Das Gelübde einer dreißigjährigen Frau (German Edition)

Materialien zum Neobuddhismus

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Since Sri Lanka is also mentioned in every edition of Buddhism, it is obvious that Ananda Metteyya remained in close contact with the country and he went back there at one point. Pereira records that he gave "several inspiring addresses from the Maitriya Hall. During these years, two men who eventually became better known than Ananda Metteyya joined him.

The first was J. By , he was Ven. Then, by the beginning of , Ven. Nyanatiloka was also staying with Ananda Metteyya. Nyanatiloka or Anton Gueth was born in in Wiesbaden, Germany. He was ordained in Burma in , after a period of exhausting travel which had included Sri Lanka.

Ananda Metteyya facilitated his return to Sri Lanka to learn Pali, a return which sealed the future for Nyanatiloka. Health continued to elude Ven. This was one reason why the publication of Buddhism became erratic. Apologies for delays due to illness appear in almost every issue. Yet, his ailment was not serious enough to prevent him from commencing the first Buddhist mission to Britain.

Ananda Metteyya had entered the Order "chiefly with the object of eventually forming a Sangha in the West. He was convinced the West was ready. Yet, the first step in this process was not an unqualified success. Ananda Metteyya arrived in England on 23rd April with some of his most faithful supporters, Mrs. Hla Oung, her son, and his wife. He remained until 2nd October of the same year, "the time allotted to the Mission," according to Christmas Humphreys.

The Buddhist Society of Great Britain and Ireland, formed in preparation for the mission the previous November, welcomed him eagerly. Ananda Metteyya himself told a Rangoon paper on his return that he was highly gratified with the visit but the response of some of his British supporters was different. Disappointment comes across, for instance, in the account later written by Christmas Humphreys.

He was then thirty-six years of age, tall, slim, graceful, and dignified. The deep-set eyes and somewhat ascetic features, surmounted by the shaven head, made a great impression on all who met him, and all who remember him speak of his pleasing voice and beautiful enunciation. Ananda Metteyya was understandably unwilling to compromise when it came to handling money, eating after noon, or sleeping in the same house as a woman. This meant he could not journey alone, his programme had to allow for a meal before noon, and the team needed two houses. For a small group of supporters, this was perhaps more than they had bargained for.

As for his communication skills, in private conversation, he was probably engaging and impressive. Humphreys declares that "he was popular wherever he went. Such an attitude would have been the norm for a monk in Burma, but for those who had enthusiastically hoped for a flowering of Buddhism in Britain, his inability to engage with his audience would have been disappointing, perhaps even embarrassing. The deterioration of his health must also have caused serious concern.

It also sealed a friendship with Burma which was to prove invaluable in terms of financial support in the years ahead. The Buddhist Review, the organ of the newly-formed Buddhist Society, was able to say in that he left behind him "golden opinions and the friendship and respect of all who had the privilege of meeting him. Ananda Metteyya hoped that he would return to England in two and a half years to establish a permanent Buddhist community in the West.

This was the next step in his mission plan. He remained in Burma until During , records show that he was still mentioned with much respect at The Buddhist Society in Britain. For instance, he and his colleagues were congratulated for pressing successfully for Buddhism to be taught in schools in Burma. The mission was anticipated. Yet, as time passed, he was mentioned less and less. In , Ananda Metteyya appeared in the Minutes as having sent many copies of his book, The Religion of Burma , to the Society as a present but when bringing a bhikkhu to England was discussed later in the year he was not mentioned.

One reason for this silence, of course, was his health. According to Cassius Pereira, his health began to fail rapidly on his return to Burma, with gallstone trouble superimposed on his chronic asthma. Pereira did not give a date for this. In and , The Buddhist Society was still referring to him as Ven. Ananda Metteyya, but it is possible that he had already disrobed by this time.

In doctors in Burma pressed him to leave the country if his life was to be saved. His Burmese friends, therefore, sent him to England where he was to meet up with his sister, who had come from America to lead him back to her home in California. His sister travelled without him. Bennett, now a lay person, was left to the mercy of British well-wishers.

A member of the Liverpool Branch of The Buddhist Society, a doctor, took him in and gave him incessant medical care. During the First World War his sister came back from America but she stayed with friends and could not look after her brother. At this point an anonymous group of well-wishers were forced to write to The Buddhist Review in appealing for money to save Bennett from being placed "in some institution supported by public charity.

Help did come, from overseas as well as Britain. The First World War, which killed a generation of young people in the trenches of France, had a profound effect on him, as it did on many sensitive Westerners. It drove him into deep introspection about the human condition, the sustainability of Western culture, and the contribution of Buddhism. There was also the ever present awareness that his health had prevented him from realizing his hopes for Buddhist outreach in Britain.

Yet, the very trauma of the war eventually impelled him into writing and speaking again. These were later published as The Wisdom of the Aryas , just two months before his death. He opened by reminding his listeners that it was ten years since his mission to Britain, "the first Buddhist Mission which for over ten centuries had been sent forth from any Buddhist country. What is important here is that Allan Bennett returned to active work in Britain.

He seems to have been helped financially by friends in Britain and Sri Lanka. Cassius Pereira refers to Clifford Bax and Dr. According to one account, Bennett moved to London in Although he was incapacitated for weeks at a time, he took over the editorship of The Buddhist Review from D. Jayatilaka, who returned to Sri Lanka. His conviction that Buddhism offered hope for the West remained unshaken, as his first editorial in made clear:.

These facts, we consider, justify us in our conclusion that in the extension of this great Teaching lies not only the solution of the evergrowing religious problems of the West; but even, perhaps, the only possible deliverance of the western civilization from that condition of fundamental instability which now so obviously and increasingly prevails.

By , however, Allan Bennett was dying. The January edition of The Buddhist Review was the last that he edited and indeed the last that was published. Before his death he was reported to have lived at 90 Eccles Road, Clapham Junction. His financial situation was grave, but help continued to come from Dr. Hewavitarana and probably Cassius Pereira.

He died on 9th March A Buddhist funeral service was prepared by Francis Payne, a prominent Buddhist and convert from the mission, who was present when he died. This could have been due to suspicions which continued to surround his name after his death. For instance, Bennett never completely outlived his reputation as a magician and a member of the Order of the Golden Dawn.

The young Buddhist Society was keen to dissociate itself from anything esoteric. It is significant that several articles during his lifetime took pains to stress that he was not a man of "mystery", that he had rejected that part of his past. There is no more mystery attending the Bhikkhu Ananda Metteyya than any other person," an editorial of The Buddhist Review stated in Clifford Bax said something similar in Ananda Metteyya rejected the path of "mystery" as a hindrance to the goal. It was not "mystery" and magic which taxed his mind but two quite different aspects of life: He brought the sensitivity of the poet and the mind of the scientist to this.

Yet, he occasionally shared a conviction that there was a power, an energy, which moved to good and which could be used by humans on their way to liberation. This could mistakenly have struck some Western Buddhists as touching the theism they had rejected. As for his friendship with Aleister Crowley, it ended as Ananda Metteyya travelled further and further from the path Crowley chose.

His influence on Crowley was great but ultimately Crowley chose to reject it. Another reason for suspicion might have been his illness. Throughout his life, he was reliant on dependency-creating drugs such as cocaine, opium, and morphine, no doubt first prescribed by a doctor, although by the end of his life some of the dangers were known and new remedies were being tried.

The consequence, however, could have been times of hallucination, giving the appearance of the "mystery" with which some linked him. The truth about the unmarked grave might never be known. My feeling is that it was an injustice to a person who, in his writing, communicated the message of the Buddha with a poetic sensitivity and a scientific directness which still speaks to us today.

Buddhist Publication Society, The confessions of Aleister Crowley: No doubt, this constant suffering affected his attitude to life. He revolted against being an animal; he regarded the pleasures of living and above all, those of physical love as diabolical illusions devised by the enemy of mankind in order to trick souls into accepting the curse of existence. I cannot forbear quoting one most remarkable incident.

When he was about sixteen, the conversation in the laboratory where he was working turned upon childbirth. What he heard disgusted him. He became furiously angry and said that children were brought to earth by angels. The other students laughed at him and tried in vain to convince him. He maintained their theory to be a bestial blasphemy.

The next day one of the boys turned up with an illustrated manual of obstetrics. He could no longer doubt the facts. But his reaction was this: Then this God must be a devil, delighting in loathsomeness. He had, however, already some experience of an unseen world. As a little boy, having overheard some gossip among superstitious servants, he had gone into the back garden and invoked the devil by reciting the Lord's Prayer backwards.

Something happened which frightened him. Having now rejected Catholicism, he took up Magick and at once attained extraordinary success. He used to carry a "lustre" a long glass prism with a neck and a pointed knob such as adorned old-fashioned chandeliers. He used this as a wand. One day, a party of theosophists were chatting sceptically about the power of the "blasting rod". Allan promptly produced his and blasted one of them. It took fourteen hours to restore the incredulous individual to the use of his mind and his muscles.

His head, crowned with a shock of wild black hair, was intensely noble; the brows, both wide and lofty, overhung indomitable piercing eyes. His knowledge of science, especially electricity, was vast, accurate and profound. He was living in great discomfort and penury. I offered him the hospitality of my flat. I have always felt that since the occult sciences nourish so many charlatans, it should be one's prime point of honour not to make money in any way connected with them 1. The amateur status above all!

Hospitality is, however, always allowable. But I was careful never to go beyond the strict letter of the word. Iehi Aour came to stay with me and under his tuition I made rapid progress. He showed me where to get knowledge, how to criticize it and how to apply it. We also worked together at ceremonial Magick; evoking spirits, consecrating talismans, and so on. His first idea had been to take the Yellow Robe; that is, to become a member of the Buddhist Sangha. These men are not priests or monks, as we understand the words; it is hard for European minds to understand the conditions of their life.

They have renounced the world and live as mendicants; but it may be stated roughly that the rules of their Order, which are very complex and often seem irrational or frivolous, are all devised in the interest of a single idea. Each rule meets some probably contingency. But in every case the object is to enable the bhikkhu to carry out his programme of spiritual development.

There are no superstitious terrors, no propitiatory practices; the while object is to enable a man to free himself from the fetters of desire which hamper his actions, and incidentally produce the phantasms which we call phenomena.

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In Buddhism, the universe is conceived as an illusion, created by ignorant cravings. It is, in fact, a dream as defined by Freud's hypothesis. Allan was already at heart a Buddhist. The more he studied the Tripitika, "the three baskets of the law" waste paper baskets I used to call them the more he was attracted, but he was fearfully disappointed by the degeneracy of the Singalese bhikkhus.

With rate exceptions, they were ignorant, idle, immoral and dishonest. At Anuradhapura, the sacred ruined city, there conduct is so openly scandalous as to have given rise to a proverb: Considering that a bhikkhu is not allowed to touch money at all, this was rather the limit. The Solicitor-Generral of Ceylon, the Hon. Ramanathan, engaged Allan as private tutor to his younger sons. This gentleman was a man of charming personality, wide culture and profound religious knowledge.

He was eminent as a yogi of the Shaivite sect of Hindus he was a Tamil of high caste and had written commentaries on the gospels of Matthew and John, interpreting the sayings of Christ as instructions in Yoga. It is indeed a fact that one of the characters who have been pieced together to compose the figure of "Jesus" was a yogi.

His injunctions to abandon family ties, to make no provision for the future, and so on, are typical. From this man, Allan learnt a great deal of the theory and practice of Yoga. When he was about eighteen, Allan had accidentally stumbled into the trance called Shivadarshana, in which the universe, having been perceived in its totality as a single phenomenon, independent of space and time, is then annihilated.

This experience had determined the whole course of his life. His one object was to get back into that state. Shri Parananda showed him a rational practical method of achieving his. Yet Allan was not wholly in sympathy with his teacher, who, despite his great spiritual experience, had not succeeded in snapping the shackles of dogma, and whose practice seem in some respects tat variance with his principles.

Allan was almost puritanically strict. He had been offered a position as manager of a coconut plantation, but refused it on learning that his duties would involve giving orders for the destruction of vermin. He had not sufficient breadth of view to see that any kind of life implies acquiescence in, and therefore responsibility for, murder; by eating rice one becomes the accomplice of the agriculturist in destroying life. His health was vastly improved. In the Red Sea his asthma completely disappeared and he had thrown overboard his entire apparatus of drugs. But the enervating climate of Colombo sapped his energies.

He had little hesitation in accepting my proposal to go and live at Kandy and devote ourselves to Yoga. Hold the breath in such a way that the body becomes spasmodically rigid, and insects cannot pierce the skin. Near my bungalow at Kandy was a waterfall with a pool. Allan Bennett used to feed the leeches every morning. At any moment he could stop the leech, though already fastened to his wrist, by this breathing trick. We would put our hands together into the water; his would come out free, mine with a dozen leeches on it. At such moments I would bitterly remark that a coyote will not eat a dead Mexican; but it failed to annoy him.

It seemed to him that they were insidious obstacles to true spiritual progress; that their occurrence, in reality, broke up the control of the mind which he was trying toe establish and prevented him from reaching the ultimate truth which he sought. Like physical love, they persuade their dupe to put up with the essential evil of existence. He had gone to Akyab on the western coast of Burma, and was living in a monastery called Lamma Sayadaw Kyoung.

I thought I would drop in on him and pass the time of day; and proposed to combine with this act of fraternity the adventure of crossing the Arakan hills, the range which forms the watershed between the valley of the Irrawaddy and the sea. This journey, very short in measured miles, is reputed so deadly that it has only been accomplished by very few men.

These left most of their party to moulder in the mountains and themselves died within a few days of completing the crossing. I have always had this peculiar passion for putting myself in poisonous perils. Its source is presumably my congenital masochism, and the Travellers' Tales of Paley Gardner had determined its form of expression. The next morning I went off to breakfast on board to say goodbye to the captain, who had shown me great kindness, and afterwards took my luggage and went to Dr.

Moung Tjha Nu, the resident medical officer, who welcomed me heartily and offered me hospitality during my stay in Akyab. He was Allan's chief dayaka; and very kindly and wisely did he provide for him. I walked back with Allan to the temple and commenced discussion all sorts of things, but continuous conversation was quite impossible, for people of all sorts trooped in incessantly to pay their respects to the European bhikkhu. They prostrated themselves at his feet and clung to them with reverence and affection. They brought him all sorts of presents. He was more like Pasha Bailey Ben than any other character in history.

The doctor looked in in the afternoon and took me back with him to dinner. Allan was inclined to suffer with his old asthma, as it is the Buddhist custom non sine causa to go out of doors at six every morning, and it is very cold till some time after dawn.

I wish sanctity was not so incompatible with sanity and sanitation! The next day after breakfast Allan cam to the doctor's house to avoid worshippers, but a few of them found him out after all and produced buttered eggs, newspapers, marmalade, brazil nuts, bicarbonate of potash and works on Buddhism from their ample robes.

We were able, however, to talk of Buddhism and our plans for extending it to Europe, most of the day. The next four days were occupied in the same way. Thornton's remark about the discontinuity of the ego had begun to take hold. I was anxious to confer with my old guru as thoroughly as possible. His view at this time was that, no matter how earnestly and skillfully one practised, one could not obtain Samadhi, and a fortiori, Arhatship, unless one's Kamma Karma was, so to speak, ripe.

His theory was that one must comply with the Dhamma in all respects to give oneself a chance, but to do so was no guarantee of success. That depended on coincidence. The abstinence from food after sunset is bad for the health, bit Allan found that after three weeks he got into the habit. But he was likely to be haunted by the ghost of his dead appetite. He had, moreover, got into a very shocking state physically from lack of proper hygiene and perhaps also of proper medical attention, as well as from his determination to carry out the strict rules of the Order.

He had acquired a number of tropical complaints. I had it in my mind to put spiritual research on a scientific basis. The first step was to get mankind to agree on a language. Allan maintained that a perfectly adequate terminology existed already in the Abhidhamma, the metaphysical section of the Buddhist canon. I could not deny the excellence of his intention, but from the point of view of the average Western student, the terms are so jawbreaking as to be heartbreaking.

We already possess a universal language which does not depend on grammar. The fundamentals of mathematics are the basis of the Holy Cabbala. It is natural and proper to represent the cosmos, or any part of it, or any operation of it, or the operation of any part of it, by the symbols of pure mathematics. Ananda Metteya und E. Lasst uns Hand in Hand der Verwirklichung unserer glorreichen Hoffnung entgegen gehen!

Buddhistischer-Missionsverein in Deutschland , Sitz Leipzig. Buddhism and Buddhist studies in Germany. Der erste deutsche Bhikkhu: Lebensbilder deutscher Buddhisten ; ein bio-bibliographisches Handbuch. From my earliest childhood I had furthermore a great love for nature, as well as for solitude in the woods and for religious philosophical thinking.

I was really happy to lose myself in contemplation of the being of God, the vast night sky of stars, the brotherhood of all creatures, etc. My whole striving went toward living as a hermit monk. I therefore had a high respect for everything to do with monks, and I imagined how I would preach in the church about the evanescence and vanity of the world, and how all the listeners, convinced of the nothingness of everything earthly, would tear off all jewellery and decoration as they left the church.

I had one hidden wish that I told no one, namely, that my oldest brother Armin, who was studying law at that time, would devote himself to the monk's life. And really, after some time, before he finished his studies, he decided to join the Capuchin order in nearby Mainz. Nevertheless he gave up his somewhat hasty plans after a while. But I became ever more religious, though I discarded foreever all external ceremonialism.

I no longer kneeled in church, I no longer took holy water, I no longer crossed myself openly. Nor did I any longer beat my breast, saying 'mea culpa' etc. On the other hand I went to church every evening, when no one was there, and became absorbed in The Imitation of Christ by Thomas a Kempis. The urge toward the solitude of the forest went before me like a red flag through my whole life. Today I live ever in the wooded seclusion of my island.

The forest monks of Sri Lanka: Oxford University Press, Faksimile und Volltext der 6. Thereafter my original belief in a personal God turned more and more into a sort of pantheism. The atmosphere of Weltschmerz at the end of the last century had strengthened my own, and I began to flirt with sorrow. My musical compositions breathed this spirit as well. It remains still to be noted that from about the age of fifteen I felt a well-nigh divine respect for great mussicians, particularly composers.

I thought of them as an expression of the highest and most sublime. My idea of love, quickened by religious enthusiasm, is exactly reflected in my composition to a poem by Hoffmann von Fallersleben: It was about this time that a great love for philosophy woke in me.

Patrona Bavariae

The first thing I read sitting on a bench in the forest with one of my few friends, was Plato's Phaedo. But above all I studied with extreme thoroughness the collected Works of Schopenhauer in six volumes.

From about my seventeenth year I renounced alcohol and smoking, which I recognized as being harmful to body, mind, and morals. I remained true to this principle in all circumstance, at home as well as at Maria-lach where, aside from choice fish and meat, wine and beer were constantly set before me. Ernst Freiherr von Feuchtersleben [Bildquelle: Hebbel Wien , 7 Bde. Charles-Marie Widor, um [Bildquelle: The author provides delightful insights into Burmese thought, based on his long years of residence and travel throughout the country.

The book uses his understanding of Burmese Buddhism as the framework for explaining Burmese attitudes towards government, crime and punishment, war, death, manners of behaviour, women, divorce, the monkhood, prayer, festivals, nat spirits, and the avoidance of killing many living creatures.

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The book's charm also lies in the obvious love the author had for the Burmese people and his straightforward writing style. Er beginnt bald, Pali zu studieren. Buddha, dem erhabenen Lehrer, seine Verehrung und seine Blumenspenden darbringt. Wahrlich, nicht leicht war es mir manchmal, mich so ganz allein durchzuringen. Vorwort zu meinem Milinda-Panha. Buddhistischer Verlag [der Theosophischen Zentral-Buchhandlung affiliiert]. Band, Heft Dann gerieten die Theosophische Zentralbuchhandlung und der ihr angeschlossene Buddhistische Verlag in Zahlungsschwierigkeiten, deshalb erscheint Heft 4 erst: Damit stellt die Zeitschrift der Buddhist ihr Erscheinen ein.

Bei Sumano kam nach einiger Zeit die in ihm, nach seinem Laienbild zu urteilen, bereits schon vorher latent schlummernde Schwindsucht zum Ausbruch. Das Wort des Buddha: In a Scotsman in his thirty-fifth year, known as J. He was given the Bhikku's name of Silacara.

The new monk had come to the country about the beginning of this century, having, whilst in Glasgow, read about Buddhism in a copy of the magazine Buddhism which he found in the public library, and answered an advertisement of its editor the Bhikkhu Ananda Metteyya Alan Bennett, in lay life for one with literary ability to assist him in the editorial work in Rangoon.

McKechnie remained with the British Buddhist monk until the magazine ceased publication. Then, prior to his own entering the Sangha as noted above, he taught for a year in the Buddhist boys' school of Mme Hla Oung. The future Bhikkhu was born in Hull, Yorkshire, on October 22nd, After the years of schooling, till he was 21, he worked as apprentice to the trade of Stock-cutter in a clothing factory, emigrating therefrom to America to work for four years on a fruit and dairy farm. The Bhikkhu Silacara worked untiringly, writing, preaching, traveling.

He once went on a mission to Sikkim, on the Maharajah's invitation, but the mission bore hardly any fruit owing to the point of view of the lamas who thought that pure Buddhism would be corrupted, if in the hands of the ignorant peasant. He broke down in health, contracting nervous asthma, complicated with heart trouble, and on the advice of the German Buddhist Dr.

Dahlke, left the robes and for England late in His health suffered again and in when he had to leave London to live in Surrey. But he never ceased to work, for he wrote to Buddhist Magazines in the country, in Ceylon, Burma, Germany, etc. During World War II his little retreat Wisboro Green having been sold, he entered an Old Persons' Home at Bury, where he, who had led the austere life of a Buddhist monk, bore the hard way of a state charitable institution with equanimity until his death three years ago. In the early twenties Ceylon readers of the Buddhist Chronicle , a paper started by Mr.

Kularatne, the Principal of Ananda College, Colombo, were greatly encouraged by the vigorous contribution which the Bhikkhu made regularly. The interest of these articles was heightened specially by the fact that there was a controversy going on at that time, the leader on the Buddhist side being American Buddhist Scholar of Mahayana, Dr.

The Bhikkhu also contributed a number of articles to the Buddhist Annual of Ceylon an illustrated magazine of a high order which the firm Messrs. For this Firm he specially wrote the Young People's Life of the Buddha the popularity of which remains undimmed throughout the decades in which it is being reprinted. Die Reden des Buddha aus der "Angereihten Sammlung".

April -- Juli No 9, Dezember Was bringt uns die Zukunft? Rivista internazionale di liberi studi. Nun ein anderer Punkt. Es ich nur, ob bei denjenigen Bhikkhus, die zu Vortragenden und Predigern ausersehen werden, nicht gewisse Qualifikationen erforderlich seien. Alles dieses schreibe ich, um darzutun, dass ein in Deutschland als Missionar wirkender Bhikkhu, der sich auf Grund seiner Ordensssatzung selbst nicht einmal einer schneidigen und schneidenden Replik bedienen darf, hier zu Lande nicht gerade auf Rosen gebettet sein wird. Dieser Aufruf hatte jedoch keinen Erfolg. Besser war es in Asien.

Es sind demnach zur Verwirklichung des Planes ca Mk. Nach dem von Rev. Dies wurde auch ausgeschrieben und dann versteigert. Hier arbeitete ich auch, im Schnee sitzend, an meiner Paligrammatik und an Puggala Pannatti. Ludwig Stolz, verbesserte sich meine primitive Lage wesentlich, denn Vappo ist ein Fachmann auf dem Gebiet des Essens und versteht sich aufs Kochen. Mein Aufenthalt in Europa wird in allen Zeitungen besprochen und rief gewaltiges Aufsehen hervor. Bergier zu seinem buddhistischen Retrait der "Caritas" an der Rue d'Echallens.

Costa, der Leiter war. Bartel Bauer, [Bildquelle: Im Ganzen waren bis Dezember ganze Subhadra Bhikshu Friedrich Zimmermann schrieb dazu u. Von den Mitgliedern der D. Deutsche Literatur von Frauen [Elektronische Ressource]: Milde, Verstand und Wissen, logische Ergebung sind ihre Ziele. Das ist ihr Sinn. Und ihr letzter Schluss: Keine geheimnisvollen Riten, keine mystische, sondern eine ver [Meisel-Hess: Digitale Bibliothek Band Eine hochherzige, von Aberglauben gereinigte, vorwiegend intellektuelle Lehre.

Mit ernster Freundlichkeit erwiderte Herr von Bredow: Einzelne von ihr entsandte Propagandisten sollen auch schon auf dem Kontinent sein. Ich werde mich erkundigen, wo sie zu finden sind und es Sie wissen lassen. Ich wusste Ihnen damals nichts Genaues zu sagen.

So scheine sich diese Niederlassung in Mitteleuropa zu festigen und zu verbreitern. Er selbst sei bereit, in diese Gemeinde als Kolonist einzutreten. Als sie den Brief gelesen hatte, blieb sie lange in Gedanken versunken. Die damalige Mittelschule entsprach dem heutigen Gymnasium. Sie besuchte Vorlesungen in Philosophie, Soziologie und Biologie. In dieser Zeit entstanden ihre ersten kritischen Schriften zur Frauenfrage. Engagiert setzte sie sich in ihrem Buch "Weiberhass und Weiberverachtung" gegen die frauenfeindlichen Thesen von Otto Weininger zur Wehr.

Nach dem Ersten Weltkrieg kehrte sie sich von dieser Position ab und nahm eine zunehmend konservative Haltung ein, die "rassehygienische" Gedanken implizierte. Budke, Petra ; Schulze, Jutta: Schriftstellerinnen in Berlin - Auf der Insel hausen vielerlei Tiere. Dann finden sich die kleinen, aber sehr giftigen Schlangen wie Karawela, Lemadilla usw. Keine Schlange greift, ohne gereizt oder geschlagen zu werden, Hunde oder Menschen an.

Malariamoskiten gibt es aber hier keine.

Auf diese Weise hatten wir bisweilen bis zu 16 Hunde. Immerhin hat hier niemand Hunger zu leiden, auch die Tiere nicht. Stomps, den es damals noch sehr stark nach Europa hinzog, reiste am Hilliges aber, der am 4. Strauss und seinen Freund Anagarika Dhammapale.

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Ankunft eines amerikanischen Diplomaten und offenbaren Abenteurers, Henry Clark, der indessen nur kurze Zeit auf der Insel weilte, ich glaube, in der Robe eines Upasaka Laienbruders. Der erste Anlass hierzu geht auf ein Buch von Prof. Zuerst verwandelten wir die von einer christlichen Mission errichtete Schulbaracke in eine buddhistische. Fitz als Sono; anwesend waren auch der deutsche Konsul Freudenberg u. Tausende von Menschen am See, wobei It is kilometers south of Sir Lanka's principal city, Colombo, and about 12 kilometers north of the provincial capital, Galle.

The hermitage actually consists of two islands: Polgasduwa and Metiduwa or Meddeduwa. They are low, wooded islands with a shady park like atmosphere, no more than a few hundred meters across in any direction and now connected by a short causeway of earth, mangroves and bricks.

Inhaltsverzeichnis

Polgasduwa Coconut Island was the original site. Its many prominent residents, monks and laymen, have progressed from Buddhist studies and Pali translations to actual meditation practice, from merely hearing and knowing about Buddhism to actually living and experiencing the Dhamma. From India he proceeded to Sri Lanka and then Burma.

He was greatly influenced by Bhikkhu Ananda Metteyya, the first Britisch Buddhist monk who kindled in him a desire for ordination. Thus, he became the first Buddhist monk of German origin. Nyanatiloka returned to Sri Lanka in where he continued his studies and practice of meditation in a small island off the southern coast near Matara. There he also received his first students. He also lived in Lausanne, Switzerland in a small house, built by a Swiss engineer, Monsieur Bergier.

Kondanno then went to Sri Lanka and, while traveling by train, noticed a little island in a lagoon near the village of Dodanduwa. He then informed Ven.

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Nyanatiloka, who had also returned to Sri Lanka, about the island. Nyanatiloka saw the uninhabited island it appealed to him at once. On this island of Polgasduwa was established the Island Hermitage on July 9, , when five simple wooden huts kuti built by lay supporters were formally occupied.

Among the early Western residents were the Venerables Vappo who died in after spending much of his monk's life at the Island Hermitage , Mahanama , Assaji and Bhaddiya. He and other lay supporters from around Dodanduwa conveyed alms food and other requisites to the hermitage by boat every morning. As the hermitage gained a reputation as the abode of pious Western monks, hundreds of devotees were attracted on full moon poya days. It was not until , however, that the Island Hermitage at Polgasduwa actually came into the legal possession of the Sangha, having been bought and donated with money from Ven.

Nyanatiloka's Swiss supporter, Monsieur Bergier. Since that time, though interrupted by two world wars, Western as well as Sinhalese monks and laymen have lived, studied, practiced, and spread the Dhamma from the Island Hermitage. Nyanatiloka served as the first abbot of the Island Hermitage from its inception in until his death on May 28, Many famous and lesser known monks were ordained or spent their time at the Island Hermitage. Hundreds of laymen stayed at the hermitage, and thousands of lay men and women visited and supported the hermitage.

Thousands more read the writings of or heard the Dhamma from the Island Hermitage's residents. Therefore, it is possible here to give only a sketch of the significant persons and events after the Island Hermitage was founded. The younger brother stayed on in Sri Lanka and, under the name of Mahinda , became a famous poet in the Sinhalese language, with his poems still included in Sinhalese school books.

Likewise in , a young Sinhalese, Rajasinghe, was ordained a novice at the age of 14 with the name of Nyanaloka. He grew up to become a monk of true nobility of character and appearance. Nyanatiloka's death in , he succeeded him as the abbot of the Island Hermitage until his death in On the outbreak of World War I in , the German monks were first permitted to stay at the Island Hermitage under surveillance. However, after four months, they were taken into civil internment in Sri Lanka and then sent to Australia.

Nyanatiloka was finally able to return to Sri Lanka in , he found his beloved Island Hermitage in utter ruin and had to rebuild it all anew. Soon new huts were being built for the newcomers who started to arrive again from all over the world. A few of the better known residents during this period between the wars can be mentioned here. In , E. A very dedicated German monk, Nyanadhara , was ordained and lived at the Hermitage until he died on a trip to Burma in The Venerable Nyanasisi passed away in Nyanaponika became the closest disciple of Ven.

Nyanatiloka, the editor of his works, and his literary heir. Shortly after his ordination, he went to Bandarawela where he established the Verdant Hermitage. He had several publications in Esperanto as well as English to his credit. He returned to the Island Hermitage in for the last few years of his life and passed away there in Although primarily known for his scholarly works, in his later years the Ven. Soma's thoughts turned more to poetry. As soon as the restoration of the Island Hermitage was completed and it was making rapid progress the Second World War broke out in Nyanatiloka and his German disciples were again interned in camps first in Sri Lanka and then in India.

They were allowed to return in This time, on Ven. The hermitage was officially enlarged after World War II to include the adjacent small island of Metiduwa Meddeduwa which had been used for some time, but was now acquired and donated by Lady Evadne de Silva , a long time supporter of Ven. In these post-war years, the Island Hermitage also started the Island Hermitage Publications with the purpose of making known works principally by Ven.

Nyanatiloka and his pupils on the authentic teachings of the Buddha. Nyanatiloka's Buddhist Dictionary and Ven. Nyanaponika's Abhidhamma Studies in Also in , two Englishmen arrived at the Island Hermitage and received ordination as Bhikkhus in They shared a flat in London after the war and then came to Sri Lanka together to become monks. Each was a genuine monk embodying the virtues extolled by the Buddha. Soma, who had given him unfailing assistance in Pali. In , Ven. They both returned to Burma to participate in the opening ceremony in as the first and only Western Bhikkhu members of a Buddhist Synod.

Nyanaponika hat to go alone for the closing ceremony, due to Ven. Nyanatiloka's increasing ill health. From late until he peacefully passed away in Colombo , Ven. Nyanatiloka spent most of his time at the Forest Hermitage in Kandy. Thus taught the Great Sage. Nyanaponika also moved to the Forest Hermitage in Kandy in and still lives there.

Among his various services to the cause of Dhamma, the most outstanding has been the establishment of the Buddhist Publication Society in Kandy which is now one of the major institutions in the world disseminating the message of the Buddha to 85 countries through its publications, entitled the "Wheel Publications" and the "Bodhi Leaves", as well as numerous full-size books. Nyanaloka took over officially as the second abbot in and served in this capacity until his own death on February 22, Although he was not a prolific translator and writer like his predecessor, the Island Hermitage, under his leadership, continued attracting both monks and laymen.

A few notable names from the pages of the Visitors' Book are: Laing , British psychiatrist. As can also be seen from the Visitors' Book, Ven. His ashes and memorial stone are just behind Ven. Two other memorial stones complete the Island Hermitage's small burial ground: Osowski born August 20, and died December 17, Since February 25, , the Venerable Anuragoda Piyaratana Mahathera has served as the third abbot or chief monk in residence at the Island Hermitage. Under him, the Island Hermitage, like other monasteries in the Forest Monk tradition, has been helping to preserve a little of the earth's remaining tropical rain forests in the face of the mounting pressures of the modern world.

The Island Hermitage still safeguards the original environment and ecology of the area, except for the snakes, which have disappeared since the arrival of a family of mongooses in In fact, the trees are now much older and bigger, providing an umbrella for the life teeming in the shade beneath their branches. It would be necessary to be an expert in plants, animals and insects to be able to name all the types of life at the hermitage, but anyone quickly notices the coconut, mangrove, bamboo, jak fruit, papaya, jasmine, hibiscus and other native trees, bushes, ferns, vines, flowers and weeds, along with the multitude of birds, bats, iguanas and monitors, mongooses, centipeds, snails, mosquitoes, ants, and all the other small and large life forms of the tropical rain forest.

As part of maintaining the natural beauty and ecology of the Island Hermitage and the Forest Monk tradition, tourists are no longer allowed to simply drop in at the hermitage. Now, visitors need to write in advance to receive personal invitations which permit them to arrive by Island Hermitage boats for a day visit or a longer stay. Also due to Ven. Piyaratana's and the Island Hermitage's efforts, Ratgama Lake and its islands were declared a natural reserve where fishing is no longer allowed since a visit in by the then Sri Lankan Prime Minister Ranasinghe Premadasa.

The few boats that now paddle slowly and quietly on the lake only ferry people and supplies to and from the islands. At present, the only intrusion from the outside world are occasional loudspeakers blaring from nearby villages along the lake's shore. Otherwise, the Island Hermitage is still a true natural refuge where men live in harmony with nature and life is very similar to what it was when the hermitage was founded in Although there have not been any great scholar monks in residence in recent years, the Island Hermitage does still have one further great asset for those inclined to study: At present, there are only a few Western monks at the Island Hermitage perhaps only one or two at any given time who take care of themselves in their quest to learn and practice the Dhamma.

There are also usually two or three Sinhalese monks, three to five foreign and Sinhalese novices and one or two laymen in residence. Two or three caretakers cum boatmen also live at the hermitage. Plan von Polgasduwa und Metiduwa heute. There is also the small burial ground with four memorial stones near Ven. Nyanatiloka's kuti on Polgasduwa. The kutis are simple but adequate, well screened to protect against mosquitoes, and fairly well spaced for privacy.

Some have attached toilets and walkwaays, but most have no electricity. There are several wells and toilets also scattered on the paths around the islands. The daily routine includes voluntary group sitting in the meditation hall from 5. Breakfast is at 6. Food is still brought by lay supporters from around the lake each morning. If lay supporters are present at the main meal, the Ven. There is gilanpasa , usually a cup of tea served around 6.

Otherwise, time is spent studying and practicing the Dhamma in the quiet and seclusion of the Forest Monk tradition. Nyanaloka during World War II but used only as a no-man's-land and cremation ground for Island Hermitage monks, became " Nun's Island " for women following the ten precepts and to study and practice the Dhamma.

Although the Nun's Island has no official connection with the Island Hermitage, the Committee of the Parappuduwa Nun's Island and Meditation Centre gained its inspiration from the Island Hermitage and, after constructing buildings, opened the Nun's Island on September 9, Thus, the Island Hermitage continues to influence and inspire others to study and live the Buddha's teachings in close harmony with nature as envisioned by its founders in Assistance rendered by Ven.

Mark Bullock to obtain this article is much appreciated. Er trifft mit Alexandra David Neel zusammen. November trafen wir in Honolulu ein. Dann wurde ich im Hotel Majestic, eine Art Hotel garni, untergebracht. Dezember traf der telegrafische Bescheid ein, dass mir der Konsul die Reisekosten nach China auslegen solle: Wegen Reparaturen musste das Schiff noch einige Tage liegenbleiben.

Januar fuhren wir ab. In der zweiten Klasse: Aus dem Vorwort der 2. Die Kaufmannstochter Kristina Thott flieht vor einer Zwangsheirat. Was sie nicht ahnt: Read more Read less. Kindle Edition File Size: Customer reviews There are no customer reviews yet. Share your thoughts with other customers. Write a product review. Feedback If you need help or have a question for Customer Service, contact us. Would you like to report poor quality or formatting in this book? Click here Would you like to report this content as inappropriate? Click here Do you believe that this item violates a copyright?

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