Reconfiguring Western Zen: Eco-Engagement in Japanese (American) Zen Buddhism—Case Studies of Zen Peacemakers Germany and Akazienzendo Berlin

Abstract

This article examines how two contemporary Zen Buddhist communities in Germany—Zen Peacemakers Germany and Akazienzendo Berlin—engage in ecological activism through the lens of eco-Buddhism. Drawing on eco-Buddhism, the study investigates how these communities integrate traditional Zen teachings with socially engaged responses to the ecological crisis. It argues that eco-Buddhism, when situated within the Mahāyāna framework of interdependence, offers a pathway for reconciling the tension between Western Buddhism’s emphasis on personal liberation and the collective ethical imperative of addressing environmental suffering. Using a qualitative methodology based on semi-structured interviews and ethnographic insights, the article compares the different modalities of ecological engagement practiced by the two groups: Zen Peacemakers’ ritualized and activist forms of bearing witness, and Akazienzendo’s localized, community-oriented environmental projects. By analyzing how ecological practice becomes a vehicle for negotiating Buddhist identity, ethics, and modernity, this study contributes to the growing field of eco-Buddhism and sheds light on how spiritual communities respond to planetary crisis in socially meaningful ways.

1. Introduction

In recent decades, Zen Buddhism has increasingly responded to global ecological concerns, resulting in the emergence of what has come to be called “eco-Buddhism.” This article explores the eco-engagement practices of two Zen groups in Germany—Zen Peacemakers Germany and Akazienzendo Berlin—both of which originate from the Japanese Sōtō Zen tradition but are deeply influenced by American Zen. While Zen Peacemakers is known for its socially engaged Buddhism through Bernie Glassman’s “Three Tenets,” Akazienzendo Berlin reflects a quieter yet ecological and social awareness for environmental mindfulness through its eco-agriculture project.

This study addresses the central tension between the collectivist eco-engagement of Mahāyāna Buddhism, which promotes liberation for all sentient beings, and the individualist spiritual orientation often seen in Western Buddhist communities that prioritize personal awakening. Based on two case studies within the tradition of Zen Buddhism, it becomes evident that although early Japanese Zen focused on the path of individual spiritual development, the evolution of Zen in Germany reflects a transformation. As German Zen communities increasingly engage with broader social issues and reflect critically within their own traditions, Zen practice has gradually shifted from a focus solely on personal enlightenment to include collective and socio-political concerns. In institutions such as the Zen Peacemakers, which are now firmly rooted in social activism, this shift is evident in their expanding engagement with environmental issues. The research is guided by the following question: Does eco-Buddhism, as practiced by contemporary German Zen communities, help reconcile this tension between collective responsibility and individual development? In this context, ecological activism is not only a matter of social justice but also a potential bridge between traditional Buddhist teachings and modern environmental ethics.

Drawing upon David Loy’s concept of Eco-Dharma and Glassman’s Zen Peacemakers’ principles of “not-knowing,” “bearing witness,” and “taking action,” this paper situates the ecological practices of both groups within a theoretical framework that examines how Buddhist teachings and practices translate into ecological action. The paper is structured around a comparative two case studies, using qualitative data from semi-structured interviews and document analysis. It aims to understand how each group integrates Zen teachings with ecological awareness, and to what extent their eco-engagement efforts reflect or challenge core Buddhist ideals.

2. Eco-Buddhism as a Theoretical Framework

This study integrates Eco-Buddhism with broader theoretical paradigms from postcolonial critique and the sociology of religion to interrogate the evolution of Zen practice in contemporary Germany. While Eco-Buddhism—especially in the work of David Loy—foregrounds the systemic and relational dimensions of ecological suffering, it also intersects with the praxis-oriented framework developed by Bernie Glassman, founder of the Zen Peacemakers Order. Loy contends that “our ecological crisis is grounded in a spiritual crisis: our delusion of separation from the Earth and from each other” (Loy 2019, p. 24), and he further emphasizes that “socially engaged Buddhism must not remain silent about the structures of power that exploit both people and planet” (Loy 2008, p. 118). Loy’s Eco-Dharma proposes a re-politicized Buddhist ethics where interdependence necessitates structural awareness and climate justice.

In parallel, Glassman’s “Three Tenets”—not-knowing, bearing witness, and taking action—offer an embodied method for practicing engaged spirituality in the face of collective suffering. “Not-knowing” invites practitioners to let go of fixed ideas and open themselves to the complexity of a situation; “bearing witness” means to be fully present to the suffering of the world; and “taking action” arises naturally from that deep presence. As Glassman puts it, “when we let go of our attachments to knowledge, we become available to the reality that is”. These tenets, integrated into the rituals and actions of Zen Peacemakers Germany (e.g., coal site vigils, extinction memorials), offer a performative Zen response to environmental collapse, working alongside Loy’s theoretical vision to root spiritual practice in relational and political awareness.

However, both of these frameworks—Eco-Dharma and the Three Tenets—must be critically situated within the broader genealogy of Western Buddhism, which has often been shaped by histories of exoticization and appropriation. Postcolonial Buddhist critique, particularly in the work of Joseph Cheah, challenges the often-unspoken racial and cultural assumptions underpinning Western Buddhist formations. Cheah observes that “Euro-American Buddhists have tended to construct a version of Buddhism that is compatible with Western values and lifestyles while ignoring or marginalizing the lived, embodied, and ritualistic practices of Asian immigrant communities” (Cheah 2011, p. 2). This creates what he terms “strategic Orientalism,” whereby “a reified, ‘pure’ Buddhism is constructed for Western spiritual needs—individualistic, rational, and unburdened by ‘cultural baggage’” (Cheah 2011, pp. 81–85). In this model, Buddhism becomes an aestheticized and privatized practice, easily assimilated into liberal therapeutic culture while disavowing its historical and communal roots.

Jane Iwamura’s work further exposes how Western popular culture shapes the reception of Asian religions through reductive stereotypes. Her concept of the “Oriental Monk” shows how figures like D.T. Suzuki have been framed not as political agents or community leaders, but as mystical, depoliticized icons. As she writes, “the monk becomes a floating signifier of spiritual authority—dislocated from institutional affiliations, historical struggle, and collective memory” (Iwamura 2011, p. 8). This has serious consequences for eco-Buddhism: “When Zen is consumed as a form of aesthetic mindfulness or psychological hygiene,” Iwamura warns, “its transformative and oppositional potential is neutralized” (Iwamura 2011, pp. 107–9). The risk is that eco-engagement, rather than functioning as resistance to structural violence, becomes a mode of spiritual self-fashioning for privileged subjects within what she calls “a therapeutic economy of the self.”

In light of these critiques, eco-Zen practices in Germany must be read not only as sincere spiritual responses to planetary crisis, but also as contested negotiations of Buddhist identity within the terrains of race, power, and cultural memory. Both Loy’s Eco-Dharma and Glassman’s Three Tenets can function as corrective trajectories—reclaiming Buddhism’s ethical-political force—but only if practitioners remain vigilant to the historical asymmetries and cultural translations embedded in their spiritual inheritance. In the sections that follow, this study examines how such eco-practices and engagements are not simply expressions of ecological concern, but complex enactments of cultural negotiation and identity work. These practices materialize at the intersection of transnational Buddhist flows and local German contexts, where questions of authenticity, belonging, and ethical responsibility converge. Through close analysis of ritual forms, institutional narratives, and community-based environmental initiatives, the study traces how Zen communities such as Zen Peacemakers Germany and Akazienzendo Berlin mobilize ecological activism to reconfigure inherited Buddhist frameworks—at times reproducing, at other times resisting the orientalist and individualist paradigms that have long shaped Western Buddhist discourse.

3. Historical Background of Japanese (American) Zen Buddhism in Germany

Zen Buddhism, originating in China as Chan Buddhism, made its way to Japan in the 12th century. Eisai and Dōgen1 were instrumental in introducing Zen to Japan during the Kamakura period (1225 to 1325), during which the transformation of the Chinese Chan school into the Japanese Zen sect was successfully completed (Heine 2017). Dōgen emphasized silent meditation, known as shikantaza, and was a fervent advocate of sitting meditation (Zazen), which became a core practice of the Sōtō School (Kubovčáková 2018). The Zen tradition places importance on personal practice grounded in years of training integrated into the Buddhist tradition (Dawson 2021, pp. 133–46). Nowadays, there are basically three main Zen Buddhist schools, Sōtō, Rinzai and Obaku.2

German interest in Zen Buddhism began in the early 20th century, largely due to the efforts of scholars like Daisetsu Teitaro Suzuki3 (Rinzai School), who introduced Buddhism especially to Europe (Jaffe 2014). D. T. Suzuki’s writings on Zen philosophy and meditation practices sparked curiosity among German intellectuals, leading to the translation of Zen texts and the establishment of Zen meditation groups in Germany. Another influential figure of these early developments was the philosophy professor Eugen Herrigel (1884–1955). His approach to Zen through archery is still one of the most quoted readings in contemporary European Zen circles (Kone 2001, pp. 139–61). Later in the mid-20th century, Japanese Zen masters started arriving in Germany to impart teachings and establish Zen centers. In addition, the influence of the American Zen movement in the latter half of the 20th century played a role in further popularizing Zen teachings and meditation practices in Germany. Japanese Zen pioneers like Shunryū Suzuki, Taisen Deshimaru, Taizan Maezumi, etc., also brought Zen Buddhism to the forefront of Western spiritual consciousness (Kapranov 2019, pp. 5–14).

Japanese or American Zen Buddhism has been transmitted to Europe through various channels (Fujii 2021, pp. 195–221), resembling a kaleidoscope of those influences on Europe and Germany. The author particularly focuses on Japanese Zen Buddhism influenced by America, as the two selected cases Zen Peacemakers and Akazienzendo have been more or less impacted by American Zen. Below, four categories with examples regarding the transmission of American Japanese Zen Buddhism in Europe, especially Germany are outlined:

• Japanese monks influenced American Zen masters, but this influence was not physically transferred to Europe. Instead, it spread indirectly—through books that conveyed their ideas, or through the expansion of organizational groups into Europe, such as in the case of Shunryū Suzuki. Shunryū Suzuki was a Sōtō Zen monk and teacher who helped popularize Zen Buddhism in America and is renowned for founding the first Zen Buddhist monastery outside Asia. Suzuki founded San Francisco Zen Center which, along with its affiliate temples, comprises one of the most influential Zen organizations in the US. Now, in Europe, there are six centers. In Germany, there are two, Akazienzendo in Berlin and Black Forest Zen Buddhist Center (Dharma Sangha, Zen Buddhistisches Zentrum Schwarzwald) (Branching Streams n.d.).
• European or German Buddhists learned from Japanese monks directly in America and then brought (back) to Europe, like Bernd Bender, the spiritual leader of Akazienzendo, has been a Zen practitioner since 1987. He lived at the San Francisco Zen Center for 18 years, was ordained as a Zen priest in the lineage of Shunryū Suzuki (“Zen mind, beginner’s mind”) and received Dharma transmission in 2017. He is therefore authorized to teach Zen and to ordain people who wish to do so in this tradition. Bernd has lived in Berlin since 2012, regularly offers Zen meditation and courses, gives lectures, gives secular meditation and mindfulness seminars and accompanies people on their spiritual path (Akazienzendo Berlin n.d.b). Another notable example is Richard Baker, succeeded Suzuki in Dharma in 1971. He is the abbot and founder of the Zen Buddhist Center Black Forest, Germany (Dharma Sangha n.d.). His center had a significant impact in Germany, attracting and training many German students and priests.
• European or German Buddhists have benefitted from the teachings of American Zen masters through various avenues such as lectures and retreats. These Japanese Zen pioneers mentored numerous American Zen teachers, including Bernie Glassman (1939–2018, in Brooklyn, New York), a dedicated student of Taizan Maezumi, who went on to establish Zen Peacemakers, a socially engaged Buddhist group. Glassman emphasized the integration of Zen practice with social action. Later in 1980, Glassman founded Greyston Mandala, a foundation aiming to generate profits while aiding the homeless. He introduced “Bearing Witness” retreats, challenging participants to confront overwhelming environments that disrupt habitual thought patterns. For two decades, Glassman has led such retreats at Auschwitz, prompting diverse people to sit together and confront the atrocities of the past (Zen Peacemakers 2015). The influence of Zen Peacemakers subsequently spread to Europe, with practitioners like Barbara Wegmüller4 introducing its ideas in Switzerland, which later extended to Germany through her students and fellow practitioners.
• American Zen masters traveled directly to Europe to disseminate ideas, exemplified by figures like David Loy (or partly Bernie Glassman). Since the mid-20th century, his transatlantic exchange of ideas and practices has facilitated the transmission of Zen Buddhism to Germany. American Zen teachers and practitioners started traveling to Germany, conducting workshops, retreats, and meditation sessions. These direct interactions fostered a deeper understanding of Zen and provided opportunities for Germans to engage in authentic Zen practice (Prebish 1999). David Loy, an American Zen teacher, contributed significantly to this exchange, further enriching the European Zen landscape with his teachings and insights. He has been working actively with Zen Peacemakers Germany and also Akazienzendo.

Under the main influence of Japanese and American Zen Buddhism, it is worth noting that there is an integration despite the different transmission paths for German Zen Buddhists. A notable example is Taisen Deshimaru, who in 1970 established the foundation for the Association Zen Internationale and later founded La Gendronnière in 1979. Through his dedicated mentorship, Deshimaru inspired the establishment of practice centers and played a crucial role in disseminating Zen Buddhism in Europe and the US, particularly within the Sōtō sect. Some German Zen Buddhists, like Heinz-Jürgen Metzger, are disciples of Deshimaru. Metzger, for instance, has been practicing Zazen since 1985 and has been actively involved in spiritual leadership, particularly in the Auschwitz Retreat founded by Bernie Glassman since 1996. In 2011, he received Dharma transmission confirmation from Glassman (Deutsche Buddhistische Union n.d.a). Therefore, although there are different masters within the Sōtō sect, German Zen Buddhists tend to integrate the various lineages within the Zen sect, all of which have had a significant influence on Zen Buddhism practitioners in Germany.

Presently, there are numerous Zen centers and meditation groups across Germany. These centers offer spaces for individuals, both novices and experienced practitioners, to engage in Zazen (sitting meditation), delve into Zen teachings, and participate in retreats guided by qualified Zen teachers. According to statistics from the DBU, there are 65 Buddhist groups classified under the Japanese Sōtō school, 28 under the Rinzai school, totaling 93. Additionally, under the broad category of Mahayana-Zen, there are 33, with 7 in Korean Zen and 2 in Chinese Chan.5

4. Social Engagement of Japanese (American) Zen Buddhism in Germany

This article focuses specifically on the impact of Japanese Zen Buddhism entering Europe or Japanese American Buddhism entering Europe. Other forms of Zen, such as Thich Nhat Hanh’s Vietnamese Zen, or Chinese, Korean Zen, are not included here. In the following sections, for simplicity, Japanese (American) Zen Buddhism will be referred to as Zen Buddhism in Germany. Generally, Zen Buddhism in Germany lacks significant social engagement. Most practitioners primarily focus on practicing traditional Zen, particularly through individual transformation methods such as meditation and sitting in zazen. Zen Peacemakers, representing a Zen-group on social engagement, along with a few other groups, either incorporate engaged projects within the larger organization, led by individuals within the sangha, such as Akazienzendo, or consist of smaller groups like the recent emergence of the Zen Circle Berlin (German: Zen-Kreis-Berlin)6, which has a focus of eco-engagement. Of course, some Zen Buddhists individuals are actively engaged through their engagement with other Buddhist groups organizations, such as the O of I.

The two case studies on Zen Peacemakers and Akazienzendo can be both fundamentally traced back to Sōtō school. The Sōtō school itself does not inherently possess overtly engaged characteristics7, but rather tends to exhibit social engagement after assimilating into Western contexts or becoming associated with modern themes. This transformation may reflect the ways in which Zen Buddhism, upon its transmission to Western countries like Germany, was reshaped through encounters with distinct cultural logics and localized modes of religious understanding. The doctrines and practices of Zen Buddhism may need to adapt to the cultural background and needs of Western society. However, this does not imply that Zen in Germany shares the same aspirations; instead, many remain focused on personal spiritual practice, while others may solely practice traditional Sōtō school without engaging in social activities. This article primarily analyzes and also makes a comparison between Zen Peacemakers and Akazienzendo. Zen Peacemakers, as a whole, represents a Japanese Zen system that has been Americanized, making it more conducive to dissemination in Germany, especially with its active engagement in events like commemorating the Auschwitz concentration camp. In comparison, Akazienzendo exhibits “less” social engagement, with its social initiatives primarily focusing on ecology, nature, and gender equality. Examining the differences between Zen Peacemakers and Akazienzendo sheds light on the varied aspects of Zen Buddhism’s engagement with ecological issues in Germany.

5. Zen Peacemakers Germany

Zen Peacemakers Germany e.V., an officially recognized nonprofit organization, was founded in Berlin in 2013. The significant impetus for Zen-Peacemakers’ expansion into the German-speaking area can be traced back to Switzerland, particularly through B. Wegmüller. She introduced the circle version of Zen Peacemakers, emphasizing a non-hierarchical approach, which had a profound impact. In response to her influence, the German Zen Peacemakers organization was established in 2013 in Berlin, led by Gabriele Blankertz. The primary purpose of this community is to serve as a focal point for individuals who have embraced the Zen Peacemakers’ path or share an alignment with its principles. They also welcome practitioners from all religious or non-religious backgrounds to participate in their activities. Additionally, it functions as a supportive framework for initiatives carried out by Zen Peacemakers.

The network’s overarching objectives include:

• Advancing peace-promoting dialogue at diverse levels, spanning from local to international, and the practical application of such dialogues through collaborative endeavors in the form of social projects and initiatives.
• Encouraging a global perspective, nurturing tolerance across cultural boundaries, and fostering the ideals of cross-cultural understanding (Peacemaker-Gemeinschaft Deutschland n.d.a).

Back in 2001, the initiation of engagement with Zen-Peacemakers’ initiatives coincided with significant global events, such as the 9/11 attack on the World Trade Center in New York. Despite the geographical separation of the event from Berlin, Blankertz recognized as having transformative potential on a global scale. This moment marked the commencement of involvement in the first Zen-Peacemaker group in Berlin, which was founded during this period. The decision to establish this group was rooted in a familiarity with Bernie Glassman’s concept of social engagement and a personal commitment to leveraging the resources available in the environment to contribute positively to society.

The founder of Zen Peacemakers Germany confirmed being the inaugural member of the group in Berlin in 2001, primarily because there were no existing groups in the area at the time. They actively reached out to individuals who were already familiar with Glassman’s work and invited them to join the newly formed Zen-Peacemaker group in Berlin. This initial group operated for approximately three to four years before facing an interruption due to family-related issues.

Following the first Zen Peacemaker group experience, in 2001, training with B. Wegmüller in Switzerland commenced, culminating in G. Blankertz’s O-Jukai ceremony in 2009, officially conferring Buddhist status upon them along with the name “Anchi.” Wegmüller, a devoted disciple of Bernie Glassman, is the mentor of Blankertz, who closely follows Wegmüller’s teachings. During this period, participation in various training programs and retreats took place. Around 2011, another Zen Peacemaker group was initiated, inspired by a second retreat in Auschwitz. However, challenges emerged in terms of commitment from participants, with only a small number consistently involved. Simultaneously, a growing focus on integrating Zen practice into professional work, notably within the InKontakt Gestalt Institute Berlin8, which was established in 2014, became apparent. The goal was to unite Zen practice and professional endeavors within a single framework.

Since 2013, the annual meetings of Zen Peacemakers had been taking place following the decision to officially form the organization. Over the years, the composition of the organization has evolved, with members coming and going. Currently, the network encompasses a variety of Sanghas, organizations, and projects, each contributing to the common mission. For example, the Raben-Sangha in Würzburg, led by Cornelius Collande, plays a significant role in promoting Zen practice and fostering community engagement in the region. In Berlin, Blankertz leads InKontakt. Piet Essens manages Seminarhaus Engl in Unterdietfurt. In Bonn area, Zen Peacemakers are especially prosperous. Just right after the establishment of Berlin’s branch of this network, Kathleen Battke in Bonn, followed Blankertz’s footsteps in taking on a cooperative engagement role within the organization. She has actively contributed to the German Zen Peacemakers and expanded the influential board. Additionally, another board member within Zen Peacemakers, who has been involved since the inception of the organization, also resides in Bonn. They recognized the need for a third board member who could participate in person during meetings, preferably someone geographically closer. Consequently, they invited a family member, a younger individual in their forties, to join the board. This family connection highlights the close-knit and familial nature of the Zen Peacemakers community. Currently, there is a strong presence of Zen Peacemakers in Bonn, solidifying it as a hub for the organization in Germany. In addition, Kathleen Battke and Reiner Hühner actively promote Buddhism and meditation practice in the Bonn area. They found the Network of Buddhism in Bonn (Netzwerk Buddhismus Bonn) together. It provides Zen practice opportunities and activities that complement the broader Zen offerings. The network extends beyond its core members to include affiliated sanghas, organizations, and projects that share common values and objectives. To specifically note, Zen Peacemakers Germany only have the affiliated entities in Bonn (Peacemaker-Gemeinschaft Deutschland n.d.c)—which is another evidence with a very strong Zen Buddhist cooperation network, including Zen Dojo Bonn e.V., which operates as another Zen practice center in Bonn, and the Three Tenets (This will be further elaborated in the following section.), dedicated to disseminating the teachings of Zen Buddhism and supporting personal growth, and last but not least, the Network of Buddhism in Bonn. Together, these interconnected components form a vibrant network that enhances collective efforts in Zen Buddhism and mindfulness practice.

In summary, consistent with the original mission of Zen Peacemakers, InKontakt in Berlin serves not only as a workspace for Blankwertz but also as her sangha. A significant part of its work is focused on refugee services, aiding refugees in better integrating into German society, aligning with the Peacemakers’ core value of peacekeeping. Blankwertz’s establishment of Peacemaker Berlin was also influenced by the aftermath of the 9/11 terrorist attacks and the traumas of war, setting the overall tone for the organization. It can be said that Zen Peacemakers, in their development, still carry a strong peacekeeping ethos, as they are ultimately compelled to return to the original spirit of bearing witness at the Auschwitz concentration camp, established by Glassmann, where peace-related retreats and engagements are frequently held.

However, as of October 2023, as per the official website of Zen Peacemakers Germany, the network is undergoing dissolution. This decision stems from a desire to maintain a more loosely structured organization, rather than rigidly adhering to the legal standards of the German association.9 Nonetheless, the local Buddhist communities, sanghas, and affiliated Zen Peacemaker organizations will persist. This indicates a shift in the attributes of Peacemakers, leaning towards local-level actions and engagements. Particularly exemplified by InKontakt, members of Zen Peacemakers are inclined to engage with Glassman’s or others’ teachings on a more personal level. On InKontakt’s homepage, there is no mention of Peacemakers or related descriptions, as it primarily serves as Blankertz’s personal engagement as a Zen Peacemaker Buddhist. There is no necessity for it to be publicly associated with the nature of engaged Zen practiced by Zen Peacemakers. Rather, it serves as a private spiritual motivation, providing assurance for Zen Peacemakers members to engage in social participation.

Moreover, it is important to note that the most active members within Zen Peacemakers also have their own sanghas. These sanghas vary in nature, ranging from Buddhist practice-oriented groups to those focused on spiritual and psychological growth, as well as those offering Buddhist courses. Additionally, as individual members of Zen Peacemakers, they engage with the organization itself, particularly in initiatives related to environmental conservation. Since September 2019, discussions on eco-engagement have been ongoing, starting with the Ecosattva Vows (German: Die Ökosattva-Gelübde) documented on the official website (KathleenHoêtsu 2019). They have established eco-groups with members keen on issues like species extinction and climate change, arranging eco-retreats, practices, and joining protests with XR. The Bonn group stands out as particularly active. An interview was conducted with one of the activist members for the empirical study.

6. Akazienzendo and the Subgroup Zendo Obersdorf

Akazienzendo Berlin, a Zen center established in 2012, is situated in Berlin-Schöneberg. The center’s name, “Akazienzendo,” is inspired by the acacia trees lining the street where it is located, symbolizing the flourishing of the dharma or Zen teachings (Velasco 2015). Founded collaboratively by Ursula Richard10, a devoted practitioner and dharma publisher in Berlin, and Bernd Bender, Akazienzendo has become a place for Zen meditation and related activities in the area. It offers a range of programs, including regular zazen (meditation) sessions, one-day sittings, sesshins (intensive meditation retreats), study groups, and cultural events with a Zen perspective. As a nonprofit organization, Akazienzendo relies on donations and member dues to support its operations. The spiritual leader at Akazienzendo is Bernd Bender, who has been a Zen practitioner of the lineage of Shunryū Suzuki since 1987. He lived at the San Francisco Zen Center for 18 years and received Dharma transmission in 2017. He is therefore authorized to teach Zen and to ordain people who wish to do so in this tradition (Akazienzendo Berlin n.d.b). In 2013, Reb Anderson, a respected Zen teacher, visited Berlin and conducted the Kaigen Kuyo (“opening of the eyes”) Ceremony to inaugurate the center. This event marked a significant milestone and helped solidify a community of practitioners associated with Akazienzendo.

In addition to its activities in Berlin, Akazienzendo extends its outreach to other European regions. Bender has been actively involved in supporting Zen practice at various centers, including the Felsentor Center in the Swiss Alps, the first Zen center in Athens, and its satellite zendo on a Cycladic Island in the Aegean Sea. These affiliations enable the center to connect with diverse cultural, economic, and sociopolitical contexts with neighboring communities in Europe and beyond.

Akazienzendo Berlin is committed to promoting the teachings of Shunryū Suzuki and engaged Buddhism principles. He is best known for his book “Zen Mind, Beginner’s Mind,” which has become a classic in the field of Zen literature. Suzuki’s teachings emphasized mindfulness, meditation, and the integration of Zen practice into everyday life. Bender admits that in Zen Buddhism there are a lot of rules, but here in Berlin he doesn’t want to scare people out, but to take the core meaning of Buddhism, that’s living in the moment.11 So it can be seen that Akazienzendo does not strictly adhere to the rigorous rules of Japanese Zen Buddhism, but rather seeks a local approach that emphasizes respect and inclusivity.

On the Akazienzendo website, under the “About Us” section, there is a space for highlighting social engagement. This clearly conveys the Buddhist organization’s emphasis on social initiatives, beyond meditation classes alone. It says, engaged Buddhism is practiced through Bodhisattva practice in Akazienzendo. The Bodhisattva ideal, where practitioners vow to work for the liberation and well-being of all sentient beings. The community emphasizes deep listening, both to fellow practitioners and to the broader world. They recognize the interconnectedness of all beings and the unique life realities that each individual faces. We could see that the practice at Akazienzendo reflects a social and eco-engagement. They recognize that Buddhism is not limited to meditation but extends to active compassion and support for those facing societal injustices. Specifically, there are many focuses on areas like gender issues and climate change, listening to and supporting the LGBTQIA+ and BIPoC (Black, Indigenous, and People of Color) communities, as well as those who experience societal disadvantages due to factors such as their origin, gender, appearance, religious affiliation, mental or physical abilities, age, or other reasons. They also pay attention to the suffering of the Earth, including species extinction and rapidly climate change with devastating consequences for both the environment and humanity (Akazienzendo Berlin n.d.b). Engaged Buddhism, as practiced here, emphasizes the importance of recognizing privilege and structural inequalities while actively working to alleviate suffering on both a personal and collective level.

To highlight, is the nature subgroup Zendo Obersdorf, led by Gisela Wiehe, is located in the Märkische Schweiz Nature Park. Weber has been practicing Zen since the mid-1980s, initially in the Sōtō Zen lineage of Taisen Deshimaru. In 2013, she joined Akazienzendo Berlin, where she held various practice positions, including Shuso and the first chairperson of the association. In 2019, she was ordained as a priest by Bender. She currently serves as the leader of Akazienzendo Obersdorf and actively collaborates with others within the association to promote the visibility and support of women in the Zen tradition (Akazienzendo Berlin n.d.b). In addition to that, Weber has also embarked on an eco-agriculture project in Obersdorf, focusing on hedge maintenance, as part of her eco-engagement and mindfulness in action. She also invited interested sangha practitioners to join hedge maintenance practice in a mindful and collective effort to care for a planted hedge. It involves tasks such as applying mulch and removing thistles from the hedge, aiming to provide an opportunity to practice mindfulness in their interactions with the Earth, their surroundings, and themselves (Akazienzendo Berlin n.d.a).

While rooted in Suzuki’s tradition, Akazienzendo has integrated his teachings into the local context of Germany, incorporating engaged elements. Akazienzendo, influenced by specific members, particularly its founders who are inherently more engaged, coupled with the presence of many members capable of contributing to engagement. Furthermore, due to the special geographical location of Berlin, with its large population and a population of social political activism, plays a role. The following section explores Akazienzendo’s characteristics and details on the eco-project in Obersdorf.

7. Zen Peacemakers—From Peacemaking to Eco-Crisis

The Three Tenets of the Zen Peacemakers “not knowing” “bearing witness” and “taking action”, formulated by Bernie Glassman in 1994 in Auschwitz (Glassman 1998, p. 45). The tenets have since been embraced, applied and practiced both within and beyond the Zen Peacemakers communities and Zen teachers all over the world.12 Following WWII, there was a rapid increase in interest among non-Asian Americans, leading to the emergence of an indigenous American Zen tradition that has since influenced the broader Western Zen community (Finney 1991). The expansion of American Zen Buddhism to Germany coincided with the wide spreading critical social reflection of WWII. Anti-Nazi sentiment remains a significant contemporary issue in German society, contributing to the resonance of Zen teachings. Glassman reflected,

“What is Peacemaking? You will not find the answer in this book. This is not a book of answers, for there is little energy in answers. This is a book of […] living a questioning life, a life of unknowing. If we’re ready to live such a life, without fixed ideas or answers, then we are ready to bear witness to every situation, no matter how difficult, offensive, or painful it is. Out of that process of bearing witness the right action of making peace, of healing, arises.”

(Glassman 2013, p. xiv)

By being open to unknown ideas, one becomes better equipped to bear witness to challenging situations with compassion and empathy. Through this process of bearing witness, genuine peace and healing can emerge organically. The tenet of “bearing witness” comes from Glassman’s personal experience of immense suffering, hardship, and human atrocities impacted his psyche and spirit, sparking a profound concern for human suffering and injustice.

“When we really listen, when we really pay attention to the sounds of joy and suffering in the universe, then we are not separate from them, we become them. Because in reality we are not separate from those who suffer. We are them; they are us. It is our suffering, and it is our joy. When we don’t listen, we are shutting ourselves off—not from others but from ourselves. We can’t do any of this from a place of knowing. When we think we know something, we don’t listen. We have to empty ourselves over and over, return to unknowing, and just listen. And listen. And listen. Listening means seeing the ingredients in front of us. Everything we see and hear is an ingredient of ourselves. If we can listen not just with our ears but with our eyes, our noses, our mouths, and every pore of our bodies, then we not only see all the elements in front of us, we are those ingredients. And once we listen, we have to act. The functioning that comes from listening—out of ‘Attention!’—is compassionate action. If we don’t listen, we can’t act with compassion.[…] The wider your point of view, the more you bear witness. And out of that bearing witness a healing will arise. Bearing witness brings us into loving action, the goal of which is to reduce suffering.”

(Glassman 2013, pp. 78–79)

Within the concentration camp, Glassman deeply understood the significance of “bearing witness.” “Taking action” arises from “not-knowing” and “bearing witness”. It transcended mere sympathy or compassion, encompassing a profound, wholehearted engagement in witnessing the suffering of others without avoidance or denial.

“In Buddhism, such action is referred to as compassion. Compassion means “with suffering.” Peacemaker action arises when we empathize with the suffering of others, when we see ourselves as the hungry children, the homeless mother, the dying, or the inmates of a concentration camp.”

(Glassman 2013, p. 59)

Subsequently, Glassman applied the practice of bearing witness to offering social services, often engaging directly with the homeless on the streets.

“Bearing witness is essential to the training in the Zen Peacemaker Order. We bear witness on the streets of the Bowery in New York City. We encourage our members not just to train in hospices but also to work in funeral homes so that they can see how we look when we’re dead and are being prepared for burial or cremation. One member recently told me he’d like to work as a geriatric counselor in an old-age home. I told him that was fine but if he wished to bear witness, he might look into signing himself in as a patient.”

(Glassman 2013, p. 79)

Glassman’s analogy of cooking a meal emphasizes the importance of taking action, which he considers a crucial aspect. He encourages readers to view the positive aspects of life, such as strengths, well-being, and happiness, akin to creating the best meal possible with the available ingredients (Glassman and Fields 1996, pp. i–vii). According to Glassman, embracing positivity stems from bearing witness to the world as it truly is. To create the “supreme meal,” he suggests letting go of fixed ideas and focusing on what is present rather than dwelling on what is lacking. Similarly, this positive attitude resonates with the active social engagement of Zen Peacemakers. The Three Tenets of “not knowing,” “bearing witness,” and “taking action” can also be applied in the eco-field. Although Glassman himself hasn’t specifically addressed ecological and climate issues, in one talk, when asked about the application of ecology, he suggested methods grounded in the Three Tenets.

“Interviewer: How might we use that approach with the larger ecological, environmental issues facing us right now?

Glassman: I try to approach deep listening and bearing witness, not only to the world but also to myself as an individual, in my interactions with others and in various aspects of my life, including my work, family, and community. My approach is simple: I feel what’s happening and let actions arise accordingly.”

(Glassman 2012)

Glassman’s approach here is to experience the various impacts brought about by the eco-crises, listen attentively, and participate actively before taking action. This is a general principle when facing any catastrophes or disasters.

7.1. Joan Halifax and Ideas on the Climate Crisis

As Glassman’s student, it is Joan Halifax13 who integrates the climate crisis into the discourse of Zen Peacemakers. She founded the Upaya Zen Center in the United States in 1990. Halifax applies the practice of training in the Zen Peacemakers sanghas to the ongoing ecological crisis. She wrote articles and gave talks and did podcasts to illustrate this issue. Surprisingly, her ideas on the climate crisis synthesize TNH’s concept of interbeing (this concept is much more highlighted in TNH’s narrative on climate issues) and Glassman’s emphasis on bearing witness and seeing the sufferings, including the climate crisis, in all beings.

Halifax regards the climate crisis as a serious issue and acknowledges its role in the current suffering experienced by many.

“[…] (S)uffering is present. We cannot deny it. […] Climate change is turning forests into deserts. (J. Halifax 2021, p. 6)” She is also strongly influenced by TNH’s teachings and writes on interbeing of precepts and practices of an applied ecology to engage with climate issues.

(Halifax and Peale 2014, p. 18)

The central concept she promotes is the perspective of interbeing, which closely aligns with the typical narrative found in the tradition of Thich Nhat Hanh.

“From my point of view, the value of practice to look deeply into reality, to see the truth of impermanence, to understand the power of the realization of pratityasamutpada, of co-arising or co-dependent arising, interconnectedness, interdependence, interpenetration. To understand there is no inherent self in the absolute sense, but that we are composed of all of the elements, and in a way, we are inhabiting each other there. Our subjectivity is coextensive with all of life.”14

Halifax elaborates on the subjectivity by highlighting one of the pitfalls in practicing Buddhism, which is the tendency to solely focus on understanding the ‘separate self’. When it comes to climate issues, she identifies the crucial areas where the problem lies.

“Roshi Joan: [00:49:38] It’s a really powerful question because in fact, bringing one’s attention to one’s own subjectivity can reinforce our sense of separate self. And that’s one of the traps, the shadow pieces in, you know, vis-à-vis practice, but also just looking externally, that’s also how we have operated. We look out there and we don’t understand the relationship. There is no outside and inside per se. It’s a continuum. You know, I can say as a Buddhist practitioner, the experience of training the mind to actually settle down and not sleep but awaken, so to speak, so that I can see things more clearly. And part of that seeing, this deep seeing allows me to see that I’m not separate from any being or thing. And also, part of that seeing is this constant process of correcting course because, you know, we all come off the rails all the time, you know, our feet of clay or, you know, they are on all of us. We all have, you know, issues related to the self, the defining and defending of this separate self, which really is coming out of fear and our aversion toward or fear of mortality and finiteness. And I mean, the irony is that, well, I so appreciate what Thay (TNH) said, you know, a cloud never dies. That, you know, there’s no such thing as the end per se. Even our own species, which could come into absolute collapse in relation to what’s happening in the climate world, which is not separate now from the social world actually never has been.”15

She delves into reflections on contemporary times and the ongoing process of decolonization that we are collectively undergoing. Halifax emphasizes how globalization and economic structures can contribute negatively to the climate and the environment.

“[…] our views are deeply embedded within our society and also how the economic structures […] shape our experience. We’ve been, in a certain way, colonized by late-stage capitalism. And we are in a process of decolonization, if you will, from the stories that have contributed not only to toxifying and mortifying the earth, but also the psyches of people all over the world.”16

Halifax appears to provide an optimistic outlook on the world’s suffering. Her perspective seems to be imbued with a sense of hopefulness and positivity.

“My Zen teacher the late Roshi Bernie Glassman emphasized the value of Not Knowing. When we sat in the concentration camp of Auschwitz during a bearing witness retreat, I experienced Bernie’s mind and heart as being wide open with Not Knowing, and I am pretty sure he also sat with what we are calling ‘wise hope.’/Being in these radical retreats, where we did zazen in the midst of this terrible camp, was an act of pure imagination in action. Those of us who were there also sat with wise hope, not separate from the truth of suffering, and also with the vow to end violence in our world and in ourselves.”

(Upaya 2021)

This transformative power of suffering can also be found in her idea on moral suffering. Despite the climate crisis, Halifax advocates for “wise hope” as a transformative force that inspires courageous and life-affirming action. In her blog post Courage in the Midst of the Climate Catastrophe, she reflects on the moral anguish experienced by people aware of the destructive impact of human activities on the environment and the consequent suffering endured by both people and the planet. Halifax identifies moral suffering as arising from encounters with moral adversity that compromise integrity, conscientiousness, and well-being. This suffering manifests in various forms, including moral distress, moral injury, moral outrage, and moral apathy. She highlights the interconnectedness of environmental harm with human ignorance, greed, and systemic violence, emphasizing the urgent need for systemic reforms and collective action. Halifax calls for a shift to address the eco-issues by incorporating indigenous ecological practices alongside scientific knowledge. She emphasizes the importance of cultivating moral discernment, compassion, and courage to navigate moral conflicts and take morally justifiable action (J. Halifax 2022).

This is akin to what Halifax mentioned, going against the current of awareness towards the state of suffering, and then taking action.

“The Buddha said, “my dharma is swimming upstream.” And this is kind of an upstream swim, quite frankly. But you know what swimming upstream does for us? It makes us a heck of a lot stronger if we manage to navigate against the current of the times toward a reality that is sane and compassionate.”

(Mowe 2023)

7.2. Zen Peacemakers Bonn on Eco-Crisis

Similar to Halifax, Zen Peacemakers Bonn also embodies this transformative potential of social engagement, especially expanding the area from peacemaking to climate crisis. Among Glassman’s followers and students, there are many examples of this. In the Zen Peacemakers Bonn with its focus on climate, it was discovered during interviews that applying the Three Tenets to ecology and environment is something that Glassman’s successive disciples take seriously. At its core, it involves the transformation from suffering to active and positive eco-engagement. Here, the author primarily focuses on the transformative path from peacemaking to ecological issues, as found in one of the empirical results.

Firstly, in a blog post, Kathleen Battke reflects on the conflict in Ukraine. She acknowledges the challenge of becoming accustomed to such crises, drawing parallels with how people have adjusted to the ongoing COVID-19 pandemic and environmental crises. It is important to maintain an open heart as practitioners and notes that the current times provide ample opportunities for heartbreak due to the suffering experienced by many. After she depicts the situation of the Russian–Ukrainian war, she refers directly, “Behind this acute pain of war, other beings suffer, including our trees (KathleenHoêtsu 2022a).” Then, she mentions the “5 Weeks for Trees” initiative, which aims to raise awareness about the importance of trees and forests. She plans to carry a list of 917 tree species and dedicate a moment each day to focus on one of these vital life forms.

It can be seen that recognizing the suffering across different crises allows Zen Peacemakers Bonn to cultivate compassion. This enables them to expand as well as develop the focus of suffering from Glassman’s original concerns, such as WWII and peacekeeping, to other areas of concern, such as the climate crisis. The concept of the equivalence of suffering emerges as a profound and unifying aspect of the human experience in the face of diverse crises, encompassing conflicts, pandemics, environmental disasters etc.

“The energy crisis we’re currently facing is deeply intertwined with warfare, but the issue at hand is the climate crisis. The impact on our lifestyles in the northern hemisphere and in industrialized societies may seem minimal, allowing us to easily overlook it. As you mentioned, as Buddhists, we should be training in interconnectedness, not just recognizing its existence.”17

“But they are just starting to feel the touch of realization that everything is interconnected on this planet. I cannot continue living as I did, pretending that there is no climate crisis. I need to find a way to relate to what’s happening. Yes, of course, there are many ways to relate to suffering, not only that of human beings, but also that of other beings.”18

Regardless of the crisis’s origins, the shared emotional turmoil, including grief, trauma, and helplessness, serves as a universal thread that binds individuals and communities. As all beings interconnected across geographical and contextual boundaries, compassion and collective engagement are important. Embracing the equivalence of suffering leads to healing and resilience. Each crisis is interconnected, and human suffering interconnected.

“For me, at least, and for some people I work with, it’s not just being open and doing something, but it’s about going to the places where it hurts and where suffering is. Yes, not that I owe rather I bear witness to the beautiful sun. […] It’s really about engagement and about reducing suffering and the return.”19

“Letting my heart melt, seeing all this dying and honoring it. This is for me a very important practice, so to say, reciting of dying, walking meditation in the beautiful nature, so having both of these, and trying to hold suffering and joy at the same time. Then what I heard, and then I personally decided to. I was really desperate about what I saw on what I learned about the climate crisis.”20

Spurred by this suffering, action rises up, indicating a transformative process from experiencing suffering through bearing witness to actively engaging with the climate crisis. Also, actively approaching suffering and training with suffering are important aspects by Zen Peacemakers. Further details will be elaborated in the following section on engagement.

8. Akazienzendo and Zendo Obersdorf

“The voices of the river valley are (Buddha’s) wide and long tongue.

The shape of the mountain is nothing other than its pure body.

Through the night, eighty-four thousand verses,

How can I say it to other people on another day?”21

This poem was written by the Japanese Zen master Dōgen Zenji, illustrating how Zen Buddhism relates to nature. It compares the voices of the valley and the flowing river to the long tongue of Gautama Buddha. This analogy signifies the continuous teaching of Dharma, just as the river never stops flowing, filling the valley with its sounds. The mountains are likened to Buddha’s body, representing clarity and beauty. The interconnectedness of nature and the continuous teaching of the Dharma. The idea that nature itself embodies the teachings of Buddhism.

The narrative of Akazienzendo intertwines the Sōtō Zen ideas with a reverence for the nature.

“Dōgen Zenji, the visionary 13th-century Zen master, describes Zen as a practice we can learn from mountains and rivers. But what is there to learn in a time when mountains are constantly on fire and rivers overflow their banks with catastrophic consequences? Through practice we can understand more and more deeply that we humans do not exist separately from nature. Mountains produce people—and people produce mountains. We and nature are connected in a living, reciprocal relationship; together we form a network of vitality. This insight changes us; it promotes confidence and active compassion in a time of great ecological challenges.”22

By likening Zen practice to learning from mountains and rivers, Dōgen Zenji suggests that profound insights can be gained by observing the natural world. His message highlights the transformative potential of Zen practice in cultivating a deeper appreciation for our relationship with the natural world and inspiring meaningful action in response to eco-challenges.

During the interview with the member of Akazienzendo, interbeing cannot be overlooked, especially when addressing environmental and natural concerns.

“The most significant aspect that has come to my attention regarding this matter is that it poses a grave threat to humanity. It doesn’t affect only us humans but also all other living beings. This genuinely challenges us to shift our perspective. It’s not merely about us being threatened individually, but our actions also endanger others, including ourselves. This is an extremely central and crucial issue that, in my opinion, cannot be overestimated in any way.”23

It emphasizes the grave threat posed by environmental issues to all living beings, challenges individuals to shift their perspectives to recognize interconnectedness, underscores collective responsibility.

Another point in the context of Akazienzendo and their approach to environmental issues, is the less emphasis on doctrine and more focus on practice. Interbeing is the recognition of interconnectedness in all things, while the Bodhisattva ideal is the commitment to alleviate the suffering of all beings. The connection lies in how the Bodhisattva’s compassion and actions are rooted in the understanding of interbeing—the idea that all life is interconnected, and their own liberation is tied to the liberation of all beings. Interbeing supports the Bodhisattva’s altruistic path, emphasizing that spiritual growth is inseparable from the well-being of all sentient beings. The key aspects mentioned are the equality of all sentient beings and the Bodhisattva path, emphasizing compassionate action in the world to alleviate suffering.

“I think the teaching (for environment and nature) is perfectly clear: all beings are equal to us; all beings are precious. But it always depends on how people practice it and how they learned it. In the lineage (Taisen Deshimaru) where I was first there was hardly any talk, not even about sustainability or similar topics. And now, in my development, I notice a difference.”24

Regarding Akazienzendo’s approach to environmental issues, the text suggests a shift in emphasis from doctrine to practical action. The interviewee also mentions of a difference in approach within the Zen communities, from minimal discussion of sustainability to a growing awareness of environmental concerns, reflects the evolving nature within Japanese Zen Buddhist communities in Germany. Especially in the context of Buddhist practice, more need on the environment and sustainability should be addressed.

Practice

Regarding practice, both Zen Peacemakers and Akazienzendo uphold elements of Japanese Zen Buddhist traditions, notably sitting (Zazen) and walking (Kinhin) meditation. During qualitative experimental interviews, there is a predominant emphasis on sitting meditation. However, these two cases diverge in their core focus. Zen Peacemakers’ approach aligns more closely with the “three tenets” by Bernie Glassman. It acts as a bridge from a relatively “passive” or “suffering” state to a form of bearing witnessing meditation that allows practitioners to fully experience their sensory perceptions. This, in turn, readies them for active engagement, especially for the environment and ecology, in the real world. Conversely, Akazienzendo maintains a commitment to traditional Zazen but extends it into a more prolonged and language-minimal silent meditation practice. This practice encompasses not only Zazen but also incorporates working meditation in their eco-agriculture project. All these practices deeply permeate daily life, promoting an open and mindful state in Buddhist practitioners. Within both Zen Peacemakers and Akazienzendo, there is a recognition that the scope of practice extends beyond mere sitting meditation. Instead, it encompasses the integration of various dimensions of life into their practice, with engagement as a fundamental element of daily existence. While sitting meditation plays a role, it is only a small part of their daily practice, with a more expansive application of the principles of Zazen meditation into other areas of life.

9. Zen Peacemakers

According to the main website (Peacemaker-Gemeinschaft Deutschland n.d.b), there are three main practices for Zen Peacemakers, namely traditional Zen practice, the Three Tenets, like detailed illustrated in the last section, and ten precepts practice.25 By consistently engaging in both sitting and walking meditation, peacemakers can nurture mindfulness and self-awareness, thereby establishing a profound connection with the present moment—an integral aspect of Zen practice. Also, the study of texts and group readings, as well as discussions of inspirational books, are integral to Zen-Praxis. Furthermore, everyday life is seen as an opportunity for mindfulness, incorporating meditation into daily activities like sitting, walking, speaking, and working. Embodying the Three Tenets, the ten precepts are concretely practiced by Zen Peacemakers. For them, these precepts offer ethical guidance and principles. They emphasize interconnectedness, peaceful resolution of conflicts, and mindful conduct. By following these precepts, peacemakers aim to promote unity, respect, and peaceful coexistence, aligning their actions with the core values of Buddhism and their mission to foster understanding and harmony.

In the interview with the Zen Peacemakers, Bauer mentions the sitting meditation, which is closely linked to the “bearing witness” tenet, particularly evident in the concentration camp meditation of WWII. It showcases the transformative potential of this spiritual force, fostering a greater capacity for peaceful engagement.

Suffering must be integrated with practice. Glassman places great emphasis on suffering as a central topic, not only for understanding human suffering but also for integrating it into Zen Peacemakers’ practice. This integration appears organic, stemming from genuine heartfelt intentions. Suffering is interconnected, as Glassman emphasizes using all channels of the body, including ears, eyes, noses, mouths, and every pore, to feel it (Glassman 1998, p. 79).

First, for Bauer, stepping out of one’s comfort zone is very important. This entails confronting discomfort and breaking away from entrenched routines and habits, enabling individuals to broaden their perspectives and embrace new experiences, particularly the bearing witness retreat and actively participating in peacemaking efforts is central to Zen peacemakers. This reflects a resolute commitment to addressing conflicts and alleviating suffering on a broader scale, aligning perfectly with Zen Peacemakers’ mission of promoting peace and social justice through hands-on engagement.

“Walking through the memorial in Buchenwald, Eastern Germany, where so much suffering had occurred, was a haunting experience. Being at the concentration bearing witness retreat was a deeply emotional experience. It was a stark reminder of the darkness that can exist in the world. It’s hard to put into words the mix of emotions that overwhelmed me during the week. There was a sense of somber reflection and mourning for the lives lost in such tragic circumstances. […] But there was also a feeling of solidarity, of being part of a group that was determined to bear witness to history and ensure that the stories of those who suffered are not forgotten. It made me want to do more, to be more engaged in addressing the issues of our time and working towards a more compassionate world.”26

Bauer mentions not only the practice of sitting meditation but also the significance of meditating in outdoor places that evoke a sense of poignant witnessing. Long-duration retreats, in particular, contribute significantly to their practice. The concentration camp bearing witness retreat is a prime example of this. The reason behind training at these memorial sites ultimately boils down to drawing hope from despair and gaining the motivation for engagement. It is a transformative power that emerges from the depths of adversity, allowing practitioners to experience suffering comprehensively and from every angle.

Similarly, the bearing witness meditation practice extends to retreats focused on addressing climate change. Moreover, Bauer’s deliberate choice to engage in outdoor meditation in the coal miner area reflects their heightened consciousness of environmental issues, particularly the urgent climate crisis.

“Also, places like Lützerath, where a challenging pollution situation prevails, with woodcutting for coal mining and outside of the coal factory where we do the sitting meditation for a few days with minimal resources.”27

Essentially, the focal point is their continuous endurance of discomfort, suggesting a deliberate approach to experiencing discomfort before taking action. This practice of connecting with nature and raising ecological awareness. Directly attaching to the coal mining area is the essential part of bearing witness retreat.

Bauer also intends to continue the meditation practice outdoors, even in winter season.

“[…] just being outside, walking in the gardens, in the trees, where they die, or near the little rivers having no water anymore, so in the place where we live, we go to places which had also been affected by the climate crisis.”28

She incorporates outdoor walking meditation into their routine, alongside sitting meditation. This approach allows them to connect more closely with the environment and enhance their awareness of their surroundings. These aspects are all linked to stepping out of one’s comfort zone and grappling with suffering. Only by actively engaging with discomfort can individuals continuously refine their practice. The purpose behind this is to facilitate better action. It could be said that the more discomfort one bears witness to, the more proactive and impactful their transformative actions become.

10. Akazienzendo—Long but Fresh

Zazen as one of the primary practices in Akazienzendo from Zen Buddhism is known for their stringent requirements and long time, such as remaining the sitting position for hours facing or back against a wall. It is worth mentioning that Zen meditation necessitates practitioners to build up such a capacity to a certain extent. Weber herself has a long-standing engagement with meditation practices. She says that as Zen Buddhists, they practice meditation intermittently throughout their life and have taken vows related to meditation. They practice meditation daily, typically in the morning for about half an hour before work. They describe lighting incense at an altar and meditating, sometimes online with others. They engage in meditation sessions twice a week, lasting approximately four to five hours each time. They also organize public meditation sessions in Obersdorf once a week.29 In terms of the meditation practice itself, they emphasize the importance of staying fresh and alert. “Each moment is fresh and unique, requiring a certain level of curiosity.”30 They describe meditation as an exercise in letting go of additional thoughts and attributions, simply being present without labeling things. In the context of emotional reactions during meditation, they aim to observe and notice them without assigning value judgments.

This fresh moment can be traced back to their Japanese Zen master Dōgen Zenji, whose tradition places an emphasis on experiential learning, discouraging preconceived notions. In the context of practices related to nature, Dōgen cautioned against prematurely labeling something based on prior experiences. Instead, he encouraged the act of perceiving and self-awareness through direct experience. This concept bears a striking resemblance to the idea that every moment is inherently fresh; it is only when each moment is seen as fresh that one can avoid carrying over preconceptions from the previous moment. As aptly articulated, “Dōgen repeatedly warns against confusing the real mountains and real water with the concepts and ideas we humans almost automatically create about them, which often obscure, distort, and alter the true experience.” In other words, Dōgen advises to genuinely observe nature with precision and to examine the movements of the mountains through sensory perception. This process leads to the realization that people too are in motion, allowing them to break free from the rigidity of preconceived knowledge. While other Buddhist traditions may involve prostrating the entire body on the ground during nature and eco-practices, Akazienzendo takes a different approach. As expressed,

“[…] but that (prostrating the entire body on the ground) is practical for larger ceremonies. There, one fully touches the earth. However, in our practice, we do not lie flat on the ground. We engage in bowing and then raise our hands upward.”31

It is not necessary to have direct contact with the earth to feel connected to it; instead, it focuses on cultivating a sense of connection with every aspect of the world through meditation, appreciating each moment as fresh and new. This cultivation of a fresh perspective requires training in long time of Zazen. This practice of remaining present in each fresh moment is the essence of mindfulness, which involves being fully engaged in the present moment with openness, curiosity, and non-judgment.

10.1. Mindfulness—Beginner’s Mind

Besides Dōgen, Shunryū Suzuki placed great importance on mindfulness in everyday life.

“Zazen practice and everyday activity are one thing. We call zazen everyday life, and everyday life zazen. But usually we think, ‘Now zazen is over, and we will go about our everyday activity.’ But this is not the right understanding. They are the same thing. We have nowhere to escape. So, in the activity there should be calmness, and in calmness there should be activity. Calmness and activity are not different.”

(Suzuki 2006, pp. 113–14)

For him, the practice of Zen went beyond the confines of Zazen. According to Suzuki, every moment in life provides an opportunity for Zen practice. Whether you’re washing dishes, driving a car, or engaged in any activity, it’s all part of your practice. This is akin to the analogy of cooking, where each step, from chopping vegetables to stirring the pot, offers a chance to be fully present and engaged.

“When we practice zazen our mind always follows our breathing. When we inhale, the air comes into the inner world. When we exhale, the air goes out to the outer world. The inner world is limitless, and the outer world is also limitless. We say ‘inner world’ or ‘outer world,’ but actually there is just one whole world.”

(Suzuki 2021, p. 29)

Suzuki explains the essence of zazen by highlighting the unity of the inner and outer worlds. He states that the breath serves as a bridge between the two, transcending dualities and revealing the limitless, interconnected nature of reality. Here, it is found that the fundamental Zen concept of unity and mindfulness across all life’s facets.

During the interview, Weber further talked on the integration of various activities from Zen Buddhism into her daily life. Practices such as Oryoki, a formal and mindful way of eating, and the act of sewing a small section of the Buddha’s robe as part of their engagement in taking vows. This sewing practice holds particular importance for them, as it not only symbolizes their dedication to the Zen path but also their willingness to help others learn the art of sewing this small piece in accordance with Japanese tradition. Furthermore, engaging in work as part of Zen practice is also very important. Dōgen emphasized work as an integral part of Zen practice. He brought back several Chinese Zen training practices, including work as practice. Work in Zen is not merely a means to an end but an end in itself. Work as practice involves bringing a Zen mindset, characterized by wholehearted engagement and mindfulness, to the task at hand (Tassajara Work Leader n.d.). Suzuki explained that it involves adopting a “Beginner’s Mind,”32 breaking free from conditioned, small-minded thinking, and embracing openness and acceptance. Much like the repetitive nature of meditation, work can be likened to the rhythmic inhale and exhale. Suzuki cautioned against the potential boredom that can arise from repetitive practices, as seen in his example of reciting the Prajna Paramita Sutra multiple times, potentially causing one to lose their initial attitude. This applies to various Zen practices (Suzuki 2021, p. 21). Given the long and repetitive practices like Zazen, there’s a prevailing notion that it should have an unwavering dedication to the present moment and an open, experiential mindset. “It’s not about enduring like a marathon; rather, it’s about fully experiencing each and every moment.”33

10.2. Language

Another point to observe is that in Zazen, there are rarely any guided meditation techniques involving language or attempts to redirect the practitioner’s focus. Instead, the emphasis lies on sustained stillness and awareness, cultivated through embodied discipline. During Zazen, verbal instruction becomes minimal; the practitioner sits in silence, allowing bodily presence and mental clarity to emerge without overt conceptual framing. In the interview, when the question arose regarding one’s emotions during meditation and their connection to nature, Weber’s succinct response was ‘nothing’34, where the absence of thoughts cannot be articulated in language. During Zazen, the body remains still, in a state of awareness, while the mind, closely connected to the body. Both merge through practice to become unified. The mind, in this state, cannot detach from the body to induce thoughts, as such often involves emotions and language. “[…] Japanese thought, Eastern philosophies generally, treat mind–body unity as an achievement, attained by a disciplined practice, rather than as an essential relation (van der Braak 2021).” As such, Zazen embodies a deliberate withholding of discursive evaluation, allowing sensations and experiences to arise without immediate labeling or judgment.

Dōgen says, “Practice and enlightenment are one (Suzuki 2021).” He also holds the doctrine of gradual enlightenment, especially opposed to “sudden enlightenment or enlightenment as something apart from meditation (Cook 1983, pp. 8–30).” In the traditional Zen narrative, enlightenment is depicted as transcending language. The essence of Zen eludes description through words and letters. The genuine dharma exists beyond verbal expression. Enlightened awareness is envisioned as a direct gesture devoid of conceptual frameworks, liberated from linguistic confines, biases, and judgments (van der Braak 2021).

“It’s really about, as I understand it in sitting meditation, letting go of the additional thoughts and attributions. Just being there without naming them, without naming the breath, is good. Or when I notice an emotional reaction occurring, I simply try to observe and notice it without judging it as good or bad. It’s our habitual pattern to evaluate everything or to want to feel good, but in meditation, we try to break this habit.”35

The significance of Zazen lies in its experiential aspect of direct experience in comprehending inner truths and the very essence of the universe. It is known for its ability to foster intuition and a profound sense of connection. Zen language was viewed as a pragmatic tool, while Zen enlightenment was envisioned as an indescribable “pure experience (van der Braak 2021).” This is also evident in Zazen and the mentorship of a Zen master. These experiences empower students to develop a profound intuitive grasp of Zen’s fundamental tenets, including the concepts of “direct experience” and “transcendence of duality.” Although articulating these insights verbally can be challenging, they naturally become deeply embedded in one’s consciousness through direct practice and guidance.

Another example is the concept of “unsui,” (van der Braak 2021) which emphasizes the limitation of language and the significance of transcending words and concepts in spiritual practice. This response of “emotionally feeling of nothing” implies that the interviewee recognizes the inherent challenge of verbally articulating their meditation experiences and their connection with nature, as these experiences often transcend ordinary language and fall into the realm of direct, wordless experience. In Zen Buddhism, “unsui” encourages practitioners to move beyond the confines of language and intellectual constructs, emphasizing direct experiential realization and the importance of intuitive understanding in the pursuit of ultimate truths and spiritual insights, which cannot be fully expressed or understood through words alone.

Dōgen advises against indulging in romanticized or subjective interpretations of spiritual experiences, such as imagining Buddhas practicing in scenic mountainous settings. Instead, he urges practitioners to recognize the limitations of language and conceptual thinking, emphasizing the need to move beyond words and descriptions to truly grasp the essence of reality and truth.

“[…] one can disconnect from reality and become entangled in concepts and sentences. We cling to them without always being aware of it. Only by recognizing the limitations of language can we reach reality and truth itself.”

(Seggelke 2011, p. 324)

“Explanations of the mind (solely verbal) and explanations of nature (solely verbal) are not endorsed by the Buddhist ancestors in the Dharma. To simply observe the mind or nature (solely) is the active pursuit of non-Buddhists. To remain confined to words and phrases is not the language of liberation.”

(Seggelke 2011, p. 273)

Verbal descriptions and intellectual explanations are insufficient for attaining true spiritual insight. Zen emphasizes direct experience, introspection, and meditation as the means to attain a deeper understanding of oneself and the nature of reality.

While traditional Zen narratives often speak of enlightenment as transcending language, this emphasis should not be taken to imply a complete rejection of language. Rather, it draws attention to the limitations of conceptual or discursive language when relied upon as the sole vehicle for spiritual insight. However, this instrumental view of language has not gone unchallenged. Scholars such as Victor Hori argue that portraying enlightenment as a transcendence of language may inadvertently reinforce a higher-order dualism—between duality and non-duality itself (Hori 1994, pp. 5–35). In contrast to Dōgen’s perspective, Hori emphasizes the performative and rhetorical function of language in Zen practice, suggesting that language is not merely a barrier to be overcome, but an integral part of the path to realization (Hori 2003, 2006). His interpretation invites a reexamination of the instrumentalist model and suggests that the role of language in Zen may be more complex and dynamic than traditionally assumed.

11. Engagement

Both Zen Peacemakers Germany and Akazienzendo share a common intention to engage actively, but there focuses are different. Zen Peacemakers actively participate in climate demonstrations, together with XR and Fridays for Future, also do eco-pilgrimage and retreats. Zendo Obersdorf takes a more hands-on approach, integrating Buddhist practice with its eco-agriculture project, which often coincides with retreats. This project serves as a form of working meditation, allowing participants to contribute to environmental improvement while deepening their spiritual practice.

11.1. Zen Peacemakers Germany and Bonn: Interaction with David Loy and Eco-Dharma

In the ecological discussions of Zen Peacemakers Germany, the American Zen teacher David Loy (Loy n.d.) holds significant influence. While he is not directly affiliated with Zen Peacemakers, his environmental activism is highly regarded in Europe. Loy’s background is rooted in the Sanbo Zen Buddhism tradition.36 Members of Zen Peacemakers Bonn frequently engage in communication and discussions with Loy, leveraging his expertise and insights in their ecological initiatives. Traced back from 2019, Bauer translated the “Eco-Dharma vow” from Joanna Macy and Chris Johnstone, who are Buddhist deep ecologists, on the Zen Peacemakers website, showing the interest of German Peacemakers in ecology for the first time (KathleenHoêtsu 2019). Later on, Bauer invited Loy to Bonn to start the conversation, although Loy wasn’t sure about if the interest in applying eco-dharma to the European Buddhist circle still large enough.

In June 2020, thanks to the collaborative efforts of Bauer and Loy, Zen Peacemakers International organized an online workshop, titled “Climate Crisis Requires Eco-Dharma,” in English. This workshop can be considered the catalyst for the emergence of German-speaking Peacemakers with an ecological focus (Jörg 2020). On 31 October 2020, inspired by Loy, Zen Peacemakers Germany hosted its own first online Eco-Dharma workshop, marking a significant step in the integration of environmental concerns within the community in the German-speaking world. Since then, Zen Peacemakers have been organizing monthly gatherings to comprehensively examine different aspects of the Eco-Bodhisattva way of life. Insights gained from these discussions inform actions taken on both individual and collective levels. During this period, in June 2021, the German edition of Ecodharma: Buddhist Teachings for the Ecological Crisis (ÖkoDharma: Buddhistische Perspektiven zur ökologischen Krise) was published. Loy’s book shows potential to reach a broader audience within the German-speaking Buddhist communities. On 26th May 2022, after Zen Peacemakers Germany had worked virtually with Loy for over two years, he visited Bonn as part of his European tour, to shed light on the realities of climate change and the potential of engaged Buddhism. The centerpiece was an event with over 50 guests in downtown Bonn, brought about and held cooperatively by support alliance from the Zen Peacemakers Community, the Buddhist Network in Bonn, the Bonn Evangelical Forum and the Bonn Philosophical-Psychological Coffee House Talks Working Group. The three-hour eco-sattva training event framed by the opportunity for participants, including Loy and three other German engaged Buddhists who traveled from different locations, to stay together. They gathered with members of the hosting sangha to engage in various activities (KathleenHoêtsu 2022a). The text discusses the aftermath of the Ökosattva (Ecosattva) Day held on 17 October 2022, with insights from participants from different parts of Germany. During the day, they explored their responses to the ecological tensions of the planet from a spiritual perspective, sharing their attempts to address contemporary environmental crises. Following the training, during a workshop in October, German Zen Peacemakers reflected on Loy’s insights, such as distinguishing between fear and despair. They found comfort and connection in acknowledging their shared pain and powerlessness while not succumbing to despair, ultimately strengthening their sense of agency and unity in the face of environmental challenges (KathleenHoêtsu 2022b). Loy personally traveled to Germany and introduced ecological issues into the Zen communities, Zen Peacemakers, combining Glassman’s Three Tenets, especially the connection with suffering, don’t actually perceive these so-called pains as expressions of powerlessness or inaction, but rather as pillars of collective action.

11.1.1. Combination of Eco-Dharma with Bearing Witness Practice

22 May 2022 marks the first combination of Eco-Dharma with the bearing witness practice in Zen Peacemakers Germany. This event brought together a diverse species and habitats, from the humble chives to the sublittoral, towering glacial till of the Baltic Sea. It served as a profound reminder of the boundless creativity and generosity of nature, juxtaposed with the sometimes-devastating impacts of a particular species: humans (KathleenHoêtsu 2021a). A group of Eco-Bodhisattvas from the Zen Peacemakers Bonn-Cologne spearheaded this event.

“Through the bearing witness practice on this Pentecost Saturday, the aim is to honor extinct and endangered species. This is achieved by reciting from the Red Lists, interspersed with periods of silent walking meditation.”

(KathleenHoêtsu 2021d)

Against the backdrop of the United Nations Day for Biological Diversity and amidst the lush greenery of the communal raised bed garden, participants engaged in a two-hour ceremony that bore witness to the lives and deaths of various species. Each participant brought excerpts from the Red Lists, encompassing native birds, trees, wild plants, flowers, vegetables, biotope types, and river meadows. They recited from the Red Lists in the Vilich-Müldorf Community Garden. The Red Lists catalog endangered mammals, habitat species, and other endangered organisms. This act serves as a way to mourn the loss of nature’s beauty and richness, some of which may be lost forever. At the same time, this practice evokes associations with the bearing witness activities at the Auschwitz concentration camp, where the names of individuals lost to violence are recited. Similarly, the names of extinct species resonate in other Peacemaker gatherings, serving to pay homage to these imperiled creatures and preserve their memory within the collective consciousness. By extending this practice to include the recitation of endangered species’ names from the Red Lists, the German Zen Peacemakers are symbolically equating the suffering and loss experienced by these imperiled species with that of human beings. The eco-engagement of Zen Peacemakers needs to be addressed for honoring the interconnectedness of all life forms.

One participant C. Hiepe reported her experience after this bearing witness ceremony (Jörg 2021). Her background in environmental studies had sensitized to urgency of the species loss. While the climate crisis is well-documented and discussed, the catastrophic implications of species extinction often remain underappreciated. She drew attention to the accelerated rate of extinction, exemplified by the unknown species vanishing in the Amazon before they are even discovered and the exacerbation of the crisis through climate change, such as the rapid melting of Himalayan glaciers. She read the Red List and made in-depth examination revealed the alarming situation for wildlife and ecosystems closer to her home, in North Rhine-Westphalia (NRW) area.

“More than 45 per cent of our wild native animal and plant species are on the red list and their existence is therefore threatened. Black grouse, sturgeon and field cabbage have already been eradicated in North Rhine-Westphalia, and previously common species such as field hamsters, lapwings and yellow-bellied toads are in danger of disappearing.”

(Jörg 2021)

Through the bearing witness practice, Hiepe’s reflections serve as a critical moment to witness the devastating consequences of human actions on nature while also recognizing and celebrating the profound beauty and resilience that persists in the face of adversity. Furthermore, the act of recitation itself is an intentional and collective act of bearing witness to the suffering and loss of life, whether human or non-human. In reciting these names, the participants acknowledge the importance of recognizing and remembering these beings who have been pushed to the brink of extinction.

After the recitations, participants also engaged in silent walking meditations to immerse themselves in the natural surroundings of the village garden. On the one hand, they confronted the pain of the ongoing sixth mass extinction. On the other hand, they also marveled at the seemingly inexhaustible diversity, imagination, and artistic expressions not only within different species but also within individual plant families. The litany of irreplaceable losses repeatedly transformed into a hymn celebrating the beauty and expressive power of life. In essence, this practice serves as a powerful reminder that the well-being of all life forms is interconnected and the suffering of one is connected to the suffering of all. Through these practices, German Zen Peacemakers extend beyond species boundaries for cultivating shared responsibility for all beings.

11.1.2. The Bearing Witness Demonstration at Lützerath

Another example is the bearing witness demonstration at Lützerath. On 30 April 2023, a reflective day of contemplation and meditation held, focusing on the former village of Lützerath in the Rhineland lignite mining region, which was destroyed to make way for mining activities. Zen Peacemakers from various countries, including Belgium, the Netherlands, and Germany, gathered to explore the profound impact of environmental destruction on communities and ecosystems. They embarked on a silent walk without a specific destination, honoring the disappearance of Lützerath by allowing the paths to guide them. The participants encountered a security gate marking the former village’s site, now transformed into a mining area, where some former residents joined them in reflection. While some meditated, others engaged in dialogue with security personnel. The walking meditation experience was marked by a poignant contrast between the beauty of nature’s sounds, such as skylarks singing, and the destruction caused by mining machinery. Afterwards, they returned to Holzweiler for a shared meal and a council session despite the noisy surroundings, engaging with young onlookers and motorcyclists. The day concluded with the Gate of Sweet Nectar ceremony, symbolizing their commitment to nourishing all hungry spirits (KathleenHoêtsu 2023a).

“To witness woodcutting or coal mining, and street retreats where we live on the streets for a few days without anything—these are all part of this practice. It involves stepping out of your comfort zone and letting go of your armor, routine, and habits. These aspects are integral to the experience, where you find yourself stripped of familiar comforts and placed in unfamiliar situations.”37

Besides bearing witness climate demo near coal mining area, Zen Peacemakers Germany also advocate actively into demonstrations by doing meditation on the public streets, sometimes in collaboration with climate groups like XR or Fridays for Future. For instance, XR Bonn hosts regular street vigils in the city center, while some Zen Peacemakers have actively participated in these events. Amid the bustling urban environment, they engage in public meditation to bear witness to the climate crisis. For these Peacemakers, street meditation serves as a means to confront their apprehensions and frustrations about the climate crisis with love and compassion (KathleenHoêtsu 2021b). Bauer engaged in meditation in a public space. Taking her seat on a folding stool, she struck her mini-singing bowl three times, the sound harmonizing with the noon bells from Bonn’s Münsterplatz. With bare feet resting on a green flag from Hambach Forest38 protests, she settled into her breath. Observing the conversation of two passersby discussing war and death, Bauer emphasized the negative consequences of human-induced suffering in society, fostering a sense of urgency for protection, improvement, and action.

“With my eyes closed, I listen to the sounds of the city center. With half-open eyes, I notice the feet rushing, strolling, uncertainly or extremely self-confidently crossing the square in front of me. I feel lost, a desire to consume, a cheerful weekend trip mood. Sense the earth beneath the paving stones. When I open my eyes wide, I see the still deep green crowns of the maple trees that line the square and the clear sky above.”

(KathleenHoêtsu 2021c)

From the Zen Peacemakers’ perspective, the mission of bearing witness involves acknowledging and fully experiencing the realities of life, both the challenges and the beauty. By practicing meditation in a public space, amidst the hustle and bustle of city life, the Zen Peacemakers aim to bear witness to the world’s suffering and joys. Overall, they tend to seek out places that evoke feelings of suffering, pain, or guilt. It is about experiencing the pain and guilt first, then realizing the beauty and resilience of all beings. This witnessing of suffering can be regarded as a catalyst for confronting discomfort and navigating unfamiliar situations, thereby fostering positive personal growth and transformation.

11.1.3. The Eco-Pilgrimage and Retreat—Peace with the Earth

Zen Peacemakers Germany engage in Peaceful Hiking (Friedenswanderung), which combines spiritual practice with hiking and retreats, resembling a form of asceticism that aligns with the essence of bearing witness. Similarly, this puritanical mode of practice and walking incorporates environmental and ecology, focusing more on internal spiritual growth rather than public display. Zen Peacemakers prefer to retreat into nature, particularly in disaster-destroyed areas, from which the feeling of suffering arises. Zen Peacemakers Germany as one of the supporters advocate for a pilgrimage called the “Way of the Cross for Creation” (Kreuzweg für die Schöpfung). They started from Ex-Lützerath in the Rhineland lignite mining region and leading through the flood-damaged Ahrtal to Büchel, the only current site of US nuclear weapons in Germany. This pilgrimage is organized by 16 peaceful, climate and rebellion groups. The pilgrimage draws inspiration from traditions of nonviolent resistance, unites locations of resistance towards community and solidarity, and commits to preserving the Earth and striving for abundant, good lives for all (KathleenHoêtsu 2023b).

An eco-pilgrimage and retreat were organized by three Zen Peacemakers Germany in the flood-affected Ahrtal region from 8 to 10 September 2023. This three-day retreat aimed to provide participants with a transformative experience while bearing witness to the aftermath of a devastating flood that occurred two years earlier. The Ahrtal region had suffered significant loss of life and property during the flood, making it a poignant location for reflection and engagement (Hühner 2023). The journey began with a sunrise meditation in Schuld, followed by a contemplative walk towards Altenahr, covering a total of 20 km. During the pilgrimage, the group engaged in councils and rituals to express their emotions and experiences along the way. The encounters with local residents were marked by warmth and gratitude.

11.1.4. Other (Personal) Engagement of Zen Peacemakers Germany

In 2022, as part of Zen Peacemakers’ eco-sattva activities, Anneke Burger and Kathleen Battke created a calendar “artenreich” (Rich in Species). This calendar features 12 endangered species, presented through images and Haiku poems39 on each of its 12 monthly pages. The project aims to foster a connection with a select group of the many living beings that surround us. By closely observing the intelligence and creativity of these insects, trees, mosses, and shells, the creators gain insight into the intricate relationships of habitats, ecosystems, and the delicate balances that these beings require and help sustain. The calendar serves as a remarkable journey into the depths of life, offering links for further knowledge (KathleenHoêtsu 2021e). This undertaking lies in its engagement in the aesthetic and ecological significance of these frequently disregarded species. Through observation and appreciation of the creativity inherent in insects, trees, mosses, and shells, the Zen Peacemakers aim to convey the urgency of comprehending and conserving the fragile ecological equilibria in which these life forms are integral. Also, this project compels a call to action, urging consciousness of our natural surroundings and the diverse species that inhabit it. Zen Peacemakers view this calendar as a symbol of hope and transformation, a means to momentarily alleviate the despair evoked by the suffering observed on Earth. They reference Meryl Streep’s quote, “Take your broken heart, make it into art,” signifying the potential for creativity and positive action to emerge from difficult circumstances.

11.2. Engagement of Akazienzendo and Zendo Obersdorf

As mentioned above, Akazienzendo identifies itself as a socially engaged Buddhist group through various initiatives, particularly focusing on gender and environmental concerns. One example of this engagement is Zendo Obersdorf, initially established as a retreat center but later evolving into a subgroup for eco-engagement. Since 2016, Akazienzendo has been taking Obersdorf (Akazienzendo Berlin n.d.c), a tranquil suburb place located approximately one hour by car east of Berlin, within the Märkische Schweiz Nature Park, as a retreat center (Akazienzendo Berlin 2016). Zen-Sesshin or meditation retreat was led by Bernd Bender. Traditional Japanese retreats, known as “sesshin” in Zen Buddhism, are intensive meditation retreats with silent meditation, structured schedules, noble silence, mindful activities, guidance from a teacher, group support, and residential settings. Similar to traditional retreats, it is often chosen to take place in secluded, remote areas away from major cities to seek tranquility, reduce distractions, and enhance the focus on the present moment of life.

11.2.1. The Eco-Agriculture Project and Eco-Retreat

At Zendo Oberstdorf, individuals have the opportunity not only to participate in meditation classes or retreats but also to collectively engage in the practical development of an eco-agricultural project. Gabriele Weber later developed Zendo Obersdorf with a focus on nature and ecology. She noticed the issues related to housing certificates early on. Growing up in western Germany, she was already exposed to mass animal farming and slaughterhouses in her region. There were reports of harsh conditions during animal transport and numerous demonstrations at that time.40 She believes the situation has been worsening over the years and makes criticism of Western capitalist animal farming practices. Motivated by her personal interest and environmental concerns, she contemplated launching an eco-agriculture project. Obersdorf offers a living space that features an abundance of plants, creating a natural and green environment. It stands in contrast to the bustling atmosphere of a large urban center. Since it is a small rural location, there are approximately eight group members.41 Although the group numbers are not large, Weber emphasizes on commencing with ‘small step’ engagement rather than exclusively concentrating on larger actions. That’s the reason why she and Zendo Obersdorf would like to engage locally. The demand for planting hedges in Obersdorf has been on the rise. As concerns about environmental conservation and wildlife habitat protection have also grown, many residents and local organizations have recognized the importance of hedges in providing shelter, food, and nesting sites for various species of birds, insects, and small mammals. Additionally, hedges are seen as a vital component of sustainable agriculture, helping to prevent soil erosion and provide natural windbreaks. This increased demand has led to community-driven initiatives, collaborative efforts, and volunteer activities aimed at enhancing the ecological situation of Obersdorf. After the project was initiated, it involved participation in the planting of hedges, fundraising activities were conducted, and events within the village were organized, inviting people to engage in such activities as part of the event. A small-scale tree-planting initiative and the establishment of a hedge have provided habitats for a variety of wildlife, including insects, bumblebees, bees, and birds.

“The hedge is composed of numerous shrubs arranged in a row. In the past, there were hedges between fields everywhere, providing habitat for many animals, insects, and birds. In modern agriculture, most of these hedges were removed to create vast open fields where animals couldn’t seek refuge, and fruits no longer grew. We planted a 140-m-long hedge, leaving four meters open.”42

This proved to be a significant success as it provided habitat for many insects and birds over two consecutive years. Donations were collected, and the ecological importance of hedges as wildlife habitats was communicated. The planting of the hedge has brought positive ecological impacts to the local environment. In conjunction with this, various activities aimed at maintaining the hedge have followed suit. These activities are conducted as a form of mindful working meditation, allowing participants to establish a deeper connection with the Earth. On 23 September 2023, a mindful working meditation was planned at Zendo Obersdorf, which entails collective efforts dedicated to caring for and maintaining a bird and insect protection hedge that has been previously planted. The mindfulness practice is the spiritual and contemplative aspect of the event. Practitioners will not only engage in physical work but also cultivate a sense of mindfulness and presence in their actions. Everyday tasks such as tending to agricultural duties, pruning tree branches, clearing away fallen leaves, and applying fertilizers are all regarded as integral components of the work. It also needs to be noted that the silence in the context of the eco-project’s work practices. Silence is a potent tool for intensifying one’s state of awareness.

“It’s not merely about getting one’s hands dirty; rather, these tasks are seen as opportunities for spiritual connection.”43

Also, the focus on the practitioners’ connection with the Earth, objects, and themselves encourages a sense of interconnectedness between humans, the natural world, and one’s own inner state of being.

“It is not explicitly stated, but mindfulness regarding our connection with the Earth plays a significant role […] This mindfulness involves working in the garden and fostering a connection with the Earth and plants.”44

So, it is not only about establishing a connection with the Earth through meditation but also through practical work, particularly in the garden. It is about feeling the connection with nature and plants while working.

Furthermore, Weber emphasizes that the notion of merely “protecting the environment” is inaccurate because it perpetuates the separation of humans and nature when, in reality, there has never been such a division. Therefore, it is crucial to raise awareness of this inherent connection, making “consciousness” the most important aspect. Through her eco-project, which involves planting, nurturing, and protecting, as well as gathering people to engage in caregiving work, she aims to help individuals recognize the interconnectedness between humans and nature.

“It’s not that I and nature are separate; rather, I am a part of nature, or nature resides within me. There is no real division because we are already one. An important Zen teacher, Nagarjuna, asserts that we are not connected because we are not separate. It’s a mental concept, a habit, to think, ‘Here I am, and I must protect nature.’ However, it’s about increasingly realizing that there is no separation.”45

There is no separation between oneself and nature; rather, they are inherently interconnected. Zendo Obersdorf also offers some innovative forms of meditation especially during eco-retreat, such as in darkness. During the time of the ancient Buddha, meditation was commonly practiced outdoors, except during the rainy season. This was because the natural environment was considered to be very conducive to meditation. The Buddha and his followers viewed nature as having supportive and instructive qualities that aided their spiritual practices. They believed that everything, including trees, rivers, animals, and natural elements, could convey the teachings of the Dharma, becoming educators (Lokabandhu 2016, p. 11). Therefore, the natural environment was seen as an ideal setting that could help practitioners realize their full potential.

“We also partly practice in nature. However, in our regular daily practice, especially during very quiet evenings, we go outside and sit in the darkness. It’s been a very enriching experience. The senses become extremely sharp in the darkness. So, it’s a beautiful practice where all the senses are fully engaged, and you don’t get distracted. We’ve also done this here.”

Furthermore, the event “Being at Home: Zen & Nature” from 20 to 22 October 2023, in Obersdorf, led by Weber. This retreat focuses on deepening participants’ connections with the natural world through Zen practice. In Zendo Obersdorf, besides the meditation indoors, meditation also takes place outdoors, not only in nature but in darkness. It fosters deep internal focus and stillness in darkness.

11.2.2. Connection with Human

Recognizing this interconnectedness, both among humans and with all of nature, and acknowledging that the actions impact the whole can be overwhelming. The eco-engagement in Zendo Obersdorf in practice goes beyond merely interacting with nature but also with people. Weber has stated that her responsibility is to provide people with a place to enhance their awareness of the interconnectedness between humans and nature.

“Because it means inspiring others in practice, engaging in conversations with others, offering practice opportunities, and providing a place for practice—a place of learning. Practicing respect for all beings is an ongoing aspect of the practice, continually training the mind.”46

She also says the connection between humans shouldn’t be separated, like human with nature.

“Increasingly realizing that we are already one, both among ourselves and with the entirety of nature, and that our actions have consequences on the whole, can sometimes be quite daunting.”47

When it comes to whether she is personally engaged, she wouldn’t identify herself as a highly engaged activist, despite actively participating in various ways. She focuses on supporting causes and individuals she deems important while also working to raise awareness in society. Weber also admits that there is always room to do more. While it is uncertain whether one can be labeled as engaged, the effort is made to work on personal behavior and communication with others. There is an acknowledgment that sometimes there is an influence on others, and it is gratifying to hear people say they have stopped eating animals after conversations with each other in Zendo. The approach is to avoid moralizing or imposing personal views on others. The most important thing is the cultivation of awareness and the influence she has on the thoughts of others. Respect is a fundamental value. She believes that the absence of any sense of superiority over others is readily evident in her interactions.

On the other hand, Weber also acknowledges the limitations of individual actions in addressing environmental challenges but stress the significance of contributing, even if it is within one’s personal sphere.

“I believe, in this context, I must, so to speak, accept that I cannot save the entire world. I can only make my contribution, but I must acknowledge that I might not be able to change everything. […] Even when you are uncertain if it makes sense, you do take action. You simply must. Even though it might not be sufficient, you persist in your efforts”48

She tends to operate within her own capacity and initiate small actions, recognizing the value of practical engagement and interaction with others in disseminating these ideas and fostering positive change. Part of engagement is also about providing inspiration and guidance to others through practice. For Weber, the true path lies in deepening one’s understanding of Buddhist teachings through practice. Therefore, interpersonal interactions are crucial. This is also the initial purpose behind establishing Zendo Obersdorf and the eco-project. In other words, practice is implied as a necessary component.

12. Conclusions

Japanese Zen Buddhism has been developed and expanded upon by American Zen Buddhism through the post-WWII American Zen Movement. Although Japanese immigrants existed in the 19th and early 20th centuries, with some directly immigrating to Europe, the largest scale remained within the American Japanese communities, particularly gaining attention after WWII. They spread Zen Buddhism among Americans, with American Japanese Zen Buddhists playing a role in promoting social engagement. In the 1960s, interest in Zen grew, with Sōtō-priests Shunryū Suzuki and Taizan Maezumi being particularly influential in its spread. Suzuki’s San Francisco Zen Center and Maezumi’s Zen Center of Los Angeles became large centers, attracting numerous practitioners. Bernie Glassman, a student of Maezumi, founded Zen Peacemakers, while Bernd Berner, a student of Suzuki, founded Akazienzendo Berlin. This trend subsequently spread to German-speaking Europe. Zen Peacemakers of Glassman had already promoted a wave of social engagement in the US before his students came to German-speaking Europe. What Glassman brought is a more Westernized approach. Zen Peacemakers Germany draw influence from Glassman in guiding various aspects, including doctrinal, practical, and social engagement. The other case, Akazienzendo is more grounded in the traditional Zen lineage, although influenced by some socially engaged members within German context.

In their teachings, Zen Peacemakers Germany adhere to Glassman’s principles while also developing their own approach, integrating the Three Tenets into ecological issues. This expands their focus beyond peacemaking, which Glassman initially emphasized, to include concerns about ecology. Meanwhile, Akazienzendo relies on the traditional works of Dōgen Zenji, the master of the Sōtō School, to explore his ideas on nature and ecology. They strive to reinterpret his teachings to resonate with the current issues like eco-crisis.

Both groups practice zazen (sitting meditation) primarily. Zen Peacemakers advocate for zazen in uncomfortable environments or places that evoke the suffering of species, facilitating a witness to the true nature of existence and serving as a precursor to active eco-engagement. Akazienzendo with the longtime zazen sessions characterized by minimal verbal expression, emphasizing silence to cultivate a sense of ‘nothingness’ and discouraging the emergence of emotions during the practice. This minimal use of language suggests a direct experience transcending words and letters and gradual enlightenment. Also, they conduct zazen innovatively in nature and darkness in Zendo Obersorf.

Eco-Zen practices of both groups do not merely reflect local adaptations of Buddhist thought, but participate in an ongoing redefinition of what it means to practice Buddhism in a world marked by ecological crisis, cultural displacement, and postcolonial inheritance. Through practices such as eco-Dharma and bearing witness ceremonies, they aim to confront environmental degradation and species extinction. Meanwhile, Akazienzendo’s subgroup, Zendo Obersdorf, uses a more traditional Japanese approach, integrating mindful practices into daily activities like agriculture. This hands-on approach not only fosters a deeper connection with nature but also serves as a form of eco-engagement, benefiting the local community.

Through the analysis, the guiding question—whether eco-engagement can reconcile the tension between the collectivist ethic of Mahāyāna Buddhism and the individualist orientation of Western spiritual life—has proven to be more than a theoretical concern. It points to a real-time negotiation within living communities, whose ecological activism reveals not only ethical commitments but also cultural and political re-positioning.

The practices of Zen Peacemakers Germany and Akazienzendo Berlin have demonstrated that eco-Buddhism in Europe is increasingly moving beyond its earlier psychologized and privatized forms. The two case studies show that eco-engagement, when rooted in teachings and practices, becomes a field where spiritual aspiration is inseparable from relational care and systemic awareness. While their approaches differ—Zen Peacemakers working through public witnessing and collective ritual, Akazienzendo through local, embodied sustainability—their underlying gesture is shared: a refusal to separate spiritual cultivation from collective responsibility.

At the same time, such developments must be viewed critically and contextually. Western Buddhist communities in Europe remain embedded in histories of racialized appropriation, economic privilege, and religious reinvention. As such, eco-Zen cannot be taken as an innocent return to Buddhist authenticity, nor as a simple transplantation of Eastern ethics into Western soil. Rather, it is a site of tension and invention—a performative space where ethical-political commitments are tested against inherited structures and global urgencies.

This is where eco-Buddhism’s real promise lies: not in resolving the contradictions of global Buddhism, but in offering new grammars through which those contradictions can be held, worked through, and lived with integrity. It invites practitioners to cultivate not only mindfulness, but what might be called critical presence: an awareness attuned not just to suffering and impermanence, but to positionality, complicity, and the uneven terrain of historical violence and ecological collapse.

Crucially, the forms of eco-engagement explored in this study do not reduce Buddhism to environmentalism; rather, they elevate both by exposing their latent interdependence. In a moment when ecological crises threaten to become the backdrop of all social life, Buddhist practice in the West—especially within the Mahāyāna tradition—has the opportunity to reclaim its radical core: the vow to save all beings not only as a metaphor for compassion, but as a political, ecological, and relational imperative. The communities studied here are not yet models to be replicated, but experiments to be observed—living examples of a Buddhism that seeks not escape from the world, but responsibility within it.

In this light, eco-Zen in Germany may offer something deeper than adaptation or syncretism. It may signal the early stages of a Buddhist modernity that is neither escapist nor ahistorical, but consciously forged at the intersections of spiritual commitment, cultural reflexivity, and planetary ethics. Future research might further explore how such practices intersect with migration, race, or indigenous ecologies, expanding the conversation beyond European borders. But for now, it is enough to recognize that beneath the silent meditation halls and modest gardens of German Zen communities, something politically and ecologically profound is taking root.