[citation needed] Since then, he has studied Buddhism, Taoism and Confucianism with sixteen Tibetan, Chinese and Korean teachers, as well as a number of senior monks and nuns.
[citation needed] Upon the publication of Time, Space, and Knowledge[3] in 1977, which he ghost wrote for his first instructor,[dubious – discuss] Tarthang Tulku Rinpoche, he earned an advanced degree in Tibetan Buddhist studies.
[citation needed] He was eventually named a Dharma heir of Tarthang Tulku,[dubious – discuss] however he did not take up the position and decided to continue his study and practice on his own.
After a collaboration with Ming Liu (born Charles Belyea) in the 1980s and eight years of training and retreat practice, Tainer was declared a successor in a family lineage of yogic Taoism.
Buddhism, Taoism and Confucianism, with particular emphasis on Ch'an contemplation, the "Unity of the Three Traditions" in Chinese thought, Taoist yogic practice, Tibetan dream yoga,[6] and Indian Buddhist philosophy.
At a Monastic Interreligious Dialogue conference in 2001,[8] Tainer represented the Chinese Mahayana lineage of Master Hsuan Hua together with Heng Sure and Martin Verhoeven.
Between 1998 and 2002, Piet Hut and Tainer organised a series of annual summer schools, bringing graduate students from various disciplines together in order to engage in an open Socratic dialog, centred on science and contemplation.
[citation needed] Tainer has long attempted to make the essence of Eastern philosophy and practice accessible and applicable to Westerners who lead extremely busy lives.
If you don't believe in connection to a larger Reality as a basic fact, then your agenda in life is to maximize personal values: creative impulses, reveries, daydreams, poetic musings.
Such ideas are especially relevant to the movement in science and technology studies to bring greater reflexivity into scientific practice, making their goals to shift towards producing knowledge to serve public interest and social justice outcomes:[15] What does it mean to really know something?
How can we approach contemplative traditions that in essence go beyond socio-cultural frameworks and beliefs and also explicitly emphasise seeing, learning, and hence knowing (vs. mere sensations or experience of one sort or another)?