIN NYENDAK

Holds Tseerampa degree - M.D. in Tibetan Astro-science, senior astro consultant, speaker at various conferences, both national and international, on Tibetan Astro-science.

Holds Tseerampa degree - M.D. in Tibetan Astro-science, senior astro consultant, former deputy head at Astro-science Department.

Speaker at the 1st Body, Mind & Life Conference 2013 and mental health course teacher.

Currently, Tibetan Astro-science Practitioner at Body, Mind & Life Department, TMAI.

Currently, a senior Astro-science Practitioner of Astro-science Department, TMAI.

View of Men-Tsee-Khang, Dharamsala

Staff of Body, Mind & Life Department

CopyrightŠ2016: Men-Tsee-Khang

Published by: Men-Tsee-Khang (Tibetan Medical & Astro. Institute of H.H. the Dalai Lama) Gangchen Kyishong, Dharamsala-176215 Distt. Kangra (H.P.) INDIA Tel: 0091-1892-223113/223222 Fax: 91-1892-224116

Email : bodymindlife@men-tsee-khang.org Website: www.men-tsee-khang.org (English) www.mentsee.org (Tibetan) www.men-tsee-khang-cn.org (Chinese)