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SANGHA BUILDING

Creating the Buddhist Practice Community

by Jack Lawlor

CONTENTS

Chapter One Sunday Evenings with Friends

Chapter Two Why Practice with a Sangha?

Chapter Three Getting Started

Chapter Four Sangha Activities

Chapter Five Sangha Family, Sangha Values

Chapter-Six How to Be a Good Member of A Sangha

Chapter Seven Sanghas and the Practice of Engaged Buddhism

Chapter Three

GETTING STARTED

A Sangha is also a community of resistance, resistingthe speed, violence, and unwholesome ways ofliving that are prevalent in our society. Mindfulnessis to protect ourselves and others. A good Sanghacan lead us in the direction of harmony and awareness.

The substance of the practice is most important.The forms can be adapted...

Ven. Thich Nhat Hanh, Touching Peace

How does one form a Sangha? There is less mystery to this than you

may think. Do you have friends? How do you organize a social event for

them? You can initially create a Sangha in much the same way.

Reflect on how you may have organized an intimate dinner party at

your home. Not an "open house" or a "cocktail party", but, say, a mid-winter

dinner party designed to provide people with an opportunity to share warmth and

friendship with one another. Let's think about how we organize such an event.

First, there is the question of the guest list. For this type of party, you tend

to invite people with something in common. You seek people who are open,

trusting, conversational, and who have a certain something else in common --

something a bit ephemeral, but which might be described as sincerity, or natural

inquisitiveness about life. And so you might invite people to your first Sangha

meeting. Inviting people to a spiritual practice can be done in a manner as graciously

1 8

as offering a meal -- in fact, you might also offer a meal!

One often hears about Buddhist practitioners who live in isolated areas, or who

live in a region thought to be intolerant or suspicious about non-hierarchical or

Eastern religious practices. Might the seeds of a small Sangha nonetheless be

available, right in front of us, and we fail to see it? What of the book store owner

or librarian who consistently stocks a small shelf of books on the subject of

meditation? What of the local physician who has confided in us the need for

a stronger spiritual base among the adults in the community? What of the

parents of our children's friends, who seem as stressed out and fatigued as

we are, yet have expressed an interest in finding some way to renew their

strength in order to better fulfill their responsibilities? There may be friends

like these all around us. They are treasures, they are a potential Sangha.

In urban areas, there may be additional resources for building a Sangha.

There may be recent retreats or public Dharma talks in your vicinity. By attending,

you can meet people to invite to the creation of a Sangha. Don't be too shy

about it; others share your aspirations, and are equally tired of practicing alone

in the company of books and cassette tapes. Above all, be responsive to the

needs of newcomers. Try to see the Sangha through their eyes. This insight

is critical to Sangha building. People who are new to the practice will appreciate

the atmosphere you have created. One member of a local Sangha, who had

practiced with the group for six months, described it this way at a retreat led

by Thich Nhat Hanh:

I have often brought someone with me [to thelocal Sangha]. I felt right from the beginningthat the group was so welcoming andrespectful and you didn't get the sensethat "these are the top dogs" and"we're the underdogs" or the newcomers.

1 9

It was a very welcoming, respectful environ-ment and I think it's very attractive. I think that'swhat draws people.

Once we've arrived at a guest list for our dinner party, additional planning

is required. We seek to offer our guests something they share in common. At a

dinner party, the focus is on the meal. For a Sangha, the focus is on meditation.

Meditation serves as a wonderful common denominator. Contemporary lay

people have a genuine appreciation for the calm, the silence of meditation, once they

have been introduced to it an an accessible, non-threatening manner.

Regardless of your friends' religious, economic, or ethnic backgrounds,

they will enjoy meditation as the main course. Anyone can appreciate it,

even with only a modest degree of instruction. Just don't make the meditation

rounds either too long or too short. Twenty minutes will do nicely. Create

an atmosphere of compassion and mutual support by inviting people to change

meditation postures, quietly, during the conduct of the sitting should the need

arise because their knees or ankles have "gone to sleep". Allow people

who are uncomfortable with sitting in the lotus positions to sit upright in simple,

straight-backed chairs.

Invest your friends in the creation of the Sangha by sharing responsibilities

and tasks. Share the role of being the bell master. Share the task of initiating

the meditation by lighting a candle, or if no one is allergic, a stick of incense.

Above all, don't create a sense of hierarchy between those who have meditated

before, or been fortunate enough to attend retreat, and those who haven't.

You are friends enjoying the same path, with varied degrees of knowledge

and experience about different aspects of the way which' you wish to share

with one another. A participant at a retreat with Thich Nhat Hanh, who later

20

helped found a local Sangha, described the motivation of Sangha members

this way:

... the people who made the retreat simplywanted the support of other people who hadthe same dream and vision, the same desireto practice.

After the hour of formal sitting meditation is completed, feel free to relax.

Share refreshments: everyone certainly enjoys food, and its lends to the sense

of community. Carefully baked or selected c000kies or cakes, accompanied

by herbal teas, are always welcomed. The food should not only be carefully

prepared, but also carefully presented, reflecting respect for both the food

and for your friends. Carefully arrange the cookies and napkins on a simple

offering tray. Carefully prepare the tea in simple, aesthetically pleasing cups.

After five or ten minutes of informal conversation, invite your friends

to reassemble, sitting in a more closely knit circle, facing one another. Begin

enjoying the refreshments by passing the trays to one another, perhaps bowing

gratitude as you give and receive. Then, taste the food. Truly taste and

come into contact with it! The tea may offer you an aroma that you have overlooked.

The cookie may contain a deep, sweet flavor that you haven't tasted for years.

Your meditation has left your senses free to come into full contact with the cookie,

with the tea, with the world.

The second half of your evening can be devoted to coming into contact

with your friends through Dharma discussion. At your first meeting, you might

discuss things which are very simple and direct. Perhaps you could invite

each person to more fully introduce themselves. In doing so, they can

be asked to describe how they became interested in meditation, and how

they think it fits, or might fit into their daily lives. In addition, people

21

can be encouraged to ask questions about meditation. People usually

have questions about posture, exercises for following the breath, etc. Your

friends can draw on their experiences in helping one another.

Questions like these are also useful in exploring the subject of forming

a Sangha to make group practice of meditation and discussion consistently

available.

Before everyone is too tired, you may wish to bring the meeting to

a close. Don't be afraid, however, to ask your friends if they would

like to meet again. In response, some people will express their desire to do

so immediately; others will be afraid to make a firm commitment, and one or

two may be already out the door! At this point, you may have-doubts about

the future propects of your Sangha.

Please allow me to provide a few personal insights into Sangha building

at this tender juncture in a Sangha's development. First, young Sanghas have

a much better chance of success if two or three people have a quiet, unintimidating,

yet totally absolute and unshakable resolve to make group practice available on

a weekly or bi-monthly basis. Sangha-building is a lot like the thesis of the

movie, Field atDreams,, which in turn was based on W.P. Kinsella's

novel, Shoeless Joe: "If you build it, they willl come." But remember this:

even in Field ol Dreams, "they" did not come running as soon as the field

was built. The ballplayers came in ones, twos and threes; the neighboring

Iowans were skeptical and took a long time to see the baseball field for

what it was; and who's in this for big numbers, anyway?

Second, Sangha development will tend, rather ironically, to occur

in inverse proportion to its leadership's overt zeal to build it. By "overt

zeal", I mean a "wear on your sleeve", missionary type ai-nbition to change

22

the world, to convert, and to extract obligations from others. This approach

is inappropriate in the contemporary West. We must nuture the organic

growth of "guilt free" Sanghas which people want to attend apart from any

sense of institutional indebtedness. There will undoubtedly be times when

the logistical tasks of organizing sittings, doing mailings, preparing refreshments,

etc., tend to fall on the same field builders, described above. Nonetheless,

Sangha leaders need not become discouraged or embittered, which may

tend to occur if Sangha attendance is poor. True field builders do not become

discouraged. They just practice. They organize sitting meditation and Dharma

discussion, and they enjoy it. They don't worry excessively about where other Sangha

members are, or fret how they are not contributing. They simply practice mindfulness

and appreciate the company of those who are present. If this is the atmosphere,

people will indeed come . Sangha leaders must be quietly committed to the

practice, and cherish the presence of others as a gift, not as a duty. This type

of quiet commitment and dedication is in such short supply in contemporary life that

people are positively attracted to being near it, it is so rare. With time, without

much advertising, more and more people will learn about the existence of your

Sangha. It will be known as a place where people do such revolutionary,

radical things as enjoy sitting meditation, walking meditation, and Dharma discussion

a regular basis. You'll know the Sangha is succeeding when participants

begin bringing their friends, spouses, children, grandparents, aunts,

and uncles to your Sangha, and when it consists of people from all walks

of life and parts of the world. People will indeed come, and organizational

tasks like arranging meeting space, preparing refreshments, etc., will begin

to take care of themselves as Sangha members not only come, but volunteer

to help.

23.

As implied above, my third personal observation is that a Sangha

must always maintain a warm and supportive "family" atmosphere. This

item could be mentioned first because it is so essential. The atmosphere

in a healthy one of understanding, care and trust. The needs of people

come first. Idealogy should be checked at the door, along with the boots,

coats, and hats. Early in its development, the Sangha might benefit from

discussion of the following Precepts of the Order of lnterbeing, a practice

community founded in the early 1960s by monks, nuns and lay people

in Vietnam attempting to create an Engaged Buddhism which could transform

the suspicion, hatred and suffering engulfing a society torn apart by civil war:

Tt_-_ei First Precept; Do not be idolatrous about, or boundto, any doctrine, theory or ideology, even Buddhist ones.All systems of thought are guiding means; they are notabsolute truth.

The Second Precept: Do not think the knowledge youpossess is changeless, absolute truth. Avoid beingnarrow-minded and bound to present views. Learnand practice non-attachment from views in orderto be open to receive others' viewpoints. Truth isfound in life and not merely in conceptual knowledge.Be ready to learn throughout your entire life and to observe reality inyourself and the world at all times.

The Third Precept: Do not force others, including children,by any means whatsoever, to adopt your views, whetherby authority, threat, money, propaganda or even education.However, through compassionate dialogue, help othersrenounce fanaticism and narrowness.

The Tenth Precept: Do not use the Buddhist community forpersonal gain or profit, or transform your communityinto a political party. A religious community, however,should take a clear stand against oppression and injusticeand should strive to change the situation without engaging

24

in partisan conflicts.

Let's conclude this chapter with an exploration of commonly asked

questions about the formation of new Sanghas:

How, often should All meet?

In a non-residential lay community, you'll need to assess the needs

and capacity of Sangha members. It is best to find a "Middle Way". If people

gather too infrequently, the group may never really coalesce and become

part of the fabric of member's lives. On the other hand, if the group strives

to meet so often that it becomes just another burden in people's lives, they

may stop coming, particularly if tension arises within the group because it

is failing to achieve some pre-conceived standard or ideal. If people live

reasonably close to one another, meeting monthly may be too infrequent,

meeting twice a week may prove to be too burdensome, while meeting

once a week or every two weeks may be just right. Experiment!

Where can we meet?

All you'll need is a relatively empty room which is large enough to

accomodate your friends. While this sounds simple, it is sometimes challenging

to find empty rooms in the West -- they have a way of filling up with furniture!

Most young Sanghas start out by rotating among members' homes. Living

room furniture is moved aside, or dining room tables are removed to make room

25 .

for sitting mats and cushions which members bring from home.

Other Sanghas have luck finding comfortable spaces which are available

to rent in local churches, colleges and universities, or community centers.

Churches often have spacious "founders rooms" which are carpeted, pleasantly

decorated and modestly equipped with furniture. They may even contain closet

space where Sangha members might collect and store extra sets of meditation

mats and cushions, so that they don't have to be transported to each meeting.

An obvious advantage to such non-residential locations is that the host's

family, especially young children, need not be inconvenienced. It's important,

nonetheless, to use a warm and inviting space.

Abemshould ite Sangha meet?

Once again, the answer to this question lies with your members. Many

Sanghas meet on Sunday evenings. There may be several explanations

for this phenomenon. First, Sunday tends to be free on many peoples' calendars.

Few organizations schedule anything for Sunday night, and during most of

the year Sunday night is a "school night" for children, with the result they'll

be at home. Another reason why Sunday evening may be popular is that it

does not interfere with Sunday morning worship in other religious traditions,

which tends to occur on Saturday or Sunday mornings. Buddhists don't

tend to insist that practitioners abandon other religious affiliations. In

many Sanghas, members will attend Quaker meetings or the celebration

of the Mass on Sunday mornings and attend Sangha meditation and Dharma

discussion on Sunday evenings.

Sang ha Profile:Lotus Buds Sangha, Sydney, AustraliaContact: Khanh and Dan Le Van43 Osprey DriveIllawong, NSW 2234 AustraliaTel: (61) 2-9543-7823 Fax: (61) 2-9541-1272

In late 1986. Thay was invited by- the Buddhist PeaceFellowship to lead retreats in Australia. During his visit

in Sydney. the Vietnamese community had a rare opportu-nity to enjoy mindfulness practice with him. During thatfive-day retreat, many of us tasted true peace and joy for thefirst time. The practices Thay offered were like beautifulfresh air gently blowing over our community, and he alsochose the name of our Sangha. He mentioned that there wasPlum Village in France and Maple Village in Canada. butthat the name "Eucalyptus Village" did not sound right inVietnamese. He Invited us to think of another name. At thattime, some of us did not have any idea about building aSangha or forming a practice centre. One day Mai andNguyen visited Thay while he was giving a retreat south ofSydney. They were invited to have lunch with him, followedby a walking meditation. Returning from the walk, he toldthem. with a beautiful soft smile, that he had found a namefor our Sangha: Lang Sen Bup or Lotus Buds Village. Heexplained that every time we joined our palms together toerect one another, a lotus would be there. Since there wouldbe many. of us together. there would be many lotuses. Maiand Nguyen bowed deeply to show their gratitude.

After Thay left Australia. a number of us who had beento the retreat decided to continue the practice. We met oncea month and each family hosted events for the next year. Wewere touched when we received a parcel from Thaycontaining a onokyu and a big bell.

During the initial stage of searching for a suitable place.Th5y paid a brief visit to the land. We spent eight monthslooking at various places and finally settled on the firstpiece of land we had inspected with Thay. Lotus Budsacquired three pieces of adjoining land with a total of 100acres about 170 km northwest of Sydney. It has beautifulbig rocks, old trees, birds, kangaroos, foxes, rabbits, andmany other wild animals. We took walks to the top of themountain to watch the sunsets, feeling as though we werealso sitting at the Gridhrakuta Mountain in India.

In early 1989. with asmall budget. we started tobuild a meditation hall.Thay seemed to knowthrough past experience thatif one were to start with bigplans and cling to a dreamplace. one might never havethe opportunity to put theDhanna into practice. Weremembered his advice:"You can start with a shedas a temporary meditationhall." The hall was the

former Phap Bao Temple. recycled with the help of manyfriends, children. and Tony Coote. an architect from theSydney Zen Centre. Feelings of togetherness during the hardlabour time brought us closer, and it was a period of greatjoy and peace. We continued regular sitting meditation earlyin the morning and at night throughout our constructionperiod. We rejoiced at the simple but adequate facilities ofthe land, using only rain water, gas. and candles or kerosenelamps for everyday activities. For the quarterly retreats, wecamped outside. Since there are no sleeping accommoda-tions, we also hold retreats elsewhere for non-members. Theplace is simple and yet has witnessed several preceptstransmissions ceremonies.

Although Thay has not been able to visit Australia since1986. we feel blessed to have had monks and nuns fromPlum Village lead retreats during the past six years. and tohear tapes from Plum Village which strengthen our practiceIn 1988 we had two Tie!) HiEn members. Now there are 19of us. including two Dharma teachers.

Lotus Buds continues to hold monthly Days of Mindful-ness. Since 1992. more Australians have been coming.inspiring us to revise our programme for participants fromboth cultures. We practice sitting, walking. and eatingtogether but split into two streams for the Dharma talks anddiscussions. We feel blessed and happy to have two youngAustralian chadren currently practicing regularly with theSangha. As parents. we feel deep gratitude to Thy for beingso interested in y oung, people's activities and for enco- ray-ing open communication within families and teachin.!reconciliation techniques. We also have regular sutra studynights in Vietnamese and English in different suburbanareas. We recite the Mindfulness Trainings monthly.rotating among members' homes in Sydney. Quarterlyretreats are held on the Lotus Buds land. Dharma teacherKhanh Le Van. backed up by Dan and Lam, teachesmeditation weekly at the Buddhist Library downtown.During the last two years, a few brothers and sisters of theGerman. English. and Italian SanghaS have joined us formeditation while visiting Sydney.

Some of us feel the need to have our own centre in thecity, but until conditions are more favourable, we continueto practice happily as is. We also raise funds for the rejuve-

nation program in Vietnam.work with destitute youngpeople. and distribute Thay'.books and tapes throughoutAustralia. For the past year.we have enjoyed transcribingand editing Thay's Dharmatalks.

If you plan to travel DownUnder, you are most welcometo contact us. Even thoughthousands of kilometresseparate us, we are close inspirit.

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San gha Profile:Maple Village, Brossard, Canada

Contact: Chan Huy9089 RichmondMontreal, PQ J4X 2S I. CanadaTel: (514) 591-8726 Fax: (514)466-8958

chanhuy@prisco.net

Dharma teachers, or in asummer Day of Mindful-ness

In Montreal. thepresent Sangha consistsof 15 families. Medita-tions are held Sunday

In 1984. Toan and Quyen Do enjoyed their experience atPlum Village so much that they invited about ten of us toorganize a retreat in Montreal with Thay. At the time, whathappens in a retreat was a mystery to almost all of us, butwe enthusiastically organized it under Thay's guidance.

In September 1985, we had our first retreat with Thay atCamp Les Sommets. a simple weekend resort. That was allit took for the Maple Village Saneha to take form and beginits marvelous journey. Our small g roup spent many week-ends searching for a good location. We gathered to makecushions for sitting meditation, prepare meal menus, andenjoy being together. We looked after almost everything;but none of us knew that we also needed a bell in a retreat!We ended up using a cassette tape and a speaker for themindfulness bell. Thay called it our "electronic bell master.-

In 1986, we organized our second retreat with Thay atthe Entrelac Scout Camp This time we were betterequipped, with big and small hells. The highlight of thisretreat was the ordination of our first six Tiep Hien brothersand sisters As Thay was sittin g in his room searching for aDharma name for our eldest brother, an oriental cactus plantwhich we brought along began to bloom. That night. insteadof sitting meditation. we enjoyed two hours with Thay in atea ceremony celebrating the Quynh flower, which bloomsand withers within three hours Thay gave our brother theDharma names Tam Khai (Opening of the Heart)—ChanHot (True Understanding).

For five years, Thay came to teach us. Maple Villagewas not only blessed by his and Sister Chan Khong's lovingcare. but also by contributions and support from friends inCanada. the U.S.. and other countries. Five years after ourfirst meeting. Maple Village made a home on a hilly wildland of 100 acres with a lake. A road was built and a simplebuilding was constructed with electricity and water. Thebuilding, large enough to host 100 people, has a meditation,dining, and activity hall, and a dormitory.

In 1996, II years after our first retreat, we are stilltogether on our mindful and joyful journey. Hundreds ofpeople have joined us, and we cannot count the numbers ofpeople who have taken the Five Mindfulness Trainings atMaple Village. Forty brothers and sisters belong to theOrder of Interbeing, ten are Dharrna teachers, and one sisterhas become a nun and now practices at Plum Village. Manyhave brought the practice back to their homes and builtstrong Sanghas in Boston, Toronto, Ottawa, Edmonton, andQuebec City. Every year, many come back to participate inour spring and fall retreats with Sister Annabel and other

morning and night. andWednesday and Friday

nights. At Maple Village. we are all volunteers and workpart-time for the Maple Village Society. We often speakthree languages (French. English. and Vietnamese) at ourretreats. We keep participation fees for activities as low aspossible. Our core community includes many non-Ordermembers, who are sometimes even more dedicated than theordained ones.

For many of us, Maple Village has become a secondfamily. Slowly, we have disco n ered that we have moresisters, brothers, aunts, uncles, and friends than we previ-ously perceived. A phone call from a caring elder sister, asmall gift from a younger brother, advice from a concerneduncle, and a helping hand from a considerate friend aresome of the most precious gifts we receive. Suddenly, for •some of us who live alone. we are not truly alone anymore.This family link between us has de n eloped through doingthings with mindfulness. lo % ingkindness. and compassion.Together we practice sittin g meditation, and together weclear bushes for a walkin g meditation path. Together werepair damages of a spring flood in the Village building, andtogether we sing "Breathin g. In. Breathing Out - for peoplein a prison. Together we celebrate the birth of a new baby,and together we mourn the death of a beloved brother.

We also have problems and impro%ernents to make inthis second family. We know that tri g together is an art tolearn with the practice of mindfulness. but we know that weare trying our best. Come visit us and he part of our family.On this continuing mindful journey, many have joined usand discovered a familiar and comfortin g link. a FamilleSans Frontie;res.

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Young Sangha members singing the "Buddha Rap"

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Sangha Profile:Open Way Sangha, Missoula, Montana

Contact: Michel Colville1440 Harrison StreetMissoula. -MT 59802 USATel: (406) 543-6443

Email: darwin@selway.umt.edu

In November 1989, a small group of Missoula residentsbegan sitting together on Sunday evenings inspired byretreats led by Thich Nhat Hanh earlier in the year. OpenWay wasn't Open Way then. Nobody had thought up aname. Through that first winter, people thought and sat untilthe name emerged in the Spring of 1990. The name "OpenWay" has become an inspiration for our practice.

The heart of our practice together over the last six yearshas been Sunday evening meetings. We use three standardformats on an alternating basis. Once a month, we have asingle sitting meditation period followed by recitation of theprecepts and a discussion. On other Sundays, we have asingle sitting period followed by tea meditation and discus-sion, or we sit for two periods and then have a PlumVillage-style service. Approximately IS to 20 people attendthese meetings. We have met in several different locationsover the years. Open Way currently meets at the QuakerMeeting House in Missoula. and we are searching for ourown zendo for Sunday evening and other events.

We also meet on Thursday evenings On the firstThursday evening each month, we have a community.meeting to discuss Sangha business. We have Dharmadiscussions on the other Thursday evenings We usuallyschedule one special event each month that may be a Day ofMindfulness or an "intersangha event" with local Sanghasfrom other traditions. The last few years we have held an"Interdependence Day" picnic on the 4th of July featuring

volle y ball, plastic baseball, and outdoor Walking meditation.For the last four years, Open Way has celebrated Winter

Solstice together. This celebration, initiated by RoilyMeinholtz, observes thebeginning of the sun's return in the

midst of the snow, short days, and long nights of a Montanawinter. This practice was described in the Winter 1995-96edition of The Mindfulness Bell.

Open Way took a big step forward when it sponsored itsfirst residential retreat in October 1991. Some dozenmeditators attended that retreat led by Dharmacharya EileenKiera (True Lamp); Eileen has led many retreats since thenand has become our primary Dharma teacher. In April 1992,Sisters Annabel Laity and Jina van Hengel from PlumVillage led fifty people in a powerful retreat that firmlyestablished Open Way. Since then. Open Way has broughtin Dharmacharyas each spring and fall to lead a residentialretreat, including Jack Lawlor. Arnie Kotler. and ThereseFitzgerald. Sister Jina returned to Montana last fall to leadour first retreat that included a children's program.

Our residential retreats have been attended regularly bysevera! Saneha members who live outside of Missoula. Our"retreat Sangha" includes members from throughoutwestern Montana and northern Idaho who join our Missoulamembers twice each year. The wide open spaces of Mon-tana have given new meaning to our name of Open WaySangha. Groups of Open Way members sit regularly inKalispell, Helena, and Grass Range.

Our quarterly newsletter. News and Views, has evolvedover the years. Bill Clarke firmly established the newsletteras a quality. publication in his more than three years aseditor. In the Spring of 1996. Bill passed editorial duties toSuzanne Aboulfadl. News and Views contains Dharma

articles, and a schedule of Sangha and local events.Rowan Conrad, True Dharma Stren g th, was ordained as

a member of the Order of Interbeing in 1992. Ro n1/4 an has

been a mainstay of the Sangha and has inspiredmany others to become Sangha membersthrough his Eightfold Path class that he hastaught many times over the years. In 1995. Open

Way Sangha became a reli g ious nonprofitcorporation registered in Montana as a localSangha of the Order of Interbeing,. There arecurrently over 40 registered members anddozens of unregistered/informal members whojoin us for retreats, sittings, discussions, andother events. Five members are ordained in theOrder of Interbeing.

Today, Open Way Sangha is firmly estab-lished in each of its communities: Missoula,Western Montana, the Order of Interbeing, andthe community of all beings. May the merits ofthis practice benefit all beings and bring peace.

Sangha Profile:Haus Tao/Foundation of Mindful Living

Marcel and Beatrice (kisser

9427 Wolthalden. Switzerland

Tel 41 171t44 35 39. Fax • 41 (71)44.35 35

Email 101676 14660,compuserve corn

In Au g ust 1996. Haus Tao will celebrate its tenth anniver-

sary as a Buddhist meditation center. As the house was built

more than 2(10 years ago. ten years might seem like a short

time. hut considering the history of Buddhism in Switzer-

land. it is a great example of the growing interest in Switzer-

land in the Buddha's teaching. and of the common effort of

the local Sangha to create and maintain a practice center

In the mid-1980s. there were iink a small Tibetan and a

small Thai Buddhist monaster y in Switzerland Marcel

(kisser and many of his friends felt the need to have a

center that addressed the issues of la y Buddhists In 1986.

Marcel purchased the property that was to become Haus

Tao. which is in the northeast part of Switzerland, 11/2

hours from Zurich His intention was for the house to he

,..onununally owned with practice rooted in the Buddhist

tradition Atter tour years of effort, in 1990 Haus Tao was

tounded as a communally run meditation center based on

the Fourteen Precepts of the Order of Interbeing.

MarcI was the main person to begin restoring the house

Ii nancing tins work by givin g seminars in psychotherapy

and meditation. as well as b y rentin g the house to other

Buddhist tea .,:hers and therapists. Although the need for the

support 1 the nationwide Sangha was ob% ious. it was

difficult to rally e n eryone ' s energy to create this center It

was (ink when Marcel was about to sell the property for

financial reasons that people began to raise funds to keep itIn the early

1990s. Thich

Nhat Hanh and

Sister Chin

KhOng visited

the center

several umes

seems like a

miracle that

since then. the

Sangha has

been investing

in Haus Tao.

both financially.

Sr. Chan

Khong and

They by the

stupa at

Haus Tao

and s rh their personal skills, by helping restore the

huil n ling. sew curtains. and maintain the g arden As there is

a g rowing interest in Thieh Nhat Hanh's teachin g s throu g h-

out Europe. the center is now able to support itself

Haus Tao is near the German-Austrian • border, and

attracts people from all over German-speaking Europe The

,:enter i pen year-round and offers a schedule of morning

and e n enin g meditation. The quiet and serene valley

surniundin g the center supports our practice When sitting in

the meditation hall. we can hear the nearby river and birds

singin g Lonana. our guest manager, is the only permanent

resident Howe‘er. g uests come throughout the year to join

her in the practice Haus Tao can accommodate up to 25

people Nlarcel the resident Dhanna teacher and his wife

Beaince inii n einem therapist. lie nearby and support the

tian g lia with weekly Dharnia discussion, and Da n,s (IC

NlIfkl:LIIIIL: n • Flies lead several retreats a year. including a

thi • ee retrea1 which will begin Noi.embei • I Retreats

and .:21111f1,1r, Ith.:11aJC a dail y work period and a session in

iffindful filo\ einent. guided hy Beatrice Haus Tao is now in

the middle kit our first three-year ongoin g seminar III

.111,1 practice. which gi cs lie15pariin

pants the opportunity to integrate the knowledge derived

front Buddhist texts with personal growth practices Since

19,11 HMI s published bsterSeto i a sear hICh

I, the (icrinan ;speakin g sister of The AIHORIltie.nn Bell

iiii the eike,:utive committee of the International

Network it Nneaeed Buddhists (INEB i. and the Sangha

networks with INEB members all over the world In Europe

manv people consider Buddhism to he a practiee of medita-

tion and theory only As the idea of engaged Buddhism is

still %cry new. Haus Tao is currently invesueating what the

social needs in our area are and what are realistic possibili-

ties for developing socially engaged Buddhism in Switzer-land The Sanglia may adopt a model similar to the Buddhist

Alliance for Social Engagement (BASE) program organized

by the Buddhist Peace Fellowship. The Sangha actively

networks with Christian groups, who have a long history of

social engagement in Europe, and are grateful for all the

inspiration and help from open-minded Christians. In the

future. Haus Tao wants to put more energy in building a

strong neighborhood Sangha.

30

ot3

Beginning Anewby Penelope Thompson & Lee Lipp

T t has been more than six months since our Sangha "cot aidivorce," and it has been a time of suffering and broken-heartedness for everyone. It has also been a time of lookinginward, learning to take responsibility for ways we havecaused each other pain.

For seven years, we met weekly for meditation andDhanna discussion and monthly for a Day of Mindfulness.There was much joy among us and a shared love of theDharrna. As 14 individuals from different backgrounds andexperiences, it is not surprising or unusual that there werealso many issues and causes for conflict in the Sangha.

Our failing as a group is that we did not openly confrontthese shadows. We did not speak about problems that wedid not wish to acknowledge. Furthermore, we did notpractice Thay's recommendations for conflict resolution andpeacemaking.

Looking backward, it is easy to talk about how we failed,to create peaceful means and safe structures in which v,..ecould speak truthfully to one another. There were unad-dressed issues of power and control, leadership, direction ofthe group, and strong differences of opinion about rituals.perceptions of boundaries, and privacy concerns. We mayhave felt afraid of what would happen if we addressed theseissues directly. But by failing to shine a bright light on theshadows, they grew larger and festered in the dark. untilthey exploded.

In the wake of this catastrophic community breakdown.the remaining members of the Santa Monica Sangha has eworked over the past months to establish processes ofpeacemaking, conflict resolution, and Beginning Anew.based on Thay's teachings. We are still fine-tuning andmodifying the forms as we try them out.

Each month we have a new moon ceremony. We beginoh "waterin g, each other's flowers." Slowly and joyfully.

we express our appreciation of one or more Sangha mem-bers for something they have done or an aspect of their wayof being. In the second phase of the ceremony. each of ustakes responsibility for our behavior that may have causedsuffering to a member of the group or to the Sangha. This isreceived in silence, as other Sangha members practice deeplistening. In the third phase, we each invite feedback fromthe others. Perhaps we have been unaware of a behavior inourselves that has caused problems for someone. After somesilence, other members of the Sangha may give feedback.which is received in silence, unless further clarification isneeded.

This new moon ceremony is based on two prior steps ofconflict resolution. Whenever there is some difficultybetween members of the Sangha, the first step is for them tomeet alone together, to speak and.listen deeply to eachother. If they are not able to complete the reconciliation

process, the second step is for them to request a fair witness

from the Sangha to meet with them. The role of the witnessis to hold loving energy for them and, where necessary, tointervene to assist them in listening to each other with openhearts. If the conflict is still not resolved, it is brought to thenew moon ceremony and addressed by the whole group. Atthis time. both persons describe. without blaming the other,their perceptions of the problem. We meditate on the issueas a group, and then we make suggestions for reconciliationthat the two conflicting members can agree upon. If theconflict begins to pervade the Sangha at large, a friend ofthe Sangha. a fair witness from another Sangha, might beinvited to facilitate open dialogue, but we havphot had totry this yet.

All of these procedures depend on the goodwill ofeveryone in the group. The forms alone are not enough toensure stability and reconciliation. They are only a skeleton

that must be fleshed out with loving compassion, rightintention, and skillful speech. The new moon ceremony hashelped us feel safer and more trusting. We have begun anewas a Sang.ha to heal ourselves from the wounds of separationand loss, so that we may grow and be strengthened as acommunity of practice.

Penelope Thompson, True Dharma Source, and Lee Lipp.True Opening of the Dhanna, are psychologists practicmi;

in Santa Monica and members of the Santa Monica San ha

Room to BreatheBreathing in,

honor the beauty ofbeing.Breathing out,[let go ofconstantly doing.

Breathing in,feelings surface.No need to hide.Breathing outreleases the paindeep inside.

Breathing in,stop to listenand smile.Breathing out,make room to breathe infor awhile.

Jennifer Biehn

18

Sangha Solstice Celebration The Sangha Our Heartby Michel Colville & Fred Allendorf by Alberto Annicchiarico

pen Way Sangha in Montana has celebrated the WinterSolstice together for the last four years. Winter Solstice

is the first day of winter and the longest night of the year. It hasbeen an important ceremonial time for humans since the dawn°four species. Our celebration was initiated by Roily Meinholtzto celebrate the beginning of the return of the sun in the midstof the snow—short days and long nights of a Montana winter.

Solstice gives us a wonderful opportunity to give gifts ofthe spirit: retelling a seasonal memory, a song or instrumentalmusic, a poem, a painting, a dance or mime, or sharing a specialstory: all to help celebrate the advent of winter and the returnof light.

Our celebration begins Saturday ni g ht closest to the solsticewith a sitting period and precept recitation. Last year ourcelebration fell upon the full moon. Sunday morning beginswith a welcome to newcomers who did not spend the night atthe lodge and a sitting period while waiting for the winter sunto rise. Our walking meditation that follows this early morningmeditation is perhaps the most moving part of our solsticefestival. We walk through the woods to an evergreen tree thathas been selected by Roily. The snow is deep and we often haveto struggle to get to the tree. Once at the site, one of us talks ofthe hardships that wild animals face in the winter: the cold, thelack of food. and the many accidents that can befall them. Wesing in celebration of these animals and each other. Eachperson then places a gift to the animals on the tree to help themsurvive until spring, and says a few words about what thisgiving means for them. Then we return to the lodge to share ina potluck that mirrors the giving of food to the animals.

In the afternoon, we come together for a formal tea cer-emony and a sharin g of gifts of the heart. The ceremony thatRoily has developed for this is beautiful and moving. The roomis dark except for the candles on the altar. As each personcomes forward to give their intan g ible gift. they light a candleto symbolize the return of the light that heralds the coining ofspring. They then share a song. a poem, or whatever they wishthat has special meaning to them.

As each person comes forward the light in the roombecomes stronger, just as each day adds a small amount of lightto bring us to the Spring Equinox. By the end of the ceremony,the room is quite bright as the altar blazes with many candles.We end with songs of jubilation for the wonderful season andthe beautiful friends we are able to share it with.

Michel Colville and Fred Allendorf, members of the Orderof Interbeing, live in Missoula, Montana.

T ast summer, Thich Nhat Hanh reminded us that the practice is wherever we are. "Practicing is always possible," he

explained, "but one of the most important steps is to get intouch with an existing Sangha or build a small one around us.The teacher is a treasure, but without a Sangha the practice canbecome very difficult." In Milan, we have experienced howSangha building can be both essential and exacting at the sametime. Our group was born in September 1993 and has gonethrough positive times as well as negative ones. Since then newpeople have joined us, while others have decided to leavebecause they did not feel at ease. What is the secret to succeed?Relying on the practice. In his book For A Future To BePossible, Thay writes,"If you feel unhappy in a Sangha, it isbetter for you to make an effort and continue. We do not needa perfect Sangha. An imperfect one is already enough. We cantry our best to become the positive elements in the Sanghaourselves and encourage the rest of the group to support ourefforts."

Sometimes we feel frustrated that not even the Sangha is theideal refuge from the feverish and aggressive reality. Werealize that a place of kindness, perfection, or bliss does notexist. Meditation does not make us fly or make miracles. Itsimply shows what is there. When we become aware that thesame things happen inside and outside the Sangha, we can seethat the problem depends on us, no one else. Maybe we catchourselves judging others or pretending to be what we are not.Suddenly our companions along the path become mirrors ofwhat we think and do. We have a chance to learn and listenmore deeply. Hidden aspects of our character reveal them-selves. Therefore, it is only from relying on the practice, ourone and only teacher, that we can learn how to experience theSangha in its true dimension—a matchless arena where it ispossible to understand ourselves and others, to make positivechanges in our lives— in our family, at work, and in our society.

In the Milan Sangha, we have really touched what is themeaning of accepting the differences—in ideas, characters,aspirations. That is the reason why we continue trying hard tounderstand not only with our brain, but with all our heart.Thanks to the practice, during our weekly meetings, our Daysof Mindfulness, and retreats, we have experienced a fruitfulphase of common growth. Some of those who had left "to thinkit over" have come back and shared their happiness to have feltthat the Sangha was always there, available and ready towelcome them. In Plum Village, Dharma teachers suggest thatwe feel the Sangha as a family full of love and understanding,a community rooted in its traditions and original culture, wherewe can live guided by the Five Wonderful Precepts. This iswhat we try and put into practice in our Sangha. Having takenrefuge in the Sangha has transformed our lives.

Alberto Annicchiarico is a member of the Milan Sangha.

22

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Sangha Profile: Lakeside Buddha Sangha

JaLk and Laurie LawlorP.O. Box 7067Evanston, IL 60201 USATel: (708) 475-0080

Hie Chicago-area Lakeside Buddha Sangha observed its fourthanniversary last June, marking over 200 Sunday evenings ofsitting meditation, walking meditation, and Dharma discus-sions. "Magic is how Sangha member Ruth Kane oftendescribes the three hours she spends each Sunday meeting withher Sangha in the candle-lit meditation hall that once served thecommunity as its corner grocery store. •Lakeside BuddhaSangha came upon this unusual rental space in a rather unusual

. way: its landlord found Lakeside! "I w as hanging a poster froma stepladder during the1991 Mondelein retreat

ith Thdy." explains JackLawlor. -and a retreatanttapped me on the back andwhispered, 'Would youlike a zendo'?' I couldn'tbelieve it. I thought I wasin a Jimmy Stewart movieand it was Christmas.-

Of course it is thepeople. not real estate, thatgiY e life to Lakeside'smanifestation of theDharma. Approximately

people now attend lo-cal Sangha activities atleast quarterly; last sum-mer. an average of 27 people attended each weekly sittingLakeside meetings begin with an hour of sitting and walkingmeditation. After a break to socialize, we have a formalDharma discussion led by a San gha member Sangha memberJon Frv e observes. "Although our rounds of sitting and w alkt ng meditation are the heart of our practice. the hour afterwardsis extremely important to inc It provides an opportunity tomeet others in the Sangha in a more informal way."

Weekly topics are announced in advance in Lakeside'smonthly newsletter, and we have discussed such diverse topicsas family reconciliation, mindfulness in the workplace. medi-tation and creativity, mindfulness and the art of counseling.and loss and bereavement. Michael and Arlene Brennan haveled sessions on practicing Right Speech in the Americanpolitical forum, and on the care and support of ailing familymembers. Demonstrations which draw upon the talents of localSangha members have included sessions on oriental brushstrokes and a spellbinding session on the art of flower arrange-ment led by Ilze Arajs, an instructor at the School of the ArtInstitute of Chicago. Ilze and Laurie Lawlor, a children's bookauthor, have facilitated discussions on the relationship bc-

tween mindfulness and artistic expression. and Sue Tague hasled sessions on the relationship between mindfulness practice

and poetry.

Former Trappist Jim Jarzembow ski has led many discus-sions on the Buddha's life based on Thay's poetic biography ofthe Buddha, and Jack offers a periodic "Foundations of Mind-fulness Practice Series - intended not only to introduce new-comers to the practice. but also to refresh and nourish thepractice of longtime Sangha members. He has also led a serieson the "Six Perfections of the Bodhisattva Way" to nourish theSangha's study and discussion of the precepts.

Lakeside enhances its weekly activities by taking turnsorganizing regional retreats and Days of Mindfulness in thecountryside with sister-Sanghas practicing in the tradition ofThich Nhat Hanh in Madison, Milwaukee. and DeKalh. In1995. seven regional Days of NI indfulnes and retreats wereheld within a four-hour driving radius of Chicago. typically

attracting forty to II tty par-ticipants. Sharing organi-zational responsibilities re-duces the administrativeburden on any one Sangria,and the interaction helpsnourish and renew theNfidw estern extendedcommunity. Each eY ent in-cludes abundant sitting andwalking meditation, out-door walking meditation.and silence. interspersedw oh Dharrna tal l'sN by Jack.group Dharrna discus-sions. honfires. and song

Lakeside Sangha inem-hers al Nt participate in the

larger community in many w ay s . Ntan n members are prolessional caregivers in the fields of social serv ice, teaching.community organizing. medicine. psychotherapy. and homehealth care. Laurie Lawlor and Jon Fr n e are hospice volun-

teers Lakeside members participate in ties sponsored h)theChicago-area Dharmacourk. iLornprised of 25 temples and,:enters, and are active in interfaith programs sponsored by the

National Conference of Christians and Jews and the Council

for a Parliament of the World's Religion: Jack is serx ing his

second term on the national Board of Directors of the BuddhistPeace Fellowship, and keeps local Chicago groups advised ofBPF's efforts and programs

Ed. Note: Ever since Jack and Laurie Lawlor worked closelywith the Community of Mindful Living to bring Thay to Chi-cago in 1989. we have been impressed b y their commitment tonurturing an active. San gha practice. We encourage anyoneinterested in studying the development of a lovely San gha to.write Jack for copies of the Lakeside Buddhist San gha news-letters and his Sangha manual. (See page 37 for details.)

35

Sangha-Building

These people have expressed interest inbeginning San ghas in their areas. Pleasecontact them.

Mark WetzP.O. Box 292Chiang Mai 50000. Thailand Tel: 053 245142

Ena Linares18. J. S. Bach, (sobco)08021 Barcelona. Spain Tel. (93) 414-7551

Barbara Babich271 Miller Place RoadMiller Place. NY 11764 Tel (516)928-6991

Peter and Linda Eno511 Woodmere RoadAsbury Park, NJ 07712 Tel: (908) 531-5518

Anne and George V ivino-HintzeRR3. Box 3215Rome, PA 18837 Tel: (717) 247 - 7752

Michael SyeinP.O. Box 69Wheeling, WV 26003 Tel- (304) 232-4083

Amy Oedel3828 The PradoMacon. GA 31204 Tel: (912) 471 -9168

Terry Levy2901 Sheridan StreetMiami Beach, FL 33109 Tel (305) 538 -9419

Lynn Lyle5102 Pickfair DriveToledo, OH 43615

Gary BundyP.O. Box 804Bay City, MI 48707

Tel (419) 534-3063

Tel: (517) 892-3422

David Williams18776 Hilltop DriveRiverview, MI 48129 Tel t 313) 283 -9415

Sharon Brown5910 Winamac Lake Drive, #1 BMishawaka, IN 46545 Tel: (219) 273-2553

Jerry Braza6810 Corvalis RoadIndependence, OR 97351 Tel. (800) 473-4325

Bob and Mary Burns609 Quaking AspenBear Valley, CA 95223 Tel: (209)753-2511

Bob Golfing917 Marilyn DriveCampbell, CA 95008-6019 (408) 866-8841

Judy Dalton4330 Kauai Beach Drive F-12Lihue, HI 96766 Tel: (808) 246-9067

Sangha Profile: Ordinary Dharma/Manzanita VillageChristopher Reed andMichele Benzamin

Ordinary Dharma247 Horizon AvenueVenice, CA 90291Tel: (310) 396-5054We offer classes, retreats, andDays of Mindfulness.

Manzanita VillageP.O. Box 67Warner Springs, CA 92806Tel: (619) 782-3604Manzanita Village. our countryretreat, is now two years old.Since May 1993, we have hadmore than a dozen retreats;hosted visiting teachers. Asianand Western, from different tra-ditions; and enjoyed the pres-ence of many visitors who comefor a few days up to several months.

The hills and mountains you pass through en route to Manzanita Village arebeautiful. There are many parts of Southern California that are wild and relativelyunspoiled. The non-human world, the biosphere as it manifests here, offers continualsupport to practice authenticity, awareness, and kindness. It offers a breathtakingspectacle of beauty, interpenetrating forces, and a gateway to the unconditioned.

Manzanita Village was the fulfillment of an ongoing dream and a search for land thatbegan several years ago and took us through nearly every county in Central andSouthern California. With very limited financial resources, we had almost given up thepossibility of finding suitable land, when we found Manzanita Village in dilapidatedcondition after years of neglect. Practice has become the practice of work, and we havelearned, little by little, to do the work of construction and restoration in a relaxed andmindful way, without getting caught in deadlines or expectations. We've learned thatwe don't have to view work as a means to an end or just a way to get things done. Wecan use work, not only to practice mindfulness, but to celebrate our lives in the here andnow. It is possible to work in a relaxed way, and such work can be as concentrated andinsightful as sitting in the meditation hall.

Practicing mindfulness in a community is much easier than practicing alone. Thechallenge of community living seasons and softens us, demanding honesty and patiencewith ourselves and each other. Although it seems to be a challenge, as it gathersmomentum, it starts to take care of itself. Starting a community is not easy. If you canhelp in any of the following ways, we would be most grateful:

• Come and visit. Share your time, joy, and energy with us. Our model is Plum Villagand we feel it is deeply important to develop a sanctuary where Thay's teachings canbe practiced on an ongoing basis.

• Full-time residents. There is room for three full-time residents. Gardening andconstruction skills are especially needed.

• Grant writing. Can anyone help with grant writing to further our work with inner-city children and community-service work?

• Donations. We need financial help. There are still many things we need to do tomake Manzanita Village fully livable. Roofs still leak, plumbing needs fixing, rewiringneeds to be done. We are incorporated as a nonprofit religious organization recognizingThich Nhat Hanh as our spiritual head. Your contributions are fully tax-deductible andare very much needed and deeply appreciated.

19

The Mindfulness Be[[Journal of the Order of Interbeing

The Mindfulness Bell, the journal of the International Order of Interbeing, is published three times a year by the Communityof Mindful Living, students of Thich Nhat Hanh who want to help one another be more mindful in daily life. Please let usknow if you've enjoyed this issue or have any ideas for future themes. Send essays, anecdotes, poems, photographs, orartwork, on a computer disk or by email (parapress@aol.com ) if possible, and include a brief autobiographical descriptionwith your submission. We receive many valuable offerings. If we are not able to include your work in the next issue, wewould like your permission to hold on to it for possible future use Portions of >our writing may be edited for space andclarity. Let us know if you would like to see the edited version before it appears.

Please Subscribewould like to subscribe to The Mindfulness Bell

• S18 for three issues, outside the U S 525 (Is this a renewal

• 530 tor six issues outside the U S: 540 (Is this a renewal )

O Simple Living/Student/Elder: $12 for three issues; outside the U.S S15

O In addition. I would like to make a tax-deductible donation to the Community or Mindful Living toward the work ofculti y atin g the practice of mindfulness—including meditation retreats. classes. v.orkshops for veterans, social work inVietnam. and establishing a land-based residential practice center. I am enclosin g S For donations of $30 ormore. you will automatically receive a one-year (three-issue) subst.ription to The Mindfulness Bell

Please send check or money order payable in U.S. dollars to the "Community of Mindful Li. mg Thank you very much

Name

Address

City State Postal C))de Country

Your new subscription will be g in with Issue Number 19. Back issues are as ailahle fur 56 (X) each Issue I (Community ).2 !Precepts). 3 Relationhips). 4 (Nonviolence). 5 (Health & Healing), 6 (Practicing the Precepts). 7 (Environment).s (lookin g Deeply ). 9 Returning to Our Roots). 10 (Returning Home). II t Mindfulness in the Workplace), 12 (Sufferingand Transformation), 13 (Eightfold Path), 14 (Right Action), 15 (Communication and Love). 16 (Love and Understanding).17 (Prayer). 18 (Cultivatin g Joy).

Community of Mindful LivingP.O. Box 7355Berkeley, CA 94707 LS.-

ADDRESS CORRECTION REQUESTED

• NONPROFIT ORGLS_ POSTAGE PAID

OAKLAND. CALIFORNIAPERMIT NO 4353

'IRNAGGP.Weve•••••••11i; vcreAliTAtikfts.ft

Lakeside Buddha SanghaMailing Address: P.O. Box 7067, Evanston, Illinois 60201Telephone: 84 7-4 75-0080 .Practice Center: -1445 Hinman Avenue, Evaniton (south, side doors)Weekly Meditation: Sunday evenings at 7:00 PM

• •

•°11. •

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• •• -

11'0

SANGHA BUILDING: CREATING THE BUDDHIST PRACTICE COMMUNITYORDER FORM

Sangha Building is an effort to describe how to create andmaintain a sense of warmth and tolerance within a meditationgroup, regardless of its size. Practitioners in majormetropolitan areas as well as in rural areas have found it to behelpful in creating healthy practice communities marked by alight touch, rather than a heavy or tense atmosphere.

The 85 page text was written by Jack Lawlor, who haspracticed in organized Zen groups for over 20 years, andwho was ordained a Dharma teacher by yen. Thich Nhat Hanhin 1992.

To obtain a copy, please send a check for $15.00 ( U.S. )payable to Lakeside Buddha Sangha, together with the followingcompleted order form, to Lakeside Buddha Sangha, P.O. Box 7067,Evanston, Illinois 60201. We wish you well on your Sanghabuilding efforts. Remember, if you build it ( mindfully ),they will come!

NAME:

ADDRESS:

BAY AREA SANGHAS

A Sangha is a group that practices meditation together. Practicing with a Sangha can be a helpful way to encouragemindfulness in our daily lives. Please call ahead to confirm current times and locations. The following are a few ofthe many practice communities in the Bay Area.

Sanghas in the tradition of Thich Nhat HanhALBANYFragrant Earth SanghaMeeting Location: St. Alban's Episcopal Church, 1501 Washington Street cat Curtis), Albany.Meeting Times: Tuesday evenings, 7 - 9 p.m.Contact: Phone: (510) 982-0444 (voice mail message), 2625 Alcatraz Avenue. #404, Berkeley. CA 94705.Email: Mindfulbay@aol.com

BERKELEYMeeting Location: 768 Contra Costa Avenue, Berkeley, CA (One block from Solano Ave. and The Alameda)Meeting Times: Monday 7:15 — 8 a.m. (recitation of precepts) and Tuesday throu gh Friday 7:30 — 8:30 a.m.Contact: Edie Hartshorne, 768 Contra Costa Avenue, Berkeley, CA 94707. Phone: (510) 526-4476.Email: Ehartschorne@igc.org

LAFAYETTEMeeting Times: Sunday evenings at 6:00 p.m.Contact: Leon Pyle / Cathy DeForest. 3559 South Silver Springs Road, Lafayette. CA 94549.Phone: (925) 283-7271. Fax: (510) 283-9026. Email: penspyle@pacbell.net

MARINGreen Gulch FarmMeeting Times: Family lecture and program on the first Sunday of the month.Contact: Wendy Johnson, 1601 Shoreline Drive, Sausalito, CA 94965. Phone: (415) 383-3134.

MILL VALLEYValley SanghaMeeting Times and location: To be announced.Contact: Michael Kahn. 602 Panoramic Highway, Mill Valley, CA 94941. Phone: (415) 380-89-

OAKLANDPot Luck SanghaMeetin g Times: Sunday mornings, followed by potluck lunch.Contact: J. Caleb Cushing. 5995 Chabolyn Terrace. Oakland, CA 94618. Phone/Fax: (510) 654-2456.

Mindfulness, Diversity, and Social Change SanghaMeetin g Location: Please call for location.Meeting Times: Monday evenings, 7:30 - 9:30 p.m.Contacts: Olga Grinstead, (510) 540-0141: Don Marx, (510) 530-1319, 2908 Madeline Street. Oakland. CA 94602.E-mail: drcking@ibm.net

Open Door Monastery SanghaMeetin g Location: 674 28 th St., Oakland.Meeting Times: Sunday mornin g . 10:00 a.m.Vietnamese and English are spoken at this SanghaContact: Thich Duc Vien, 674 28'1 St., Oakland, CA 94609. Phone: (510)663-7438.

PALO ALTOFriends Mindfulness SanghaMeeting Location: Palo Alto Friends Meeting House, 957 Colorado Avenue. Palo Alto.Meeting Times: Thursdays, 7:15 - 8:30 a.m.Contact: Susan Murphy, 2043 El Sereno Avenue, Los Altos, CA 94024. Phone: (650) 969-3452.Email: somurphy@email.sjsu.edu or StewartLJ@aol.com

SAN FRANCISCOMeeting Location: Hartford Street Zen Center.Meeting Times: First and third Monday evenings, at 7:30 p.m.Contact: Avi Magidoff, 3538A 17th Street, San Francisco, CA 94110. Phone: (415) 252-8476.Email: avim@ix.netcom.com

Affinity Grout) Sanghas HEALING RACISM IN OUR SANGHASMeeting Location: Empty Gate Zen Center, 2200 Parker St., Berkeley.Meeting Times: First Friday of each month, 7:00-9:30 p.m.Gatherings for People of Color and European Americans to explore making our Sanghas more welcoming to all.Contact: Call (510) 464-3012 for information.

MEDITATION AND DISCUSSION GROUP FOR WOMEN OF COLORMeeting Location: The Harriet Tubman Building, Manzanita Center, 740 Drake Avenue. Mann City.Meeting Times: 1st and 3rd Sunday every month from 2:00 - 4:30 p.m.Led by Marlene Jones Schoonover and H. Margarita Loinaz,Contact: For more information call (415) 488-0164, extension 314.

THE MINDFULNESS, DIVERSITY, AND SOCIAL CHANGE SANGHAMeeting Times: Every Monday night from 7:30 to 9:30 p.m. in Oakland.Contact: Please call (510) 534-6302 for location.

BUDDHISTS OF COLOR SANGHAMeeting Time and Location: Monthly in either San Francisco or Oakland, to practice and offer support to one another. All ,itesare wheelchair accessible.Contact: For more information call (415) 642- 7202.

GAY BUDDHIST FORUM (GBF)Meeting Location: San Francisco Buddhist Center. 37 Bartlett St, between 21st & 22nd, one block west of Mission.Meeting Times: Sunday mornings.Contact: For 24-hour information or to leave a message. call (415) 974-9878: write to us at:GBF, 2336 Market Street, #9, San Francisco, CA, 94114. Website: www.gaybuddhistor2.

GAY MEN'S BUDDHIST SANGHAContact: For 24-hour information call (415) 207-8113: or write 22I5-R Market St. #162 San Francisco. CA 941 t 4Website: www.gaybuddhist.org .

GAY BUDDHIST MEN'S GROUPS (2)Meeting Times: Two different groups — one meets in Santa Rosa, second meets near Sonoma every other Tueda nAffiliated with Gay Buddhist Forum (GBF) in Sonoma County.Contact: Avery Freed, (707) 544-6740 for one group and Bob Hass. (707) 938-8868 for the second group.

HARTFORD STREET ZEN CENTERMeeting Location: 57 Hartford Street (between 17th & 18th Streets), San Francisco. CA 94114.Hartford Street Zen Center (HSZC) is a center in the Soto Zen tradition. offers special sitting group for people living. with FIR'Contact: Call (415) 863-2507.

LESBIAN BUDDHIST SANGHAMeeting Location: Epworth United Methodist Community Church, 1953 Hopkins St. in Berkeley.Meeting Times: The 2nd and 4th Tuesdays of each month at 7:00 p.m.Open to new and seasoned practitioners.Contact: Carol Newhouse. Guiding Teacher, at t510) 222-7787.

California /ci

Santa Monica SanghaPenelope Thompson and Lee Lipp(310)392-1796

Ordinary DharmaCaitriona Reed and Michele Benzamin100lb Colorado, Santa Monica, CA90401(310)394-6653

Orange Blossom SanghaCharlie Miles731 Mount Whitney CircleCorona, CA 91719(909)279-4026moonsong@ix.netcom.com

Crown City SanghaTom Scoble127 South Olive Avenue, #1Alhambra, CA 91801(626)308-7446TLScoble@ix.netcom.com

Manzanita VillageCaitriona Reed and Michele BenzaminP.O. Box 67, Warner Springs, CA 92086Tel/Fax: (760)782-9223Chanbao@aol.comhttp://www.ordinarydharma.org

Annie HamrickSan Diego, CA 92103(619)465-3950

San Diego SanghaWat Lao Monastery Dick Baldwin(619)561-8384www.maxpage.com/sangha

Compassionate Heart SanghaRuth Kornhauser Solana Beach andCarlsbad(760)745-6506rkorn@inetworld.net

Ruth Kornhauser2220 Conway DriveEscondido, CA 92026(760)745-6506rkorn@inetworld.net

Laguna Beach SanghaGreg Smith639 Pearl Street, Laguna Beach, CA92651(714)494-4734gmsmith@here-and-now.orghttp://here-and-now.org/IMSOC/awareness.html

Full Blossom SanghaSusannah Knittel1528 Laguna #2, Santa Barbara, CA93101(805)963-4583sachra@aol.com

Open Door SanghaThea Howard440 Whitman Street, #46Goleta, CA 93117(805)685-8787 Fax: (805)893-2902thea@cosmic.physics.ucsb.edu

White Heron SanghaRosemary DonnellP.O. Box 870Morro Bay, CA 93443(805)772-4580http://www.thegrid.net/whiteheron

Monterey Peninsula SanghaNancy Melton, P.O. Box 131Pacific Grove, CA 93950(408)647-9155

Palo Alto Friends Mindfulness SanghaSusan Murphy2043 El Sereno AvenueLos Altos, CA 94024(650)969-3452somurphy@email.sjsu.edu

Spirit Point Sangha