The Sangha Kommune (僧伽公社) Defined


Ch’an Master Caotang siad:

There is nothing special to leadership – essentially it is a matter of controlling the evils of biased information and autocracy. Do not just go by whatever is said to you first – then the obsequities of petty people seeking favour will not be able to confuse you.

After all, the feelings of a group of people are not one, and objective reason is hard to see. You should investigate something to see its benefit or harm, examine whether it is appropriate and suitable or not; then after that you may carry it out.

True Record of Sushan (Song Dynasty)

The Chinese Buddhist monastic community is referred to as a ‘Sangha’ (Sanskrit for ‘spiritual community’), whereby men and women form a voluntary association premised upon following a strict set of rules known as the ‘Vinaya Discipline’. Within this community, there is ‘equality’ between all members, with the leaders being those who have followed these rules for the longest times. This is because such people are thought to have more experience at adhering to the Vinaya Discipline (which includes celibacy and vegetarianism), and are therefore able to effectively advise all others through the difficult times they my face in their practice. As those with little experience have less to share, they are not considered leaders whilst more experienced practitioners live in the vicinity. Of course, this is a relative matter depending upon the size of population of a community, and the length of time it has existed, and the quality of the masters (male or female) that have led it. Those who cannot keep the Vinaya Discipline (of over 200 rules) generally choose to leave on their own accord, with those who confess breaking the major rules being asked to leave and expelled from the monastic community (due to the bad example they set). However, the term ‘Sangha’ is often more loosely applied to the devout or dedicated lay community, the members of which follow at least 5, 8 or 10 vows as a life routine, and who regularly visit the local temple and volunteer their time in worthwhile social or charitable activities. In this manner, the monastic Sangha teach and guide the lay Sangha, and the lay Sangha applies the Buddha’s teachings of compassion, loving kindness and wise action to the outside the temple, and thereby expand the Buddha-Dharma beyond the temple. As the Buddha originally taught that there is no ‘difference’ in enlightened essence between the monastic and lay community, the monastics do not consider themselves ‘superior’ and the lay community does not consider itself ‘inferior’ to one another. The principle of ‘Sangha, therefore, denotes a sacred space defined and maintained through the principles of psychological and physical self-discipline and learning, premised upon a general attitude of mutual respect. The Sangha, in both essence and function, is a model for a ‘commune’ operating through the vigorous principles of  equality’, ‘discipline’ and ‘wisdom’. These are the principles embodied within this blog – regardless of the scope of its subject matter.


The term ‘Kommune’ is taken from the German word for ‘Commune’, and is directly related to the principles of Scientific Socialism, as formulated by Karl Marx and Friedrich Engels. Indeed, within German language editions of the works of Marx and Engels, the term ‘Kommune’ is often encountered. This type of ‘Kommune’ is also a voluntary association, albeit distinctly ‘modern’ in origination, and designed to serve the Revolutionary needs of the Proletariat – or the mass of peasants forced to work in the industrialised factories produced by the oppressive capitalist system. Working 12 to 16 hours a day, strictly by the clock, whilst being dictated to by brutal managers and the movement and operation of monotonous machines, these peasants were transformed into self-disciplined and highly exploited automatons of industry, waiting for the right historical epoch to free themselves from their endless toil for little reward. Just as the collective mind is ‘dulled’ by endless hours of repetitive toil, it is ‘freed’, ‘activated’ and ‘expanded’ when encountering the strictures of Scientific Socialism, and a non-resisting ‘false consciousness’ is replace by a resisting ‘true consciousness’. Generally, when the mind is freed from the straitjacket of oppression, the body soon follows, even though it is equally true that if the body is freed by a Revolution caused by others, then the mind soon follows! In these post-modem times, proletariat ‘true consciousness’ is much more amorphous in manifestation, particularly as factory work becomes ever less prevalent in the West. Although the modes of capitalist exploitation change with the epoch, the nature of capitalist exploitation (and class distinction) remains exactly the same. Striving for the establishment of a ‘Kommunistic’ society remains the duty of all right-minded working class people across the globe, with the Marxist principle of ‘Internationalism’ replacing nationalism and racism, etc. The point is that the ‘true consciousness’ of the working class is premised entirely upon non-hatred for one another, as this hatred has been imported into the working class by the very capitalists that exploit them! By rejecting capitalism, the working class is rejecting the greed, hatred and delusion that underlies all capitalist thought and action. This working class mission is no less ‘sacred’ than its Buddhist counter-part, and shares exactly the same essence. The author of this blog strives to agitate for the peaceful achievement of both inner and outer Revolution amongst by any means necessary (to quote Malcolm X).


Having defined two interpretations of ‘Kommune’, it is important to also emphasis the pivotal notion of ‘education’ and the training of the human mind to discern a relevant ‘truth’ in any given situation or circumstance. Learning in a classroom, through a book, encounter groups, political meetings, protest marches, meditation sessions, or the internet, are all crucial aspects of ‘refining’ the memory and ‘honing’ the intellect. The thought processes (and emotionality) must be ‘calmed’ for the sake of ‘wise’ action and non-action when young, so that avoidable errors and mistakes are reduced to the minimum, and progressive activity increased to the maximum (to selflessly benefit humanity).  This is not always easy, and the ability to recognise non-efficient thought-patterns and behaviours should also be cultivated as a means toward achieving self-forgiveness, and the forgiveness of others. The important point is that the mind should be kept in a positive frame of operation, so that the body can be used for various types of ‘enlightened’ political, cultural and social action. The physical body must be clearly (and cleanly) directed by the mind (the seat of volition), and kept physically fit through appropriate activities. This psycho-physical training sets the stage for the refined individual to understand the frequency and quality of inner and outer energy, and immediately understand the best action (if any) to take, or instantly ‘know’ when others are ‘lying’, or presenting ‘untruth’ as ‘truth’. This ability can be further used to generate ‘correct’ work that counters the lies of a society motivated entirely by greed, racism and an indifference to the suffering of humanity and other life forms. Therefore, this ‘Sangha Kommune’ blog is a work in progress that covers a bewildering array of topics, opinions, and research data. By taking a step back away from its content – the general reader will begin to understand the underlying (and motivating) paradigm. This is essentially a ‘Kommunist’ zone where all beings are automatically ‘freed’ at the point of contact. The need for money is already ‘transcended’, and the energy frequency of the Sangha Kommune should be used by all to achieve a state of permanent ‘freedom’ in all circumstances. This is a space of permanent Cyber Kommunism, and ongoing Revolutionary activity in the form of ‘exposing’ and ‘dissolving’ the bourgeois system and its redundant mode of capitalist organisation.


Ch’an Wuzu said:

The Ch’an community is a place for the moulding of Sages and ordinary people, and for nurturing and developing potential ability. It is a source of teaching,. Even though many people are living together, gathering in kind, they are guided and made equal. Each has a transmission from the teacher.

Now in many places they do not strive to maintain the standards of the Sages of the past. Biased feelings of like and dislike are many, with people bending others to what they personally think is right. How should later students take an example?

Records of Equanimity (Song Dynasty)

Joseph Stalin Against Anarchist Terror & Assissanation

Chinese Text Reads: Great Stalin - Saviour of the Peace

Chinese Text Reads: Great Stalin – Saviour of the Peace

Joseph Stalin died in 1953.  In 1956 – Nikita Khrushchev – in an attempt to consolidate his own premiership of the Soviet Union – issued his now famous ‘Secret Speech’ which was extensively ‘leaked’ to the world’s media.  In it, Khrushchev made allegations against Joseph Stalin that mirrored the anti-Socialist distortion of world history as perpetuated by the United States since the end of WWII, and which played directly into the anti-working class hands of the UK’s racist Winston Churchill.  In fact, it can be accurately stated that Khrushchev’s deceptive rhetoric caused the Sino-Soviet Split, and led directly to the collapse of the USSR under Mikhail Gorbachev just 35 years later.  Since the collapse of the USSR, the US academic professor George Furr has had unlimited access to the Soviet era government archives.  His meticulous and well researched findings have been published in the West – conveying the obvious conclusion that Khrushchev’s allegations against Stalin are fallacious and have no bearing in historical fact.  Khrushchev’s argument has been dismantled point by point and the only conclusion left is that Khrushchev lied.

Contained in Stalin’s Collected Works Vol. II, there is a chapter entitled ‘Economic Terrorism and the Labour Movement’.  This is embarrassing reading for the bourgeois capitalist forces of the West, as Stalin clearly speaks out about pointless acts of anarchist inspired terrorism.  The entire chapter reads:

The workers’ struggle does not always and everywhere assume the same form.

There was a time when in fighting their employers the workers smashed machines and set fire to factories. Machines are the cause of poverty! The factory is the seat of oppression! Therefore, smash and burn them!— said the workers at that time.

That was the period of unorganised, anarchist-rebel conflicts.

We know also of other cases where the workers, disillusioned with incendiarism and destruction, adopted “more violent forms”—killing directors, managers, foremen, etc. It is impossible to destroy all the machines and all the factories, said the workers at that time, and besides, it is not in the workers’ interests to do so, but it is always possible to frighten the managers and knock the starch out of them by means of terrorism— therefore, beat them up, terrify them!

This was the period of individual terroristic conflicts stemming from the economic struggle.

The labour movement sharply condemned both these forms of struggle and made them a thing of the past.

This is understandable. There is no doubt that the factory is indeed the seat of exploitation of the workers, and the machine still helps the bourgeoisie to extend this exploitation, but this does not mean that the machine and the factory are in themselves the cause of poverty. On the contrary, it is precisely the factory and the machine that will enable the proletariat to break the chains of slavery, abolish poverty and vanquish all oppression—all that is needed is that the factories and machines be transformed from the private property of individual capitalists into the public property of the people.

On the other hand, what would our lives become if we set to work to destroy and burn the machines, factories and railways? It would be like living in a dreary desert, and the workers would be the first to lose their bread! . . .

Clearly, we must not smash up the machines and factories, but gain possession of them, when that becomes possible, if we are indeed striving to abolish poverty.

That is why the labour movement rejects anarchist-rebel conflicts.

There is no doubt that economic terrorism also has some apparent “justification,” in so far as it is resorted to in order to intimidate the bourgeoisie. But what is the use of this intimidation if it is transient and fleeting? That it can only be transient is clear from the one fact alone that it is impossible to resort to economic terrorism always and everywhere. That is the first point. The second point is: Of what use to us is the fleeting fear of the bourgeoisie and the concessions this fear may wring from it if we have not behind us a powerful, mass, workers’ organisation, which will always be ready to fight for the workers’ demands and be capable of retaining the concessions we have won? Indeed facts tell us convincingly that economic terrorism kills the desire for such an organisation, robs the workers of the urge to unite and come out independently—since they have terrorist heroes who are able to act for them. Should we cultivate the spirit of independent action among the workers? Should we cultivate the desire for unity among the workers? Of course we should! But can we resort to economic terrorism if it kills the desire for both among the workers?

No, comrades! It is against our principles to terrorise the bourgeoisie by means of individual, stealthy acts of violence. Let us leave such “deeds” to the notorious terrorist elements. We must come out openly against the bourgeoisie, we must keep it in a state of fear all the time, until final victory is achieved! And for this we need not economic terrorism, but a strong mass organisation which will be capable of leading the workers into the struggle.

That is why the labour movement rejects economic terrorism.

In view of what has been said above, the resolution recently adopted by the strikers at Mirzoyev’s against incendiarism and “economic” assassination is of special interest. In this resolution the joint commission of the 1,500 men at Mirzoyev’s, after mentioning the setting fire to a boiler room (in Balakhany) and the assassination of a manager on economic grounds (Surakhany), declares that it “protests against such methods of struggle as assassination and incendiarism” (see Gudok, No. 24).

By this the men at Mirzoyev’s announced their final rupture with the old, terrorist, rebel tendencies.

By this they resolutely took the path of the true labour movement.

We greet the comrades at Mirzoyev’s and call upon all the workers to take the path of the proletarian mass movement as resolutely as they have done.

Gudok, , No. 25, March 30, 1908


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