Subjet - Object
The Tibetan psychology U.D. cannot be understood isolated from its philosophical basis. The understanding that what we identify as the object does not exist as such independently of the experiencing subject is – at all levels of mind – essential to Tibetan Psychology. The subject and its object are understood to be mutually interrelated. The subject perceives the object at a conceptual, feeling and sense level. In other words, as individuals we create the object at these three levels, and it becomes an integral part of our reality experience.
Body – Mind
Tibetan Psychology has as its basis an understanding of the nature and functioning of the mind in its many different states of experiences. However, it does not see the mind-experiences as an isolated phenomenon. It sees the body and mind as mutually interrelated on all levels – from both an ordinary level of body and mind to the basic energy level. The former is characterised by an experience of great separation, and the latter by the experience of the inseparability of bodymind. This view further implies that mind does not exist without a corresponding body or form and vica versa.
Matter - Energy
In accordance with Tibetan metaphysics matter emerges from four basic "energy element origins", such that energy is seen as both the basis of matter, and is continuously pervading matter. From this energy resource all forms arise and return again in a continuous movement of birth, existence and death, taking place every instant of time. Change and exchange – being the basis of existence – are only possible due to this continuous saturation of energy throughout all forms of existence. Basically we can understand the interconnection between body and mind as well as subject and object through this interrelatedness of matter and energy. Our solid bodies are inseparable from the basic energy of ourselves from which also mind develops, similarly the universe is inseparable from its resonating energy element origin.
Transformation of being
It is because of the relationship of subject and object that we can change our object-experience, as well as our experience of the world and of the situations which arise in it. Tibetan psychology maintains in this respect that the notion of self or self-identity is the core around which the psychological patterns and the reality of the individual develops, and this notion becomes therefore the subject of change for the purpose of self-development and psychotherapeutic healing.
The non-dual transformation process of an inadequate self-identity into a healthier and less artificial identity takes the adept or client through the following process of change: (1) from a solid form level of the problematic subject/object experience, (2) to an energy level, taking us beyond the artificial identity and connected experience of reality, and (3) back into a new creation of the form level, into a new and more genuine experience of oneself and reality.
Thus, when applying the insight of this basic interrelatedness of body & mind, subject & object and energy & matter – Unity in Duality – the experience of self-identity and that of the object undergoes a change, and the former problematic subject/object relationship is transcended.
Dual transformation: However, the Tibetan self-development methods and the Indo-Tibetan psychotherapeutic methods, which Tarab Tulku has developed, deal essentially with healing and strengthening the self-feeling and refining the self-reference/self-identity. In this way the subjective experience of the appearance of the object changes, becoming less projected and more refined.
Within these frames Indo-Tibetan Psychology offers a well-grounded and highly developed frame of reference for understanding possibilities for personal development. It gives the theoretical analysis for changing the experience of self and experience of the surroundings – of changing the approximation of reality – and it offers adequate psychotherapeutic as well as personal development methods for its attainment. All in all Indo-Tibetan psychology and psychotherapy gives a new and valuable perspective, foundation and method supplementing and enriching Western Psychology.