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Dzogchen Community Sangha and Practice Groups Updated 06 Jun 2003
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SEEKERS
DHARMA STUDENTS
DZOGCHEN STUDENTS
DZOGCHEN
MANDALA
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All practitioners who connect with the Dzogchen Mandala are encouraged to maintain a regular personal practice and to share their practice with others in certain fundamental ways (The Six Building Blocks) --- most individuals find that they need regular connection with others in order to sustain these practices. That connection for some can be achieved through regular attendance at retreats, for others the cybersangha connection seems to suffice, and a few involve themselves in the affairs of the Center and the programs of the Dzogchen Foundation. For most, however, “regular continuing connection” translates into some form of peer related, community based, practice centered, substantive weekly to monthly activity. Therefore, many individual practitioners develop “sitting groups” so that they can gain collective encouragement and support for their practice in the interim periods between retreats and similar opportunities.
The mission of Dzogchen Center is ultimately best served by opening the Dharma Gate as widely as possible. One means of doing so is by nurturing community based practice groups and Dharma programs as Dzogchen practitioners within their local communities develop them. The Center recognizes the need for community based practice groups, encourages their development, and provides them with practice materials and spiritual direction. Ultimately, as new teachers and yogis emerge within the Dzogchen Mandala, the Center will also be able to provide the larger and more established community based practice groups with resident teachers as well.
In responding to the desire of practitioners to establish practice groups and organizations, Dzogchen Center supports their efforts while also assisting them in establishing clear messages to their local constituents regarding the level of instruction and personal support available as well as the extent of teacher involvement and the authorization(s) of their leaders. Also, it is important to recognize that many forms of “community Sangha” groups arise and that most of these forms will be sustainable if they are responding to local needs and realities and meet the individual needs of their participants. Therefore, the Center necessarily responds to a variety of such forms. This document, however, reflects the reality that almost all such groups fall into one of two categories: “Peer-led Practice Groups” and “Community Sangha Organizations,” (or those in a state of transition from the former to the latter). These are considered in some detail below.
It is noted that any practitioner is free to establish their own practice group in order to share their practice with others. Individuals who have attended Dzogchen Intensives or otherwise received Dzogchen teachings are in fact encouraged to continue their practice, share their practice with others, participate in community groups of their choosing and the like. Such efforts, however, are purely individual and beyond the organizational purview and imprimatur of Dzogchen Center. Of course, such individuals or groups may not claim endorsement or authorization of the Center, Lama Surya Das, or the associated teachers. In order to secure and sustain such endorsement and authorization, local groups establish a direct connection with the Dzogchen Foundation and gain its recognition and support as either a “Peer-led Practice Group” or a “Community Sangha” Organization.” By following this course, such groups become an integral component and expression of Dzogchen Center.
PEER-LED PRACTICE GROUPS
Peer-led groups are groups that are formed by one, two or a few individuals who are recognized Dzogchen practitioners. Such individuals have attended multiple intensive retreats and are recognized as Dzogchen Students or Disciples within the Dzogchen Mandala. Thus they are peers of all practitioners no matter the length of time they have engaged in practice as they possess no authorization or empowerment to teach and, unless specifically authorized to do so, are not considered qualified to introduce others to specific practices and techniques. Therefore, peer-led groups utilize authorized teaching materials in lieu of someone who might occupy the “teacher’s seat.”
Peer-led groups maintain a regular schedule of group practice sessions – weekly, biweekly, or no less than monthly depending on their circumstances. They maintain a consistent schedule of time and place with a routinized format for each session. Individuals visiting multiple peer-led groups may expect a similar process and experience across them all:
1) Use of the Dzogchen Prayer Book for a. Taking refuge b. Chanting of Om Mani, Tara’s Mantra, and/or the Vajra Guru Mantra c. Dedicating the merit of these practices 2) A reading of teaching materials or accessing an audio or video tape – the materials may be those of teachers providing a “Dharma talk” or they might be intended to introduce specific practices and meditation techniques which can then be followed by the group; Note: it is recommended that readings be out loud by multiple members of the group rather than routinely relying on the group “leader.” 3) Group meditation session(s) 4) Discussion sessions, which are conducted in the nature of “sharing” of one’s own understanding in a process of mutual opening and exploration (rather than one conducted as a “question and answer” period.) 5) A social period
All peer-led groups are expected to actively encourage their participants to attend the intensive retreats and otherwise access our teachers as frequently as possible. They are also expected to promote membership in the Dzogchen Foundation as well as other forms of engagement and support of the Foundation’s work. There is no Dana collected in peer-led groups (unless a teacher is actually present); if there are expenses related to the meeting place, social period or whatever these are covered at the time by the participants in attendance.
Peer led groups are informal associations of practitioners gathering together at the initiative of one or more established Dzogchen practitioners. These peer-led groups are recognized by Dzogchen Center, listed on its web site, identified at retreats and the like. However, they are not considered “permanent” or independently “sustainable” as they have no organization infrastructure and it is not anticipated that they will continue in the longer-term absence of their peer-leadership. Multiple groups may exist in any one geographic area according to the local realities and preferences of the participants.
Peer-led groups may sponsor appearances in their communities by any of the teachers or yogis of the Dzogchen Mandala. Such events are sponsored under the auspices of Dzogchen Center as well – finance for these is handled through the Center offices.
It is important to note that the purpose of Peer-led groups is to deepen practice --- direct receipt of the teachings and interaction with the teacher occur at the Intensive Retreats sponsored by Dzogchen Center. Simply stated, it is not possible, or even desirable, for the teachers to attempt to attend the sessions of the large and growing numbers of peer-led groups.
All groups emerge according to the needs, aspirations and character of individuals coming together in various particular times and places and will inevitably reflect this diverse character. Nevertheless, all peer-led groups hold a number of factors in common --- they are informal requiring no independent organizational or financial processes; they are organized about one or a few recognized individuals; there is no teacher presence; their practices are limited to those authorized for such groups; they are fully participatory; and they maintain a consistent approach and schedule.
One source of variation within these groups is the extent they wish to utilize “restricted” teaching materials and practices. A group might not utilize such materials and remain open to all who wish to participate. Alternatively, it might choose to base its sessions routinely in such practices and thus necessarily remain closed to those who have not attended, and do not continue to attend with some reasonable frequency, the Intensive Retreats sponsored by Dzogchen Center. And of course some form of “both” rather than “either-or” might be chosen. Effective communication between the local group and the Foundation is most important so that correct information is disseminated through the various newsletters, announcements, and websites.
By so “restricting” access to itself, a local group may then be most open and flexible regarding the practices and materials relied upon as they may bring such practices and materials to the group directly as they were transmitted in retreat. In the same manner, audio tapes produced during retreat which generally are restricted to attendees of that specific retreat may be used in these group sessions as well as it is expected that the participants will have knowledge of the context and process of the larger retreat setting and that they will accommodate the limitations of sound quality, absence of editing, and the like as well.
Peer-led groups that remain open to all who are interested are simply the opposite. The peer-leaders may welcome anyone who has sufficient interest in exploring the Dharma and Dzogchen. Such groups must then necessarily rely on the teaching materials that have been made available to the general public --- these include the books and tapes distributed through the publication list of Dzogchen Center, books published by Lama Surya Das and his associated teachers which are available in retail outlets, the audio-visual tapes made available through others such as Sounds-True, and the like. Teaching materials from other authors and groups that are approved by the Lamas for use by community practice groups may also be relied upon, although such groups are generally encouraged to rely primarily on the Dzogchen specific materials described above.
COMMUNITY SANGHA GROUPS
When a sufficient number of recognized Dzogchen practitioners gather routinely for group practice, they have the seeds of a community Sangha. Community Sangha differ from the peer-led groups in a number of ways:
1) although they follow the same basic format for their group sessions as the peer groups, community Sangha gather no less than weekly and they are encouraged to develop additional sessions for group practice as well as special sessions for their participants who require peer support to continue specific practices (as authorized by the teachers) such as ngondro and lojong; they also may sponsor social activity and other group process to whatever extent they wish; 2) Community Sangha groups are considered to be permanent or independently sustainable – they have leadership groups that represent the participants in a manner approved by Dzogchen Center – they organize themselves under the auspices of the Center and fall under its tax-exempt umbrella; such groups are also geographically exclusive as the Center will recognize only one Dzogchen group in the area (excluding not only other community Sangha groups but the development of recognized peer-led groups as well); 3) The group may maintain limited financial resources dedicated to its own efforts -- this may be done informally using restricted accounts within Dzogchen Center accounts; when the group wishes to maintain its own bank accounts, it must file appropriate paper work with the IRS as an affiliated group; such groups may also engage in limited fund raising in order to equip itself with its own cushions, shrine objects etc – all such fund raising is conducted with the prior approval of the Center (of course, ultimately such Sangha groups might seek their own facilities but this is not an immediate concern); 4) The group may choose to always make a teacher Dana offering bowl available at all times without regard to the physical presence of the teacher as a means of recognizing that “the teacher is always with us;” the group may solicit for its own support needs (such as paying rent for the sitting hall) thus utilizing two separately identified Dana bowls – however, it does not do so when a teacher is actually present so as not to confuse or compete with the higher priority ascribed to providing dana for our teachers; 5) The community Sangha group not only strongly encourages membership in the Dzogchen Foundation but it may enroll members directly – when it does so it collects the membership fees forwards them to the Foundation which then applies 25% of the such fees to the group’s budget; 6) Such groups also actively encourage its participants to participate in the Dzogchen Intensive Retreats and often provide some form of subsidy or scholarship; also, such groups regularly sponsor opportunities for its members to connect with the teachers (see below) so all of the participants maintain a personal and direct connection with the teachers rather than relying solely on an intermediate organization or process; 7) Community Sangha practice sessions are similar to those of the peer-led groups as they most often will be led by peer practitioners; two critical differences do exist, however – the first is that these groups actively seek to invite/include/develop individuals who are empowered by the lamas to present specific practices, -- second, these groups actively welcome those of very limited experience in the Dharma and Dzogchen and ensure that appropriate instructional supports are scheduled and routinely available whether through the use of authorized teaching materials or through special sessions led by appropriately empowered individuals; 8) Such groups are expected to rely primarily on generally available teaching materials but greater discretion is granted in occasionally utilizing a restricted recording or publication if particularly appropriate to the group and the means of presentation; 9) Each community Sangha group receives continuing spiritual direction from Lama Surya Das directly or through another of the associate teachers specifically designated by him; such teachers are available to the group for counsel and advice as appropriate and lead the group’s session from time-to-time so that they are known to all the participants – this is of course dependent on the location and schedule of the guiding teacher. 10) All community Sangha groups report routinely (according to an agreed upon schedule) to its guiding teacher regarding the practice and teaching sessions, and to the Board of the Dzogchen Foundation regarding its organizational and financial activities.
SUPPORT FROM DZOGCHEN CENTER AND THE DZOGCHEN FOUNDATION
Both Peer-led Practice Groups and Community Sangha Groups secure recognition and authorization as integral elements of Dzogchen Center through specific procedures established by the Dzogchen Foundation. Procedures for the former are quite simple and the necessarily somewhat more complex for the latter. In each case, however, they reflect the desire to establish a continuing collaboration in honoring the Dzogchen Mandala.
Recognition as a community based group carries with it the appropriate designation -- Peer-led groups are known as a “Dzogchen Center Practice Group” – they are listed appropriately by location in all of the Center’s publication and communication efforts. A page on all Dzogchen Center Internet sites lists all of these practice groups along with their schedule of practice periods and appropriate contact information.
Community Sangha Groups are each identified separately and prominently in similar ways. They are known as Dzogchen Center (name of community) such as “Dzogchen Center Cambridge” and are always identified as major components of Dzogchen Center. Each such group maintains its own “page” on all Dzogchen Center Internet sites, which generally will contain an overview to the group and all relevant contact information as well as a full schedule of events. Of course, all community-based groups are also featured in and contribute to Emaho.
Recognized community groups are able to purchase the Dzogchen Prayer Book at cost, and secure limited use copies of published materials also at cost. From time to time, special practice materials and suggestions are provided directly to these groups as well. Group leadership support also is provided --- a board member serves as special leadership liaison; training, modeling and mentoring are provided during retreats; and such efforts expanded and enhanced over time largely as the needs of the groups and the ability to respond by the Center and the teachers are identified through continuing dialogue.
Frequent mention is made in this document regarding “authorization” of individuals and groups. “Authorization” should not be confused with “Supervision.” It is not intended that the Dzogchen Foundation, Lama Surya Das, his associated teachers or anyone else to continuously or explicitly “supervise” those who are “authorized.” Rather, a high degree of individual and collective responsibility and maturity are required within the Dzogchen Sangha if it is to function effectively and satisfy its potential. Mistakes will of course be made; this is of little concern as long as intention is pure and correction accomplished responsibly.
LEADERSHIP AND TEACHING IN COMMUNITY BASED PRACTICE GROUPS
Peer Leadership
Peer-leader(s) have the pivotal role in all community based practice groups. Someone has to facilitate the discussions, select (or facilitate selection) of the teaching materials, assume responsibility for organizational effectiveness as it relates to scheduling, meeting places, communication, liaison with the Foundation and the like. Without a senior practitioner (or a few such practitioners) willing to assume responsibility, peer-led groups are not sustainable. Although these organizational duties are generally assumed by a leadership group in a Community Sangha, the “teaching/non-teaching” protocol is exactly the same when the “teachers seat” is unoccupied.
Basically, the distinction between a peer-leader and a teacher is that the latter is empowered by his or her own teacher as one who holds sufficient understanding and has attained sufficient realization to be so authorized. (In our case at this point in time, the only such authorization may come from Lama Surya Das.) Such teachers then can act independently and offer their teachings as invited and as the opportunity presents itself either directly or indirectly through writing books, recording, or the like. Thus, the peer-leader by definition is not a teacher, but rather is someone engaging on the path in their own way and time --- no matter how long they have practiced, how senior a student they have become, or even how deep may be their own realization --- they are not teachers (or yogis) in the experience of others until their own authorized teacher so authorizes them.
It is, however, far simpler to understand “teacher” and “teaching” than to develop good workable definitions and distinctions regarding “non-teacher/peer” and “not-teaching/leading.” The challenge faced by a peer leader is that while one may feel sufficiently experienced and informed to actually provide an answer to another practitioner’s question, it is also understood that one’s knowledge is individually specific and situational thus not to be considered or presented as definitive. This is true even in response to frequent inquiry, which appears to be straightforward and relatively simple in nature. These distinctions are most easily explored and related issues resolved by those actively involved through discussion with their own peers and the guiding teachers. Therefore, all community based group practice leaders who wish to maintain such designation over time are required to attend at least one intensive retreat per year during which they participate in group discussion and secure teacher guidance regarding such issues.
Teacher Presence/Support
It is a reality that the Dzogchen Mandala has few authorized teachers available to support the development of community practice groups. The teachers’ time and schedules are limited; the established mechanism for accessing the teachers is to attend their publicly scheduled events. For dedicated practitioners, the best way is to attend the Dzogchen Intensive Retreats or the occasional teacher led special practice sessions. All community based groups are encouraged to develop opportunities for the teachers to be in their localities ---- however, this means co-sponsoring events with Dzogchen Center or which are open to the public and may reasonably be expected to meet the objectives established by the teachers and the Center.
Implicit in the discussion of teacher’s and teacher presence is the pastoral role many practitioners seek in addition to the teachings themselves. Clearly, the current teachers of the Dzogchen Mandala are strictly limited even in responding to current invitations to teach; the Dzogchen Center actively discourages them from over extending their teaching schedules let alone attempting to provide pastoral services. Therefore, it is quite important to recognize prospectively that the growth of community based practice groups will result in tension and frustration unless the leaders of those groups effectively support and reinforce the participants’ understanding that the means of accessing the teachers remains that of participating in their regularly scheduled public events.
All practitioners of the Dzogchen Mandala are encouraged as individuals to engage with other teachings and access other teachers to the extent they choose. However, unless specifically directed to do so by one of our teachers, Dzogchen community practice groups do not invite other teachers or presenters into their groups so as to avoid creating confusion or inconsistency. Also, Dzogchen groups primarily rely upon the wide range of teaching materials provided by Lama Surya Das and his associated teachers. Other materials are selected from a wide-range of resources identified from time to time by these teachers and the group may rely on these as well.
Teacher/Yogi Led Groups
When a community Sangha group has become sufficiently large and mature enough to provide a residential teaching opportunity, and when such teachers are available for such assignment, the Lama Surya Das may appoint one of his associated teachers or yogis (see “Discovering the Dzogchen Mandala”) as the group’s “resident teacher.” From that point on, the teacher will actively participate in the governance of the organization and its affairs and will provide a continuing spiritual, pastoral presence to the community. The groups practice sessions will generally be led by the resident teacher who will provide teaching and practice instruction to the extent of their empowerment and at their discretion.
Groups of such a scope will have far more complex organizational and financial needs. Therefore, they may separately incorporate themselves as tax-exempt organizations. Of course, the Board of the Dzogchen Foundation and the Teachers Council will continue in their stewardship by providing a certain level of guardianship as well as retaining certain approval rights over the nature of the organization leadership and governance processes – yet such groups are encouraged to fully develop themselves as valued extensions of Dzogchen Center without which its mission cannot be fulfilled. A FINAL NOTE
This document discusses the nature of community based practice groups that extend Dzogchen Center into the local community. The relationship of all such expressions of the Dzogchen Mandala is that of collaboration between colleague practitioners as guided by the teachers of the Mandala. In other words, one does not direct or control the other and all are guided by their sense of mutual purpose. At the same time, however, issues such as recognition, authorization and the like all require program and organizational infrastructure, which serve the common purpose. In describing these above, it is difficult to fully reflect the depth and true value of the exchange experienced, both individually and collectively, by all of the elements of Dzogchen Center as the practice is carried into each of our communities. Nonetheless, the most common expression of those who engage in this truly noble work is that they find joy in the sharing of their practice with others of they extend the teaching of the Dzogchen Mandala into their own communities.
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