                       BHAVANA SOCIETY NEWSLETTER 
                               (excerpts)
                                          
                             Vol. 10, No. 2
                            April-June, 1994
                               Vesak Issue
                                          
                                          
                     Copyright 1994 Bhavana Society
                                          
                            Bhavana Society
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                          High View, WV 26808
                          Tel: (304) 856-3241
                          Fax: (304) 856-2111
                                          
                                          
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                            * * * * * * * *
                                          
                                CONTENTS
                                          
                                          
  {1}   Meditation on Loving-kindness (Metta) -- Bhante H. Gunaratana
  {2}   Journey of Renunciation -- Rev. Sister Sucinta (Ruth Baumann)
  {3}   The Sangha of My Peers --  Geoffery Huggins
  {4}   Book Review (Kornfield: //Path with Heart//) -- Douglas Durham
  {5}   Mindfulness Meditation Group Forming in Virginia
  {6}   Notes & News
                                          
                            * * * * * * * *
  
                                  {1}
                 MEDITATION ON LOVING-KINDNESS (METTA)
                     By Bhante Henepola Gunaratana
  
  
   Sometimes the practice of Insight meditation may be interpreted to 
  be a kind of practice which makes the meditator a heartless or 
  indifferent being, like a vegetable without any love and compassion 
  for other living beings. We must remember, however, that the Buddha 
  has strongly advised us to cultivate four sublime states of mind: 
  loving kindness, compassion, appreciative joy and equanimity.[1] The 
  first of these four is so important that the Buddha said that one who 
  depends entirely upon people for one's living can repay one's 
  indebtedness to lay supporters if one practices loving kindness 
  towards all living beings, even for such a short time as a fraction of 
  a second each day. Karaniyametta Sutta says "One should develop this 
  mindfulness which is called divine behavior here"[2]  Mindfulness is 
  one of the most important factors in the entire teaching of the 
  Buddha. From the day he attained enlightenment till he passed away at 
  the age of 80, in almost every Dhamma talk he stressed mindfulness. 
  When he equates the practice of loving-kindness with that of 
  mindfulness, we can understand the significance of the practice of 
  loving-kindness in the Buddha's teaching. The Buddha perfected it for 
  the attainment of Enlightenment and balanced it with wisdom. Even 
  after the attainment of Enlightenment, the very first thing he did 
  every day, was to enter into the attainment of Great Compassion,[3] 
  which is an outcome of the practice of loving-kindness. Then he 
  surveyed the world to see if there were any beings whom he could help 
  to understand Dhamma. These four sublime states of mind are called 
  Brahma Vihara, best behavior or best attitude. The first three of 
  these are strong enough to attain the first three Jhanas and the last 
  to attain the fourth jhana.  They are so important in the practice of 
  Vipassana meditation that they are included in the second step of the 
  Noble Eightfold Path. In fact, no concentration is possible without 
  these sublime states of mind because in their absence the mind would 
  be filled with hatred, rigidity, worry, fear, tension and 
  restlessness.
  
   Preliminary to the practice of these noble states of mind is 
  overcoming our hatred, which is a thoughtless way of wasting one's 
  energy. Hate is compared to boiling water when it is active or 
  jaundice when it is unexpressed. It can destroy your meditation 
  practice and moral training. The hateful person is compared to a half 
  burned log of wood left in a funeral pyre. Both ends of this log are 
  burned and turned to charcoal and the middle is covered with filth. 
  Nobody would like to pick it up for firewood or for any other purpose 
  because it can dirty the hand of the person who handles it. Similarly 
  the hateful person will be avoided by all means, if possible, by 
  everybody.
   
   We must start the practice of loving-kindness with ourselves first. 
  Sometimes some of you may wonder why we have to love ourselves first. 
  Wouldn't that amount to self love and lead to selfishness? When you 
  investigate your own mind very carefully, however, you will be 
  convinced that there is no one in the whole universe that you love 
  more than yourself. The Buddha said, "Investigating the whole world 
  with my mind never did I find anyone dearer than oneself.  Since 
  oneself is dearer than others, one who loves oneself should never harm 
  others"[4] One who does not love oneself can never love another at 
  all. By the same token one who loves oneself will feel the impact of 
  loving-kindness and then can understand how beautiful it is if every 
  heart in the whole world is filled with the same feeling of 
  loving-kindness.
   
   The loving-kindness that we want to cultivate is not an ordinary 
  love as it is understood in everyday application. When you say, "I 
  love such-and-such a person" or "such-and-such a thing", for instance, 
  what you really mean is that you desire that particular person's 
  appearance, behavior, ideas, voice, or overall attitude; either 
  towards you in particular or towards life in general. If that person 
  changes the things you like very much in him or her you may decide 
  that you do not love him or her. When your tastes, whims and fancies 
  or that of the other person change, then you would not say "I love 
  so-and-so". In this love-hate duality you love one and hate another.  
  You love now and hate later. You love when you wish and hate when you 
  wish. You love when everything is smooth and rosy and hate when 
  anything goes wrong with the relationship between you and the other 
  person or thing. If your love changes from time to time, place to 
  place and situation to situation in this fashion then what you call 
  "love" is not true loving-kindness but lust, greed, or desire--not 
  love by any means.
   
   The kind of loving-kindness that we want to cultivate through 
  meditation does not have its opposite or an ulterior motive. 
  Therefore, the love-hate dichotomy does not apply to loving-kindness 
  cultivated through wisdom or mindfulness, for it will never change 
  into hate, as circumstantial changes take place. True loving-kindness 
  is a natural faculty concealed under the heap of greed, hatred and 
  ignorance. Nobody can give it to us. We must find it out within 
  ourselves and cultivate it mindfully. Mindfulness discovers it, 
  cultivates it and maintains it. "I" consciousness [ahankara] dissolves 
  in mindfulness and its place will be taken by loving-kindness free 
  from selfishness.
  
   Because of our selfishness we hate some people. We want to live in 
  certain ways, do certain things in certain ways, perceive things in 
  certain ways; not in any other way. If others do not agree with our 
  views, our ways and our styles, we not only hate them but become 
  entirely so irrational and blind with unmindfulness that we might even 
  deprive them of their right to live.
   
   When you  practice loving-kindness you do not get angry if you do 
  not receive any form of favor in return from persons and beings to 
  whom you radiate your loving-kindness, because you have no ulterior 
  motive when you radiate loving-kindness towards them. In this net of 
  loving-kindness not only do you include all beings as they are, but 
  you wish all of them, without any discrimination, to be happy minded. 
  You continue to behave gently and kindly towards all beings, speaking 
  gently and kindly about them in their presence as well as in their 
  absence.
   
   When we meditate, our minds and bodies become naturally, relaxed. 
  Our hindrances dissolve. Our sleepiness and drowsiness, for instance, 
  are replaced by alertness.  Doubt is replaced by confidence, hatred by 
  joy, restlessness and worry by happiness. As our resentment is 
  replaced by joy,  loving-kindness hidden in our subconscious mind 
  expresses itself, making us more peaceful and happy. In this state of 
  meditation we gain concentration and overcome our greed. We can see 
  how meditation destroys hatred and cultivates loving-kindness, which 
  in turn supports our practice of meditation. Together these two 
  operate in unison, culminating in concentration and insightfulness. 
  Therefore, to pick up one's own mind wave of loving-kindness one must 
  fine tune oneself through the practice of mindfulness meditation.
  
   Mindful observation of our own individual mental states can make us 
  aware of how some thought waves are harmful, destructive and painful. 
  Others are peaceful and joyful. Then our mind rejects that which is 
  harmful and cultivates that which is peaceful and joyful. We don't 
  learn this from books or teachers or friends or enemies, but from our 
  own practice and experience. When harmful thoughts arise we learn not 
  to entertain them and when peaceful thoughts arise we let them grow 
  and stay in the mind much longer. This way we learn from our own 
  experience how to think more healthily. This practice conditions our 
  minds to grow loving-kindness. This means that peaceful thought waves 
  appearing in our mind by themselves can be generated at will later on. 
  This practice helps us to comprehend that loving-kindness does grow in 
  the backyard of our own mind. Environmental or circumstantial factors 
  play an important role to cultivate it. No human being could be 
  totally devoid of loving-kindness, no matter how cruel he or she may 
  appear to us. The loving-kindness, concealed in each person's 
  subconscious mind, should be brought out through the skill of 
  mindfulness. 
   
   "Mitra" in Vedic literature and "Mitta" in Pali literature  means 
  the sun. The nature of the sun can be called "Maitri" or "Metta". 
  Maitri or Metta also means friendliness or loving-kindness. Perhaps 
  the reason why loving-kindness is called so is that it generates very 
  warm feeling towards all beings. Like warmth comes from the sun, one 
  who has loving-kindness has a warm heart towards others. Just as the 
  sun shines indiscriminately on any object in the world, "Metta" or 
  "Maitri" pervades all beings without any discrimination. Just as the 
  sun dispels darkness, loving-kindness destroys the darkness of hatred. 
  Just like some objects absorbs sun more than others, some living 
  beings absorb loving-kindness better than others. Those beings who 
  absorb more loving-kindness are the ones who learn to relax because of 
  their Kamma.
   
   The Buddha had cultivated such a powerful loving-kindness that he 
  loved his bitterest enemy, Devadatta, who tried many times to kill 
  him. He loved the highway robber and murderer, Angulimala, who also 
  came to kill him. He loved Dhanapala, an elephant that came to kill 
  him. He loved all of them just the same way he loved his own son, 
  Rahula. When Devadatta died on the way going to see the Buddha, monks 
  asked the Buddha what his future would be. The Buddha said that he 
  would become a silent Buddha in future. That is the kind of  
  loving-kindness, guided by mindfulness, that allows us to live in 
  peace and harmony.
  
   Loving-kindness or Metta cannot be cultivated by mere repetition of 
  words of loving-kindness. Repetition of such a formula is very much 
  like repeating a prescription to a patient in a hospital or a menu to 
  a hungry person in a restaurant. Repeating a list of things will never 
  produce the tangible result of the words in the list. Loving-kindness 
  is something we have to cultivate intentionally in our own minds by 
  ourselves.
   
   Loving-kindness develops through meditation. When the mind is 
  relaxed the meditator is able to forgive and forget any offense 
  committed against him. One can practice Metta through  tranquillity 
  (Samatha) meditation. But that is not perpetual because tranquillity 
  achievement can be only temporary. Friendliness cultivated through 
  Vipassana, on the other hand, is perpetual because the effect of 
  Vipassana meditation takes deep root in one's mind. Vipassana 
  meditation softens the mind, and friendliness, cultivated along with 
  the softening of the mind, will take deep root in the mind.
   
   Vipassana meditators see the impermanence in their forms, feelings, 
  perceptions, mental formations and consciousness. They can compare the 
  changes of these aggregates with those of others. Then they do not see 
  any person or thing to hate. If they ask themselves whom they hate, 
  they may not find any individual to hate. By the same token they may 
  not find any being towards whom they can cultivate loving-kindness, 
  too.  All they perceive is the phenomena of continuous flux of events 
  that take place every moment in their own states of affairs and that 
  of others. This enables them to forgive and forget the offenses that 
  other aggregates have committed against them or their friends or 
  relatives. Loving-kindness meditation is the real thing that genuinely 
  develops our noble qualities which can promote peace and happiness.
  
   We cannot inculcate loving-kindness in others' minds. Nor can others 
  give theirs to us. You cannot inculcate loving-kindness in me by force 
  if my Kamma prevents my mind from accepting it. Each one of us must 
  prepare the ground for loving-kindness to grow within our own minds.
   
   Also you must have it within yourself before you teach it to others 
  just like you cannot teach someone a subject if you do not know it 
  yourself first. Suppose you try to teach a subject to others without a  
  having any knowledge of it. You make a fool of yourself. The better 
  you know your subject the better you can teach others. Similarly, the 
  better you train your mind in the discipline of loving-kindness the 
  better you can teach the world how to cultivate it. Of course, you 
  don't have to wait until all your training and learning are complete 
  to start your teaching. While practicing loving-kindness by yourself 
  you can gain  practical experience. You can't practice it in a vacuum. 
  There should be other living beings for you to work with or work for 
  in order to gain experience. So while receiving your own training in 
  practice of loving-kindness you train others to practice it. While 
  teaching you can learn. While learning you can teach.
  
   Even the Bodhisattas, while working hard for their own salvation, 
  help the world. Their practice helps them to attain enlightenment 
  first so they are able to help the world reach the same goal. If they 
  teach others to practice loving-kindness without practicing it by 
  themselves, they would not attain enlightenment, nor would they be 
  able to help others to practice loving-kindness.
  
   Each and everyone of us must cultivate it by ourselves and for 
  ourselves. You cannot cultivate it for others. Nor can others 
  cultivate it for you. If I promise to save you by practicing 
  loving-kindness by myself and if you do not practice it yourself then 
  only I alone will free my mind from ill-will and I cannot free your 
  mind from those negative states. By the same token, if you cultivate 
  loving-kindness for me and I cultivate it for you, then both of us are 
  practicing it. I should not wait for you to cultivate loving-kindness 
  for me. Neither should you wait for me to cultivate it for you. If you 
  say "Don't practice loving-kindness by yourself but I will do it for 
  you," it does not work.  Don't say "How can I cultivate 
  loving-kindness towards so and so who is hating me?" If you hate 
  him/her who hates you, both of you are equal in doing evil. By asking 
  this question what you are saying, in other words is, "How can I be 
  good if others are evil?" Or "How can I avoid committing crimes when 
  others commit crimes?"  You practice loving-kindness not because 
  others cultivate it. You want to cultivate it for the reason that 
  others do not cultivate it.
  
   In the final analysis the practice of loving-kindness depends on an 
  individual's spiritual development and Kamma. Some people's minds are 
  Kammically so unfortunate that they find it almost impossible even to 
  dream of the effectiveness of loving-kindness let alone practicing it, 
  for their Kamma prevents them from seeing the benefit of 
  loving-kindness. If you teach a class you will notice that each and 
  every student's performance is not equal. Even identical twins have 
  different performances in a class taught by you. Individuality is the 
  way of expressing one's own emotional, intellectual, physical and 
  spiritual development conditioned by one's own Kamma. Not even the 
  Buddha can intervene in some body's Kamma. We are not created equal, 
  but born different from one another according to our own Kamma which 
  divides beings into superior or inferior qualities. [5] If you do some 
  good Kamma and enjoy its result I cannot steal or take it away from 
  you by force or by friendly means. If I practice loving-kindness for 
  all beings I can clear my mind from hatred.  Thus my practice of 
  loving-kindness manifests in my behavior. Beginning the practice of 
  loving-kindness is the beginning of practice of good Kamma, for no 
  good Kamma can be practiced without loving-kindness.
   
   Introducing the four Foundations of Mindfulness,[6] therefore, the 
  Buddha asked meditators to overcome covetousness and hatred [7] for 
  the reason that during the practice of mindfulness the meditator will 
  encounter many problems with both covetousness and hatred. More often 
  than not, people ask, "Can we eliminate other people's pain, suffering 
  and hatred by cultivating loving-kindness within ourselves?"  Even the 
  Buddha is unable to eradicate other people's pain and suffering by 
  wishing peace and happiness. The Buddha said: "You must work out your 
  own salvation. The Buddhas are teachers." [8] As individuals have 
  their share of Kamma, each and everyone has to work for their own 
  salvation. If we can eliminate others' suffering by wishing them to be 
  free from their pain and suffering, then bringing peace and happiness 
  to the whole world is very easy. If this is possible, by the same 
  token, it should also be possible for a vindictive person to destroy 
  all their enemies by wishing them: "Let them be ugly, let them lie in 
  pain, let them have no prosperity, let them not be rich, let them not 
  be famous, let them have no friends and let them, after death, be born 
  in woeful states of existence." [9] In reality those who make these 
  types of unwholesome wishes themselves can be ugly, in pain, have no 
  prosperity, not be rich, not be famous, have no friends and after 
  death be born in woeful state of existence, because they commit evil 
  Kamma in their own minds by making a wish full of hatred. Evil 
  thoughts have the power of making others ill and good thoughts have 
  the power of making others well.
   
   You may wonder, "If there are no beings in the ultimate sense or no 
  self in any sense or if there are beings in conditional sense and if 
  my practice of loving-kindness does not annihilate their pain and 
  suffering because of their own Kamma, why should I cultivate 
  loving-kindness?" You should remember that when your mind is full of 
  evil thoughts or angry thoughts, for instance, you speak very roughly 
  in filthy language, cursing language, slanderous language and 
  falsehood. You talk maliciously. When your mind is full of hatred 
  whatever you see brings you pain; whatever you hear is painful; 
  whatever you smell is unpleasant to you; whatever you eat makes you 
  sick, whatever you touch is unpleasant to your body; and whatever you 
  think is painful. You become vindictive. You always speak ill of 
  others, never see any good in others. You become very critical. You 
  always find faults in others. You never appreciate any good things 
  others do. You can be very jealous all the time. You become very 
  arrogant, ungrateful, mean, very wicked minded. You always think of 
  doing harm to others. You enjoy seeing others in pain, in trouble, in 
  difficulties. You will be very happy to see others fail in their 
  lives. Then your behavior is very offensive to others. You can easily 
  make others sick. Your behavior will be very unpleasant to others. All 
  who are around you will feel sick in their stomach to work with you. 
  They get headaches and stomachaches. They become very nervous to be 
  around you. This is how your unwholesome thought affects others.
   
   If your mind is  full of loving-kindness, on the other hand, you 
  will speak gently, kindly, in friendly language. Whatever you see will 
  be a source of happiness to you; whatever you hear is pleasing to your 
  ears. You can taste your food better. Whatever you touch makes you 
  glad. Whatever you smell will be pleasing to your nose. Whatever you 
  think will be very pleasant and peaceful. You would go out of your way 
  to be very helpful to people. You would become very considerate and 
  understanding. You would have great patience. You would be 
  accommodating. You would always speak the truth. You would always wish 
  to please others. You would be ready to forget and forgive people who 
  wronged  you. You would always be relaxed. You would not have an 
  unnecessary and nervous giggle, but would have a friendly smile on 
  your face. Then people would love to work with you. They would feel 
  comfortable around you. Their minds also would be very soft and gentle 
  towards you. They would be protective of you. They would not speak ill 
  of you behind your back, but would speak well of you. Their 
  productivity level would increase. Your reputation would increase.
   
   Moreover, you may ask "What is the use of practicing loving-kindness 
  for all living beings by saying: 'May all beings be happy and secure! 
  May all beings have happy minds! Whatever living beings there may be 
  without exception, weak or strong, long, large, middling, short, 
  subtle, or gross, visible or invisible, living near or far, born or 
  coming to birth--may all beings have happy minds!'  Why should one 
  wish, 'Let no one deceive another nor despise anyone anywhere. Neither 
  in anger nor ill-will should anyone wish harm to another. As a mother 
  would risk her own life to protect her only child even so towards all 
  living beings one should cultivate a boundless heart'. Why should 'one 
  cultivate for all the world a heart of boundless loving-kindness, 
  above, below, and across, unobstructed, without hate or enmity.  
  Whether standing, sitting,  walking or lying down one should cultivate 
  this mindfulness?'"
   
   Also sometimes people wonder how can we wish our enemies "May my 
  enemy be well, happy and peaceful. May no harm come to them; may no 
  difficulty come to them; may no problem come to them; may they always 
  meet with success. May they also have patience, courage, understanding 
  and determination to meet and overcome inevitable difficulties, 
  problems and failures in life?"
   
   We must remember that we practice loving-kindness for the 
  purification of our own minds, just as we practice meditation for our 
  own attainment of enlightenment. As I practice loving-kindness within 
  myself I can behave in a most friendly manner without biases, 
  prejudices, discrimination or hate. My noble behavior helps me to help 
  the other conditional beings in a most practical manner to reduce 
  their pain and suffering. It is the compassionate people who behave 
  very gently and kindly to make people around them feel comfortable. 
  Compassion is a manifestation of loving-kindness in action, for one 
  who does not have loving-kindness cannot help others. Noble behavior 
  means behaving in a most friendly and most cordial manner. Behavior 
  includes our thought, speech and action. If this triple mode of 
  expression of our behavior is contradictory, then something is wrong 
  in our behavior. Contradictory behavior cannot be noble behavior. If 
  someone speaks of loving-kindness and behaves in a most unkind manner, 
  he/she is hypocritical, not honest. 
   
   On the other hand, pragmatically speaking, it is much better to 
  cultivate the noble thought, "May all beings be happy minded" than the 
  thought "I hate him". The noble thought will definitely express itself 
  in our noble behavior and our spiteful thought will express itself in 
  our evil behavior.
   
   We must remember our thoughts are transformed into speech and action 
  in order to bring the expected result. Intention or thought translated 
  into action is capable of producing a positive hormone in our brain. 
  This positive hormone acts as a nutrient and nourishes and strengthens 
  our nerves. When our nerves are positively charged with this positive 
  hormone they become strong. This positive hormone will also be 
  transported throughout our bodies by blood circulation, making our 
  cells very healthy. All healthy nerve cells and blood cells make our 
  body and mind strong and very healthy.
   
   We should always speak and do things with mindfulness of 
  loving-kindness. While speaking of loving-kindness, if you act or 
  speak in a diametrically opposite way you will be reproached by the 
  wise. As mindfulness of loving-kindness develops, our thoughts, words 
  and deeds become gentle, pleasant, meaningful, truthful and beneficial 
  to us as well to others. If our thoughts, words or deeds cause harm to 
  us, to others or to both, then we must ask ourselves whether we are 
  really mindful of loving-kindness.
   
   For all practical purposes, if all of your enemies are well, happy 
  and peaceful, they would not be your enemies. If they are free from 
  problems, pain, suffering, affliction, neurosis, psychosis, 
  psychosomatic, paranoia, fear, tension, anxiety, etc., they would not 
  be your enemies any more. Your practical solution to them being your 
  enemies is to help them to overcome their problems, so you can live in 
  peace and happiness. In fact, if you can, you should fill the minds of 
  all your enemies with loving-kindness and make all of them realize 
  Nibbana, so you can live in peace and happiness. The more they are in 
  neurosis, psychosis, fear, tension, anxiety, etc. the more trouble, 
  pain and suffering they can bring to the world.  If you can convert a 
  vicious and wicked person into a holy and saintly person then you 
  perform a miracle that the Buddha permitted us to perform. Let us 
  cultivate adequate wisdom and loving-kindness within ourselves to 
  convert evil minds to saintly minds.
  
  
             (Next issue: //Practice of Loving-kindness//)
  
  
  Notes
  ~~~~~
  1. //metta//, //karuna//, //mudita//, and //upekkha// respectively.
  
  2. //Etam satim adhittheyya; Brahmam etam viharam idhamahu// 
     (Karaniyametta Sutta KN)
  
  3. Mahakarunasapatti.
  
  4. //Sabbadisa anuparigamma cetasa - nevajjhaga piyataram attana kvaci 
     yasma piyo puthu atta paresam - tasma na himse param attakamo// 
     (SN I 75)
  
  5. //Kammam satte vibhajati yadidam hinappanitataya// 
     (Culakammavibhanga Sutta  MN #135)
  
  6. Mahasatipatthana Sutta  (DN # 22)
  
  7. //Vineyya loke abhijjha domanassam// (Ibid)
  
  8. //Tumhehi ciccam atappam - akkhataro Tathagata// (Dhp. 276)
  
  9. AN IV, 94-95
  
  
  
                            * * * * * * * *
  
            "Satimato sada bhaddam - satima sukham edhati
            satimato su ve seyyo - vera na parimuccati
            yassa sabbam ahorattam - ahimsaya rato mano
            mettam so sabbabhutesu - veram tassa na kenaci"
                                               (SN I. 208)
  
            "For one whose mind ever by night and day
            In harmlessness, in kindness takes delight,
            Bearing one's share in love for all that lives,
            In that one no hate is found toward anyone." 
                                               (Adapted from KS. I. 266)
  
                            * * * * * * * *
  
  
  
                                  {2}
                        JOURNEY OF RENUNCIATION
                 By Rev. Sister Sucinta (Ruth Baumann)

                                        
   And how is a monk contented? Here a monk is satisfied with a robe to 
  protect his body, with alms to satisfy his stomach, and having 
  accepted them as sufficient, he goes on his way. Just as a bird with 
  wings flies hither and thither, burdened by nothing but his wings, so 
  he is satisfied... In this way , Sire, a monk is contented." [1]
  
   When I flew from England to the USA as an Anagarika (homeless 
  person) to be ordained as a Theravadan ten-precepts-nun, I wanted to 
  arrive with as little luggage as possible and leave the past behind 
  me. It might be helpful to recollect, how the journey began and where 
  it is going.
  
   Growing up in Germany, I did not know anything about Buddhism, let 
  alone "The Fruits of the Homeless Life" I was only familiar with the 
  Christian belief of heaven and hell. When I was asked by a 
  psychologist at the age of 12 "to put a spell on my family" to change 
  us into animals, I drew myself as a little bird. Spending half a year 
  in a children's hospital in Freiburg/Breisgau, I already knew both 
  physical and mental hunger and suffering. Meeting a woman psychologist 
  who understood the valley of despair where I found myself, appeared to 
  me like a miracle. Psychology and psychotherapy seemed to help 
  overcome my sorrow, lamentation, grief and despair, though there were 
  many up and downs. Later I put a lot of effort into studying social 
  sciences and become a psychologist. 
   
   When I finally got my diploma from Hamburg University I became 
  involved in a ruthless competition among unemployed psychologists, 
  many of whom had been my fellow students and friends. My first 
  full-time job as a psychologist was to help establish a center where 
  unemployed people could meet and get advice. I knew many of their 
  problems from my own experience, and was very interested and wished to 
  find solutions. This phenomenon of unemployment struck me deeply. It 
  even turned my whole view about the world upside down.
   
   During a one-year training in psychotherapy we had a teacher, a 
  psychiatrist, who was a member of a Buddhist group. Our subject at 
  that time was addiction in all its forms and aspects. Then came a 
  period of unemployment. Now I was open for Buddha's teaching, and I 
  had time to read about the life of the Buddha and his discovery. In 
  the light of the Buddha's teaching all "my" suffering was so normal. 
  Not getting what we want -- a job for example -- is a very common fact 
  in our lives, and no reason to feel bad about ourselves on top of it. 
  I also suffered from this belief in "my self" and had great concern 
  about it. My intention to help and understand people was mixed with 
  selfish wishes for social security, acknowledgment, even privileges. 
  Therefore I was disappointed and felt injured.
   
   Then I found another chance to earn my living in a good way. My task 
  was a kind of "investigation of dukkha", to study lots of documents, 
  mainly judgments by psychiatrists about children, and to find out what 
  happened to them (both children and doctors) during the time of 
  Hitler. The vocabulary used was utterly despising, there was no trace 
  of compassion at all, and some of the most miserable and neglected 
  children were murdered later in so-called "Kinderfachabteilungen" 
  (special sections of asylums and hospitals for children), by poisoned 
  food or lethal injections. Of course there was no "final end" of 
  suffering by sterilizing or killing extremely poor, confused, sick or 
  disabled persons, labeled as "Euthanasia", but only enormous 
  increasing of misery. Modern technology and science (including 
  medicine and psychology) or political movements are not able to 
  overcome old age, sickness and death. Only by accepting these basic 
  human conditions and by accepting all living beings in every state, 
  "weak or strong....", can we learn to live in harmony and peace. To 
  put into practice what the Metta-Sutta is teaching, would be a job for 
  at least one lifetime, I realized.
   
   Meanwhile I had attended my first meditation course at the Buddhist 
  Society in Hamburg and started to meditate regularly. During a holiday 
  I attended Bhante Rahula's retreat in "Haus der Stille" near Hamburg. 
  While my professional research was jumping from one aspect to another 
  and some centuries backwards as well, getting more and more 
  complicated and still expanding, Bhante Rahula taught us, that 
  "Investigation of Dhamma" leads to simplicity and towards cessation. 
  And I could see that he himself lived the simple life he was talking 
  about.
   
   There were still dreams and a desire for playfulness in my mind. I 
  discovered that some elements of play survived even in these horrible 
  institutions called "Kinderfachabteilungen". When there were children 
  in concentration camps, there were adults making simple toys for them 
  almost out of nothing. The (now grown old) persons I interviewed, who 
  had spent some time of their childhood in an orphanage in Hamburg 
  between 1930-45, were alert and cheerful, when they told me their 
  games they used to play. I was dreaming of having a special kind of 
  psychological praxis -- maybe an attic with all kinds of "toys" 
  (objects, and material and tools and space) just to play with, to 
  experiment with everything and to gain insight into the world outside 
  and human nature inside. There were so many questions I could not 
  answer myself. What was the game? What was reality? Which was my part 
  in this game? There was also the simple, but very basic question: How 
  could I get what I needed for living?
   
   After finishing the report of my research I flew to Sri Lanka and 
  spent three months on Parappuduwa Nuns' Island under guidance of Ayya 
  Kheminda, a Theravadan nun from the Netherlands. I returned with a new 
  certainty that there must be a "way out" of this kind of museum I was 
  lost in. Then I flew to Washington D.C. and came to Bhavana Society, 
  where I felt welcome. I liked the gong calling for meditation in early 
  morning and found there was a lot of work to do. Back in Germany I 
  gave up my apartment, as I had made up my mind to return to Bhavana 
  Society to live there as a nun. But my visa application for USA was 
  refused and I was glad to find refuge in England at Amaravati Buddhist 
  Monastery. In December 1991 Ajahn Sumedho gave me the eight precepts 
  formally, and from that time on I have been wearing the white robe of 
  Anagarikas. During this time as a novice, it occurred to me that the 
  attic I was still dreaming of was actually here, but it was open and 
  had neither roof nor walls nor other limitations. It was not even 
  limited to the monastery I was living at that time. It was the whole 
  world, and it was here all the time, in this body and mind. 
   
   However, the attitude of openness and lightness is like a seed that 
  needs to grow and to be cherished all the time. It tends to disappear 
  when we meet all kinds of obstacles and hardships. Pema Chodron 
  described in her book "The Wisdom of No Escape", the "journey of 
  awakening" as a continuous series of challenges, but just by meeting 
  them we can develop the kindness and playfulness of a mind clinging to 
  nothing in the world: "The whole journey of renunciation, or starting 
  to say yes to life, is first of all realizing that you've come up 
  against your edge, that everything in you is saying no, and then at 
  that point, softening. This is yet another opportunity to develop 
  loving-kindness for yourself, which results in playfulness - learning 
  to play like a raven in the wind." [2]
   
   Ordination is a kind of "birth", a new starting point within this 
  journey, and it is given out of kindness and compassion. I feel very 
  fortunate and grateful having found Bhante Gunaratana as my preceptor 
  and teacher and Bhavana Society, a place to practice Dhamma as a 
  ten-precepts-nun.
  
  
  
  Notes
  ~~~~~
  1. Samannaphala Sutta: The Fruits of the Homeless Life, Digha Nikaya; 
     //Thus Have I Heard//, Translated by  Maurice Walshe p. 101
  2. //The Wisdom of No Escape//, By Pema Chodron p. 55
  
  
                            * * * * * * * *
                                          
                                          
                                          
                                  {3}
                         THE SANGHA OF MY PEERS
                          By Geoffery Huggins
  
  
   We honor the Triple Gem at the beginning and ending of each 
  meditation period. The first gem, the Buddha, is the most obvious. It 
  is his enlightenment and boundless compassion that laid the path we 
  all tread. The second gem -- the Dhamma or Dharma -- is the foundation 
  upon which we base our journey. To most people, the Dhamma is also a 
  very visible and prominent member of the Triple Gem.
   
   The third gem (the sangha) gets the least attention, I feel. It sits 
  awaiting us in the background, ready for the support we need on our 
  journey. Over the last year or two, I have increasingly come to 
  appreciate and honor the sangha. I owe a great debt and have a 
  profound sense of gratitude to the monks and nuns of the sangha who 
  have paved the way for me and who have instructed me. They have 
  maintained Buddhism over the centuries and kept the message of the 
  Buddha and Dhamma vital. Without their dedication, the first two 
  jewels would not be as readily available to me as it is. The monastic 
  community is a priceless gem.
   
   However, in this essay, I'd like to direct my attention to just a 
  portion of the sangha: my peers -- lay persons who are in practice 
  with me, at approximately my level. It is this subset of the sangha 
  that I've come to particularly appreciate and would like to pay 
  tribute to here.
   
   Many feel that Buddhism is an individual religion, wherein one 
  practices in isolation; the implication being that community is less 
  important than it is in other religions. I disagree. My community (my 
  fellow travelers) of sangha peers is a jewel to me. It gives me great 
  support.
   
   What support do I feel from the sangha that is so important to me, 
  in my practice? First, I feel uncritical and unconditional acceptance. 
  I also feel a nonjudgmental caring that is extended to me, regardless 
  of who I might be. I am one of them, a member of the sisterhood and 
  brotherhood, with no questions asked or hesitation shown. There is a 
  sense of unity that pervades the atmosphere when I am present with the 
  sangha -- lending a sense of purpose and direction. This unity of 
  purpose does wonders in sustaining my focus and dedication.
   
   I am not alone when the sangha is present. Indeed, we are more than 
  the sum of our individual members. There is a spiritual force that our 
  gathering creates. The support and encouragement our spirit provides 
  each other is a very powerful force. It lets me have the confidence 
  that those around me care about me. This support is very buoyant. It 
  provides a safety net for me, that encourages my progress, because I 
  can be comfortable about taking risks and exposing myself to mistakes 
  and stumbling. If I fall, no one will deride me; I will not be 
  humiliated -- rather, that compassionate safety net cushions my fall. 
  It empowers and enables my growth. This loving support of the sangha 
  fosters a relaxed, open feeling within me. And of course, relaxed and 
  open is exactly what I need to be, to become more aware, and to grow 
  spiritually.
   
   These are some of the aspects of why I treasure the third jewel of 
  the Triple Gem. The Buddha and the Dhamma make it possible and chart 
  the course, but the sangha gives personal support and encouragement as 
  we engage in the journey. It is supporting and comforting to be 
  accompanied by a group of fellow travelers who struggle with the same 
  challenges.
   
   I have asked myself if why it is that a group of lay people are able 
  to give such support to each other. What is going on? How are we 
  different from any other group of people that might gather for a 
  common purpose? Of course, one obvious special quality is that the 
  grace of the Buddha and the Dhamma provides the nurturing spiritual 
  atmosphere that makes it all possible. The first two of the Triple 
  Gems allow the third to be; they endow the sangha with a beauty of 
  purpose that fosters the abilities of the individuals to aid and 
  encourage each other.
   
   My question, however, asks specifically about what is going on 
  inside each of us. What interior action creates the sangha support 
  mechanism? First, we all feel a sense of unity because we are all on 
  the same path; we share a common goal. Any group that gathers with a 
  common purpose will naturally feel supportive of one another. We all 
  also sense that our cooperation is in the common interest -- there is 
  no place for competition amongst us. We know that each of us will 
  benefit from the boosted progress of the others. My helping you helps 
  me.
  
   Further, we know that we are gathering to learn; we are there to 
  absorb the teaching. Being students, we understand each other's 
  incompleteness, frailties, and faults. Because we feel safe in the 
  setting prepared by the first two Gems, we feel no pretensions; we can 
  let our guard down and relax. This creates the nourishing environment 
  that forgives the naivete and lack of polish in each of us; that 
  provides the safety net. This, in turn, waters the seeds of love and 
  compassion present within each of us. It strengthens our relationship 
  and provides a sense of unity, as peers.
   
   The company of our sangha peers helps to put our own position in 
  perspective: we are here, right now, together on the path. We are 
  working both together and individually to make progress, to move 
  forward. In doing so, we feel compassion (rather than smugness and 
  superiority) for those behind us on the path. We understand that we 
  once were stumbling in darkness at the beginning of our journey, and 
  that a momentary loss of awareness and sense of purpose can quickly 
  cause us to stumble again, or fall by the wayside.
   
   Similarly, we feel gratitude and respect for those ahead of us on 
  the path -- rather than feel envy or adulation or a have sense of 
  inferiority to them. We know that at one time they were struggling 
  where we are now. The progress they have made gives us the 
  encouragement to work hard and stay at the task. They serve as beacons 
  to indicate the way forward.
   
   And so I place my forehead to the floor three times to honor the 
  three jewels. The first time for the Buddha -- in gratitude for his 
  enormous accomplishment and gift to us. The second time for the Dhamma 
  -- in recognition of its wisdom and guidance for us all. The third 
  time for the sangha -- in gratitude for the countless disciples who 
  have kept the path available and vital. I owe homage to all those nuns 
  and monks who went before me. But I add an extra moment at the very 
  end of my bows, in honor of and with metta towards the sangha of my 
  peers; perhaps some future monks and nuns amongst them.
  
  
                            * * * * * * * *
  
   
  
                                  {4}
                              BOOK REVIEW
                           by Douglas Durham
  
  
            A Path with Heart by Jack Kornfield; Bantam Books; 
            New York 1993 $11.95
  
   Many Americans would appear to be suffering for psychological 
  reasons, stemming from childhoods in dysfunctional families. Like Jack 
  Kornfield, many of them have taken refuge in Buddhism, seeking a 
  solution to their problems as Kornfield says (page 5): "In joining the 
  monastery, I had hoped to leave behind the pain of my family life and 
  the difficulties of the world, but of course they follow me. It took 
  me many years to realize that these difficulties were part of my 
  practice."
  
   On page 246, Kornfield goes on to say:
  
      "In truth, the need to deal with our personal emotional 
      problems is more the rule in spiritual practice than the 
      exception. At least half the students at our annual 
      three-months retreat find themselves unable to do traditional 
      Insight meditation because they encounter so much unresolved 
      grief, fear and wounding and unfinished developmental business 
      from the past that this becomes their meditation".
      
   This book has significant value for American Buddhists, dealing with 
  past psychological issues hindering them from gaining full access to 
  the powerful, transformative techniques of mindfulness meditation.
   
   The strengths of this book are:
      (1) the inspiration of Kornfield's own story of overcoming his 
          immature behaviors and developing "wholeness" in mind, body 
          and heart;
      (2) the experience of over 20 years of insight meditation and 
          personal and professional therapy which Kornfield has;
      (3) good advice, based on that experience, on the practical use of 
          meditation for healing and achieving health.
   
   Kornfield's main themes are:
      (1) use professional psychological counseling to complete your 
          growth to emotional maturity;
      (2) pick one meditation practice and persist with it for years;
      (3) choose a good teacher for consistent guidance in that 
          practice;
      (4) use your problems as your practice;
      (5) develop loving-kindness (metta) towards yourself and others;
      (6) practice giving as way to spiritual growth.
  
   Having discussed the book's strengths, I would like to suggest some 
  areas where it might have provided more value or information.
  First, the discussion of the different counseling or therapeutic 
  approaches for healing were general, almost to the point of being 
  vague (at least in my mind). There is missing a comparison or analysis 
  of the uses and limits of each therapy. Those interested should read 
  Michael Murphy's The Future of the Body for a detailed review of many 
  different approaches to spiritual and emotional "wholeness". The 
  extensive references are very useful.
  
   Second, there is not as clear an analysis I would like on the 
  relationship between psychological development work and the uses of 
  insight meditation while that development work is proceeding. Some 
  discussion of the issues raised in Michael West's The Psychology of 
  Meditation, especially the chapter by Carrington might have been 
  useful.
   
   Third, while the practical advice on meditation is superb, the look 
  might have benefited from some similar practical advice on 
  psychological coping strategies. Those interested might read Learned 
  Optimism by Martin Seligman for detailed information on some 
  successful strategies developed by cognitive therapy.
  
   These three suggestions are not meant to be criticisms of 
  Kornfield's excellent and useful work, which I enjoyed and found 
  personally helpful. They are intended to provide additional references 
  and resources for those working towards the goal of emotional maturity 
  and "wholeness".
                                          
                                          
                            * * * * * * * *
                                          
                                          
                                          
                                          
                                  {5}
                      MINDFULNESS MEDITATION GROUP
                          FORMING IN VIRGINIA
  
  
  The Opportunity
  ~~~~~~~~~~~~~~~
   A group is being formed to learn and support the practice of 
  mindfulness meditation in the Theravada Buddhist tradition. We will 
  meet Monday evenings, 7-9, near Reston, VA.
   
   Our first purpose is to establish a regular weekly meditation 
  session to strengthen our practice of Theravadan Buddhism by joining 
  with other like-minded individuals. Our second purpose is to learn to 
  use mindfulness meditation to achieve clear comprehension of our daily 
  behavior, leading to significant change towards greater patience, joy, 
  compassion and wisdom.
  
  
  What Mindfulness is
  ~~~~~~~~~~~~~~~~~~~
   The Cultivation of mindfulness is the heart of Buddhist meditation 
  practice. With the guidance of experienced teachers, and consistent 
  and balanced practice, you become aware of your sensory experiences 
  from moment to moment, directly and immediately, overcoming the 
  distorting influences of socially conditioned responses.
   
   Silently and thoroughly, piece by piece, you obtain a greater 
  understanding of your behavior and beliefs, through watching the 
  functioning of your mind in a calm and detached manner. Put another 
  way -- you learn to listen to your own thoughts without being caught 
  up in them.
   
   This self-knowledge frees you from the limitations of your 
  accustomed behavior patterns. With this freedom of clear comprehension 
  you can take the ancient way to profound transformation in your daily 
  work, sport and personal relationships.
  
  
  Objectives
  ~~~~~~~~~~
      Patience;
      Self-Knowledge;
      Joy;
      Equanimity;
      Compassion;
      Wisdom;
  
  
  Time Frame
  ~~~~~~~~~~
   Meditators display some movement towards these objectives after the 
  first  full year of sustained, energetic practice. However, 
  mindfulness and clear comprehension take years of work for full 
  effect. There are no quick fixes here.
  
  
  Teachers
  ~~~~~~~~
   Two Theravadan Buddhist monks with a combined total of over 70 years 
  of meditative experience will provide over-all guidance. Bhante 
  Gunaratana, ordained in 1939 in Sri Lanka, received his Ph.D. in 
  Philosophy from American University where he was also Buddhist 
  Chaplain. Bhante Rahula, an American monk ordained in 1975 in Sri 
  Lanka, regularly teaches meditation throughout this country and 
  abroad.
  
   Both monks reside at Bhavana Society, a near-by forest monastery, 
  where they conduct regular meditation retreats.
  
  
  Weekly Sessions
  ~~~~~~~~~~~~~~~
   The first 15-20 minutes will be a guided series of relaxation and 
  breathing exercises to prepare you for up to 60 minutes of seated 
  meditation. (If you are new to meditation and not accustomed to 
  sitting for an hour, we will help you make the transition) When one of 
  the monks is present, the last 40 minutes will be devoted to 
  instruction on how to setup and deepen your practice at home and a 
  discussion of Buddhist texts and experience as they relate to 
  cultivating the clear comprehension of your behavior in daily life. 
  When no monk is present, there will usually be a discussion of 
  meditative practice and its application to daily life.
  
  
  Retreats
  ~~~~~~~~
   If you wish to have greater contact with the monks to deepen your 
  practice, you can always go to the monastery. The opportunity for (and 
  practice of) continuous mindfulness is of great value.
  
  
  Cost
  ~~~~
   In the spirit of the Theravadan tradition, participation in this 
  weekly group and in the retreats at the monastery, including all 
  meals, is offered free of charge. From those who find the experience 
  worth while, donations are gratefully accepted. All donations are 
  tax-deductible.
  
  
  Religious Affiliations
  ~~~~~~~~~~~~~~~~~~~~~~
   Theravadan Buddhist mindfulness is a way of life which can be 
  practiced regardless of your religious affiliation.
  
  
  Reading
  ~~~~~~~
   A suggested reading list is available which might be helpful.
  
  
  Initial Seminar
  ~~~~~~~~~~~~~~~
   Bhante Rahula will lead an introductory seminar in Reston, VA 
  Saturday afternoon, July 16th. This meeting will be an introduction to 
  mindfulness and breathing and will include a guided meditation. It is 
  open to anyone seriously interested in joining a regular Theravadan 
  meditation group.
  
  
  Registration
  ~~~~~~~~~~~~
   Registration for the seminar opens on June 27 and is limited.
  
  
  Contact
  ~~~~~~~
      Douglas Durham
      11254 Silentwood Lane
      Reston, VA, 22091
      (703) 391-6884 (between 9 AM and 5 PM)
  
   Please call or write for further information on the group being 
  formed and how to register for the seminar.
   
   Mr. Durham is writing a book on the key physical and mental 
  practices which can improve your running speed and enjoyment. He 
  coaches runners, providing training in both physical and mental 
  practice, specifically how to use mindfulness in running.
  
  
                            * * * * * * * *
                                          
                                          
                                          
                                  {6}
                             NOTES AND NEWS
  
  Ruth Baumann's Ordination
  ~~~~~~~~~~~~~~~~~~~~~~~~~
   Ruth Baumann was ordained as a novice nun at the Bhavana society. 
  Her new name is Sucinta. She is the second woman to be ordained at the 
  Bhavana Society, Meditation Center. The first woman to be ordained at 
  the center was Sama in 1989. 
   
   There were twelve monks, two nuns and two hundred lay people 
  including the Sri Lankan Ambassador. Please read the article by Ruth 
  to know more about her. Sri Lankan Ambassador's speech was well 
  received.
  
  
  Travels
  ~~~~~~~
   Bhante Gunaratana will be teaching at the following locations 
  between April and July 1994:
   
      Apr 15-17 New Jersey
      Apr 29-May 1 Toronto, Canada
      May 20-23 Bodhitreee Dhamma Center, Florida
      June 3-13 Ocamora Foundation, Ocate, NM
      June 17-27 IMS, Barre, Mass.
      June 29-July 25 Melbourne, Sydney, Perth, Australia
  
   Bhante Rahula will be teaching in Europe between May 10 and June 28, 
  1994.
  
  
  Vesak Celebration
  ~~~~~~~~~~~~~~~~~
   As usual, this year's Vesak celebration was held at the Bhavana 
  Society Meditation Center on the 29th of May. We thank each and 
  everyone who generously donated food and other items and those who 
  decorated the place to make this Vesak Celebration a success. 
  
  
  Improvements
  ~~~~~~~~~~~~
   Two rest rooms and a shower were added to the women's quarters. Now 
  there are four rest rooms and two showers in that section. 
  A new store room was built in order to facilitate the storage of 
  numerous materials in the center.  
  
  
  New Meditation Hall
  ~~~~~~~~~~~~~~~~~~~
   From time to time, some of our very enthusiastic members ask about 
  the status of the New Meditation Hall. We would like to report at this 
  point that we are still planning to build it. We plan to do ground 
  breaking this July and start building slowly as we get support from 
  people. As soon as we build up sufficient funds we will go in full 
  swing and keep you all posted its progress. 
  
  
  We are still updating our mailing list
  ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
   Please take a look at your mailing label. If it says YOUR LAST 
  NEWSLETTER - we need to hear from you in order to keep you on our 
  mailing list. You simply need to fill the card in the inside back 
  cover and mail it to us. We will stop sending the newsletter if we 
  don't hear from you by July 20th as we cannot be certain if you are 
  getting our newsletter, especially since many people have moved and 
  not given a forwarding address. You can also call us at (304) 856-3241 
  or FAX to (304) 856-2111 instead of sending the card.
  
  
  Regular Donor Program
  ~~~~~~~~~~~~~~~~~~~~~
   The Bhavana Society now has a regular donor program designed for 
  your convenience. It is for those who wish to donate on a regular 
  basis. There is no need to remember when to donate as we will send a 
  stamped and addressed return envelope to you at the appropriate time 
  decided by you. You simply have to put your donation check in the 
  envelope and put it into a mailbox. You may withdraw from the program 
  at any time or make changes to the amount you wish to donate. You can 
  help Bhavana Society's community of enlightenment, and its 
  transmission of the Buddha Dhamma by partaking in this program; please 
  fill the DONATION FORM near the last page.
  
  
  Buddhist Dictionary available for FREE
  ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
   Edited by the late Ven. Nyanatiloka, the BUDDHIST DICTIONARY has 
  clear explanations of all key Theravada terms and doctrines 
  accompanied by textual references. It is an indispensable aid for the 
  serious student of Buddhism. We have a limited number of copies so 
  please limit to one per person. While the book is FREE, donations are 
  welcome to cover cost of packaging and postage. We must get your 
  request by July 10th (USA and Canada) as shipments will be made in mid 
  July.
   
   
  Dhamma from your computer
  ~~~~~~~~~~~~~~~~~~~~~~~~~
   If you own a computer you now have easy access to a mountain of 
  Dhamma material. //DhammaDisk// is a new offering from us that you can 
  use even if you feel you are computer illiterate. Consisting of two 
  floppy disks its contents include Dhamma discourses, meditation 
  instructions, previous Bhavana newsletters, book reviews, daily 
  recitations at Bhavana, directory of vipassana sitting groups, dozens 
  of articles, and entire books.
   
   To receive //Dhamma Disk//, write us telling which type of computer 
  you have (IBM clone or Mac). The disks fit any 3.5 inch floppy drive 
  but if you have a different size drive write us anyway, we may be able 
  to help. The information is FREE and donations are welcome to cover 
  cost of disks, packaging, and postage.
  
  
  
                            * * * * * * * *
[end of file]
