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singing in praise of Buddhist Truth

first Quest for the truth.
If we at the present time the Speak truth,
I ask myself whether there are probably many people who laugh at us.
They will certainly be very strange
fact that there are actually some people in the world,
who believe in the existence of truth in this world.
But I am firmly convinced that it is the case.
If we do not for the truth in the world, strive for
And they did not exist, I did not want to live here longer.
It would be totally irrelevant and it would be totally useless,
to live in this world.

second Deep instinct of man to the pursuit of truth.
We are very lucky that we as human beings were born. So I think
that we humans have a great interest
search for the truth.
why I would like to encourage myself,
to strive for the truth. The
is indeed the most enthusiastic and most exciting life for us. Clearly there are
economic problems in our daily life,
But Master Dogen says, if we are committed,
Are the rewards for our work across 3rd from itself

Clarification of the Buddhist philosophy . Fortunately, I've
the monthly retreat of Master Kodo Sawaki
In Daichu-ji in Tochigi Prefecture visited in October 1940, and
heard his lecture on Fukan zazen-gi for the first time

At that time Kodo Sawaki said loud and clear:
"The right (political) wing is wrong and
The left (political) wing is wrong!"
When I heard this at that time very rare clear statement
I thought that his statement is certainly true.

have

Then I started to study Buddhism and especially the thinking of Master Dogen.
And then I began to practice zazen each day to read and master Dogen's work.
I began to hold lectures on Buddhism itself in Japan and other countries
and have written many Buddhist books, in Japanese, in English, etc.

After I had understood Master Dogen's Buddhist thoughts completely
And that was forty years necessary to master Nagarjuna
mulamadhyamaka I have studied in Sanskrit (MMK, song of the Middle Way).
And when I had it studied a total of fifteen years, I realized the highest importance on 13 of MMK October 2008.
I realized then that the highest truth in the universe clearly exists on this earth and

And that it should be recognized by all people, exactly.

The highest truth in the universe must be exactly the teachings of Gautama Buddha.
It contains the theory of the four philosophies of life
of the law of cause and effect,
The philosophy of action at the present moment
And the reality of the universe (Tokyo on October 21, 2008)

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the book. Encounter with the True Dragon

I am pleased that now the German translation of the book "To Meet the Real Dragon" is ready. The book can now be ordered in any bookstore. The entries in the internet for online ordering, for example, to Libri. Amazon.de and de, 24 November this year will be available.
is the ISBN number: 978-3-941380-00-4
order: eg Libri or Amazon

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reopening of the British Blogs

Because I the great work of Master Nagarjuna: had " song of the Middle Way" (Mulamadhyamakakarika, MMK), translated into Japanese, I had the English blog for about six months leave to rest. Since I have now completed the translation, I would like to proceed with the publication of the blog. The main contents of the MMK are very compact, and I hope, clear explanations of Buddhist teachings in the form of short verse.

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Act in the moment: the core of Buddhist teaching (part 2) From the book: "Meeting with the True Dragon", released in late November 2008 in the DONA-Verlag)


Q & A:

know why we time not in the way as it is on your statement in reality?

I think, lies in your question itself is a problem. The problem, which is actually really "experience". We have the inclination, thought, evaluation and interpretation of experience with direct experience of the real confused. Our usual view of time is such an interpretation and thus a rational explanation and evaluation. We can not really experience the past and the future as we can learn little. We can both think, but this is an activity of mind and not the real experience. In contrast, the present moment we can not really think, but really learn. We can isolate a moment and not in the usual sense observe and study. We can only live it and directly experienced. If we really fully live in the moment, there is no reality in this "time" because it is the only time in our thinking. The moment exists in reality. The moment can we experienced as reality, as we the past and future can only think.

I find it helpful to the relationship between our ordinary conception of time and Gautama Buddha's teachings to understand the fact that we remember the definition of a line in geometry. According to this definition is the line a number of points. Each point is, separately and independently, but the connection of points, one beside the other, gives the line. The points themselves are not a line, but if you look from a distance, they appear as a continuous line. In the same sense, the present moment, a point and if we see many moments with the mind, gives the impression of a line: the long and seemingly continuous line of our usual conception of time from the past into the future.

When we think of the time, this is in fact a process of thinking. If we live the time but directly and learn, then we act and not think. Unfortunately, we tend to use more of our time for thoughts and ideas than in the simple and direct action. We are too preoccupied with thoughts and are very active with the mind, as we see what is really going on. There will be no quiet areas in our lives. All gaps are filled in with our mental "chatter". I think this is the reason that the usual rational Interpretation of the time seems so real. We have lost our ability to distinguish between the imaginary and the real world distinction. We have determined to learn this skill again.

We need space in our lives so that we can win back the importance of direct experience. We must return to the real world, the world of the moment: the here and now, that's the reality.
It's still hard to understand for me that the time consists of separate moments. We move and act, our actions seem fluent and coherent. The Buddhist teaching is in my view, in contrast to this simple observation of life.

When we watch a movie, a video or a DVD move, the characters are very natural and flowing on the screen or on screen. It never seems like we really saw a sequence of individual images, but just as it is. A film is a long strip which is divided into many separate images. Each image is a complete and independent image and has no direct connection to the previous or subsequent picture. But when the movie plays through the projector, the gaps between the images disappear and we see the scenes look at the movements natural and fluent. This is because our eyes, the individual images can not see separately.

why is the Buddhist doctrine of the time not really at odds with our sense impressions of the world. We must remember that the moments of our lives are very short and quickly over. If they light up and pass away, our life is progressing smoothly and fluently, moment after moment after moment.
In relation to the rapidity of the moments to come and go, we seem relatively sluggish and slow human beings to be. It is difficult to see how we can act freely within a single moment.

I think the scientists, the brain and nervous system To study could discuss your exact description. It is certain, that the nerve impulses are transmitted through the body with a certain finite speed. In any case, we should realize that what we normally perceive as a continuous process, a complicated series of many individual actions is. Each of these individual actions occurring in a specific moment in time and in many cases there is examining the possibility of decision and choice: A decision to do something or something is not done, like right now.

These decisions do not usually get into the consciousness. They are unconscious, spontaneous and direct. Just as the spontaneous Decisions such as a baseball player who can verify his movement because of the shortness of the time barely conscious and controlled. Similarly, the intuitive decision of a photographer, at a given moment to make a snapshot. We make countless such decisions every day and these simple and direct decisions relevant to the conduct of our lives.
course, an act usually follows a different story if we act according to the usual patterns. In this sense, we are bound to the past and this corresponds to the running sequence of cause and effect. For this reason, it often seems as if we had no choice, no control over our lives, but we have to choose, in fact, this possibility. Every moment of our existence gives us the opportunity to choose our path. We can control our destiny and our aim in the present moment. This is our freedom and we should use.

sometimes I see our freedom in the actions of the moment with a pearl that is balanced on the edge of a razor blade. It is perhaps a strange picture, but imagine Just imagine the edge of a razor blade. Now put a bead on the edge and hold it with your hands in the balance. How the pearl will drop if you remove your finger? We can not predict is not it? The result can be determined by the smallest breeze or a different impact, for example, by the slightest touch of your fingers. I believe that life is like the people at the present moment this pearl on the razor blade. Everything is very variable. The direction can be changed at any moment by a small effort of will. This is the power of choice and freedom in the present moment. In such moments we are truly free: free to choose to act freely available free at our own path in a complicated world. This freedom to decide right now, we need to use.

According to Buddhist doctrine the present is the only real time, right?

Yes, yes, yes.

Therefore, the future is only an idea and an illusion?

Yes.

And the past is just as only a memory?

Yes, in a certain way that's right.

Then the law of cause and effect is also not really, right?

Well, we can express this may be so, but let us be clear about what we mean by "not" really mean. From a Buddhist point of view, cause and effect is not something that actually exists physically as Matter or energy. We see it more as a theory or explanation. We appreciate this theory as a very useful tool to better understand many things in our lives and we accept the theories of scientists and others who base their findings on the basis of cause and effect.

But at the same time we should remind ourselves that cause and effect is in itself a theory. We can not confirm the existence of cause and effect in our real lives directly and verify, because our real life consists of moments of presence. At this moment we do not have time to pay attention to cause and effect, no time for detailed analysis. Our real life is action, we act here and now.

Therefore your question brings us back to the problem we have dealt with before: the different possible views of the world. If we look at life as an idealist, the universe is something eternal and unlimited. Then the foundation would be the spirit of reality and the reality of the spirit can with the law of cause and effect coincide or not. We might then be at any time and always free: the moment in the future and even in the past. Materialists analyze objectively, on the other side all the facts and perhaps scientifically. For them, everything is finite and bound to cause and effect.

the science and rational thought see as their allies, as their major source of the confirmation of their faith and belief and they refuse often unscientific to treat issues such as the moral choice and human freedom in general.

For Buddhists the views of the idealists and the materialists are taken separately, are both wrong, or better said incomplete and unilateral. Buddhists are not seduced by the unsolvable mystery of eternity, yet they are discouraged by the harsh and negative facts on this earth. The questions and ideas to the attention of their idealistic and materialistic Contemporaries claim to direct them not on their real life. This content is the real life as it appears in the present moment. At the present moment they can act, they can do something.

here and now to do something is, in fact, the only thing that is really possible, but that's a lot. This is our life. This is our reality. Therefore, we act. We choose and decide to do or not to do something and while we make such decisions, we find true freedom and joy in our lives. Buddhists do not hear of course, to wonder and to have ideas. They make their Plans for the future and remember the past as everyone else. But unlike their idealistic and materialistic contemporaries are not captured by the views that separate those from each other.

you see the idealism and materialism as important tools with which one can interpret certain aspects of life and universe, but they refuse to get caught up in the dogmatic and contradictory views on. They have a clear view that sees things from a perspective of balance and recognize what is really important in every life situation. Therefore, Buddhists reject cause and effect does not have nor the fatalistic view that everything in life is inevitable and already sets. Just try to do their best moment by moment and know that they are both free and bound, and thus they can meet live and act.

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action at the moment: the core of Buddhist teachings (Part 1)
(From the book: " encounter with the True Dragon ", released in late November 2008 in the DONA-Verlag)

Discussion in the previous chapter, the important question of action and human freedom has touched. Gautama Buddha taught us to respect the pledges. He taught us to act rightly and to do anything wrong. Such Lesson seems to presuppose the freedom of people to act, because if we are able to do right things, we must be free and we can decide. But Gautama Buddha taught us the law of cause and effect.

He taught us to see how the things of the world actually come about and how they are related. Nothing comes without cause and in isolation from other contexts. All things are connected and interdependent. Our life and the universe itself are generated by an enormous number of chains of causes and effects. Where there is such chains, expand and overlap creates an interconnected network of causal relationships, a network in which the universe itself is involved. As there can be networked in such a universe the freedom to choose and do the right thing?

This is philosophically a big problem. We have a deep feeling that we must be free, but if we look at the events of our lives and see the world around us, we will have to doubt it. Can it be that this freedom is an illusion? In the Western world is the problem of human freedom, in fact, the center of philosophical questions, controversies and discussions. For almost three thousand years the great philosophers wrestle with the conflict between free will and determinism.

Religious Guides and idealistic thinkers are usually the fact that we are essentially free. They see us as masters of our own destiny. How we choose and how we decide is the defining element of our lives. So we can choose between good and bad, right and wrong, between spiritual awakening or material desolation. The body may be subject to certain physical laws, but the spirit is free for ever. It must be, in any case, they believe.
materialist philosophers say exactly the opposite, namely, that the idea of human freedom wishful thinking and illusion. We are therefore not truly free. Our actions, our lives and even our thoughts be determined by our genes, our family, our education and our society, etc. The course of human history, according to them is only the development of the law of cause and effect, freedom is only a beautiful illusion.

The philosophers have these two schools of thought developed in each impressive and grand theories to support their view. They urge us to take sides, so that we can see the "truth . But many of us prefer not to define it because we feel that such a choice is ranging between the extremes of too dogmatic and too far. If we take the teaching of the idealistic philosopher suppose we'll have to question the explanations of natural science and the reliability of our own senses.

If we want, but on the side of the materialist philosophy and believe that the law of cause and effect is always valid, we may have to deny human freedom and the possibility of morally right action. It is indeed a difficult choice. We would like to find a compromise, a way out of the dilemma, but there is indeed no immediate way out. We need to see this fact, too. It is a fact that we can not really believe in freedom and at the same time the law of cause and effect because they contradictory and incompatible.

Some philosophers have dealt with a truth that is inconsistent across the choice and the contradictory belief in freedom or causation is. By using the logical conclusion of the dialectic, they have tried to replicate this dialectical principle of the interplay between conflicting opinions in the field of thought to the field of development of the whole world. You tried with varying success, to find an alternative to the dogmatic positions of the dualistic thinking of idealism and materialism. By

have used alternative views and approaches hoped them to come from the realm of irreconcilable differences to a more mobile and less fixed conception of reality: A one-tier approach in which the separate world of subject and object in a view of the whole is brought together to share a vision of perfection and unity.

Unfortunately, such a view is only a vision, a kind of image. Dialectical thinking is just that: a form of thinking. It is limited to the field of mind and thought. In the area of the mind but it is quite impossible to escape the dualistic world really. While the dialectic is an excellent method of logic, were the philosophers who used it, hardly in a position to which the method inherent to cross borders and avoid the associated errors.

The great philosopher Hegel used the dialectic to summarize more than a thousand years of the idealism of Western thought. He developed a model of humanity and the universe, which saw the mind as the fundamental reality of all things and called it the world spirit. On the other hand, philosophers such as Marx were based on the dialectical logic, but rejected the idea of the mind as the basis of the universe from. They argued that all things are caused solely by matter and energy and have developed in their present form by the irreducible action of the law of causation.
In this way, the controversy continued and the arguments were always more subtle and complicated, but the basic conflict remained unfortunately. No philosopher had found a dialectical method to overcome the separation of mind and body. There are with us still great confusion about these basic questions of life. The solution of the fundamental philosophical problems such as the antithesis of freedom and determinism, we are still not yet come closer.

If the great philosophers were not able to solve this problem, the question arises whether we may hope to come even further and to find the truth. In fact, I believe the truth to us all through the teachings of Gautama Buddha is accessible. He lived in a simpler time. The philosophical thinking was not developed so far and refined, but the problems faced by the people faced were not fundamentally different from those facing us today. He was an honest man who tried the conflicts that divided his heart and mind to solve. He was fully aware of the problem of freedom. He searched for many years after full freedom, which at that time was promoted by various religious thinkers, but it eluded him again and again. He could not escape, for example, the effects of past actions and he could not get the impact of the real facts in his Ignore life.

why was the central problem of Western philosophical history and the central problem in the life of Gautama Buddha. Was the spirit of asking people and looking for compliance can be the highest power in the universe, or were the people for ever by the physical laws of cause and effect established? Gautama Buddha fought a long time with this problem. His efforts to resolve this inner conflict of life led him away from the purely philosophical discussion to a materialistic experimentation phase and pure enjoyment.

Finally he found a life of simple actions, a life of work and a life of simple Actions. In such a life he discovered the solution of the problem that plagues us in the modern world still. The solution to the problem of freedom developed by Gautama Buddha directly from his own experience. His teaching was so simple and direct, but also very grounded. If we understand how the conflict between freedom of Gautama Buddha on the one hand and determination by cause and effect on the other hand, resolved, we are the core of Buddhist teaching can understand itself.

What about now bringing his solution? As I have already said, Buddha was an honest, sincere man. He was very attentive to what he can do in his life and what it should. He thought a lot about moral issues inside and discovered that the time was an important factor. When reflecting on past actions, he realized that some actions were wrong. He regretted the mistakes he had committed, but also realized that this does not regret the situation really changed. He was entitled to that prior act was not irreversible. He could never return to the past in order to avoid the previous mistakes. This was very depressing for him. drew

as Gautama Buddha his attention to the future, he became aware of another feeling. The ability to act correctly in the future seemed realistic. But he began such a hopeful to distrust feelings and found out that they were based mostly on dreams and illusions. He had many hopes and plans, but he recognized that such dreams in the future could hardly be fully realized, because the future was even an idea, a thought. It was something that existed only in his mind and had no reality and substance. You can never really live in the future.

Finally recognized Gautama Buddha that at one time, only the present moment and real. He could think about what had happened in his life that stretched from the past to the future, or would happen, but he could only live in the moment and really act. This was not only for himself properly, but for all people. In fact, everything in the universe exists only in the present moment. Therefore examined Buddha to the present moment. He studied the real-time, the time of actual existence. He studied real life, how was it moment by moment reality. He realized that thinking and feeling it most of the reality at the present moment led him away. In fact, it could only happen right in the moment of action that are broken down by past and future and the glory of being was there.

In a state of clarity, it was the time and the moment to know or to put it another way, the existence, as it really is. What he learned was now, now, now. Every moment was unique and complete and, if you like, perfect. Every moment was for the greatness and dignity in an independent, clearly separated from the past and clearly separated from the future. But a moment might never be fully captured by the mind, for he was too short and too volatile. He was just a flash, a momentary flash of something. This momentary flash was indeed all it was his life and it was the reality. It was the universe itself

This Buddha discovered that the Universe in which we live is really only at the moment and can be directly experienced. This discovery gave him a new perspective and new thinking about life and the philosophical problems he had in the past so much worried. He developed a doctrine which we may call the philosophy of the momentary universe. According to this doctrine is the time like a flash of light. When the light flashes, we appear and appear at the same time the universe. When the light goes out, we disappear and the universe as well. Our life is a long chain of such flashes of moments: a continuous appearance and disappearance of life, the universe and of ourselves

Such a doctrine is radically different from our conventional notion of time. We usually set the time before a clear line that runs from the distant past to the future. But such understanding is only a construct of the mind, an interpretation that is based on the memories and visions of the future. Such a rational interpretation focuses on the past and the future, but mostly neglect the present moment because this moment is here and now beyond our reflection and because, with the spirit and the mind can not be detected. The mind works with what he can, he travels from the past to the future and draws our attention again on the present time, although this is the reality. In fact, we live most of our lives in the spiritual world of our dreams and memories.

By staying mentally once in the past, and another time in the future, we will be dragged and in a world of ever-changing perceptions, memories and viewpoints in a world of confusion and contradictions. Philosophical doubt is to live an inevitable part of this type. We seek the truth in the patterns of past relationships of cause and effect, or dream of freedom and happiness in future days. We wonder what actually the world of our memories and the world of our dreams, the world of immutable facts or the world of unlimited possibilities real.

Gautama Buddha lived many years in this confused world of confusion. He had his own dreams and memories, his own painful doubts and philosophical questions. His life was built on similar ideas and assumptions such as ours, and he made strenuous efforts to resolve the conflicts that were caused by such ideas in his life. From a certain point on, however, he began to relax and live a simple manner. He discovered to practice the fulfillment, and through this exercise, practice zazen it reached a natural balance and a wonderful balance in clarity and peace. In this state of natural balance, he had the experience of time, as it really is. He took the real nature of time and understood them, and through this understanding, he overcame his earlier ideas and theories about his life and the universe.

He realized that in reality there is no real contradiction between freedom and the law of cause and effect. At the moment, in the present, he was free: free to choose his path, free to act or not to act. But the moment itself was not by any magic. He could only be the result a long chain of moments appear, which comes in its existence, one after the other, in the past. Thus, the past had created the opportunities that are included in the current situation and the moment here and now with the weight of the past and is influenced by it. As Gautama Buddha was thinking about the relationship between the present moment and the past, he was always the law of cause and effect are, but in real life here and now he was free at the moment. So he had the power to live according to his own intuitive decisions. His life was in this way but bound to the past, but at the same time free.

This was the solution that was Gautama Buddha for the contradiction between freedom and predetermination by cause and effect. At this moment we are both free and bound. It seems like a strange contradiction, a paradox, but it is the reality of our lives. Each of us makes such experiences in his life.
The Buddhist concept of time and the universe that exists only in the present moment is part of the broader doctrine of Buddhism on the action. Gautama Buddha said that life is essentially out of action in the here and now is. The life and action are therefore determined by two variables: time and space. "Here" is the determination of the place. "Now is the determination of the time. Our real life can not exist outside of the specific place and specific time. In other words, the situation is here and now our real life. Of these two parameters determining the time is harder to understand than the city and for this reason, the doctrine of a universe that continually arises in the moment, so important.

Master Dogen saw this theory as the foundation of Buddhism in general. In his writings he illustrated the doctrine of awkward angles and points of view and illuminated so all significant problems. It often seems as if it is a subjective and objective interpretation of the Reality rejects to a transcendent realism to make room. Such realism sees all things as they are right now here and now. Sometimes the theory is only implied, but often Master Dogen speaks directly from the moment of life and the universe. Such a passage is given in the chapter of the Shobogenzo entitled " The revival of the Bodhi-mind "

"In general, based the awakening of the mind and the attainment of truth on the instantaneous growth and decay of all things. If (all things) are not created instantly, and would pass again, could the injustice in the previous moment committed, was not going away. If the wrong that was committed in the previous moment had not yet gone away, the rights could not be realized at the moment. Only the Tathagata knows very clearly the duration of this moment. (They say) that the mind can create a spoken word at a time and that the language can express a written word at a time. This doctrine is also only the Tathagata, it is beyond the ability of other saints. Around the time when a man can even snap his fingers, there are sixty-five ksanas (moments), (in which each) of the five components of the human (skandas) comes and goes, but no ordinary This man has ever seen or knows it. Even ordinary people knew the length of time one hundred and twenty ksanas (moments). In the course of a day and night there are 6,500,990,980 ksanas (moments). formed (in all of them) and pass the five components of the human (skandas), but normal people do not exercise and do not know this. Because they do not perceive or know they do not give the Bodhi-mind. Who the Buddha-dharma does not know and does not believe in the Buddha Dharma believes not in the principle of momentary arising and passing away of all things and phenomena. Who the treasury of the true Dharma eye of the Tathagata and the wonderful spirit of Nirvana has been resolved, believes in the truth of the inevitable momentary arising and passing away of all things and phenomena. If we encounter the doctrine of the Tathagata now, we feel like we have not clearly understood, but we are aware only of the (long) periods of tatksana (one hundred and twenty moments) or longer periods and we only believe that the principle of true was.

Our inability to resolve all the dharmas of the world honored and our inability to know all the Dharma to the world Dear has taught is the same as our failure, the length of a ksanas (moment) to know: Students should never be proud of neglect. We are not only ignorant of the extremely small, we are extremely ignorant about the Great. Even ordinary beings see the three thousand times the world if we build on the strength of the truth of the Tathagata. In summary, it can be said: If we assume the existence of living in the center of existence and the average in the next living existence, all things move in a continuous chain, Ksana (moment) to Ksana (moment). How it ahead of the cycle of life and death, without stopping a moment, drawn independently of our intentions and desires and from the previous action in life.

with the body-mind that by this way the cycle of life and death is swept, we should immediately give the Bodhi-mind. The Bodhi mind is the desire to free others before we attain self-liberation. Even if we are on the way to give the Bodhi-mind, (but) give our body-mind is reluctant to be born will be old, sick and dies, in the end it is not our own possession "

. The words of Master Dogen seem rather harsh and uncompromising, but in fact his message is very compassionate. He shows us our real life situation. He urges us to wake up and see things as they really are. It is of course not easy, the habitual nature of our thoughts aside To check and it is not easy to overcome the usual notion of time, but the truth has a great power. If we use the power of the teachings of Gautama Buddha, the way we can, as we see the world change and we can also begin to turn our lives for the better really.

We live in the moment of the present. This is really a very simple doctrine. It is at first view but not so easy to see why such a simple theory that changed our lives. If we examine this statement, however, more closely, we will find it difficult to get many previous assumptions and beliefs about our lives straight. The present moment is Our lives, our reality. There

The past and the future only in our brain, they are memories or hopes, fantasies and fears, but not a reality. The present moment is all. At this moment we can live and act as we can. If we act, there is no difference between body and mind. If we act, are the acting subject, the object and the external world a unit. These are the essential content of the teaching of Gautama Buddha. If we begin to see these key points of doctrine in our lives as well, we certainly need to change our previous view.

mind and body, mind and Matter, free will and determinism - they are all dualities, the only spring from our thoughts. At the present moment there can be no such dualities. There is only this place, this time, this act, this life, this existence and this universe, now, now, we jetzt.Wenn apply this doctrine in practice, we can I believe that the conflicts of our great cultures solve much better. If we use this theory, we can find the unity of body and spirit, mind and matter. If we use this theory, we can find a new way to overcome the contradictions between idealism and materialism, and both together. If we teaching to make this a natural part of our daily life, we can powerfully and yet live in peace in the knowledge that our lives are both free and determined. We can start a new life, a new life in a new universe.

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The middle way and the will to truth (part 2)
questions and answers
(From the book: Encounters with the true dragon, forthcoming)


It is difficult for me to understand the meaning of the middle way as a target. Can you explain how the middle way as a guideline for practical Action can work?


In the ancient Buddhist scriptures, mostly similes and metaphors used to make the lessons easier to understand. Perhaps such an approach would also be useful to make the middle way of course. We can compare life to a road or highway:

Our road leads to a destination, but the location of our starting point, this destination is not normally see. The landscape on either side of the road is visible and this is often very exciting and seductive. There are wonderful views of mountains, forests and rivers that our attention from the road . Distract There are also fascinating roadside advertising for all kinds of wonderful things. Some advertise their products as the highest quality of life and vitality. Others offer instant fame and success, and others promise us the way to the omniscient enlightenment and spiritual bliss.

Without that we are aware of this guide, we the wheel of the car after the seductive advertising either right or left. But the road of life off the actual road is impassable! At the roadside, only potholes and dangerous precipices. If we drive the car into the ditch, it will probably take a long time, to get back on the paved road and get to continue on.

It is the goal of life, simply to stay on the road, otherwise it is not progressing. We should not be too much to worry about the final destination and the future destination. The problem is our safety while driving, here and now. If we are to have the feeling by too fantastic to ideals or materialistic incentives right or left moved away, we should correct our course as soon as possible and return to the middle of the road.

This is the meaning of the middle way as a goal of life. The middle way is not by fantastic or seductive dream goal but a very practical measure to assess the balance of ideas and actions correctly and to achieve. It is a measure that keeps us in motion and puts us in the right direction. With such a scale we can take pleasure in our journey through life, without fear of side tracks illusory and dangerous precipices on both sides. If we follow the middle path, we can achieve the goal of true Buddhism faster than in any other way.

If the idealism is always the first manifestation of the will to truth?

No, I do not think so. The will to truth reveals itself very simple and direct in childhood. If a child finds a strange insect, it asks, for example, his name. If it encounters in the nature of a snake, it would incite them with a stick. It is therefore trying to figure out what this is really up. Such a simple curiosity has been the clear revelation of the will to truth. As you get older, the same impulse moves us to bookstores, with interesting people or maybe to Buddhist seminars.

Not all revelations of the will to truth are idealistic. In the course of life, the will to truth often emerges in the form of idealistic questions and answers, if we begin to study philosophy or religion and think about life. The will to Truth is a fundamental trait of man, our fundamental nature. Therefore, we should not lose the will to truth in the course of life and not throw away, but on the contrary, maintain and preserve.

You stated that the will to truth is quite natural and in principle, and many of our efforts are directed in the life of the will to truth. Why is it necessary to bring him to maintain and preserve, if this is so?

The stirring so that the original will to truth that is shared by all people depends, in fact, to various destinations. So there is the will to fame, the will to riches, the will to power, etc. Such desires and ambitions are not necessarily such a bad or unnatural, but they tend to obscure the will to truth itself, or to displace all.

We are then captured by our worldly activities and exercises, so that the true goal of our life we can not see clearly. At some point we will probably see the emptiness and futility of our blind greed for power, fame, money, pleasure superficial or apparent security. We then have the feeling that all our efforts in life were wrong and have led to nothing. It then seems as if there were nothing, for which it is worthwhile to live and nothing to which we could build our life.
may
In such times of despair to report the will to truth again ignored. This is meant to awaken the will to truth. to awaken the will to truth means to discover the illusions of our thoughts and our desires and expose. We explore the fact that we have here and now nothing which we can rely on and support - except the will to truth.

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The middle way and the will to truth (Part 1)
From the book: Encounters with the true dragon, will soon appear

I'm sometimes on human thoughts that come from the west to Japan in order to study Buddhism. I think many of them looking for the essence and the heart of the mysterious East. Perhaps her life in the West has become boring and uninteresting. Can not find the meaning of their social life and the religious institutions of their countries of origin seem essential part of this negative social situation to be. The institutions are there, people might be familiar to them and appear to be ordinary, too boring and offer little new. Therefore they are looking for something else.

Zen Buddhism for them is something different and exotic. He has strange and paradoxical stories and unusual ideas and concepts and a strange exercise practice. Everything seems mysterious and exotic. Such mysteries take some people violent, but I'm afraid these are still largely to illusions. I'm doing in my remarks to be corrected also about such illusions and faulty concepts.
The true Buddhism is not exotic and strange.

The true Buddhism is basically very simple, very practical and very realistic. If we understand the Buddha Dharma really, we find that other religions of the world on the other hand some very strange and mysterious are. They are also mysterious, because they are often restricted to a particular area of the mind or soul, because in the mind and the imagination is really all possible. But the real world has its concrete and practical limitations such as time and space. The real world is not fantastic and strange, but straightforward and simple: reality is "normal".

Reality can not be found in the extremes of thought and feeling in this sense, for it is only in a state of equilibrium exists between such extremes. The reality there is in the middle or at the center, so we speak on Buddhism and the middle way and the fact that by the Buddha Dharma find our center.

The middle way is a very important concept in Buddhism, and like most Buddhist teachings, it can be understood on different levels and from many perspectives out. Most Buddhists understand the middle path as a guide to lead their lives properly - a life that is in the middle between the extremes of too hedonistic, secular life, to an excessive hardship and scarcity spiritual asceticism on the other. I believe that this understanding is very important and I feel very strongly that it is the original concept of Gautama Buddha in what was then India.

The Living was the Buddha, there are many different views, attitudes, mindsets and ideologies about life. One school of thought was led by a group of naturalistic theorists who were also known as the six non-Buddhist priests. Their materialistic attitude supported the pursuit of sensual pleasures as the main goal of life.

the other extreme were Brahmin priests and other idealistic seeker. They urged the people to sensual pleasures and delights of all to take distance and the freedom of the Spirit through faith and prayer to achieve independent from the body. We can therefore in the philosophical sense, the middle way be described as an attitude which is in the middle between materialism and idealism. It is an attitude that avoids the extreme positions, with the goal of a moderate, balanced and harmonious life.

The middle way is actually a simple and straightforward idea. If we study the world and the people around us, we can without difficulty, the confusion and suffering will recognize the result from a life of sensual pleasures, or the unrealistic ideals. We often feel that our life is out of balance if we pursue unattainable dreams, or chasing fleeting sensual pleasures and thus experience ultimately only disappointment and frustration.

It is impossible that we get what we want. Often we can not recognize or even decide what we want. Sometimes we are in high spirits and optimistic, other times we are defeated, depressed and discouraged regarding our future. Once we think we are great and extraordinary people at other times we suffer from feelings of their own smallness and lack of meaning. Through all the ups and downs of such a life, we begin to long for us to have a certain order and clarity. Maybe we should try to bring harmony into our lives. Perhaps we should therefore follow the middle path. This is certainly an excellent idea, but unfortunately it is not easy to achieve. follow

The middle way is in fact not as simple as it first appears and as you might think. This is a very important point that we should not pass over lightly. Why is it now so difficult to follow the middle path? In one respect, but the problem is very simple. The middle way is a spiritual concept, an ideal that we can indeed imagine, it is not the reality itself, it is not our life. Ideals are always easy to think and difficult to achieve. They are just ideas and not reality.

We wonder maybe the fact that Gautama Buddha taught us to aspire, which is not to achieve in the real world. Why did he not told us that we should forget our dreams and ideals to live only in the unfathomable reality and truth? I fear that his pupils had stared at him with an uncomprehending look on her face, if he had taught it. But how can we live in a tangible reality, not with the mind? How can you look for something that has no name and can not be described accurately? In the beginning our study of Buddhism, the teachings of the Dharma and the incredible seem unclear and incomprehensible reality to be particularly important. We therefore need a mental picture that is easier to understand, we need an idea that can be more directly related to our everyday experience. I think that Gautama Buddha knew this well. He knew that people need an understandable target - an idea that can serve as a target or guideline for their efforts in life.

The middle way is such a goal. It should, in fact, a good goal that we live a balanced, harmonious life and to avoid extreme views and actions. This goal can easily grasp with our minds. The middle way is an ideal, but it reflects the real nature of the universe. It is an ideal that is realistic and improved our lives forever. Our efforts to lead a life on the middle path, we will over time lead to harmony with the world, man and the universe.

then we can forget the ideal of fact and easy in the real world live and act. If we have a simple, realistic goal, this is an important starting point for many human actions and activities. Gautama Buddha took into account this fact, as he taught the middle way. If one accepts the need of a goal, it means that we recognize the importance of idealism and ideals in our lives. This is, I think the deeper meaning of the Buddhist doctrine of the middle way. Also

Master Dogen has recognized the value of idealism, but in a different way. In Shobogenzo he often urges us to awaken the will to truth, to maintain and preserve it. "Will to truth" my translation of the Sanskrit word "bodhicitta" is. It means a very old concept in Buddhism and in the work of Master Dogen takes it up a particularly important place. He says emphatically that it is of paramount importance for the study of Buddhism, have the will to truth and to develop further.

We like an excellent understanding of Buddhist theory and practice, even the exercise, but without the will to truth is such knowledge largely meaningless. On the other hand underlines Dogen that mistakes and wrong actions are in our lives is an important prerequisite for the learning process by which we attain the truth and even the cause may be that we get them out unless we have the will to truth in our life have taken root.

When I first such sentences in Shobogenzo read, I understood that faith was unshakable commitment to the truth of Master Dogen, and did not allow for compromise, but I could not understand why this should be so important. I was surprised that he so high an opinion of the will to truth was. Now, in light of my own experience of a long Life, I can understand the reason for this uncompromising faith. I think we can use it in the history of his life for yourself. He began the study of Buddhism when he was very young. At that time he had no clear idea of what Buddhism really is. He had many ideas and some one-sided idealistic fantasies, but he could finally understand the Buddhism at all.

He could neither understand nor sutras, Buddhist theory and not the teachings of his master really is. His thoughts were mostly about Buddhism Gautama Buddha's intentions completely opposite. He had no measure to assess the truth from falsehood distinction, not a realistic goal, could elaborate on anything. He had in all its confusion really nothing but the will to truth.

Therefore, the will to truth as the standard of his life. His erroneous ideas and fantasies drove him forward. When he met the realities of life, he had to suffer a lot and got into more and more confusion, but the suffering and confusion that reinforced his decision to seek the truth. Meister said Doge finally reached in spite of the countless mistakes, misunderstandings, and personal difficulties, the goal he had previously not seen clearly in his mind. This was for him a very important fact. If he thought of the experiences of his life, he felt no doubt that the only true leader had been his will to truth.

This is the reason I think why Master Dogen underestimated the will to truth as high. He believed that the will to truth is our true allies and our true friend in life. These allies to maintain themselves, is therefore the most important duty in human life. We should not be afraid of suffering, confusion and difficulties, but we should be afraid of losing the will to truth. Without the will to truth we can never reach the highest purpose of human life.
is why the will to Truth for us is fundamental. He is the power and restlessness that drives us forward in search of the meaning of life and the source of a better life and happiness. In this sense, therefore all our efforts are in life in a direct relation with the will to truth.

If we study philosophy or religion, we have initially usually a specific motivation, which is pure, spiritual, and very idealistic. Master Dogen felt that such an idealistic effort to try to understand our own lives, the sincere and natural expression of the will to truth. Therefore, he rejected the idealism and later does not. On the contrary, he saw it as an expression of human will to know and understand something to do. He felt that is the idealistic form of the will to truth is a key stage in the development of the individual and of all humanity.
I therefore believe that Master Dogen and Gautama Buddha had very similar attitudes to the ideals and idealism. They understood that people must first of all be idealists. When people encounter with Buddhism, they are always his first study on the basis of idealistic thoughts.

This is a necessary phase of human understanding, a natural step to learn through the life of the great problems of life itself. Therefore, the Buddhist idealism as a starting point of all thought and understanding it, but he is not the final outcome or the highest truth, but it is an important step on the path to this truth. Without our dreams, ideas and ideals, we can never begin our journey to the truth because we had no idea of the direction, not a goal towards which we might move. The mental pictures, ideas and goals that characterize the first stage of our understanding, are therefore very important to us. They give us a first impression of a complex reality, a reality with many faces. Idealistic images of truth are in fact a particular face of this reality - a Face the real world.

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never lower than in God's hands

Is it cynical, photographs of suffering people to publish? A few days ago a group of journalists discussed the question of whether people are entitled to show the suffering of others in mass media. That was my inspiration for me to see the images more precisely: A desperate weeping man holding his dead brother in her arms. A severely injured woman sits crying help from the rubble of a (her?) House. Throughout the photo shoot it was deeply shocking pictures of dead and desperate people in the Caucasus to see. As was the journalistic question suddenly irrelevant and the other pushed his way up - probably for the thousandth time:

Is it not cynical by God to let people suffer? Why God So lets much misery? Ossetia, China, Mindanao, Darfur - the list of places where it is catastrophically bad people is far too long. Does God exist at all? If so, what is it for God? An arbitrary tyrant? God himself is cynical? To the horror of the suffering of others are personal experiences of life. There were some moments in my life where I thought my faith to lose. Because if there were God and he loved us, he could not let that happen.

On the threshold of doubt and disbelief I feel very clear: My faith makes me live. What would be left without God - especially in the face of suffering? A hoffnunsloses prison Despair and cynicism! Yes, cynicism is to disbelief, not to God. Because of this unfathomable God who permits suffering, has suffered in Jesus - to the abandonment by God. God is so close to those who are suffering, that God himself was one of them. When I look at Jesus on the cross, I can hope that with God all people loving hands through suffering and misery and death in these fields in the hands. Then I need to not turn away from horrific images, but can I let touch me. Maybe I can see God in people in the photos. Far too often I can help. I guess I can always pray.

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How to make a true champion? (Part 2)
From the book: Encounters with the true dragon, forthcoming


questions and answers

How can we find a true master of Buddhism?

you must find him and listen to him.

But when we encounter a Buddhist teacher, how can we know that he is a true teacher and a true champion?

Buddhist masters are very different and have distinct personalities. They like thick or be thin, boring or good looking, jovial and serious. Therefore, there is unfortunately no specific physical characteristics or simple guidelines to help distinguish a true masterpiece by a skilled imposter. When we meet a good teacher, we should be able to recognize in him a certain seriousness. We should have an intuitive feeling that his teachings are true. Once we find someone from whom we feel that he is a true teacher, the next step is to open ourselves to even for those teachers and really what he says, the very record. Some of his statements may sound rather strange or even outrageous.

The master might, for example To say that Buddha is the weeds in the garden or a falling leaf from the tree. We must be ready to take these statements seriously and engage with them: Yes, maybe Buddha is the weeds or a falling leaf. If we then consider the lessons of the master with an open mind, we must examine its lessons for our own lives. This is an important phase of Buddhist studies. At the beginning of the Buddhist life, we are normally subject to a process of trial and error. We must then find out through our own efforts, what is true and whether we can trust the teacher.

Sensei, in your presentation you have in your early introduction of Buddhism spoken. But I'm interested in your life as a whole. I have read some of your life on the back of your books. I have learned that you have studied at the University of Tokyo that you have for the Government in the Ministry of Finance and later worked for an insurance company. We combine professional activities are not generally those with the life of a monk or a priest. But I know that you were ordained later in life, in fact, as a priest. What differences have since been felt in your life, after becoming a priest? How has it changed you personally and your behavior towards other people influenced?

basically it was all because no major differences. My life was basically the same thing, before I became a priest. Before I became a priest, I lived my life as a Buddhist. After I became a priest, sat down on this life as a Buddhist life. I lived my Buddhist life from day to day, moment to moment - sometimes in my office, sometimes at home and sometimes in the temple. In every situation there was only my Buddhist life. By a certain ceremony to become a priest. But this does not change the fundamental way of life and this is the Buddhist life here and now. This does not change.

Did you have in your youth, the Feel like a monk to be?

What do you mean "the feeling of being a monk?

Well, some people seem special skills and to have a special relationship to life.

Yes, I think I had the feeling of a monk. But in addition I also had the feeling of a layman. I had the feeling of a man at work, a father, etc. All at the same time. I had the feeling to be human.

How was it that Master Kodo Sawaki has made such an impression on you? Why he was such a good teacher?

I think it was because His teaching was so pure. When a person normally does anything in particular, he has it mostly a special motivation or a particular interest. Often, a partly conscious and partly unconscious desire behind it to get something in return for their own expenses. But with Master Kodo Sawaki, I could not detect such motives. He taught simply because it was natural for him to do so. His teaching was clear and his theory clear and simple. He taught that zazen is the essence of Buddhism - yes, that zazen is the same as Buddhism itself.

When I heard the words of Master Sawaki, I still had the tendency to doubt and to be critical, but I could be Words do not really put into question. When I met him, I touched something deep in his behavior and his words. It was a kind of intuitive sense. I felt that the teachings of Master Kodo Sawaki were true - that he was an incarnation of truth itself.

Did not you feel that you were so ready to shoot through a special assessment for Master Sawaki? You must have been a special student.

Yes, I suppose, that I was particularly curious. Did you say that?

clueless?

Yes, limited in their literal sense. People generally have little time to philosophical questions such as the relationship of body and mind or the basic essentials of religion, etc. But such questions for me were of the utmost importance. In a sense I was too serious to be straightforward and easy-to my mind. But I think it was these qualities that made me receptive to the truth when I heard them. I therefore believe that it does not matter how smart we are, but that we believe in the existence of truth and seek it in earnest.

Why emphasized the importance of Master Kodo Sawaki zazen so strong?

Master Kodo Sawaki estimated the practice Zazen extraordinary and often told us how it happened that he recognized the importance of zazen. He was still a teenager when he decided to become a monk. He wanted to enter the great monastery Eihei-ji, which was founded by Master Dogen. But at that time it was only young men from wealthy families able to be included in the temple as a novice. Unfortunately, the young Kodo lost his parents early and was very poor. To enter

at all to the temple to be able to, he was forced to work as servants for the older monks. Such was his life in the temple, very hard and not very inspiring. His Supervisor was an old, stern woman who held her subordinates from morning until late evening with cleaning and minor requirements for the monks on their toes. Their long scolding and cursing the day he sounded in his ears and he realized that he had no time to practice zazen, or other religious activities of the temple teilzunehmen.Einmal was a special holiday when all the monks left the temple to visit their families or spend time with friends.

Thus was the young servant Kodo alone again in the temple and decided that it was for him a good opportunity to practice zazen. He went into the great hall and sat quietly in a corner on a pillow. It was dark and peaceful. After some time came the old cleaning woman, his boss in the room and sang softly to himself. First, she had the presence of the young Sawaki not detected. But when her eyes had to get used to the darkness of the room, she saw him suddenly sit in the corner.

She fell in surprise to his knees and bowed again and again before him. As recognized master Sawaki, that zazen has a special power, a truly mystical quality that makes even a poor young servant respect and dignity. This experience had a central role in the life of Master Sawaki . At every opportunity, now, he practiced zazen. The more he practiced, the lower was his confidence in the power of zazen.

His daily practice enabled him to develop a solid foundation of Buddhist teaching, and he was an extraordinarily good masters. When he began to teach the true understanding of Buddhism and Zazen in Japan was already in decline. Many priests practiced zazen, if at all, only as a formal requirement, but Master Kodo Sawaki recognized the natural and fundamental importance of zazen practice. He taught us the joy of the practice. He led the Zazen in Japan again.

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How to make a true champion? (Part 1)
From the book: encounter with the True Dragon , forthcoming

Maybe some of you come here for the first time with Buddhism and Buddha's teachings in touch. Perhaps you have already read books on Zen Buddhism and the Buddhist doctrine and philosophy. If so, you are already familiar with some aspects of Buddhist teaching. But only to study the Buddhist doctrine means yet to encounter the real Buddhism. Meeting the Buddha and Buddhism, is something much more real than the words of a book. A very important aspect of this, the personal Contact a Buddhist teacher or master. Only through such a contact from person to person, ie by a real encounter, we can begin to explore Buddhism. I believe above all that the first encounter with a master very important.

I remember very clearly about how I first met my own master, and I want to tell you like it. I have already mentioned that I am of religion and philosophy felt very attracted to when I was young, but this in a simple manner. In my early school days I was very serious and naive and blindly believed in the ideas that I came in contact. My parents believed in a particular religion, but they had a respectful attitude towards life.

I assume that they mean something naive faith in ideas nor encouraged. But all this changed dramatically in the days when I was in junior high school. The natural changes in my body at that time also seemed to cause significant changes in my thinking to. I suddenly became very skeptical about what I had previously believed. This belief seemed essentially to be based on nothing other than on my own, driven by desires and thoughts on many false and inaccurate ideas about life. I could find no good reason, one to have to do and the other, and I lived for a time a rather free life. But I had little joy of this freedom. Life seemed empty to me and made me depressed. I was getting lazy and comfortable and myself on always negligent. My health was bad and my physical condition unstable.

I have freed me from this unpleasant state by attempting to pass the exams for admission to high school. This was a challenge I had at that time needed to awaken from the dormant state energies. I devoted myself entirely to my studies now and as I did, my life was quiet and orderly. Then I joined a sports club, and began to run long distances. As a result, my health was better, my mind clear and focused, and this seemed to strengthen the physical health and energy to fulfill. This truly dramatic improvement in my physical and mental well-being seemed like a miracle. Was this just a coincidence? Only one species maturation? And what was the real relationship between my mind and my body? These questions moved me very much and left me no peace. By this I

thoughtful questions, I took my old fondness for interesting ideas to get to other areas of the time know. At that time, the Japanese policy of an extremely right party dominates. I asked myself as a student, whether to support the growing militarism or resist him. How could a man such difficult relationships to estimate clear and correct? When I tried to answer these questions, I was inevitably drawn to the publications of great philosophers and religious commentators. I read some books on Buddhism, but they gave me the impression that Buddhism is essentially a doctrine of asceticism and self-denial. Such a pessimistic approach to life was not what I was looking for.

Then I read a book entitled "A study of the spiritual history of Japan" by Tetsuro Watsuji. It was considered a masterpiece that every student should read. From the fact described religious figures in Japanese history pulled me particularly master Dogen, a Buddhist priest of the 13th Century, at. The story of his long and ultimately successful search for the truth for me was very exciting and fascinating. I wanted to learn more about this interesting man and his ideas about the life. In search of his publications, I found his work Shobogenzo, "The treasury of the true Dharma eye."

In that time I had to understand a youthful confidence in my own ability, everything I read wanted. But to my great surprise and disappointment when I could understand Shobogenzo as good as nothing. Still, I felt in some way by the work attracted extraordinary and I would not let go. Certain phrases had a special attraction for me and I felt intuitively that they contained ideas which were deeply unusual, although I could not grasp their meaning clear.

about in that time I found a note in a Buddhist magazine on a retreat ( Sesshin) for study and practice has been carried out in a temple north of Tokyo . The presentations were by Master Kodo Sawaki held, a priest of the Buddhist Soto school, which is a known tradition of Japanese Buddhism and relies on Master Dogen as their founder. Master Kodo Sawaki at that time was a well-known masters in Japan. He was above all to live for his kind and teach famous, because he to the old tradition of home-less monks (mendicants) belonged. He did not have its own temple, but wandered about in Japan and "borrowed" from the temple, the less were used. There he stayed for a while, students gathered around and taught them Buddhism to his understanding to then migrate to another temple and a to teach another group of students. He liked to call himself Kodo: Kodo without residence.

led this lifestyle of wandering champion Sawaki finally north to the temple of Tokyo and this gave me the opportunity to experience the first time a Sesshin and hear the words of a living Buddhist master. I remember my happy feeling and the great expectations when I am using my rice bags and other supplies to the temple opened. I had the feeling to start an adventure with my central question of the truth.

I was the first lecture Champion Sawaki impressed. The topic of his lecture Fukan Zazengi, " General guidelines for zazen " was. This was a master Dogen's first major publication in which he gave clear and practical instructions for zazen, the Buddhist practice of sitting in silence. He explained it very clearly and convincingly the important points of Buddhist doctrine.
master Sawaki talked about the first sentences of the text, which states:

"If we now ask for the truth, [the answer is that] it is originally present everywhere. Why should we practice on the exercise and experience to rely? The basic vehicle [to achieve] exists out of itself. What benefit would there even the slightest exercise practice? "

When Master Sawaki said these words, I was of the completely positive and optimistic attitude, they radiated, deeply impressed and shocked. Could it be that my initial impression was wrong of Buddhism as a pessimistic religion? During the presentation, I always had a stronger sense that Master Sawaki from his own more than 60 years of life experience and that this drew his presentation was so exciting. I was deeply moved. I felt I really listened to the simple great truth - that Master Kodo Sawaki in fact a true master of Buddhism.

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flank, shot, goal! - And the Holy Spirit

Two blind Twins may to some back and forth to visit a religious school rule, cut off as best in class and will be honored with an award - and with them their whole class. This beautiful story told in some detail our bishop in his Pfingspredigt as an example of the Holy Spirit.

A similar story from my circle of friends: two deaf brothers also not attend the relevant specialty boarding school but each to their age corresponding regulation school. The elder is already a well-run religious school and was proposed last summer because of his grades for the talent (which he declined, because he "can not be bothered to nothing but nerds in the class had.). The younger one is constantly making nonsense in the primary school because he is always too soon finished with his duties. The highly successful visit of the two school nobody's ever pushed on a remarkable work of the Holy Spirit, and I would be without these Pentecostal preaching certainly never come up with the idea. For it is the power of the two boys and their parents, in this case, especially the mother that she will get along well in the world.

The breath of the Holy Spirit, I feel closer to the following statement: The family expects her third child at the time that it's a boy again, they already know. The first reaction of the brothers to the surprising news: "As soon as he can run, he must immediately play football with us, or he can go right!" Flank, shot, goal! What it does because for a role, whether it is perhaps hard of hearing or what grades he will get so much?

Martina

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La Clemenza di Tito

the coronation of Leopold II of Bohemia, Mozart composed an opera in which everything revolves around the mildness ("Clemenza") of the Roman Emperor Titus. Not that there were any historical evidence that Titus was a particularly mild Regent. This generosity in terms of historical facts had a very different Background: Such an opera - just composed of a coronation - should prove the ideal of a ruler and serve freshly baked king as an incentive. (How Leopold suggested as ruler of Bohemia, I is not known.) No wonder that this Mozart opera in the 19th most played And in the 20th century belonged Century from the repertoires of opera houses disappeared.



A week ago I was able to attend a performance of this work more or less random. I stayed for a few days in New York and it was the only opportunity to get the chance to roll in the Met. Without high expectations I enjoyed the beautiful staging and listened to the progress of the story when she suddenly grabbed me completely. It was not about Tito's generosity, which struck me in its spell. The ideal for human action, I could identify with it at any time (without wishing to say that I was a very good person).


Tito's friend Sesto, who had become a traitor and had carried out an attack on his imperial friend, moved me much more. Not betray his friend for the love of a woman who abused her as a tool for revenge, no. Once the conspiracy was uncovered, can Tito after some dramatic internal struggle to decide Sesto fully to forgive. But Sesto almost begging for his just punishment, not because he can live with this guilt.


In this conflict, I could very well put into it: I find it much easier to forgive others than myself But exactly at this point is salvation in practice. If we are Christ wholly and entirely by his death and resurrection has redeemed, then this is more than the moral call to forgive one another as we pray in the Lord's Prayer: "Forgive us our trespasses as we forgive our debtors." Then this is the last and only way to accept myself, even with all that I can not forgive himself. This is not easy. But it helps make me aware that God loves me the way I am. And if I can stand this certainty that God loves me to the darkest corner of my soul into it, the most important step is already done, to be able to accept me.


The next morning I went on St. Patrick's Cathedral to the fair and what with "La Clemenza di Tito" was started in the homily of Cardinal Egan's forest setting. He also chose the theme of redemption, and it brought my memory after so to the point: ". Do not make a drama about sin, make a drama about salvation" (Do not fuss about your sins but of your salvation.)

Joseph P.

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"... You saw me."

I also want you what to tell - from my experiences. For a long time. Since I try to write about religious experience, I understand why spirituality is so often expressed in works of art: Because simply believe, is to talk about but not always easy. Therefore, I am now a loan from Ernesto Cardenal. He has written a poem ("I turned off the light to see the snow ..."), which form do I fill with my own experience during a retreat week: Encountering God is easy.

I sat down to meditate and saw the light of the candle.
But then I saw that the flame of the candle only a gleam of light, and through this light you saw in me.

I tried to meditate and heard the noise of the construction site and the noise of the radiator.
But then I heard all these noises are sounds and these sounds you spoke to me.

I concentrated on my breath and felt the air through my body and flows out.
And I felt that this current is your life-breath, and breath that you blow your life into my soul.

I handed the bowl with the bread that you yourself, and touched the hand of man.
And I felt that the palpation of closeness, warmth and bread are again only touching, and in these touches you touched me.

I anointed the hands of a woman who has done the same to me before.
And I learned that in the tenderness of give and take, the community is formed, the middle you can become.


Martina

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Addictive! How easy is praying

"I must tell you something!" If the "Best wife of all" - ok, is stolen by Kishon, but true nonetheless! - Ever seen such a speech begins, all pointy ears.

Our family sat at a late breakfast when my wife told us what they had seen recently at the checkout of a supermarket. Before her an old woman's turn, the goods, any amount was placed on the conveyor belt including a bouquet of tulips. When she had paid for everything and put away again, she took the bouquet and gave it to the cashier. "For you." The fact that this completely surprised, deeply touched and was pleased, everybody will be able to understand.

But this little story went further. When my Woman who had only her basket while struggling, the scanned goods quickly grab enough back in her basket, pushed the gentleman who was standing behind her in the checkout line, ran his cart and put into her basket, so they wrap it in peace and could pay. He smiles at my wife and says, "Good deeds put on hold."

Joseph P.

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"Allahu akbar," the muezzin calling the Muslims: "God is greater!" "What ever you think, whatever you say, God is greater! Among the Jews is, I think similar. Man should make no image of God, he would attempt the impossible. God is greater!

is seen Christian the same way. However, it is vice versa. God is great and also the smallest. An adventurous thought!

Herod brought out of fear for his throne precaution, all boys. Jesus wanted the palace at all. People want to be served. God washed his feet. All the world is aiming high: The master of all accounts did not even own home. "Whoever has seen me has seen the Father", Jesus showed us God, The largest is the smallest.

course, God is the God in eternity, of course, the Lord of Hosts. Of course, every knee will bow, but he is also exactly the same as that on the cross tear the heart compassion, even if he was the bravest. We think too little about God, I mean really.

We humans do kennenlenen today. We want to tell each other what they have, all day long. Curiosity about curiosity. When we speak of God, we are just always somehow managed. God is just God, period. Be honest: When we last really talked about God? About its size, kindness, about his sacrifice for us? The angels praise him and can not get enough of it because they see him because they see how he is. Do we not even know him rediscover what? called

Thomas Aquinas him the Wonderful, charming, absolutely. will have the God, whom we love just as soon as it senses only. Jesus calls him our father. Then he must be one that you hope to jump on your lap and press it firmly. Whether that's true? If we discover that, then we pray all by itself then it is really easy.

JRHanses

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Praying cyclists

Sometimes you will be in conversation with colleagues that you might have the same friends, ever the same place made holiday or maintains the same hobby. Sun met with a colleague and I that we use both the time of cycling to work in prayer.

Donated time

I feel privileged, I so close to my workplace, I live that I ride in about ten minutes on some little used side streets there is what I do, of course you. Somehow, all by itself is then set on this path that I ended up with my thoughts with God: There were things that queuing at work that day and the outcome was still uncertain. Or I had to think of the children to master an important Schulaufage had. Fortunately, I rarely went a dispute with my wife, not from the sense that we had at breakfast. Sometimes it was just the joy of a bright morning, the smiles at me on the bike very different through a windshield. Just normal things that each of us knows. If I were indulging my thoughts, they automatically resulted in a prayer, in a conversation with God. Often a blessing Pray for the day with all that he may bring me and the people who are close to my heart. Spontaneous or even just in a thank you, "Thank you, God, for this beautiful new day!" It joined also added a couple of pre-formulated prayers like the Our Father or a prayer for the Holy Spirit, so that the path has become the work a real ritual. This ritual saved me from, just like that in (and mostly through!) To trip the day.
a time I had listened to the language learning foreign language podcasts on the way to work. But I so again I stopped because I realized that I missed those few minutes with me and God at the beginning of my day.

Joseph P.

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Is the green revolution, a way out of the food crisis?

was

Due to the increasing population in India in the 60's a food crisis. The people needed more space for living, which leadeth to the fact that the cities were larger, but at the same time people needed more food. Agriculture, however, had been pushed back from the infrastructure and major cities on and on and could not produce enough food to feed all people. As a way out of this crisis, the government drew up a concept ". The green revolution," This project was implemented in the mid 60s.

To increase the yield, were new, extremely efficient crops (including hybrids called) is distributed to the farmers. This new crop has tripled the yield at best. However, it also reacted much more sensitive than other cereals to pests and needed a steady water supply. In addition, you could often use only a year and needed new back again next year, a new seed. It was not possible to use a portion of the proceeds from last year as a seed. Furthermore, the government loans to farmers, that it was possible for them, in increasing the effective and modern agricultural machinery. Through all this, India was liberated from the food crisis and could even export food again. But was the solution to one problem at the same time a new one:

Thus, the expensive irrigation systems were rewarded, promoted only farmers with more than one hectare of land and good soil. The small farmers were driven by the increasing competition in the Bankrot and not a few had to sell their land and impoverished last.

Now the questions arise: Was it worth it? And you would not have to find another solution to the problem? Of course, these are two very complex issues that can not be answered objectively. It is only possible to set up personal opinions.

I think the government should have foreseen and prevented this, but I can not imagine a perfect solution, where no one gets hurt. Thought there was never a real solution to the food crisis. Resolving any problem is the cause for a new problem. The food crisis was created by overpopulation, which was caused by the solution of the problem of illness and death of children, which consisted of medical care. These problems would not tackle, cruel. We should help and assist where you can act out their own actions to others and thus a self-help.

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What happens to my church tax?

First you have to say that the church tax is no tax in the strict sense, but the membership fee a faith community, which is levied by the state. The world is a pretty unique event. Only a few states know these rules. It also relates to the States with a predominantly Christian character, as the church tax is in the tradition of medieval church tithes. For collecting the church tax in Germany will receive the relevant federal countries have a small part as compensation.

It is a mistake to believe that the church tax would largely benefit charity. In the major Christian churches just 10 percent in favor to be used.

In the Catholic churches in the church 70 percent Fießer apparatus in the Protestant up to 80 percent. Both churches spend about the same for churches, again, only a small part in the conservation of heritage listed buildings. In addition to the church tax, the religious institutions will also receive from the public sector still subsidies in the billions .

rounded results in approximately the following distribution:

• Catholic Church:
  • personnel costs: about 60%
  • material costs, administration: around 10%
  • church buildings: approximately 10%
  • school and education: about 10%
  • social and charitable work: around 10%
  
  
• Evangelical Church:
  • personnel costs: about 70%
  • material costs, administration: around 10%
  • church buildings: approximately 10%
  • school, education, social and charitable work: around 10%

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Are all transvestites gay?

Are all transvestites gay? No. Even wearing clothes of the opposite sex or the pleasure it has nothing to do with the sexual orientation of the carrier. What are the neutral formulation has been pointing: transvestism is not restricted to men. There is next to drag queens and drag kings, that women who dress extremely over-subscribed than men. Cross dressing is a term often mistakenly is used as a synonym for transvestism. Correctly called cross-dressing only transvestism that is practiced in public. The transvestism has nothing to do with homosexuality, proves that (for centuries accepted and practiced) theater art form of travesty to slip in the actor in the role of the opposite sex, taking the appropriate costumes.

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How can I quickly remove 5 pounds?

This is really the typical question after Christmas: How can I quickly remove 5 pounds, if not only the Christmas roast, but also the weeks before Lebuchen, galleries and mulled wine have tasted a little too well. Even with Yahoo! Clever is this question (in modified form) followed up again and again. Women in particular feel that too much to have Balast carry around. This rapid weight loss is not only unhealthy, in the majority of cases, strikes and the yo-yo effect and negates the whole Plaggerei. From personal experience I can say that exercise helps the most, especially in men. Even if man does not lose any weight, a molded body looks optically thinner. Women will prefer to resort to food reduction or to specific diets. Since weight loss in the group's much easier to recommend sih for prominent personalities Weight Watchers or similar organizations. Even the family doctor or the Health insurance is the slimming in the form of technically sound knowledge to help you.