Four noble truths vs. Patanjali’s Ashtanga Yoga

Workshop Introduction to “Sati-Yoga” with Stefan Adinath Zöller

The foundations of Buddhism (eg the Four Noble Truths / the Noble Eightfold Path) in comparison with parts of Patanjali’s Yoga Sutras (eg Ashtanga Yoga).

We deal with a few important principles of the Buddha Dharma and put them in comparison with the Ashtanga Yoga of the Yoga Sutra, by Patanjali. Perhaps we will find that there are many similarities and that at least one of the goals of the two ways is the same. The liberation from suffering.

In the workshop, besides the theory, you will practice different (meditation) techniques from both traditions. Of course, yoga postures, breathing exercises, retreating of the senses, concentration, etc. and just mindfulness practice, formal and for everyday life.

Stefan Zoller

The workshop is led by Stefan Adinath Zöller . About martial arts and Zen Buddhism, he came to yoga and gives this since 2009 as a yoga teacher on. In addition to the tradition of integral yoga by Swami Sivananda and Swami Vishnu Devananda, Adinath feels very connected to the Buddha Dharma. He is a trained yoga teacher (BYV), yoga personal trainer, spiritual life counselor, meditation trainer and mindfulness practice teacher. In addition, Adinath is a state-approved educator and has worked with children of all ages. In addition to the physical aspects of his mind training in yoga is a particular concern, where he is oriented here in addition to the Yoga Sutras of Patanjali especially to the teachings of the Buddha Shakyamuni . In Bad Meinberger Ashram (Yoga Vidya) he belongs to the main teaching team.

The seats are limited. If all seats are taken, we will set up a waiting list. The contribution will be collected on site. For short-term cancellations up to 48 hours before the event, we reserve the right to claim the full amount of the fee should the place not be awarded to other participants.

Overnight stays are possible on request. For lunch please bring a vegetarian / vegan snack for the meal together.



A conversation with Stefan Laeng and the pioneering Buddhist teacher, Ruth Denison

I visited Ruth Denison on April 29, 1999 at the Dhamma Dena Desert Vipassana Center , her Buddhist retreat center in the Mojave Desert in Southern California. I do not remember exactly how it came to this visit, but it must have been on the way home from an extended time together with Charlotte Selver, as I drove with my then fiancé through the vastness of the deserts of Southern California and we seized the opportunity ,

I had met Ruth before and when I called her, she spontaneously invited Sarah and me to her home in Joshua Tree. Ruth has been in contact with the Sensory Awareness people over the years and has even revived the connection later, after Charlotte’s death. She was a regular visitor to Sensory Awareness conferences and workshops, be it as a teacher or to be a student again.

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Sensory Awareness Conference at Mt. Madonna Center in Watsonville, California, 2006

It is primarily thanks to Alan Watts and Henry Denison that Charlotte’s work came to California. Charlotte gave her first workshop on the West Coast in the house of Henry in Hollywood. Henry was a spiritual seeker all his life and had been a monk in the Advaita Vedanta Order for a few years before building his home in the Hollywood Hills. In the early sixties, the Denisons hosted many of the luminaries of the then counter-movement: philosophers, psychotherapists, Zen masters. Alan Watts was one of them. He and Charlotte had been working together for a few years, and now he proposed inviting Charlotte to join them as well.
Charlotte always spoke lovingly of Henry and never failed to mention how attractive he was. “He looked like a Spanish grandee,” she always said. I’m not really sure what a Spanish Grande is, but at the time of our visit, Henry Denison was still alive, although he was suffering from Alzheimer’s. I had a chance to meet him and despite his illness, it was immediately clear why Charlotte was impressed by his appearance. He was tall and slender and with his thick, gray beard he looked very dignified. Sarah and I had a nice meeting with him, in which he remembered Charlotte with enthusiasm.

We conducted the interview with Ruth during lunch. Ruth has always been a particularly generous hostess and she had often cooked for Charlotte and her husband, Charles Brooks. So we sat in her little house and she told us about the meetings with Charlotte.

Ruth : Henry Denison and I were getting closer at the time. Alan Watts told him about this lady who had the perspective, as Henry said. She understood what it was all about. It was like an underground movement, meetings that talked about psychology, about self-development and realization.
The way Alan Watts described Charlotte sounded good. He spoke of a body-related practice, a process of becoming aware of our mental and psychological realms.

Charlotte Selver vividly remembered this first meeting and loved to say it: “I came to Henry Denison with Charles (according to Ruth, Charles was not present at this first time). Henry escorted us to his veranda with a beautiful view over a lake. We sat and waited there while preparing lunch for us. And then he came with a very nice, thin-walled wooden bowl of fresh salad and asked me to serve me. At that moment a bird began to sing in the tree below us. I stopped taking a salad. When the bird finished singing, I continued to scoop and Henry said, “You’re in!”
Suddenly we heard terrible noise from barking dogs: “Wow, wow, wow,”. In came four small dogs that jumped around him and licked him. And after the dogs came in a woman who was probably his lady of the heart. That was Ruth Denison “.

Charlotte’s visit to Denisons probably took place in 1959, when Ruth and Henry were not married yet and she did not live with him. Ruth Schäfer, her maiden name, emigrated from Germany to the USA in 1957.

Ruth : I remember what Charlotte wore. A beautiful blouse made of pure silk with cuffs, very formal. I came with two dachshunds and they made a lot of noise. I was the loud lady who burst in with dogs in this peaceful, quiet atmosphere of the utmost value and sensitivity, like dynamite. The silence was gone and the peace over. Charlotte had fun with it. She can – if something is so sublime and then suddenly everything goes up and down – she can enjoy that. She has a great sense of humor.

I had probably met Henry only a few months, maybe a year before. He was very interested in all those avant-garde people at the time, like Aldous Huxley and Christopher Isherwood.

Henry arranged with Charlotte that the house is available for her and she can hold her seminars there, in the large living room with the fabulous terrace all around and the wonderful view over the mountains and the lake. Our furniture could simply be set aside. The big table was placed against the glass front and then there was room for twenty people who could lie there. It was a dream house. And in the guest area it was the same. There was a terrace from which you could overlook the lake and they lived there. That’s how I got my training. I cooked for the group, and whenever possible, I went with it. At the time, Charlotte’s work was a real breakthrough for many. Psychologists came, yoga teachers and artists. Through Sensory Awareness they have really got ground under their feet. The senses are sharpened and trained, the perception becomes clearer. You do not let the mind interfere with sensations. You just hear, smell, taste. So equipped, with alert senses, I came to Vipassana. I was prepared for the best. Charlotte could not understand that! But it’s also hard to understand that.

Ruth’s comment that Charlotte did not understand, in my opinion, refers to Charlotte’s refusal to see sensory awareness simply as a vehicle of liberation in the Buddhist context. Charlotte, like other students of Elsa Gindler – a Berlin gymnastics pioneer of the German reform movement in the first half of the 20th century – insisted that her practice be independent. That it was used to prepare people for therapy or their spiritual practice meant that the depth of the practice was not really recognized. And really, you could argue that Ruth did not recognize this potential of sensory awareness.

Whoever thinks that Sensory Awareness does not deal with suffering and only aims at harmony and “well-being” misunderstands what Charlotte Selver and her teachers were all about. But since Sensory Awareness has no fixed philosophical superstructure, it is often ignored and labeled a feel-good practice, a view that made Charlotte Selver very sad. Nevertheless, it may well be that Charlotte underestimated Ruth and that she, like many others, did not realize the depth of her idiosyncratic approach to teaching the Buddha Dharma.

Ruth : At first I did not know what to do with Charlotte. But later I realized that I actually lived like this. I was very down to earth and lived with my body. But when I came into this noble society with its high goals of enlightenment and spiritual awakening, I had a different idea of ​​what that meant. So when I was asked to feel, to feel my feet, my hands, my breath, I thought, “My God,” what are they doing there? I do it all the time. That’s how it is when you’re alive. ” So I wondered for the moment, but realized quite quickly that I still lacked a lot. I just got it wrong. I made it a pleasure and to feel better.

But if you practice Vipassana, that’s another story. What Sensory Awareness is all about – you will find more harmony, you will become more alert and enjoy life more and enjoy the experience, because you pay less attention to dukkha and the inconvenience of life – this is not the case with Vipassana.

In sensory awareness, harmony is the goal, better feeling, holistic life. With that attitude, I came to the vipassana and heard that attention was also to be directed to the unpleasant. The inner peace that you experience through mindfulness of sensory impressions can help you to counteract the unpleasant with equanimity. The development of mindfulness and the development of awareness is the fundamental basis of Vipassana. We use the body and the other senses as objects of attention.

Stefan : The Four Foundations of Mindfulness (Satipatthana)

Ruth : Yes. But one works only with the first, with body and sensory perception, the other three then come by themselves. Because feelings, pleasant or unpleasant, as well as mental states and contents, depend on our attention on body sensations, on non-verbal levels. This binds the mind and leads away from its habitual occupations and entanglements. Instead, you begin to understand: This appears now, these feelings or this consciousness or the thought. You notice and do not get involved. Or, as the Buddha put it, in this cordon-long body, with its perceptions, feelings, consciousness, the whole world is contained, beginning and end.

In other words, it’s about dukkha, suffering. Then you have Buddha’s instruction: ” I teach for a single reason: to end the suffering and how we recognize it. “How we can relate it to our ignorance, our lack of understanding and our emotional confusion. How we create our own dissatisfaction, etc.

So when Henry and I came to U Ba Khin, our teacher in Burma, I was very well prepared. I was able to continue to pay attention to my breath, that was wonderful. For the first few days I was in opposition to U Ba Khin because I did not trust the situation. I do everything, I thought. When he noticed my resistance, he was very firm and told me that he was not talking to me, but to the evil spirits of my resistance. That was helpful.

Then everything came together step by step. The reason why you do something. You recognize the process instead of just having an overview. Many wonderful insights appear through the systematic application of mindfulness to the body. The impermanence you can see on a microscopic level, the change. You get to know the suffering and how much inconvenience the body prepares, so as not to cling to it, to always enjoy it. You learn to be open to the unpleasant and then it becomes pleasant.

I think without Charlotte’s preparation I would never have made it because my time with U Ba Khin was very short. My mind would never have been able to engage as deeply with the body as Charlotte’s work, Sensory Awareness, made possible. So I could go pretty deep during the five or six months I spent with U Ba Khin.

When I began to teach – he gave me the permission to teach – I would not have been able to guide people in the practice of mindfulness, giving them good directions on what to do, how to stick to it, and start over again, how to sit motionless for two hours, allowing the mind, as an observer, to penetrate into the realms of sensations. That’s not how you work with Charlotte. You take it easier and go outside.

I also had some Zen training. From Zen I learned to organize and to organize. From Charlotte I have this wonderfully grounded, the spirit present, the psyche and the mental objects where the body is. That means where life really takes place, where you can be in direct contact with it. Your mind becomes calm and focused. He awakens to what he is doing right now. You understand more and more. That’s what we call insight, right understanding, an aspect of the Eightfold Path.

So I leave people standing – sometimes I hear things say, like Charlotte: “Please come to a stop”. Do not get up but come to a stop. Then I suggest: feel your arms and let the shoulders of earthly gravity follow you, feel the contact with your feet, between your feet and the earth. Just like Charlotte taught us. Shift your weight slightly to the left foot, feeling the difference in how the other foot feels. This is a wonderful foundation for Vipassana.

This also made me a reliable companion. Whenever the students’ thoughts drifted away and it became too mental when they were not connected to the body, it was very clear.

But in the eyes of some Vipassana students, who came from Goenka (U Ba Khin’s best-known student), I just played around. One jumped up, ran to the door, tore it open, and screamed into the silence of the room we worked in: ” Enough of this hocus pocus! “I had to take a lot. Today, there are yoga, sensory awareness, etc. in Vipassana circles. But Charlotte was a pioneer and I was also a pioneer.

Later, I sent students to Charlotte. Those who needed a bit more grounding to sit in silence, without movement, without doing anything; Students who needed a slightly different practice, more exercise. And I also let her lie on the floor in my seminars and do things that Charlotte did. Experiments with touch or partner exercises. Or I made everyone find a stone and hold that stone, then place it in the other hand. Or chewing and eating a nut, watching the whole process, from hard to soft, to mush – and then swallowing, all of this I did.

When I started to teach, it made me uncomfortable sitting in front of them, watching their nervousness, their fidgeting, and their inner restlessness. Immediately, I could calm them down by suggesting that they raise one hand and then place it on the other hand. Or on the shoulder of someone. But I was exposed to strong criticism at the beginning.

I had students look at each other and just see what’s going on. How they can perceive the other person without losing touch with their feet, standing and the totality of their being. It is an exercise not to be distracted or distracted, but to be mindful of yourself. And then involve the other person.

Or pick a flower or smell the ground and really be there. I took her to the mountains, let her look at the view, let her know: Seeing happens when the eyes meet an object. It sometimes goes a bit farther than Charlotte’s, because what we see is more of a construct of the mind and not just perceiving in silence. The perception becomes very precise. In the process of perception, there are the eyes, the object and the mind or the consciousness. What we see is not really a vessel (Ruth is knocking on a vessel). We see colors and shapes. And then we realize that everything is spirit. Seeing, visual consciousness.

So we realize that everything is just a process, the mental process of seeing. And that it has three components: a physiological level, an object and mind. And that puts you in a position where you can do nothing but recognize that it’s empty of a “me,” it’s a process. And through that, through Charlotte’s work – I mean, as a basis – I can tangibly and concretely reveal the truth to which the Buddha refers: No self, emptiness. From the beginning I taught with the help of these beautiful experiences – the smell of the earth. I let them crawl across the floor as worms and snakes – elementary of Charlotte.

I’m eternally grateful to her and Henry, both, because I would never have met her without Henry. From Charlotte, I have received a great foundation for Vipassana practice.

Stefan Laeng is a sensory awareness teacher. He lives in Peterborough, New Hampshire, USA and regularly works in Europe. He is executive director of the Sensory Awareness Foundation. He is currently working on a detailed biography of Charlotte Selver.



In the last week of May, 23 practitioners from Germany, the Netherlands, Denmark, the United Kingdom and the United States spent time at the memorial site of the former Buchenwald concentration camp, under the motto ” Go to the places you fear and practice peace “.

The invitation to the peace days in Buchenwald had come from two members of the ZenPeacemaker community Germany and two Ridhwan girls from the Netherlands and Denmark. Thus, these days of peace stood in the living tradition of witnessing as practiced by the ZenPeacemakers around the world in wounded places and on the street, and linked them with the practice of “open exploration” of the Ridwhan School.

The motivations of the initiators

  • We feel the need to look at our personal and collective wounds and see this as a loving action on the path to inner and outer peace.
  • We are determined to open ourselves to our fears and connect ourselves with others.
  • We commit to embody more and more the insight that differences and diversity are part of our learning process on the way to the All-Unity.
    We feel an urgency to understand what causes war, and what peace.
  • We perceive the need for transformative education and training for peace, see the opportunity and are willing to contribute.

Buchenwald Rezitation

Meditations in the morning and in the evening, deep exchange in Council and Inquiry, guided tours of the site and participation in projects of the memorial, writing impulses and proper times gave the days structure. In this secure framework, everyone could find space for their personal process and appropriate contact with others. The overwhelming presence of the place opened up a dimension of compassion for the events for the first time in the concentration camps of the Nazis over the present places of global distress and violence to the innermost perception of their own victims and perpetrators. and shame.

Buchenwald Gedenksteine

The individual participants quickly became members of a group, mirroring each other in Indra’s net – an organism that lived awake, sensitive and in careful contact for days. The result was a field of all-roundness, in which diversity and diversity found recognition and could unfold their opening power.

Some voices …

” It has opened something” – “I got in touch with split-off, repressed aspects” – “I can now understand my sense of fragmentation and take better care of it” – “Something’s melted in me” – “I have finally found words for what I have kept away from me “-” It is amazing, mysterious happened that has changed me “-” This is a direct result of our work here – to look deeply into the shares of my perpetrator “-” I feel the love of life and the blessing of this opportunity to explore life in all its aspects, now so much deeper “-” Through this kind of practice, I remain attentive to the injustice that man and nature are experiencing “-” My heart has softened – and stronger . “

The next peace days in Buchenwald will take place in April 2020.

Buchenwald Gehmeditation


On 10.11.2018 (14:00 – 16:30) Reiner Seido Hühner and Kathleen Hoêtsu Battke will be giving a lecture with Council on the Peace Days in Buchenwald in the Bon San Bo Dojo . The two report in the lecture on the Peace Days / Days of Peace and Reconciliation, which took place as a collaboration between ZenPeacemakers Germany eV and the Ridhwan School (students of AH Almaas) in the Buchenwald Memorial.

The idea for these days originated in August 2016, together with a friend from the Netherlands, Dorle Lommatzsch, who has studied with Almaas for many years and who are friends since a common experience in Auschwitz 2011. The team complemented Kathleen Battke from Bonn (ZenPeacemakers Germany) and Judith Beermann-Zeligson (Ridhwan-School).

The shared experiences with our different tools (Council and Inquiry) in this special place will be discussed in the lecture, which will be rounded off by a discussion circle (Council) as practiced in Zen Masters.

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Kathleen Hoêtsu Battke lives in a multi-generation housing project in Bonn, has been active in the peace and environmental movement since the 1980s, writes, publishes and accompanies people in transition. Since 2011, she has been practicing human beings with the ZenPeacemakers around Eve Marko Roshi and Bernie Glassman Roshi.


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Reiner Seido Hühner lives in Bonn and has been meditating for 20 years and since 2009 with the ZenPeacemakers around Bernie Glassman Roshi and active.



A conversation with Jürgen Dai Yu Windhorn about Zen, permaculture and the ubiquitous growth dynamics …

” What forms of renunciation and what forms of liberation would it mean for us today if we did not want to be museum administrators of a millennial tradition, but living beings with open eyes? “

3 treasures : Dear Jürgen, You live, work and practice Zen Buddhism in the Lebensgarten Steyerberg. To the extent that the Zen teacher, Christoph Rei Ho Hatlapa, engages in non-violent communication and mediation as a tool of “right speech” on the Eightfold Path, you are committed to permaculture in the narrower and broader sense, in the sense of the “right action”, a.

Jürgen Windhorn : Yes, the path element No. 5 of the Eightfold Path of Buddhism is: “Do not harm other beings through your (professional) activity” – or, to put it positively: “Promote the life of all beings through your actions”. However, our ecological footprint has been more than doubled for decades, meaning that our “normal” way of life not only damages our environment and our descendants, but also permanently deprives them of their livelihoods.

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3 Treasures : Where do you see us living on a big footing?

Jürgen Windhorn : In terms of consumption and comfort, range in terms of global availability, security, living space per capita, recently also data volume transmission per unit time, etc. – All these forms of use of resources that seem never enough, but still need to be increased , almost appear as a compulsive addiction. And even we as Buddhists are not free from it, and occasionally meditation seems to be used as a tool to become even fitter and more efficient in this growth game.

3 Treasures : This sounds a little bit like criticizing certain forms of Zen in the West.

Jürgen Windhorn : The thesis – which is only slightly provocatively covered – is that if we, as participants in Western industrialized civilization, practice something like Zen Buddhism, then we make this Zen practice WITHIN the framework of a “dynamic of growth”, which also our other life determines. In that sense, Zen practice can not only contribute to awakening, but also to maintaining an ecologically unsustainable “dreamy” situation. The means of awakening can then become an aid in stabilizing a pathological attitude.

3 Treasures : What is what you call “growth dynamics”?

Jürgen Windhorn : First of all, we naturally do everything we do – we have, naively, as we are, hardly any other chance – in the context and under the premises of the dominant ideology and ideology. So if we – we westerners within the ideological paradigms of the West – do Zen, then we do not just do Zen, but we also always operate the general “dynamics of growth”, that is, the fulfillment of the standard ideology of our cultural space, just coincidentally with the Means of Zen. And the instrumentalization of Zen meditation, mindfulness exercises, NLP, etc., in the name of fitness, concentration, and mental power, which we criticize in the morning meditation round offered by Goldman Sachs Inc. for their employees for professional gain and which they also enjoy using is just not a morbid deviation from what we do when we practice Zen, etc., but brings the matter to the point.

To our world view and ideology prevalent in our time and our world, is the fundamental idea that the uplifted, the better and the existing is not good enough. And within this ideology of a required dynamics of growth we do – first of all – everything we do. Also Zen.

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3 treasures : So what opportunities do we have to emerge from a seemingly self-stabilizing, but catastrophic, medium- and long-term attitude that runs counter to No. 5 of the Eightfold Path?

Jürgen Windhorn : The current “everyday life” is fundamentally different from that of the late iron age, at the time of Master Hyakujo or during the Tokugawa rule in Japan, due to our resource consumption and our emissions, which undermine our own livelihoods. So, when we speak of “Zen in everyday life” today, what kind of everyday life do we mean: that of the Buddha-time, that of Hyakujo, that of Hakuin and Issa, or which one exactly?

The “elephant in the living room” is the simple and simple fact that we, through the uncritical participation in everyday life, as he has developed today, for about five decades with us, have little chance, No. 5 of the Noble Eightfold Path also only approaching from afar …

In this respect, it is not so much the question of which eco-technology is best today, but of the question of which dynamics in US ensures that, in response to every inner impulse – as if we were driven by an obsessive-compulsive neurosis – there are increases in the outside get started and enforce …

” Our” distress “, since the times of the economic miracle, does not seem to portray the plight of want, but a strange kind of inability to deal with the overabundance ” .

3 guess : What would be possible solutions or just the next steps?

Jürgen Windhorn : First of all, perhaps it is about reacting to the demands for increases from our obsessively neurotic reactions, to everything and everything that stirs in us. And then, to develop a sense of enthusiasm within the measure and center that is independent of resource access and emissions.

For this, we would have to free ourselves from this – after all, we are free to panic – to respond to every vaguely tentative need or to any apparent need-conflict with hectic material-energy maximization and additional comfort installations.

Our use of the biosphere is already far exceeded and the solutions discussed so far are often not really thought out. And if you try to present the situation of things beyond a blue-eyed idealism realistic, you immediately draw the accusation of pessimism and the Schwarzseherei. And one explains: ” Pessimism is not helpful …” – which is undoubtedly correct, but – where do we need help? Are we in need? In one of the richest countries of the planet? With a – still – relatively well secured social structure? Of course many are “not good”, but what standards are set here? We have increased production and consumption in recent decades, starting with the “economic miracle”, at least three times on average, in many areas many times over, always in search of happiness and to meet our needs.

Since the times of the economic miracle, the “emergency” does not seem to represent the plight of want, but a strange kind of inability to deal with the overabundance. In fact, it is a constant challenge for our economy to still have to raise new needs in order to keep the system of production and consumption running. The productivity itself is in a sense in need, because it needs more and more productivity to maintain itself. In fact, our – societal, that is not valid in every single case – success is that we, dominated by him, have subjected him to everything around us. The success of the economic miracle – embedded in the mechanistic world view of our culture – has meant that we seem to be able to do nothing but associate the POSITIVE with bigger, better, faster, more comfortable, safer, etc. …

“We always see” happiness “and” success “in one more, one increase, one expansion”

When researching solutions to pending problems today, there are occasionally some wonderful media outlets that, first of all, raise morale, proclaiming, for example, “The world is full of solutions.” That sounds wonderful “uplifting”, because who does not want solutions. However, we also want success. And luck. What “success” is, however, can be defined by others, by and large by the ideologies and paradigms currently prevailing. So in concrete terms today: through the market. And in achieving success and happiness, meditation should help us. Amazon, for example, offers us 1213 suggestions for Buddhist counseling when we enter “happiness Buddhism” in the search mask. But sometimes, during the audience’s search for fortune, one of the traditional Buddhist teachers looks up and says in wonderment, but that would not have meant it. And now he’s writing a book called “Not for Happiness” (Dzongsar Jamyang Khyentse, 2012) in which he explains that the Buddhist path is more likely to disappoint and to experience your own inner misery because it affects us points to our (self-) delusions and wants to first make clear our Miskonzeptionen and delusions. But we would like to have the quick “solutions” that allow us to be lucky and guarantee our success.

3 guess : That sounds like the motto, less development (in the sense of higher, faster, farther) and back to simplicity?

Jürgen Windhorn : If you (over) increase things, you also have the chance to see them more clearly and to learn something. For example, to learn that an increase – and indeed an increase in what appears to us to be GOOD on its first attempt per se – can be ambivalent. Where “ambivalent” means, first of all, that things are not so easy … But to find out how things really are, in full, in full ambivalence, for the wisdom of the past alone seems no longer sufficient. We live in another world – in a massively changed by ourselves – world, which can be compared to anything that existed in the late Iron Age. And the quick fixes of New Age are often enough … rash.

Most areas of life, eg “energy / energy saving”, are simply very complex and the question of problem solving is not always easy and quick to answer. An example that has been well known for 150 years is the so-called Jevons paradox: more efficient technical methods often lead to increased energy consumption in the sequel. That sounds like a paradox. Hence the name of this phenomenon … In the days of Jevon, Newcomen’s old, inefficient steam engines had been replaced by innovative developments by James Watt. Watt’s steam engine was celebrated as a “solution” because it was able to convert the then-scarce open pit coal into power and movement much more efficiently than the old models. In addition, the Watt’s model was so compact and lightweight that it could be mounted on wheels. With that the railway was invented and the industrial revolution took its course. And the consumption of coal exploded. And because the deep coal seams could now be pumped out of groundwater and mined with the new powerful and efficient steam engine, it was also possible to meet the increasing demand – for about a hundred years until it was over.

3 Guess : That sounds a bit bleak at times. Where is the positive?

Jürgen Windhorn : Yes, it may be that you first see black when you open your eyes. Because things are not as rosy as they are painted in his (New Age) dreams. But even black-sighted eyesight would be preferable to pink-eyed, closed-provided one is interested in what is called awakening in Buddhism. And black-eye is of course not the last word. But it may be a first step, a passage stage, on a path of liberation that does not lead through a museum but through reality.

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Approaches, technical and organizational approaches, for an ecologically and socially responsible way of life we ​​have. The missing technique is not the problem. And we know today – we can know – that more material possessions and more world availability (an expression of the sociologist Hartmut Rosa) does not make you happier. What we do not seem to know – or not yet enough – is: What is behind our almost obsessive-compulsive reactions, which demand more in every sense of increasing availability, always associated with resource consumption and emissions? Why do we do that when it’s proven we’re not happier on the bottom line? And what do we really want? What makes us really happy? These are, of course, age-old questions, but today we have them with a very different urgency than in the times of Bodhidharma and Hakuin. It is no longer just our little private luck or misfortune that is at stake, but the biosphere of a whole planet and the future of life in general.

3 treasures : What does “luck” mean to you?

Jürgen Windhorn : Can it be so easily expressed and said? Also, what Buddhism should be about, if not naive happiness, is not so easy to say. The positive that survives the loss of primary naivety, beyond optimism and pessimism, finds itself just outside of a simple happiness …

3 treasures : Away from the garden of life Steyerberg, in the middle of the forest, the ToGenJi, a Zen temple and home of the Choka Sangha as well as permaculture project, has emerged. Please tell me a little bit …

Jürgen Windhorn : The ToGenJi project is originally a Zen AND Permaculture project. It is about connecting the meditative path with a way of life that cooperates with nature. A path that was already crucial to the (Chinese) Zen tradition and that could also be a transposition of Point No. 5 of the Eightfold Path, the Right Act, in a highly industrialized culture. Similar to the practice and application of non-violent communication and mediation, which can be understood as the concretization of No. 3, the Right Speech.

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We also need, says Oldenburg economist Niko Paech, “real laboratories” beyond the need for improvement and exploitation, where we can practice doing “our thing” and not compulsively with emotional and material increases and projects react.

Such “real-laboratories”, for example, already existing ecovillages, for example, have brought important impulses in the field of spirituality and ecology into the mainstream, but these impulses were then taken up and integrated in the mainstream sense.

Out-of-court communication is subsidized to the “industry standard” and meditation by health insurances. Success is undoubtedly obvious, but it is not so easy to guess which part is a real success and which is a Pyrrhic victory. Why is it all so hard to see? The Buddhists have a concept for this effect, something “actually” obvious to recognize difficult: delusion.

However, as a rule, this term “delusion” is usually understood by us only as purely intrapsychic. No wonder, when the Buddhists – traditionally, in the late Iron Age of the Buddha also quite appropriate – was central to the human inner world. But even today, authoritative Buddhist teachers say: “Our home is the spirit.” Such as a French Buddhist teacher from the Tibetan tradition to visitors from the Colombian Highlands, who live in their homeland as probably the very last group of people completely separate from the industrialized world. The Kogi shamans from the South American mountains could not understand the explanation of the Buddhists. How can anyone believe that they were so surprised that their own homeland is in the spirit when it is obvious where and how and what we all live on …?

Our industrial life, which is still largely fueled by fossil energy sources, is, as the bottom line shows, the manifestation of a kind of great perfected illusion because it simply can not be sustained in the existing form. So, in a sense, as a material transformation of the mental fetter that has grown into the global dimension, from which the exercise of Zen in everyday life should liberate us. From this illusion, or better: to awaken from this dream (in the double sense of the word!) – after all, the “awakening” is considered the ultimate goal in Buddhism – but today seems very much required. Because the mere acknowledgment of the fact that our obsessive attachment to the prevailing dynamics of growth in a dream – which is increasingly becoming a nightmare – are, making this dream at least lucid, is hard enough for us. And the question of how today a liberating-looking Zen could be possible in everyday life, taking into account point no. 5 of the Eightfold Path, has thus become a kind of meta-koan.

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3 treasures : Can the Zen Path and the Zen practice help us to find an appropriate answer for us, for today?

Jürgen Windhorn : Yes, that’s the question. What is the – real – alternative? What is the outcome of the self-inflicted immaturity towards the paradigms and ideologems that govern us? It’s not so hard … – Any relationship, any relationship between people and any relationship with the world that helps me to really transform things into anything and any relationship where people and things touch and talk to me in their own way – independent from questions of usability and making available – is already located and moves beyond the prevailing paradigms and ideologems.

It may also be that we experience such deepened “resonance experiences” (as Hartmut Rosa calls them) in our work, also in working through oneself; Every craftsman and every really creative person knows this, that one loses himself in a job, is fully absorbed in it, and afterwards realizes that while it was most satisfying and profoundly fulfilling to do so, no one will even be a tired Mark give for it. If you experience that, then you have at least once experienced outside of the prevailing ideology of usability … Such experiences and relationships are always highly personal and their depth is usually inversely proportional to the extent of their usability and availability. And, by the way, this resonant and deeply receptive world attitude is not plannable and can not be produced like an industrial product.

3 Treasures : So, less “wellness” and more “real revolution”?

Jürgen Windhorn : The idea of ​​taking a break from the hamster bike and then putting in a carefully planned summit or depth experience in nature or at a meditation weekend on weekends, so that you can devour it during the week, usually works Not. Resonance and depth experiences refuse just the increase as well as the planning and usability. The approach of understanding nature – external as well as internal – as a resource that can be calculated and used as it pleases, remains biased in the paradigm of the usability of all things and beings. The point, of course, as everyone knows, is that the value system of everyday life is different from the one that results from real depth experiences. And, as the half-century-old history of the New Age shows, attempting to “save”, improve, and heal everyday life has, often enough, resulted in the useful tools of the spiritual traditions being absorbed in the mainstream sense and accordingly were used.

The longing – and perhaps the satisfied desire – for resonance and depth experiences beyond the mainstream’s need to increase and exploit is not enough. If we do not become aware of the rapid changes that our ecologically unsustainable lifestyle produces as collateral damage, then soon we will be able to experience less and less resonant and profound experiences, because the nature one could still experience and ultimately the basis of all human beings Experiences, withdraws and preserving the status quo becomes more and more complex and expensive. Alone, to name but one example, the measures that will become necessary in the foreseeable future for coastal protection and the global rebuilding of the big ports, on whose function the global economy is based – even if one assumes for the time being only a sea-level rise of 1 to 2 meters – can easily require half of all human and material resources in the construction sectors of coastal regions. However, a functioning global trade is a prerequisite for supplying us with the resources and the high-tech for our regenerative energy plants. This is just a small example of the enormous changes that are coming to us, at the latest to the next generation.

” The Mantra” More, more, more, – growth, growth, growth “does not really seem to represent its solution “

“Productive” activities within the growth-driven industrialized society often lead to increases in things that turn out to be ineffective. Least of all happiness. As a connoisseur and experienced in the Zen tradition, we could now on the basis of such a statement with the ready walking staff on the table and say: “Hah! All in vain. An effort for nothing at all! “, And then, laughing happily, shoulder the backpack and take a swinging step on our way. And in Rinzai’s time, that would have been an appropriate Zen reaction … – Unfortunately, we are no longer living in Rinzai’s time. And not even in Hyakujo’s world. In our world, that is, in a world where every day of participation in industrial work means a day of diminishing the quality of life of our descendants, Hyjakujo would aptly say, “One day of work is a day without food!”

3 treasures : Does it mean to go the Zen way of living in a monastic structure after all? Will not a Zen in everyday life really work?

Jürgen Windhorn : No one says that a Zen path, if it is not limited to museum-worthy psychotechniques, is simple. A Zen pathway that includes things around us today, such as the first generations of Chinese Buddhists who have included the art of horticulture and self-defense and calligraphy in their path – and successfully – what would such a path be Include today with us – and through us? What forms of renunciation and what forms of liberation would it mean for us today if we did not want to be museum administrators of a millennial tradition, but open-eyed living practitioners?

And the reply: ” Begin with you, first sweep in front of your own door, look first into yourself, first make peace with yourself before you look at the world, ” – this answer is always correct and never complete , Not completely, because the “I”, the “in me”, etc. today, in our present range of effect and “power” something completely different means, as to Hyakujo or Hakuin’s times. This also means awakening: awakening to the realization of the physical, the industrial reality in and by which we live. Even if we agree that this reality is far from the last. But who dares claim to be on the way to the ultimate reality of denying the elephant in the living room at the same time?

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Jürgen Dai Yu Windhorn is the Dharma successor to Christoph Rei Ho Hatlapa. He lives and works on the grounds of ToGenJi, on the edge of the life garden Steyerberg and supervises the area permaculture. In addition, Jürgen Dai Yu coordinates the podcast of the Choka Sangha and writes the blog Hudewald – Notes on the connection between spirituality and ecology.



Zen and Sensory Awareness . Different in form and practice, both of them are simultaneously characterized by a wonderfully enriching relationship, which was also reflected in the encounter and interaction of Shunryu Suzuki Roshi and Charlotte Selver . The following interview is an excerpt from an interview conducted by Stefan Laeng as part of the Charlotte Selver Oral History and Book Project . Yvonne Rand is a meditation teacher and Zen priestess in the Soto tradition. She began studying and practicing Zen with Suzuki Roshi in 1966 and became Dharma successor to Dainin Katagiri Roshi.

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Yvonne Rand : The first time Charlotte Selver and Suzuki Roshi taught together in San Francisco in 1967. It was their first meeting ever and they did everything together. He led a part of the day and she led a part of the day, and he was then fully attending. His students noticed that. Oh, so this is a teacher we should pay attention to. On the other hand, there were also some students of Charlotte who were attracted to Suzuki Roshi and his teachings.

I remember one of Charlotte’s first sensory awareness workshops in Green Gulch. She had some big stones with her. She asked us to lie down on the floor and place the stones on different parts of the body to bring attention to the body. Suzuki Roshi was thrilled with all this. Even today, we Americans are paying attention to the region above our necks. I think he was very happy to feel this affinity and togetherness in their way of working.
For Suzuki Roshi, who loved stones – he was infatuated with stones – it was clear that she had something to offer that was missing. Here was someone who used stones in their work to introduce their students to a kind of awakening of the senses and corporeality that allowed each and every one of them to become aware of their own experience.

For a Japanese Zen priest in the US, body-based work and practice was unusual at the time. It was rare to find a Westerner who offered a job like Charlotte and who so harmonized with Zen and his own experiences. I think sometimes he was pretty lonely. Of course, he had a close connection to his students. But the collegial connection with a teacher just has another quality. He probably found confirmation in that as well.

Most American Zen students had a penchant for dogmatism – as if some people had blinders. If Zen practice was not strict and formal, then it was not Zen practice. But if you look back on the history of Zen in China, Vietnam or Japan, there were always the nerds and all the different forms that are recognized as an expression of Buddhism, of Zen in particular.

My impression of Suzuki Roshi was that it was very clear to him that sensory awareness is a spiritual practice, one that lets people experience how to wake up from the neck down. In a way, Charlotte’s teachings later became integrated into our community in their lives, which was otherwise focused primarily on the Buddhism and teachings of Suzuki Roshi. Charlotte and her students felt that there was a relationship and that’s what the Zen students felt.

I remember a conversation with Suzuki Roshi about his experiences with teaching Charlotte. He said something about how she brought the elements of a ceremony into her work, a body-oriented ceremony.

Stefan Laeng : It is interesting that you mention the importance of ceremonies and rituals and how Sensory Awareness and Charlotte had a part in it because …

Yvonne Rand : That was Suzuki Roshi’s point of view.

Stefan Laeng : … Charlotte avoided ceremonies and rituals.

Yvonne Rand : Well, she did and did not do it. It could be argued that a meal on the terrace at their house in Muir Beach – under the guise of ‘let’s eat together’ – was all about a ritual or a ceremony. In my mind, dining with Charlotte and Charles was a sacred practice, a spiritual practice. That was very clear to me. That was one of the things that I appreciated about Charlotte. Because I felt there was a way in the Suzuki Roshi – how can I say? I felt that he was always present when I went up to her house to eat with Charlotte and Charles. I think Suzuki Roshi would have liked that. To some extent, it was the way Charlotte had set up her house, how she wore clothes, all the things she did during her lessons, and how she designed the workroom. There was always a ritual element with it.
Besides, I think Charlotte might be the first person to endure when things did not all fit together on the dining table. The plates do not necessarily match, the silver cutlery certainly did not match. The napkins did not fit or fit. So this too was a kind of game. I have never experienced that she was attached to a need for perfection. She really wanted to make room for the special in each person. This sense of uniqueness really embodied her, I think.

Stefan Laeng : Yes, even if it did not seem to matter whether things fit together or not, it was not out of indifference.

Yvonne Rand : It was not chaotic. The result was always harmonious. She had a strong sense of staging. And I believe that this sense of aesthetics cultivated Charlotte, which suits Suzuki Roshi. There he felt a real relationship with her. This shared enthusiasm was a real gift for him, a form of friendship. I think that was one of the reasons he was so benevolent and keen to teach his students.

Recently, I thought of a sesshin with Suzuki Roshi, and Charlotte also came to mind. He said to me, ” It is right that sometimes I am the teacher and you the student. But it’s just as true that sometimes you’re the teacher and I’m the student . ” About a year ago, I drove him back from Tassajara after a Thanksgiving meal. We arrived at Sokoji (the San Francisco Temple) at about midnight or one in the morning. He slept all the way. That was normal for him. And of course he woke up fresh as spring and started giving me a lesson of confidence. It started with, ” I do not trust anyone “. He worried about his students because he felt that they were so eager to trust him. And he said, ” But you are on the wrong track. Sometimes I’m trustworthy and sometimes not. How about you trust yourself? Why are you projecting this on me? “

Charlotte had a certain inclination to – the word that comes to my mind does not quite fit – a penchant for mischief. A predilection to be naughty, a little cheeky and playful, just like him.

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I drove S  Uzuki Roshi often to Tassajara. And once, at the top of the ridge, before we drove down to Tassajara, on the other side of a barbed wire, ferns grew in the pasture. They were still young and rolled up, they are called Becherfarn / Ostrich Fern. At this stage, they are a real treat in Japan. Suzuki Roshi said, “Yvonne, stop. Hold on”. And he pointed over and said, “I want you to bring me as many as possible. Do you have something where you can put it in? “And I replied,” But Suzuki Roshi, there is a big ‘No Passage Sign’. He said, “Ignore it!”

Stefan Laeng : I laugh because I did exactly that with Charlotte.

Yvonne Rand : Exactly. That’s what I mean. Both had this rogue. So he set his foot on the barbed wire so I could slip and then he went back and sat in the car, cranked down the window, gave me instructions as to when it was enough. That was when I had decimated almost all the ferns. And then he said, “Ok, we have to go to Tassajara quickly now. Driving so fast “. And then he went straight to the kitchen and made Becherfarn / Ostrich Fern soup. He was so happy that he could hardly stand it.

Stefan Laeng : That could have been Charlotte.

Yvonne Rand : Yes. I think it’s – how can I say? When Suzuki Roshi saw the fern, there was this spontaneous enthusiasm, enthusiasm and excitement – he was almost drooling, he was so excited. I think they were very similar in this kind of physical expression.

In terms of my own teaching as a Zen teacher I am often seen by traditionalists as an eclectic but in my opinion this is absolutely not true. Somehow there is this notion in which the Japanese Zen tradition is misunderstood as being decoupled from the body. The work of Charlotte and Charles was part of Zen’s opening up to the somatic realm in America, that attention was once again anchoring in the physical, in the senses, in a way that came from Europe, not from Asia.

Stefan Laeng : So would you say that what you have learned from Charlotte is affecting your work today?

Yvonne Rand : Absolutely. Charlotte helped me to understand that especially for us westerners, who like to put so much emphasis on thinking and disregard or disparage physical experiences, it is important to recognize how reliable body sensations are, just as thinking can be but often it is not. She made it possible for me to appreciate the experience of doing walking meditation and actually having your feet in contact with the ground. In this context, I really think about Charlotte. The perception while walking to feel the movement of air in the room. Many meditators are so in their heads that they wonder if you say that. What are you talking about? I believe the essence of Charlotte’s work was to give our attention to everything through the senses. And the fact that she drew on her own experience as a Westerner and a Western tradition is of great importance to me.
I think she was an important person for those of us who had the chance to work with her while practicing Zen. In a way, her work brought everything to life. There was no chance of her falling into rigidity.

Charlotte Selver was born in 1901 in Ruhrort / Duisburg. From 1921 she trained as a teacher of expression gymnastics with Rudolf Bode. After getting to know Berlin gymnastics teacher Elsa Gindler in 1923, her work has changed profoundly. Gindler developed in the time together with the music pedagogue Heinrich Jacoby a way of working, which broke away from prescribed exercises and the students in working groups to a probing exploring their behavior, so as to develop their potential autonomously and authentically. Charlotte Selver has adopted this approach and made it her own over many decades. As a Jew she had to leave Germany in 1938 and made a name for herself in the USA as a pioneer of the “Human Potential Movement”. Sensory Awareness, as she called her work, was from the 1950s onwards of significant influence on many of today’s more well-known somatic ways of working. Her encounter with leading Zen teachers in the US at the time marked both her and the development of Buddhism in the West. Charlotte Selver died in 2003 in Muir Beach, California.

The San Francisco Zen Center was founded in 1962 by Shunryu Suzuki Roshi ( 1904-1971 ) and his American students. Suzuki Roshi, a Japanese Zen priest of the Soto line, came to San Francisco in 1959 at the age of 54. A respected Zen master in Japan, he was impressed by the seriousness and quality of the “beginner’s spirit” of the zen-interested Americans he met and decided to stay. (From the website of San Francisco’s Zen Center. More info at: www.sfzc.org )

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Yvonne Rand is a meditation teacher and “lay housekeeper” Zen priestess in the Soto-Zen tradition. She began studying and practicing Zen with Suzuki Roshi in 1966 and became Dharma successor to Dainin Katagiri Roshi. Yvonne was secretary of the San Franscico Zen Center in the ’60s, chairwoman of the’ 70s and chairwoman of the ’80s. Other key teachers included Maureen Stuart Roshi, His Holiness the Dalai Lama, the Venerable Tara Tulku, and Shodo Harada Roshi. Her main practice is Zen, enriched by the practice and teachings of Theravada Tradition and Vipassana. Yvonne Rand also incorporates insights into psychotherapeutic traditions into her work. At the same time she explores the importance of art and gardening as mind training. She is married, is a mother and gardener. (Further information at: www.goatintheroad.org )

The original interview (English) and further information on the Charlotte Selver Oral History and Book Project by Stefan Laeng : www.charlotteselverbook.org

For the Sensory Awareness work with Stefan Laeng : www.pathwaysofsensoryawareness.com

Zen & Sensory Awareness Workshop with Stefan Laeng from 19.10. – 21.10.2018 in Hesseln / Leubsdorf (near Bonn) : www.zen-sensoryawareness.de

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While Zen gives us a mature form in which we can explore and forget each other, Sensory Awareness invites us to discover, by tentative tasting, what something wants to be.


” Do not believe what society tells you, do not believe what your parents tell you, but make your own experiences and explore your true self “

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The first punk fanzine, the own band with rudimentary equipment and a punk manifesto. In MY BUDDHA IS PUNK , the spirit of optimism is directly felt …

But punk and Buddhism, is that even possible? For me personally, as an aging punk and Zen monk, this was a tricky question for many years. Always in search of truth and authenticity, there was often a slight doubt. Until one day people like Brad Warner or Noah Levine and Dharma Punx appeared on the scene, conveying the Buddha’s words in their language. Even with Abbot Muho I mean between the lines to read in which circles he has moved in recent years. The above question I can now answer with an absolute “YES!” So I was curious to see the movie MY BUDDHA IS PUNK finally in the cinema …

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Kyaw Kyaw , a 25-year-old Burmese punk, grew up in Myanmar’s military style of writing, which is slowly finding its way to democracy after the “Safran Revolution”. He dreams of the breakthrough of the punk movement in Myanmar and tries, along with the members of his punk band, to draw attention to the ongoing human rights violations. Especially against the Muslim population, there are always riots in Myanmar. ” Muslims are being made a scapegoat to distract from other issues, ” says Kyaw Kyaw. ” These violent conflicts are intended to give the impression that without the military in Burma there would be no order. People should think that the military provides peace and security. ” With his music and demonstrations on the streets, Kyaw Kyaw criticizes the ongoing civil war and the persecution of ethnic minorities. He travels the country spreading his own philosophy among the younger generation: a symbiosis of Buddhism and punk that rejects religious commandments and political doctrines.

Time and again the group of punks discuss their ideas about punk, their values ​​and the teachings of Buddhism. On a long train ride, KKRR (Kyaw Kyaw Rebel Riot) talks to people about Buddha and they listen intently to what this young man has to say.

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One thought during the movie was that you just need to exchange the words ” punk ” and ” buddha ” and it would be the perfect instruction of a zen master.

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Members of The Rebel Riot Band say, ” It’s easy to complain but it’s better to do something “. Together with Food Not Bombs Myanmar , the punks from Yangon distribute food to the homeless.

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They’ve got mohawks and studs. And they’re feeding the hungry. They’re the punks of Yangon.

” Wisdom does not exist only where one expects it ” (Michael A. Schmiedel)

As part of the network of Buddhist groups in Bonn MY BUDDHA IS PUNK ran on Wednesday, 22.02.2017 in the cinema of the bread factory in Bonn Beuel. A great movie, to whose NRW premiere many came, a mixed audience of Buddhists, Punks, punk Buddhists and Buddhist Punks …

The film by Andreas Hartmann is a fascinating portrait of a rebellious youth culture in the midst of a restrictive, conservative and deeply religious society. Worth seeing!!!



For movies about meditation, you may be divided. In any case, documentaries that accompany people on their journey make me curious. So I was in the cinema yesterday afternoon and watched STOPPING – How to stop the world .

STOPPING … is a film about meditation, its forms and practice. He accompanies four fairly “normal” people, between Berlin and London, who are in great demand in everyday life and therefore seek the silence and tranquility of meditation. In retreating to themselves, in focusing on the elemental, they want to find the strength for their everyday lives.

There is, for example, Friedrich, an anesthetist from Berlin. He travels to the Allgäu and gets to know vipassana meditation in the Buddha House. Dorothea, an editor at a scientific publishing house, attends an eight-week MBSR course in London – a mindfulness meditation to reduce stress. Uta, mother of three, wants to be more relaxed with her children. Through anthroposophical meditation she discovers the living in everyday life. Nico, a theologian, visits a Zen sesshin in the Schönböken monastery north of Lübeck. There he practices zazen, the practice of sitting still.

Amongst others, Bahnte Nyanabodhi, Dr. Paul H. Köppler, Fred von Almen, Agnes Hardorp and Thomas Mayer, Ludger Tenryu Tenbreul, Marie Mannschatz and Father Anselm Grün. The beauty is the great simplicity, which all describe as the basis, as the essence of meditation.

The ideas and wishes of meditation beginners or even reports of other meditators, I always find exciting. Interesting was, inter alia, a statement by Friedrich from Berlin at the beginning of the film. On the way to Vipassana meditation in the Buddha House, he wondered if the class could raise too many questions about whether meditation could question his whole life. His answer, whether he wanted that, was clearly “no.”


I remembered a saying by Zen master Roland Yuno Rech, who insists on discovering the true dimension of zazen (meditation). He says, “There is the Dharma of Samsara, and there is the Dharma of Nirvana. In the Dharma of samsara, we are still concerned with personal well-being and a self-serving purpose of meditation. But this well-being is fragile, limited, exposed to impermanence, and depends on the circumstances of the circumstances. The Dharma of Nirvana is the search for a deep liberation from samsara. This Dharma makes it possible to free us from the Three Poisons “.

I think every motivation is good for getting on the path of meditation. Almost everyone starts the quest out of necessity, may have arrived at the end of another path, is stressed, has a need for rest, and first of all wants more ease to come to life. And maybe at a later stage, the question arises of the next step, which can then be a true inner revolution …