Student: Rinpoche you mentioned that there is a lot of interest in mindfulness in the west. And particularly there is lot of excitement about our so called science of happiness. And electrodes on our head, people measuring whether meditation objectively works. And I was wondering what you thought about that because a lot of Buddhist friends seem to get very excited about it. But it makes me feel slightly uncomfortable. And I was wondering what you thought about it, because if it is really furthering the Dharma, the true Dharma or if it is sort of worldly.
I see. Well I am kind of, I am very arrogant about this. I tell you. You know Patrul Rinpoche, one of great master, he said: If you go to a barbaric land and if you need to teach this barbarics Dharma, then you have to act like one, speak like one. He said that. I have that kind of attitude. If modern people put so much emphasize on science, and if they think science is the only valid truth, and not only that, since they are already trapped with that logic, that way of thinking, on top of all our normal habitual patterns this is right, even though there is not a single reason why this is not a left. Or if we have decided to, if the modern people have decided to fall into that trap, then in order to talk to the modern people, yes I think this meditation with what, you said, all the scientific experiments, why not. But only to communicate because – I don’t know I haven’t met all the, I mean I don’t know, I meet so many different kind of scientist, seems to, but generally there is only one phenomena that will know the mind, and that is the mind itself. Nothing will know. All the other gadgets are toys, all the other systems are just another way of talking. And that is fine, that is fine. If that is the way to talk, why not. It is always like that, you know like cats have only two vowels I think, right? Cats. They can talk. They can talk wonderfully. We have how many vowels? And we are still not able to talk as much as we are really like to talk. And if the science needs to be bring into this situation, ya why not and we should also adapt. But if scientist or whoever, these people who are doing these experiments, if they could buy into what the Buddhist call non-duality, which is non other than the compassion, then actually it doesn’t even have to be referred as the Buddhism. I am not so attached to that label. But some – actually I have been talking with some people recently, very recently. But the dialog between the modern thinking and Buddhism, anything to do with the dualism and non-dualism seems to be so difficult. It is just so difficult. And of course, understandable it is difficult. Because non-dualism is not something, is not – we can only proof that dualism is futile or, I don’t know.
Outer, Inner and Secret Refuge, London 2010