#**«* )V & **>«/M «Utr**v4£ *£*%,ifli *a<» v v v v . » » » Fromth e Editor *&•*? hisissu eo f TheMindfulness Bellha smuc ht ooffer . In ThisDharm atalk ,Thic hNha tHan hteache su sho w we maylear nt otak eth ehan do f suffering wheni tarises , and •HI .'. ..'"r.tlW-.3r..v''.. givesu sa nexercis et ohel pdeepe nou rmindfulnes s and expandou rabilit yt odea lwit hdifficul t times.I nothe r articles,severa lpractitioner s sharethei rexperienc ewit h practicei ndifficul t circumstances. TheDail yPractic eSectio ninclude sa nexaminatio no f ThichNha tHanh : decision-makingprocesse si non eSangha ,a song ,a narticl e Taking the9u\ndof 'Suffering abouta la ySangha' s secondbod ypractice ,examinatio no f twoo fth eFiv eMindfulnes s Trainings,an dth eDiscours e onAbsolut eTruth ,whic hwa sshare dwit hrecen tPlu m Villageretreatants . TheFamil yPractic eSectio noffer s tales Practicei n Difficult oftoddlers ,a kids ' mini-dayo fmindfulness , anda n examination ofth eNe wTestamen tparable ,"Th eProdiga l Circumstances Son,"applie dt omindfu l parenting.Sharing so fth eHear ti s ane wYoun gAdul tSectio no f TheMindfulness Bell y butw e hopeth eless-youn gfolk s willenjo y ita swell .Finally ,thi s 15 Daily Practice issuecontain sth eRetrea tSchedule san da complet eSangh a Directory.W ehop eyo uenjo y it.Pleas ele tu sknow . 21 Family Practice Bewell , 26 Sharings ofth eHear t young AcCuCt(Practice Tfte MindfuCness (BeCC Journalof the International Order oflnterbeing 31 SocialActio n Editor: Leslie Carter Rawls Issue Advisors: Richard Brady, Larry Ward Proofreader: Mushim Dceda-Nash Cover: Calligraphy by Thich Nhat Hanh. 33 Retreat Reports Drawing by Teri West. Photos:Nicholae s Roosevelt-pp. 1,3,4,14 , 36,42; Eevi Beck-p. 21; Jo-ann Rosen-p. 31,44; Richard Brady-pp. 33, 35. 37 Letters Art: Sandy Eastoak-contents page;Ton i Carlucci-p. 7; Courtesy of Pot Luck -p. 17;Cherr y Zimmer-p. 19;Thic h Nhat Hanh-p. 26;Wibk e Hiedlmann-p. 29;Svei n Myreng-p. 37; Michele Benzamin-Masuda-p. 49,bac k cover. 38 Announcements Published by the Community ofMindful Living, P.O. Box7355, Berkeley, CA94707, USA;Tel: (510)527-3751; Fax: (510)525- 7129;e-mail: [email protected] , website: www.iamhome.org 39 Retreat Schedules Submissions We welcomeart, photos, essays,poems, andarticles about experiencesin the practice ofmindfulness. 42 Sangha Directory Winter200 0Issu eTheme : Mindful Consumption Deadline for submissions: October 13 Deadline for reserving advertising: October 27 Spring 2001Issu e Theme: Diversity and Inclusiveness Deadline for submissions: February 2 Deadline for reserving advertising: February 16 Submissions, advertising, and subscription inquiries: Leslie Rawls, Editor P.O. Box 38325,Charlotte , NC 28278 USA Phone/Fax: (704)583-1279; [email protected] (Dharma TafKi

Taking the Hand or Surreringf ky Tkick Nkat Hank

ome days the sky is com­ pletely clear, without a S single cloud. When we look up, we see the blue sky—very peaceful, very powerful. The blue sky is always there for us. When it rains and storms, clouds cover the sky, but we are confident the blue sky is still there. And we are at peace, because we know that blue sky and fine weather will return after the rain. Sometimes our mind is very clear like ablu e sky. We have so much happiness. We practice with our brothers and sisters in the Sangha, and feel so happy. Our hearts are at peace and open, with a lot of space and freedom like the blue sky. We feel light and free, and we smile. We are kind to everyone. We make ourselves happy and we make others happy. If we the rotten peg is;th e rotten peg goes out. That is practice on days like that, our happiness changing the peg. When we are bored, we can change will increase, and so will the happiness of those the peg by bringing another kind of mind along,a around us. We know how to benefit from the times mind that is fresher, happier. Boredom has arisen when our mind is asclea r as the vault of the blue sky because this freshness has not yet manifested. Now, without any clouds. That is a very important practice. what can we do for this freshness to take the place of But there are also times when our mind is not our sadness and boredom? An elder brother or sister clear. It is not at peace, it is not free. We have can help us, or a younger brother or sister can help worries, afflictions, and sadness in us, like the sky us.The y can rescue us from our sadness. That person has clouds. We cannot see the blue sky of our minds is asfres h andjoyfu l as a morning bird.Tha t person anymore.W e see only clouds in all directions. comes and takes our hand, and leads us out of our Sometimes we are not angry or in despair, but our sadness, our darkness.Thank s to the presence of the heart is full of clouds.Thi s is a very common stateo f Sangha, thanks to afello w practitioner, we are able to mind—the absence of happiness. Just alittl e bit of get out of this darkness. Or maybe we can do it on anxiety, a little bit of sadness, and we don't know our own. We have the , poems, practices, and whether iti srea l anxiety or real sadness. We know short stories that can help us develop positive mental that it's not happiness, but we are not sure that it's formations. In this way, we "change the peg." suffering. We're bored. Everything is too ordinary; There is another aspect of the practice. Instead of nothing is clear orbright . As the poet said, "Today changing the peg, we allow the feeling to stay, the flowers rise high, and I am sad. Idon' t know because our desire to change the peg immediately why."Whe n ada y passes with that kind of sadness sometimes has a negative side to it.Whe n we have and boredom, it's aterribl e waste. We want to get some kind of sadness or anxiety, no happiness, we beyond that sadness and boredom, and touch the blue should embrace our sadness, our anxiety. Don't be in sky. a hurry to get rid of it. We should ask, "My mental In the , the Buddha taught us the way of formation, are you suffering or not? Are you my changing the peg. When we have a mental formation enemy, my little mental formation?" Don't treat it that wedon' t like very much, we can change it with like an enemy. Don't be in a hurry to find a way to another mental formation, like acarpente r changing a oppress it. Embrace it and allow it to stay. "Dear peg that holds two planks of wood together. The mental formation, Ikno w you are there. Now stay carpenter hammers ane w peg into the place where with me alittl e bit. Are you really suffering?"

2000 fatt/The Mindfufness •BeU Our mind is like the sky. Sometimes the skyjus t comes out, we see how wonderful it is.T o accept the hasblueness , sometimes itha s clouds.Wh y do we rainy days is very important. have to be so anxious? The Earth has different When it rains, we are not afflicted, we are not climates and weather, and our mind does too.Th e sky suffering. We accept the rain. We cannot go outside. is changeable and people are also changeable. There We close the door to keep warm. We have our lunch is morning rain, thunder, sunshine.Ther e are times and our tea inside. Our mind is the same.Whe n our when the sky is cloudy, times when it is dull, times mind is clear, we do different things than we do when when it is blue and clear. Some people have boredom our mind is cloudy. We should not be afraid. If our or sadness from time to time.It' s quite normal. We mind is dull, we know how to practice. If it is clear, say to our boredom or our sadness, "I know you are we know how to practice.W e do not oppose any kind there."It' s okay. And we have tob e happy, although of mind. When we sit down with our dull mental the feeling is sadness.W e accept that this is real. This formation with all our caring and love, we will begin sadness is real, this anxiety is real. It couldn't be to understand it, and we will say, "Cloudy mental anything else. So our new attitude is to embrace it, to formation, Ireall y need you. Because of you, I have be its friend. And then, it becomes very easy to bear. the capacity to see my beautiful mental formations. It'sjus t anxiety or sadness, and it's not so difficult to And Idon' t want to oppress you. You are not my bear. enemy. Ikno w you are necessary for the manifesta­ Don't think that happiness is the absence of all tion and growth of positive mental formations." suffering. If we understand it like that, wehav e not When we know how to take hold of our cloudy understood happiness. We don't have to oppress or mental formations and do walking meditation with push all our suffering out of us in order to have them, then quite naturally, the situation becomes happiness. We can have happiness if our suffering is easier tobear . We no longer have a desire to push it still within us.It' s like gardening. If we are good away. Wejus t want to take its hand and look deeply gardeners, if we garden organically, we know our at it.The n the situation will become more bearable garden will have flowers, and it will have garbage.I f and we can accept a day that is rainy and windy very there are flowers, there is garbage. A good gardener easily. That is my practice. will never burn the garbage or dump it somewhere This practice is based on the non-dualistic way of else. They keep the garbage in order to make com­ looking at things. I asked a very young sister, "Is post. The garbage, the compost makes the flowers your mind sometimes cloudy like the sky today?" and fruits of the garden grow better. If we want to She replied, "Yes."Sh e is still very young, but she have the vegetables and the fruit, we must have the still has cloudy days in her mind. I asked, "What do garbage. you do when you have those cloudy days in your As practitioners, we know that our minds are mind? Tell me." She said she was not worried, gardens.I n our minds, there are positive, pleasant because although she was still very young, she had mental formations, and there are negative, unpleasant the experience of those moments in the past, and they mental formations. To be good gardeners, we need to always give way to clear moments later. So they do have a heart of great understanding. We have to not disturb her. She did not have to push them away, accept both the flowers and the garbage in our and she was not anxious about her cloudy mind. She garden. When we see garbage, we are not angry or also has the seeds of happiness. And her elder sad, because we know the garbage can always be brothers and sisters have seeds of happiness and they transformed into flowers. can water her seeds. When seeds of happiness We may want to push away unpleasant mental manifest, the cloudiness disappears. formations, to transform them as quickly as possible. A famous nun in the eleventh century wrote a But I suggest that when the sky of your mind is gatha. She said, "Birth, sickness, old age, and death cloudy, you practice to give rise to akin d of caring. arejus t everyday things. Why do we always pray to Return to that mental formation, make its acquain­ be liberated from them? If we spend our whole time tance. "Mental formation, are you my suffering? Are trying to get away from birth, sickness, old age, and you my enemy? Ikno w you are my friend. You have death, we willjus t be more caught in them." If we been my friend in the past, you are my friend in the can take the hand of birth, sickness, old age, and present, and you will be my friend in the future. So death, it's noproblem . But if we want to run away, we should learn how to live together with peace and we want to push away, we will be caught even more, , and with a non-dualistic attitude." It is not because in that attitude is struggling. That is the possible to have flowers without compost, without dualistic , and we get caught. garbage. It is not possible to have happiness without Our method is not to have that dualistic attitude in sadness. Because of our suffering, we really know our practice,bu t to find awa y to look at our mental how to maintain our happiness. Some days, our formation with the eyes of non-dualism, with love,a s cloudiness lasts a long time, and then, when the sun a friend. We must know how to invite that suffering

2 Ifo Mindfulness (BeCC/2000fatt to sit down with us, and ask, "My dear suffering, what is your nature? Are you my enemy?"W e will take the hand of our suffering and do walking meditation, sitting meditation. And we know that the suffering will help us see and experience peace andjoy , liberation and happiness. We have to be grateful to our suffering, because without suffering, we cannot grow up and have the capacity to accept the "... thework of looking deeply, ofhaving deeper insight, greatjo y of liberation. deeperunderstanding, can be supported Therefore, the attitude of by ourbrothers and sisters in the ." running away from, destroying, or oppressing our suffering is not an intelligent attitude. mind united—in order to practice looking deeply and One day in walking meditation, Iembrace d my to recognize every aspect of the crisis. state of mind, and I asked, "Are you really suffer­ First, look at the event in space and time, and ing?" It wasn't really suffering. It wasjus t kind of a describe it. When did it start? How long did it last? normal thing, like aclou d in the sky. After the rain, Where did it happen? How did it happen? What there will be sunshine, and after the sunshine, there triggered that difficult period? Look at the elements will be rain. And Icoul d see there was no need to get within you that helped trigger that difficult moment, rid of this mental formation. "I accept you as you are. and the elements without—around you—that helped I can be happy with you." And therefore, it didn't trigger it. Did it come out of the blue? What ground make me suffer anymore. Icoul d live with it very served as its base for manifestation? Look deeply to naturally, as something wonderful. "Your presence is recognize the roots of that affliction, of that difficult natural. Iaccep t you as you are."I invite you to period of time. Some elements are close, and you can practice this way, and you will see it is a wonderful easily recognize them. Some elements are far away, practice. rooted in the past, maybe in the time of your parents or ancestors. You can always ask another person to help you to identify the elements that came together and brought would like to offer you an exercise. It may take you to that difficult period of time. When you feel weeks to do; it may take days. It's up to you. It's you have finished, you may tell yourself that there I not the kind of homework you do with a pencil must be more. If you practice looking more deeply, and a sheet of paper. You will have to do it with alo t you can identify other elements as the roots of the of walking meditation, sitting meditation, and affliction. And you can always rely on the Sangha mindful breathing. You may like to ask for help from eyes, on your brothers and sisters in the Dharma to another brother or sister, so you can do the work ina help you to see more clearly. How did you feel? How deeper way.Th e focus of the exercise is aperio d of did you behave in terms of thought, words, action? time you considered hard for you. This difficult time How did you react? You acted and reacted. You need belongs to the past, but you are grounded in the a lot of concentration. Remember how you behaved present moment. You bring the past into the present in terms of thinking, speech, and action. And again, moment, and consider that moment as the object of you can ask your friend who was there, "Dear friend, your inquiry, the object of your meditation. Practice how did Iloo k at that period of time?" You have to looking deeply into it. This lesson is not the work of bow to him, "Please, please, help." And he will help the intellect. The intellect can play acertai n role in you see yourself. Your eyes alone may not be this exercise, but you need your heart. You need your enough. You need the Sangha eyes to see the mindfulness, concentration, and insight—body and situation better. In Plum Village, we know that any

2000 JaU/The 94.indfulne.ss "BeCC practice, because youdi dno tge t quick relief after some time trying. It did nothappen . Didyo ublam eth e other person? Didyo u blameth e situation? Didyo u blameth e Sangha? And in your suffering, didyo u have thetendenc y topunis h the other person, orpunis h the Sangha? Did you have theide a of punishing, even if you didno td oanythin g to punish? If youbeliev e that theothe r person made you suffer, it's natural that youwan t tomak e himo rhe r suffer alittl e bit,s oyo uca nge t relief. Youma ybeliev e that punish­ ing himo r her,o rth eSangh a will give youa little relief. That's a natural tendency of humans. "Dearfriend, I knowthat you suffer. Did youhav e theide a of shutting I am herefor you. I supportyou in thepractice." off from everyone? Youn olonge r wanted tohav e communication with other people. Didyo u have theide a exercise could be initiated by ourselves, butth ewor k of boycotting theSangh a asa for m of punishment? "I of looking deeply, of having deeper insight, deeper don't want total k to them anymore. I hate everyone. understanding, canb e supported byou rbrother san d They areno treall y my brothers or sisters. They sisters inth eDharma . When youd othi s exercise, didn't know howt ob ecompassionat e and under­ please got oth ebrother s and sisters whower e with standing." Didyo u want topunis h by shutting you during thedifficul t time, andas kthe m tohel p yourself off from the Sangha? "Idon' t want tose e you look andrevea l all aspects of the crisis, both them. Idon' t want total k tothem . Idon' t want to inside andoutside . listen tothem . Ihav e suffered somuch. " Did you You were suffering. Howdi dyo ufee l in your have theide a of running away? Just quitting? heart, in your body? Didyo u apply theteachin gyo u Running away isa for m of punishment. ''Becauseth e have received in order tocal m down, toge trelief ? Or Sangha isno tnic e tome ,I ru n away. Idon' t appreci­ did youjus t allow thesufferin g tooverwhel m you? ate you." If notth e Sangha, but your partner oryou r Did youas kfo r help from your brothers, from your family, your society or your church, it'sth esame . sisters, from your teacher? Ordi dyo ujus t allow In your suffering, you might have felt that you are yourself tob e seized by your suffering, andbecom ea completely, absolutely alone. Cutoff . Noon ei nth e victim of your suffering? Youhav e tob ehones t with Sangha wasabl e to understand you.N o sharingo f yourself. suffering waspossible . Didyo u intend toloo k for What if, inth edifficul t moment, youtrie d someone whoca n share your anger, your suffering, walking meditation or sitting meditation, buti t didn't your fear? Because thetendenc y is that when youge t help at all? Whydidn' t it help? Didyo u askfo r help? angry with someone, you have thetendenc y to blame Did you tell your big brother that you tried hard with that someone for having made you suffer, and you the walking, thesitting , butdi d not feel relief? Did want someone else to support your view that that you lose your faith in thepractice ? Becausei n person isbad ,tha t heo rsh ealway s makes us suffer. difficult moments, you would rely on your practicet o So, did you seek for an ally? Didyo u find someone get better, andi f youdi dno tsucceed , you maytel l who supported youtha t way,wh oagree d withyo u yourself that thepractic e is noteffective , and you that theothe r person is impossible, theothe r person is lose some trust in thepractice . Youhav e to look atal l always making other people suffer? Didyo uge t these things with courage. relief when youfoun d someone like that? Orwer e Did youblam e theothe r person, theperso nwh o you lucky tofin d someone whodi d notsuppor t your you believe triggered Hell for you? Ordi dyo u blame view, but helped you practice looking more deeply, the situation? You lost your confidence inth e in order to understand theproble m more deeply? Dharma; you lost your confidence in the Sangha. Did anyone sit close toyo u and say,"Dea r friend, Your faith inth eDharm a andth eSangh a became I know that you suffer. Ia mher e for you. Isuppor t very weak, andyo u lost theconfidenc e inyou r you in thepractice. " Anddi d anyone tell you thatth e

4 The 'Mindfulness 'BeCC/2000 fall best way to handle the situation is with are not people who don't have difficulties. and understanding. Compassion and understanding are those who know how to handle the are the instruments of the . If you apply difficult times. You are a student of the bodhisattvas, your compassion and your understanding to the or you want to become a bodhisattva yourself. situation, you will get relief very quickly. Anything Therefore, you have to learn to hear with your eye, to you do will come from understanding or compassion. look with your ear, to listen with your tongue, to The act of blaming isn't motivated by understanding speak with your body, to take care, because and compassion. The act of punishing isn't motivated bodhisattvas are always using their eyes, their ears, by understanding and compassion. Shutting off from their tongues, their bodies, and their minds to get others, running away, all these things do not seem to through the difficult moments. be motivated by understanding and compassion. When you have understanding and compassion, What will you do if you are plunged into that you only think in a way that can bring you space and situation again? Would you do the same things? Or relief. You will only say things that can bring more would you behave differently? Have you learned harmony and relief, and you will only do things that anything from that time when you suffered so much? can bring about relief and reconciliation. And the How did you come out of it? Did you do anything to most important thing to do is to generate more get out, or did itjus t die out slowly, the difficult understanding and compassion. If you know how to moment, that difficult period? Did something happen apply them in the three levels of action—thinking, or did someone intervene so that the period of Hell speaking, and acting—then the relief can come very ended? How did it stop—abruptly or slowly? You quickly. Reconciliation can take place very quickly. have to remember, because everything is imperma­ In the future, you are likely to be plunged into a nent, even your suffering. period of time like that again. If you are not prepared, Did anyone remind you during that period of time you will suffer just like the last time. So look deeply that the suffering is going to end? It will not last at this difficult time, and prepare so that when an forever. Did anyone remind you of that? Suffering, event like that happens again, you'll be more ready to like any other thing, is impermanent. And we know handle it. And you have abrothe r or a sister who will that suffering will end some day. You have to be able to step in and help you go in the direction of remember that. Because during the time of suffering, understanding and compassion. When you begin to we may think that it will last forever and you will not think and act and speak in terms of compassion, be able to survive the suffering. It's like a strong peace begins to settle in you and relief comes very emotion, a storm. The storm always stays for some quickly. These are the experiences of the buddhas time, and any storm will stop after some time. Your and bodhisattvas. And those of us who have practiced suffering is the same. Did anyone remind you of that? know that in these moments, understanding and Every time you suffer, you have to remember that compassion should be generated by you and by the suffering is impermanent. Suffering will not be there people who practice with you. The energy of under­ forever. Seeing this, you get relief already. "I wish standing and compassion can bring relief right away. that it would not stay too long. I know it will die, but It can shorten the period of crisis, so you begin to I wish it would die quickly." But wishing is not the experiencejo y again. only thing you can do.Yo u can do something in When you were in school writing a thesis or a order to speed up the ending of the suffering. How Ph.D. dissertation, you spent one year or even two did you get out of your difficult moment? Did it end years to write on this project. But what you get is by itself? Did someone help you? Did something only adiploma . This exercise is very important. If happen to rescue you? Or did you get out of it you do it totally and deeply, you get liberation, you because you had already hit the bottom? And when get happiness. So invest yourself into the practice. you hit the bottom, you begin to emerge again. Out of our success and our insight, we can help many This is a very important exercise. We have to do people around us.Thi s is not a dissertation to be it totally, as deeply as possible, because we can learn submitted to ateacher ; this is a real practice. This isa a lot. Through the practice of looking deeply, gift you make to yourself, to society, and to the transformation will take place. After you finish the world. Whether you can help people, society, living exercise, you know that the next time you suffer will beings in the future depends on the success you get in be different. You know how to go through it ina this kind of practice. So invest yourself entirely into much lighter way, smiling. And you are no longer the exercise, and if you want to share it with Thay, afraid. Difficult moments may come, but you know please don't hesitate to do so.I f you want to share it how to handle them. with another brother or sister, please do so.Thi s is Bodhisattvas are not afraid, because they know not for a degree or adiploma , this is for your libera­ how to deal with the storms, the difficulties. They tion, your happiness, and the liberation and happiness know how to handle these difficulties. Bodhisattvas of many, many people.&

2000 JaU/The Mindfulness

Demons into Butterflies: Chronic Illness as Dnarma Teacher by Hannah S. Wilder

wrote it down instead of starting it. I finished the first s achild , I was always in motion. I carried this task, and then completed the rest of the list, one task Aenergy into adulthood; itran my life like a at atime . I gotjus t as many things done, but felt demon. As an adult with attention deficit hyperactiv­ much more peaceful atth e end of the day. Iha d taken ity disorder (ADHD), I have brain chemistry that the first step on thepat h of transformation to a more operates like two extremes on adial : scattered/ serene life. In 1993,1receive d the Five Mindfulness distractible or hyper-focused. As achild , I found Trainings, and in 1995,1joine d the Order of respite in reading orlyin g beside astream , watching Interbeing. Shortly after that, a series of challenges tadpoles change into frogs. Ifoun d kindred souls in turned my world upside down. the streambed, and learned from them that transfor­ Within two years the man I had loved all my life mation is natural. and my brother both died in protracted and agonizing The first fifty years of my life were awhir l of battles with cancer. My parents had diedjus t a few ceaseless activity. Ireste d only when Iha d pushed years before. Overworking helped distract me from myself sofa r that I collapsed with acol d or flu, or my losses,bu t it was too much. My health collapsed. when I found myself stuck in a subway tunnel or I was in terrible pain and had disturbing symptoms, traffic. I always carried aboo k or writing imple­ such asblurre d vision and extreme fatigue. I was ments, something tobus y my mind and still my ready to "stop,calm , rest, and heal,"bu t my family impatience. I completed several educational degrees, had all died and I still had to support myself. worked around the world, married, had achild , and I accepted an invitation to spend the summer divorced. writing in afriend' s house on the coast of Somerset Then, I decided consciously to stop and raise my in England. There, Ireste d and wrote, but my health daughter in aquie t town on theMain e seacoast. I was continued tob eproblematic . Each time I took a long on my own in raising my daughter and taking careo f walk, I got extremely tired and felt alo t of pain for our home. I wanted very much to "slow down and several days.Afte r Ireturne d to the States,i t gradu­ live,"bu t circumstances and habit pushed on. Thay ally became clear that what I'd thought was an acute tells the story of ama n riding quickly on ahorse .A but curable and known condition was instead a bystander yells at him, "Where areyo u going?"an d chronic and mysterious one. I continued to have the man replies, "I don't know. Ask the horse!"I was frequent, intense pain, fatigue, and cloudy mental like that man on the horse, propelled by my habit functioning. Doctors shrugged. It looked hopeless. I energies. felt shock and despair. Fortunately, there was a In the mid-eighties I began arecover y program patient group that exchanged information and held a from growing up in an alcoholic family. At awee k - national conference. At length, I got an accurate long residential program, atherapis t had me portray diagnosis and began taking medication for symptom­ my life, turning up the volume so that Icoul d see aticrelief . But I was severely depleted, and had to how my busyness was a way of running from pain leave myjob , with no financial reserve. that only created more suffering. Each person inm y How does achronically-il l person earn a living? group represented a demand in my life. Igav e them Building on my mental health counseling and each aline , and they all said their lines tom e atonce , teaching/mentoring background, Ibega n training to soI coul d experience the overwhelming natureo f be apersona l and business coach and opened a how Ilived : "Earn the money!" "Raise the child!" private practice via phone and Internet. Many times I "Clean the house!" "Help me!" "Listen to me!" have taken classes by phone, lying in bed, too tired to "Take care of yourself!"" w the lawn!" It was a move.Tw o or three kind friends gave me moral vivid and clearpicture , but still, Ididn' t stop.A t support. Things seemed tob e calming down at last. home, I slid back into doing many things atth e same Then, Ireceive d agif t in the form of a daylight time. My behavior was reinforced by others' admira­ robbery. My computer, with three months of data, tion of my ability to accomplish so much. was stolen. Following this,ther e was aras h of gang- Also in the mid-eighties, I first heard about Thich related activity in which anumbe r of women were Nhat Hanh's teaching. The message that struck me tortured. I somehow managed to pack and move into was "do one thing at a time."I decide d to try an a friend's home. The gift allowed me to see that I experiment. Working in my home one weekend, I could make amove , when I had thought it was almost began one task. When a second task occurred tome ,I impossible.

6 The, Mindfutniss (BeCC/2000 Jail Soon after, with the help of a Dharma sister who frustrated at my inability to help another person in found me aplac e to live, I moved to Virginia. Just some active way. before the robbery Iha d started my first ghostwriting Now more than ever, I understand that being job, which, fortunately, was portable. I was safe and present and listening deeply will help relieve suffer­ had become aprofessiona l writer, something Iha d ing. This realization inspired me to begin asking always wanted. Icoul d support myself while working people with chronic illness, "What attitudes and on my coaching career. Ibreathe d a sigh of relief. behaviors are supportive and healing for you? How But in the winter Irealize d that the years of stress can we educate our medical professionals, loved and trauma, and my chronic condition had brought ones, friends, coworkers and neighbors so that they my body close to a state of collapse. Soon Iha d two understand what we are experiencing and what we more diagnoses: chronic fatigue syndrome and would like from them?" Perhaps compiling the fibromyalgia. Iwa s no longer who Iha d been, at any answers in an article or short book would help others level. Constant fatigue, head and body aches, learn to relieve the suffering of those living with memory loss and confusion, extreme sensitivity to chronic conditions. Of course, the short answer is noise, light, and an extreme awareness of other mindful behavior, compassion, and understanding. people's moods and energy were my new compan­ Medical people who have no treatment or ions. By February 1999,1coul d sit up to write only explanation often feel unsure how to live with their an hour a day. uncertainty, and, out of their own "dis-ease," respond The Dharma was in my face, so to speak, and the in ways that blame the patient. There are still poorly mindfulness teacher of pain was in my whole body. educated doctors who dismiss the condition or insult To get better and maintain the delicate balance their patients. Some of those who take the condition necessary to function from day to day, Iha d to learn seriously adopt a certainty that their specialty has the to practice twenty-four hours aday . Living the way answer: if they are surgeons, it's abrai n stem of non-awareness, my body had been depleted, leaving little margin for forgetful- ness. Dietary mistakes, ff weather changes, overwork­ ing,o r stress may cause my symptoms to flare up. This means I must stay awake as much as possible, and take exquisite care not to let stress build up. I must notice each need—rest, food, fresh air, or quiet—and take immediate steps to meet it. Not responding invites a temporal flare-up, and also progression of the condition. As a chronically-ill person, I sometimes reflect the quality of to those who are still healthy and strong. In ayout h and perfection-oriented society, itca n be challenging to find a comfortable place for aging and illness. I see people trying to separate themselves from my illness, to explain it in ways that exclude the possibility it could happen to them. My compassion for them comes from remembering when I was in their position, feeling iWkw

2000 Jail/lhi MindfuCness

8 The MindfuCness (Betf/2000 fatt Dropping My Worries byconsciou s breathing, Iwa s ablet orela x mygri p by Lean Matsui onho w things "should" be. Ifel tjo y andgratitud e form yaunt' s smile, themelo n pink sunset, andth e fact thatm ycousi n hadsurvive d this day. Before bed heplan sfo rm ytri pt oAmeric a werejam - thatnight ,Aun tHelen e andI practice d hugging Tpacked:a seven-da y mindfulness retreatwit h meditation. Amie Kotleran dTheres eFitzgerald , threeday swit h Early thenex tmorning , Isa ti nmeditation .Then , mybelove d aunti nFlorida , anda meetin g withm y walking intoth eFlorid adawn ,I me t awil djack - mother—the first in2 4years .I anticipate d Floridaa s rabbit.M y auntprepare d "American Bagels"fo r ahig hpoint—Aun t Helene andm e drinking icedte a breakfast—a realtreat .I gav e hera Japanes e Shiatsu underth epal mtree san dreminiscin g aboutm y handmassage . Later,m y cousin called. Shewa sou t darlingstepmothe rwh odie dlas tJanuary .I twa sa of intensive carean dver y upset. She was losing big greatscenari o of peace,reconciliation , and comfort, clumpso f hair.W etalked , andfo rme , itwa son e of especially forme .A perfec t planfo rhappiness . thedeepes t interactions I've everha dwit hher . She Imagine my shock whenth eda ybefor e my askedfo ra hat . "Please,"sh e said, "soI won' tb e departure,I receive dnew stha tAun tHelene' s only embarrassed inth ehospital. " daughterha djus tha dsurger y for amalignan tbrai n Thatafternoon , my auntan dI wen tha tshopping . tumor!A second surgery wouldtak eplac eth eda yI Itwa stoug hfo rm e asw e startedout .I hav e always plannedt oarriv ei nPal mBeach . Myplan sfle w out admiredm y cousin's beautiful hair.O nthi s shopping thewindow . trip,onl y thepresen tmomen t could offer peace. Ironically, afe w weeksbefor e Iha dspoke nabou t "Whenyo u live alon g time, there area lo to f ups wanting tobecom e a"bi griver" a sth eBuddh a anddowns, "m y aunttol d me.W e found the perfect taught,wit hth ecapacit y toabsor ban dtransfor m hati na sur f shop,an dthe nenjoye d some delicious suffering withease . Buti nthi smoment , withplan s icedtea . dashed,I wa s atin y streaminundate db y astor mo f Nothing thatda ywen t according tom y"plans " emotions.A s Isa ti nfron t of theBuddh ai n ourlivin g forhappiness ,bu tfo rm ei twa s thebes t day andth e room,m ymin dwhirled . "ShouldI g o straightt o worstda y atth e sametime .Ther ewa s nonee dt ob e Florida?Cance l thetrip ? Whoca nhel pus ?Ca nm y theBuddhis t of thefamil y ort ohan dou tan ypre ­ cousin survive?Ca nm y auntsurvive ?Ca nI surviv e packagedcompassion . My auntan dI too kturns , thissuffering? "On edecisio n wasmad efo r me—no each sometimes embodying terroro requanimity . We parto f thebargai nai rticke tfro mJapa ncoul db e werebot hi ntouc hwit hplent y of genuine peace changed.M y auntsaid ,"Com e anyway, Leah." But duringth estorm . therewa sa chanc e shewoul db e outo f thestate , ThichNha tHan hteache s thatth econdition s for consulting withspecialist s whenI arrived . happiness areright befor e us.H e often stressestha t Outo f theconfusion , Irealize dtha tth ethre e "happinessi sbein g fully alive inth epresen tmo ­ Jewels—Buddha , Dharma, andSangha—ar e on-call ment." Ihav e always been movedb y the possibilities 24hour sa day ,bu ttha ti twa s upt et omak eth e thisteachin g offers. Butunti l recently, itha sjus t call.First ,I woul db ea ta retreat .Afte r theretreat ,I been anidea .W eeac h study andpractic eth e couldcontac tou rteache rth eBuddha ,o rDharm a Dharmaa tou row npace . Onthi strip ,i twa s mytur n brothersan dsister s if thingsbecam e turbulent. SoI toreall ypractic edwellin g deeply inth epresen tan d feltread yt og o andmee twhateve r circumstances letting go of worries and plans. arose.Th eonl y meditatori nm yfamily , Iplanne dt o Lookingbac know , Ise e thatexpectation s gave go asa "goo dBuddhist. "Mayb e Icoul db e a "Com­ int oreality , andwit htha tcam e fear andconfusion . passionDistributio n Center"i nth emids to fcrisis . The surf wasup ,th ewave s were rough,bu tth e Maybem ypractic ecoul dhel pothers . anchoro f thepresen thel dm efirm an dstable . Onth e Manything sworke dfavorabl y form y cousin,an d retreat,Arni e Kotlerha dquote dDogen-zenji : "Every whenI lande di nPal mBeach , my auntwa s waiting. dayi s agoo dday. "An ds oi t wasfo rme .Thank st o Luckily, as soon asw e huggeda tth eairport ,m y theBuddha' s teaching, Iwa s ablet oope nu pt oth e preconceived notiontha tI wa so na "missio n of present, andenjo y the gift of threewonderfu l daysi n mercy"disappeared .I wa s ablet ohu gm y aunti nth e Florida. presentmoment . Iwa s ablet ob e myself andsh e felt As of June2000 , Cousin Alicia is backhome ,a justlik ehersel f inm yarms . joyful wife andmothe ro f two. Officially cancer- AuntHelen e andI hav ebee n talking about free, tome , she is morebeautifu l thanever . May all feelings since Iwa sthre ean dsh e was sixteen. Now, beingsb eprotecte d andsafe . fortyyear slater ,w e weretogethe ri nFlorida , talking Leah Matsui,True Light of Awakening, practices andlistenin gfro mth eheart .Anchore di nth epresen t withthe SazanamiSangha in Kumamoto, Japan.

2000 falt/^ht Wiindfulniss 'BeCC 9 Got White Rice? by Lien Sliutt

was born in Saigon in 1964.M y birth mother was I had read afe w of Thich Nhat Hanh's books, Ia clerk at the American Embassy. When she including Peace Is Every Step and TheHeart of realized that she was dying of cancer, she asked her Understanding,bu t had never been to any of his boss tohel p her find Americans to adopt my older events. sister and me.I n 1973,Europea n Americans adopted My friends and I arrived together and found a us. Because my adoptive parents worked for the State spot among thelarg e crowd on the hills.Th e event Department, part of my upbringing was overseas.I n had not started. I wandered around, feeling over­ between these overseas posts,m y parents moved the whelmed by the size of the crowd (approximately family to Virginia with the specific purpose of, in 2000) and the fact that it was mostly people of their words, "Americanizing the children." European ancestry. I sat down on a little knoll behind In the early 1970s,th e concept of the crowd. There, looking at the bamboo stage with "multiculturalism" had not been developed, at least two tall palm fronds swaying in the wind, Ibega n to not in my parents' consciousness. Although my cry. I tried toresist . I reminded myself that I was parents sponsored two refugee families from Viet­ among strangers.But , against my own will,I felt my nam, Iha d no other consistent interaction with other heart softening. I cried uncontrollably, with large, Vietnamese. The concept of helping me orm y gulping sobs, and felt release. siblings retain or access our racial and cultural I also felt a sense of coming home. heritage was notpar t of my parents' thinking. Later, as Sister Chan Khdng led the Touching the My parents were good-hearted, kind people who Earth exercise, this feeling deepened. The ritual raised us the best they knew how. They both told me grounded me.I had always thought that I needed to that going to Vietnam in the late 1960s changed their return to Vietnam before I could really "heal."Th e lives, opening up their worldview. But they are also practice helped me understand that my connection to the products of their upbringing, generation, and the universe was not dependent upon a senseo f culture.Fo r them, the United States' overseas actions place. It also helped me see that theunivers e can were helpful and necessary efforts to assist "develop­ contain all our emotions, including ourpain . Forme , ing"nations . In no way did they consider their the exercise rested on the vital Buddhist principle that actions race-based. we can touch peace by accepting the here and now. As part of my "Americanization," Iwa s baptized I believe that has a distinct resonance and raised Presbyterian. My mother was a devout for Vietnamese- or Asian Pacific Americans such as Christian and attended church regularly. As achild , I myself. For Asian Americans, there is a level of was required to attend church regularly. In my early understanding, a level of affinity that comes from a teens, Irealized that what was preached and what was family or cultural background we may not even practiced were two very different things and I refused recognize until we begin sitting. Buddhism has a to go to church anymore. Ieve n became quite anti- certain flavor for us that it may not have for others. religion. But while my experience with Christianity An analogy I keep thinking of relates to eating did not work, Ikne w something was missing in my rice. In Saigon, Igre w up eating white rice almost life. every day. Here in the West, we are told that white Glimpses of Buddhism wafted in and out of my rice is not as nutritionally sound as brown. Trying to life. During my first year of college, agoo d friend be health conscious, I have eaten brown rice, but I and I talked about learning to meditate, but nothing prefer the taste of white rice and eat it almost ever came of it. In my early twenties, Iha d aTha i exclusively. There is nothing like the taste of white friend whopractice d Buddhism and had an altar. I rice for me.An d the smell of it cooking is the most wanted to ask her about thepractice ,bu t somehow comforting smell in the world! never did. And then we grew apart. Four years ago, Currently, Ipractic e with a Sangha of people of when Ifirs t moved to San Francisco, Ilive djus t color. We are a nondenominational group. I tried down the street from aZe n temple. I walked by its several other in the Bay Area, but was locked doors several times and noticed the people turned off by the lack of racial diversity and the going in and out. I did not see any people of color. coolness of my reception. While I acknowledge that After several months, I got up enough nerve to call my path back to Buddhism adds its own unique the temple. No one returned my call. difficulties, Sanghas must address their lack of Then, in 1997,a Vietnamese American friend had diversity if they want to be accessible to Asians and told me about the Day of Mindfulness at Spirit Rock. other people of color.

10 The MincCjuCness (BdC/2000 Jail On one level, lack of diversity in our Sanghas I will be treated with less rights if not outright hatred. reflects current race conditions as a whole. At a Racism and other oppressions are based on People of Color retreat last year, many Asian Pacific relative truths. Like most people, I want to live in a Americans and mixed-race Asian Pacific Americans world of absolute truth, but the world is filled with talked about how Buddhism was part of their family relative truths.Fo r me, a major gift of Buddhism is background but they had not been aware of it because the ability to sit with complexities; to see, acknowl­ of assimilation or acculturation. edge, and be able to contain both truths. So, even if On another level, it can be difficult when Euro­ brown rice is "better" for me, Iprefe r white rice. I pean Americans do not understand why practicing have tried brown rice. In my everyday, relative with a Sangha that does not have many people of world, the taste of white rice is sweet and feeds me color "should be"a difficulty . Many do not contradict on a deeper level than nutritionally. And, while white my experience outright, but repeatedly talk about rice may taste especially divine to us Vietnamese or how finding with a Sangha is ahar d task for Asian Pacific Americans, finding Sanghas in the all of us. They move immediately to absolute United States that serve white rice is hard. truths. On one level, Iagree , but on another, it is only In his teachings on the , Thich a subtler form of racism. Nhat Hanh says that we must learn to "embrace" our Thich Nhat Hanh talks about relative and absolute suffering. An important part of my practice is to fully truths by discussing the way we look at ocean waves. experience my suffering; to fully accept the impact of When we look at waves, we may decide that there are relative truths on my life. In an oppressive system, big waves and little waves, or high waves and low creating conditions in which the disenfranchised waves.W e may see the beginning of a wave and the question their experience is half of the objective— end of a wave. But if we look deeply, we see that a "Did he really mean to touch my breast on that wave is made of water. Water is its essential self. As crowded bus? Maybe shejus t didn't see me here in long as a wave thinks of itself as a wave, it may front of the line? When she said to bring a guest to become sad or happy, with superiority or inferiority the party, does that include my (same sex) partner? complexes, and it may fear death. When the wave Am Ioverreactin g or being too sensitive?" In an sees that it is water, it will never have such worries. It oppressive system, self-validation is an act of transcends the notions of space and time, and conscious, mindful concentration, and to accept that comparativejudgments . one's experience has is arevolutionar y act. Relative truth is a wave. Absolute truth is water. In the West, we try to alleviate pain immediately. This teaching istru e for all of us. The absolute Have aheadache ? Feel depressed? Take apill . Then, truth is that we are all connected. We are the same. you can go on with the "important" things in life. The color of our skin does not matter. But the relative Similarly, in Buddhist practice, we may rush to truth is that we live in an imperfect world. Racism master the Third and Fourth Truths before fully exists. Race itself is a social construct, made upo f accepting the full implication of the First Truth. A how others perceive and, therefore, relate to us. Our deeper observation of the First Truth needs to be society is not "colorblind"; the historical experiences emphasized in practice. As aproduc t of this society, I of people of color must be taken into account. I may too run for relief from my pain. Often Iru n to know that Ia m water, but as long as others see me as absolute truth, to the belief that if only we all awave , Iwil l be treated as a wave. And, while you operated from an absolute truth viewpoint, then may see me as water, as long as others see me asa things would be different. I try to push away the wave, that is how I am treated—especially if, like the pains of relative reality. media, they have the power to distribute their My practice challenge is to understand that in concepts of how they see me and others like me. every ocean, there are waves, and to see that while In the absolute world, how I decide to experience those waves may take me to the other shore, the trip my world is the key to freedom; in the relative world, will not always be smooth. Undertows and tsunami my perception can impact the immediate moment are also part of the nature of oceans. My challenge is only so much. Ima y know that the person who called to not wish that I were somewhere else, to not me a"Jap " and tells me to "Go back where you pretend that these forces are not happening, or to rush belong!" as shebeat s me is only saying such things to figure how they could or should be different. My out of ignorance, fear, and personal pain, but this challenge is, first, to fully be with what has arisen. To knowledge doesn't change my need for stitches in the be with the ocean as she is: as water that contains gash on my head. Nor does it change the social waves. structure that allows such acts of hatred to occur. I Lien Shuttpractices with theBuddhists of Color may think Ia m an "American," but if most people Sangha in theSan Francisco Bay area. perceive me as a "foreigner"—as reported in a recent study on Asian Pacific American race relations—then

2000 'Jail/The, Mindfulness

I feel the pain. I hurt. I hurt very much. It hurts. But I begin to feel safe. It hurts very much. I begin to smile. I want to smash something, some­ My fixed, clamped, teeth part, one, Just a little. anything. The tip of my tongue gently It hurts. brushes my It hurts very much. awakening mouth. Rage and anger boil within me. It hurts. My numbed, compressed lipsopen . It hurts very much. They move and begin the forming I feel inadequate, useless, pathetic; of a very small, fragile smile. After all it's only pain. My hard, staring eyes begin to But it hurts. soften. It hurts very much. They crease around their edges. They open. I stop. I begin to see. I hurt. I breathe. I hurt very much. I breathe in the stale rank air which But now I know everything will be surrounds me. all I begin to calm, to slow down. right. I begin to know that I am breath­ ing. As my smile continues to find its AsI breathe in, way, I know I am breathing in. And my breath brings peace and I greet the air. calm, AsI greet the air, So my shoulders drop. It tastes sweet andfresh . Mytense , aching muscles ease. It tells me of newly mown meadows As my smile mingles, merges and and lovingly takes hold of my intol­ mountain valleys. erance, anger and frustration, I continue to breathe; So love, peace and understanding Each breath being arrive. As if it were the first new I take a long, slow, beautiful beautiful breath of my life. breath,

12 The Mindfutness 'BeCC/2000 Jail ( And let my mind dwell on some­ We speak together with love and thing understanding. good and wonderful. I smile with the hard, creased up I I forget that I hurt. knot of muscle at the base of my I spine, I sense the love,joy , happiness and That istryin g to pull me out of I laughter shape and isth e cause of so much Of my brothers and sisters in the pain. Dharma, gathered round the long I hurt. tables; I hurt very much. In the warm steamy kitchen, But now I know I hurt. I Purposefully wrapping earth cakes in preparation for the New AsI open to my pain, Year's celebrations. To the joy and wonder of my life, I feel the strength of the green So I remember the sound ofa banana leaves, teacher's strong, clear voice. AsI carefully wrap them round the I repeat the words that I know so sticky rice, and tie them with well: string. "My mind and my body are I hear the laughter of my brother one." as I get it all wrong, The words travel to the very centre And he shows me, of my being, Again, Like the music of a beautiful bell. How to wrap the rice. AsI touch this beautiful moment, With all my wrong perceptions— SoI open, I know I am my pain. And am filled with the wonder With all my wrong perceptions— andjo y of my life. I know I am the cause of my I I forget to forget that I hurt. pain. We are one, With the love and understanding as I understand, that my breath and smile as I do not understand. I have I know that I hurt. brought, I hurt very much. I I I acknowledge and greet the deep But I do not hurt at all. I hurting pain in my body. I smile with my twisted, locked, Rupert Wilson I Hungerford, England I muscles I at the back of my tongue, That hurt somuch . V /

2000 Jatt/lht MindfuCness 'BdC 13 Accidental Insights by Joanne Friday wrangling is over. It was of no financial value to me—merely an exercise and an opportunity to TheFive Remembrances practice. Everything that isdear tome is of thenature Iam of the nature togrow old. to change. Iam of the nature tohave illhealth. I am still in constant pain, so Ihav e lots of Iam of the nature to die. opportunities to be angry, frustrated, sad, doubting, All that isdear tome and everyoneI love and fearful. Initially, I was almost immobilized by are of the nature to change. fear. Fortunately, about ayea r into this process,I My actions are my only truebelongings. went to my first retreat with Thich Nhat Hanh. The practice of mindfulness has helped me look honestly ight years ago, I was seriously injured in aca r at my feelings, and with time, transform them. It has Eaccident. Ilos t my short-term memory, and I helped me be aware of my reactions and my habit hurt. For two years, Itrie d to be the person Iha d energy. Ihav e learned to take good care of my been, but my brain and my body did not work the feelings, and to look at the part of me that needs love way they had. I was attached to my idea of whoI and compassion, but reacts with fear or anger. was, and to the incorrect view that the way Iwa s Frequently, an old hurt makes me vulnerable, so the before the accident was the best Icoul d be. Iwa s practice has taken me on ajourne y of healing the past attached to my view of how Iwa s supposed to in the present moment. function. Iexperience d a lot of pain and suffering Mindfulness has helped me look at setbacks as because of fear, lack of acceptance of impermanence, opportunities to learn, instead of as negative events. and attachment to wrong views. Idevelope d astres s It has helped me see how much pain and suffering is disorder, and my immunity dropped to almost caused by attachment to my views of "the way things nothing. Iam of the nature tohave illhealth. should be."I spend more time being aware that I I had to give up ajo b I was good at, and asa don't know. Ia m still trying to develop loving result, faced financial problems. This created more kindness for myself when Ia m not able to perform at fear. To add insult to my previous level. Ihav e injury, my insurance learned about the small company refused to pay deaths that come with my medical bills, and every loss./ am ofthe instead, hired an attorney nature to die. to avoid paying. The With the help of the lawyer dealt with practice throughout this insurance fraud and difficult period, I have believed everyone was been able to come into trying to defraud the present moment and insurance companies. To experience purejoy , even see him interpret when I am in pain. This is everything through that a true gift. Last year, I belief was a deep received the transmission teaching for me on how of the Fourteen Mindful­ our beliefs color our ness Trainings andjoine d perceptions. Icoul d see the Order of Interbeing. I how much pain and was given the Dharma suffering he was name True Gift of Joy. causing—to himself, as Because of the miracle of well as to me. He was mindfulness, Ia m of the paid by the hour, and nature to experience true dragged the process out joy- as long as possible. Eight years later, with a Joanne Friday, True Gift settlement just big ofJoy, practices withthe enough to pay the the ClearHeart Sangha lawyers, the legal inRhode Island.

14 The Mindfulness

Tne Practice or Collective Wisdom by Alberto Anniccniarico

n aworl d dominated by individualism and compe­ sit alittl e longer, a more accurate picture of the Itition, it is area l challenge to live as a spiritual elephant emerges. community. "Please use the Sangha eye to under­ Q. In Milan, the core members of the Order of stand the nature of suffering in our times,"urge d Interbeing wondered if it was more helpful to include Thich Nhat Hanh during the 21-day retreat in Plum everyone in theproces s of decision-making rather Village last June.Th e metaphor used by Thay was to than invite to the meetings only the more committed practice like bees in abeehiv e or ants in an anthill, friends. Now, Thay has explained very clearly that like atru e organism. In our case, as humans, "a also lay Sanghas can apply the Sanghakarman mindful organism, which is even better." procedure, a mix of democracy and seniorship. What Realizing that, opinions and ideas are among the is your experience? greatest obstacles to our practice together. To be a A.W e started thinking about how to make real Sangha—a "living being" that communicates decisions as acommunity , because at the first awakening (Buddha) and compassionate love meetings to formally organize the New York metro­ (Dharma)—it is crucial to learn to harmonize politan community, no one agreed on anything. It different views. "Everybody," Thay said, "wants to took ayea r to get adefinit e proposal for a decision­ do what he or she likesbest . To take care as a making process, inspired by the method used by the Sangha, of the different opinions, restoring communi­ Quakers.W e wanted to be as inclusive aspossible . In cation and practicing permanent sharing, is what we fact, anybody in our community has the right to have to do."No t an easy task, especially when living attend ameetin g and speak out. But for an individual in big cities in the West. to block consensus and prevent the community from Fortunately, the retreat was a wonderful chance to moving forward on an issue, we ask a commitment. meet friends in the Dharma, and enrich the under­ The person must have practiced with the Sangha for a standing of these teachings. Among the many, I met year and have attended two of the previous four Dennis Bohn, one of the more involved members of meetings of the core community. This way, they are theNe w York Metro Community of Mindfulness. I more likely tofull y understand the background of the still remember very well an article written by Dennis matter being considered by the Sangha. Our opinion in TheMindfulness Bell about how to practice is that to make adecision , like how to coordinate a consensus in the delicate process of decision-making. day of mindfulness or how to use donations, is very ["DecidingHo w to Decide," Issue#20 ] When the important, but the process the Sangha uses to come to article appeared, our Milan Sangha was going it is far more important. through aver y difficult moment of its quite young Q. Patience is the key, I guess. history.Th e problem was deciding how to decide. A. Sure.Th e meetings are not been always We shared about the article, and wanted it translated completely wonderful, but now the qualities of and published in the Italian Sangha newsletter. The tolerance, patience, and skillful speech arepar t of the deep inspiration and the support we received from culture of our community. We have learned not to be that experience was part of our growth, even though in the hurry to get adecisio n right in that meeting. conditions in our environment were not the same as Furthermore, we take as much time as we need, so as the New York Sangha Dennis described. Three years not to push things before their time has come and later, atPlu m Village, Dennis generously shared with allow the whole group to cope with different ideas. me the latter part of his Sangha's story. Q.Migh t we call it the embodiment of the Sangha Q. Do you think that, in New York, you devel­ eye? oped already as agroup , the capacity to express A. I only mean that in my experience of this togetherness and live as amindfu l organism, at least consensus model, the collective vision, the Sangha asrelate d to decisions? eye, is much clearer and purer than in any single A.I don' t know if we have evolved to that point individual. Ultimately, I have seen the collective yet. Ithin k that decision making by consensus was wisdom of the group grow and become much just the right process for our group.Wha t I might stronger. To me,thi s is area l wonder. stress today is that we cultivated the value of sitting Alberto Annicchiarico, True Gathering of Under­ there and working over adecision . It reminds me the standing, isa journalist for a daily newspaper, and parable of theblin d men and the elephant. Everyone practices withDharma Door Sangha inMilan, Italy. has alittl ebi t of adifferen t viewpoint, but if you can

2000 ^atl/^kt Mindfulness 'BeCC friends remarked that this music sounded like it came The Music Experience from a different planet. by Joseph Emet I would have to agree.Thi s music did come from a different planet: planet Earth! Most of today's music comes from planet Media instead. We must ne of the treasures of our tradition is our listen more to the Earth than we do now, and less to O collection of songs for the practice of mindful­ the media. Then, we will be more true to ourselves in ness. These songs are in the language of theher e and our singing. the now. A medieval Tibetan chant takes me away Recently I shared some of our mindfulness songs from the here and the now to another time and with aprofessiona l singer who has made several another place. Our songs, on the other hand, encour­ classical CDs.Whe n she sang them, the songs age me to enjoy this place, this Western world, at this sounded like an aria from an opera. I gently hinted unique time. that this was not the right stylefo r these songs. She As alayperson , my experience may differ from responded that she could also sing in the popular the experience of our monastic sisters and brothers. , and proceeded to sound like a Broadway For me, Gregorian-like chants wear the plain long musical. I objected again, and she dazzled me with gown of the monk, while these songs wear the her ability to sing like atru ejaz z singer, and then,a flowery dresses and shirts of lay life. That is here and rock star from the top of the charts!Bu t the one thing now for me. this trained virtuoso could not do was tob e herself So many of thejazz , blues, or popular songs we and sing naturally. "Simple" can be so difficult hear on the radio are songs of seduction. Not only the sometimes. words,bu t the voice and manners of the singer We are groping toward natural things.W e shop at concentrate on one thing: the man-woman relation­ the natural foods store, we wear natural fibers, and ship, mostly perpetuating popular illusions and we try natural childbirth. With our practice songs, we delusions about our feelings. Recently, I attended a must sing with the voice of our natural self.Le t us Pow-wow at the Kahnawake Reservation near always listen to our own voices like we listen to the Montreal. The chants and the clothing of the singers sound of the bell. and dancers completely bypassed this seduction Joseph Emet, Abode ofPeaceful Concentration, is thing. Instead of being syrupy sweet, the earthy the editor of A Basket of Plums: Songs for the voices reflected the forces and strength of nature.M y Practice of Mindfulness.

r NO COMING, NOGOIN G A

S 4T ^ 'J . J ^ E No com -ing , no go ing, no af - ter, no be C F C Dm G7 £ « ^ [J I* » J J 1 J J •* €. fe hold you close to me, I re - lease you to be Dm G C F G £ —*--—*—-^—^—*—*—*—m ^—# ^ Be - cause I am in you, and you are in Dm G C F G C

—ar* m --m ^m m —* ^ i jf-J 'j me, Be - cause I am in you, and you are in me.

Sr,fthhabd Uitij ^

16 HUe Mindfulness (Betf/2000 Jail Second Body Practice in a Lay Sangha: Weaving the Wen by Caleb Cusbing

ome of us in the 25-member Pot Luck Sangha meals. Some people shared vacations, cars,hel p with S were intrigued by the Second Body practice that finances, or rides to the airport. We found that people Thay described in "Taking Care of Each Other." (The expected different things, and had varying amounts Mindfulness Bell, Spring 1999) Being openly of time to offer. So, it helps to establish boundaries. responsible for supporting another person's practice Frustrations arose from expectations and differing and simultaneously encouraged by another sounded commitments to practice. Mindful speech and deep profound. We imagined that a Sangha's practice and listening are essential when discussing expectations. relationships would become richer and stronger Our Sangha found that the practice reduces isolation, through the practice, but we'd never heard of ala y which Thay calls the illness of our century. But it community implementing it. Looking at the practice takes time to make the second-body practice work. with our Sangha eyes, we designed a lay version and Commitment and involvement is key. When someone tried it with remarkable results. dropped out, the circle mended itself at that point, First, we shared copies of Thay's article. Over the with the adjacent bodies connecting. course of three meetings, we sorted through our initial concerns, such as what the practice might actually involve and how the pairings p" -Second ^Bocii/^. Ctrl•t *-«• would be determined. Many questions arose. "How do we arrange pairings if someone wants to connect with a particular person? What does being afirs t body do and how often? How intimate and involved should we get? What about people who were marginally involved with the Sangha? Should we mix genders? When does encouragement become too intensive? Avoluntee r committee drafted a proposal, after eliciting all our confidential concerns and suggestions. Some of us who were not deeply commit­ ted to the practice understandably declined to participate, and some even withdrew from the Sangha, reacting to the increased expectations of involvement. Some Sangha members paired with marginally-involved people met apathy or avoidance. Most people, however, were committed and connect to a committed body, and thus,receive d a lot of support. In practice, it soon became clear that relationships were more than pairs or trios. Several second bodies appreciate the support of companionship to help establish a regular, daily practice. My first body nowjoin s me each dawn for sitting meditation, and my second body often joins us as well. We've become dear friends and share music and books,breakfas t several times a week, and lunch once a week, after we work in each other's vegetable gardens all morning! Within each group, participants determine Pot Luck Sangria's Second Body Heart the type of involvement they'd like. It might Includes Smaller Circles for Sangha Members Who Traveled to Plum Village for the June Retreat beb y phone or in person, talks,walks ,o r

2000 TaU/Tfie MindfuCness •SeU 17 We shared our experiences with each other after involved in the Sangha don't fit in as fully. three months of trying thepractice .Her e are some *b "It's apractic e that makes us stretch." comments from Sangha members: «b "This practice is my gateway to a diligent practice, and that is a greatjoy . I've always «:> "By focusing on one person, my view shifted intended to practice regularly, and now I do.Also , from aroutine , general outlook to ane w and more I've connected up and down the circle, and to the vivid relationship, which is touchingly impor­ whole Sangha. tant." ^b "Being in community means taking careo f «b "The second-body practice pulls us out of our each other." habitual self-concerns." *b "I'm surprised and delighted by the extent After four months, we agreed by consensus to and depth of the connections." spin the wheel again, and draw new practice partners *b "I feel fortunate to be part of such a tender for the next three months.Thi s practice became area l practice." "glue" for the Sangha, drawing us together beauti­ «b 'This practice helps us get over our shyness fully. and feelings of inadequacy. Our awkwardness is Caleb Cushing, True Original Commitment,compiled reduced by the support and structure of the thisarticle with the help of thePot Luck Sangha in practice." Oakland, California. ^ "The more I'm involved in the Sangha, the better Ifeel , and this practice really supports that." **> This practice doesn't work if there's not contact. People who aren't actively, regularly

The Man with the Golden Horse From a Vietnamese Songf

here once was ayoun g knight who rode agolde n horse in many directions, looking for his lover. TEarly each morning, he mounted his horse and rode until sunset. He crossed rivers, forests, and mountains in his search. His mind was so anxious for the seeking, full of dreams about the date he met his lover. His clothes became tatters;th e golden coat of his horse turned dingy and dull,bu t he contin­ ued to ride. Each day, thepoo r man rode until his body was exhausted. He rode throughjungle s and across rivers. But still,h e could not find what he was looking for. One day the knight came to ahig h mountain—so high that he could not see the top.A large river flowed at the foot of the mountain, blocking his way. It flowed slowly, peacefully, and beautifully. The knight sat down on abi g rock beside the river. He looked at the water reflecting the blue sky, the white clouds, the rocks, and green trees.Fo r the first time, he really saw thebeaut y of nature, and everything seemed new. The young knight's desperate longing to search for his lover vanished. He looked at his golden horse.Th e horse shook itself, and transformed into the lover he had sought for so long. Suddenly, the young man realized that riding on reality, he was looking for reality, but only when he stopped seeking, could he truly encounter reality.

You are whatyou're looking for. —Thick Nhat Hank

Thisstory isshared byDieu Lien, TrueLong Lasting Joy, whopractices with theMindfulness Practice Community in Toronto.

18 "Tht MindfuCness

Aware of the suffering caused by unmind­ Aware of the suggering caused by the ful consumption, I am committed to cultivating destruction of life, I am committed to cultivat­ good health, both physical and mental, for ing compassion and learning ways to protect myself myfamily, and my society by practing the lives of people, animals, plants, and mindful eating, drinking, and consuming. I minerals. I am determiend not to kill, not to let will ingest only items that preserve peace, others kill, and not to support any act of well-being, and joy in my body, in my con­ killing in the world, in my thinking, and in my sciousness, and in the collective body and way of life. consciousness of myfamily and society. 1 am determined not to use alcohol or any other y understanding of the first Mindfulness intoxicant or to ingest foods or other items M Training was very literal until recently. It that contain toxins, such as certain TV meant do not kill. Period. On one retreat, however, I programs, magazines, books, films, and heard this wonderful man from Australia talk about conversations. I am aware that to damage my this training in a new way. "In addition to 'do not body or my consciousness with these poisons kill,'" he said, "this precept means to interact with is to betray my ancestors, my parents, my others in such a way that you do not kill the spirit, society, and future generation. I will work to inspiration, joy, or confidence in another person. The transform violence, fear, anger, and confusion way you speak to and treat another person can instill in myself and in society by practicing a diet joy and happiness, or it can instill fear and insecurity. for myself and for society. I understand that a The latter is a form of killing, because something in proper diet is crucial for self-transformation that person gets shut down—and contributes to what and for the transformation of society. we might call the 'living dead.'" I was really struck by that interpretation of the first training. Now, I can no longer check this precept off my t the 1997 Santa Barbara Retreat, I took the first list in a confident, "Yup, I got that one down" A four Mindfulness Trainings. I was not yet ready manner. My practice of this precept has deepened to give up the glass of wine I enjoyed at occasional greatly. dinner parties, and declined the Fifth Training. Then, Jeanine C. Cogan is a Consultant for Research, at the 1999 Santa Barbara Retreat, I reflected often on Policy & Action in Washington, D.C. thejoy s and sufferings of my only child, my 25-year- old son, Tatian. I recognized that his sufferings included how uncomfortable he felt with me when I drank alcohol. I could see that what I thought were witty, entertaining comments, flowing easily after my glass of wine, were really made without regard for their effect on others. Tatian has chosen not to drink alcohol in high school, college, and as an adult. During the retreat, I wrote this letter:

My Dear Son, I love you very much. I want to give you a gift for choosing not to drink alcohol, and to support you in this decision. I have decided to stop drinking alcohol and to take a vow with Thich Nhat Hanh to support me. You no longer need to worry about being embarrassed by my behavior from drinking wine. It has been ten months since I took the Fifth Mindfulness Training. When I am tempted to have a sip of wine, I see my son's beautiful face, and decline. Lennis Lyon practices with the Pot Luck Sangha in Oakland, California.

2000 fall/The 'Mindfulness 'Bell 19 discourse on the Absolute Itutk Varamatihaka Sutfa Suitattipaia JV.5

1. He who still abides by a dogmatic view, considering it as the highest in the world, thinking, 'This isth e most excellent," and disparaging other views as inferior, is still considered not to be free from disputes.

2. When seeing, hearing, or sensing something and considering it as the only thing that can bring comfort and advantage to self, one is always inclined to get caught in it and rule out everything else as inferior.

3. Caught in one's view and considering all other views as inferior, this attitude is considered by the wise as bondage, as the absence of freedom. A good practitioner never hastily believes in what is seen, heard, and sensed, including rules and rites.

4. Agoo d practitioner has no need to set up a new theory for the world, using the knowledge he has picked up or the rules and rites he is practicing. He does not consider himself as''superior, ""infe ­ rior," or "equal"t o anyone.

5. Agoo d practitioner abandons the notion of self and the ten­ dency to cling to views. He isfre e and does not depend on any­ thing, including knowledge. He does not take sides amidst contro­ versies and does not hold onto any view or dogma.

6. He does not seek for anything or cling to anything, either for this extreme (being) or that extreme (nonbeing), either in this life or in the next life. He has abandoned all views and no longer has the need to seek comfort or refuge in any theory or ideology.

7. To the wise person, there are no longer any views concerning what is seen, heard, or sensed. How could onejudg e or have an opinion concerning such a pure being who has let go of all views?

8. Awis e person no longer feels the need of setting up dogmas or choosing an ideology. All dogmas and ideologies have been aban­ doned by such a person. A real noble one is never caught in rules or rites. He or she isadvancin g steadfastly to the shore of libera­ tion and will never return to the realm of bondage.

The Mindfulness

Practicing with Kyrre DJ Svein Myrengf and Eevi Beck

e sat down to meditate for the first time in Wweeks, and it felt wonderful. Then we heard small, unhappy noises from our baby boy, Kyrre, crawling on the floor next to us. Seeing Mom and Dad sitting still and withdrawn, was quite scary. Practicing mindfulness with a child is different from what we had expected, and different from all ideas we might have had of practice. It is difficult to find time for yourself, and we often have no time for sitting meditation, or are too tired from waking up repeatedly at night. Yet, we need the support of formal sitting more than ever, and are learning to create time for it.

yrre draws us straight into the present moment, K time and again. He lives fully in the present, and when he needs us, there is no saying, "I'lljus t finish Kyrre reading this article first." We have to let go of what we are doing and be there for him. Of course, reach on the floor. Then he started standing, and we sometimes we have to have him wait, such as when had to move the same objects out of his new and we're holding a hot pot, or putting soiled nappies in higher reach. One day, he could open drawers for the the wash. On such occasions, Kyrre is usually patient first time.Thes e changes, commonplace for all with us,i f wedon' t overdo it. So we try hard tob e parents, demand pretty constant mindfulness just to there without delay if we can, so when we really need avoid accidents. to, we can ask him to wait. A more demanding exercise in letting go comes The wonderful thing is that he's there for ustoo, from seeing the stress caused to Kyrre and to us by fully present. This has had impacts I (Eevi) could not filling up our days and weeks with too much have imagined. One day Icouldn' t work out why he programme. Time and again we have to make a didn't settle in at the breast. He was in a good conscious effort to protect periods of doing nothing. position, and Iwante d him to get on with it so I could turn to something else afterwards. Suddenly I saw that his little frowning face was my face. Ikne w I he tremedous love that appeared in us when was sitting still, but when Ifel t my brow, it was all TKyrre was born, is something I (Svein) would frowned up. And sure enough, as soon as I returned never have been able to imagine. The main part of to mybody , relaxed my face and other tensions, his our practice is,i n a way, to let this love be expressed. unease evaporated and he sucked happily away.I So the challenge isn't so much staying mindful. learned then to check my own agitation whenever he For this, we now have our own little "Thay" to teach seemed inexplicably restless! us each moment. The challenge is to find a balance between listening to the toddler's needs and wishes, and retaining a sense of rhythm to the day. This is not etting go is, of course, one of the main parts of always easy. Lthe practice. Holding on—to desires, fixed ways One thing we have succeeded in, is to make a of doing things, opinions, and our self-image—keeps small ceremony before each meal. We light acandle , us unfree. Kyrre helps us let go by demanding our and sing a short verse of grace before we start eating. presence, by needing us—and by changing so fast. It's wonderful to see Kyrre's face light up injo y By the time we both felt confident changing his when he sees us light the candle or hears the song. nappies on achangin g table, he soon started moving Our simple ceremony gives him a sense of security about so much that we were afraid he'd fall down. In and familiarity. We also use it away from home. On the end he did, and we moved nappy changing onto trips, we sing grace quietly before feeding him. Once, the floor, and later, to our laps.Whe n Kyrre started Kyrre got upset, when wejoine d another child in crawling, we moved all dangerous objects out of his singing a different song: We had not been mindful

2000 fall/The

7#e Mindfulness

Twoyears ago, Ipresented the community at Plum Villagea very special vase of flowers. It tookme about fifteen minutes toarrange infront of thecommunity. Thewhole community was breathing and smiling while I arranged theseflowers. But thatpot offlowers was quite differentfrom any otherpot offlowers I havearranged, because that evening, theflowers that Iarranged were children.... Each child isa flower. Adults should remember that children are flowers to be taken care of in orderfor joy and happiness to last. —Thich Nhat Hanh very time adults practice together, we have an parent. Most wonderful of all, five members of our Eopportunity topresen t the Sangha withjus t such Sangha who do not have children participated, by a pot of flowers. We may not be as skillful at flower taking on activities through the day orb y simply arranging, because thepractic e is new to us.W e may leading around arestles s one-year-old—a beautiful be afraid to handle the blossoms for fear they are too contribution of support for the mother. Here is our delicate or the bright colors may offend some schedule: community members.W e are afraid the vase may tip Kids9 Mini Day of Mindfulness and fall loudly, causing some to lose their mindful­ ness momentarily. We are afraid of discord in the 10:00 am Arrival and Opening Circle Sangha. As with any new skill, we must overcome Introductions fear of failure to make the first attempts. Be mindful, Orientation for kids and parents be diligent, and we will learn to be skillful flower 10:30 am Planned Physical Activity arrangers. Mindful Games My husband and I are fortunate that our 10:45 am Snack (provided) Sangha supports our learning to arrange our beautiful 11:00 am DharmaTalk flowers—Christopher (15),Giovann i (7),an d What Is Mindfulness? Gabriela (5)—in front of them on aregula r basis. 11:30-12 Parent Breakout Group Indeed, over the past two years, the Sangha has Mindfulness in Parenting encouraged us.Man y have seized the opportunity to 11:30 am Songs practice with our children. Because of this, our Breathing In, Breathing Out family, our practice, and our Sangha have reaped 11:45 am Story Time many rewards. As afamil y we are able to practice 12:00 Lunch together and feel the support and love of our commu­ 12:30 pm Free Play nity. Our Sangha benefits by having the vibrancy of 1:00 pm Meditation youth to inspire us,an d provide other ways to What is Meditation? practice. Bell Meditation Even within my beautiful Sangha, however, 1:15 pm Art some parents do not include their children in our Looking deeply at a flower, community practice.Ther e is nothing unique that then drawing it. makes our children more accessible to the practice. 1:45 pm Closing Circle My children are valued immensely, but they are the Sing songs for parents. only children who attend functions regularly. I know Closing comments by the children this must be true of other Sanghas as well.I have 2:00 pm End of Day spent much time and energy trying to figure out why, sotha t I would be able to help people understand that During orientation I explained the symbolism of children and Sangha practice can go together—even the Buddha statue on our small altar. Some parents if iti s alittl e messy sometimes. So this past spring, I and children knew very little about Buddhism; some decided that instead of bringing the children to the practice another religion as their spiritual foundation. Sangha, I would bring the Sangha to the children! In To alleviate any discomfort they might feel, we made May, we had our first Kid's Mini Day of Mindful­ it very clear that the statue was not the Buddha, but a ness. symbol of his wisdom and enlightenment. I explained The day was agrea t success. Not because that we show respect to these qualities, and to this everythinghappene d perfectly—of course, it didn't— potential within ourselves when we bow. Also, we but because it simply happened). Ten children, from oriented the children to the bell and used it as a one tofifteen-years-old , attended with at least one gathering sound.

2000 fatt/Thi Mindfulness (Bed The mindful games, led by one of our "less their peak. It did take afe w minutes to settle down, young" Sangha members, consisted of carrying beans but this was good training for the children. After all, in a small spoon from one pot to another. If they mindfulness is most useful when things get crazy. spilled, you had to sjart over. In another game, the The last activity was art.Ton i Carlucci, an art children held the edges of aparachut e and tried to teacher whom we are fortunate to have as a Sangha keepball s rolling on it. In both games, the children member, is discovering wonderful ways to cultivate discovered that the slower they went and the more mindfulness through art. First, she showed the they concentrated, the more successful they were. children some seeds and seedlings. Then they went In the , we talked about their around the property where we were, and looked at all experiences in the games, as applied to the ideao f the plants and flowers. Toni spoke to the children mindfulness. Cultivating mindfulness was our theme about how, through looking deeply and mindfully, for the day and the games gave the children direct they could see that the earth, rain, and sun are in the experience of its benefits. We also discussed how to plants.Then , they made a three-paneled drawing with be mindful with parents, siblings, and friends. Even the seeds in the ground, a seedling, and aplan t in full the youngest children understood these experiences flower with the earth, sun and rain in each panel. of mindfulness. In the closing circle, we came together one last During story time, another less young Sangha time. We looked at the art projects, and the children member read some of the Jataka tales.Then , oneo f sang their new song. Each child was encouraged to the mothers taught the song, "Breathing In, Breathing say something. The point was to hear everyone's Out."Th e children also drew pictures of some of the voice even if the only thing they had to say was, "I concepts in the song: mountains, flowers, water, don't have anything to say." space. While the children were doing this,I threw in We had aful l day. Yet everyone—parents, a parent discussion group, almost as an afterthought. children, and other Sangha members—came away The parents' discussion turned out to bea with adeepene d sense of mindfulness for themselves wonderful, nurturing experience. We asked questions and their families. In other words, children's and and shared experiences. We opened by reading and family practice works! discussing alonge r version of the quote at the I encourage every Sangha with families and beginning of this article.Mos t importantly, I wanted children to plan some special time like this, even if to give the parents some simple, useful, practice you only have one or two children. Don't worry.I f tools. First, I encouraged theparent s and children to you start this practice, they will come. It is easier use the bell when emotions are high, tobrin g the than you think. You may be surprised by the talents family back to its breath. Another tool Ifin d very and energy your Sangha members bring to this effective is using the word "mindful" with children, project. Don't expect the kids topractic e like adults. for example, "Susie, was it mindful to yell at your This is adifferen t kind of day. Instead of Noble brother?"Finally , I gave theparent s copies of The Silence, encourage thepractic e of Noble Not-So- Five Contemplations, a sort of Buddhist meal prayer. Loud. Beprepare d to abandon apla n if it is not Reciting the contemplations, announced by abell , working with your group. Be flexible. If four hours before amea l can add meaning and closeness to this are more than you can handle, try two hours. Have daily family activity. parents and children practice together as much as During lunch, we introduced the practice of the possible through the day, especially during the contemplations. The bell was invited. The contempla­ Dharma Talk, the meal, and meditation. It is impor­ tions were recited. Then, there was another bell and tant that parents and children are on the same page in we took afe w breaths before we ate.T o deepen the thepractice , so it continues at home. practice of mindful eating, I asked the children to Deepening family practice in your Sangha will take one bite of their food and chew it ten times, add ane w and vital energy to the Sangha as a whole. counting their chews. During the meal we invited the As your spiritual community broadens itself in this bell a few more times to remind them to count their way, its strength will grow, making a deeper well chews. from which all members can drink. Meditation was presented to the parents and Michele Tedesco and herfamily practice with The children as simply quieting your body and mind. We Breathing Heart Sangha, inAtlanta and Athens, practiced bell meditation. Everyone closed their eyes Georgia.She is interested in creating materials and and listened to thebeautifu l sound of thebell .Whe n roughguidelines for developingfamily practice. If they couldn't hear the sound any longer, they raised you would like to help,please write Michele at 207 their hands. All the children enjoyed a turn at inviting St.Martins Lane, Mableton, GA 30126, USA; e-mail: the bell, especially the one-year-old who invited it [email protected] several times. At first, I thought it was amistak e to put meditation after free play when energies are at

2000 TaCt/lfw MindfuCncss

\uring theEye of theBuddha retreat inJune 2000, a number of youngpeople (twelve to thirtyyears old) gathered with our teacherto share thenourishment offood and each other's presence. Weenjoyed breakfast and thesilence and a wonderful spirit of MU togetherness.As people relaxed andfound aplace of comfort within A dL themselves,our hearts began to open. Weshared our realdifficul­ ties, challenges,joys and transformations. Listening to one another, wefelt weeach embodied the hearts of our brothers and sisters, as ifwhat was spoken camefrom our own hearts. Therewas a clearfeeling of unity and support. In this new section of'Th e Mindfulness Bell, "Sharingsof theHeart," we aspire to continue this spirit ofsharing. Weinvite young people toshare our concretepractices of mindfulness in our daily lives—at school or work,with ourfamily andfriends. Pleasesend contributions of writing,poetry, drawings, photographs and comics to the coordinating group ofBrother Phap Hoa, Sister ThuongNghiem, Lizzy, and Floor at [email protected] or Plum Village, Meyrac 47120, Loubes-Bernac, France.

I Embrace the Sky by Erica Snane Hamilton todaybecaus eI founda grea thealt hfoo dstor etha tha d beautiful,fresh ,organi cveggies . Itwa ss o nicetonigh t justt ob eabl et ocu tthe man dcoo kthe mup ,an d savor ometimes, I don't know how Imanage d to theirtast ei n thebroth .So , inm yhonor ,an di nhono ro f S survive those few months in the north of France. thelong-awaite dsprin gw ear ewelcoming ,pleas eg o At times,I though t death might be better. Every outsom etim ethi swee kan dsavo rsom eveggie s and morning around five, I woke up to intense pain in my fruits.Yo uknow ,m yfavorit emea lo fth eda yi s break­ side. I had to go to the bathroom, where Iexperi ­ fastbecaus eI gett oea ta banana .Th eres to fth eda yit' s enced more pain with the passing of digested food plainrice , plainpasta ,eggs , soymilk ,tofu ,fish ,a sliceo f through my ulcerated intestines. I would try and bread(a tleas ttha ti sth ebes ti nth eworl dhere) .I can't focus on the power of my body to heal as Ifel t the evenhav etha tmuc hsal tbecaus ei tmake sth e meds pain. But inevitably, I would cry as I saw that Iwa s hardero nm ykidneys .An dit sbee ntw omonth slik e losing more and more blood. I would try and go back this.... Enjoyyou rveggies ! to sleep,bu t often I woke to go to the bathroom six times in one morning. 28Apri l200 0 It was so difficult to eat or enjoy my food during Ia m doingGREA Ta sfa ra s myhealth .Plu m Village that time.Foo d symbolized pain and the less I ate, the wasth emedicin em ysou lneeded !I nfact ,I willretur n less pain I would feel. I started to feel like aghos t of onMa y3 foranothe rfe wweeks .Th ehealin generg ya t my former self.Thre e years ago, Icoul d bench-press Plum Villagei s absolutelywonderful .Immediately ,w e 90 pounds, climb rocks, and run five miles aday . felta senseo fpeace .I remembe rwatchin gth e sunset During each episode of ulcerative colitis, I lost alittl e more weight, and in France, Ifoun d myself weighing thatnight ,throug hth eorchard ,thinking ,ho whapp ythi s less than 48 kilograms, 106pounds , atrophied and pieceo feart his—th ebird san danimal san dtree slov e weak, with barely enough energy to get out of bed.A thisplace !Frankly ,I wasa littl escare dtha tI wouldno t French doctor prescribed steroids to avoid hospitaliz­ beabl et ohac kit—th emindfulnes san ds o much time ing me.The y were a mixed blessing. They kept me meditating.Bu ta sth eday scontinued ,I starte dt oreall y from wasting away, but had awful side effects, groovewit hit . causing insomnia and exacerbating my emotions to Atfirst ,th ereactio no fpeopl et oth esoun do fth e the point that Ifel t manic-depressive. bello rth ecloc ko rth ekitche nphon ewa sfunn yt o me The day I left for Plum Village, I started to feel becauseeveryon estopped .I twa slik e"freez eframe. " better. The e-mails I wrote during the past 5 months ButI bega nt oloo kforwar dt othos ebell sbecaus ethe y chronicle my recovery in France and how mindful­ gavem eth eopportunit yt oretur n"home "an dt ofee l a ness helped me maintain my health and enjoy my deepsens eo frelaxation .Eve n today,i nBrussels ,whe n life. Here is a sampling. abel lrings ,Liz aan dI sto pan dbreathe .I washeadin gi n 2H March 2000 thisdirectio nalready ,befor ePlu m Village.Bu t it Iwoul dlov et oea tvegetable san dlegume s right acceleratedm ylov eo flif eon ehundre dfold .I hav e now,bu tI ca n onlycrav ethem .Sometime sI crywhe n I experienceds o manybeautifu lmoment si nth elas t seelot so fveggie sa tth estor etha tI can' teat ;especiall y threeweek san dno wfee lread yt oexperienc ebeautifu l

The MindfuCness

2000 fatt/The Mindfulness

28 The Mindfulness 'BeCC/2000 Jail Bay Area Yoi gAdul t Happiness Is Not Sangfna an Individual Matter by Michael Trigil 10 by Matnilde Pieneman

n 1997,1wa s ordained in the Tiep Hien Order. I ne morning I was walking with Peter, a thirteen- Iwas twenty-two and feeling sohapp y and sup­ O year-old boy when a man on abik e rode past us. ported ... but also a little bit isolated. I noticed that Peter pointed his fingers like a gun at the man. "Why nearly every layperson around me was my parents' or did you do that?"I asked him. He replied, "Just grandparents' age. Iha d so many wonderful opportu­ because." Iexplaine d to Peter that this simple, nities to share and learn from my dear friends of unfriendly gesture might have made the man very previous generations. But I also experienced a feeling sad. This made abi g impression on Peter. Then I told of marginality—perhaps similar to the discomfort him that a smile could also have a great effect on often expressed by people of color, women, gays and somebody. He was even more impressed. I encour­ lesbians, or disabled people when they find them­ aged Peter to experiment with a smile. He smiled at selves in the minority of agrou p practice setting. the next person who passed, and she smiled back. In the Fall of 1999, afrien d and Ibega n working This seemed like a miracle to him. I told Peter he to develop a Sangha for young adults in the San could try it on the next shift of staff, and he asked me Francisco Bay Area. And in January 2000, six if his smile had made me happy that morning. practitioners in their 20s met at the Community of I was working one-on-one with Peter at Sun Mindful Living for the first time. We practiced sitting Home, apsychiatri c children's home. Peter was and walking meditation, chanted the Refuge Chant, wearing special ankle- and wristbands, which could and had Dharma Discussion. Since then, our Young be locked together if he became aggressive. He has a Adult Sangha has grown to more than twenty people, history of neglect and trauma. He is like abomb . The ranging in age from 18t o early 30s.W e meet three potential is always there for him to explode in anger. times amont h to practice together and discuss our Peter gets irritated easily, and out of frustration he practice of mindfulness and the Mindfulness engages in verbally and physically aggressive Trainings as we grapple with issues specific to young behavior, such as threatening, scratching, kicking and people. throwing knives. The Bay Area Young Adult Sangha offers a safe, Earlier that morning, Peter had asked to play a nourishing space for young people to practice, where game on the computer. When Itol d him he had a the culture of our generation in the United States is limited time to play, he got upset. In order not to shared and directly understood. Many of us have escalate the situation, Iremaine d calm. I followed my been in Sanghas where we are the only people of our breathing and smiled to prevent myself from being generation, and where we felt not entirely comfort­ caught in apersona l conflict with Peter. It took nearly able. In larger gatherings, our Sangha members often one hour for him to calm hear the refrain, "You practice so deeply for being so down. Finally, we agreed to young." Together we recognize that this kind of go for amornin g walk with comment is meant as praise or flower-watering, but all the children before we acknowledge that it often feels condescending. playing computer games. Recognizing the need for intergenerational When we came back practice and the invaluable wisdom of our elders, from the walk, we had most practitioners in our Sangha also practice with a breakfast together. Peter second Sangha in their local area. The Young Adult practiced smiling and Sangha, then, is more like a special place to practice saying friendly words to and discuss issues that are, at times, specific to our the other children. He saw lives as young people in the year 2000. We are so that he could cause the happy that our Sangha has grown so beautifully and other children and staff to are thankful for the opportunity to support the be happy. This insight practice of young adults in our area. made him very happy. And Michael Trigilio, TrueBirth ofPeace, is theProgram me too. Coordinatorat the Community ofMindful Living.To Mathilde Pieneman lives in learnmore about theBay Area YoungAdult Sangha, Zeist, Holland. [email protected] or call (510)527- 3751. Peter, a 12-Year-Old Boy

2000 Jatt/Tfie 'Mindfulness

Ifce Mindfutness

Return to Chiapas by Jo-ann Rosen

fter 18month s away, Ireturne d to Chiapas Alast April, leading a small group of mindfulness practitioners to learn firsthand the complexities of the Mayan struggle in Mexico—a struggle that exempli­ fies the clash between indigenous lifestyle and the global power economy worldwide. Life in Chiapas is lived so close to the bone that each encounter of the trip was a meditation on impermanence. The people's lives are a testimony to non-attachment and a practice in overcoming birth and death. A marginal economy brings the unexpected. Working to see each experi­ ence as fresh and whole helped us appreciate the gifts, as well as the burdens, of these harsh realities. Children Play With a Plastic-Bag Pihata Traveling outside our familiar environment, we became more aware of the hidden cultural filters we It was more organized and showed promise of impose. Aware of the first four Mindfulness attaining its goal of empowering indigenous single Trainings of the Order of Interbeing, we saw more mothers. While we were there, however, they clearly the fixed ideas we held, and were challenged received word that funding would terminate in two to see things fresh in each encounter. As we watched months.Thi s is typical of the two steps forward, two children three or four years old taking primary steps back that Chiapas Non-Governmental Organi­ responsibility for younger children, we reevaluated zations constantly face. Feelings ofjo y and pain arise our ideas of agoo d childhood. We saw children of all in the same moment. What sustains these caregivers ages playingjoyfull y together, hugging, kissing, who continuejoyfull y in the face of such constant working, and problem solving. Mayan children work and difficult change? as soon as they can. They may never have a "child­ Melel Xojolabal (True Light) is a project that hood" as we define it. We learned to ask questions works with street children. This group began to work rather than say "Oh, those poor children." We with the ideas of Beginning Anew two and a half wondered if this early caring of each other might be years ago.Tw o staff members told me that communi­ why the seem such a patient, watchful people, cation has greatly improved among the staff, partly yet refuse tenaciously to let go of their roots and due to the seeds we planted back then. Another staff spiritual connections, even when faced with severe member shared how much her family has gained by pressure. doing the Five Contemplations and the Waking Up In San Cristobal, the new home of tens of Gatha each day. "Now our family has tradition. It's thousands of relocated Maya, we visited a squatter so simple; that's what Ilove. " neighborhood on the outskirts of town. Here, a friend Those who work for social change plant seeds facilitates awomen' s reflection group. Speaking in hoping they will find fertile ground. What sustains their native language, Lupe, an indigenous single their energy and faith while the seeds germinate? mother of five, encouraged women to share their What can we learn about this from these people who stories: women who fled burning villages, abusive have sustained their "planting" power for over 500 relationships, and abject poverty. "We are made of years of struggle? We will find answers to these corn," they say. "Without land, how are we to questions—and many others—only when we whole­ survive?"Thes e Tzotzil, Tzeltal and Choi women are heartedly practice. When we drop our preconceived set apart from the dominant Mexican culture by notions and listen with all our attention and open- language, custom, and economics. Here, they heartedness, we may see reality more clearly. struggle to birth ane w form of community. We were Jo-ann Rosen, TrueRiver of Understanding, isfrom aware of their suffering, of the powerlessness we felt the UkiahSangha in California, where she integrates to help them, and the question arose, "What could be mindfulnesspractice into her work as a psychothera­ empowering for these women and what might be our pist. For information onpersonalized ways to help right role?" theseprojects, the upcoming trip to Chiapas in At Centro Arrumacos, babies napped in ham­ Octoberfor theDay of theDead, or further dialogue, mocks, while preschoolers studied their native contactJo-ann at [email protected] language, Tzotzil. The center had grown since I left.

2000 fad/The Mindfulness 'Belt yoga injuvenil e hall.We'l l stage it in New York City In Juvenile Hall and it will be like these two worlds colliding. He'll by Soren Gordnamer actually try to get these kids to sit quietly and meditate. Ha, ha, ha. In some shows,th e kids will really like it, but as soon as the guy gets comfortable, onight I teach my fourth class at ajuvenil e hall they will lay into him. All the time he is trying to Tin New York City. We hold the class in a small make sense of them, they are trying to make sense of chapel where there isjus t enough room for about five him. It will air in the slot between Law & Order and or six kids to do yoga. Ihav e been doing smaller The Simpsons. classes recently, as they are more manageable. A few Tonight we sit in acold , dark room that some­ weeks ago, in aclas s for about 15girls , afigh t almost times serves as achapel . We do yoga together to broke out. A chair flew across the room and it was loosen some of the grief and pain kept in the body. utter anarchy for atleas t five minutes while the staff We then sittogethe r in silence to see if there is not tried toregai n control. It could have easily turned some place of peace tob e found. We then talk; I into World Championship Wrestling III.I stood mainly listen, often simply acknowledging what they there, dazed. I'm still not sure what set it off. Soon are going through and wishing I could provide more there were girls standing chest-to-chest, name- answers.Ther e is enough pain present to fill most calling, and threats of violence.Finally , the chaos lives several times over. At times it all seems subsided, luckily with no punches thrown. All this in unbearable, but there are moments when everything the middle of my "stress reduction" class. seems workable—joyous, actually—ajok e is made, a Thejuvenil e hall I teach in tonight does not mix young woman smiles on gaining some insight, a kids from different units for fear (or the reality) of young guy momentarily lets down his guard. gang violence, soI get about four guys from one unit Sometimes I feel like I'm helping them, other in one class and four girls in another class. These times not. Sometimes I wish that I could find a more classes are smaller than I'm used to,bu t the popula­ "normal" vocation; at other times,hangin g out with tion of youth this night is fairly typical. Sixteen-year- them makes me feel completely whole, as if I'm old Russell, who is "affiliated" with the Crips gang, coming in touch with close relatives once known, has been in and out (mostly in) ofjuvenil e hall since then forgotten, now found. Knowing them allows me he was twelve. He is soft-spoken and uses as few to feel less separate with the world. I walk around words as possible. His biggest pain is that his feeling like I know more about my city and world younger brother, now 12,wa srecentl y locked up at than I otherwise would. another facility. Tyrone, a 15-year-old male, found As I'm leaving this night, Lorraine says, "Where out two weeks ago that his brother was shot in the is that book you were going tobrin g me?"I vaguely back and killed; his death is probably gang-related. remember the conversation, but cannot remember Tyrone is still coming to terms with it. He hopes to which book she asked for. I ask her toremin d me. "I get out soon and "get a goodjob. " Javier, whoi si n can't remember the name of the book," she says, for drug-related crimes, says that he watched his frustrated. father do drugs as he was growing up and started "What was it about?" I ask. himself afe w years ago,no t thinking much about it. She looks at me intently. "I can't remember that He recently found out that several friends died in either, butjus t bring it, OK?" drug- and gang-related activity. He hates being in This conversation perfectly reflects the challenge juvenile hall,bu t says he is safer here than on the we face. Most of the kids want tob e helped, but are streets and now has abette r chance of reaching age not sure how to be helped or forget what they need. I 18alive .Lorrain e is a 15-year-old girl who can look want to help,bu t either Id o not know how or can't incredibly tough one moment and endearingly sweet remember what it is I should do.Ther e are moments, the next. There is also an Indian girl with a beautiful however, when everything comes together, like the presence about her. She has aHind i name, which surfer riding the tube of the wave, and these moments (ironically) was the name of her father's ex-girl­ can make all the difference in the world. friend. I ask her what her name means and she asks Soren Gordhamer iscofounder of The Lineage me if Ica n find out for her. A number of the kids Project, aprogram that teaches mindfulness medita­ have court dates next week. Few of them know how tion andyoga to at-risk and incarcerated teens. long they will be here.A typicaljuvenil e hall class. Workingwith some of the most violent and dangerous Sohere we are together. Them and me, the only youth insociety, they offer tools to develop wisdom white person present. I clearly appear out of place, and compassion. He isDirector ofLineage Project like I'm in some strange Hollywood sitcom. Picture East, where he works with incarceratedyouth inNew this: skinny, white, middle-class guy with glasses, YorkCity. Contact Soren at [email protected] kind of New-Agey, goes to teach meditation and

TheMindfulness

Coming Home to Brasil by Sergfio Gomes

he time to go home arrived after the three-week, as well as the problems of violence, poverty, and TEye of the Buddha retreat in Plum Village— disease.Cause s must be embraced—and what eighteen hours of flying, four airports, and for some wonderful words, "to embrace"! But to do that, it is of us, a strong feeling that part of us was lost forever necessary to understand ourselves, to understand the while some things had come to stay. Our commit­ contemporary world, to see the well of history, and to ment to meditate and strengthen our Sangha and our see the well of samsara. own practices was enhanced by this opportunity to Even a small Sangha like ours can do a lot for practice with the nuns and monks, listening and ourselves, our friends, and even for the surrounding meditating with Thich Nhat Hanh, and sharing environment. But it is more difficult to affect the experiences, communal works, and spiritual activities physical and social environment as a whole. Brasil is with so many people. It was the first retreat in Plum like acontinent—bigge r than western Europe. We Village for all of us Brasilians, and our first opportu­ need some help to do what must be done. First, we nity to hear Thich Nhat Hanh. We feel deeply need internal strength of our own practice with privileged we could go. Sangha support. Secondly, we need to share mindful­ But, the retreat has ended, and life goes on, with ness practice with those who are able to listen. It is the struggles ofjob s and wages, and the struggles of important to help people attend retreats in Plum community life as well. In Brasil, we must work to Village, despite the difficulties in doing so; to decrease poverty and violence, including violence organise retreats in Brasil, if possible with a presence against children. We must find morejob s for parents, of a monk or nun; to build a strong Sangha, a increase education, lessen pollution, and help build community of mindful living; and to meditate a lot. and sustain spiritual life. We are the same people who were in Plum Among all the countries represented at the retreat, Village. But there, it was easier to keep our minds Brasil may resemble Vietnam most closely. When more attentive, to eat good food in mindfulness, to Thay speaks about war and the present situation in feel close to all people and to be inclusive, not to feel his motherland, Brasil is there, a big country, very superior, inferior, or even equal to each other. The beautiful, with plenty of natural resourses but with feelings that were possible there, must also be enormous disaster—so much poverty and violence, it possible here in Brasil. That seems to be the way. is like acivi l war. The underdeveloped world is now Sergio Gomes wrote this article with theBrasilia)! experiencing the problems of the developed coun­ Sangha, ten of whom went to theJune retreat in Plum tries—pollution, stress, over-consumption by some— Village.

Thay's Gift of Calligraphy to the Brazilian Sangha during the June Retreat

2000 JaU/The< Min.djulne.ss

ur dear Thay has done his very best over many Oyears, transmitting the Buddha Eyes tous .Th e June retreat in Plum Village was aprofoun d experi­ Totransform and healour alienation, ence of this continued Buddha Eyes transmission. We violence, andfear, Thay encouragedus to learned of many types of eyes—Heavenly Eyes, create layresidential practice Wisdom Eyes, Dharma Eyes, Sangha Eyes, and communities. Buddha Eyes. The beginning of our retreat was spent developing our Sangha Eyes. Sangha Eyes call us beyond our ego eyes, which would have us believe we are believe that genetic and electronic invention and substantially separate selves, with individual sensi­ manipulation are our way out of suffering. While bilities and destinies, concerned only with what genetic manipulation promises new health and longer matters tous . life spans,i t also carries the shadow of seeking During the retreat, we touched the suchness of perfection disconnected from the reality of Sangha, and it healed our pain and transformed the Interbeing, and from the causes and conditions that fear in us.Th e more we were able to surrender to are apowerfu l part of who we are and who we Sangha energy, the morejo y we found in each breath become. Through insights into the , we and each step.W e realized that the practice of the realized that there is no genetic escape from the Sangha is the practice of deep interbeing or empti­ totality of our store consciousness, which contains all ness. Touching true emptiness, we reclaimed our the seeds,bot h positive and negative, found in the solidity and freedom and our Buddha Eyes grew depths of our cells. bright. Our only hope is to create causes and conditions Buddha Eyes allow us to look deeply into the that water our positive seeds until they bloom as wonders of life, and as we touch these wonders, our beautiful flowers, and to wrap our negative seeds peace and happiness are restored. But Buddha Eyes within the arms of loving kindness until they fall also allow us to see and touch the Sangha every­ asleep.Th e conditions that support healing and where, within us and around us.I t is said that upon transformation must be created within us, in our awakening, the Buddha could see 48,000 beings in a Sanghas, and in our societies. cup of water. Buddha Eyes give us the gift of courage To transform and heal our alienation, violence, to come home to the present moment and see reality and fear, Thay encouraged us to create lay residential as it is,i n its connectedness and wholeness. practice communities. He said that there are not Buddha Eyes made our Dharma Eyes shine with enough monks and nuns, or enough time to provide the light of mindfulness. As the Dharma rain of the the refuge needed to create the conditions for the retreat fell on us, our understanding of the Four healing and transformation of our suffering. Lay Noble Truths came, like the full moon into the residential centers are crucial to transmit the field of darkness of our times.W e dared to look into our­ energy, environment of safety, and presence of selves and into our new millennium, and we saw Dharma and Sangha that our times so desperately alienation, violence, and fear at the root of suffering. need. With our monastic centers, locals Sanghas, After the retreat, I added ane w daily practice. Mindfulness Practice Centers, and lay residential After sitting and walking meditation, I now read our centers, we have apowerfu l way out of our suffering. local newspaper, noticing stories of suffering, I am grateful for the Eyes of the Buddha retreat. I alienation, violence, and fear. Ihav e found that my am grateful for the monks and nuns of Plum Village heart and mind are open to new levels of identifica­ whose efforts made it possible. I am grateful for our tion, loving kindness, and compassion. We learn to dear teacher and his unselfish transmission of the practice the Noble Truth of suffering not for its own Buddha Eyes. sake,bu t to find ways out of suffering. Thay charged Larry Ward, True Great Voice,heads Community of us topractic e this way during our retreat. We met in Mindful Living and Parallax Press in Berkeley, Dharma Discussion groups on education, health, and California.He practices with theStillwater Sangha business, non-profit, youth, and others, in order to inSanta Barbara, California, whose members have bring theFou r Noble Truth to life. begun to lookfor property to establish a residential With Buddha Eyes, we also saw clearly the great laypractice community. temptations of our millennium. We are tempted to

The Mindfutness

am writing on aPlu m Village-ish morning. I was Iup before 5:00 a.m., though it was my partner's work of the Order of Interbeing in some way. snoring that woke me, rather than the celestial sound During the retreat, you see, I was accepted into of the great bell in Lower Hamlet. Itrie d to practice the Order of Interbeing. And at the ordination "Listen, Listen. This wonderful sound brings me back ceremony, Thay informed us that for those joining to my true home," which often works with even the the Order, the path of the bodhisattva is now our least wonderful sounds. But since the birds were "highest career." Thank you for letting me know that, singing and the sky was light, Ipicke d some apple Thay. It gives me courage to undertake such work in mint, made acu p of tea, tried to drink it mindfully, the world. For, from the first day's Dharma talk, and and sat for twenty minutes,jus t as we did each throughout the retreat, Ifel t that the most important morning on The Eye of the Buddha Retreat in Plum message Thay was sending us was that we must Village in June 2000. become truly engaged in working to manifest the It always takes me a while, sometimes years,t o Dharma in this world. My feeling seemed confirmed properly digest such an experience, and here I offer by the poem inscribed on my Ordination Certificate deep thanks to the noble trustees of the U.K. Commu­ in Vietnamese and English, particularly the last two nity of Interbeing for enabling me to take part by lines. generously providing a large chunk of the necessary funding. Thegreat Wayof Reality I have, however, come away with firm intentions. Is our true nature's pure ocean. Ipla n to work to heal the many deep wounds that are Thesource ofMind penetrates everywhere. causing suffering in my family, and find ways to From the rootsof virtuesprings thepractice of bring mindfulness into the one-day-a-week class compassion. where, as a Classroom Assistant, I help young teens Precepts, concentration, andinsight — with various behavioural and learning difficulties. Thenature andfunction of all three are one. I am also offering an evening class through our Thefruit of transcendent wisdom local Adult Education Department. Ia m calling the Canbe realisedby being wonderfully together. class "Happiness Is Here and Now," and describing it Maintain and transmit the wonderful principle, as a way to overcome stress and anxiety, to make it In order to reveal the true teaching! as user-friendly as possible in this very conservative Forthe realisation of TrueEmptiness to be possible, community. Ishal l be paid for this, but once my Wisdom andAction must go together. travel costs are met, I shall donate the rest to help the

2000 Jatt/lfie Mindfulness"BeCC 35 Work Meditation during Eye of the Buddha Retreat

Then there was the practice of Ant-ness. Thay to learn from, and we must hope that more will compared Sangha to an ant community—a super- follow, creating refuges of peace and harmony in this organism that functions in harmony for the good of difficult world. the whole rather than the individual. Hepropose d that And then this little Ant had a Big Idea—to human society should model itself on the ants or organize a Worldwide Day of Mindfulness. A day bees, by living in communities. Thay gave guidelines that would be sanctioned by UNESCO, when for how such communities should function: members Sanghas or members of the Order of Interbeing and should live together; they should follow the same anyone else who wishes tojoi n in, would practice spiritual path (the Mindfulness Trainings); there walking meditation to a site of their choice: a military should be regular opportunities for sharing feelings base, a supermarket, a school, a prison ... someplace (Beginning Anew); members should be especially that needed transformation, or simply a spot of loving mindful of using right speech; and community kindness. It should be a visible, well-publicised members should share all material resources and event, to attract more people from the community, "joyful ideas." and to promote the art of mindful living, peace and During an informal session with Tiep Hien (Order harmony. So far, all Ihav e is the idea. Dear friends, of Interbeing) members, Thay proposed that ala y please contact me if you believe this is a good idea community be set up near Plum Village, and he and wish to help get it off the ground. suggested two members to lead it. This is a wonder­ There is, of course, so much more from the retreat ful suggestion. Iha d already suggested this to several that Icoul d write about—the relief, for example, of friends here in Devon as a way to ease our path into learning that we may hand our suffering over to the old age.W e would become a support for each other Sangha, that all we really need to realise is no-birth, and live more cheaply—none of us has pensions. But no-death, and that happiness may truly be found in sofar , none of my friends has found the courage to the simple things in life, such as finding a dry tea take the first step of putting houses on the market and towel, despite being last in the queue for washing up! looking for larger properties. There is such a commu­ Theresa (Teri) West, TrueDoor of ,is a nity in Germany, founded by Karl and Helga Riedl, Storyteller. Please write Teriat 1Sloo Cottages, Order of Interbeing Dharma teachers who lived in Horns Cross,Bideford, Devon EX39 5EA, England. Plum Village for several years. So, there is a model

36 The Mindfulness 'Bdl/ZOOO'Jail Lettersto The MindfuCness lied

I received TheMindfulness Bell today and immediately read Leslie Rawls's beautiful tribute to her dad and the 11-year-old girl inside her. Thank you for sharing it. Stories like this help all of us to deepen our understanding of the Dharma. The story was areminde r to me that wisdom is not about escape,bu t rather about being present to what is —all of it.I foun d these teachings most helpful when my wife and dad died within a six month period in 1998. I drew strength from the teachings of non-control, nonattachment, impermanence, and awareness of the moment. When my wife was dying of breast cancer, I could be fully present without feeling the need to try tocontro l the outcome. I also was able to look deeply atm y feelings in the weeks and months afterward and to accept and embrace all of my feelings, both the negative and positive ones.I could feel loss and sadness, and at the same time feel grateful for the time weha d together and the life she lived. As a Catholic, Idre w strength from the teachings of both My heart was so touched by the clarity, depth, Jesus and the Buddha. That was ablessin g for which openness, and courage of TheMindfulness Bell #26. I amdeepl y grateful. After reading it, I wanted to renew my subscription, and send agif t subscription to a dear friend. It was a Bill Williams little hard to write on the back cover, but impossible West Hartford, Connecticut, USA to actually cut the page off to use it as a subscription form. So,I had topu t it down, and find another piece of paper to renew my subscription. The Mindfulness Bell has become a nourishing I am reminded of Sister Jina's talk about learning addition tom y practice. When I read it, Ifee l like I to practice meditation so that any arrows coming am sitting in thepresenc e of the Sangha and feel towards her would be repelled. My feeling is that you happy. I am trying to stop my recent practice of have created aMindfulness Bell that manifests that reading it while eating, but isn't this a happier Buddha shield, that round, strong fullness of quiet practice than reading the newspaper? energy that will not permit assault. Lennis Lyon Katharine Cook El Cerrito, California, USA San Rafael, California, USA

I appreciated the recent Mindfulness Bell articles on healing. ["Fresh Air," Issue #25 and"Surrender and aLotus, "Issu e #26.] It is good to share experi­ ences on how to handle chronic disease. Especially with CFIDS,yo u can get isolated because you don't Inth eFootstep so fth eBuddh a look sick to others and there is difficulty understand­ Pilgrimage withShantu m Seth inIndi a and Nepal ing the illness.I t is nice to come back to your breath "With each step and breath the Buddha comes alive. Shantum's balance of and be truly in touch with all the wonderful and knowledge, insight, and humor brings joy to loving beings around us—families and friends, those journeying with him in the footsteps of the Buddha." Sangha, the breeze, the beautiful tree next door, our —Thich Nhat Hanh wonderful animal friends—and to know you aren't 16day s in Dec- Jan; 20 days inFeb . isolated at all. Sometimes you can see that you are For Information & Free Brochure more than thisbody , this illness, and you know even Shantum Seth in India Tel:011-91-11-915-1163 2 Tel./Fax: 011-91-11-915-11633 in this situation, with true understanding, you can be E-mail: [email protected] or of benefit and loving to yourself and others. [email protected] Website:www.buddhapath.co m Bronson Rozier Undo Ballantine inU.S.A . Tollfree : (888)279-1484 Louisville, Kentucky, USA

2000 fatf/The MindfuCness QeCC 37 Slnncmncemmts

Passages Married: OnJun e 17,Ly nCoffin , TrueMirror ,an d likeSiste rAnnabel' s talkwa stape dan dpu to nth e PaulNorton ,Boundles sAttentiv eCaring ,wer e Ottawaloca lWebsit eb yAndr eVellino .Th ewebsit e marriedi nAn nArbor ,Michigan ,USA . Dharma addressi s www.ncf.carleton.ca/dharma/. TeacherJac kLawlo r(Tru eDirection )performe d the OnSunday ,Siste rAnnabe lan dHo aNghie m ceremony.Th ehapp ycoupl elive si nMilwaukee , visitedth eChanh-Kie n BuddhistYout hFamil y Wisconsin. downtown atMacNab bCenter .There ,Siste rAnnabe l gaveanothe rmeaningfu l talkt oth eyoun gpeopl ean d Communityo f Mindful LivingUpdat e theirparents . Wea tth ecentra loffic e ofCommunitie so f Notesfro m MapleVillag eSangh a Mindful Livingi nBerkeley ,Californi a havebee n workingmindfull y ona numbe ro fprojects . Aboutsixt yOrde rmember san dfriend s gathered Ourstaf f of sevenpeopl eha sbee nworkin ghar d for theVietnames eOrde ro fInterbein g annualretrea t organizingThay' sWes tCoas tevent sfo r this Fall— atMapl eVillag e(Bolto nWest ,Quebec ,Canada ) workingwit hvolunteers ,coordinatin gpublicity , duringth elon gweeken do fMa y 19,2000 . During logistics,administrative ,an dregistratio n processest o theretreat ,a ne wbel ltowe rwa serecte di nfron to f makei tpossibl e(an deasy )fo r thousandso fpeopl et o theDharm ahall .W eno whav ea beautifu l placefo r practicewit hThay . thebell ,wit hflower s allaround . Wear ei nth eproces so fcreatin gtw one w pamphlets:"Welcom et oth eOrde ro fInterbeing " and Live-in-Mindfulness atHau sMaitrey a "TheCommunitie so fMindfu l LivingNetwork. " Thesepamphlet sar ebein gdevelope dt o further Throughoutth eyear ,Hau sMaitrey ai nGerman y connectindividual st oon eanothe ran dt osuppor tan d offers thepossibilit y for friends toliv ean dpractice . nourishla ypractic ei nth eUnite d States.W ear eals o Karlan dHelg aRiedl ,wh olive di nPlu mVillag efo r compilingdat afro m theSangh aSurve yresponse s severalyears ,ar eth eDharm ateacher si nresidence . andpreparin ga summar yrepor tfo r interested HausMaitrey aadvise sguest st ocom efo r atleas ta individuals andSanghas . week,bu tshorte rperiod sar epossible .Fo rmor e Wepractic emindfulnes s inth eworkplac eb y detailso ra sampl edail y schedule,pleas econtac t enjoying telephonemeditation ,weekl yBeginnin g Intersein-Zentrum fur Lebeni nAchtsamkeit ,Hau s Anewpractice ,an ddail ymeditatio n inth e afternoon. ,Unterkasho f 2 1/3,9454 5Hohenau , Wecontinu et oembrac e"don' t know"min da s we Germany;Tel :(49)8558-920252 ;Fax : (49)8558- transitionint oou rne wmanifestatio n asa divisio no f 920434;e-mail : [email protected] theUnifie d BuddhistChurch .Ou r mindfulness practicesi nth eworkplac ehav ebee nnourishin gan d MBSubscriptio n Manager Needed deeplyhealin gelement si nou rdail ywor klives . TheMindfulness Bell need sa nexperience d Notesfro mth eOttaw aSangh a subscription managero rdatabas emanage rt omanag e oursubscriptio n list (onAccess ,Excel ,Panorama ,o r TheOttaw acommunit yha dthre ememorabl e Acumen),inpu tne wan drenewa lsubscriptions ,an d dayswit hSiste rAnnabe ldurin gth eweeken d of workwit hth emai lhous ea seac hissu egoe sout . If April 14,2000.Th estud yprogra mstarte d with a youar eintereste di nfocusin g lovingenerg yan d Dharmatal kb ySiste rAnnabe lt oth eVietnames e expertiseo nThe Mindfulness Bell 10-20hour s a community onFrida ynight .Th esubjec t was mind­ week(mor ejus tprio rt oan dafte r eachissue' s fulness practicean dguardin go fou rsi xsenses . Our release), pleasecal lo rsen dyou rresum ean dlette ro f community wasdelighte d withth echantin gcer ­ interestt oCommunit y ofMindfu l Living,P.O . Box emonyan dsingin gpractic ele db ySiste rCha n Hoa 7355,Berkeley ,C A94707 ,USA ;Tel :(510)527 - Nghiemi nVietnamese . 3751; Fax:(510)525-7129 ;[email protected] g Thenex tda ywa sa Da yo f Mindfulness, organizedb yth eOttaw aBuddhis tSociet ytogethe r withal lThay' spractic egroup si nOttawa . Many peoplefro m different traditions andculture scam e togetherfo r thisone-da yevent .Siste rAnnabe lgav e a wonderful talko nth eFiv eMindfulnes s Trainings, andseve npeopl ereceive dth eTraining sa tth een d of theday .Everyon ecooperate d andpractice dbeauti ­ fully andi tfel t thatthi si swha tth eworl dcoul db e

38 TheMindfuCness

Retreats LedbyThic h NhatHan h

AUGUST 26-30, 2000 OCTOBER 17, 2000 University of California, SanDiego ,California ,US A Paris,Franc e Vietnamese Retreat Public Lecture Nu Hong 13Martineau, 33580 Dieulivol, France (714)841-7044 or (714)556-2683 Tel:(33)5-56-61-66-88; Fax: (33)5-56-61-61-51 e-mail: xuanlantruong@yahoo, com e-mail: [email protected] www.nuhong. org OCTOBER 19, 2000 AUGUST 31, 2000 London, England SanFrancisc oBa yArea , California,US A Public Lecture Calming OurMinds, Opening OurHearts (44)020-8692-1737 Public Lecture e-mail: [email protected] Community ofMindful Living P.O. Box7355, Berkeley, California, 94707, USA OCTOBER 21, 2000 Tel:(800)301-3158; Fax: (510)525-7129 Munich, Germany e-mail: [email protected] Public Lecture 13Martineau, 33580 Dieulivol, France SEPTEMBER 2, 2000 Tel:(33)5-56-61-66-88; Fax: (33)5-56-61-61-51 Oakland, California, USA e-mail: [email protected] CultivatingPeace inOurselves andOur Communities Dayo f Mindfulness OCTOBER 24, 2000 Community ofMindful Living Amsterdam, Holland P.O. Box 7355,Berkeley, California, 94707, USA Public Lecture Tel:(800)301-3158; Fax: (510)525-7129 13Martineau, 33580 Dieulivol,France e-mail: [email protected] Tel:(33)5-56-61-66-88; Fax: (33)5-56-61-61-51 e-mail: [email protected] SEPTEMBER 3, 2000 KimSo nMonastery ,Watsonville ,California ,US A OCTOBER 26, 2000 VietnameseDa yo f Mindfulness Rome,Ital y Tel:(408)848-1541; Fax: (408)848-8265 Public Lecture 13Martineau, 33580 Dieulivol, France SEPTEMBER 6-11,200 0 Tel:(33)5-56-61-66-88; Fax: (33)5-56-61-61-51 University of California, SanDiego , California e-mail: [email protected] ThePath of Understandingand Love OCTOBER 27-NOVEMBER 1,200 0 Mindfulness Retreat Rome,Ital y Community ofMindful Living P.O. Box 7355,Berkeley, California, 94707, USA Mindfulness Retreat Tel:(800)301-3158; Fax: (510)525-7129 13Martineau, 33580 Dieulivol, France e-mail: parapress @aol. com Tel:(33)5-56-61-66-88; Fax: (33)5-56-61-61-51 e-mail: [email protected] SEPTEMBER 14, 2000 Washington Hebrew Congregation MID-NOVEMBER 2000-MID-FEBRUARY 2001 Washington,D.C. , USA PlumVillag eWinte r Opening TheWay ofCompassionate Action 13Martineau, 33580 Dieulivol, France Tel:(33)5-56-61-66-88; Fax: (33)5-56-61-61-51 PublicLectur e e-mail:info @plumvillage. org Washington Mindfulness Community Tel: (301)681-1036 e-mail:[email protected] ; www.mindfulnessdc.org SEPTEMBER 17-22, 2000 Ascutney Mountain Resort,Brownsville ,Vermon t Steppinginto Freedom AMindfulnes s Retreat ledb yThic hNha t Hanh and themonks ,nuns ,an d layDharm a teachers ofPlu m Village GreenMountain Dharma Center Tel:(802)436-1103; Fax:(802) 436-1101 e-mail: [email protected]

2000 Jatf/lfie Mindfulness (Betf 39 Retreats Ledb yOrde ro f Interbeing DharmaTeacher s September-December 2000

SEPTEMBER OCTOBER 1-4 WarnerSprings ,California ,US A 2 Naples,Florida ,US A Retreat with Caitriona Reed Day of Mindfulness with Fred Eppsteiner (www.manzanitavillage. org; chanbao@ aol. com; (941-566-1769) 760-782-9223) 4 Montreal,Quebec ,Canad a 2 Naples,Florida , USA Public Lecture with Chan Huy (in French) Day of Mindfulness with Fred Eppsteiner (514-591-8726; [email protected]; (941-566-1769) http://mpcmontrealhomestead.com) 9 Gmund,German y 6-8 Geneva,Switzerlan d Day of Mindfulness with Karl Schmied (49-8028-9281) Retreat with Karl and Helga Riedl (49-8558-920252) 10-17 Vallecitos,Ne wMexico , USA 7-15 WarnerSprings ,California ,US A Retreat with Arnie Kotler and Therese Fitzgerald Retreat with Caitriona Reed and others (505-751-0351) (www.manzanitavillage. org; chanbao@ aol. com; 14-17 SantaFe ,Ne wMexico , USA 760-782-9223) Retreat with Roshi (505-986-8518) 13 Eugene,Oregon ,US A 16 Fairfax, Virginia, USA Retreat with Lyn Fine Day of Mindfulness with Anh-Huong and Thu Nguyen ([email protected]; 541-343-5528) (703-938-1377) 14 Fairfax,Virginia ,US A 20 Juneau,Alaska ,US A Day of Mindfulness with Anh-Huong and Thu Nguyen Public Lecture with Arnie Kotler and Therese (703-938-1377) Fitzgerald (907-789-0140) 14 Gmund,German y 21-24 SantaFe ,Ne wMexico , USA Day of Mindfulness with Karl Schmied Retreat with Joan Halifax Roshi (505-986-8518) (49-8028-9281) 22-24 Hot Springs, North Carolina, USA 19-22 Hohenau,German y Retreat with Fred Eppsteiner Retreat with Karl and Helga Riedl (49-8558-920252) (www.main.nc. us/sdrc; sdrc@ main. nc. us; 20 NewSout hWale sUniversity ,Australi a 828-622-7112) Dharma Talk by Khanh Le Van (61-02-9543-7823) 22-24 Deming,Washington ,US A 22 Rimbo, Sweden Retreat with Eileen Kiera (360-592-0600) Retreat with Svein Myreng 22-24 WarnerSprings ,California ,US A (46-8-334687 or 46-8-7203943) 21 Towson,Maryland ,US A Retreat with Caitriona Reed Day of Mindfulness with Anh-Huong and Thu Nguyen (www.manzanitavillage. org; chanbao@ aol. com; (703-938-1377) 760-782-9223) 21-22 NewYork ,Ne wYork ,US A 22-27 Juneau,Alaska ,US A Day of Mindfulness and Fourteen Mindfulness Retreat with Arnie Kotler and Therese Fitzgerald Trainings Transmission with Lyn Fine (907-789-0140) ([email protected]; 212-787-1473) 28-10/3Hohenau ,German y 26-29 Boise,Idaho , USA Retreat with Karl Schmied, Karl and Helga Riedl Retreat with Chan Huy (49-8558-920252) (208-383-9616; [email protected]) 29-10/1Moscow ,Idaho ,US A 28-29 RhodeIsland , USA Retreat with Eileen Kiera (208-883-1471) Sangha Weekend with Lyn Fine ([email protected]) 29-10/6 SantaFe ,Ne wMexico , USA 30-11/5 Waldhaus,German y Retreat with Joan Halifax Roshi (505-986-8518) Retreat with Karl and Helga Riedl (49-8558-920252) 30-10/2 HowesValley ,Australi a 31 RhodeIsland , USA Retreat with Mai Than Trong (61-02-9543-7823) Public Talk by Lyn Fine (401-783-0662)

40 TheMindfuCness 'BeCC/ZOOO fatt NOVEMBER DECEMBER 1-4 Hohenau,German y 1-3 CharlesTown ,Wes tVirginia ,US A Retreat with Karl Schmied (49-8558-920252) Retreat with Anh-Huong and Thu Nguyen 3-5 NewYork ,Ne wYork ,US A (703-938-1377) Conference on Interfaith Meditation 1-8 SantaFe ,Ne wMexico , USA with Sister Annabel Laity Retreat with Joan Halifax Roshi (505-986-8518) (Sponsored by the Temple of Understanding) 2 Naples,Florida ,US A (212-307-7171; www. ticketmaster.com) Day of Mindfulness with Fred Eppsteiner 3-10 CampIndianola ,Washington ,US A (941-566-1769) Retreat with Eileen Kiera (360-676-5727) 7-10 Hohenau,German y 4 Naples,Florida ,US A Retreat with Karl and Helga Riedl (49-8558-920252) Day of Mindfulness with Fred Eppsteiner 8-10 Dodgeville,Wisconsin ,US A (941-566-1769) Retreat with Jack Lawlor (847-475-0080) 4 Lansing,Michigan , USA 16 Fairfax,Virginia ,US A Day of Mindfulness with Jack Lawlor Day of Mindfulness with Anh-Huong and Thu Nguyen (carolynw@pilot, msu. edu; 517-351-5866) (703-938-1377) 5 Newburgh, New York, USA 16 Gmund,German y Day of Mindfulness with Lyn Fine (914-561-0995) Day of Mindfulness and Maitreya Festival with Karl 5-21 Bali Schmied (49-8028-9281) Retreat with Joan Halifax Roshi (505-986-8518) 17 Montreal,Quebec ,Canad a 8 Montreal,Quebec ,Canad a Day of Mindfulness with Chan Huy Day of Mindfulness with Chan Huy (514-591-8726; [email protected]; (514-591-8726; [email protected]; http://mpcmontreal.homestead.com) http://mpcmontreal.home stead,com) 23-26 Hohenau,German y 11 Gmund,German y Christmas Days with Karl and Helga Riedl Day of Mindfulness with Karl Schmied (49-8028-9281) (49-8558-920252) 11-12 SaltLak eCity ,Utah , USA 24-1/2 WarnerSprings ,California ,US A Retreat with Lyn Fine ([email protected]) Retreat with Caitriona Reed and others 11-13 MoreheadCity ,Nort hCarolina , USA (www.manzanitavillage. org; chanbao@aol. com; Retreat with Therese Fitzgerald 760-782-9223) (919-683-1236; [email protected]) 28-1/2 Hohenau,German y 17-21 Wisemans,Australi a Retreat with Karl Schmied, Karl and Helga Riedl Retreat with Khanh Le Van (61-02-9543-7823) (49-8558-920252) 18 Fairfax,Virginia ,US A Day of Mindfulness with Anh-Huong and Thu Nguyen (703-938-1377) 19 Montreal,Quebec ,Canad a Day of Mindfulness with Chan Huy (514-591-8726; [email protected]; http://mpcmontreal.home stead,com) 22-26 WarnerSprings ,California ,US A Retreat with Caitriona Reed and others (www.manzanitavillage.org; [email protected]; 760-782-9223) 30-12/1 Casaprota,Ital y Retreat with Helga and Karl Riedl (39-06-5811928; [email protected])

2000 Jatt/lfie MindfuCness "BeCC 41 Sangha (Directory

Sanghas are listed by region, (hen EUROPE Vincennes: alphabetically by country or state, and then Austria Hao Bach Thai, 98 Avenue de Paris bypostal code. This list and the Retreat InterSein-Sangha Wien/Dieter Strehly Chatenay-Malabry; Tel: (33)46.60.20.90 Schedules ofThich Nhat Hanh and Order of Wiesingerstr. 6/6, 1010 Wien Interbeing Dharma Teachers are kept Le Moulin de Picaud Ecrire Tel: (43)2235-42790; Fax: (43)2235-43263 Anne-Marie Ascencio, 21 rue Camerone current on the CML web site: [email protected] www.iamhome.org. Please send updates or 13140 Mramas; (33)4-9050-2131 additions to Leslie Rawls, P.O. Box 38325, Belgium Marianne Coulin. 40 rue Boecklin Charlotte, NC 28278, USA; phone/fax; Leven in Aandacht, Belgie 67000 Strasbourg; Tel: (33)3-88-31-27-84 (704)583-1279; [email protected] Odette Bauweleers Fax: (33)3-88-31-48-25 Van Schoonbekestraat 39, 2018 Antwerpen ASIA Tel: (32)3-2572598; Fax: (32)3-2185085 Claire Pennamen India 80 Ave. Jean Chaubert Bat Centre Zen La Montague 81500 Toulouse Sangham (New Delhi)/Shantum Seth 14Montagu e de Bueren-4000 Liege 309 B Sector 15A; Noida, UP 201301 Tel: (32)4-221-0918 Plum Village, 13 Martineau, 33580 Dieulivol Tel: (91)11-91511633; (91)11-91512162 Tel: (33)5.56.61.66.88; Fax: (33)5.56.61.61.51 [email protected] Au Zendo de l'Harmonie Paisible 19ru e de Grance-4000 Liege St. Etienne/Yannick Guimpied Israel Tel: (32)4-223-45-68 Tel: (33)77388499 Jerusalem Sangha/Yael Avnon 7a Hakarkom St., Ein Ganim, Jerusalem Denmark Amida Retreat Centre Tel: (972)2.6525790 Copenhagen Sangha/Else Marie Kjerkegaard (see Amida in UK for address) [email protected] Bredgade 47 1, 1260 Copenhagen K Tel: (33)48.60.70.19 Tel: (45)33.15.95.14; Fax: (45)33.15.95.10 [email protected] Western Galilee Sangha/ Paul Shalom Treat [email protected] 24/10 Keren Hayesod Street, Nahariya Germany Tel: (972)4.9511244; Fax: (972)4.9927517 Peace Is Every Step Sangha (Fred Er Vejen) Gemeinschaft fur achtsames Leben in Berlin crp@ netvision.net.i l Anne Sandholt Thomas Schmidt Manehejen 31,310 0 Hornbaek Muskauerstr. 50, 10997 Berlin Tel Aviv Sangha/Jacqui Peleg Tel: (45)49 71 93 95 Tel: (49)30-61125 33 (972)3.6913098; [email protected] Thomas.Schmidt. 1 ©student,hu-berlin.d e France Japan Michel and Genevieve Walzer Buddhistische Gesellschaft Hamburg e.V. Bamboo Sangha/ Hisayo Ikeda Moulin de Rantiol Rolf Dohrmann Tel: (81)7-4376-8062 07200 St. Michel de Boulogne Beisserstr. 23, 22337 Hamburg Odawara Sangha/Keisuke Shimada Ramon Pin Achtsamkeit in Oldenburg e.V. 117 Uchiyama Minami Ashigara Kanagawa 26 bis Av Biacobi, 06300 Nice Manfred Folkers Tel/Fax: (81)465-73-0831 Tel: (33)4-9389-0674 Devrientstr. 8, 26121 Oldenburg Tel: (49)441 88 500 40 Sazanami Sangha/Leah Matsui Christine and Jerome Treiber 862-0975 Japan La Nouvelle Aurore, 306 rte des Virettes Das Spirituelle Zentrum/Stadt-Raum Koln Kumamoto Shi, Shinyashiki 3-12-8-202 06140 Tourette sur Loup Werner Heidenreich Tel: (81)96-362-6812 Tel: (33)4-9359-3073 Moltkestr. 79, 50674, Koln AUSTRALASIA Tel: (49)221-562-5805 Christine Sarazin/50 rue de la Charite Fax: (49)221-562-5806 Australia 69002 Lyon [email protected]; www.StadtRaum.de Lotus Buds Sangha/Khanh and Dan Le Van 43 Osprey Drive, Illawong, NSW 2234 Phillipe Ruer, 28 rue du Dr Malabouche Zen-Klausen in der Eifel Tel: (61)2-9543-7823;Fax: (61)2-9543-7136 34660 Cournonterral Judith Bossert & Adelheid Meutes-Wilsing [email protected] Jerome Boisgillot Huffertsheck 1 54619 Lautzerath/Leidenborn Blue Sea Sangha/Tony Mills 76 rue de Tureene Tel: (49)6.559-467; Fax: (49)6.559-1342 13 Blue Seas Parade. Lennox Head 2478 75003 Paris; Tel: (33)142.72.59.28 [email protected]; www.zenklausen.de NSW; (61)2-66-876-226 Interbeing Sangha of Perth/Donna Wood Tel: (61)8-9381-9172 Freedom Sangha/Thanh Le 42 Springfield Street, McGregor, QLD 4109 Tel/Fax: (61)7-3349-9135; [email protected] Mudita Sangha/Peter Hawkins 31 Braeside Road, Stirling 5152 SA Tel:(61)8-8370-8590;Fax:(61)8-8232-6255 phawkinsl @yahoo.com New Zealand Long While Cloud Sangha 695 New North Rd., Mt. Albert, Auckland Tel: (64)9-810-9775 Joyful Heart Sangha/Shalom c/o Wairua Marie, R.D. 1Coromande l Tel: (64)7-866-7427; Fax: (64)7-866-8214 Joyfulon e @xtra.co.n z Plum Village Summer Blossoms

42 The Mindfulness 'Bell/2000 'Jail WaldhausA mLaache r See/Paul Koppler MarioCistulli ,Vi aLivragh i 2,00152Rom a Heimschule 1,56645Nickenic h Tel: (39)6-5819026 Central London/St. James's Tel:(49)2.636-3344 ;Fax : (49)2.636-2259 KateAtchley , Picadilly Wl ElenaCerruti ,vi aTripol i 182 15Churchil l Road,Londo n NW5 IAN ThichNha tHan h -Lotu s Sangha 10100Torino ;Tel : (39)11-3295184 Tel: (44)20726 7517 8 GabrielaCarme nLan g Sergio andAlessandr aZaccon e [email protected] Heinrich-Boll-Str. 12,63110Rodga u viaS.Dari o4 , 16031Bogliasc o (Genova) Tel: (49)6106-13095 Buddhist Interhelp/Mai Nguyen Tel: (39)10-3472159 12Shel lRoa d [email protected] LaPort ade lDharm aan dEsser ePac e London SE137TW ;Tel : (44)20-8692-1737 Gemeinschaft fur bewuBtesLebe n Community ofMindfu l Livingo fMilan o South London Sangha Manfred Hell/Innerer Ring2 Deanna Malago,vi aTertullian o 30 MdirePompe , 102Alley n Road 63468Bruchkobel ;Tel : (49)6.181-72571 20137Milano ,Tel : (39)2-5457915 London SE218AH ;Tel : (44)20-8670-6388 gianfradeanna@ libero.i t Stuttgarter Sangha/Elke Ehrler-Berg Devon Sangha/Martin Pitt Lupinenweg 10, D-71665Vaihingen/En z DianaPetech ,Valmadrer a (Lecco) Tel.privat : (49)7.042-12246 Tel: (39)341-580661 Eaglehurst, Mill Street, Chagford, Devon Tel/Fax: (49)7.147-90053 Tel: (44)1647-432202 MatteoZanella , viado nPalazzol o23/ M Fax: (44)1647-432208 SanghaFreiburg/Margri t Irgang 24122Bergamo ;Tel : (39)35-224100 [email protected] KaiserhausstrauBe 20a,7987 2Berna u Tel/Fax: (49)7.675.1051 Sangha ofTrieste/Marcell o Scrignar Cambridge Sangha/Jane Coatesworth Tel: (39)40-421615 1Dingl eDell ,Sawsto n Road Maitreya-Fonds e.V. Amici diTha y (Thay's Friends) Stapleford, CambsCB 25D Y PetraPCischel-Holzschuhe r Tel: 01223-842941 SandstraBe21 , 80335Munche n RobertoDe lMasti o Tel: (40)89.52.10.21 viaA .Giacomin i 12, 50132Firenz e Brighton Sangha/Dave Tester [email protected] Tel/Fax: (39)055-578812; [email protected] 18AHov ePar k Villas,Hov e East Sussex BN36H G Gemeinschaft fur achtsamesLebe n Norway Bayerne.V./Kar lSchmie d Sangha of Floating Clouds Tel: (44)1273.703.469 Postfach 60, 83730Fischbacha u (Drivende skyers Sangha) Fax: (44)1273.777.723 Svein Myreng,Mellomb0lge n 26,1157 Oslo dave@ expatriate-insurance.co m Tel:(49)8028-9281 ;Fax : (49)8028-2120 www.interbeing.org.uk [email protected] Tel: (47)22.28.44.08 dharma@ buddhistforbundet.n o WhiteCloud s Sangha/Duncan Liddle Samma--Sangha Uberlingen/Bodensee 13 YorkAve. ,Ashle y Down IrisNowa kan dUlric h Scharpf Mountain Sangha (Fjell Sangha)/Jem Wilson 3560Hemsedal ;Tel/Fax : (47)32.06.06.20 Bristol BS79LH ; (44)117.951.2591 ZurSchleif e 8,8866 2Uberlinge n D_A_Liddle@ yahoo.co.u k Tel:(49)7.551.7953 ; Fax: (49)7.551.7964 Sangha SnowCrysta l (Sn0krystallen Sangha) and SanghaCha nTar n (Vietnamese-speaking) AmidaTrust/Carolin e and BodenseeSangha/Claudi a Wieland 53Grosveno r Place,Jesmon d Uberlingerstr. 23,8868 2 Salem-Tufingen Xuan-Thoi Lam,H0ietu n 135 4710Mosby ;(47)38 1 19051 Newcastle uponTyn eNE 22R D Tel/Fax: (49)7.55.3596 Tel: (44)191.281.5592 Intersein-Zentrum fiir Leben inAchtsamkei t Poland [email protected] Mindfulness Sangha/TannaJakubowicz-Moun t HausMaitrey a LATIN AMERICA Unterkashof 2 1/3,94545Hohena u Czerniakowska 36/80,00-714 Warszawa Tel:(49)8558-920252 ;Fax :(49)8558-92043 4 Tel/Fax: (48)22.40.06.58 Guatemala [email protected];www.intersein.d e Antigua Sangha/Mary Thompson Russia c/o Conexion,4 aCall eOrient e#14 ,Antigu a Holland Moscow Sangha/Boris Orion Tel/Fax: (502)201-4251 EvelineBeumkes ,va nWalbeeckstraa t 35C Novogireevskaya Street 14-2-34 1058 CHAmsterdam ;Tel : (31)20-616-4943 111401Moscow ;Tel : (7)095.304.4562 Dominican Republic Fax:209-384 1 (B.Orion ,c/ oG .d iFeo ) Nicholas Crespo Sunflower Sangha/Anneke Brinkerink [email protected] GustavoMeja-Ricar t St.#7 1 Dorpsweg 8, 1711R JHensbroe k http://zen.ru/dsencenter/index.htm Caromang IIBuilding ,Apartmen t #204 Tel:(31)2.2645.2499 ;Fax : (31)2-2645-3590 Piantini,Sant oDomingo ; Tel:(809)562-2803 BorisLabkovsky , YanRaini s Boulevard Gertje Hutschemaekers 24-2-240Mosco w 123373;Tel : (7)095.949.8671 Brasil Alkmaar;Tel : (31)7.2561.6289 MiddlePat h Sangha/Claudio Miklos Spain Trade Center-Rua Moreira Cesar, 26/1408 ZenGrou pfo r Mindful Living El Osoy e lMadrono/Octavi o Feliciano Niteroi,Ri od eJaneir o 24230-060 Noudd eHaas ,Weezenho f 6455 CalleJua n Alvaregx Mendizabal 30,Ap t6- 1 Tel: (55)(21)711-6895; [email protected] 6536A WNijmegen ; Tel: (31)24.3444953 Madrid;Tel :(34)9 1 559-0385 http://www.geocities.com/chungtao_budismo nouddehaas@ hetnet.n l Present MomentEcumenica l Sangha Lotus-Centrod eMeditaca oe Estudo sBudista s Barcelona;En aLinares ,Tel :(34)93-414-755 1 Hildeth Farias da Silva TheSmilin gFace s Sangha/Frank Liddy RuaDoi sd eDezembro , 78/305-Flamengo 26Kansa sAvenue ,Belfast , BT155A W Sweden Sourceo fJo y Sangha (Gladjens Kalla) 22220-040 Riod eJaneir o Tel:02 89 058944 2 Tel:(55)(21)551-2045 ;Fax : (55)(21)553-5398 [email protected] HansMalstam ,Rodabergsgata n 10 11333Stockholm ;Tel : (46)8.33.46.87 centrojotus@ geocities.co m Italy http://www.geocities.com/centro_lotus/ www.geocities.com/~interessere Switzerland HausTao/Marce l andBeatric e Geisser NORTHAMERIC A RomeSangha/Tizian a Faggiani 9427Wolfhalden , Switzerland Canada PiazzaGhandi ,3 ;0014 4Rom a Tel/Fax: (41)71.888.3539 Community of Mindful Living-Bow Valley Tel:(39)0 6591015 4o r (39)065834845 8 [email protected]; http://www.haustao.ch Sangha/Mary Dumka s.carbon i@ agora ,stm.i t 5182n d Street, Canmore,A BT1 W2K 5 Tel: (403)678-2034; andrmary@ telusplanet.ne t

2000 fatt/The Mindfutness

44 Tfie Mindfulness 'Bell/2000 Jail Mindfulness, Diversity,& SocialChang e Sangha Ancient Forest Sangha/Pam Yearout Key West Mindfulness Sangha/Roberta Marks Don Marx, 2908 Madeline St. 740 Park, Areata, CA 95521 P.O. Box 245, Key West, FL 33041 Oakland, CA 94602;Tel: (510)540-0141 Tel: (707)443-3915 Tel: (305)296-4427; Fax: (305)296-7227 drcking@ attglobal .ne t [email protected] Areata Sitting Group/June Davis Pot Luck Sangha/J. Caleb Cushing 24 Fellowship Way, Bayside, CA 95524 Loving Heart Sangha/Joey Matthews 5995 Chabolyn Terrace Tel: (707)826-1770 1401 S.E. 10th Avenue Oakland, CA 94618;Tel : (510)654-2456 Ft. Lauderdale, FL 33316 Sangha in the Woods/Kristi Gochoel Tel: (954)525-0492; [email protected] Fragrant Earth Sangha P.O. Box 655, Garberville, CA 95542 2625 Alcatraz Avenue, Box 404 Tel: (707)986-7157 Dancing Water Sangha/Diane Powell Berkeley, CA 94705;Tel : (510)982-0444 1810 Rebecca Rd., Lutz, FL 33549 MindfulBay ©egroups.com Melisa McCampbell, 6358 Seastone Way Sacramento, CA 95831; Tel: (916)424-4439 Tel: (813)949-5142; [email protected] Community of Mindful Living [email protected] Naples Community of Mindfulness 850 Talbot Avenue, Albany, CA 94706 River Oak Sangha/Terry Helbick-White Fred Eppsteiner, 99 North Street Tel: (510)527-3751;Fax : (510)525-7129 Naples, FL 34108;Tel : (941)566-1769 cml@ iamhome.or g 1246 East Street, Redding, CA 96001 Tel: (530)243-2439; Fax: (530)246-0945 Georgia Edie Hartshorne gregandterry@ mindspring.co m Breathing Heart Sangha/Matthew Laney 768 Contra Costa Avenue 485 Oakdale Road, C-16 Berkeley, CA 94707; Tel: (510)526-4476 Colorado Spacious Heart Sangha/Gaia Mika Atlanta, GA 30307; Tel: (404)653-0526 Bay Area Young Adult Sangha 1345 Elder Ave, Boulder, CO 80304 [email protected] Michael Trigilio, P.O. Box 7355 Tel/Fax: (303)413-1543 Breathing Heart Sangha-Athens Berkeley, CA 94707 [email protected] Marie Waters, 385 Pinewood Circle Tel: (510)527-3751; [email protected] Connecticut Athens, GA 30606; Tel: (706)369-3523 Tom Andrae, 2605 Virginia St. Hai An Sangha/Bob Hoffman riknmari @mindspring.co m Berkeley, CA 94709; (510)544-3802 255 Cherry St., New Britain, CT 06051 Hawai'i [email protected] Tel: (860)612-0077 Still Life Sangha/Royce Wilson [email protected] P.O. Box 184, Hilo, HI 96721 Bolinas Sangha, Marin County www.haianpagoda.org Cilia Brady; Tel/Fax: (415)868-0285 Tel: (808)935-5966 [email protected] Greater Hartford Sangha Wild Ginger Sangha/John Balaam Bill Williams, 34 West Point Terrace Fairfax Sangha/ Laurel Houghton P.O. Box 2079, Kamuela, HI 96743 West Hartford CT 06107 Tel: (808)885-5585; [email protected] 465 Oak Manor Drive Tel: (860)561-3563; [email protected] Fairfax, CA 94930; (415)454-0391 Dharma Friends [email protected] Community of Mindfulness New London and Arnie Kotler and Therese Fitzgerald Bellflower Sangha/George Chaput True Home Sangha (Petaluma-Cotati area) P.O. Box 795,Kapa'au, HI 96755 28 Fanning Avenue, Norwich, CT 06360 Tel: (808)889-6123 Peggy Denial; [email protected] Tel: (860)889-0131; [email protected] Tel: (707)792-2635; Fax: (707)664-1144 [email protected] Fairfield County Sangha/Nanette Greene Green Gulch Farm/Wendy Johnson Honolulu Mindfulness Community Christ & Holy Trinity Church Ernestine Enomoto 1601 Shoreline Drive, Sausalito, CA 94965 Church Lane, Westport, CT 06880 Tel: (415)383-3134; Fax: (415)383-3128 3244A Woodlawn Dr., Honolulu, HI 96822 Tel: (203)459-4718 Tel: (808)988-2551; [email protected] Judy Shaper, 108 Spencer Avenue [email protected] Sausalito, CA 94965;Tel : (415)332-1388 Idaho District of Columbia judy41oans@ hotmail.co m Beginner's Mind Sangha Washington Mindfulness Community Tom Sarriugarte, 2302 Bogus Basin Road, Hearth Sangha/Eric Reed Mitchell Ratner and Lynd Morris Boise, ID 83702; Tel/Fax: (208)342-5358 115 A. Blackburn Street, Apt. A P.O. Box 11168,Takom a Park, MD 20913 [email protected] Santa Cruz, CA 95060 Tel/Fax: (301)681-1036 Tel: (831)423-2958 [email protected]; http:// Mindfulness Sangha of the Palouse [email protected] langmai.org/wmc/ Pamela Berger, 214 N. Main, Suite C Moscow, ID 83843;Tel : (208)883-3311 Family Sangha/Nicola Amadora Florida 530 Sunlit Lane, Santa Cruz, CA 95060 Blueberry Sangha/Phil Robinson Illinois Tel: (831)426-6599 1841 Selva Grande, Atlantic Beach,FL 32233 Prairie Buddha Sangha/Virginia Bollero Tel: (904)246-7263 4N 579 Pheasant Run Drive Almond Blossom Sangha St. Charles, IL 60175; Tel: (630)584-6337 Stan Cunningham Tallahassee Community of Mindfulness [email protected] 4516 Bluff Creek Drive Ralph Dougherty Modesto, CA 95355;Tel : (209)549-7770 1006 Waverly Road Lakeside Buddha Sangha/Jack Lawlor scunningham@ stan-co .K12.ca.u s Tallahassee, FL 32312-2814 P.O. Box 7067, Evanston, IL 60201 Tel: (850)385-8358; [email protected] Tel: (847)475-0080 Diving Deeper Sangha/Randy Bancroft P.O. Box 2031,For t Bragg, CA 95437 The Live Oak Sangha Heart Land Sangha/Beth Schott Alberto Breccia, P.O. Box 357723 Tel: (707)964-1855; [email protected] 304 W. Delaware, Urbana, IL 61801 Gainesville, FL 32635-7723 Tel: (217)398-5818 Occidental Sangha/Bruce Fortin Tel/Fax: (352)379-1109 beth@ octopus .mrl .ucsb.ed u 3535 Hillcrest Ave., Sebastopol, CA 95472 [email protected] Indiana Tel: (707)874-2274; Fax: (707)874-2234 Indian River Mindfulness Group Friends of Awakening Sangha/Ingrid Sato Ukiah Sangha/Jo-ann Rosen Kathy Doner 4370 Cooper Rd., Indianapolis, IN 46228 406 W. Standley St., Ukiah, CA 95482 6945 Crepe Myrtle Drive, Grant, FL 32949 Tel: (317)291-1776; Fax: (312)293-8376 Tel: (707)462-7749; [email protected] Tel: (407)725-3691 [email protected]

2000 fatt/The MindfuCness (BeCC 45 Drifting DunesSangh a Fresh BreezeMindfulnes s Sangha Minnesota BobKasarda ,9 1/2 Washington Street Carol Fegan, 26W .Susquehann a Avenue Twin Cities Sangha/Judit h Lies Valparaiso,I N4638 3 Towson,MD 21204 304347t h Ave.S. ,Minneapoli s 55406 Tel: (219)548-9395 Tel:(410)583-7798 ;Fax : (410)323-9078 Tel: (612)724-8168 [email protected] [email protected] Compassionate Ocean Dharma Center East Central IndianaMindfulnes s Sangha Massachusetts Joen SnyderO'Nea l andMichae l O'Neal JuliaCorbett , 10072Wes tCount yRoa d TurtlePat hMindfulnes s PracticeCente r 3206Holme sAvenu e 300South ,Parke r City,I N4736 8 ChrisPhillip s Minneapolis, MN5540 8 Tel:(765)468-6019 ; [email protected] 266Greenwoo d Street Tel: (612)825-7658 Worcester, MA0160 7 meditate@ oceandharma.or g IndianaLotu s Sangha/Maxine Nancy Carter Tel: (508)757-9533;[email protected] g www.oceandharma.org 3887E .Woodsmal l Drive TerreHaute ,I N47802 ;Tel : (812)299-2926 Western Massachusetts Sangha Hidden Mountain Center (Brainerd) Fax:(812)299-5117 ; [email protected] Ann Gibson, 80Silve rLan e Jim Grosman,Tel : (218)828-6479 Sunderland, MA01375 ;Tel : (413)665-3983 grossman@ brainerd.ne t Kansas Ourcommunit y iscompose d ofth e following Sunflower Sangha/Thanh Duong groups: Missouri 1233S .Fo xRun ,Wichita ,K S6720 7 Amherst: Hopping Tree Sangha SilverMapl e Sangha/Kristen Hunt Tel: (316)687-2951 Ann Gibson (Above) 73Strecke rRd . Ellisville, MO63011 ;Tel : (314)225-3573 Kentucky Florence: Hopping Tree Sangha LouisvilleCommunit y of Mindfulness PatriciaJung ,Tel : (413)584-8928 Springfield Sangha/Jim Sneegas BronsonRozier , 1544Quadran tAve . Northhampton: CeiliMeditation 1548Nort hFar m Road 237 Louisville,K Y40205 ;Tel : (502)451-2193 AliceBarrett ,Tel : (413)582-0448 Strafford, MO65757 ;Tel : (417)736-2558 [email protected] West County Sangha/Prudence Grand [email protected] 30Wind y Hill,Shelburn eFalls ,M A0137 0 Compassionate Hearto f theBluegras s Tel:(413)625-9495 ; [email protected] Community of Mindful Living-Heartland Sangha EastLongmeadow: PleasantPlace Sangha Sangha Nelson French, 335Transylvani a Park Eileen Sander,Tel : (413)525-2164 Bethany Freshnock; c/o TheAmerica n Lexington, KY40508 ; Buddhist Center atUnit y Temple Tel: (606)233-7261; Fax(606)233-9534 ClockTowe r Sanghao fMagica l Maynard 707W .47t h St., Kansas City,M O6411 2 Nelson.AllFaith s@ gateway.ne t Andrew Weiss Tel: (816)333-3043;[email protected] t 20El m Street,Maynard ,M A0175 4 Louisiana Tel: (978)897-0796; [email protected] Montana BlueIri sSangha/Dewai n Belgard http://members.aol.com/ctsangha Open CircleSangha/Davi d Cooper 2419Chartres ,Ne w Orleans,L A 70117-8606 634Universit y Street,Helena ,M T5960 1 Tel: (504)947-6227 Stow Sangha/Anna Coffman Tel: (406)442-4344 [email protected] First ParishChurc h http://ourworld.compuserve.com/ 353Grea tRoad , Stow,M A0177 5 Open Way Sangha/Rowan Conrad homepages/Blue_Iris_Sangha Tel:(978)264-9076 ; [email protected] P.O.Bo x 7281, Missoula,M T 59807-7281 Tel:(406 ) 549-9005;[email protected] m Shunyata Sangha/David Waite OldPat h Sangha/SueBridg e 8470Goodwoo d Blvd., BatonRouge ,L A 38Templ e Street,Boston ,M A0211 4 Nebraska Tel:(617)367-3165 ;Fax:(617)367-801 7 Honey Locust Sangha/Mike McMahon Tel: (225)763-9389 3317Lafayett e Ave.,Omaha ,N E6813 1 Maine CapeSangha/Ji m Kershner Tel: (402)558-3112 Brunswick Women's Sangha 39Fieldston eDrive ,Dennis ,M A0263 8 AnneDellenbaug h Tel:(508)385-8296 ; [email protected] Nevada www.capecod.net/~jkershne 941Mer ePoin tRd. ,Brunswick , ME0401 1 Lotus inth eDeser t Sangha/John Lanzillotta Tel:(207)721-900 5 9400Aspe n Glow Dr.,La sVegas ,N V 89134 Michigan Tel: (702)228-7631;[email protected] t BlueWate rCommunit y ofMindfu l Living GardenPoin t Sangha (Gouldsboro) Jiman dNanc yMa ywar , 3175Walnu t St. DharmaZephy r Sangha/Kathy Schwerin JudithToland ;Tel : (207)546-4428 Port Huron,M I48060 ;(810)984-345 1 3585Ormsb y Lane,Carso n City,N V 89704 Fax:(207)546-0939 ;[email protected] m Tel:(775)849-3668 ;Fax : (775)882-4980 Cookieo fChildhoo d Sangha Morgan BayZend o Lyn Coffin, 2034Norfol k Street NewJerse y HowardEvan san dVick iPollar d AnnArbor ,M I4810 3 PracticeCommunit y atFrankli n Lakes P.O.Bo x 838, BlueHill ,M E0461 4 (734)663-1589; [email protected] JackLohr ,73 0Frankli n LakesRoa d Tel:(207)374-9963 ;Fax:(207)374-294 6 Franklin Lakes,N J0741 7 howard7@ downeast.ne t ChuaTar nQuang/Clea r MindTempl e Tel: (201)891-0511;Fax : (201)891-0517 TomHolme s [email protected]; www.pcfl.org TrueHear tSangha/Mai rHona n 2923Memor y Ln.,Kalamazoo ,M I4900 6 RR2 Box 596 Tel: (616)344-0836; [email protected] Buddhist Sangha of SouthJerse y Lincolnville,M E04849 ;Tel : (207)763-3692 WaltLyon s Dancing Rabbit Sangha/Trisha Perlman 164Cheyenn eTrail , Maryland P.O.Bo x422 ,El kRapids ,M I4962 9 Medford Lakes,N J0805 5 12 NoonMindfulnes s Meditation Group Tel:(616)264-8813 ;Fax : (616)347-9752 Tel:(609)953-9215 ; [email protected] BillMenza ,East-Wes t Highway [email protected] Bethesda,M D20814-440 8 Island Refuge Sangha/Jules Hirsch Tel:(301)504-0995 ,ext . 1388 ClearWate rSangh a 6 RossDriv eE. ,Brigantine ,N J0820 3 [email protected] GregHolme s& Katherin eRot h Tel/Fax: (609)266-8281; [email protected] 7511Seco rRoad ,Travers eCity ,M I4968 4 StillWate rMindfulnes s PracticeCente r Tel: (616)947-0634; [email protected] OldPat hZendo/Valeri e Brown MitchellRatne r 87Yor kStreet ,Lambertville ,N J0853 0 6814Westmorelan d Avenue BishopRoa dMindfulnes s Center Tel: (609)397-7267;Fax : (732)249-2815 TakomaPark ,M D2091 2 Carolyn White,635 6Bisho pRoa d [email protected] Tel: (301)270-8353 Lansing,M I48911 ;Tel : (517)351-5866 [email protected] carolynw @ pilot ,msu.ed u

46 CZTte Mindfulness "Bell/2000 Jail Melissa Bailey Stone River Sangha (Albany) Misty Cloud Mountain Celo Sangha 37 Hillside Avenue, Princeton, NJ 08540 Dan Sedia, Tel: (518)475-9468 Carelien Tuinman Wood Tel: (609)924-8128; [email protected] 482 White Oak Creek Road Budding Flower Sangha/Patricia Hunt-Perry Burnsville, NC 28714; Tel: (828)675-9054 The Heart of the Lotus Sangha 121 Wells Road Community of Mindful Living/Pat Morris Newburgh, NY 12550; Tel: (914)561-0995 Asheville Sangha/Judith Toy 135 N. Sixth Avenue 227 Edgewood, Asheville, NC Highland Park, NJ 08904 Rhinebeck /Bill Del Conte Tel: (828)669-0920 Tel: (732)777-0152; Fax: (425)962-5541 10-14 East Market St., 2d Floor [email protected] P.O. Box 595, Rhinebeck, NY 12572 Ohio Tel: (914)757-3211 Lynn Lyle, 5102 Pickfair Drive New Mexico [email protected] Toledo, OH 43615; Tel: (419)534-3063 Mindful Heart Sangha/Lorena Monda [email protected] 166 Camino de San Francisco Community of Mindfulness & Meditation Placitas, NM 87043;Tel : (505)867-8623 U.U. Sangha/Mary Scott Donna Kwilosz lorenamon@ ao l.co m 726 Rankin Avenue, Schenectady, NY 12308 2188Chatfield Tel: (518)346-7389; [email protected] Cleveland Heights, OH 44106 Rainbow Sangha/David Percival Tel: (216)932-0579 707 Richmond Dr., S.E. Jane Leifer, 161 Caroline St. Albuquerque, NM 87106 Saratoga Springs, NY 12866 Deborah and Keith Andrews Tel: (505)266-9042; [email protected] (518)587-5806 700 Berkshire Lane, Cincinnati, OH 45220 Tel: (513)221-1382 Open Way Sangha Jayne Demakos Cynthia Jurs and Hugh Wheir 5801 Route 414, Valois, NY 12888 Oklahoma Route 4, Box 60B, Santa Fe, NM 87501 Tel: (607)277-5685; [email protected] One Heart Sangha/Susan Singh Tel: (505)982-3846; Fax: (505)982-9481 1762 E. 60th Street, Tulsa, OK 74105 Chua Tu Hieu Buddhist Cultural Center Tel: (918)749-7004; [email protected] Foundation/Joan Halifax Tarn Hoi Ai, 7 Donlan 1404 Cerro Gordo Rd., Santa Fe, NM 87501 Buffalo, NY 14225;Tel : (716)891-4594 Oregon Tel: (505)986-8518; Fax: (505)986-8528 [email protected] Portland Community of Mindful Living [email protected] http://community.webtv.net/nalonzo/ Bob Abshear, 9705 S.W. Spring Crest Dr. buddhism Portland, OR 97225; Tel: (503)203-6851 Open Heart Sangha/Stephen Rose [email protected] Box 4534, Taos, NM 87571 Blooming Lilac Sangha/Laura Seligman Tel: (505)758-1290; Fax:(505)758-8323 135 Brentwood Drive, Penfield, NY 14526 River Sangria/Jerry Braza roselaw@ laplaza.or g Tel: (716)586-6739 3447 Hidden Valley Dr., NW [email protected] Salem, OR 97304 New York Tel: (503)391-1284; Fax: (503)391-1323 Community of Mindfulness/ Three Hills Sangha, Ithaca, NY [email protected] New York Metro Tel: (607)273-5563 Community of Mindful Living, Southern P.O. Box 61,Planetariu m Station North Carolina New York, NY 10024; Tel: (212)501-2652 Oregon-Pear Blossom and Ashland Community of Mindful Living-UUFR Our community is composed of the following Mindfulness Sanghas Gail O'Brien, 3313 Wade Avenue groups: Barbara Casey, P.O. Box 907 Manhattan/Upper West Side Raleigh, NC 27607 Jacksonville, OR 97530 Tuesday Night Sitting Group & Monthly Day Tel: (919)833-4027; [email protected] Tel: (541)899-8256; [email protected] of Mindfulness: Durham Sangha/Jolene Barber Pennsylvania David Flint (212)666-4104 Tel: (919)956-9700 Laughing Rivers Sangha Study Group: Community of Mindful Living of Pittsburgh Marjorie Markus (212)787-1473 Salisbury Community of Mindfulness Katie Hammond, 823 S. Braddock Ave. Being with Children: Alice Parada, 1502 Wellington Hills Cir. Pittsburgh, PA 15221 Susan Speiler (212)877-0355 Salisbury, NC 28147; Tel: (704)633-6399 plredshaw@ ao l.co m Being with Illness and Healing: http://trfn.clpgh.org/bsp/cmlgroup.html Ruth Lamborn (212)265-7774 Charlotte Community of Mindfulness Monthly Guided Meditation: Bill Chu, 9201 University City Blvd. Friends in the Dharma/Fred McKinney AmyKrantz (212)873-3142 Charlotte, NC 28223 315 West Gore Road, #1,Erie , PA 16509 Manhattan-Downtown Tel: (704)547-4568; [email protected] Tel: (814)864-0085; [email protected] Wednesday Night Meditation http://www.coe.uncc.edu./~billchu/sangha. Nancy Rudolph (212)989-0392 Susquehanna Valley Sangha/Dann Johns Healing Springs Community of Mindful Phyllis Joyner (212)260-9111 16 Maple Road, York, PA 17403 Living Tel: (717)741-4786; [email protected] Bronx Emily Whittle, 222 E. Fifth Avenue www.Hometown.aol.com/Svsangha/ Touching Our Roots: Red Springs, NC 28377; Tel: (910)843-2427 Muriel Shookhoff (718)543-2892 bowman @papa.uncp.edu Mt. Equity Sangha/P. Dai-En Bennage Brooklyn R.R. 4, Box 603,Muncy , PA 17756 Patrecia Lenore (718)499-5104 Coastal Dharma Center/Trent Smith Tel/Fax: (717)546-2784 Queens 2032 Albert Circle, Wilmington, NC 28403 Ruth Klein (718)897-4746 Tel: (910)799-3648; Fax: (910)395-8379 Hawk Mountain Sangha LongIsland [email protected] Agnes Maurer, RR 2 Box 100B Tonia Leon-Hysko (516)427-9790 http://members.xoom.com/cdharma/ New Ringgold, PA 17960 Miriam O'Mahoney (516)763-2824 Tel: (570)943-2558; Fax: (570)943-2610 Wat Carolina Buddhajakra Vanaram [email protected] Judy Davis 1610 S.E. Midway Road, 49 Florence Drive, Chappaqua, NY 10514 Bolivia, NC 28422 Inner Harmony Sangha/Barbara Cohen Tel: (914)238-8296 Tel: (910)253-4526; Fax: (910)253-6618 3 Abington Executive Park Clarks Summit, PA 18411 Sleepy Hollow Sangha/Annegret Wolf Rice Cloud Cottage Sangha/Judith Toy Tel: (717)585-4040; Fax: (717)587-8086 265 Hunter Ave., Sleepy Hollow, NY 10591 104 Rainbow Lane Tel: (914)631-2658; [email protected] Black Mountain, NC 28711 Tel: (828)669-0920; [email protected]

2000 Jatt/lht Mindfulness

48 TheMindfuCness

#2 Precepts #16 Love and Understanding #4 Nonviolence #17 Prayer #5 Health and Healing #18 Cultivating Joy #6 Practicing the Precepts #19 Liberation from Suffering #8 Looking Deeply #20 Sangha #9 Returning toOu r Roots #21 Training and Mentoring #10 Returning Home #22 Mindfulness inSocia l Action #11 Mindfulness inth e Workplace #23 The Practice ofMindfu l Breathing #12 Suffering and Transformation #24 Sangha Dynamics #13 Eightfold Path #25 Meditation #14 Right Action #26 Transformation Through Practice #15 Communication andLov e

$4.00each ;$3.0 0eac h for Simple Living/Student/Elder. Three or more :$3.0 0each . Please use the order form on thebac k pa je ofthi s issue.

Includes holy days reflect­ THE ing the non-patriarchal MYSTIC'S mystical God-Goddess roots of Christianity (Wis­ dom Tradition), Judaism (Kabbalism),Isla m (Sufism), CUSHIONS Wheel& Buddhis m (/Zen). OF THE Alsoinclude s Nature-based holy days from ancient Goddess-God religions of: • Europe (e.g..Ol d Greek, ear Old Celtic &Ol d Teutonic) • the Middle East (e.g.,Ol d A Multifaith Sumerian & Old Canaanite- CalendarRefelcting Hebrew) • Africa (e.g.,Ol d Eco-Egalitarian Egyptian & Yoruba) • Meso-America (e.g., Aztec Spirituality & Incan) • North America (e.g., Iroquois, Navajo & Zuni) • Asia (Hinduism, The Mystic's Wheel ofthe Year Taoism & Shinto). wall calendar reflects universal Also features: • lunar & solarcycles ,eclipses ,visibl e spiritual principles, focusing planets & meteorshower s • days focused on teachers/ on ecological and egalitarian activists/milestones in mysticism &th e feminist, aspectso f theworld' sreligions . environmentalist, human rights &peac e movements It features • monthly meditations Sittinganyone ? (Deity aspects, seasonal, and teachings, emphasizing Nature, psychological, Samadhi Cushion salessuppor t the retreatants at KarmeCholin g Buddhist CreationSpiritualit y path & Centerher ei nNorther nVermont .Ou r 100%cotto n cushionsar e sewn and . It includes Kabbalah)• meditations for the lunar cycle • art as hand-tufted byloca l residents. Our quality is guaranteed. Weals o offer a monthlymindfulnes s days and meditation • empowering BuckwheatHul lZaf u and KneelingBenches . many Tibetan meditation days. meditations• simpleactio n offerings tohel p theenvi ­ Toorde r or receive our brochure call ronment & further social $12.00eac h(plu s$ 2postag e /packaging) justice • Eco-Egalitarian l-800-331-775lFax to80 2633-2387 . Spiritualityprime r • photos International calls80 2 633-4440.Credi t card orders shipped Page Two, Inc., Box 77167, Washington, ofsacre d iconsfro m various promptly.Visi tu s at: www.samadhicushions.com DC 20013, (800) 821-6604. Visa/MC. traditions printed in deep blue ink on cloudyblu e sky (Wholesale ratesfo r5 o rmor e calendars.) linenpaper .(8.5"xll "spiral ) SAMADHI CISHIONS DEPTMB. RRl. BOX 1 •BARNET ,V T 05821

2000 'fad/The 'Mindfulness 'BdC 49 Please Subscribe to T/te fMindfufness ^dl

TheMindfulness Bell: Journal of theInternational Orderof Interbeing is published three times ayea r by the Community of Mindful Living. TheMindfulness Bell is intended to be an inspiration and practical support for anyone who finds the teachings of Thich Nhat Hanh helpful. Please let us know if you've enjoyed this issue or have ideas for future themes.

• $18 for three issues; outside the U.S.:$2 5 (Renewal? ) • $30 for six issues; outside the U.S.:$4 0 (Renewal? ) LI Simple Living/Student/Elder: $12 for three issues; outside the U.S.:$1 5 U In addition, Iwoul d like to make a tax-deductible donation to the Community of Mindful Living toward the work of cultivating the practice of mindfulness—including meditation retreats, classes, workshops for veterans, and social work in Vietnam. Please send check or money order payable in U.S. dollars to Community of Mindful Living, P.O. Box 38325, Charlotte, NC 28278.You r new subscription will begin with Issue Number 27. Thank you very much.

Name Address

Q This is a gift subscription for: Name Address Back issues of TheMindfulness Bell are also available. Please see the inside back cover for a complete listing and prices. U Iwoul d like to order the following back issues:

• UK &EUROPEA N SUBSCRIPTIONS: UK £12.00 for three issues; £22.00 for six; MAINLAND EUROPE & £15.00 for three issues; £25.00 for six. For non-UK subscriptions, please make payment by International Money Order or Eurocheque only. PLEASE DO NOT SEND CASH. Mail payments to Commu­ nity of Interbeing, 18a Hove Park Villas, Hove, BN3 6HG, England, UK. e-mail [email protected] Tel: 01273-703469.

UJiVJiOVmCJ . Please send us your new address, so The Mindfulness Bell can move with you.

TfieMindfulness (Bett NONPROFIT ORG. Community of Mindful Living U.S. POSTAGE PAID P.O. Box 38325 CHARLOTTE, NC Charlotte, NC 28278 USA PERMIT NO. 3555

FORWARDING AND RETURN POSTAGE GUARANTEED