The darjeeling limited trailer

. Lama Anagarika Govinda and the Tibetan Buddhismus the Tibetan Buddhismus in its vielf?igen traditional schools is today in the Federal Republic of f?eine broad?fentlichkeit. Altogether there are itself gegenw?ig?r 140 associations and study groups in Germany, with Tibetan Buddhismus the besch?igen [ 1 ]. This development is based on the fact that the Tibetan teachers arrived after their escape due to the Chinese invasion Tibets approximately since 1960 increasingly to Europe and America and their respective groups gr?eten. In the years from 1952 to 1960 there was however in Germany only one. Work "bases of Tibetan Mystik" ver?entlicht [ 2 ]. The influence of this book on the buddhistische movement both in Germany as well as in America and England was important and showed for the first time development of the urspr?lichen ideas of the Buddhismus. "The order OF Arya Maitreya Mandala, founded by Anagarika Govinda, has done much ton create and interest into the culture and religion OF Tibet among the people OF the west. Moreover, Anagarika Govindas works have won many appreciative of reader." ("the medal of the Arya Maitreya Mandala, gegr?et of Anagarika Govinda, did much to produce over interest in the culture and religion Tibets among humans of the west and too f?ern. Dar?r outside found Anagarika Govindas work many appreciative readers. Lama Govindas meetings with the Tibetan Buddhismus began 1931. It described it descriptive in its auto+biographic work "the way wei?n of the clouds" [ 4 ] and into "the book of the Gespr?e" [ 5 ]. He was as a representative of the ceylonesischen Buddhismus to Darjeeling/Nordindien to a conference come, at which he thought, he m?te the Tibetern somewhat of it mediates which real Buddhismus was. There however it was tightened so much by the Tibetan Buddhismus that it its further. Forschungsreisen f?ten it from 1931 to always 1949 again in the Tibetan culture area and the adjacent Himalayaregionen, in which he lived then also many years. Of those, the culture of the old Tibet before the Chinese invasion, then f?die from the mirror-image-ritual few western time witnesses. Lama Govinda received Initiationen and Meditationsanweisungen from the most well-known Meditationsmeistern nearly all large Tibetan gegen?r one-sidednesses, erroneous trends and Missverst?nissen within the range of the Tibetan Buddhismus [ 6 ]. This internal attitude of the reverenceful devotion with simultaneous keeping of the critical Urteilsverm?ns is not me model become illuminating f?ende methods as so rapidly effectively proves allegedly as soon as possible, and erm?icht the view f?das substantial ones. We should be m?ige Sch?r. However Maitreya is nevertheless the coming Buddha on that buddhistischer tradition of all schools is, which will in-carry in particular the characteristic of universal love (May trichloroethylene) into the world. In the following m?te I unites to be reminiscent philosophies Lama Govindas leaves, in which he differs in his view of the tantrischen Buddhismus (Vajrayana) of Tibetan traditions something and/or I can give here me nat?ich only a short?erblick?r appearing important philosophies:. The mental way of the particular can unfold like the history of the Buddhismus: From wrong experience and injury in the life zun?st the desire can to develop to achieve by employment of all Kr?e m?ichst rapidly individual release and abolition of suffering. Here the conception often exists that one can achieve such a goal by avoidance of the contact to the world earliest. Such a basic attitude born from the suffering experience is "theory of the?teren" to z. tradition of the Theravada Buddhismus, that. to go out individual Erl?ng and to achieve perfect illuminating to well-being of all life. This is the basic attitude of the Mahayana, the "large vehicle", which rises inward in a widening of internal schau?r the limited individual existence outside, after au?n itself however in the t?gen Mitgef? in the world shows. The Vajrayana however "converts philosophical religi?n the ideals of the Mahayana into the practice. It recognizes zun?st once the Universalit?des of consciousness on, and not only the Universalit? but also the verwobenen interrelations of everything, which exists there. That is the real meaning of the word Tantra: the with one another verwoben to be of everything that exists there - in other words that each thing stands to every other thing in relationship. If however like that is, then even such characteristics, which one regards f?gew?lich as obstacles, m?en means for release become k?en. However hei?, that we ours people its in its entireness to accept and that we do therefore only one k?en: those characteristics, which often bind us in the everyday life to transform into Kr?e of release. The Vajrayana developed therefore a tiefgr?ige psychology, which is also f?unsere time of gr?er meaning. F?den humans of the west does not apply it to work the substantial out of the Vajrayana however schematically on only culture and. We humans of the west m?en also intellectually understand and understand, why we something?n. In contrast to the Indian or Tibeter. here however the symbol content and the depths of the mythology do not d?en by intellectual flattening are lost. It applies to understand the sense content to learn not however long numbers of erm?nder details, which are unimportant f?das mirror-image-ritual lives, by heart how sometimes this is required in Tibetan traditions. Drohgeb?en with?nenlangen suffering in H?enwelten, with those some Tibetan teachers their Anh?er before the waste of mirror-image-ritual. Zeitgem?r a Buddhismus however wants to refer humans to the way to illuminating to the well-being of itself and others. If we d?en ourselves the Vajrayana n?rn, we not into magic practices zur?fallen, like them f?Menschen fr?rer ages. It did not d?te coincidence its that in the buddhistischen mythology the world teacher of the past, the Buddha Kassapa, special magic F?gkeiten assigned. Consciousness since approximately 500 before our time calculation. However, the Buddha Maitreya, in particular the characteristic of universal love is assigned to the world teacher of the future, - a reference to the necessity for the development of gem?after values in k?tigen mankind history. Examples f??rkommenes magic thinking, which is reminiscent occasionally in the Tibetan one somewhat, are: Mantras m?ichst h?ig - and thus fl?tig and hastily - heruntergeleiert in the acceptance that by the Rezitieren of 100. 000 Mantras special earnings/services to be acquired k?ten. Hundredthousands of thrashing before buddha-Statuen or holy Pl?en are to produce likewise earnings/services, as a reading from holy texts, whose sense one does not understand. It makes also no sense f?einen western Buddhisten to collect Initiationen and Sadhanas such as stamps in the conception, once for m? the seed of earnings/services come up. If I with Mantras?n m?te, which represent substantial means of the Meditation in the Vajrayana, then it is necessary, itself the vielf?igen. An example f?eine such development of the background of a Mantras offers Lama Govindas book "bases of Tibetan Mystik", which the Erl?erung of the Mantras is dedicated to "COM mani padme hum hrih" in its most diverse facets. Only with and after such a development it is f?einen western humans meaningfully, itself deepen more mantrischer. ?nliches applies also f?die more complex work with a Sadhana, for the chart development in the Vajrayana. "we m?en therefore again the core of the Sadhanas heraussch?n and these from all accessories release. Then we will experience, like the origin in the range of the spirit and the soul of the Meditierenden will have.) But so that this process does not stagnate, we m?en to it again and again remember that the Tantras still agrees upon any reality repeated before two that we such looking, from the thought outgoing that they are only spirit-created. In the latter case we w?en the crucial role of our consciousness and its potential M?ichkeiten misjudge and us a valuable means on our paths rob. This applies f?ihn - contrary to many Tibetan teachers - also f?die h?sten Tantrastufen. F?Lama Govinda was the inclusion of all life experiences into the process of release on the way of the Tantra importantly however on the practice of internal unity becoming of the M?lichen and female one in us. Lama Govinda understands our verg?liches life as a M?ichkeit for release: "by becoming conscious the internal direction and referringness of our verg?lichen life, discovering we the eternity, those. Secret of the Tantras, the esoterischen tradition of India and Tibets and the Mystiker of all times. Central into the center of the mental?ungsweges Lama Govinda always placed the Bodhisattva ideal, whose core it formulated in such a way: "which always the h?ste perfection of the human spirit may also be: m? I carry out it for the well-being of all natures. Particularly also sp?n the works Lama Govindas impressed me, in which he argues likewise with realizations from the field of atomic physics as with europ?chen philosophers such as Th. de Chardin as well as went to the Chinese I. They expel it as a europ?chen Buddhisten, Mystiker, a philosopher and a K?tler, which?rschreitet the borders of each close "Ismus" (thus also close dogma tables a Buddh Ismus). The following words, which it wrote obviously briefly before its death, offer a voucher f?die width of his opinions and world view: "the work is completed, and which at best a Epilog and a preparation remain on gro? by this life, are. Such will regain?rall its religion, its internal way, gleichg?ig, where and under which Umst?en or forms?eren. [ 1 ] Baumann, Martin: Buddhismus into the 1990er years in Germany. Birthday of Lama Anagarika Govinda. [ 2 ] Lama Anagarika Govinda: Bases of Tibetan Mystik. Joke publishing house Berne M?hen Vienna petrol William Barth publishing house, 8 f?den. [ 3 ] Ways to the entireness, anniversary publication to 75. Birthday of Lama Anagarika Govinda. Kasar Devi Ashram Publication, Almora/India 1973. [ 4 ] Lama Anagarika Govinda: The way of the white clouds, joke publishing house Berne M?hen Vienna 1973. [ 5 ] Lama Anagarika Govinda: The book of the Gespr?e. Joke publishing house Berne - M?hen - Vienna O f?den. [ 6 ] See Advayavajra: On the way to an alive Buddhismus in 21. Memories of pers?iche Gespr?e with Lama Anagarika Govinda in the years 1970 to 1984. Birthday of Lama Anagarika Govinda. [ 8 ] Lama Anagarika Govinda: The book of the Gespr?e, S. [ 9 ] Lama Govinda: Alive Buddhismus in the evening country (z. [ 10 ] Advayavajra: On the way to an alive Buddhismus in 21. Birthday of Lama Anagarika Govinda. [ 11 ] Lama Anagarika Govinda: Sch"pferi Meditation and multi-dimensional consciousness. [ 12 ] Lama Anagarika Govinda: Alive Buddhismus in the evening country: The Bodhisattva ideal: a light in the darkness of our time, S. Geburtstag von Lama Anagarika Govinda.