Stubaier Höhenweg, 2, by Garyo Daiho (Gertraud Wild)

 

 

Stubaier Höhenweg, 2

 

Hiking above the timberline, the seemingly limited landscape opens up the doors to awe. There is beauty everywhere – in tiny plants surviving the harsh climate and the grandeur of glaciers and mountain tops. Through the doors of awe enters joy and gratefulness for life. Every step is a step in fullness, fullness because there is silence inside and outside. Mountains are our cathedrals!

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In the desert of rocks and stones, it is a short relief to walk on a path like this. On the distant rock, you can see a marker (red and white stripes), a very important direction tool.

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The vibrant, brilliant colors of flowers in such high altitude are always impressive

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Sulzenauferner on the Pfaffengruppe (Sulzenau glacier)

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When we saw this glacier after a steep climb, we could not stop admiring the grandeur of rocks, ice and snow. In looking closer, we saw a face in the glaciier.

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With a little imagination, you can see the face of a wolf with two snow eyes in the ice formation. The glaciers are melting very fast, and in a couple of years this might be gone.

We climbed to the top of the Großen Trögler (2902m) and had a breathtaking view of the Stubaier Alpen. After eating some snacks, drinking water and resting, we had to climb down again. I was grateful that I do not have any fear of heights.

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This lake down below is called Blaue Lacke. The lake is located about 20 minutes uphill from the Sulzenauer Hütte, the place I planned to sleep this day. Robert had to return to Innsbruck.

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A bit farther down, we saw a lake directly fed by glacier water. The greenish grey color is caused by the many minerals in the water. In the foreground you can see mountain goats resting in the sun.

After lunch, I was sad that Robert had to leave. He walked the long path down to the valley to catch a bus and I hiked up to the blue lake to have a refreshing swim.

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Sulzenauer Huette

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As in every cabin on this hike, all beds were booked. This hike is a favorite destination for people from the Netherlands, Belgium, Germany, America and Canada. However, I was lucky this time with my sleeping place. I was assigned a bed directly in front of the emergency exit. The Lager was hot and crowded but the door of the emergency exit was open all night and fresh air came into the room. In addition, when I woke up in the middle of the night and walked out to look at the sky, I was totally in awe of the clear, dark sky dotted with millions of stars shining like diamonds. Every so often a shooting star crossed the night sky. It was during an annual meteor shower time.

Hikers often skip the Sulzenauer Hütte and walk directly the the Nürnberger Hütte. As I was walking alone and not sure of the forecasted weather conditions, I chose cabins that where shorter distances apart and had time to really enjoy the alpine landscape.

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I passed rock formations polished by millions of years of glaciers.

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The Grünsee offered another refreshing jump into the water.

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I had time to climb to the Mairspitz (2775 m), which was a bit farther than the suggested path. It gave me another magnificent view of the surrounding mountain tops.

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In Austria, all the mountain tops are marked by a cross.

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A bench provided the perfect place to rest

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Walking down from the top

 

At one point, I decided to rest in the middle of wildly jumbled rocks, which have fallen down a long long time ago. Suddenly, I saw two faces resting in stillness, gazing towards the earth and the sky. I was so impressed that I was sitting down at the right spot and the right time and so intrigued that my mind was able to see it. What a coincidence!

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Do you see the contours of a dark, female face in the rock?

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A more masculine rock face gazing up to the sky

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Even sheep are dangerous sometimes. In the Nürnberger Hütte, I was assigned to a table with 5 young men. They were followed by a sheep when hiking down to the cabin. In the beginning, they loved it. However, when they came to a steep rock with iron clamps and iron ropes, they tried to chase it away. It did not work. The sheep jumped down and nearly pushed one of them off the rock. He managed to hold on, but the foot of the sheep was caught in the iron clamp. They had to lift it up and liberate it from the entrapment. The sheep followed them to the cabin and became the attraction of the kids. It cried a long time for the herd it at lost. The next morning it was gone. The attraction for the sheep was the sweaty, salty skin of the hikers.

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Another of the many small lakes reflecting sky and surroundings

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Stubaier Höhenweg 1, by Garyo Daiho (Gertraud Wild)

Stubaier Höhenweg 1

 

The Stubaier Alpen cabin to cabin hike is known as one of the most beautiful high alpine hikes in Austria. I was able to hike the first three days with my son Robert and the rest of the days I hiked on my own. The weather was gorgeous all the time and made it possible to have fantastic views of glaciers and distant mountain tops.

Hiking in the High Alps is always a meditation for me. I focus on my breath, my body and especially on every step I do. In order to keep my mind in the here and now and not wander around, I try to capture my experience by creating haikus in my mind.

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Robert and I in Innsbruck before our hike

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After a one hour bus ride from Innsbruck to the Stubaier Valley, we started our hike to the first cabin, the Regensburger Hütte (2285m). It was an about 1000 meter climb and I often ran out of breath. Whenever I stopped, I was bathing my eyes in the deep green moss covering ground and stones.

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Coming up to highter ground soon revealed the beauty of the High Alps – waterfalls and rivers running through the landscape like silver threats. Glaciers and snow fields high above touched the blue, distant sky with floating clouds.

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On exposed, sun lit slopes, we found wild rasberries and blueberries.

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Vital, fresh, and clear, the water is rushing down into the high valley

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With the Regensburger Hütte on the top of the steep rock formation, my tiredness vanished. We listened to the thundering sound of water filling the entire valley.

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Full of vibrant life

the fresh water does not know

where it will end up

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The stay in the Regensburger Hütte was a delight. The newly renovated cabin serves only vegetarian food, which was delicious. The cabin was fully booked and we only could get a sleeping place in the Lager, where one sleeps side by side with other people. Robert had booked the place weeks in advance and the only place left was in the Lager.

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This Lager has 36 beds. Pillows and blankets are provided, but one has to bring her/his own liner (inner bedding) in which to sleep. My sleeping place was at the far right beside the wooden wall. This gave me some advantages.

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It took us nearly 10 hours to get to the next cabin, the Dresdner Hütte. Robert offered to carry some of my heavy things, like the water bottle. This was a big help. The path leads through beautiful upland moor with lots of glittering waterways and up to an area consisting only of rocks and stones.

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Glittering waterways in the upper moor

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We passed a former glacier gorge nestled underneath a snow field where water was rushing into it – it looked to me like a big, black eye.

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We climbed up to the highest point of the Höhenweg, the Grawagrubennieder (2881 m). The name of this passage is Tyrolian dialect and I have no idea what it means.

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In between stones and rocks, sometimes moss and flowers find a shelter

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Little ponds and alpine lakes capture the surroundings

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In bad weather, this climb would have been treacherous

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Sometimes we took a selfie to capture our good time together

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A view down into the valley where we had to walk before hiking up again to the saddle on the opposite side

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We arrived in the Dresdner Hütte in the evening. This cabin is in the center of a large ski area and the entire high valley is defaced by the many ski slopes and lifts. Also, the cabin was a place for masses of people – but we were happy to have a place to sleep.

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Awakening for All: Awakened One 一切の為の覚醒:覚者

 

Awakening for All: Awakened One

 

Nobody wants to continue sleeping forever, much less continue nightmares. We can’t control our dreaming, thus we want to be awake rather than dreaming. We want to be well aware of our living and to have our life well controlled rather than uncontrolled, causing dismay and devastation for oneself and others.

 

Nobody wants to be controlled by the bad karma (action, habit, heredity) of ourselves and ancestors. Karma is imbued with self-survival-strife, thus becoming self-centered, desirous, and divisive. Unless we change our karma, we are always bothered by these things individually, socially, and ecologically.

 

The Awakened One (Buddha) was awakened from the long night of nescience (no-witness, of nirvana: no wind, of karma) of four billion years. He was awakened to the Dharma (norm/form: law/phenomena) of Dependent Co-origination, i.e. that all phenomena are dependently originated on causes and conditions.

 

His Awakening prognosticated the Triple Learnings, Four Holy Truths, Five Precepts, Six Perfections, Eight Holy Ways, Twelve-limbed Dependent Co-origination, etc. He said that all living beings are karma-born, -heirs, -owners, -machines, -refuged, and he solved samsara (birth-death) suffering in nirvana happiness.

 

August 28, 2024 C.E.

 

Notes:

  1. Karma is instilled with the triple poisons of desire, divisiveness, and delusion (of ego/mei: I/my). The Buddha said that all living beings are karma-birthed, -heirs, -owners, -machines, and -refuged. He clarified that there is no self-substance with self-sameness (permanent) and self-sovereignty (wishful) entities due to the Dharma (Truth/Law) of all dharmas (phenomena), Dependent Co-origination. We as karma-machines must change to the Dharma-refuged in order to change the world in suffering to that in holiness (wholly wholesome: harmonious, healthy, and happy).
  2. Nirvana means no wind (of karma imbued with the triple poisons of desire, divisiveness, and delusion), where one can for the first time witness the Dharma world and become awakened from the long night of nescience to the Dharma of all dharmas in calm, clear, controlled, and careful conditions, then prognosticate problems and sufferings in the Four Holy Truths and the Eight Holy Ways.
  3. Dharma means 1. form (from d-harm: phenomenon) and 2. norm (from d-h-arm: norm: law operating through phenomena: ethic), and 3. the teaching of the law of all phenomena, that is, Dependent Co-origination (originally awakened on the origination of perception/consciousness depending on the sense organs and objects, but later applied to all phenomena, cf. note 5). This law is similar to the law of causality, now used by sciences, but deeper and wider, applied beyond objects – more on subjects and symbols – ideas, etc.).
  4. “The Dharma (Norm/Law/Truth/Ethic) of all dharmas (forms/phenomena/ truths/ethics)” is Dependent Co-origination, i.e., all phenomena are interdependently co-originated on limitless causes and conditions (similar to the Law of Causality, but deeper and wider – beyond conventions, conceptions, objects, etc.). This means that we are interrelated with other beings (other species, elements, stars, etc.), and relatives to each other, and that we must therefore live together harmoniously and strive to make a wholly wholesome world to become harmonious, health, and happy.
  5. The Triple Poisons are desire, divisiveness, and delusion (of a self-same, self-sovereign self). The “Triple Only” are only me, only now, and only money (short-sighted views and actions, which make the wider world worse) , which can be cured by the Triple Learnings of morality, concentration, and prognosis.
  6. The Four Holy Truths are that of suffering (duk-kha, wrong-going, going against wishes), cause of it (identified as craving: taṅhā/tṛṣṇā, lit. thirst, as drinking seawater), cessation of it (identified as nirvana: no-wind, cf. nivāte padīpa: lamplight in no-wind), and way for it (identified as the eight holy ways).
  7. The Five Precepts are essential ethic to keep the social and ecological holiness (wholly wholesomeness). No killing is to keep life, which is the key for anyone to fully develop one’s potential in the holy way and world. No stealing is to keep material base to live holy. No lying is to keep social base to live holy. No sexual misconduct is to keep the gender/generation base to live holy. No intoxicant is to keep the mental base to live holy.
  8. The Six Perfections (pāramitā) are perfections of giving, morality, patience, striving, concentration, and prognosis.
  9. The eight holy (ariya/ārya) ways (ariya-aṭṭhaṅgika-magga/ ārya-aṣṭāṅga-mārga) are right view (sammā‑diṭṭhi/ samyag-dṛṣṭi), right thinking (sammā-saṅkappa/ samyak-saṃkalpa), right speech (sammā-vācā/ samyag-vāc), right action (sammā-kammanta/ samyak-karmānta), right livelihood (sammā-ājīva/ samyag-ājīva), right striving (sammā-vāyāma/ samyag-vyāyāma), right mindfulness (sammā-sati/ samyak-smṛti), right concentration (sammā-samādhi/ samyak-samādhi).
  10. The Twelve-limbed Dependent Co-origination (bhava-cakka/bhava-cakra, becoming wheel) is the most well-known representative application of the Dharma of Dependent Co-origination, though it is misinterpreted due to its linear presentation by oral tradition and the Hindu idea of transmigration (an embryogenetical interpretation called two causalities in three generations). Actually, it is a compound formed from the Dependent Co-origination of consciousness on sense organs and objects, of suffering on craving, and of samsara (total flow: moment-to-moment change, not like transmigration in Hinduism) on appropriation. It illustrates how our life goes with the five aggregates (originally identifying and analyzing so-called “self,” later “world”), resulting in suffering due to the triple poisons.
  11. Samsara (saṁ-sāra, total flow) means all/constant change of phenomena due to Dependent Co-origination, represented as “birth-death.” Usually we are going through the shift among the six (five) states/ways of human beings, animal beings, hungry ghosts, (fighting devils), hell beings, and celestial beings.

 

一切の為の覚醒:覚者

 

誰も永遠に眠っていたいとは欲しない、まして悪夢を継続したいとは欲しない。私達は夢を制御できないから、夢見ているより目覚めている事を欲する。私達は自らの生活を目覚めて過ごしたいし、自らの人生を制御できなくて自らと他人を困惑したり破滅的になるより、良く制御されていることを欲する。

 

誰も自らや先祖の悪業(行為、習慣、遺伝)に制御されたいとは欲しない。業は自己保存闘争に染まっているので、自己中心、欲望、分断になる。私達は自らの業を変えなければ、個人的、社会的、生態的にこれらの事により困惑させられる。

 

覚者(ブッダ)は四十億年の無明(無確証、涅槃の、涅槃:無風、業の)長夜から覚醒した。彼は縁起の、即ち、一切の現象は原因と条件に依存して生起するという、法(規則/形態、法則/現象)に目覚めた。

 

彼の覚醒は三学、四聖諦、五戒、六波羅蜜、八聖道、十二支縁起等の智慧(処方)を齎した。彼は一切の生物は業誕生者、業相続者、業所有者、業機械、業依拠者であると言って輪廻(生死)の苦脳を涅槃の幸福へと解決した。

 

2024共通年8月28日

 

註:

1.業は貪瞋(エゴ/メイ:我/我所の)痴の三毒が植え込まれている。ブッダ(覚者)は一切衆生は業—誕生者、—相続者、—所有者、—機械、—依拠者であると言った。彼は、諸法(現象)の法(真理/倫理)である縁起の故に自己同一(永住)と自己主宰(意欲通り)の実態をもった自己物質は存在しないことを明らかにした。業—機械である私達は、苦しむ世界を聖(全体健全:調和、健康、幸福)なる世界に変える為には、法₋依拠者にならなければならない。

2.涅槃は(貪瞋痴で染汚した業の)無風を意味するが、そこで人は静謐・明澄・統制・注意状態で法界を直証し諸法の法に初めて無明長夜から目覚めて、問題と苦に対する四聖諦、八聖道で般若(の知恵:処方)を得る。

3.法(dharma)は 形態(form: d-harmより: 現象:真理)、2.規則(norm: d-h-armより:現象中の規則:倫理)、3.諸法の法、縁起(元来は感覚器官と感覚対象に依る知覚・意識の発生に覚醒したが後に一切現象に適用されたもの。註5参照)。この法則は、現今諸科学に用いられる、因果律と同様であるが、もっと深く広い-客体を越えて主体と観念などの象徴に適用される。

4.諸法(形態・現象)の法(規則・法則・真理・倫理)は縁起(因縁生起)、即ち、一切現象は無量の直接原因と間接条件により相依生起するということである(因果則に似ているがさらに深く広い-世俗、観念、対象などを超える)。これは私達が他者(多種、要素、星宿など)と相依関係にあることを意味し、相互に相対的であり、私達が調和、健康、幸福になる為には共に調和して生き、全体健全な世界を作る努力をしなければならないことを意味する。

5.三毒は貪瞋痴(自己同一、自己主宰の我という愚痴)である。三だけは今だけ、金だけで自分だけということであり(短見・短絡行動で、より広い世界を悪化させる)が、戒定慧の三学はこれらを治癒できる。

6.四聖諦(catur-ārya-satya/cattāri ariya-saccāni)は苦 (duk-kha, 上手く行かない:不満), その原因 (欲:taṅhā/tṛṣṇā, 字義:海水でも飲む渇愛), その滅 (涅槃: 無風、業の, cf. nivāte padīpa: 無風の灯明), とその道程 (八聖道). 聖(ariya/ārya) は全体健全(全体が健全:調和、健康、幸福)であること。

7.五戒は社会的・生態的聖性(全体健全)を維持する為の必須の倫理である。不殺生は聖道と聖世界で自らの潜在能力を十分に発達させる為の鍵である生命を保つことである。不偸盗は聖に生きる為の物質的基礎を保つことである。不虚偽は聖に生きる為の社会的基礎をたもつことである。不邪淫は聖に生きる為の性・世代の基礎を保つことである。不飲酒は聖に生きる為の心的基礎を保つことである。

8.六波羅蜜(pāramitā)は布施、戒律、忍耐、精進、禅定、智慧(般若:処方)の完成である。

9.八聖 道 (ariya-aṭṭhaṅgika-magga/ ārya-aṣṭāṅga-mārga) は正見 (sammā‑diṭṭhi/ samyag-dṛṣṭi), 正思 (sammā-saṅkappa/ samyak-saṃkalpa), 正語 (sammā-vācā/ samyag-vāc), 正行 (sammā-kammanta/ samyak-karmānta), 正業 (sammā-ājīva/ samyag-ājīva), 正精進 (sammā-vāyāma/ samyag-vyāyāma), 正念 (sammā-sati/ samyak-smṛti), 正定 (sammā-samādhi/ samyak-samādhi)。

10.十二支縁起(bhava-cakka/bhava-cakra生成輪、輪廻輪)は縁起の法の適用例の最もよく知られた代表ですが、口碑による線形の表出(三世両重の因果と呼ばれる胎生学的解釈)の為とヒンズー教の輪廻説により誤解されている。実際には感覚器官と感覚対象にって共縁起する意識、割愛による苦、専有(同定:執着)によるサンサーラ(全流:全体刻々変化の意で、ヒンズー教の輪廻ではない)の複合形です。(元来は所謂「自己」後に世界を同定し分析する為の)五蘊と共に、三毒の故に苦に成る私達の生がどのように展開するかを例示したものである。

生成輪 (bhava cakka/cakra)の構造的形態の詳細説明については「何故今仏教か?」の3を参照:

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Culture or Karma: Holy or Sin? 文化か業か:聖か罪か?

 

Culture or Karma: Holy or Sin?

 

Culture (cultivation: from cultura) and civilization (urbanization, from civitas: city) are distinguished as spiritual and material. Spiritual cultivation aims at truth, goodness, beauty (cf. sciences, ethics, arts: intellect, volition, emotion), and holiness (religions, spirit: life).

 

Truth, goodness, and beauty may be limited in places and ages, thus need to be holy (wholly wholesome), though holiness in religions may be also limited by places and ages or by karma (action, habit, heredity). Thus, we must go beyond the limitations of space, time, and karma.

 

Gotama achieved nirvana (no-wind, of karma) and became awakened in the Dharma of Dependent Co-origination, i.e., all phenomena are dependently co-originated on causes and conditions, attaining freedom from and of karma for full function of and with all in space and time.

 

He showed that anyone can do the same in holy harmony, health, and happiness with limitless life, light, liberation, and love, beyond karmic samsara (full flow in birth, sickness, aging, death) and suffering (worry, want, weariness, hatred, loss, remorse, fear, divisiveness, doubt, delusion, etc.).

 

August 15, 2024 C.E.

 

Notes:

 

  1. German definitions of Kultur and Zivilisation as above are important because of their potential and limit. Culture is cultivating individual, inner (spiritual) potential, limitless in person, but limited in transmitting between persons (one must start afresh). Civilization is increasing social, outer (material) power (in commodity and convenience), and limitless in sharing among people in time and space (one can add up to previous achievement), but limited in materials and ecology (limit in resources and sinks creating individual, social, ecological problems).

2. Are there universal standards in truth, goodness, beauty, and holiness? It seems that life is the essential, fundamental standard of these values. Living beings find truth, goodness, beauty, and holiness in life affirming things. Even if it seems difficult to define beauty, living beings want to appreciate fresh clean air, water, bright sunrise and sunset, bright warm sunlight, beautiful flowers, tasty fruits, etc. Spirit is related with spirare: to breath, the vital, fundamental function of life, underlying the brain functions of intellection, emotion, and volition. Truth, goodness, beauty may be limited by areas and eras, so need to become holy to become more universal.

3.  Karma is instilled with the triple poisons of desire, divisiveness, and delusion (of ego/mei: I/my). The Buddha said that all living beings are karma-birthed, -heirs, -owners, -machines, and -refuged. He clarified that there is no self-substance with self-sameness (permanent) and self-sovereignty (wishful) entities due to the Dharma (Truth/Law) of all dharmas (phenomena), Dependent Co-origination. We as karma-machines must change to the Dharma-refuged in order to change the world in suffering to that in holiness (wholly wholesome: harmonious, healthy, and happy).

4.  Dharma means 1. form (from d-harm: phenomenon) and 2. norm (from d-h-arm: norm: law operating through phenomena: ethic), and 3. the teaching of the law of all phenomena, that is, Dependent Co-origination (originally awakened on the origination of perception/consciousness depending on the sense organs and objects, but later applied to all phenomena, cf. note 5). This law is similar to the law of causality, now used by sciences, but deeper and wider, applied beyond objects – more on subjects and symbols – ideas, etc.).

5.  “The Dharma (Norm/Law/Truth/Ethic) of all dharmas (forms/phenomena/ truths/ethics)” is Dependent Co-origination, i.e., all phenomena are interdependently co-originated on limitless causes and conditions (similar to the Law of Causality, but deeper and wider – beyond conventions, conceptions, objects, etc.). This means that we are interrelated with other beings (other species, elements, stars, etc.), and relatives to each other, and that we must therefore live together harmoniously and strive to make a wholly wholesome world to become harmonious, health, and happy.

6.  Sitting still makes one calm and clear, as a bowl settling down makes the water inside of it become calm and clear, reflecting the world. Constant cultivation of still sitting leads to calming (samatha/śamatha) and observation (vipassanā/vipaśyanā), nirvana and awakening (bodhi), witnessing the of truth world (Dhamma/Dharma-dhātu), and becoming the truth body (Dhamma/Dharma-kāya).

7.  Religion derives from Latin religare (reunion). Religion is, thus, to reunite with holiness (wholly wholesomeness, cf. Rudolf Otto’s definition of religion as the Holy) from sin (=separation, separated sick, cf. a-sun-der, sundry). Religion can be defined as the way of life (manners, ceremonies, customs, traditions) and way to life (cultivation, completion, verification, achievement). Religions have been developing from particular to universal and from primitive to advanced, from mythical to rational, from pre-scientific to scientific – individual, tribal, racial, world, and universal.

8.  To reunite with the holiness of the limitless ocean of life from being a separated small bubble or foam of ego or group ego is the goal of anyone or a universal religion, where one lives as a true friend in need of all, as expressed in Mitra, Mithra, Metteya, Maitreya, Mazda, Massiah, etc., and who lives in limitless life, light, liberation, and love.

9.  A paradigm shift from our artificial, unilateral pyramidal civilization to a natural, cyclical Indra-net life culture for sharing life, heart, and harmony with the five blisses (awakening, freedom, equality, friendship, and peace) is essential to solve the global problematique. Culture is the cultivation of our potential in truth, goodness, beauty, and holiness (cf. sciences, philosophies, arts, and religions).

Please refer to the following for more detailed explanation:

  https://heiwasekai.wordpress.com/2018/01/20/%e3%80%8c%e6%9e%a0%e7%b5%84%e8%bb%a2%e6%8f%9b%e3%80%8d%ef%bc%9aparadigm-shift/?fbclid=IwAR2PEo9t4YwkwTSo4QRdVseqW08HeASD7orrenbOQLh181s72MAbV-WxkuM

 

 

文化か業か:聖か罪か?

 

文化(耕作:cultura に由来)と文明(都市化:civitas:都市に由来)は精神的と物質的に区別される。精神的耕作(修行:修養)は真善美(参考:科学、倫理、芸術:知意情)と聖(宗教:霊性:生命)を目的とする。

 

真善美は場所と時代に制限されるかも知れないので、聖(全体健全)である必要がある、宗教における聖も場所と時代、或いは業(行為・習慣・遺伝)に制限されるかも知らないが。だから私達は時・空・業のせい言を超越しなければならない。

 

ゴータマは涅槃(無風、業の)を達成して縁起、即ち一切の現象は原因と条件に依存して生起する、との法に目覚めて時空一切と共にその完全な機能の為に業から自由になりその自由を成就した。

 

彼は誰でもが業の輪廻(生老病死の完全な流れ)と苦(心配、渇望、倦怠、憎悪、消失、悔恨、恐怖、分断、疑惑、迷妄など)を超えて、無量寿・無量光・無量解(解放:自由)・無量愛と共に聖なる調和、健康、幸福の中に同様に出来る事を示した。

 

2024共通年8月15日

 

註:

1.上記のKultur と Zivilisationのドイツ語の定義はそれらの可能性と限界の故に重要である。文化は個人の内面(霊性)可能性、個人的には無限であるが、個人間の転移には限界がある(各個人は最初から始める必要がある)。文明は社会的、外的(物質的)力(商品と便宜)であり時空(を超えて、以前の達成に加上して)人々の間で無限に共有できるが、物質と生態では制限がある(資源と沈下には限界があり個人・社会・生態の問題を生ずる)。

2.真善美聖に普遍的基準があるのであろうか? これらの価値には生命が本質的、根本的基準がある様に見える。生物は生命肯定的な事柄に真善美聖を見出す。美を定義することは困難の様であるが、生物は新鮮で清浄な空気・水、明るい日昇・日没、明るく暖かい日光、美しい花、美味い果物などを好む。霊(spirit)は生命の生死に関わる根本的機能であり、知情意の脳機能の根底にあるspirare (呼吸する)と関係している。真善美は地域と時代に制限されるかも知れないので、更に普遍的である為に聖(全体健全)になる必要がある。

3.業は貪瞋(エゴ/メイ:我/我所の)痴の三毒が植え込まれている。ブッダ(覚者)は一切衆生は業—誕生者、—相続者、—所有者、—機械、—依拠者であると言った。彼は、諸法(現象)の法(真理/倫理)である縁起の故に自己同一(永住)と自己主宰(意欲通り)の実態をもった自己物質は存在しないことを明らかにした。業—機械である私達は、苦しむ世界を聖(全体健全:調和、健康、幸福)なる世界に変える為には、法₋依拠者にならなければならない。

4.法(dharma)は 形態(form: d-harmより: 現象:真理)、2.規則(norm: d-h-armより:現象中の規則:倫理)、3.諸法の法、縁起(元来は感覚器官と感覚対象に依る知覚・意識の発生に覚醒したが後に一切現象に適用されたもの。註5参照)。この法則は、現今諸科学に用いられる、因果律と同様であるが、もっと深く広い-客体を越えて主体と観念などの象徴に適用される。

 

5.諸法(形態・現象)の法(規則・法則・真理・倫理)は縁起(因縁生起)、即ち、一切現象は無量の直接原因と間接条件により相依生起するということである(因果則に似ているがさらに深く広い-世俗、観念、対象などを超える)。これは私達が他者(多種、要素、星宿など)と相依関係にあることを意味し、相互に相対的であり、私達が調和、健康、幸福になる為には共に調和して生き、全体健全な世界を作る努力をしなければならないことを意味する。

6.静坐は、椀が安住するとその中の水が静謐に透明になり世界を映すように、人を静謐に明澄にする。静坐の常時の修行は止(止静)(samatha/śamatha) と観(観法) (vipassanā/vipaśyanā), 涅槃と覚醒 (bodhi), に導き法界 (Dhamma/Dharma-dhātu:真理世界)を直証し,法身 (Dhamma/Dharma-kāya:真実身)になる。誰でも真実にある樹(両者共法:dharmaの語根 dhṝと同様永続を意味し一万年生き延びる樹もある)調和している樹(一切元素と調和し酸素、花、果、建築材など与える)の様に成れる。

7.Religion(宗教)はラテン語religare (再結合)に由来する。だから、宗教は罪(sin = 分離、分離病患, cf. a-sun-der, sundry)から聖(holiness = wholly wholesomeness 全体健全、参照 Rudolf Ottoの宗教の定義:the Holy)に再結合することである。宗教は生活の道(慣習、儀式、習慣、伝統)と生命への道(修行、完成、確証、達成)と定義る。諸宗教は特定から普遍へ、原始的から発展的へ、神秘的から合理的へ、前科学的から科学的へ‐個人的、部族的、民族的、世界敵、普遍的へと発展してきた。

8.エゴや集団エゴの分離狭小の泡沫あるいは泡群から無限の命の大洋に再結合することは誰もあるいは普遍宗教の目標である。そこでは無量寿、無量光、無量解放、無量愛を生きる友・友情(Mitra, Mithra, Metteya, Maitreya, Mazda, Massiah)で表される一切の必要の時の真の友として生きるのである。

9.私達の人工的で一方向の金字塔文明から命・心・和の分かち合いによる五福(覚醒、自由、平等、友情、平和)をもつ自然的で循環的な命帝網文化への枠組転換が地球問題群を解決する為には必須である。文化は私達の真善美聖(参考:諸科学、諸哲学、諸芸術、諸宗教)における潜在能力を修養することである。

詳細説明は下記を参照:

https://heiwasekai.wordpress.com/2018/01/20/%e3%80%8c%e6%9e%a0%e7%b5%84%e8%bb%a2%e6%8f%9b%e3%80%8d%ef%bc%9aparadigm-shift/?fbclid=IwAR2PEo9t4YwkwTSo4QRdVseqW08HeASD7orrenbOQLh181s72MAbV-WxkuM

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Metta: Friendship, Bhavana: Cultivation

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Posted in Uncategorized | Leave a comment

Society or Selfishness, Holiness or Sin? 社会か利己か:聖か罪か?

 

Society or Selfishness, Holiness or Sin?

 

Social man, homo socialis, made humans, taking the hegemony of the globe over other species, from surviving to overruling by cooperation and communication beyond space and time. It has also created the danger of the destruction of all species by discrimination and distrust, by size and synergy.

 

Social man has a social role and social norm. Natural man is a karma-heir, -owner, -machine imbued by the triple poisons of desire, divisiveness, and delusion from the long self-survival strife, tending to destructive social roles and social norms, making others (humans and other species) enemies, extinctions, etc.

 

Religious man, home religiosus, tried to achieve holiness (wholesome whole) from sin (sick separation), creating their societies, which were often affected by karma and the triple poisons, making others enemies, etc. The Buddha, Awakened One, attained nirvana (no wind, of karma) and awakened in the Dharma.

 

His sangha, community, is constantly cultivating karma to Dharma, to be holy, harmonious, healthy, and happy in limitless life. light, liberation, and love in the Dharma of Dependent Co-origination, with a proper social role (to save all) and norms (to observe Precepts, a part of which became the Global Ethic).

 

August 10, 2024 C.E.

 

Notes:

  1. The Triple Poisons are desire, divisiveness, and delusion (of a self-same, self-sovereign self). The “Triple Only” are only me, only now, and only money (short-sighted views and actions, which make the wider world worse), which can be cured by the Triple Learnings of morality, concentration, and prognosis.
  2. Karma is instilled with the triple poisons of desire, divisiveness, and delusion (of ego/mei: I/my). The Buddha said that all living beings are karma-birthed, -heirs, -owners, -machines, and -refuged. He clarified that there is no self-substance with self-sameness (permanent) and self-sovereignty (wishful) entities due to the Dharma (Truth/Law) of all dharmas (phenomena), Dependent Co-origination. We as karma-machines must change to the Dharma-refuged in order to change the world in suffering to one in holiness (wholly wholesome: harmonious, healthy, and happy).
  3. Dharma means 1) form (from d-harm: phenomenon) and 2) norm (from d-h-arm: norm: law operating through phenomena: ethic), and 3) the teaching of the law of all phenomena, that is, Dependent Co-origination (originally awakened on the origination of perception/consciousness depending on the sense organs and objects, but later applied to all phenomena, cf. note 4). This law is similar to the law of causality, now used by the sciences, but it is deeper and wider, applied beyond objects – more on subjects and symbols – ideas, etc.).

 

  1. “The Dharma (Norm/Law/Truth/Ethic) of all dharmas (forms/phenomena/ truths/ethics)” is Dependent Co-origination, i.e., all phenomena are interdependently co-originated on limitless causes and conditions (similar to the Law of Causality, but deeper and wider – beyond conventions, conceptions, objects, etc.). This means that we are interrelated with other beings (other species, elements, stars, etc.), and relatives to each other, and that we must therefore live together harmoniously and strive to make a wholly wholesome world to become harmonious, health, and happy.
  2. Religion derives from Latin religare (reunion). Religion is, thus, to reunite with holiness (wholly wholesomeness, cf. Rudolf Otto’s definition of religion as the Holy) from sin (=separation, separated sick, cf. a-sun-der, sundry).

 

  1. The solution of the global problematique requires the global ethic (issued by the Parliament of the World’s Religions in Chicago in 1993 with more than seven thousand people from all religions and from all over the world attending), which is based on the Five Precepts (and the fundamental common elements in the Ten Precepts, the Ten Commandments, etc.).
  2. To reunite with the holiness of the limitless ocean of life from being a separated small bubble or foam of ego or group ego is the goal of anyone or a universal religion, where one lives as a true friend in need of all, as expressed in Mitra, Mithra, Metteya, Maitreya, Mazda, Massiah, etc., and who lives in limitless life, light, liberation, and love.
  3. A paradigm shift from our artificial, unilateral pyramidal civilization to a natural, cyclical Indra-net life culture for sharing life, heart, and harmony with the five blisses (awakening, freedom, equality, friendship, and peace) is essential to solve the global problematique. Culture is the cultivation of our potential in truth, goodness, beauty, and holiness (cf. sciences, philosophies, arts, and religions).

Please refer to the following for more detailed explanation:

https://heiwasekai.wordpress.com/2018/01/20/%e3%80%8c%e6%9e%a0%e7%b5%84%e8%bb%a2%e6%8f%9b%e3%80%8d%ef%bc%9aparadigm-shift/?fbclid=IwAR2PEo9t4YwkwTSo4QRdVseqW08HeASD7orrenbOQLh181s72MAbV-WxkuM

 

社会か利己か:聖か罪か?

 

社会人間、homo socialisは、時空を超えての協力と意思疎通で、人類に他種族を凌いで地球の覇権を持たせた。それはまた規模と相乗力で一切種族の破壊の危険を生み出した。

 

社会人間は社会役割と社会規範をもつ。長い自己残存闘争からの貪瞋痴三毒を持ち、破壊的な社会役割と社会規範をもつ傾向があり、他(人間や他種族)を敵とし破滅させる等の自然人間は業相続者、業所有者、業機械である。

 

宗教人間、home religiosusは罪(病患分離)から聖(健全全体)を達成しようとし、その社会を作ったが、縷々業・三毒に影響されて他を敵などとした。ブッダ、覚者、は涅槃(無風、業の)を達成し法に覚醒した。

 

彼のサンガ、共同体、は縁起法により適切な社会役割(一切救済)と規範(戒を守る、その一部は地球倫理となった)のと共に無量寿・無量光・無量自由・無量愛の中に聖、調和、健康、幸福に業を聖にするように常に修行している。

 

2024共通年8月10日

 

註:

1.三毒は貪瞋痴(自己同一、自己主宰の我という愚痴)である。三だけは今だけ、金だけで自分だけということであり(短見・短絡行動で、より広い世界を悪化させる)が、戒定慧の三学はこれらを治癒できる。

2.業は貪瞋(エゴ/メイ:我/我所の)痴の三毒が植え込まれている。ブッダ(覚者)は一切衆生は業—誕生者、—相続者、—所有者、—機械、—依拠者であると言った。彼は、諸法(現象)の法(真理/倫理)である縁起の故に自己同一(永住)と自己主宰(意欲通り)の実態をもった自己物質は存在しないことを明らかにした。業—機械である私達は、苦しむ世界を聖(全体健全:調和、健康、幸福)なる世界に変える為には、法₋依拠者にならなければならない。

3.法(dharma)は 形態(form: d-harmより: 現象:真理)、2.規則(norm: d-h-armより:現象中の規則:倫理)、3.諸法の法、縁起(元来は感覚器官と感覚対象に依る知覚・意識の発生に覚醒したが後に一切現象に適用されたもの。註4参照)。この法則は、現今諸科学に用いられる、因果律と同様であるが、もっと深く広い-客体を越えて主体と観念などの象徴に適用される。

 

4.諸法(形態・現象)の法(規則・法則・真理・倫理)は縁起(因縁生起)、即ち、一切現象は無量の直接原因と間接条件により相依生起するということである(因果則に似ているがさらに深く広い-世俗、観念、対象などを超える)。これは私達が他者(多種、要素、星宿など)と相依関係にあることを意味し、相互に相対的であり、私達が調和、健康、幸福になる為には共に調和して生き、全体健全な世界を作る努力をしなければならないことを意味する。

5.Religion(宗教)はラテン語religare (再結合)に由来する。だから、宗教は罪(sin = 分離、分離病患, cf. a-sun-der, sundry)から聖(holiness = wholly wholesomeness 全体健全、参照 Rudolf Ottoの宗教の定義:the Holy)に再結合することである。

6.地球問題群の解決には(1993年シカゴで世界中から諸宗教の七千人を超える人々が集まった世界宗教会議により発出された)地球倫理を必要とするが、これは五戒(と仏教他の十戒の基本的共通要素)に基づいたものである。

 

7.エゴや集団エゴの分離狭小の泡沫あるいは泡群から無限の命の大洋に再結合することは誰もあるいは普遍宗教の目標である。そこでは無量寿、無量光、無量解放、無量愛を生きる友・友情(Mitra, Mithra, Metteya, Maitreya, Mazda, Massiah)で表される一切の必要の時の真の友として生きるのである。

8.私達の人工的で一方向の金字塔文明から命・心・和の分かち合いによる五福(覚醒、自由、平等、友情、平和)をもつ自然的で循環的な命帝網文化への枠組転換が地球問題群を解決する為には必須である。文化は私達の真善美聖(参考:諸科学、諸哲学、諸芸術、諸宗教)における潜在能力を修養することである。

詳細説明は下記を参照:

https://heiwasekai.wordpress.com/2018/01/20/%e3%80%8c%e6%9e%a0%e7%b5%84%e8%bb%a2%e6%8f%9b%e3%80%8d%ef%bc%9aparadigm-shift/?fbclid=IwAR2PEo9t4YwkwTSo4QRdVseqW08HeASD7orrenbOQLh181s72MAbV-WxkuM

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Posted in Uncategorized | Leave a comment

Visit to Messener Museum, Bruneck, Brixen, and Mr. Säben in South Tyrol, by Garyo Daiho (Gertraud Wild)

 

Several days after the hike in the High Alps of Austria, I spent four days in Brixen (South-Tyrol, Italy) with my husband David and two of our dear friends. Stephanie, being an excellent planner, arranged our train tickets, accommodation and also almost all the sites we visited – it was a very relaxing and interesting trip.

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Robert, Stephanie, David and I with the Dolomites in the background

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Our main destination was the Messner Museum Corones on the mountain plateau Kronplatz (2275m). Reinhold Messner and Peter Habeler were the first human beings who climbed Mount Everest without supplemental oxygen (May 8, 1978). it was considered impossible to do that, like many other things in mountaineering.

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At least four gondolas from all sides are leading up to the mountain plateau. In the center of this plateau stands a bell tower. Several restaurants are geared for the masses of people in winter time. It is not only a paradise for skiers and snow boarders, but also a great place for para gliders and hang gliders to take off.

The Messner museum is an architectonic masterpiece, built by Zahar Hadid. It fits perfectly into the surroundings. The inside shows traditional mountaineering shaped by Reinhold Messner.

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View to the Messner Museum (built 2016), representing 250 years of mountaineering with its triumphs and tragedies. Photos and works of art of the great and famous mountains of the world are combined with relics from extraordinary climbing expeditions.

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Entrance to the Messner Museum

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This photo is taken from inside of the museum looking down to lower floors and the terrace. On one of the huge walls, I saw a quote by Buddha:”You cannot walk the way unless you become the way”. Becoming the way by walking the way – how beautifully expressed!

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Watching a movie with Mt. Everest and other famous mountains climbed by people who dared to break the wall of impossibility. Reinhold Messner says “Das einzige richtige Ziel beim Bergsteigen gibt es nicht, es gibt nur Möglichkeiten am Unmöglichen vorbei”. (There is no one way to reach a goal in mountaineering, there are only possibilities to pass the impossible).

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Mountains – built for the human race –

are at once their schools and cathedrals

(John Ruskin)

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Reinhold Messner, born 1944, proved many times that the impossible is possible. I am impressed how he overcomes his fears and especially challenges and bypasses the basic instinct of survival by pushing himself to the edge of existence. He is not only the most famous person in mountaineering but he also founded six museums. They were curated by his daughter, who is an art historian. The artistic layout of the museum inside was impressive.

We had time to visit another museum in the nearby town Bruneck. It is located in a castle and shows the culture and way of living of mountain people all over the world.

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The Bruneck castle with the inner court

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Before entering the main museum, we went to Nirvana – a long walkway down to the bottom of a tower. The walkway was decorated by Buddhist sculptures and Thangkas. Three large pillows were inviting people to rest at the end of the walkway, a room only lit by the light falling through the tiny windows. We took a long rest and enjoyed the silence.

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My beautiful friend Stephanie

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The museum contains beautiful artifacts, which are speaking for themselves. One of the objects is this Nomad tent used by Tibetan Mountain people. A writing beside the tent describes their culture, which is deeply rooted in equanimity and simplicity. Their belief in their own Buddha nature helps them to withstand immense difficulties and forms their culture, being joyful and happy people.

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Most of the time not words, but objects were used to describe the people of the mountains. However, the little words used sometimes where very impressive – like on this glass door. “Silence, depth and dignity, these are the values which belong not only to mountaineering, but also to Buddhism.

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Traditional Austrian outfits of people living in the High Alps

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The next day, we used a gondola to reach the top of the Plose mountain. The gondola is only 7 km outside of Brixen. Besides having the most spectacular view, is also a paradise for little children. A three km long hike to a beautiful restaurant offers fun activities for children of all ages. My two little grandchildren would have loved this hike.

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Fun activities for older children

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Different viewpoint

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On the last day, we explored the town Brixen. Our first destination was the cloister beside the cathedral of Brixen, an 18th century baroque building.

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Cathedral plaza with water fountain offering drinkable water

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View from the cloister into the inner court

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The Gothic vaulting was covered by 15th century murals and Latin inscriptions. I was in awe.

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Beside the depiction of many other animals, this white elephant with the body of a horse was the most intriguing fresco. In comparison to the white elephant in Asia, symbolizing wisdom and compassion, this animal is depicted as a war animal. It carries a tower with soldiers on the top. Obviously, the artist never saw an elephant and painted it according to stories he had heard.

Another fascinating sight was a huge sculpture of a male head, laying close to the altar in the Brixen cathedral. I

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Franz Reinisch was a Catholic priest growing up in South Tirol who was sentenced to death and beheaded on August 21, 1942. He followed his conscience and did not swear an oath of allegiance to Adolf Hitler. Out of 18 million soldiers, he was one of the few who had the strength and courage to stand up and speak out his truth by risking his life – very inspiring!

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Sacred Mountain Säben

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In the afternoon, I visited the sacred mountain Säben, a massive rock above the town Klausen with fortification walls, a church and a cloister. People settled on this rock more than 6000 years ago. It was used as a burial ground by the Romans and, during the 6th century, it became an episcopal see. For 300 years, Säben served as a convent for Benedictine nuns.

Another story of courage and resilience is about a nun called Magdalena. Her convent was plundered during the Napoleon wars and later by Bavarian soldiers. A dissolution of the convent was imminent. Most of the other nuns left but she stayed back and witnessed the destruction. She then dressed as a soldier and secretly escaped. She walked during the night to Bozen and talked with the commander about the situation. He told the soldiers to leave. Her actions saved the convent and the nuns could return.

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One of the streets in Klausen

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Start of the walk up Säben, the sacred mountain

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Passing a castle on the steep way up

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Fortification wall with tower

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Sky and earth meeting

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View of the surrounding area with many vineyards

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The convent is empty now and it is undecided how to use this place. I enjoyed so much the peace and solitude, and I hope that it will stay a place of contemplation and meditation.

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Exploring Unexpected, 3, by Garyo Daiho (Gertraud Wild)

 

With Robert needing to be back at the train station at 4pm, we had time to hike up the saddle before walking down into the valley. The view to the Dachstein mountains – a range of pointed, rugged mountain peaks – was gorgeous!

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It was fascinating to watch the rising clouds coming up from the valley.

On the way back to the lake, horses trotted slowly towards us and wanted to be touched – probably also begging for food. This beautiful horse started to bite into my belly bag, thinking I had a treat.

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We were stunned to see these two people brushing the fur of the cattle.

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More horses

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These two horses preferred to be together in a shelter.

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Robert found a less walked path down to another lake where we took a refreshing bath.

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A very steep, wet path overgrown by high ferns leads down into the valley. For me, it was the most difficult part of the hike. I was glad that I had my walking sticks for support.

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Robert leading the way

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Blue Fingerhut (foxglove), beautiful and highly poisonous

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When we arrived at this cabin, we were close to our car.

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After crossing this river, we went back to Hopfriesen where we had parked our car.

After a fast lunch, we took Robert to the train station. I was so grateful that I could spend such a precious time with two of my kids.

Thank you, dear reader, for walking with me on this fascinating hike.

 

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Exploring Unexpected, 2, by Garyo Daiho (Gertraud Wild)

 

Although we had a three-bed cabin for ourselves, I could not sleep all night. Regardless of my lack of sleep, the next day began with a good breakfast, beautiful scenery and an exciting plan. The evening before, we listened to a conversation between the Huettenwirt (cabin owner) and some hikers talking about mining tunnels high up on the mountain. An unmarked path leads to the entrance of a mine, cutting through the mountain and coming out on the other side. I would not have dared to walk to this place on my own. But with Robert and Anna-Sophie as experienced hikers and mountain climbers at my side, I was ready for this adventure.

 

 

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Sheep in front of the cabin

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A steep path leads up to the Zinkwand. Patiently, Anna-Sophie and Robert waited for me to catch up.

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Like a single tooth

connected with the mountain,

a rock reaches up

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We had to cross a deep, steep snowfield to reach the entrance of the mine. Robert was the first, cutting good footsteps into the icy snow. Careful not to slip, I followed his footsteps.

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Anna-Sophie and Robert in front of the mine entrance admiring the mountain view

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We did not really know if it was safe to go into the mine. Robert had an excellent headlamp and courage to investigate and said that it looked safe.

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We first wanted to eat some snacks we brought before entering the mine. A rope led up to a higher ground where we ate our lunch in the warm sun.

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Three happy climbers

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Unfortunately, my headlamp was nearly out of battery power and only illuminated the immediate steps in front of me. I was not prepared for this cave. Anna-Sophie had forgotten her headlamp, but we could continue with our lights from the cell phones and Robert’s strong head lamp.

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Anna-Sophie and Robert in front of me

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We did not meet anybody else in the cave. The only living thing was a beautiful white ball growing on the rock.

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This white ball was so gracious and courageously growing in total darkness that we were just in awe that it could grow without light.

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Walking through the pitch dark tunnel only illuminated by our lights was exhilarating. Sometimes, we switched out our lights, stopped and just listened. Drops of water occasionally interrupted the silence.

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It was a big surprise to suddenly see light in the distance. We followed the light and came to a cabin previously used by the mine workers. For hundred of years, metals like silver, cobalt, zink and lead were excavated in these mines. They used fire to heat up the rock (later they used explosives) and cooled it by cold water. This loosened the rock. We were also surprised to find a book for guests to sign in and two bottles of Schnaps.

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The cabin had a balcony with a little wooden bench

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The climbing path outside was stopped by a rope. It was forbidden to climb down because of dangerous falling rocks.

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Like on the map, the path leads through the Zinkenwand to the other side, providing gorgeous views.

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A bit father down, we found another entrance to the mine. At the end of this dangerous looking walkway, built to protect from avalanches in wintertime, you see Robert checking out the mine. He told us that it was safe to walk inside. We had also heard the Huettenwirt from last night telling the hikers that he went into the mine. This gave us confidence to try it too.

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Chilly air was blowing out of the wet walkway of the mine.

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We had to walk on wooden boards over the ground covered with mud and water.

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Walking through the mine was like walking in cold rain. Water dropped from above to the ground and everything felt wet and chilly. It was so cold and humid that we could see our breath.

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The water became deeper. Robert and Anna-Sophie could not stop discovering the cave. In the photo above, Robert is balancing on moving wooden board in order to reach a safer spot.

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I followed Robert and Anna-Sophie. There was nothing to hold on to when I balanced on an about 5 m long board. A deep water hole was to the right of me. To the left, the water was about 30 cm deep. My balance is not as good as it used to be and I was a bit scared. I reached the other side safely.

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I was glad that I did not lose my balance. Falling into this chilly water would have ended our adventure.

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We arrived at a place with a vertical rock reaching up to higher grounds. An about 10 m high metal ladder not attached to the rock, leads up to higher mines. Robert was the first to climb up and I followed.

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An old statue of St. Barbara, protector of miners

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There was so much to discover. At one point, my hands were so freezing cold and I was afraid that I could not use them anymore to hold on so we left the mine. We were in the mines for three hours.

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At the exit of the mine we found a former blacksmith area. It was easier to make the tools they needed up there at the entrance than to haul them up the steep mountain.

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After coming out of the mine, we had to sit in the sunshine to warm up. In this photo you see the entrance into the mine – not really inviting. We were told that until 2003, a company offered tours. It became unsafe and they stopped. However, they left ropes, ladders and boards for people wanting to discover the mines at their own risk. We were so happy that they did not close the entrance.

 

A very steep, secured climbing path was leading from the exit of the cave to lower grounds. My hiking skirt was not ideal.

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Secured climbing path

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High up in the mountains, the colors of the flowers are brilliant. The blue flower is called Enzian (gentian).

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Walking down to our next cabin

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We soon arrived at two small, high altitude lakes.

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Nobody else was around. We jumped into the freezing, clear water to refresh.

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There was hardly any cell phone connection. However, Anna-Sophie, being a mother of a nearly two year old child, checked sometimes her phone to see if everything was okay at home.

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The upper and lower Giglachsee

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Oberer Giglachsee and alpine roses

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Every sleeping place in the Giglachseehuette was booked. Our sleeping place was in small room with a sleeping platform on two levels. About 15 people slept in this room. It only had one window. The air was stale and hot. Nobody could sleep. However, with no sleep, people also did not snore – something positive.

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Exploring Unexpected, 1, by Garyo Daiho (Gertraud Wild)

Exploring Unexpected

 

It was for my 70th birthday that my son and daughter, Robert and Anna-Sophie, gave me the three-day hike in the Schladminger Tauern (located in Styria, Austria). Robert planned the tour and called it “Fast wie Nepal” (like Nepal). In the fall of 2011, we three hiked around the Manaslu, the 8th highest mountain in the world. We had a guide and two porters and loved every minute of it. During these three weeks, we walked up to about 16,000 feet. I could not do this anymore. However, I do not have to go to Nepal to have an adventure. Even this short hike was invigorating and full of adventures and challenges.

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Robert, Anna-Sophie and I at the start of our hike, having lunch in the Eiblhof on the Eschachalm

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The goal of our day was to hike to the Keinprechthuette (about 6000 feet) where we planned to stay overnight. The summer heat soon turned into a thunderstorm. None of us was afraid of walking with the growling thunder above our heads.

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Curious cows waited for us to pass

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The cows and bulls are normally very calm and do not bother hikers. However, there are always reports when they attack and even kill people. This happens when they hike with dogs chasing them. We were not in that category but nevertheless kept an eye on them when we passed.

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Thunder and rain were our companions on the way up to the cabin. Moss, grass and trees showed up in radiant greens.

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With having the right equipment, hardly any weather condition is a hindrance.

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Robert surprised us with special treats – Zirbenschnaps (pine brandy) made by Anna-Sophie, chocolate and fruit bars.

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Some alpine huts are not used anymore, but are still beautiful.

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We crossed many creeks with fresh, clear water. The area is called the Land of Wild Water.

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Filling the water bottles with fresh, cool spring water is a special treat.

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We did not meet any other hikers. However, when we decided to stop for tea and cake at a cabin on our way up to the Keinprechthuette, we saw them all sitting inside. Obviously, they did not like the rain and thunder outside.

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Wet and happy

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We shared a delicious spelt rhubarb cake with whipped cream and drank ginger tea.

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When we arrived above the timberline, the sky became clear and the thunderstorm had disappeared.

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Arriving at the Keinprechthuette in the evening

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Inside the cabin

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After dinner and drinking cool beer, we played fun card games. It was so nice to see people connecting, chatting, playing games. Nobody in the cabin was on a cell phone. There is no connection in this area – a real blessing!

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Egoism or Economy: Holiness or Sin? 利己主義か経済か:聖か罪か?

Egoism or Economy: Holiness or Sin?

 

The word economy is derived from the Greek word oikos (home/eco) plus nomos (norm/law). The Japanese word keizai is the shortened form of Keisei-saimin (ruling the world to save people). Our modern economy is a pyramidal structure with a few rich people and masses of poor people, which causes individual, social, and ecological sufferings such as starvation, division, catastrophe, etc.

 

The cause is that oikos is taken as an individual home, in which we prioritize individual assets most, while ignoring our ecological home, in which we could preserve ecological integrity . In the former we are severed into sin (sick separation), as in other human politics, society, and culture, while in the latter we are hallowed in holiness (wholesome whole), as in the original ecological system in harmony as a whole.

 

The solution is to reverse the human fallacy of an extreme expansion of the individual self, in which we ignore the original holy harmony, health, and happiness, to regain the ecological interrelated integrity with peace, equality, freedom, and friendship, carrying this into human politics, society, and culture and with other species and ecological systems as well.

 

The Buddha had no private economic property, political power, social position, or cultural prejudice, but lived in holiness without sin. Capitalism creates class, etc.; communism corrupts into dictatorship, etc. We must be awakened to our karmic sin and return to the Dharma holiness by constant cultivation, concern, communication, and cooperation.

 

July 19, 2024 C.E.

 

Note:

  1. The Japanese keisei-saimin seems to fit political economy in the original sense of politics as the way to benefit polis (city and citizens), which was the original meaning of classic economics to study the relationship between politics and economy.
  2. Karma is instilled with the triple poisons of desire, divisiveness, and delusion (of ego/mei: I/my). The Buddha said that all living beings are karma-birthed, -heirs, -owners, -machines, and -refuged. He clarified that there is no self-substance with self-sameness (permanent) and self-sovereignty (wishful) entities due to the Dharma (Truth/Law) of all dharmas (phenomena), Dependent Co-origination. We as karma-machines must change to the Dharma-refuged in order to change the world in suffering to that in holiness (wholly wholesome: harmonious, healthy, and happy).
  3. Dharma means 1. form (from d-harm: phenomenon) and 2. norm (from d-h-arm: norm: law operating through phenomena: ethic), and 3. the teaching of the law of all phenomena, that is, Dependent Co-origination (originally awakened on the origination of perception/consciousness depending on the sense organs and objects, but later applied to all phenomena, cf. note 5). This law is similar to the law of causality, now used by sciences, but deeper and wider, applied beyond objects – more on subjects and symbols – ideas, etc.).

 

  1. “The Dharma (Norm/Law/Truth/Ethic) of all dharmas (forms/phenomena/ truths/ethics)” is Dependent Co-origination, i.e., all phenomena are interdependently co-originated on limitless causes and conditions (similar to the Law of Causality, but deeper and wider – beyond conventions, conceptions, objects, etc.). This means that we are interrelated with other beings (other species, elements, stars, etc.), and relatives to each other, and that we must therefore live together harmoniously and strive to make a wholly wholesome world to become harmonious, health, and happy.

 

  1. A paradigm shift from our artificial, unilateral pyramidal civilization to a natural, cyclical Indra-net life culture for sharing life, heart, and harmony with the five blisses (awakening, freedom, equality, friendship, and peace) is essential to solve the global problematique. Culture is the cultivation of our potential in truth, goodness, beauty, and holiness (cf. sciences, philosophies, arts, and religions).

 

Please refer to the following for more detailed explanation:

 https://heiwasekai.wordpress.com/2018/01/20/%e3%80%8c%e6%9e%a0%e7%b5%84%e8%bb%a2%e6%8f%9b%e3%80%8d%ef%bc%9aparadigm-shift/?fbclid=IwAR2PEo9t4YwkwTSo4QRdVseqW08HeASD7orrenbOQLh181s72MAbV-WxkuM

 

利己主義か経済か:聖か罪か?

 

経済という言葉はギリシャ語のoikos (家/生系) に nomos(規則/法則)を加えたものに由来する。日本語の経済は経世済民(世を治め民を救う)の略語である。私達の現在の経済は少数の金持ちと多数の貧乏人の金字塔構造で、飢餓、分断、破綻などの個人的、社会的、生態的苦を起こしている。

 

その原因はoikos を個人の家と取り、そこでは個人の資産を最も優先し、私達の生態的統一性を保持することの出来る生態的家郷を無視しているからである。前者は他の人間の政治、社会、文化におけると同様にわたしたちは 罪(病患分離)に分断され、後者では、全体として調和した本来の生態的組織に於けるように私達は聖(健全全体)に崇敬される。

 

解決は、本来の聖なる調和、健康、幸福を無視した個人我の極端な拡大という人間の過誤を、平和、平等、自由、友情のある生態的に相互関連した統一性を取り戻し、これを人間の政治、社会、文化に齎し、他生物や生態系と共に、反転させることにある。

 

ブッダ(覚者)は如何なる私的な経済的財、政治的権力、社旗的地位、文化的偏見も持たず、罪なく聖に生きた。資本主義は階級などを生み、共産主義は腐敗して独裁等になる。私達は常時の修養、関心、意思疎通と共同により自らの業の罪に目覚めて法の聖に再帰しなければならない。

 

2024共通年7月19日

 

註:

  1. 1.日本語の経世済民は、politics(政治)の本来のであるpolis (都市と市民) を益する道の意味でのpolitical economy (政治経済学)に該当する様であるが、これは政治と経済の関係を研究するものであった古典経済学を意味する。
  2. 業は貪瞋(エゴ/メイ:我/我所の)痴の三毒が植え込まれている。ブッダ(覚者)は一切衆生は業—誕生者、—相続者、—所有者、—機械、—依拠者であると言った。彼は、諸法(現象)の法(真理/倫理)である縁起の故に自己同一(永住)と自己主宰(意欲通り)の実態をもった自己物質は存在しないことを明らかにした。業—機械である私達は、苦しむ世界を聖(全体健全:調和、健康、幸福)なる世界に変える為には、法₋依拠者にならなければならない。
  3. 法(dharma)は 形態(form: d-harmより: 現象:真理)、2.規則(norm: d-h-armより:現象中の規則:倫理)、3.諸法の法、縁起(元来は感覚器官と感覚対象に依る知覚・意識の発生に覚醒したが後に一切現象に適用されたもの。註5参照)。この法則は、現今諸科学に用いられる、因果律と同様であるが、もっと深く広い-客体を越えて主体と観念などの象徴に適用される。

 

  1. 諸法(形態・現象)の法(規則・法則・真理・倫理)は縁起(因縁生起)、即ち、一切現象は無量の直接原因と間接条件により相依生起するということである(因果則に似ているがさらに深く広い-世俗、観念、対象などを超える)。これは私達が他者(多種、要素、星宿など)と相依関係にあることを意味し、相互に相対的であり、私達が調和、健康、幸福になる為には共に調和して生き、全体健全な世界を作る努力をしなければならないことを意味する。
  2. 私達の人工的で一方向の金字塔文明から命・心・和の分かち合いによる五福(覚醒、自由、平等、友情、平和)をもつ自然的で循環的な命帝網文化への枠組転換が地球問題群を解決する為には必須である。文化は私達の真善美聖(参考:諸科学、諸哲学、諸芸術、諸宗教)における潜在能力を修養することである。

詳細説明は下記を参照:

https://heiwasekai.wordpress.com/2018/01/20/%e3%80%8c%e6%9e%a0%e7%b5%84%e8%bb%a2%e6%8f%9b%e3%80%8d%ef%bc%9aparadigm-shift/?fbclid=IwAR2PEo9t4YwkwTSo4QRdVseqW08HeASD7orrenbOQLh181s72MAbV-WxkuM

 

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