Die Wurzel allen Übels

WurzelWurzelWenn wir unser Leben betrachten, kann nichts von dem, was passiert, als zufällig bezeichnet werden. Jeder hat seinen eigenen Pfad der Entwicklung, und manchmal sieht es aus, als würden wir alle in verschiedene Richtungen gehen. Einige Leute sagen, sie seien auf der Suche nach Frieden oder Geistesfrieden, andere sagen, sie suchten Freiheit oder Befreiung. Einige von uns wollen sich wahrhaft unabhängig, bestätigt oder ermächtigt fühlen. Obwohl wir verschiedene Dinge sagen, suchen oder bemühen wir uns in Wirklichkeit um das Gleiche: Wir wollen frei sein vom Leiden.

Als der Buddha über den Pfad der spirituellen Entwicklung sprach und darüber, wie man bleibenden Frieden finden könne, ermahnte er seine Schülerinnen und Schüler, sich auf die Wurzel des Problems zu konzentrieren und sich nicht von den Blättern und Ästen ablenken zu lassen. Andererseits sagt uns die westliche Kultur, dass wir uns für viele verschiedene Dinge interessieren sollten, und so vergingen Jahrhunderte, in denen wir uns mit allen möglichen Ablenkungen beschäftigt haben.

Tatsächlich ist die Wurzel des Problems nicht leicht zu erkennen. Sie ist einfach zu offensichtlich. Das heißt nicht, dass wir im Westen besonders dumm oder blind wären; selbst Shakyamuni Buddha fand es schwer, die Ursache des Leidens zu erkennen. Der Buddha verbrachte Jahre der Übung und ging durch viele Prüfungen, bevor er seine Entdeckung machte: Die grundlegende Ursache für unser Leiden ist Unwissenheit, Ignoranz – wir betrachten uns selbst als abgetrennt und unvollständig. Dies ist Verblendung, und sie führt zu Verlangen – Wollen, Begehren und Anhaftung. Das Wollen selbst ist die Ursache unseres Leidens.

Mittlerweile verstehen wir vielleicht schon ein wenig, wie Unwissenheit zu unserer Unzufriedenheit und Bedürftigkeit führt. Aber aufgrund unserer Konditionierung werden wir immer noch Widerstand verspüren zu erwachen. Es scheint, als wäre es eigentlich ganz einfach: Wenn meine Unwissenheit daher rührt, dass ich mich im Dunkeln aufhalte, dann muss ich bloß den Kopf heben, die Sichtweise verändern, einfach umkehren. Doch was bedeutet das – umkehren? Das heißt, wir müssen die Art und Weise, mit der wir die Welt normalerweise betrachten, verändern – die Perspektive, dass ich hier bin und alles andere dort draußen. Wenn ich die Welt niemals anders gesehen habe, glaube ich natürlich daran, dass ich sie sehe, wie sie wirklich ist, dass ich die Wirklichkeit sehe. Es kommt uns ganz einfach nicht in den Sinn, die Art zu verändern, mit der wir wahrnehmen.

Es ist sehr hilfreich, zu einem frühen Zeitpunkt der Praxis einen Einblick in die andere Seite der Wirklichkeit zu erhaschen. Selbst der kleinste Einblick wird einen Riss in unserem Panzer hinterlassen. Doch dafür müssen wir zuerst eine simple Frage stellen: „Gibt es außer meiner Sichtweise noch eine andere?“

Man kann unmöglich wissen, welche Lebenserfahrungen jemand gemacht haben muss, damit diese Frage aufkommt. Was brauchte es, dass wir hier sind, genau jetzt, in diesem Augenblick von Raum und Zeit? Nur von einigen wenigen dieser Kräfte können wir überhaupt wissen, denn wir sind das karmische Ergebnis von allem, was in der Vergangenheit passierte. Von allem! Es brauchte also genau das, was uns widerfuhr, damit wir da stehen, wo wir heute sind. Genau dieser Augenblick ist Dharma: vollkommen und vollständig als das gesamte Karma eines jeden, einer jeden von uns.

Sobald wir anfangen zu fragen, ob es da noch eine andere Weise gibt, die Realität wahrzunehmen, entsteht in uns ein dringendes Verlangen und eine Sehnsucht nach der Wahrheit. Wir wollen die Wahrheit verstehen, sehen, hören und fühlen. Doch wie jedes andere Verlangen auch, wird uns dieses Verlangen nach der Wahrheit leiden lassen. Um unser Leiden wirklich zu beenden, müssen wir unsere zugrunde liegende Krankheit heilen: Wir müssen alles Streben, Verlangen und Wollen beenden.

Es kann einen Schock verursachen, nach innen zu blicken und zu erkennen, wie viele Wünsche wir haben, und vielleicht tauchen daraufhin ernsthafte Zweifel in uns auf, ob es überhaupt möglich ist, jemals vom Leiden befreit zu werden. Wie sollen wir bloß unserem Verlangen ein Ende setzen, wenn wir in fast jedem Moment unseres Lebens wollen und begehren? Der Buddha entdeckte den Weg, und wir können es ebenfalls, denn seine Entdeckung wurde uns durch die Traditionslinie der verwirklichten Vorfahren übertragen.

Worin besteht dieser Schatz des Buddha, der so sorgsam bis zum heutigen Tag übertragen wurde? Durch Meditation können wir endlich den suchenden, strebenden Geist zur Ruhe bringen. Zazen selbst enthält die Antwort. Wenn wir einfach sitzen, mit geradem Rücken und trotzdem natürlich entspannt, können wir einfach nur sein. Am Anfang wird es ganz sicher weder natürlich noch entspannend sein. Es ist schlicht und einfach eine Menge harter Arbeit. Doch Sinn der Sache sind nicht Anstrengung und Kampf, sondern zu üben, bis unser Sitzen wahrlich mühelos ist. Das Ziel unserer Praxis ist es, zu entspannen, uns dem Leben hinzugeben und loszulassen.

Es ist wichtig, sich klarzumachen, was es bedeutet loszulassen. Loslassen bedeutet nicht, einfach zu tun, was wir wollen. Loslassen und sich dem Leben hingeben heißt, sich von Verlangen und Anhaften befreien. Zazen reicht bis zur Wurzel unseres Anhaftens, indem es uns unser wahres Selbst enthüllt  – unsere vollständige und ganze Buddha-Natur. Was könnten wir wohl noch verlangen oder brauchen, wenn wir erkannt haben, dass es von Anfang an überhaupt keinen Mangel gegeben hat?

In der Übung geht es darum, zu lernen, wie wir unsere wahre Natur in allem, was wir tun, erkennen und verkörpern können. Um in der Manifestation unserer wahren Natur vertrauensvoll, frei und freudig zu werden, brauchen wir viel Aufmerksamkeit und Übung. Zen-Meditation ist der Weg, dies zu erreichen. Durch Zazen lernen wir, zu sein, wer wir wirklich sind.

Auszüge aus „Der Pfad“ von Dennis Genpo Merzel Roshi, Aurum-Verlag

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  86. Hallo Ho Tetsu,

    es ist wundervoll, dass so viele Menschen diese Seite besuchen. Das Interesse am Zen scheint groß zu sein.
    Ich möchte auf den obigen Artikel etwas eingehen in Bezug auf „SEIN“ im Gegensatz zu „TUN“.
    Im Zazen lernen wir das „NUR SEIN“, wobei das Sitzen selbst nicht als TUN definiert wird. Es scheint nichts besonderes im Zazen zu sein, keine Tätigkeit, lediglich SEIN. Und doch ist es zeitweise so, dass Zazen vom Gedanken her zum TUN wird. Erst wenn auch dieser Gedanke und das Konzept losgelassen wird, ist SEIN auch SEIN ohne TUN. Nach einiger Übung kann aber auch TUN zum SEIN werden – es verschmilzt miteinander. Es besteht kein Unterschied mehr, wenn man voll in seiner Tätigkeit aufgeht, bei dem ist, was man tut. Dann verspürt man plötzlich die Verbundenheit. Dann sind Tätigkeit und SEIN eins. Und keins von beiden ist trennbar vom anderen. So wie nichts im Daseinsbereich untrennbar vom anderen ist, spürt man das Einssein mit allem.
    Alles Liebe – Jörg

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