Post on 07-Apr-2018
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8/3/2019 BCCN Vol 7 Issue 4
1/12
Becoming
Before coming to prison, I knew who I wasa father, a husband, a son. Over
the ears, these idenes cemented who I am. ow as the ears have passed,
I am no longer a father, a husband, or a son. In the absence of these labels
mental formaons I was losing m sense of being. I wanted to know what
is the I am of me. The Dhamma provided insight as I began inquir as to
what was the becoming of me rather than, what Ive become. I would like to
share with ou some things that have helped me with this understanding.
rom birth we aach to things to form our ident mine, that is me, this is
me. I cr when I am separated from me, and I am happ when self returns tome. Man of us want to carr this over into/past the breakup of our bod in
the means of a legac as this is was me. So much effort is put into being
something, as well as to prevent from being nothing.
There are two quotes that have reall gelled with me. enunciaon is leng
go of holding back Trungpa inpoche and, orgiveness is leng go of the
hope that the past could have been an different recounted b Oprah Win-
fre. eng go seems to be the resulng theme of m inquir i.e., leng go
of acquisions.
Becoming is described as the process of giving rise, within the mind, to states
of being that allow for phsical or mental birth on an of the three levels
sensualit, form, and formless. cquision updahi literall means belong-
ings, baggage, paraphernalia. In the suas, it means the mental baggage that
the mind carries around. Denions b Thanissaro Bhikikhu
Becoming. I am. I am becoming. I am a connuing collecon of acquisions.
To stop becoming, stop collecng. I am a heap of acquisions. bandon the
acquisions. What remains The cessaon of stress
ued pae 2)
October-eceber
oee
NEWSLETTERB u d d h i s t C o r r e s p o n d e n c e C o u r s e
ete
Becoming, Tissa 1
eion on nge,
Stefan Crisbasan
3
T, James L. Halbirt 3
Soul Col, Erik Fite 4
Conenmen,
C. Patrick OConnor
4
wke in Dkness,Bobby Thiem
5
Snlwoo n he Lmp
The Fis Nigh of Foeve,
Travis L. Adams (Mujin)
6
Dhmm cce in ison,
Shane Blake
6
Open he Book, Timothy Elston 7
Lieon, James Davie 8
Buh, Michael Judd 8
Luciiy, Alton Overweg 9
eing, Chad Frank 9
Suffeing, Andre Marea10
Wihin Tuh,
Domineque H. M. Ray
10
F Shoe, Alton Overweg 10
Twelve Hous, Steven Hyman 10
Leers 11
uie eion,
James L. Halbirt
12
ccing n elese,
Timothy
12
8/3/2019 BCCN Vol 7 Issue 4
2/12
2
The BCCN is distributed at
no charge to those taking
the Buddhist Correspond-
ence Course. This is your
newsleerby you, about
you, and for you. You are the major con-
tributors, so send us your quesons,
problems, soluons youve found to di-
cules in pracce, thoughts you have on
pracce, artwork, poetry, etc. Due to
limited space, some eding may be neces-
sary. We also welcome your comments on
the newsleer and suggesons for wayswe might improve it to serve you beer.
Please mail all correspondence to:
Buddhist Correspondence Course
c/o Rev. Richard Baksa
2020 Route 301
Carmel, NY 10512
Let us know if we may use your full name
or just your inials.
The manifold stresses that
come into play in the world,
come from acquision as their
cause. Anyone not knowing
this creates acquision. The
fool, he comes to stress again &again. Therefore, discerning
this, you shouldn't create ac-
quision as you contemplate
birth as what brings stress into
play. As you contemplate birth,
As what brings stress into
play. (Su Nip III.12)
It would be nice to let go of who I
think I am, to let go of concern if I
was perceived this or that way, to let
go of relying on things to be a reflec-on of myself, to let go of trying to
perpetually maintain this persona so
as to believe I know myself. To thine
own persona be true. This illusion,
manifestaon, self-imposed creaon
begeng our own stress. Are not our
own effects of our own causes? Yes,
it would be nice to let go and as the
saying goes to just be.
Just to be. Just being. No duality. No
views. No judgments. No ego, Com-
plete and uer equanimity in its full-
est. Imagine. Can you see it?
And how do those with vision see?There is the case where a monk sees
what has come into being as come
into being, He pracces for disen-
chantment with what has come into
being, dispassion for what has come
into being, cessaon for what has
come into being. This is how those
with vision see.
Those, having seen what's
come to be as what's come to
be, and what's gone beyond
what's come to be, are released
in line with what's come to be,
through the ehauson of crav-
ing for becoming.
If they've comprehended
what's come to be, and are free
from the craving for becoming &
non-, with the non-becoming of
what's come to be, monks come
to no further becoming.
(vuk 49)
The word disenchantment offered
me much insight. As though I would
have had to be enchanted to aach
to something I would otherwise not
be (to the eternal si sense media)
and on the flip side, an aversion to.
Becoming disenchanted, like a spell
wearing off, has me see (a bit) moreclearly the actual non-eistence of
the acquisions that Ive been col-
lecng. However, my self-arming
ego does a good job at trying to keep
me enchanted by so many things
that I am le to believe are so vitally
importantto aain and to de-
fendso I can have this (false) sense
of reality about myself.
Robert Thiem in his arcle, Dealing
with Distracons on the In-side, (BCCN, Vol. 7, Issue 1) poign-
antly describes many of the on-
slaughts that Maras arrows have
been thrown our way in an effort to
strip us down gradually and persis-
tently, leaving us to ask, How much
more needs to be shed before Im
Connue fom pge 1)
Connue on pge 3)
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3
On the horizon loom clouds
Of smoke coming from the top
nd from the oom lsorom emoons like nger
It is the end of the dy
Clouds join with the drkness
The moon rises high
Like lmp in my mind.
The storm egins to ruffle
The pece nd quiet of the night
rring up the lees
Of the fllen trees inside my hed
n owl ppers to hunt for preyRits nd mice hide in the night
But the ghosts he to et
Et my ngry thoughts wy
t dwn nothing on the lwn
Only grge gs with the
Remins of my rin screming,
Wht hppened to my nger?
finlly free? We know tht stress comes from eing with wht we he n ersion
to, s with to e tken wy from wht we re ched to. Indeed, Roert, much s
hs een tken wy.
There were seerl quesons tht Roert rised seeking relese from this suering,
nd one in prculr Is it necessry for ll my understnding of who I think I m to
go up in flmes [s though tht of phoenix] nd urn into shes efore the scent
towrd more wholesome identy thn prisoner tkes flight?
s for me, wht I he come cross is tht ll of it needs to e shed, definitely for our
understnding/elief in self to go up in flmes, nd not rech for more ecoming in
the form of n identy. ure, it is esier sid thn done. But it is process tht cn
only e chieed through prcce, prcce, prcce.
I sll suer nd stress out nd thnks to the Three ewels nd you monks tht I suer
nd stress out lot less. My wht I he shred e of enefit to help lleite your
stress.
2)
u cuy w hu kwg
h u ch c h hw h uch h I
h 30-u y c chch h ugh Egh cu-
cc H u u h u h
cg c ugh h Dh hug Y M-
y h h w Yk h g M
ccu H y cg u
u y h w ugh gugh w y c
g
Tara
8/3/2019 BCCN Vol 7 Issue 4
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4
a a
If youre angry, youre obviously not happy or content. And
contentent is a state of ind, free fro negavity, fro ecessive
anng, anger, confusion, restlessness, and fear. hen your ind is
absent of orry and discontent, then you can rela. If youre frustrated,
anious, or angry, then youll never be happy. eng soething that
you ant is only geng hat you ant it ay not actually lead to
sasfacon. rue contentent transcends all circustances as you
abandon negave ental states and appreciate the posive aspects of
your life.
Instead of acquiring aterial possessions, changing your surroundings,
or indulging yourself as a path to a liited for of short-lived
contentent, it becoes necessary to train your ind to let go of
anger, longing, anguish, and so on, as those states of ind arise. It is
iportant to feel secure and thus content ith everything you already
have and realie that leng go of the concepts that cause stress and
suffering is the actual path to real long-lasng contentent.
In this ay, appreciaon of your current situaon ill increase. liing
equaniity to dissolve the ental constructs that etend out longing for
obects, places, and parcular sense pleasures, it is possible to lessen
and eliinate the grasp that obects seeingly cast on us. hen e
consider a person, place, or thing, e proect a concept onto the as if
e have a slide proector in our hands. e see not only hat is actually
in front of us, but the slide presentaon obscuring our vie as ell.
Consequently, any phenoenon is regarded only as it pertains to
ourselves, and hether it is beneficial and desirable to us, detriental,
or neither.
his is the difference beteen sillful and unsillful atudes regarding
your percepons and ideas. verything youve done, are doing, or ill
do is either beneficial and helpful to others as ell as yourself and thus
sillful. Alternavely, it is detriental or harful and, therefore,
unsillful, or it is at a neutral point beteen those condions.
nsillfulness leads to eventual suffering, as it is oen selfish behavior,
even if those negave results do not appear at the outset. illfulness
leads to happiness as your thoughts and acons are free fro negave
aributes, even if it sees to tae a hile to anifest posive
condions. reeing ourselves fro unsillful habits and transforing our
posive qualies into sillful habits is the goal of ental culvaon and
developent.
herefore, it is not about hat you have, but hat you do not have. One
should not cling to negave states of ind, and aterial possessions are
a eeng sense enoyent, not soething deep and profound. It is the
absence of anng ore than you really need that renders true
contentent. Once any overheling negavity is gone, it becoes
easier to treat others ith indness and copassion, as negave
feelings toards the no longer arise. hey ay suffer fro a negave
grip on their inds, but you do not. You are free.
w
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ww
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w
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w.
w
.
8/3/2019 BCCN Vol 7 Issue 4
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5
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8)
8/3/2019 BCCN Vol 7 Issue 4
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6
Mountain wind, not a thing
can be heard.
So dark is the valley of red
flowers, so clear is the breath
of the Master. Shuuu...., just
listen, listen to the wind of
the mountain.
Smell the rise of sandalwood,
flickering of the lamp.
Who are you?
v
The mountain sits, the rivers
sing its tune.
The wolves howl from thecaves of saints, and the great
sages are silent. As the wind
of autumn flows, so does all
things.
The first night of forever.
Bong, Bong, Bong........
It seems to me that the whole process
o hamma pracce prso ols
dow to courage. That courage seems
to deelop stages somemes a
steps ut cremets oetheless ad
t cat e orced or coerced. A per-
sos hamma pracce matures at hs
ow pace.
The first step o courage (at least here
at outh aota tate etear s
aedg the weel uddhst group
ador aedg the mothl uddhst
Vhara ad to lear what ou ca. Ths
s ollowed up
the courage to
chec out
educao
materals
(oos
magazes
etc. that are
aalale ad the
courage to e see readg them
other mates. Later as oue leared
tellectuall the asc ocaular o
the oos ad what the Four Nole
Truths are what the Nole ghold
ath s ad what the fie precepts
mea ou ext hae to hae the cour-
age to do somethg aout t. Mere
oo owledge o the path st
eough to help oursel. You hae to
pracce t ad that s where the real
test o courage egs.
The secod step s pug the stu
ou hae read ad leared to prac-
ce whether ths s the coug
aedace o the weel uddhst
group ador the starg o our ow
medtao pracce our cell. The
atural progresso o deelopg our
ow pracce (ecause reall o oe
ca deelop t or ou taes immense
courage or a mate. The courage to
pull awa rom ther ormal roue o
TV rado recreao mes or whateer
dal hatual roue we are used to
ad troducg athg ew let
alog me to ust st sletl watch the
reath ad tur ward ca e terr-
g. It also taes courage as ou st
there whle other mates come ad
go or pee our cell woderg what
ou are dog ot to meo all o the
stu ou read aout the oos
aout moe md emooal
storms ad hag to ace oursel.
ome people prso hae doe
some pre horrfic thgs ther
les ot to meo hag the ragle
emooal state o e-
g told that the
are garageot worth
athg ad
eg tor
dow rom
sta ormer
loed oes ad
socet as a whole.
The courage to ot ol ace calloused
egae mates ad sta ut also the
courage to ot ru rom yourselfa-
more ad to stad rael aloe omaer what rses. Ths rgs us to the
thrd step.
The thrd step o courage s coued
pracce. Ths mght e the hardest
part o the path; at least t s or me.
Aer egg medtao calmg
the md (a lle ou seem to hae
certa thgs ule up. What laded
ou here prso how sh ou
treated our loed oes how ou hurt
coutless egs our le eeroerom aml ad reds to complete
stragers ad amals. Just real Im a
pece o sht sght to who oue
ee all alog. These persoal strug-
gles comed wth the hate-filled
speech ad acos o the other -
mates ou are lg wth ca e ex-
onnueone7)
8/3/2019 BCCN Vol 7 Issue 4
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7
tremely overwhelming. Once overwhelmed, it is so easy to fall back into the
same aerns of wrong seech, wrong thoght, and wrong acon. t
yo have to make that corageos lea and remind yorself over and over
again to sto what yo are doing, to relax, to take a breath and re-center yor
mind on the wholesome, on the skillfl, on the hamma. o racce mindfl-
ness in a rison seng is a danng task, to say the least, and it takes cora-
geos energy to kee it going.
It is lonely. o distance oneself and not interact and engage with inmates that
are seaking hate, gossi, or idle chaer or acng nskillflly is almost imos-
sible in these condions. hat is why it is extremely imortant to have gid-
ance and sortsort in the form of sirital friends. Whether that is
another inmate raccing the hamma, family members on the otside, or
members of the Sangha (like yorself), it is imortant to associate, confide in,
and draw strength from sch eole and in retrn offer strength and sort
when they need yo.
6)
I was introdced to ddhism by a very wise and intelli-
gent teacher. He was more than jst a teacher, he was
my friend. As I got started, Id listen to him exlaining
how to racce. I boght many books, bt didnt read
any of them. In fact, I had one that was wrien by the
late senior monk form the temle I belong to. I t a
towel over my desk and laced the Heart Stra at the
back, and the book in the middle of the desk like a tro-
hy. As for my racce, I was a art mer. y teacher
had also become my bnkie and I was t in check. I
began to see his int as cricism which broght a lot of
tension to or cell. Aer some me assed, he wasmoved to another art of the cam. I was now on my
own. I had all the material sch as books and notes and
all the other items sch as a ddha, mala, etc., bt
thats as far as it went.
Aer some me and troble, I fond myself moved to a
solitary seng stated for long term. hen one day as I
looked at all my stff lined real nice, I remembered
something my teacher once said to me. As we sat in or
cell, he looked at me, then that recios book I was so
rod of, and said, hats a real nice book, dont yo
think yo oght to oen it and read it? hat stck in
my head nl I started reading all my books and learned
a strong racce. I see his wisdom and nderstand all
he tried to teach me. His teachings have become the
backbone of my racce, all becase I oened the book.
o oen the book is also saying to racce, racce,
racce. Or racce is where we find eace and har-
mony. Knowledge is great, bt we have to t it in to
racce. y cell has become my monastery and my
racce is 7 and within these walls, rison no longer
exists. I look to everyone as my teachers, stdying and
learning. ow, what I once thoght was cricism I see
as wise advice. I cant stress enogh how imortant it is
to actally racce. I oened the book and fond n-
derstanding and wisdom, now Ive eace in my heart
and comassion for all senent beings. I wish I cold
thank my teacher for his words of wisdom and greet
him in st.
8/3/2019 BCCN Vol 7 Issue 4
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Liberation
Even though Im in prison, Im happy and content. They can lock
my body into a confined area but they can never put a lock on
my mind. Im ree, no maer here I am. In act, I never realied
reedom unl I came to prison and learned about the teachings
o Buddha. Im a lucky man. Luck has to do ith chance. By that I
mean Im thankul or the chance Ive been given to study and
learn about the our oble Truths and ho the oble Eighold
Path is the ay to end all suffering. I hope everyone eventually
finds liberaon in their lie. I ish them ell.
Buddha
RW
R
R
R
R
OOflT
R
S
S
R
W?
RT
R
T
5)
9)
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Meditating
enee editate
Maa tie t ditat e it tetatin
aing i tee n dane aii in tei
nde.
en igne te e get ang and neae an
a
atteing ianee n e
e ing i i teaing it
di tee
t ntine t it ti and ient
ning it eed iddata and
nte te ee e.
etning t eat eee te e
t
and ee ne dn te igtd at
tad nigtenent.
es up and rolls out of bed. The concrete floor feels like a
hard slab of grey ice underneath worn out socks he wears.
Big holes by toes and heels beg to be covered. His cal-
loused feet not completely deadened. He slips into a par
of flimsy orange canvas shoes.
Walking silently down the middle of the snoring bunk-
house with an old towel around his neck, and hands hold-
ing a bar of soap, razor, toothbrush and toothpaste, a roll
of single-ply toilet paper, and a cup, Robert makes it to the
community toilet room and washes up. He lls the plasc
cup with hard tap water, drinks it right down shaves, elim-
inates, and returns to the small assigned housing locaon.
He dresses the metal-framed bunk bed into compliance,
careful not to disturb his sleeping bunkie or any of the
thirty-four sleeping neighbors. He knows they need their
beauty sleep. Awake at this hour, he feels a sense of dan-
ger, a daring sensaon. There is no rule disallowing him tobe up at this dark hour. Nonetheless, a mysterious energy
srs. f anyone has ever hiked alone inside a moonlit de-
sert canyon, where nocturnal life seems to magically en-
ce peculiar moodssurprisinglythen theyd under-
stand what Robert now feels.
He folds the blanket into a square to cushion his seat, and
places it on the floor. Soundlessly, mindfully, he moves his
body and performs three rounds of yoga sun salutaons
willing strength and light. He bows respecully to Buddha.
Now feeling more invigorated and brave, he sits on the
folded blanket facing the wall. n half lotus, his postureflowers more correct. He connues to awaken
Regularly, through the pracce of the teachings he so udi-
ciously studies, the heart ewel of compassion is being
actualized. ompassion for his situaon, the other con-
ned men and generally speaking compassion for every-
thing. His mind may sll wander now and again, away
from this focused aenon, but his engaged pracce al-
lows him to return united, cradled in the arms of loving-
kindness. n meditaon, me means nothing, and toler-
ance for the myriad idiosyncrasies showing up in this
beaufully diversied world, grows. The deeper he con-
nects with the progression of meditaon, Robert feels
himself changing into a romanc lile Buddhist who has
fallen in love the with wise gurus and the great, liberang
teachings. Now he sits more aligned.
Two .. arrives like sound waves reverberang o a con-
sciously struck gong. He bows to the sacred meditaon
pracce. He speaks soly, devong any merit he receives
to liberate all senent beings out from the poisons of
suering. A smile shines on his face. With his heart open
and mind clear, Robert eases his way back into bed. Every-
thing is going to be all right. Actually, things already are.
ndeed prison is a difficult environment to abide in, but it
too allows passage through, as Robert learns to flow with
the harma. With a mindful pracce and focused aen-
on, Robert sees that darkness lives at peace with light.
Reflecng Buddhahood transforms the sacred ritual into a
rite of passage, becoming great desny. inally, tonight,
Robert can rest his soulful blue eyes, unwind his busy
mind, and happily fall peacefully to sleep.
8)
uchedrmer
udmedmvree
Brhtsum
thruhycer
Itredmd
rtecstsy
8/3/2019 BCCN Vol 7 Issue 4
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10
Buddha taught
The Noble Truths four
Into Nibbana
He opened the door.Step by step
Through four aanents
eng goof
Stress, despar, laents.
Through sila,jhana,
Wsdoascend,
And Maras cyclc
Trap we transcend.
ke the arahants
Gone on before,
The ath s le
To coplete our chore,
By our entry
Into the strea
Shaer lluson
That phanto, that drea!!!
Strve, ake effort
For the Far Shore!
Truth copels us,
Hear the Dhaa plore!
Awaken the morning with a smile
Embrace it as a friend
Go walk with the angels
Open your eyes
See the sunlight
Hear a song
Have a good laughNourish the soul, observe
Hope for the day
No fear, be worthy
At night relax and reflect
What have I learned?
Can I change?
Say thank you
Go to sleep.
Im a gentleman in my third decade of wisdom whos (falsely and illegally) on
Alabama death row right now. Ive been here since the month of October 1999.
In the early 1970s, my parents married, then separated and then divorced. My
father was a college graduate and also in a branch of the U.S. military while my
mother was uneducated unl later. oth traveled the globe together.
I came from a huge and very loving family. I grew up shy and lived in globally di-
verse neighborhoods in which Hinduism and uddhism both became my very
rst encounter with religion. All the rest followed aerwards. I was a disciplined
child to both my parents and also a very talented schoolboy and even then
learned how to cut hair at the age of 11 and started my very rst two govern-
ment jobs at 14 and 15 years of age.
From 16 to 20, I dropped out of high school. And then I became a Job Corps suc-
cessor, and then aended community college. I completed a college study
course, became a free mason, worked at several businesses, and then created
two very talented creaons.
At 21 to 23, I was then arrested, tried and sentenced, with no criminal back-
ground. hey falsied evidence, both my trial aorneys sold me out on purpose,
while my co-defendant took a plea bargain and his pastor received the cash re-ward at the end.
ruth is my life has turned sour in the blink of an eye back then, but today my
spirit and physical have gained enlightenment. When you know the truth, you
are within truth. And nothing or nobody can ever eradicate you and your belief -
only a weak-minded person can. he study of uddhism teaches us how to live,
forgive, recognize, and solve any problem, and then move on. It did for me and it
can for you too. Know yourself. Know the truth. As ever.
Suffering
Suffering
Buddha explain to
Me the world?
Why do you sit
And smile, when
Theres so much suffering?
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11
Those o us here at incoln orreconal enter, llinois, had our rst Mindul
ness Meditaon etreat on eruary 1, 11 We are lucy enough to hae
a Buddhist staff memer, would will reer to as Ms
Ms acilitates three meditaon groups here These groups each meet one
day a wee and are open to all religious aliaons and denominaons
ur angha here has een woring with our teacher at reuesng we e al
lowed to hae at least a one day retreat The chaplain has een ery closed
minded and discouraging to us Most o the angha has spoen to Ms
aout our disappointment This is how she helped us
Ms went out o her way to get approal or a one day Mindulness Medita
on etreat ince she is the meditaon acilitator, she got the administraon
to allow a oneday meditaon he ust couldnt put a religious name to it
he made it open to her meditaon groups and inited the angha
The retreat was rom 9 to 3 There was a short introducon and ex
planaon o how the day was going to go A couple o us rom angha ex
plained and demonstrated how to do waling meditaon since it was new to
the meditaon group rom 93 unl 11 , we rotated rom hal hour
sing to een minute waling meditaons We too a short eenminute
rea, then ac or another sing and waling meditaon eore lunch
Aer lunch, we had two more sing and waling meditaons, we listened to
a D y Miguel uiz or hal an hour then we nished with a hal hour o
stretching There were Muslims, hrisans, Wiccans, and Buddhists all there
together, all o whom were eeling loe, compassion, and understanding or
each other t was a eauul experience
ince the 1st
was a holiday, we had our Mulpurpose oom all to ourseles
The noise o the gym elow us was minimal t was a lessing to hae peace
and uiet or six hours you thin one woman can e loud and annoying, try
liing with 1 women where there are no doors to loc them out Most o
us hae learned how to meditate with distracons around us Being ale to
hae uiet and sllness made it easier to otain a deeper meditaon
Things went so well and eeryone enoyed themseles so much, Ms is con
sidering doing this again with us on the next holiday This is as close to an
actual Buddhist retreat as the angha is going to get or a while We are
grateul to hae Ms and appreciae or all she does or us
Than you or allowing me the opportunity to share this experience with you
Any suggesons on how to moe the chaplain to stop locing the angha
rom a ull retreat are appreciated Much mea,
Angie Oakes
Lincoln, IL
Letters
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Buddy Ray Lewis
Altmore, AL
This is in response to Darwin
Brown, in Kingsley, Michigan
who wrote Everything is Newand Impermanent (BCCN, Vol-
ume 4, Issue 3, page 3).
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Mind, Beginners Mind. Gah.
Ronald Couch, Jr.
Beaver, WV
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BCCN (Vl. 6, I 4)
Ovmig a Cvi Blid-
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Wilmer Hause
Cranston, RI
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8/3/2019 BCCN Vol 7 Issue 4
12/12
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