Buddhism in Germany looks back to a history of over 150 years. Arthur Schopenhauer was one of the earliest Germans who were influenced by Buddhism. Schopenhauer got his knowledge of Buddhism from authors like Isaac Jacob Schmidt (1779-1847). German Buddhists or Orientalists like Karl Eugen Neumann, Paul Dahlke, Georg Grimm, Friedrich Zimmermann (Subhadra Bhikschu) and the first German Buddhist monk Nyanatiloka were also influenced by Schopenhauer and his understanding of Buddhism. But also German Indologists like Hermann Oldenberg and his work ”Buddha, sein Leben, seine Lehre, seine Gemeinde“ had an important influence on German Buddhism.
In 1888 Subhadra Bickshu (Friedrich Zimmermann) published the first edition of the „Buddhistischer Katechismus“, a work based on the "Buddhist Catechism" of Henry Steel Olcott.
In 1903 the first German Buddhist organisation was founded by the Indologist Karl Seidenstücker in Leipzig. In 1904 Florus Anton Gueth became the Theravada monk Nyanatiloka. Some important Pali texts were translated into German in the early part of the 20th century by scholars like Karl Eugen Neumann (1865-1915), Nyantiloka and others.
In 1922 Hermann Hesse published his famous work "Siddhartha", which has been translated into many languages.
In 1924 Dr. Paul Dahlke established the first German Buddhist monastery, the "Buddhistische Haus" in Berlin.
The German Dharmaduta Society, initially known as the Lanka Dhammaduta Society and dedicated to spreading the message of the Buddha in Germany and other Western countries, was founded in 1952.
In 1952 a German Branch of the Buddhist Order Arya Maitreya Mandala was founded by Lama Anagarika Govinda. In 1957 The German Dharmaduta Society purchased the premises of "Das Buddhistische Haus" from the heirs of Dr. Dahlke. It is now a Centre for the spread of Theravada Buddhism in Europe. As the second oldest Buddhist institution in Europe, German authorities have designated it a National Heritage site.
According to the Deutsche Buddhistische Union (German Buddhist Union), an umbrella organisation of the Buddhist groups in Germany, there are about 245,000 active Buddhists in Germany (as of 2005), 50% of them are Asian immigrants. They are organized in about 600 groups. In 1977 there were just 15 Buddhist groups
Rudolf Doering is a Zenpriest. He lives with his Japanese wife and his three children in his Buddhist temple in Dinkelscherben, a village in the Southern part of Germany. Everyday he practices meditation and recites the sutras. Several times a month he conducts some meditation-courses, called Sesshin. Born as a Catholic he found the way to Buddhism about ten years ago, when he traveled to Asia. Zazen (sitting meditation) became for him more meaningful than to attend religious services on Sunday. After he met his Japanese Zen-master Hozumi Gensho Roshi in Japan, it became clear for him: he wanted to become Buddhist. For many years he devoted his time for meditation and in 1991 he was ordained as priest in Japan and received the Buddhist name Dorin Genpo. Currently he teaches interested people Zen-meditation and gives regularly Dhaka-talks.
His story is not a unique one. In recent years Buddhism became very popular in Germany. More and more people find their way to Buddhism. Some even become monk or nun, others practice as laymen. But the history of Buddhism in Germany is still very young. The 19th century can be seen as the time, in which Buddhism entered Europe. Through reports of traveler and colonial officer people in Europe learned about this foreign religion. In Germany intellectuals and artists were the first one, who took interest in Buddhism. This is not surprising: Germany is known as the country of great poets and philosopher. Philosophers like Kant, Hegel, Nietzsche or poets like Goethe, Schiller and Hesse are admired all over the world. The philosopher Arthur Schopenhauer (1788-1860) was so much attracted by the Buddhist philosophy, that he began to study the then available Buddhist scriptures. Already in 1879 Friedrich Max Mueller (1823-1900) published the "Sacred Books of the Buddhists" in English. He was one of the founder of the London based Pali Text Society (PTS) in 1881. The German translation of the main parts of the Pali Canon was done by the Austrian Karl-Friedrich Neumann (1865-1915). Another German, Hermann Oldenberg (1854-1920) wrote a biography of Gautama Buddha in the year 1881. His book is still one of the outstanding studies about the life of Buddha. Through those publications and German translations of Buddhist scriptures more and more people got knowledge about Buddhism. Many young people found their way to Buddhism through the works of the famous poet Hermann Hesse (1877-1962). After giving up his studies in Protestant theology he came in contact with Indian philosophy and Buddhism and was very influenced by its thinking. Hesse got in touch with Asian cultures through a three-month-journey to Sri Lanka and Indonesia in the year 1911. His book ‘Siddhartha’, published in 1922, and many other writings became so much popular all over the world that they were translated even in many Asian languages (including Vietnamese).
But only to study Buddhist philosophy was for some Germans not enough. They wanted to organize themselves in Buddhist communities in order to practice Buddhism and to promote Buddhist teaching. In 1903 Karl Seidenstucker (1876-1936) founded the first German Buddhist organisation in Leipzig, called "The Buddhist Mission in Germany" and published in magazine, ‘The Buddhist’. In the same year another German, Anton W.F. Gueth (1878-1957), entered the Buddhist Sangha as the first German Novize in Rangoon (Burma). He became well known under his Buddhist name Nyanatiloka. Numerous Buddhist scriptures were translated into German (among others the famous Visuddhimagga) by him. In 1991 he found a monastery, the socalled ‘Island Hermitage’ in Sri Lanka, and attracted many Western disciples. Even today the Island Hermitage remains as a popular place for western Buddhists, willing to live as Buddhist monks and nuns in monastery. In Germany, further Buddhist groups were found in the years after the first World War. The medical doctor Paul Dahlke (1865-1928) established in 1924 the Buddhist house in Berlin-Frohnau, which became the center of German Buddhism. In his lectures, which attracted numerous people, he tried to explain the anatta-doctrin in a modern scientific way and called his Buddhism ‘Neobuddhism’. Today the Buddhist house is owned by a Buddhist organisation from Sri Lanka and some Singhalese monks are living constantly there. Another Buddhist community was found in 1921 by Georg Grimm (1868-1945) in Munich. He rejected Dahlkes way of Gautama Buddha within the Pali-canon in order to find out what Gautama Buddha really taught. He called his way "Ancient Buddhism" and rejected all traditional schools, since all of them misinterpreted according to him Buddha’s original teachings.
German Buddhism was in the beginning mainly dominated by Theravada-Buddhism. Japanese Zen-Buddhism became known only after the World War II. Several Japanese Zen-influenced philosopher were attracted by the philosophy of Martin Heidegger, some of them even studied under him at the University of Freiburg, e.g. Tanabe Hajime. Heideggers interpretation of nothingness was compared with the Mahayana-Buddhist teaching of emptiness. Hisamatsu Shin’ichi and especially D.T Suzuki through his numerous publications introduced Zen-Buddhism to a broader auditorium. From the sixties onwards Zen-Buddhist groups spread all over the country. After the time of intellectual reception of Buddhism, meditation-practice became more and more the center of interest. Several Japanese Zen-master visited Germany and other European countries regularly in order to conduct meditation-courses, a few even settled down, e.g. Taisen Deshimaru Roshi in France.
In 1962 only 2000 Buddhists were registered in the 1955 founded German Buddhist Union (DBU), the umbrella organisation of today more than 30 German Buddhist groups. Now, there are altogether some 70000 Buddhists living in Germany (with a population of about 80 million), both Asian migrants (about 40000 Buddhists) and native Germans. All the big Buddhist branches are represented: Theravada-Buddhism, Mahayana-Buddhism and an impressive number of followers of the Tibetan tradition (Vajrayana). Although the number of Buddhist followers is still small, Buddhism is very popular. Bookstores are full with Buddhist literature and the interest in meditation practice is very high. But compared with the centerfold tradition in Vietnam and other Asian countries, Buddhism is still at the beginning in Germany. There is not a German Buddhism, yet (like Vietnamese Buddhism) and there is a lack of qualified Buddhist teacher. Rather there are several Asian Buddhist traditions practiced in Germany. But there is also a chance. While in Asian Theravada – and Mahayana-Buddhism are strictly separated (except in Vietnam), in the West the different traditions can come in contact with each other and exchange their knowledge and different approaches. At present Buddhist studies are unfortunately not accepted at the German Universities, unlike Christian studies are. While in Asia mainly ordained monks and nuns are teaching the Dhamma, in the West there are also many lay-followers (women and men) among the teacher. But due to the fact that more and more migrants settle down in Germany, the country becomes also more multi-religious. More than two million Muslims are already living in the country and the number of Buddhists, too is increasing. So we can be hopeful, that in Germany the Lotus flower will have bright blossoms in the future.
| Asoka Weeraratna, a merchant by profession, but in his heart and mind a deep, sincere dhammaduta worker. He dedicated his life to the Dhamma and for the spread of the Dhamma in Europe. And lastly he himself renounced the lay life to lead the noble life of a Bhikkhu as Venerable Dhammanisanthi. Under the great vision of Asoka Weeraratna, the Lanka Dhammaduta Society later renamed the German Dharmaduta Society - was founded on this 21st September, as a useful vehicle to spread and transmit the Dhamma to the West, to bring the Buddha's noble message of peace, happiness, liberation, and the way to attain them to Europe. Asoka Weeraratna chose Germany as the main base of his Dhammaduta work in Europe. Perhaps Germans had this good fortune because of the deep regard the Buddhists in Sri Lanka had for the famous German Maha Thera Nyanatiloka, who became the first patron of the Society, and the sincere interest of some respected persons and leaders of the initial Buddhist Associations and Societies in Germany, who paved the way for Asoka Weeraratna to send the first Buddhist Mission to Germany. History of Buddhism in Germany It is about one hundred years ago that Buddhism came to Germany successfully. A fruitful ground was prepared by the philosopher Arthur Schopenhauer who had great influence on the first German Buddhists. Early examples of deeply inspired people were Anton Gueth, the later Ven. Nyanatiloka, Karl Eugen Neumann, the famous Indologist and translator from Austria, Dr. Paul Dahlke, a physician from Berlin, and Georg Grimm. Their influence is still very much alive in present-day Germany. The accurate translations, summaries, Pali-grammer and the Buddhist dictionary of Ven. Nyanatiloka Maha Thera are in use even now - not only in Germany they have become something like an international standard. Neumann's poetic, artistic and sensitive translations into German are still appreciated and read by many, although his ancient German is sometimes hard to understand for young people. Georg Grimm's school, the "Ancient Buddhist Community" flourished in Bavaria, and his books are still available. Das Buddhistisches Haus in Berlin - Frohnau Paul Dahlke, the medical doctor, influenced mostly rational thinking people like scientists. With his exemplary Buddhist life and his publications and interpretations of the Pali texts he inspired many German people. His greatest achievement undoubtedly is the Buddhist House in Berlin-Frohnau. Founded in 1924 it developed into a sacred place of living Dhamma. It was built in an interesting architectural style, a mixture of an upper-middle-class German Villa of the Twenties and an East-Asian Buddhist temple with meaningful symbols found even in the huge forest-like garden, peaceful place on the wooded hill, in the lively and hectic city of Berlin, through the beautiful carved stone-gate, reminiscent of Sanchi stupa's gateways, to climb up the steep staircase leading from the Samsaric world to something higher, nobler, peaceful, Nibbanic. After Dahlke's death in 1928, the house fell into a long sleep under the non-Buddhist heirs of Dahlke. Only in 1957, when the German Dharmaduta Society purchased the premises, the living Dhamma re-entered the house, which then was converted into a Vihara. Since that time, without interruption these 45 years now, it has remained a true home for the Sangha. The monks, mainly from other country, living there, have inspired many German people who visited this place. Students using the big library, school children listening to the introduction of Buddhism, meditators following carefully and silently the instructions. All seekers of an alternative way of life, in search of the truth, of real happiness and inner peace. The Buddhist House has become the central place to visit for Theravada-Buddhism in Germany and Central Europe. Buddhism as the natural law of the mind, the law of cause and effect. Buddhism is based on total purity and morality and should be preferably introduced to Western new-comers as the natural law of the mind, the law of cause and effect, scientific and practical, both, but purely Buddhist - that means not mixed with cultural elements, not with too many rituals, not mixed with other religions and beliefs, not with modern Western psychology, esoteric, new-age, or feminism as we can observe everywhere today. The Buddha's Dhamma is the Dhamma - the truth - and cannot be adapted or possessed neither by a modernist kind of spirituality nor by Sri Lanka nor Germany nor any other country in the world. The truth is true for everybody - everywhere - any time. What has to be adapted are the outer forms resulting from our daily life and experience in the present-day world. Examples should be given for understanding the Dhamma, which itself is already complete and perfect. The main problems of mankind and the obstacles for peace and happiness are the same as they were 2600 years ago in ancient India. There has been no fundamental change. And our minds are working in the same way since the beginning of time. The need for a full Order of the Sangha in the West For the successful promotion of Theravada Buddhism we need the full Order of the Sangha. Also we need: Bhikkhus and Bhikkhunis, Upasakas and Upasikas. Monks and nuns represent the life of the Buddha in an authentic way, the noble ideal of renunciation, a life fully and uncompromisingly dedicated to the noble search for the end of suffering, for final liberation and the highest spiritual value: Nibbana. Striving hard for this aim, they need the support of devoted lay-people. This idea is not very common in Western countries. People still have to learn why and how to support these strict followers of the Buddha. Because there is almost no understanding, respect and support for Buddhist monks and nuns.It is a vicious circle and a great pity! How can we learn about the high value of the monk's or nun's ideal than from our Asian Buddhist friends? I myself have received my main inspiration in Myanmar (Burma) where hundreds of thousands of monks and nuns live and are well supported. The few Westerners, who ordain and try to lead a proper monk's or nun's life, mostly fail when they return to the West. Why? Because, there is almost no understanding and support there to maintain the Sangha, as done in traditional Buddhist countries. Celibacy and renunciation Celibacy and renunciation are considered as weakness in the West, because here it seems as if the person has failed in the worldly life. It is the opposite in the East, where spirituality and renunciation have a long tradition. So my sincere thought is, we indeed need the active help of the traditional Theravada Buddhist countries like Sri Lanka and of associations like the German Dharmaduta Society. The only Theravada monasteries in Central-Europe which are running well, are a few Thai monasteries, mainly because of the immense support of the Thai people. Fortunately, they do not support only their own Thai monks but also Western monks. In the Buddhist Vihara in Berlin it is somewhat similar, but also very special. The House and the resident community in the Vihara are dependent to a high degree on Sri Lankan support and your aid. Now, along with Venerable Punnaratana, the abbot and a living example of loving kindness, and other Sri Lankan or Asian monks, there is the German Samanera Santuttho and from time to time other Western monks like Ven. Bhikkhu Bodhi, Ven. Dhammadipa, Ven. Ashin Ottama and Ven. Analayo who come and stay there for a while. And you and your countrymen welcome them all. Through this welcome, I feel your great generosity, sincerity and credibility. And I think this an extremely important step and deed. Honest mutual cooperation required If the Asian monks only stay among themselves in the Diaspora, things will never ever change in these western countries. In spite of all the difficulties that exist in the West because of different temperaments, education, cultural backgrounds and habits, I am sure Buddhism can only be transmitted successfully and flourish by honest mutual cooperation. Germans can learn so much from Sri Lankan people, and I am also sure, that the Germans have some different character strengths, which are also worthy of use in the service of the Dhamma. As a practical example I would like to again mention Ven. Santuttho. He is deeply rooted in the Dhamma, which he learned in Sri Lanka and he is deeply thankful for this highest gift of your people. Day after day he works selflessly in the Buddhist House, humble and mainly in the background of the office in order to write, translate, edit Buddhist texts and books, to create and maintain websites, etc. You support him, give him a place to live in, teach him the Dhamma and Vinaya, and he in return serves to transmit the Dhamma to the people in Germany. But mentioning only his name as an example, I am not in any way overlooking or underestimating the contributions of all the others, without whose mental, spiritual, material or physical support, the Buddhist Vihara cannot flourish and may not even survive. German Buddhist Union The German Buddhist Union is an umbrella-organisation under which many Buddhist Associations and Societies are affiliated. All Buddhist traditions are unified and work together. Different traditions, schools, canons and fundamental texts, different interpretations, means and methods of various ways which all are said to lead to the same final goal of Nibbana (Nirvana). But this goal and the great vision of the establishment of Buddhism, though through a variety of traditions, in Germany allow us to work together and overcome all difficulties. The German Buddhist Union was founded as a cooperation or network of three Theravada Buddhist associations in 1955. At that time Theravada Buddhism was the dominant school of Buddhism in Germany. The various Mahayana schools were rather unknown and had not yet been introduced. What a change compared to the present! In the 1960's and 1970's especially the Zen groups boomed, in the 1980s and 1990s Tibetan Vajrayana Buddhism began to boom. And more and more of these new Buddhist groups became interested and began to join our German Buddhist Union. Theravada Buddhism in Germany So today out of 52 Buddhist associations, there remain only seven pure Theravada associations and five open societies or seminar houses with a great leaning towards Theravada. Two more Theravada associations, including the Buddhist House in Berlin, have applied for membership and hopefully will join soon. Counting the number of individual Buddhists - we guess there is altogether a number of about 100.000 German Buddhists. But one sadly sees that Theravada has become still more rare with less than 10% of followers among the total number of Buddhists. For me that is a warning signal. In order to preserve the original teachings of the Buddha and to make them attractive to the Germans we have to do something actively. Now. Within the German Buddhist Union, in order to work more effectively, we have organised some working-groups or -teams: Three teams have been formed on the lines of the main Buddhist traditions: a group of Japanese traditions, a Tibetan Buddhist group, and a Theravada group. And in the light of some important duties and aims of our Union other working-groups have been formed, such as Engaged Buddhism, Buddhism in Schools, Inter-religious dialogue, and future of the German Buddhist Union. And there are teams for preparation of our annual Buddhist Congress. This year our congress will be held in Leipzig at the end of October, the first time in Eastern Germany, where Buddhism is not very well-known, but our strong aim is to present and promote Buddhism there as well. Buddhism in German Schools I wish to stress on the theme "Buddhism in Schools" and would like to convey to you the happy news, that from next year - 2004 - onwards, Buddhism will be introduced as a subject in Berlin primary schools. As Buddhism is not recognised as an official religion in Germany, this development i.e.making available Buddhism as a subject in school curricula, is very significant. We think that it is very important to have the chance to teach and transmit basic Buddhist values, Buddhist ethics, loving kindness, compassion, patience, unselfishness and a responsible way of life, to the young generation. Especially in this very difficult time of materialism, consumerism, environmental crime, pollution and natural disasters, terrorism and war, Buddhism receives an especially important position among the religions. Loss of confidence in Christianity Many Western people have lost their confidence in Christianity and are searching for an alternative and rational ways of leading a spiritual life. They are also looking for guidance to lead a meaningful, happy life. More and more Western people have become interested in Buddhism, especially in meditation as a way to mental peace and calmness, and they convert to Buddhism after a critical trial period. Well known Buddhists such as the Dalai Lama or Thich Nhat Hanh are sources of inspiration and have become very popular in the West. They are living examples of mindfulness, compassion, tolerance and peace. Even non Buddhists in the West give them high respect. This is a good development in my eyes as it also prepares a fruitful soil for Theravada Buddhism, which in my opinion enshrines these qualities in greatest purity and perfect clarity. Theravada Working - Group I have to come back to the German Buddhist Union and its working-groups. In our Theravada working-group we try to build a network of Theravada groups and individuals and we often discuss how to promote Theravada Buddhism. We are on the way to establishing an informative Theravada Website on the Internet, that will also present the main Theravada events and highlights. A Theravada newsletter is being distributed by e-mail to all interested people. We are printing German Dhamma-books for free distribution, and costs of printing are met through donations. The next two books have been printed with the kind help of the Buddhist Publication Society (BPS) in Sri Lanka and copies of these new books are expected to be sent to Germany in a few days. These two books are: the new, expanded edition of the Pali-grammer by Ven. Nyanatiloka, and "The Seven Contemplations of Insight" by the late Ven. Matara Nyanarama Maha Nayake Thera (the former Meditation Master at the Mitirigala Forest Hermitage). Dhamma study tour of Myanmar Within the Theravada-working-group I have organised a Dhamma-study-tour of Myanmar (Burma) where a free study-course of Satipatthana Sutta, fundamental Abhidhamma and Vipassana meditation is offered at "Sotag International Buddhist Academy" in Sagaing. We are continuously seeking close contact and cooperation with the traditional Buddhist countries and masters. We are convinced that only a close relationship and willingness to learn more from them, will uplift Theravada Buddhism in Germany to say nothing about any personal success in attaining one of the Noble Aryan stages on the way to Arahatship. We have appointed four internationally famous monks active in Germany namely the Venerables Sayadaw U Nyanissara, Bhikkhu Bodhi, Ashin Ottama, and Dhammadipa as members of the advisory board of our working-group. Networking Networking has already begun, especially within and between Germany, Czech Republic, Switzerland, Myanmar and Sri Lanka to some extent. We hope that this cooperation will include other European and Asian countries soon, will intensify and bring out noble results in future, the fruit of the Dhamma: Nibbana, the highest bliss - available and attainable for everyone, who is yearning and striving for it. The German Buddhist Union and especially our Theravada-working-group is keenly following the celebration of today's anniversary of your German Dharmaduta Society. We German Buddhists will never forget what you have done for us. We all appreciate your contribution to the spread of Buddhism in Germany, and to the Berlin Buddhist Vihara, and we thank you out of the deepest gratitude of our hearts. May all of you attain Nibbana soon as a reward for your generosity and promotion of Theravada Buddhism in Germany. |
Although it is difficult to do a reliable headcount of the number of German Buddhists in Germany, the German Buddhist Union (DBU) estimates there are about 130,000 practioners. And there appears to be an increased interest in the religion in the nation's traditionally Christian population.
"We are definitely experiencing an upwards trend," said Helge Latenza of the DBU Head Office, "but it is a gentle curve."
Gentle or not, significantly more Germans are turning towards Buddhism than are converting to Islam, an issue which has been creating waves throughout Germany lately. Last month, according to the Federal Interior Ministry, there were between 15,000 and 40,000 converts to Islam living in Germany.
So what is the reason for this growing interest in Buddhism, which is not even recognized as a religious body under German public law? David Schneider, one of the senior teachers of the Shambala Buddhist tradition, says one factor is that Buddhism is a particularly tolerant religion which is open to anyone.
"There have never been any Buddhist wars," Schneider said. " I think one of the things that people fear these days are extremist groups in all religions. Being the middle way, Buddhism is against extremism, you cannot be a Buddhist extremist."
Ambassador for Buddhism
The growing profile of the Buddhist way all over the world can at least in part be attributed to the Dalai Lama, the spiritual head of the religion.
"The media has taken a big interest in Buddhism partly because of his Holiness," Schneider said, adding that although he is often seen with world leaders and celebrities, he is a serious monk and practitioner who has not lost his compassion.
"People like a star and he is a star and a wonderful ambassador," he said.
Inken Prohl, a theologist at Heidelberg University, agrees that the German fascination for Asia and Buddhism has much to do with the work and profile of the Dalai Lama, but believes that people are also looking for care and compassion and answers to questions their Christian backgrounds have been unable to provide.
"People are seeking ways to get on with their lives, looking for ways to cope," Prohl said, adding that the main churches neither address the body nor the senses in the way that Buddhism does.
"Appealing to the senses is very important," she said, "and Buddhism does this through meditation, physical exercise and simple aesthetics."
Seeking happiness
There is most certainly an en vogue element to Buddhism in Germany at the moment, but as Latenza from the DBU says that does not make it any less valid. "Some people may be interested on a superficial level, but the fact is that Buddhism does provide answers to today's problems," he said. "People want to learn how to live a happier life."
Buddhism calls for self-reflection, which fledgling practitioner Volker Wieprecht considers "an endlessly valuable gift." After almost two decades of rushing around trying out anything he thought might fill his life with happiness and meaning, he suddenly realized that he could find what he was looking for in what he describes as a "totally reliable philosophical system."
For Wieprecht, Buddhism means "much less drama and much more joy." But he also acknowledges that living the Buddhist way is a life-long project.
Sustainable trend?
That is not the same for everyone, indeed Buddhism lends itself perfectly to the religious dabbler. Anyone is welcome and the extent to which one practices is determined solely by the individual.
But if Buddhism is something which one can dip in and out of, it is unclear how deep its roots in Germany will end up being, or if it will continue to enjoy growth. David Schneider believes that the trend might slow down once people realize the work involved in following the Buddhist path.
"Trend won't get you through. Even if the beautiful and famous people are walking the same path, everyone ultimately has to go it alone," he said. "But given the stresses of modern life, it has a lot to offer."
Buddhism in Germany looks back to a history of over 150 years. Arthur Schopenhauer was one of the earliest Germans who were influenced by Buddhism. Schopenhauer got his knowledge of Buddhism from authors like Isaac Jacob Schmidt (1779-1847). German Buddhists or Orientalists like Karl Eugen Neumann, Paul Dahlke, Georg Grimm, Friedrich Zimmermann (Subhadra Bhikschu) and the first German Buddhist monk Nyanatiloka were also influenced by Schopenhauer and his understanding of Buddhism. But also German Indologists like Hermann Oldenberg and his work ”Buddha, sein Leben, seine Lehre, seine Gemeinde“ had an important influence on German Buddhism.
In 1888 Subhadra Bickshu (Friedrich Zimmermann) published the first edition of the „Buddhistischer Katechismus“, a work based on the "Buddhist Catechism" of Henry Steel Olcott.
In 1903 the first German Buddhist organisation was founded by the Indologist Karl Seidenstücker in Leipzig. In 1904 Florus Anton Gueth became the Theravada monk Nyanatiloka. Some important Pali texts were translated into German in the early part of the 20th century by scholars like Karl Eugen Neumann (1865-1915), Nyantiloka and others.
In 1922 Hermann Hesse published his famous work "Siddhartha", which has been translated into many languages.
In 1924 Dr. Paul Dahlke established the first German Buddhist monastery, the "Buddhistische Haus" in Berlin.
The German Dharmaduta Society, initially known as the Lanka Dhammaduta Society and dedicated to spreading the message of the Buddha in Germany and other Western countries, was founded in 1952.
In 1957 The German Dharmaduta Society purchased the premises of "Das Buddhistische Haus" from the heirs of Dr. Dahlke. It is now a Centre for the spread of Theravada Buddhism in Europe. As the second oldest Buddhist institution in Europe, German authorities have designated it a National Heritage site.
According to the Deutsche Buddhistische Union (German Buddhist Union), an umbrella organisation of the Buddhist groups in Germany, there are about 245,000 active Buddhists in Germany (as of 2005), 50% of them are Asian immigrants. They are organized in about 600 groups. In 1977 there were just 15 Buddhist groups.
