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Der Kreis in Eigener Sache 58 Ersten Artikel Zum Thema
Mai 2015 | Nr. 273 | € 7,50 ISSN 2197-6007 DER Zeitschrift des Ārya KREIS Maitreya Maṇḍala SĀDHANAKUNST MEDITATION Inhaltsverzeichnis Editorial Editorial 3 Sudarśanavajra Volker Zotz Dispatch regarding the inauguration as Maṇḍalācārya 4 Botschaft zum Amtsantritt als Maṇḍalācārya 8 as Titelbild dieser Ausgabe spielt der Weg zur Befreiung würde ganz grundlos Birgit Zotz Sādhana-Meditation nach Lama Govinda 12 mit einem beliebten Klischee: beschritten, einzig aus dem Selbstzweck der Die möglichst junge, unbedingt Liebe? - Wie Herbert V. Guenther sagt, „ver- Lama Anagarika Govinda hübsche und stets entspannte gessen wir leider immer wieder unser licht- Die Wirklichkeit der Bilder im tantrischen Sādhana 18 Meditierende sitzt in der Natur mit Aussicht haftes Erbe, suchen es dort, wo es nicht sein D kann.“ Von Guenther, der uns zur Reise ins Rabindranath Thakur Befreiung durch Liebe 21 auf mächtige Gipfel – oder am Strand mit Blick zum fernen Horizont. Derartige Fotos in Maṇḍala einlädt, stammt der vierte und letzte Herbert V. Guenther „Ein Maṇḍala - nicht gemalt, einfach da“ 24 Wellness-Zeitschriften sind ebenso abgedro- Artikel zum Thema Sādhana. Historische Perspektiven schen wie im Reise-Journal der tief versunke- Der Orden Ārya Maitreya Maṇḍala hat seit Anuruddha Rudolf Petri Wie ich nach Vietnam kam 34 ne buddhistische Mönch im roten oder gelben kurzem ein neues Oberhaupt. Der bisheri- Gewand. Kann man das Thema Sādhana, ge Maṇḍalācārya Asaṅga Armin Gottmann szenenwechsel spirituelle Praxis, frei von Stereotypen und hat sein Amt an Sudarśanavajra Volker Zotz Benedikt Maria Trappen Der Weg entsteht im Gehen 42 Exotik illustrieren? übertragen. Darum beginnt diese Ausgabe Meldungen 46 Anagarika Govinda betrachtete „das ganze unserer Zeitschrift mit einer Botschaft des Leben eines Menschen, der sich einem hö- vierten Maṇḍalācārya, die wir in Englisch mit Publikationen 57 heren Ziel widmet, als Sādhana,“ heißt es im deutscher Übersetzung wiedergeben. -
Leitmotive Des Ārya Maitreya Maṇḍala Kairos Edition 2013 Koerich | Luxembourg | [email protected]
Volker Zotz Leitmotive des Ārya Maitreya Maṇḍala Kairos Edition 2013 Koerich | Luxembourg www.kairos.lu | [email protected] © 2013 Volker Zotz Separatdruck eines ursprünglich in Ḍamaru 36 (2005) erschienenen Artikels Titelbild: Fotosammlung Anagarika Govinda (© Lama u. Li Gotami Govinda Stiftung) ISBN 978-2-919771-06-6 Leitmotive des Ārya Maitreya Maṇḍala Der Ursprung m 14. Oktober 1933 verließ das Deutsche Reich die Genfer Abrü- stungskonferenz, und Joseph Goebbels erklärte den Austritt seines Landes aus dem Völkerbund. Die Katastrophe, die danach über Eu- Aropa hereinbrach, ist bekannt. Am selben Tag setzte ein anderer Deutscher im Norden Indiens gleichfalls ein Zeichen. Ernst Lothar Hoffmann, der in- zwischen Anagarika Govinda hieß, gab an diesem 14. Oktober 1933 in Dar- jeeling die Gründung des Ārya Maitreya Maṇḍala bekannt. Anders als beim Geschrei des Joseph Goebbels nahm die Weltpresse von diesem Ereignis keine Notiz. Eher still trat ein Impuls auf, der den polari- sierenden Ideologien des Zeitgeistes zuwiderlief: Govinda rief einen Orden ins Leben, der Menschen ungeachtet von Geschlecht, ethnischen, nationa- len, kulturellen und religiösen Hintergründen um ein Ideal zusammenführ- te, das bildhaft der Buddha Maitreya verkörpert, dessen Name der Liebende bedeutet. Was für die breite Öffentlichkeit im Lärm der Epoche unterging, würdigten in Indien herausragende Persönlichkeiten. Rabindranath Tagore drückte sei- ne Freude über das Auftreten des Ārya Maitreya Maṇḍala aus. Schon 1919 hatte der Nobelpreisträger für Literatur von 1913, dessen Persönlichkeit und Werk Govinda stark prägten, auf Maitreya als Symbol des Friedens hingewie- sen.1 Vertreter der indischen, sikkimesischen, nepalesischen und tibetischen Volksgruppen des Himalajaraums schlossen sich dem Orden als Mitglieder und Freunde an, etwa Sardar Bahadur S. -
Research Article
Research Article Journal of Global Buddhism 2 (2001): 139 - 161 Zen in Europe: A Survey of the Territory By Alione Koné Doctoral Candidate Ecole des Hautes Etudes en Science Sociales (Paris) [email protected] © Copyright Notes Digitial copies of this work may be made and distributed provided no charge is made and no alteration is made to the content. Reproduction in any other format with the exception of a single copy for private study requires the written permission of the author. All enquries to [email protected] http://jgb.la.psu.edu Journal of Global Buddhism 139 ISSN 1527-6457 Zen in Europe: A Survey of the Territory By Alioune Koné Doctoral Candidate Ecole des Hautes Etudes en Sciences Sociales (Paris) [email protected] Zen has been one of the most attractive Buddhist traditions among Westerners in the twentieth century. Chinese, Vietnamese, Korean, and Japanese teachers have created European organizations in the past forty years, and some of their students have started teaching. While their American counterparts are well documented in the growing literature on the making of a Western Buddhism, the European groups are less known.(1) This paper aims at highlighting patterns of changes and adaptations of Zen Buddhism in Europe. It proposes an overview of European Zen organizations and argues that an institutional approach can highlight important aspects of the transplantation of Zen Buddhism into a new culture. A serious shortcoming of such an endeavor was pointed out in a 1993 conference held in Stockholm. A group -
“Zen Has No Morals!” - the Latent Potential for Corruption and Abuse in Zen Buddhism, As Exemplified by Two Recent Cases
“Zen Has No Morals!” - The Latent Potential for Corruption and Abuse in Zen Buddhism, as Exemplified by Two Recent Cases by Christopher Hamacher Paper presented on 7 July 2012 at the International Cultic Studies Association's annual conference in Montreal, Canada. Christopher Hamacher graduated in law from the Université de Montréal in 1994. He has practiced Zen Buddhism in Japan, America and Europe since 1999 and run his own Zen meditation group since 2006. He currently works as a legal translator in Munich, Germany. Christopher would like to thank Stuart Lachs, Kobutsu Malone and Katherine Masis for their help in writing this paper. 1 “Accusations, slander, attributions of guilt, alleged misconduct, even threats and persecution will not disturb [the Zen Master] in his practice. Defending himself would mean participating again in a dualistic game that he has moved beyond.” - Dr. Klaus Zernickow1 “It is unfair to conclude that my silence implies that I must be what the letters say I am. Indeed, in Japan, to protest too much against an accusation is considered a sign of guilt.” - Eido T. Shimano2 1. INTRODUCTION Zen Buddhism was long considered by many practitioners to be immune from the scandals that occasionally affect other religious sects. Zen’s iconoclastic approach, based solely on the individual’s own meditation experience, was seen as a healthy counterpoint to the more theistic and moralistic world-views, whose leading proponents often privately flouted the very moral codes that they preached. The unspoken assumption in Zen has always been that the meditation alone naturally freed the accomplished practitioner from life's moral quandaries, without the need for rigid rules of conduct imposed from above. -
Le Syndrome Perroquet
JEAN-NOËL BLANCHETTE, M.A. Le syndrome perroquet Explorations critiques de la dimension spirituelle des arts martiaux japonais dans la culture francophone occidentale Thèse présentée à l'Université Laval comme exigence partielle du doctorat en théologie offert à l'Université de Sherbrooke en vertu d'un protocole d'entente avec l'Université Laval pour l'obtention du grade de Philosophiae Doctor (PH.D.) FACULTÉ DE THÉOLOGIE, D'ÉTHIQUE ET DE PHILOSOPHIE UNIVERSITÉ DE SHERBROOKE Octobre 2003 © Jean-Noël Blanchette, 2003 RÉSUMÉ Les arts martiaux japonais proposent différentes approches dont l’une vise le développement spirituel de l’être. Or, en s’acculturant, cette vision originale des arts martiaux n’aurait-elle pas dû s’ouvrir à d’autres horizons spirituels, tel le christianisme, par exemple? Ce n’est malheureusement pas le cas. Dans la culture francophone occidentale, l’approche spirituelle repose sur un rapport exclusif entre l’art martial et la tradition religieuse japonaise, dont le zen. L’objectif de cette recherche est d’amorcer une réflexion critique sur ce type de rapport exclusif. Pour atteindre cet objectif, après avoir exploré certaines avenues, nous avons choisi de référer à un exemple représentatif: Roland Habersetzer. Auteur de nombreux ouvrages sur les arts martiaux, Habersetzer se distingue plus particulièrement dans le domaine du karaté, où il est passé maître. Dans l’un de ses ouvrages, il oriente le discours spirituel du karaté dans un rapport exclusif avec le bouddhisme zen. Nous contestons la thèse d’Habersetzer en nous appuyant sur une relecture de la dimension spirituelle des arts martiaux japonais. À cet effet, nous avons postulé que la dimension spirituelle des arts martiaux est une création culturelle, l’aboutissement d’une tension dynamique entre deux pôles de la culture japonaise: le profane et le sacré. -
P Int Primary Volume 33 • Number 1 • Spring 2016
PRIMARY POINT® Kwan Um School of Zen 99 Pound Rd Cumberland, RI 02864-2726 CHANGE SERVICE REQUESTED Primary Primary P int P Volume 33 • Number 1 • Spring 2016 2016 Spring • 1 Number • 33 Volume Summer Kyol Che 2016 July 9 - August 5 Silent retreats including sitting, chanting, walking and bowing practice. Dharma talks and Kong An interviews. Retreats Kyol Che Visit, practice or live at the head YMJJ 401.658.1464 Temple of Americas Kwan Um One Day www.providencezen.com School of Zen. Solo Retreats [email protected] Guest Stays Residential Training Rentals PRIMARY POINT Spring 2016 Primary Point 99 Pound Road IN THIS ISSUE Cumberland RI 02864-2726 U.S.A. Telephone 401/658-1476 The Moment I Became a Monk www.kwanumzen.org Zen Master Dae Jin .....................................................................4 online archives: Visit kwanumzen.org to learn more, peruse back Biography of Zen Master Dae Jin ............................................5 issues and connect with our sangha. Funeral Ceremony and Cremation Rites for Zen Master Dae Jin ...................................................................5 Published by the Kwan Um School of Zen, a nonprofit reli- gious corporation. The founder, Zen Master Seung Sahn, 78th Bodhisattva Way Patriarch in the Korean Chogye order, was the first Korean Zen Zen Master Dae Jin .....................................................................6 Master to live and teach in the West. In 1972, after teaching in Korea and Japan for many years, he founded the Kwan Um The True Spirit of Zen sangha, which today has affiliated groups around the world. He Zen Master Dae Jin gave transmission to Zen Masters, and inka (teaching author- .....................................................................8 ity) to senior students called Ji Do Poep Sas (dharma masters). -
Encyclopedia of Buddhism
Encyclopedia of Buddhism J: AF Encyclopedia of Buddhism Encyclopedia of Catholicism Encyclopedia of Hinduism Encyclopedia of Islam Encyclopedia of Judaism Encyclopedia of Protestantism Encyclopedia of World Religions nnnnnnnnnnn Encyclopedia of Buddhism J: AF Edward A. Irons J. Gordon Melton, Series Editor Encyclopedia of Buddhism Copyright © 2008 by Edward A. Irons All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval systems, without permission in writing from the pub- lisher. For information contact: Facts On File, Inc. An imprint of Infobase Publishing 132 West 31st Street New York NY 10001 Library of Congress Cataloging-in-Publication Data Irons, Edward A. Encyclopedia of Buddhism / Edward A. Irons. p. cm. — (Encyclopedia of world religions) Includes bibliographical references and index. ISBN 978-0-8160-5459-6 (alk. paper) 1. Buddhism—Encyclopedias. I. Title. BQ128.I76 2007 294.303—dc22 2007004503 Facts On File books are available at special discounts when purchased in bulk quanti- ties for businesses, associations, institutions, or sales promotions. Please call our Spe- cial Sales Department in New York at (212) 967-8800 or (800) 322-8755. You can find Facts On File on the World Wide Web at http://www.factsonfile.com Text design by Erika Arroyo Cover design by Cathy Rincon Maps by Dale Williams Printed in the United States of America VB FOF 10 9 8 7 6 5 4 3 2 1 This book is printed on acid-free paper and contains 30% post-consumer recycled content. -
Great Buddhists of the Twentieth Century
Great Buddhists of the Twentieth Century Sangharakshita Windhorse Publications © Sangharakshita 1996 ISBN 9780-904766-80-6 Publisher’s note: Since this work is intended for a general readership, Pali and Sanskrit words are transliterated without the diacritical marks that would have been appropriate in a work of a more scholarly nature. Editor’s Preface Sangharakshita’s introduction to five key figures in the history of Buddhism in the twentieth century has been published to coincide with the fortieth anniversary of the crowning achievement of one of those five. This was the mass-conversion of ex-Untouchables to Buddhism initiated by Dr Ambedkar on 14 October 1956. It is an anniversary of particular personal significance to Sangharakshita himself, because he was the young English Buddhist monk who continued the conversion movement after Ambedkar’s sudden death in the same year. The pages that follow constitute an edited version of a lecture delivered by Sangharakshita in 1995 on – by an unforeseen but auspicious coincidence – 14 October. The lecture was given under the auspices of the Maha Bodhi Society, which was founded by Dharmapala, the first of Sangharakshita’s choice of five great Buddhists. Sangharakshita has a connection with the society going back some fifty years, and edited its organ, the Maha Bodhi Journal, for twelve years from 1952. Sangharakshita was, by his own admission, ‘a ferocious editor’, ruthlessly blue-pencilling articles submitted for publication with all the confidence of a very young man. However, we have not followed his example in our own editing: we have retained most of the content of the talk, together with something of the style in which it was delivered. -
The Emerging Euroy Na
136 The emerging Euroy na Michael Fuss LTHOUGHA COMPARATIVENEWCOMER, Buddhism is gradually gaining A the status of a generally accepted European religion. Increasing numbers of new practitioners are attracted by a religious tradition that has come to Europe in a colourful form shaped by the major cultures of Asia. For the Buddhist communities themselves the most interesting question is probably whether this fascination with an apparently exotic religion reveals only a temporary fashion or whether the Buddha's message will be established as a true alternative to Christian culture. For Christians, on the other hand, the main issue concerns the motives for these rather silent conversions, as they obviously indicate some inadequacy in the spirituality offered by the churches. Buddhism in Europe today covers a wide spectrum of social realities, from its position as an official state religion in the Russian Kalmyk Republic, which has a traditional population of Mongolian and Tibetan Buddhists, to a relatively recent presence in countries which tra- ditionally have a Catholic majority. The following reflections will not present a sociological overview of the dissemination of Buddhist groups in European countries. The main issue will be to underline the impressive capacity for inculturation which this ancient religion repeatedly showed on its way from India to such different worlds as China, Korea or Japan. A 'third turning of the wheel" Because of the uncertainty of varying degrees of affiliation, obtaining reliable statistics on the figures of European Buddhists is quite difficult. At times it proves almost impossible to distinguish between serious Buddhist communities and other groups that simply propagate 'orien- tal' ideas. -
The Eastern Buddhist 1978-1987
CORE Metadata, citation and similar papers at core.ac.uk THE EASTERN BUDDHIST NEW SERIES NEW SERIES INDEX 1978-1987 THE EASTERN BUDDHIST SOCIETY Table of Contents Vol. XI No. 1 May 1978 ARTICLES Ztn hyakudat “One Hundred Zen Topic*’* (I), .Suruh' DaiseU....................................................... 1 The Problem of Time in Shinran, Nuhiiam Knji ........................................................................... 13 From the Lotus Sutra to the Sutra of Eternal Life: Reflections on the Process of Deliverance in Shinran. Ochd Enichi.................................................................................................................... rj The Meaning of Hinayina in Northern Ch’an, Robert Zeuschner.................................................. 37 TRANSLATIONS The Record of Ippen: Letters. Translated by Dennis Hirota...................................................... 50 Dogen’s Hokyo-ks (II). Translated by Norman Waddell................................................................ 66 VIEWS AND REVIEWS Shinran’s Way in the Modern World, Alfred Bloom........................................................................ 85 Sea Change: An Emerging Image of the Human, Frederick Franck.............................................. 96 BOOK REVIEWS The Holy Teaching of Vimalakini- A Mahayana Scripture. Translated by Robert A. F. Thurman; and The Teaching of Vunalakirti. By Etienne Lamotte (Nagao Gadjsn)................................... 109 Pun Land Buddhist Painting. Byjoji Okazaki (Harold Stewart)...................................................... -
Beyond Frontiers: Meditative Practice, Clinical Practice and Scientific
logy ho & P Almendro and López, J Psychol Psychother 2016, 6:5 yc s s y c P f h DOI: 10.4172/2161-0487.1000281 o o l t h a e n r r a u p o y J Journal of Psychology & Psychotherapy ISSN: 2161-0487 ReviewResearch Article Article OMICSOpen International Access Beyond Frontiers: Meditative Practice, Clinical Practice and Scientific Research Manuel Almendro* and Elena López OXIGEME, Center for a Psychology of Consciousness, Madrid and Barcelona, Spain Abstract In conjunction, meditative practice, clinical practice and scientific research could be a good way to understand the phenomenon of the states that occurs in meditation/mindfulness based on the potential breadth of perception that this conjunction may offer. Based on this triple approach, this paper develops a new way of categorizing the states of consciousness that can occur during the practice of meditation: One Mind (OM), Silent Mind (SM) and Penetrating Consciousness (PC). The authors have been involved for decades in meditation and clinical psychology as well as in nonlinear dynamical systems (NLDS)-based research on the novel way in which these theories partly structure and integrate these new challenges into Western psychology. Keywords: Meditation; Mindfulness; Meditative states of recitations of mantras, breathing techniques, focusing on an object, consciousness; Ventral breathing in hara (VBH); Nonlinear dynamics; objectless meditation, centering oneself on compassion, and so on. The First person perspective; Neurophenomenology difficulty is that, in science, there is a requirement for objectivity on the perceptual level of researchers, empirical measurements, results. The Introduction challenge is how to create boundaries where they seem to be blurred, Beyond concepts given that these meditative states gave rise to a method like mindfulness which has been recognized as valid for health. -
Buddhism in Australia Book
Introduction Saturday, 7 June 1997. Gorrick’s Run, near Wiseman’s Ferry, New South Wales, Australia. B-o-n-g, b-o-n-g. The gong’s deep sound reverberates around the small meditation hall. The timekeeper quietly announces, 'Myth'. The twenty-two women seated around the room do not move. One of the group leaders begins to speak into the silence, explaining that for the next two hours the women are going to enact a section from the Greek myth of Demeter and Persephone. The group leader reads aloud the relevant section of the myth: the scene in which Persephone leaves her mother, Demeter, and ventures down into the underworld. When the leader concludes, the timekeeper claps a pair of wooden sticks together, the signal for the women to stand and leave the room. The women place their hands in prayer position and perform a small bow. Then they slowly unfold their legs from various meditation postures, stretch their tired muscles, shrug off blankets, neatly pile their black cushions on their black mats, and stand. The timekeeper claps once more, the women again place their hands together and bow in unison. One by one they leave the room, stopping as they go out through the doorway to bow towards the altar at the front of the room. Outside, they put on their shoes and disperse as instructed. The re-enactment takes place down near the creek, where it is dark and cool. The women move slowly and quietly. They have been directed to meditate on the myth and consider its relevance to their lives; to find themselves in the myth.