How Long Can I Keep Moet Brut Imperial For

Buddhism in Bonn. Empirical study of Buddhist-oriented communities in Bonn.

excerpt from the resumé of the various chapters of:
Michael A. Schmiedel. Buddhism in Bonn. Empirical study of Buddhist-oriented communities in Bonn. Unpublished. Mag-work, Univ. Bonn, 2000.

From my MA thesis I here cite the table of contents summary overview of the summaries of each group descriptions. Underneath then follows a more current list of available in Bonn Buddhist-oriented communities and offers.

I would gladly publish the work properly and the Diagonal-Verlag would also like to put it, but since I do not understand in the fundraising, I was able to muster at that time 10,000 marks not printing costs. And I thought me, you learn a profession and therefore, in order to make money, not to have to pay it.

parts of the Mag-work, however, are also recovered and published in:

- Theravada Buddhism in Bonn and Rösrath. In: Manfred Hutter (ed.), Buddhists and Hindus in Germany. Acts of the Second Scientific Symposium Graz religion (2 to 3 March 2000) = Horst Bürkle and Hans-Joachim Klimkeit (†) (eds.), Religious Studies 11, Frankfurt am Main, Berlin, Bruxelles, New York, Oxford, Wien 2001 ( Peter Lang), p. 137-156.

- Bonn Bonn Buddhist Temple and the Buddhist Association. In: Kris Rath East and Wilhelm Melcher Peter Snow (eds.), matter of faith - Religion in Bonn, Bonn 2003 (published by Science Shop), p. 164-169.

- Buddhist centers of the Karma Kagyu lineage West eV - Zentrum Bonn. In: Kris Rath East and Wilhelm Melcher Peter Snow (eds.), matter of faith, religion in Bonn, Bonn 2003 (published by Science Shop), p. 170-175.

- The Bonn Zen group of Klaus Wansleben. In: Kris Rath East and Wilhelm Melcher Peter Snow (eds.), matter of faith - Religion in Bonn, Bonn 2003 (published by Science Shop), p. 182-187.

The two books one can get through the book trade.

"Buddhist-oriented" means that the advertisement clearly Buddhist tradition, Doctrine or practice are available, not necessarily that a Buddhist identification exists.

1) The table of contents (entirely without formatting, because that is not here technically possible):

Introduction 5
Contextual introduction to the topic 5
description of the research object 7
Methodology 8
Personal access to the research object 11
List of Buddhist-oriented communities in Bonn 14
breakdown of the work 15

main part 16

A) The Theravada group led by Klaus Heinsch 16
access 16
History 16
organization 17
tradition and inculturation covers 18
teaching placement and educational content 19
meditation and devotional practices 20
social structure of the participants 21
Personal accounts by the participants 22
Summary 27

B) The Bonn Buddhist Association and the Bonn Buddhist Temple 29
access 29
history 29
organization 31
tradition covers and inculturation 33
teaching placement and content of teaching 35
meditation and devotional practices 36
social structure of the participants 37
Personal accounts by the participants 38
Summary 44

C) The Zen of Friends of Christel van den Boom 46
access 46
history 46
Organization 47
tradition covers and inculturation 48
teaching placement and content of teaching 50
meditation and devotional practices 51
social structure of the participants 53
Personal accounts of participants 53
Summary 60

D) The Zen Group Bonn, the Zen Association Germany (CVP) 62
access 62
history 62
Organization 62
tradition covers and inculturation 64
teaching placement and content of teaching 65
meditation and devotional practices 67
social structure of the participants 68
Personal accounts of participants 68
Summary 72

E) The Zen group of Klaus Wansleben 74
access 74
history 74
Organization 75
tradition covers and inculturation 77
teaching placement and content of teaching 78
meditation and devotional practices 80
social structure of the participants 82
Personal accounts of participants 83
Summary 91

F) The meditation program in the style of Zen by Wolfgang Spurzem 1993
access 93
history 93
organization in 1993
tradition covers and inculturation 1994
teaching placement and content of teaching in 1995
meditation and devotional practices in 1995
social structure of the participants in 1996
Personal Access of the participants and participants 97
Summary 100

G) The Zen Group Bonn, the Association Zen Internationale (AZI) 102
access 102
History 102
organization 103
tradition covers and inculturation 104
teaching placement and content of teaching 106
meditation and devotional practices 107
social structure the participants 109
Personal accounts of the participants 109
Summary 114

H) The pause for breath - sitting meditation in Zen-style body exercise 116
access 116
History 116
organization 117
tradition covers and inculturation 117
teaching placement and content of teaching 118
meditation and devotional practices 119
social structure of the participants 120
Personal accounts of the participants 121
Summary 125

I) The Buddhist meditation and discussion group of Werner Wiegmann 127
access 127
History 127
Organization 128
tradition covers and inculturation 129
teaching mediation and Course contents 129
meditation and prayer practices 130
social structure of the participants 130
Personal accounts of the participants 131
Summary 135

J) The Soka Gakkai International Germany - field Bonn 137
access 137
History 137
organization 138
tradition covers and inculturation 140
teaching placement and content of teaching 142
meditation and devotional practices 145
social structure of the participants 146
Personal accounts of the participants 147
Summary 152

K) The Shambhala Center Bonn 153
access 153
history 153
organization 154
tradition covers, inculturation 157
teaching placement and content of teaching 161
meditation and devotional practices 164
social structure of the participants 167
Personal accounts of the participants 167
Summary 173

L) Buddhist centers west of the Karma Kagyu Line: Center Bonn 175
access 175
History 176
organization 177
tradition covers, inculturation 180
teaching placement and content of teaching 184
meditation and devotional practices 188
social structure of the participants 192
Personal accounts of the participants 193
Summary 198

M), the Mahayana Buddhist Text Study Group Rhein-Sieg-Kreis / Bonn Alex Smejkal 200
access 200
History 200
organization 201
tradition covers, inculturation 202
teaching placement and content of teaching 203
meditation and devotional practices 206
social structure of the participants 208 Personal
Arrivals of participants 209
Summary 214

N), the Buddhist community Longchen eV 216
access 216
History 216
organization 216
tradition covers, inculturation 218
teaching placement and content of teaching 219
meditation and devotional practices 221
social structure of the participants 221
Personal accounts of the participants 222
resumé 222

OR) Other Communities 223

Comparative Summary 225
Conclusion and Outlook 238

Annex 242
questionnaire 242
List of Appendices I (field research protocols) 249
list of Appendix II ("gray literature") 250
to A) The Theravada group led by Klaus Heinsch: 250
to B) The Bonn Bonn Buddhist Association and the Buddhist Temple: 250
to C) The Zen of Friends of Christel van den Boom : 251
to D) The Zen Group Bonn, the Zen Association Germany (CVP): 252
to E) The Zen group of Klaus Wansleben: 253
to F) The meditation program in the style of Zen by Wolfgang Spurzem: 254
to G) The Zen Group Bonn, the Association Zen Internationale (AZI): 254
to H) The breathing space - sitting meditation in Zen-style body exercise: 255
to I) The Buddhist meditation and discussion group of Werner Wiegmann: 256
of J ) The Soka Gakkai International Germany - the area of Bonn: 256
to K) The Shambhala Center Bonn: 256
to L) Buddhist centers west of the Karma Kagyu eV line: Center Bonn: 260
to M), the Mahayana Buddhist Text Study Group Rhein-Sieg-Kreis / Bonn Alex Smejkal: 264
to N) The Buddhist community Longchen eV: 264
to O) Vipassanagruppe after Goenka Association of Vipassana Association: 265
to P) A private Zen group in which a participant from Werner Wiegand practice group 265
to Q) and mindfulness meditation circle of Paul Köppler and Werner Wiegmann
in the tradition of Thich Nhat Hanh: 266
to R) Buddhist centers of the Karma Kagyu West eV line: Meditation Group Bonn-Mitte: 266
Bibliography 267
preparation of me 276
abbreviations 277
addresses of the Buddhist-oriented communities in Bonn 279



II) The excerpts from the summaries of the group descriptions:

A ) The Theravada group led by Klaus Heinsch

The existing since 1962 Theravada group led by Klaus Heinsch is the oldest of the currently existing Buddhist-oriented communities of Bonn. It has resulted in a time that Martin Baumann as "Phase IV: Reconstruction" means.
your special characteristics are hugging her self-image as a Buddhist group, their understanding of the Pali canon as original and authoritative collection of the teachings of the Buddha, their private organization structure and their emphasis on the higher value of meditation practice at the same time intensive nature of theoretical study of Buddhist teachings. Buddhist teachings and Asian traditions are separated from each other, while not rejecting Asian languages and symbols. Most participants (inside) have a good knowledge of the Pali canon and its included Buddhist technical terms in Pali and in various translations. The practiced meditation practices are primarily variations of Samatha / Satipatthana / Vipassana meditation. The German participants
exception (s) are mainly already in retirement, and previously practiced in various professions. Protestant and Roman Catholic religious community of origin are equally represented.
[...]
Conclusion: There is a convinced and avowed Buddhist group with a strong orientation to the Pali Canon and the Theravada Buddhism, but without any concrete connection to a Theravada monk Sangha, but with the understanding that teachings of the Buddha autonomously implement.


B) The Bonn Bonn Buddhist Association and the Buddhist Temple

The existing since 1995 Bonn Bonn Buddhist Association and the Buddhist Temple primarily serve the ethno-religious needs of people living in Germany Sinhalese Buddhist (inside), the number of this community for most members Buddhist-oriented community in Bonn is. Interested German are therefore more an appendage, and only rarely club members. Between the resident monk at the temple and Singhal (inn) en is a traditional Sangha Dayaka ratio between the monk and the Germans is an informal teacher-pupil ratio. Taught and practiced traditional Sinhala Theravada Buddhism, which has, however, even in the Singhal (inn) en, even slight Verwestlichungstendenzen. Contents seem to German be interested in taking part in the lessons to be stronger, both in the Buddhist teaching, as well as what regards the practice of meditation, while Singhal (inn) en are more interested in traditional customs and pujas. The meditation practices are taught in the temple Anapanasati/Satipathana/Vipassana- and metta meditation.
The German education participants (inside) are predominantly men between their late twenties and late fifties, with real-to high-school degree and no obvious professional commonalities, except that older participants engaged in two legal professions. They grew uniformly distributed in the Protestant and Roman Catholic Church.
[...]
Conclusion: This is one in a mixture of traditional and modern Sinhala Temple-German Associations institutionalized community, which is used by Singhal (inn) en Germans and different. The Singhal (inn) en confess to a traditional, ethnic-based Theravada Buddhism, the Germans into a general, not so much schulgebundenem Buddhism.

C) The Zen of Friends of Christel van den Boom

The Zen of Friends since 1972, Christel van den Boom is the second oldest Buddhist-oriented community in Bonn. Historically it is part of the "Phase V: Meditation Buddhism" by Martin Baumann Classification the reception history of Buddhism in Germany. It is she not, however, a Buddhist, but a very Christian background, but its claim to read on-or trans-denominational group in which literature from different religions and denominational independent nature of enlightenment is emphasized. She has found, after several links to various German and Japanese teachers quite a close connection to Willigis hunters and the house of St. Benedict in Würzburg. The internal organization of the group but rather private nature. Practiced meditation practices zazen and Kinhin.
Most participants (s) are over 50 years old and some already retired. Higher Qualifications outweigh the learned professions are moving mostly in the areas of administration, medicine, engineering. As origin religion outweighs the Roman Catholic Church. All participants (s) are German.
[...]
Conclusion: It is an explicitly non-Buddhist, the Transkonfessionalität meditative experience emphasizing, zen of the Christian Home St. Benedict to the Buddhist Sanbo Kyodan School loosely connected group.



D) The Zen Group Zen Association of Bonn Germany (CVP)

The existing since 1990 Bonner Zen Group Zen Association Germany is from the beginning to a branch of that Umbrella organization, although a few participants (inside) of the group are also members of CVP. It is a group in the Soto Zen tradition. Japanese Tradition covers immediately catch the eye when they in the way the group is not even that important. The Buddhist identification is not very stressed, but in many denominations and the teaching content is always present, if sometimes mystical, Christian or Islamic texts are used. There are at least no Christian church connection of any kind Experienced meditation practices zazen and Kinhin, framed in a strict ritual Gasshos, Altarschmückung and Sutrenrezitation.
The two questionnaires are not representative for five to ten participants (inside), so I respect the social structure can only say in summary that most participants (inside) between 30 and 50 years old and probably all are German.
[...]
Conclusion: There is a also a lot of Buddhist recipients, but not always as Buddhist-understand, but in a concrete-zen Buddhist tradition of community standing.

E) The Zen group of Klaus Wansleben

The Zen group of Klaus Wansleben is a loosely Willigis hunters and Sanbo Kyodan school-tailed Zen-denominational group. It was created in 1991 by request of two Roman Catholic Institutions and practices in church premises. The Transkonfessionalität meditative experience is emphasized. Zen Buddhists instruction may very well received, together with various mystical religions. These are usually interpreted evolution theologically. Japanese Zen Buddhist terminology and the use of zafu are the most striking adaptations of Japanese culture. Practiced meditation practices Zazen, and Kinhin Koanschulung.
Most participants (s) are Student (inn) en in their twenties and thirties, and mostly they are grown up Roman Catholic, and almost all are German.
[...]
Conclusion: It is an interdenominational group with organizational Connection to the Roman Catholic church and tradition connected to the Zen Buddhist Sanbo Kyodan school. Conveys a mystical-theological understanding of evolution Zen in particular and religion in general. The personal accounts of participants (in) are more individualistic and form a heterogeneous group picture. Identification with Buddhism as a religion, despite partial takeover of Buddhist teaching content rare.


F) The offer in the style of Zen Meditation by Wolfgang Spurzem

Established in with interruption since 1992, of this Form 1997 Meditation is a range of Wolfgang Spurzem from any connection to a parent organization or to a Religion-free offer. It is inspired by the meditation in the style of Zen by Count Dürckheim, and so is the concept of Zen and the ritual over, but otherwise there is no tradition or connection to Buddhism to Japan. It is taught no lesson, because you must come to the conclusion that there was nothing to mediate and achieve nothing. The meditation in the style of Zen is seen as a therapy, with the aim to relax and learn to take is not too important.
It is a small group, so that even three completed questionnaires can be representative of them. The participants (inside) are all over forty, in part, over seventy years old. Education degrees and professionals are very heterogeneous. Mostly the participants (in) grew up Roman Catholic. All are German.
[...]
Conclusion: There is a never tailed, have no uniform doctrine, rather the health services had to end in the style of Zen meditation program with mostly but not exclusively religious, not particularly interested participants (hold) n. However, there is a barely visible Mahayana Buddhist influence.

G) The Zen-Bonn group of the Association Zen Internationale (AZI)

The existing since 1994, Bonner-AZI Zen Group is a branch of the Association Zen Internationale and connected from there to Soto Zen Buddhist School. It has therefore taken over by a strict ritual, to the special Zen clothing ranges, and includes service and Sutrenrezitationen otherwise altar. References to Buddhism are numerous, yet is as Zen Buddhism from the end gives independent form of meditation. Be practiced zazen and Kinhin.
About the social structure and personal approaches I can do little to give evidence as only two questionnaires were filled out, one of which came without the part I back. The participants (inside) are mainly students in their twenties and thirties.
[...]
Conclusion: It is a belonging to AZI not explicitly Buddhist, But the Zen Buddhist Soto Belonging to the school group, the participants (in) quite different personal approaches to Buddhism.


H) The breathing space - sitting meditation in Zen-style body exercise

ranging from 1994 1999 by Uwe Hackbart led pause for breath - was sitting meditation in Zen style with physical exercise, the only Zen group that the "Christian Zen "is assigned. She was an official offer of the evangelical church with Christian instantly recognizable content, when the meditation from Zen Buddhism and Taoism came from the physical exercises. References to Buddhism were very superficial and were not identified as such. The participants (inside) were mainly passing trade, which was also a reason for the low return of questionnaires. In what form is now led by Stefen Lüber, I'm still not known.
The completed questionnaires, so against a representative picture. They show a very heterogeneous social structure in which only the most unmarried marital status, the greater university degree, the most common evangelical Herkunfstreligionsgemeinschaft and German nationality (an Austrian) are common.
[...]
Conclusion: It was a Christian meditation program in the style of Zen not only the Christ (inn) en open. The participants (inside) came as well from different religious backgrounds were, Buddhist teachings reluctant or do not know about it, but affirmed Buddhist goals. One was even called a Tibetan Buddhist lama, his teacher.

I) The Buddhist meditation and discussion group of Werner Wiegmann

The existing since 1996 Buddhist talk and meditation group of Werner Wiegmann is a cross-school Buddhist community, but also non-Buddhist (inn) is en open. Werner Wiegmann is official in the DBU, the group is independent. Mediated are primarily, but not only Zen, Buddhist teaching content. The meditation practices are practiced zazen and Soto Kinhin in style.
Participants (s) are mostly over 60 years old, have a university degree and are or were employed in jobs from the legal, educational, psychological, and journalism.
[...]
Conclusion: There is a Buddhist group with a focus on the DBU and the Soto Zen, the participant (s) have the Buddhist identity to a sophisticated setting.

J) The Soka Gakkai International Germany - Bonn area

The group formed in 1975 and 1995 to a Area named Soka Gakkai International of Germany (SGI-D) - area of Bonn, a regional organization within the SGI Sub-D with his hand, child Communities (districts and groups). It forms around 60 members the largest Buddhist-oriented community in Bonn, when they publicly as such is not obvious and hardly known. It is part of the Japan organized Sokka Gakkai International (SGI), which in turn is a Nichiren Buddhist lay organization. It explains Nichiren Buddhist teaching content, which differs in significant points of otherwise general Buddhist teaching interpretations. The practiced meditation practices and Gongyo daimoku. It is the only in my study treated community that practices not meditation in the field of mind-calming meditation and mindfulness.
The two questionnaires are not representative of the entire community. I had so far gained the impression that all age groups are represented, since whole families are members. After initial formation of Japanese and international membership in Bonn, now almost all members of German.
[...]
Conclusion: It is a convinced Buddhist community with international involvement and organizational Nichiren Buddhist school links.


K) The Shambhala Center Bonn

The existing since 1981 Shambhala Center Bonn is a branch of Shambhala International, headquartered in Canada and the Tibetan Lama Sakyong Mipham Rinpoche Jampal Dradül Trinley as the head, and since 1999 eV. It has a threefold teaching and practice range, one part (Vajradhatu) relies on the Tibetan Buddhist Njingma Kagyu tradition while the second (Shambhala) and third (Nalanda) share in education, Tibetan, especially and Japanese Zen Buddhist-oriented culture. In Vajradhatu gate there is also a Vajrayana Buddhist training for (inn) en, while the other two goals and non-Buddhist (inn) en are open. Are taught Mahayana and Vajrayana Buddhist teaching content. The mainly practiced meditation practice is shamatha / vipashyana within the Vajraydhatu gate with, within the Shambhala gate without text recitation. Each gate has a shrine, which is provided with a rich Buddhist symbolism.
The five completed questionnaires are not representative. There are all age groups between 30 and 60 present and some families have kids. Degrees of all types and very different careers are available. Protestant and Roman Catholic religious community of origin are approximately equal before many times.
[...]
Conclusion: It is a connected to an international organization, partly from the Tibetan Buddhist Nyingma Kagyu tradition partly on the general Mahayana Buddhism-oriented community. The Buddhist identity of the members is quite high, but partly differentiated.


L) Buddhist centers west of the Karma Kagyu lineage: Center Bonn

The Buddhist Center of the Karma Kagyu lineage of Bonn was a branch of the Karma Kagyu federation (KKD), which in turn is part of a worldwide network of Karma Kagyu centers. It was in the tradition of the Tibetan Buddhist Karma Kagyu school and within the Group, whose head of the 17 Karmapa Thaye Dorje. The Bonn Centre existed from 1990 to 2000 and has an average of about 20 members, with the reestablishment the meditation group Bonn in mid-1999 this number of members dwindled to about ten. Tibetan tradition has taught, as long as they are useful for the transmission of Buddhist teachings appeared, but there was a strong tendency of inculturation in Western teaching methods. There were mediated Vajrayana Buddhist teaching content. Practiced meditation practices were primarily those in the field of guru-yoga, ie visualizations of the Buddha-aspects, recitations of mantras, and nationally ngöndro Phowa, but not Shine / Lhagtong.
The three questionnaires are not representative, so that I myself in the following information to other support. The members were mostly in the Thirties. Education degrees and careers were different. The Herkunfstreligionsgemeinschaften were approximately equally between the Protestant and Roman Catholic Church.
[...]
Conclusion: It was a committed Buddhist community, which is part of the German KKD and the international network of Karma Kagyu centers and was standing in the Tibetan Buddhist Karma Kagyu tradition. The members are mostly practicing Buddhist (inn) en, but there are also participants (inside) with differential access.

M), the Mahayana Buddhist Text Study Group Rhein-Sieg-Kreis/Bonn under Alex Smejkal

The Mahayana Buddhist Text Study Group Rhein-Sieg-Kreis/Bonn Alex Smejkal was an independent, loosely Chödzong and the Tibetan Mahayana Buddhist-oriented group, which existed from 1997 to 1999. The approximately eight regular participant (s) studied together texts Tibetan Buddhist teachers in German translation. Practiced meditation practices were shamatha / vipashyana and Tonglen.
The participants (inside) were between mid-thirties and forties, had predominantly a university degree and worked in nursing, liberal arts, commercial or artistic professions. They were mainly Roman Catholic and German-raised (an Austrian).
[...]
Conclusion: It was is an independent, confident group of Buddhist Tibetan Mahayana Buddhist orientation.

N), the Buddhist community Longchen eV

The Buddhist community is a Longchen eV in Bonn, Germany 20, in Bonn three members. It exists since 1994 and is a sister organization of the English Longchen Foundation, whose leader, the Englishman Rigzin Shikpo, also the spiritual head of the German community. It is a Mahayana Buddhist community and is based on the Tibetan Buddhist Nyingma / Kagyu tradition. Are mediated maha and Vajrayana Buddhist teaching content. Practiced meditation practice is mainly shamatha / Vipashyana. Personal data about members, I have almost none. Identification with Buddhist refuge predominates.
Conclusion: It is an avowed Buddhist community in the Tibetan Buddhist Nyingam / Kagyu tradition.

OR) Other Communities

O) Vipassanagruppe after Goenka of the Vipassana Association eV

There is a group of three students under the direction of Mudar Mannah. They practiced the Vipassana Meditation by SN Goenka, an Indian businessman and student of the Myanmar government officials and family man U Ba Khin (1899-1971). It is connected to the Vipassana Association eV and understands not as a Buddhist community, but practiced Vipassana meditation technique as an independent religion. They meet at home with Mudar Mannah.


P) A private Zen group in which a participant from Werner Wiegand group practiced

If it is a very private meditation circle with six to eight participants (s) meet, which occurred Monday night in turns in their homes. The group has no leader.


Q) and mindfulness meditation circle of Paul Köppler and Werner Heidenreich in the tradition of Thich Nhat Hanh

Since September 1999 Köppler Paul, director of the Waldhaus offer on Laachersee, Vorsiztender of Buddhism in the West eV and council member of the DBU and Werner Heidenreich, head of the city area of Cologne, who are both members of the Interbeing the Order of the Vietnamese Zen Master Thich Nhat Hanh, the Albert-Schweitzer-Haus in Bonn Bad Godesberg a Meditation and awareness group in the tradition of Thich Nhat Hanh on. They shall alternate between the group that is now at 10 to 15 regular participants (inside) and has grown every week on Tuesdays Tifft von 19 bis 21 clock.

R) Buddhist centers of the Karma Kagyu West eV line: Meditation Group Bonn-Mitte

In 1999, the members of the Karma Kagyu Center in Bonn Anna Bach and Christoph Baur this meditation group because they had not felt well in the center. The group is now used by 10 to 15 participants (s) visited. Since the closure of the Karma Kagyu Center in Bonn on 24.04.2000, the meditation group Bonn-center, the sole representative of the BDD in Bonn dar. For more information see the section L) Buddhist centers of the Karma Kagyu lineage West: Center Bonn.


***

III) addresses the Buddhist-oriented communities in Bonn:

Tung Completing the master's thesis in May 2000, the scene has changed a little. Here is a current address list that is currently in Bonn existing Buddhist-oriented communities and offers:

knowledge on 22.07.2005
researched by Michael A. Schmiedel, MA
religious scholar



The list includes Buddhist-oriented communities, which I described in my thesis and a few more and is classified by the traditional categories of Theravada, Vipassana, Zen , Nichiren Buddhism and Tibetan Buddhism / Vajrayana and cross-school groups and within each category, date of establishment. Apart from Bonn and a community is listed in drakes.
"Buddhist-oriented" does not mean "Buddhist".
The list could be incomplete. Other addresses I appreciate.


Theravada:

Theravada group Heinsch
Klaus Klaus Heinsch, Elbing Straße 6, 53117 Bonn
bush village
Tel: 0228-671752.

Bonn and Bonn Buddhist Association Buddhist Temple Buddhist Temple
Bonn,
Fries Strasse 75, 53173 Bonn-Bad Godesberg
,
Tel: 0228-318844
http://www.buddhaweb.de/body_bonn.htm


Vipassana:

Vipassanagruppe after Goenka of the Vipassana Association eV
Mudar Mannah,
Ferdinandstrai3e 66,
53127 Bonn,
Tel: 02,289,287,049


Zen: Zen

of Friends of Christel Christel van den Boom van den Boom,
Sanbo Kyodan school
Saale Straße 4, 53127 Bonn-
Ippendorf,
Tel: 0228-285549.

Zen Group Zen Association of Bonn Germany (CVP)
Soto school
Wolfgang Foit,
Am Hang 10, 53229 Bonn-
Holzlar,
Tel: 0228-431329.
http://www.zen-vereinigung.de/

Zen group of Klaus Wansleben
Sanbo Kyodan school
Klaus and Hildegard Wansleben,
Newton Street 5, 53125 Bonn
,
Tel: 0228-2805506.
E-mail: HKWansleben@aol.com
http://www.littleway.de

Bonn Zen Group of the Association Zen Internationale (AZI)
Soto school
Leader: Daniel Lehmacher,
Tel: 0170-2962224.
- meeting "open door"
Münsterstr. 21, 53111 Bonn
.
http://www.zen-azi.org

Buddhist meditation and discussion group of Werner Wiegmann
Werner Wiegmann,
Villip Allee 58, 53125 Bonn-
Röttgen,
Tel: 0228-254675, Fax
:
0228-258097 E-mail: wiegmann-mediation@t-online.de


Nichiren Buddhism: Soka Gakkai International

- Germany: Bonn area
c / o Bernhard dumbbell
Remigius
Platz 1 53111 Bonn Tel
: 0228 -9652353
http://www.sgi-d.org


Tibetan Buddhism / Vajrayana:

Shambhala Center Bonn
Nyingma Kagyu school
Carmelite St. 1 b, 53229 Bonn-
Beuel,
Tel: 02222-0209008 (from Theo Heukelom)
E-mail: marita@weuthen.de , h.kraechan @ t-online.de
http://www.shambhala.org/centers/bonn/
The Shambhala Centre in Bonn in July 2005 moved to Cologne and has connected with the Cologne Center.

Buddhist Community Association Longchen
Nyingma Kagyu school
Irmentraud Schlaffer
Samanstraße 13, 53227 Bonn-
Ramersdorf
Tel: 0228-440202.
E-mail: I. Schlaffer @ t-online.de or

Regine Simovics, E-mail: regsim@aol.com
http://www.longchen.de/


Buddhist centers of the Karma Kagyu lineage West: Center Bonn
c / o Christoph Baur, Anna Bach
Kaiserstr. 107
53113 Bonn,
Tel: 0228-210943, Fax
.
0228-2420563 E-mail: bonn@diamondway-center.org
http://www.buddhismus-bonn.de


School Cross Communities:

house Siddharta
center for the practice of mindfulness
Buddhism in the West eV
Dr. Paul Köppler
Dengler
Straße 22 D-53173 Bonn Tel

0226-9359369 E-mail: pamib@t-online.de
http://www.buddhismus-im-westen.de/

Buddhist university group
Bonn c / o Susanne Petri
E-mail: bhsg@uni-bonn.de
http://www.uni-bonn.de/ ~ bhsg /


Paramita project
Healing steps on the path of awakening
Buddhist meditation courses and topics with
Yeshe U. rule and Angelika Wild in the rule

practice of mindfulness, relaxation, meditation and stress management

Clemens-August-Str. 17, 53115 Bonn-Poppelsdorf
(Near Botanical Garden)
Tel 0228-908 6860 02655-962840
and e-mail: yesche@t-online.de
http://www.yesche.de/
http://www.paramita-projekt.de
http://www.stressbewaeltigungbonn.de



addition, here are a community of Drake:

Tibetan Buddhist Center Rheinland eV
Thoesam Ling
Hospital Gasse 11 53 579
drake
Resident Lama Geshe Nawang Thapkhe
Tel . / Fax: 02644-808200
E-mail: t-online.de @ Bernhild.A

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Inter-religious dialogue as a task of applied science, religion

Inter-religious dialogue as a task of applied science, religion

this lecture I gave in September 2003 at the meeting of German Association for the History of Religions (DVRG) in Erfurt in the lead by Prof. Dr. Hubert Seiwert panels Applied Religion . Unfortunately, there were no proceedings and no special publication of this panel, so I text my first post here. As the footnotes here can not be played properly, I have labeled Fn in parentheses after the respective position and placed under the text as endnotes.

advance Abstract:

in religious studies circles, the inter-religious dialogue generally regarded as a matter of theology and religious sciences commitment is as detrimental to the value-neutral self-understanding of the subject. Religious studies can and should devote themselves to inter-religious dialogue only, by making it an object of research, but she could not participate actively and normative because it is often said.
This paper takes a different view and tries sensible arguments for a contribution of religious studies at the inter-religious dialogue to gather. Religion is like science in general, as the company judged responsible, ruling out an eventual value of freedom. Interfaith dialogue is considered a matter that concerns not only the official representatives of religious institutions, and indeed not even just religious believers, but as a social task that is necessary to a peaceful to enable people to live together and Subgesellschaften in the global, multicultural and pluralistic world society. Since the inter-religious dialogue, as in the political diplomacy, interest groups collide, apologetics and polemics can be found as well as understand interminable listening. Just because the science of religion is independent of religious institutions, they can take corrective action, and let the methodological waiver of metaphysical truth claims the area of this side-human come into its own and results from the history of religion, and sociological and psychological research, moderating and facilitating the Talk contribute. It is not just a question of representing a religious party in the dialogue, but also to assume the role of facilitation, mediation and impartial review. must take sides and will the science of religion but very well for a vision of a peaceful and pluralistic society and a self-critical and honest discussion, which are also sources of its own existence. This paper represents so well the utopias of the project, the Global Ethic of Hans Kung or the World Conference on Religion and Peace and also complained that religious scholar (s) in this and similar projects are not sufficiently represented. Peter Antes, co-founder of the association to encourage the meeting the world religions and intercultural conversation eV, Michael von Brück, which unfortunately chosen journal dialogue of religions has given out, and Norbert Klaes, who was for a time President of WCRP Europe, but are good examples of well-known religious scholars who act as such in the inter-religious dialogue, without letting the religious studies thus become a pseudo-theology.

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Full Text:

When I started in 1993 to study theology, guided and motivated me already the idea that could make a dialogue of religions a significant contribution to the peaceful living together of people. Religious studies I seemed to be a science, which could still better than the theology serve this dialogue, as theologians regarded the things too much from the more or less narrow perspective of their respective own religion here, during the science of religion seemed to be able to the whole panorama unbiased to have in view.

But I learned pretty much the first thing that interreligious dialogue is not a matter of religious studies, for which party in the dialogue, the religious studies should he represented, as it was their right but to keep from the evaluation of religious truth claims out and in dialogue but it go to religious truth claims. Religious studies could inter-religious dialogue scientifically studied, but did not participate. That made sense to me at first, but more the old idea that I had actually driven in the science of religion in it, not quite me.

that religious truth claims, especially if they belong on a metaphysical, transcendent themes are outside the methodological verifiability of religious studies is a basic maxim of our profession that I would not question here. Less clear but seems to me the question of the value of freedom, or neutrality answered, because, first moves the science of religion, like any science in business conditions, which in turn follow preceding value orientations are (which touches on questions of academic and educational ideals of economy and finance, politics in general, etc.), and secondly, be subject to scientific methods, ethical value judgments (which touches on questions of how to deal with research subjects, especially when these people, or subjects with rights and dignity, but also the consequences of knowledge publishing on the following values discussions, etc.). Religious studies is therefore just as much as any other science in a value-free space.

that interreligious dialogue is not just a matter of theologians and other religious leaders, experienced I impressive in July this year at the meeting project inter-religious Europe in Graz . (Fn 1), where projects were presented for inter-religious coexistence in our European society, from politicians, police officers, filmmakers, teachers and pupils, and of course by theologians.
And last year published a book of speeches by our Federal President Johannes Rau, entitled Dialogue of cultures - the culture of dialogue, tolerance instead of arbitrariness , (FN2) in which it from his perspective as head of state again and again to the need of intercultural and interreligious dialogue indicates. Thus, the inter-religious dialogue is not only a religious, but also a political matter. Seen in this way not only raises the question of whether religion itself as a religious scholar, but whether one can or should get involved in politics.

If I as a theologian me of my responsibility is aware of it, what questions I ask and how I would answer the questions, and whom I serve like the answers I think ultimately, it seems to me the question whether my work a can have an impact on the living together of people, and if so, what should have and what not. If I want to answer these questions, I'm in the middle in value orientations, normative and not think that is more purely descriptive.

The influence of an individual scientist may be small, and yet, our society through the influence of science since the Renaissance, the Enlightenment, and then changed decisively, to the pluralistic, individualistic society in the election of our time constraints. The sciences had such a decisive influence on the religious life of the people. Liberal and fundamentalist theology would not have occurred without confronting religious people with the sciences.

scientists now have the choice, this impact that their work has on society as their responsibility to accept and exercise-or the responsibility entirely to the recipients of scientific Work in rebuttal. Can operate as a biologist basic research, either as an anatomist, a biochemist, a behavioral scientist or an environmentalist, his results or to publish the subject in general and the question of who takes the consequences of the reception of research results and theories, completely indifferent face. It can also work specifically for a particular audience, whether the pharmaceutical industry, agriculture, the television viewers, the environmental movement, etc.. Thus, a religious scholar to publish his results without any thought of social consequences or targeted for a Commission of Inquiry, a local government administration, Protection of the Constitution, the dialogue and ecumenical movement work, etc.. If a scientist a target audience in mind, there is still a difference in whether he will be paid by that or not, if he accepts a job or his own client, whether he is the target audience liked or want that first win for himself and his work .

Within this scenario, I now see no reason why a religious scholar's work should not be at the service of inter-religious dialogue. There is now only the question of how to do this and consider what he has to.

science consists of research and teaching. Research consists of questions and methodically disciplined Way to answer the questions. Teaching consists in research results, methods, theories and perspectives of the discipline to teach the people. Recipient of teaching are students, but also the public and all institutions in society, including religious groups and religious institutions and individuals.

is to research the possibility to selectively adopt those issues that are important in the dialogue. Here, of course, exclude purely theological questions for the religious studies research, but otherwise, offer all the issues discussed on the Questions of religious history, theology and the history, Questions about the connection between religious and other cultural or social factors, for example according to social conditions in which religious people live, questions about the mental experience and behavior of religious people in general and questions about similarities and differences between the religions. So there are the normal issues that concerned the science of religion anyway.
The difference with the so-called interest-free basic research is that is needed here specifically to the topics of conversation, and so even after the controversy raised by the dialogue partners.

consists in teaching the opportunity to formulate the research results to target such that the desired recipient, identify the venues of inter-religious dialogue, understand and integrate into their world images. Just to do this, there is an additional quality, which religious scholars acquire in the course of their study and professional practice, namely to be able to think his way into feeling in the individual different religious mentalities, even if no scientific qualities, but general human, but which may be just related to the acquired knowledge through science to a very useful inter-religious and intercultural competence. Part of this competence by result that we discussed in the study of living religions, especially its research findings with representatives of the religions studied. (Fn3) because it leads to a dialogue between science and religion, and trained in this way of thinking about the question of religious leaders. This is often a stressful and even stressful undertaking, because the ways of thinking can there are very divergent, and one can get annoyed very much by the feeling of understanding others not at all what you want out and why you ask that question and the matter way and not want to be different. Or to go to great doubts concerning their ability, the religion which we explored, to understand at all when one of this lack of understanding of their representatives is kept constantly under his nose. In any case, you learn the fact that one judge can consider most of the facts from very different angles and without the latest to come to a verdict about them, a knowledge that is in the dialogue would be of considerable value. Because of it's ability of self-relativization can grow, and just because it is not rare hitch.

Is it so equipped as a religious scholar in this way with cross-cultural material and understanding skills, you can try the venture, which issues between representatives of different religions, but also between them and secular representatives to clarify institutions or ways of life.

It is clear now but the question is to enter a religious perspective from which scientists in the dialogue. It stake now is only partly a matter of taking scientific perspectives of religious, but also about non-religious perspectives of the same representatives to make themselves understood. That sentence implies that I believe in interreligious dialogue not only the dialogue between representatives of different religious parties but also between the religious and secular viewpoints. Furthermore, I understand including the dialogue being conducted within religious organizations among its members and even the monologue of a man with himself in confrontation with other religious or secular doctrines, so what Raimon Panikkar described as intra-religious dialogue. (FN4)

religious scholars can, in principle, participate in three different perspectives on inter-religious dialogue:
1) The religious scholar brings his own religion to the mix and uses the above skills from understanding the different perspectives to bring its own to the horizon of understanding the other person and to qualify them, and both their own, and the religiosity of others to consider both from a scientific perspective. This would be the religious scholars actually a religious dialogue partner who is also a religious scholar. In this position you can then distinguish whether it also represents a religious community or only its individual religiosity.
2) The religious scholar makes his own religion with intent on the sidelines, acting as neutral reporting, facilitator, mediator and / or interpreter. (FN5) This requires the discipline to stick with their religious, theological or religious and philosophical opinions back But this you learn in the course of religious studies student so from the beginning.
3) The religious scholar but does not represent the perspective of a religion, but a secular institution, as the government or its constitution or the business of a company, a citizens' initiative, a political party or a club.

The second option is the one that has to be mentioned most purely a religious studies. What you also decide, two things are essential importance.
first One has to view his interlocutors disclosed.
second The other party must accept it.

latter is not always easy, but possible, as some representatives of our profession have already proved.

examples:

Peter Antes:
Peter Antes is co-founder of Association to encourage the meeting of world religions and intercultural conversation eV (FN6) He understands his specific religion scientific task for the religious-based party and a mediator to be simultaneous interpretation. The interpreter does not mean here the function between languages like German or Arabic, but between religious speech levels, each with its specific characteristics, which are often sources of misunderstandings. His own religious conviction, he can be here, still in the religious studies research, outside, and that is recognized by the other dialogue partners and accepted. He is it certainly believe that, if the religious scholars are in a state employment relationship is, for example, a lecturer at a state university, was his duty to uphold the basic policy of the State, for which he works. And he could do, for example, by working in inter-religious dialogue for the peaceful coexistence of people of different religious beliefs in that same state (FN7)

Norbert Klaes.
Norbert Klaes, also a member of the Association to encourage the meeting of the world religions and intercultural conversation eV , some years as chairman of the World Conference on Religion and Peace (WCRP) Europe . (Fn8) participate in inter-religious dialogue does not participate primarily as a religious scholar, but as a European Christian, but one that enabled by his religion scientific knowledge of the religions in a special way to do so. As a specific contribution of religious studies, he also sees the mediators and interpreters function (FN9)

Michael von Brück.
Michael von Brück manages to participate on several levels at the inter-religious dialogue. He is a theologian, a Protestant theologian and Zen and yoga teacher. He was Associate Editor of dialogue between religions, for economic reasons unfortunately never been (FN10), he always brings representatives of different religions talking to each other and it is also his scientific research, for example, the Buddhist-Christian dialogue in the written with Whalen Lai book Buddhism and Christianity (FN11) in the service of mutual understanding (Fn12)

Udo Tworuschka.
Udo Tworuschka propagated an applied or practical theology, which describes as violent, fanatical religiosity just not worth it neutral, but it applies with respect to judgmental position, and make the effort, inter-religious disputes, the example of the embattled Jews, Christians and Muslims Jerusalem describe, so that the different religious meanings are clear and mutual understanding of the contending parties is possible. It calls on the existing capabilities in the religions of tolerance, so you must rely on a desire for peaceful coexistence not only to secular values and looks inspired in its approach from Johann Gottfried Herder and Gustav Mensching. founded together with the Protestant theologian Reinhard Kirste and he directs the Center for Interreligious INTR ° A that gives the series religions talking out (Fn13)

Wolfgang Ganter.
Wolfgang Ganter represents a religion of science, which remains open to philosophical issues and questions of transcendence, but even without the claim, the answer to religious studies methods to the end. He is a serious attitude towards religious subjects as a party without them and their beliefs to reduce premature to historical, social, psychological and general cultural facts. And it is his intention to make the border between availability and uncontrollable even the apodictic formulations tend to callers aware of and to convince the principle of open question that just does not allow for last-valid answers, but the Need for transcendence of each formulation on a secret everyone formulatability always dehydrating stresses out. (Fn14)

I thank all these gentlemen for their thoughts and advice that they have me verbally or by mail or e-mail to send and apologies that I have not mentioned all the religious scholars who worked in the past and present in inter-religious dialogue, in one way or another were or are. For example, during the meeting in Erfurt DVRG during the panel discussion at the Town Hall, Hans-G. expressed Kippenberg and Michael Pye under Peter Antes. The former emphasized the importance of religious studies research in the intra-religious community discourses contribute to enable them to enrsthaft with existing problems, such as the often denied violence in Buddhism, accept, and the latter mentioned a dialogue between the Roman Catholic Church and the Tenrikyo, who was due to religious studies presentation a success.

You have to remember one thing: The rationale of religious studies engagement in interreligious dialogue arise not from the scientific methods of the subject, but operate from its social context or formulated more precisely, of the living conditions and resulting social commitment of the people, the science of religion . Subject to the commitment is never the religion of science, but scientists are religious and religious scholars (FN15) that are not just theoretical entities, but living beings of flesh and blood. It is also clear that the obligation is not affecting everyone equally, because not everyone lives in the same conditions and carries on his work. Ultimately, religious scholars not to work towards peace obligation than other people, no less, and our work-related opportunity to make peace work is precisely on issues that have to do with religion and religions, of which interreligious dialogue in the manner described herein is an obvious. (FN16)

I even try to learn from all these approaches. I think it depends very much on the conversation from the context and the interlocutors how much you put back his own religious identity, or perhaps more likely may disclose or even should. I am Deputy Head of WCRP Cologne / Bonn (Fn17), and in our small inter-religious discussion groups where people know each other, and the identity of religious studies the participants will know, I can express more times my own religious beliefs, as if I explicitly before me stranger itself out as a religious scholar. But if I a public lecture Example, about Islam and violence hold, I am only religious scholars, and external I do not value neutral to my religious identity, but I'm still not there. But I was sometimes wonder whether I, who am a member of the German Buddhist Union (DBU) would attend as representatives of Buddhism in a panel discussion on religion and violence. As I said also, and tried with all due sympathy and part identification, I have for Buddhism to be an objective and balanced, not idealized representation. This objective distance to my own religious ideas I've learned in the study of religion, and I think I have learned so well the dialogue partners, the other professions, it may be a role model. Honesty and sincerity are after all in all religions, with their representatives, I had to do personally so far, high values, at least in theory. Sometimes, but it has problems in the necessary honest with yourself and the other faiths counterparts over and you do not pollute their own nest by adding to that, even in their own religion, all is not ideal, as it should be. We can just religious studies by our expertise and our own methodological reflection and self-relativizing our own religious or ideological beliefs of great value to inter-religious dialogue.


Footnotes:
Fn1: The meeting was held on 5 until 9 July 2003 in Graz, instead, organized by the Peace office of the City of Graz and the city of Sarajevo under involvement of WCRP Europe. The project results will be published on the Internet from September 2003. See http://www.friedensbuero-graz.at/
Fn2: See Johannes Rau. Dialogue of cultures - the culture of dialogue. Tolerance instead of randomness. Freiburg, Basel, Vienna (Herder) 2002.
Fn3: See also Rainer bottle. Religious studies Joachim wax. Berlin, New York (Walter de Gruyter) 1978, p. 299ff.
Fn4: Raimon Panikkar Cf. The new religious path. In the dialogue of religions live. München (Kösel) 1990th
FN5: This approach is represented by Peter Antes except by Klaus Hock. See Klaus Hock. Introduction to Religious Studies. Darmstadt (Wissenschaftliche Buchgesellschaft) 2002, p. 179
FN6: Cf eV the statutes of the association to encourage the meeting of world religions and intercultural dialogue, registered in Hildesheim on 27 June 1997.
FN7: I refer to conversations with Peter Antes REMID during the conference "Religions: concrete. Religious Research in Germany: Concepts - Objectives - Perspectives " from 13 to 15.6.2003 in Leipzig, as well as an exchange by mail and e-mail during the year 2003.
Fn8: http://www.wcrp.org WCRP to see their website for the international and http://www.wcrp.de for the German level.
FN9: See Norbert Klaes. Experience in the "World Conference of Religions for Peace (WCRP). In: Anton Peter (ed.). Christian faith in multi-religious society. Experience, theological reflection, missionary perspectives. Immensee (New Journal for Mission Studies) 1996, p. 91-108. - Furthermore, I refer to during discussions with Norbert Klaes the above meeting of the project Interreligious Europe on 5-10. July 2003 in Graz and a postal exchange.
FN10: The magazine was published from 1991 to 1998 twice a year in Christian Kaiser Verlag. See also Michael A. Schmiedel. From the end of a magazine. Dialogue between religions was discontinued after eight years. In: Sacrament & Da Vinci Code, Journal of Comparative Science of Religion Student Council of the University of Bonn, No. 5, January 1999, p. 18f, accessible on the Internet under http://www.fs-rewi.uni-bonn.de/ss . / ss5a8.htm .
FN11: Michael von Brück and Whalen Lai. Buddhism and Christianity. History, confrontation, dialogue. München (CH Beck) 1997 or the 22000th
Fn12: I refer to an e-mail exchange with Michael von Brück April and June 2003.
Fn13: See Udo Tworuschka. Epilogue to Gustav Mensching: The error in religion, Heidelberg 1969th In: Gustav Mensching. The error in religion. An introduction to the phenomenology of error. Nordhausen, (Bautz) 2003. Trans. Self-understanding, methods and tasks of the religion and its relation to theology. In: Udo Tworuschka (Ed.), Religion in Jena. Jena 2003, p. 20-42. I also appeal to an e-mail correspondence with Udo Tworuschka April to August 2003, through which he me a part of the lecture text, he occasion of the Honorary Professorship for Dr. Herbert Schultze at the University of Duisburg-Essen on 23 June 2003 and has held an autobiographical text about his path to religious studies, who has sent in October 2003 by Böhlau-Verlag appearing in honor of Michael Kloecker. Internet address for INTR ° A: http://www.interrel.de .
Fn14: Wolfgang Ganter is one of my religious studies teacher in Bonn, and over the years I have attended so many events with him and done so many interviews with him, so that it is difficult to agree on a time or to a particular Correspondence appointed. Extra I would like to mention but its in the town hall next to the Heinz Robert Schlette including organized public lecture series 26 is an illusion, the manuscript of my left Wolfgang Ganter - March 2003 lecture given dialogue of religions?.
FN15: When I left the female form so far away, because then only for better readability. I mean by "religious scholars" are men and women of our times.
FN16: I write after reading Bretislav Horynas contribution to this conference volume, which thinks more about the religion and its epistemological side.
Fn17: We have a single page on the Internet: http://www.maennerrock.de/WCRP-Koeln-Bonn/wcrp.html or http://www.wcrp-koeln-bonn.de.vu .