Sacred Hunger Outreach Plan

Sacred Hunger is a living compendium of contemplative food traditions from spiritual communities worldwide. The goal is to document, preserve, and share the wisdom of how monasteries, temples, ashrams, and contemplative communities relate to food before this knowledge is lost.

Website URL

[Insert Sacred Hunger URL here]

Phase 1: Setup

Finalize URL, research contacts, customize emails, prepare FAQs

Phase 2: Warm Leads (Weeks 1-2)

Contact: Edward Espe Brown, Tassajara, Plum Village, Kripalu, Hazon

Phase 3: Academic (Weeks 2-3)

Food scholars, authors, request endorsements

Phase 4: Broader (Weeks 3-6)

Monastery networks, temples, ashrams, gurdwaras (with care for Indigenous protocols)

Phase 5: Ongoing

Follow-up, video calls, flexibility, relationship building

tassajara@sfzc.org

Shojin ryori, formal meal practice (oryoki), Edward Espe Brown legacy

Zen Published Cookbooks Oryoki Practice

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Why They're a Perfect Match

Their Work

Edward Espe Brown's Tassajara Bread Book (1970) introduced Western audiences to cooking as Zen practice
First Zen monastery in the West — pioneered translation of Japanese temple food to American context
Oryoki practice: nested bowls, precise unwrapping sequence, attentive eating, cleaning with hot water then drinking it
Tenzo (cook) position elevated to spiritual teaching role, following Dogen's Instructions for the Cook
Shojin ryori: devotion cuisine with Rule of Five (colors, flavors, cooking methods)
Guest season demonstrates monastic meals accessible to lay practitioners

Sacred Hunger's Seven Teachers Framework

Floor Teacher: Oryoki's unyielding form — structure holds you, attention settles within constraint
Silence Teacher: Meals eaten in meditation hall silence, attention on each bite, each swallow felt
Hunger Teacher: Disciplined portions ("just enough"), body learns difference between appetite and need
Heat Teacher: Warm soups, teas, supporting digestive fire through cooking methods
Sacred Hunger documents: "The bowl receives what it receives. You are not orchestrator of this process. You are witness."
Tassajara exemplifies transformation of eating from habit into intervention

Outreach Angle

Reference Edward Espe Brown's work as foundational to Western understanding of Zen food practice
Acknowledge their role as first Zen monastery in West — pioneers in sharing this wisdom
Ask specifically about oryoki practice and how it's taught to guests/students
Mention that Sacred Hunger documents the why behind practices, not just recipes
Suggest featuring Tassajara as a case study in how traditional practice meets Western students

Tailored Email Draft

Subject: Invitation to Contribute: Sacred Hunger & Tassajara's Contemplative Food Legacy

Dear Tassajara Community, My name is [Your Name], and I'm reaching out about a project called Sacred Hunger — a digital compendium documenting contemplative food traditions from spiritual communities worldwide. Tassajara holds a unique place in this story. As the first Zen monastery in the West, you pioneered sharing contemplative food wisdom with Western students. Edward Espe Brown's Tassajara Bread Book introduced an entire generation to the idea that cooking and eating could be spiritual practice, not just biological necessity. Sacred Hunger seeks to continue that work of translation and preservation — documenting not just recipes, but the why behind practices like oryoki, the philosophy of "just enough," and the role of silence at meals. You can explore what we've built here: [Sacred Hunger URL] How Sacred Hunger documents Tassajara's wisdom: Our Buddhist chapter quotes Sacred Hunger's documentation of oryoki: "The bowl receives what it receives. The mouth eats what is given. The body digests what enters. You are not the orchestrator of this process. You are the witness." We explore how Tassajara's practices embody the Seven Teachers framework: • Floor Teacher: Oryoki's unyielding form — when outer structure is fixed, inner attention settles • Silence Teacher: Meals without distraction, each gesture noticed, transforming consumption into meditation • Hunger Teacher: "Just enough" portions teaching the body difference between appetite and actual need • Heat Teacher: Shojin ryori's warm soups and teas supporting digestive transformation We document Dogen's three minds for the kitchen (joyful, nurturing, magnanimous), the Rule of Five that ensures balance, and how tenzo position elevates cooking to spiritual teaching. We're seeking Tassajara's contribution because: • You have decades of experience teaching oryoki to Western students • Your guest program demonstrates how traditional practice translates across cultures • The recipes and practices you've shared (through cookbooks and teaching) have influenced countless practitioners • Your voice carries authority in the conversation about Zen food practice What we're asking: Would Tassajara be interested in contributing to this documentation? This could take many forms: • Sharing the story of how oryoki is taught to new students • Contributing a recipe with its contemplative context • Offering perspective on how Zen food practice has evolved in the West • Simply allowing us to reference Tassajara's work with proper attribution Every contribution is fully credited with links to your programs. This is non-commercial, preservation-focused work — honoring lineages and making wisdom accessible. I'd be honored to discuss this further, whether by phone, email, or during a guest season visit if appropriate. With deep respect for Tassajara's four decades of practice, [Your Name] [Contact Information] Sacred Hunger Project Terra Form§

info@plumvillage.org

Mindful eating practices, Thich Nhat Hanh's teachings, Five Contemplations

Engaged Buddhism Mindfulness International

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Why They're a Perfect Match

Their Work

"When you eat, just eat": Thich Nhat Hanh's core teaching—no reading, no TV, no distraction. Food becomes doorway to present moment awareness
The Five Contemplations before meals: "In this food, I see clearly the presence of the entire universe supporting my existence"—reframing meal as cosmic gift, not personal consumption
Mindful eating as healing practice: Addressed eating disorders, emotional eating, food trauma through bringing conscious attention to each bite
Noble silence during meals: Retreat dining halls eat in complete silence—attention on texture, flavor, the act of chewing. Bell rings every few minutes to bring awareness back
"How to Eat" (2014): Book making Buddhist food practice accessible without requiring Buddhist identity—demonstrated this is human wisdom, not sectarian ritual
Engaged Buddhism applied to food: Connected mindful eating to reducing consumption, environmental awareness, compassionate food systems

Sacred Hunger's Seven Teachers Framework

Silence Teacher: "When you eat, just eat"—removal of distraction allows body signals to be heard. Without screens/books, you notice when fullness arrives
Sun Teacher (Witness): Five Contemplations create witnessing consciousness—"seeing clearly the entire universe" in food transforms consumption into meditation
Hunger Teacher: Mindfulness reveals difference between appetite and need, between emotional craving and physical hunger
Floor Teacher: Simplicity in meal structure—monastery food is plain, repetitive, allowing attention to settle rather than chase novelty
Sacred Hunger documents: Thich Nhat Hanh made Buddhist Five Contemplations equivalent to Christian grace—pause before eating that sanctifies the meal
Plum Village demonstrated contemplative eating can happen anywhere, not requiring monasticism—this accessibility expanded the tradition's reach exponentially
Nervous system regulation: Mindful eating interrupts automaticity, allowing parasympathetic activation—digestion improves when body not in fight/flight

Outreach Angle

Acknowledge Thich Nhat Hanh's unique contribution to making Buddhist food practice accessible globally
Reference the Five Contemplations as central teaching tool
Note how Plum Village demonstrated mindful eating could happen anywhere, not just monasteries
Ask about how community meals are structured during retreats
Suggest featuring Plum Village's approach to "secular" mindful eating that honors roots

Tailored Email Draft

Subject: Sacred Hunger: Honoring Thich Nhat Hanh's Mindful Eating Legacy

Dear Plum Village Sangha, I'm writing about Sacred Hunger, a project documenting contemplative food traditions from spiritual communities worldwide — and Plum Village's contribution to this conversation is profound. Thich Nhat Hanh transformed how people relate to food. The Five Contemplations, the practice of mindful eating, the teaching that "when you eat, just eat" — these have reached millions beyond monastery walls. Sacred Hunger seeks to preserve and honor this lineage of food wisdom. You can explore the project here: [Sacred Hunger URL] How Sacred Hunger documents Plum Village's wisdom: Our Buddhist chapter quotes Thich Nhat Hanh directly: "In this food, I see clearly the presence of the entire universe supporting my existence." We explore how the Five Contemplations function as witnessing practice—creating the pause that sanctifies eating, transforming it from automatic consumption into conscious meditation. Sacred Hunger documents Plum Village's teachings through the Seven Teachers framework: Silence Teacher — "When you eat, just eat": Your tradition's prohibition on reading, screens, distracted conversation during meals isn't arbitrary. Sacred Hunger explores how this removal of distraction allows the body's signals to be heard—fullness, satisfaction, the difference between appetite and need. The noble silence of retreat dining halls, with bells ringing periodically to bring awareness back, demonstrates nervous system regulation through environmental design. Sun Teacher as Witness: The Five Contemplations create what Terra Form§ calls "witnessing consciousness without judgment." Before the first bite, practitioners see the sun's light, the rain's nourishment, the farmer's labor, the cook's care. This reframes the meal from personal consumption to cosmic gift—the witness recognizes interdependence rather than separation. Hunger Teacher — Mindfulness revealing true need: Thich Nhat Hanh's teaching on mindful eating addressed eating disorders, emotional eating, food trauma. Sacred Hunger documents this as using awareness to distinguish physiological hunger from psychological craving—the body learns what it actually needs when attention is present. Why we're reaching out: Plum Village demonstrated that contemplative food practice doesn't require monasticism — it can happen at any table, in any tradition, when approached with awareness and gratitude. This makes your work especially important for the lay practitioners who form most of Sacred Hunger's audience. Would the Plum Village community be interested in contributing: • Reflections on how community meals are structured during retreats • Guidance on practicing the Five Contemplations at home • Stories of how mindful eating has supported practitioners' healing • Perspectives on Thich Nhat Hanh's food teachings All contributions receive full attribution and link to Plum Village programs. This is non-commercial preservation work, built in the spirit of making dharma accessible. Thank you for four decades of teaching that food, like breathing, can be a door to awakening. With gratitude, [Your Name] [Contact Information] Sacred Hunger Project Terra Form§

office@gampoabbey.org

Tibetan Buddhist monastic food traditions, Pema Chödrön's lineage

Tibetan Vajrayana

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Why They're a Perfect Match

Their Work

First Tibetan Buddhist monastery in North America for Westerners
Pema Chödrön as founding director brought Tibetan tradition to English-speaking practitioners
Monastic training emphasizes simplicity and working with difficult conditions
Shambhala lineage blends Tibetan Buddhism with Western accessibility
Located in remote Nova Scotia — Floor and Cold Teachers central to practice

Sacred Hunger Connection

Buddhist chapter explores how harsh environments shape food practice
Tibetan tsampa (roasted barley flour) as survival food turned sacred
Cold Teacher forcing relationship with simplicity and preservation
Vajrayana approach: working WITH difficulty rather than transcending it
Monasticism in North America navigating traditional practice + modern context

Outreach Angle

Acknowledge their pioneering role bringing Tibetan monasticism to North America
Reference Nova Scotia's harsh climate as parallel to Tibetan highlands
Ask about how traditional Tibetan food practices translate to Canadian context
Explore tsampa and butter tea traditions — how are they preserved or adapted?
Note Pema Chödrön's emphasis on working with difficulty applies to food scarcity

Tailored Email Draft

Subject: Sacred Hunger & Gampo Abbey: Tibetan Food Traditions in the West

Dear Gampo Abbey Community, I'm reaching out about Sacred Hunger — a project documenting contemplative food traditions from spiritual communities worldwide. As the first Tibetan Buddhist monastery in North America for Western practitioners, Gampo Abbey's story is essential to this preservation work. You can explore the project here: [Sacred Hunger URL] Why Gampo Abbey's voice matters: Tibetan food traditions emerged from one of Earth's harshest environments — the high plateau where cold, altitude, and scarcity shaped every meal. Tsampa (roasted barley flour), butter tea, and the monastic discipline of eating simply weren't lifestyle choices but survival wisdom refined over centuries. Gampo Abbey carries this lineage to Nova Scotia's rugged coast, where cold and isolation echo Tibet's challenges. Sacred Hunger documents this as the "Cold Teacher" and "Floor Teacher" at work — environmental forces that shape how we relate to food, preservation, gratitude. How Sacred Hunger honors Tibetan Buddhist practice: Our Buddhist chapter explores: + Tsampa as both survival food and meditation support + The Vajrayana approach: embracing difficulty rather than transcending it + How Tibetan monastic discipline emerged from ecological necessity + Pema Chödrön's teaching about working with what is — applied to food What we're hoping to document: Would Gampo Abbey be interested in contributing insights on: + How traditional Tibetan meal practices are maintained in North America + Whether tsampa and butter tea remain part of monastic routine + Stories of how cold, isolation, or scarcity have shaped food practice at the Abbey + Reflections on translating Tibetan food wisdom for Western monastics Every contribution receives full attribution with links to Gampo Abbey programs. This is non-commercial documentation — honoring lineages before wisdom is lost to modernization. Nova Scotia's environment offers a rare context for understanding why Tibetan food practices developed as they did. Your community's four decades of experience navigating this are invaluable. With deep respect for the lineage you carry, [Your Name] [Contact Information] Sacred Hunger Project Terra Form§

Through Korean Cultural Center networks

Jeong Kwan's tradition, temple food preservation, UNESCO recognition

Korean Zen UNESCO Cultural Heritage

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Why They're a Perfect Match

Their Work

Jeong Kwan at Chunjinam hermitage: "Food is a tool for meditation." After decades of practice, she cooks from intuition without recipes—deep familiarity with ingredients, seasons, needs of those who eat
Oh shin chae prohibition: No garlic, onions, scallions, chives, leeks. These "inflame passions, disturb meditation, create strong odors"—produces gentler, more subtle cuisine conducive to practice
Fermentation as time-based complexity: Temple crocks maintain doenjang (fermented soybean paste), ganjang (soy sauce), gochujang (red pepper paste), dozens of kimchi varieties—all WITHOUT fish sauce/shrimp paste used in secular versions
Building complexity through time, not intensity: Ferments develop over months/years, teaching patience and partnership with microbial transformation
Four fundamental restrictions: No killing, no pungent vegetables, no waste (mottainai principle), mindful preparation where cooking itself is the practice
UNESCO Intangible Cultural Heritage recognition validates temple food as wisdom tradition worth preserving

Sacred Hunger's Seven Teachers Framework

Silence Teacher: Oh shin chae prohibition removes foods that "inflame passions"—supporting nervous system regulation, creating gentleness that allows deeper meditation
Floor Teacher: Fermentation as partnership with microbial intelligence—surrendering to time, allowing transformation through patience rather than control
Hunger Teacher: Buddhist fasting calendar integrated with temple meal rhythm
Heat Teacher: Korean temple soups and stews supporting digestive fire while maintaining subtlety
Sacred Hunger documents: Korean approach distinguishes itself—food preparation as meditation, not just consumption
Jeong Kwan exemplifies Terra Form§ principle: "Cooking is the practice. Eating is the practice. There is no separation."
Temple food as cultural resistance—preserving pre-industrial food wisdom against modern food system

Outreach Angle

Acknowledge Jeong Kwan's role elevating temple food to global conversation
Reference UNESCO recognition as validation of food wisdom preservation
Explore philosophy behind oh shin chae prohibition — deeper than "avoiding strong flavors"
Ask about fermentation as spiritual practice — patience, surrender, microbial partnership
Position Sacred Hunger as Western parallel to Korea's UNESCO preservation efforts

Tailored Email Draft

Subject: Sacred Hunger: Honoring Korean Temple Food's Global Legacy

Dear Korean Temple Food Preservation Community, I'm writing about Sacred Hunger, a project documenting contemplative food traditions from spiritual communities worldwide. Korean temple food's recent UNESCO recognition validates what practitioners have known for centuries: this wisdom must be preserved. Explore the project: [Sacred Hunger URL] How Sacred Hunger documents Korean temple food: Our Buddhist chapter quotes Jeong Kwan directly: "Food is a tool for meditation." We document how after decades at Chunjinam hermitage, she cooks from intuition without recipes—embodying Terra Form§'s principle that "cooking is the practice, eating is the practice, there is no separation." Sacred Hunger explores what makes Korean temple food distinctive: Oh shin chae prohibition as Silence Teacher: Your tradition removes garlic, onions, scallions, chives, leeks—not for taste reasons but because they "inflame passions, disturb meditation, create strong odors." This is nervous system regulation through dietary restriction. Sacred Hunger documents this as the Silence Teacher at work: creating gentleness that supports deeper practice. Fermentation as Floor Teacher: Temple crocks maintaining doenjang, gochujang, kimchi for months or years—all WITHOUT the fish sauce/shrimp paste used in secular versions. This is partnership with microbial transformation, surrendering to time rather than forcing intensity. Building complexity through patience, not ingredient variety. Food preparation as meditation itself: Unlike Japanese Zen which emphasizes meditative eating (oryoki), Korean temple food makes the COOKING the primary practice. Jeong Kwan's decades of developing intuition, the four fundamental restrictions (no killing, no pungent vegetables, no waste, mindful preparation)—this demonstrates food wisdom as lived practice, not just philosophy. How Sacred Hunger honors your work: Our Buddhist chapter features Jeong Kwan's teaching: "Food is about connection, not just nourishment." We explore how Korean temple food demonstrates that ecological constraints (no meat, no pungent vegetables, seasonal availability) become creative liberation. The UNESCO recognition of temple food as Intangible Cultural Heritage validates preservation work. Sacred Hunger operates in this same spirit — documenting food wisdom before modernization erases it. What we're seeking: Would the Temple Food Center or affiliated practitioners be interested in contributing: + Perspectives on the philosophy behind oh shin chae prohibition + Stories of fermentation as spiritual practice (patience, surrender, timing) + Guidance on practicing baru gongyang at home + Reflections on how temple food preservation navigates tradition + modernity All contributions receive full attribution and link to your programs. This is non-commercial work, built to honor the lineages that shaped Korea's temple food mastery. Jeong Kwan taught the world that temple food is "food that makes you think about the person who prepared it." Sacred Hunger seeks to preserve these stories of connection. With profound respect for your preservation work, [Your Name] [Contact Information] Sacred Hunger Project Terra Form§

contact@abhayagiri.org

Theravada alms round, monastic meal traditions, Forest tradition

Theravada Forest Tradition Alms Round

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Why They're a Perfect Match

Their Work

Thai Forest Tradition monastery in Northern California
Maintains traditional alms round (pindapata) with local lay supporters
Monks eat once daily before noon (Vinaya precept)
Emphasis on simplicity, forest dwelling, and strict monastic discipline
Ajahn Pasanno and Ajahn Amaro brought Thai Forest practice to America

Sacred Hunger Connection

Buddhist chapter explores alms round as radical Hunger Teacher practice
Eating once before noon: voluntary metabolic discipline
Pindapata creates interdependence between monastics + lay community
Forest tradition emphasizes simplicity over culinary sophistication
Demonstrates how ancient practices function in modern Western context

Outreach Angle

Acknowledge their role maintaining traditional Theravada practice in America
Explore how alms round functions without traditional Buddhist culture surrounding it
Ask about one-meal-per-day practice — physiological and spiritual dimensions
Reference Forest tradition's emphasis on simplicity as ecological wisdom
Position as valuable documentation: how ancient practice adapts without dilution

Tailored Email Draft

Subject: Sacred Hunger & Abhayagiri: Theravada Food Practice in the West

Dear Abhayagiri Community, I'm reaching out about Sacred Hunger, a project documenting contemplative food traditions from spiritual communities worldwide. Abhayagiri's maintenance of traditional Theravada practice in Northern California offers crucial insights into how ancient food wisdom translates across cultures. Explore the project: [Sacred Hunger URL] Why Abhayagiri's approach matters: The Thai Forest Tradition represents Buddhism's most austere relationship with food: eating once daily before noon, receiving whatever is offered during alms round, dwelling in simplicity. These aren't arbitrary rules but 2,500-year-old practices encoding metabolic and spiritual wisdom. Sacred Hunger documents this as the "Hunger Teacher" at work — using controlled food scarcity to regulate nervous system, sharpen awareness, and cultivate gratitude. Abhayagiri demonstrates these practices function even without traditional Buddhist culture supporting them. How Sacred Hunger documents Theravada food practice: Our Buddhist chapter explores: + Pindapata (alms round) creating interdependence between monastics and lay supporters + Eating once before noon as voluntary metabolic discipline + How hunger sharpens meditation rather than distracting from it + The Forest tradition's rejection of culinary sophistication in favor of simplicity + Vinaya food rules as ecological wisdom, not just asceticism What we hope to document: Would Abhayagiri be interested in contributing perspectives on: + How alms round functions in California vs. traditional Southeast Asian context + Lay supporters' experience providing food for monks + The physiological and spiritual effects of one-meal-per-day practice + How Forest tradition teachings on food apply to modern lay practitioners + Stories of how food scarcity or simplicity has supported practice All contributions receive full attribution with links to Abhayagiri programs. This is non-commercial preservation work — documenting how ancient practices remain relevant. The Forest tradition's emphasis on simplicity offers essential counter-narrative to modern food culture's excess. Your community's three decades maintaining this discipline in America is invaluable documentation. With respect for the lineage you uphold, [Your Name] [Contact Information] Sacred Hunger Project Terra Form§

info@spiritrock.org

Secular mindfulness, retreat meal practices, Jack Kornfield lineage

Insight Meditation Lay Practice Noble Silence

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Spirit Rock adapted Buddhist meal practices for secular Western retreatants. Noble silence during meals, mindful eating instructions, and vegetarian cuisine supporting meditation. Jack Kornfield and other teachers brought Theravada practice to lay audiences without requiring monasticism. Their retreat meal protocols demonstrate how contemplative eating functions outside monastic context — relevant for Sacred Hunger's lay practitioner focus.

rc@dharma.org

Vipassana retreat food practices, silence during meals, vegetarian tradition

Theravada Retreat Centers Lay Practice

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IMS pioneered Western Vipassana retreat format in 1975. Founded by Joseph Goldstein, Jack Kornfield, and Sharon Salzberg. Silence during meals is central practice. Ask about how meal preparation by staff/volunteers becomes dana (generosity). How do retreat meals support intensive meditation without monasticism? IMS demonstrated contemplative eating could be temporary practice, not lifetime commitment.

guestmaster@shastaabbey.org

Soto Zen monastic training, oryoki practice, formal meal ceremonies

Soto Zen Monastic Training Western Adaptation

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Shasta Abbey maintains rigorous Soto Zen monastic training in Northern California. Founded by Rev. Master Jiyu-Kennett, one of first Western women to train in Japanese Zen monasteries. Oryoki practice central to training. Ask about how formal meal ceremonies function for Western monastics without Japanese cultural context. How does oryoki training affect relationship with food outside ceremony?

info@kripalu.org

Ayurvedic kitchen, yoga retreat meals, seasonal eating

Ayurveda Yoga Retreat Center

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Kripalu pioneered Ayurvedic cooking for Western yoga practitioners. Their kitchen operates on yogic principles: sattvic diet (pure, life-giving foods), seasonal eating aligned with doshas, meals supporting practice rather than entertainment. Ask about how they translate Ayurvedic principles for Western palates without dilution. Jeremy Rock Smith and other chefs have published Kripalu cookbooks. Connect to Sacred Hunger's Hindu chapter on prasad, ahimsa diet, and food as prana.

yogaranch@sivananda.org

Sattvic vegetarian meals, karma yoga in kitchen, prasad tradition

Classical Yoga Vedanta Ashram Life

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Sivananda ashrams maintain traditional sattvic diet and prasad blessing. Swami Sivananda's teaching: "Food is God, eating is worship." All meals are prasad (sanctified food) blessed before serving. Kitchen work is karma yoga (selfless service). Ask about how food preparation becomes spiritual practice through mantra, intention, and non-attachment to results. Their tradition connects directly to Sacred Hunger's exploration of prasad and ahimsa diet.

Through local temple contacts

Bhakti cuisine, prasadam distribution, temple offerings

Bhakti Yoga Vaishnavism Food Distribution

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Why They're a Perfect Match

Their Work

Prasadam theology: Bhagavad Gita 3.13 — "Devotees released from sins because they eat food offered first for sacrifice. Others who prepare for personal enjoyment verily eat only sin"
Food absorbs consciousness: Cook's mental state enters food itself—therefore clean clothes, no tasting before offering, devotional music, attention on Krishna throughout preparation
Offering sequence: Food on clean plate, tulasi leaf on each dish, placed before deity, bell + prayers, left several minutes, removed as prasadam (sanctified mercy)
Prabhupada's "kitchen religion": Kitchen as temple belonging to Radharani. Exacting standards: pots clean inside/outside, no shoes, immediate washing, offered food never mixed with unoffered
Food for Life — 1 million meals daily, 60+ countries: World's largest vegetarian food relief. Principle: "No one within 10 miles should go hungry"
Sattvic restrictions: No meat/eggs (ahimsa), no onions/garlic (rajasic), no mushrooms (tamasic). "Refinement, not deprivation"

Sacred Hunger's Framework

Silence Teacher: Onion/garlic prohibition—"agitate mind, inflame passion"—dietary regulation supporting contemplative nervous system
Sun Teacher (Witness): Offering creates witnessing consciousness—cook not for self but Krishna, ego steps aside
Bhagavad Gita teaching: "Food eaten without offering binds. After offering liberates. Difference not in food but consciousness"
Prasadam as technology: Sanctification through offering transforms nutrition into communion—like Eucharist but applied to ALL meals
Kitchen as temple: Parallels Zen tenzo—elevation of cooking from chore to spiritual practice
Food for Life: 1 million daily meals shows contemplative wisdom addressing material hunger while serving spiritual purpose

Tailored Email Draft

Subject: Sacred Hunger: Documenting ISKCON's Prasadam Revolution

Dear ISKCON Community, Sacred Hunger documents contemplative food traditions worldwide. ISKCON's contribution is revolutionary—you demonstrated food itself can be spiritual practice, not just fuel FOR spiritual practice. Explore: [Sacred Hunger URL] How we document prasadam theology: Our Hindu chapter quotes Bhagavad Gita 3.13: "Devotees released from sins because they eat food offered first for sacrifice. Others who prepare for personal enjoyment verily eat only sin." Sacred Hunger explores this as spiritual technology—prasadam sanctification parallel to Christian Eucharist but applied to EVERY meal, not ceremonial one. Prabhupada's "kitchen religion" and Seven Teachers: Your tradition: cook's mental state enters food. Devotional music, clean clothes, attention on Divine create container for sacred work. Sacred Hunger documents this as nervous system transmission—stress/devotion affects food energetically. Sattvic diet (no onions/garlic—"agitate mind, inflame passion") parallels Korean oh shin chae. Dietary strategies for contemplative nervous system. Food for Life: 1 million meals daily, 60+ countries. "No one within 10 miles should go hungry." Contemplative wisdom serving material need. What we're seeking: + Food for Life stories—prasadam serving body and soul + Offering practice guidance for lay practitioners + "Kitchen religion" transforming cooking to worship + Sattvic diet for modern life Full attribution, temple links. Non-commercial preservation. Prabhupada taught love is the most important ingredient. We preserve these stories of food as divine connection. With respect, [Your Name] Sacred Hunger Project | Terra Form§

info@anandavillage.org

Kriya Yoga community, intentional eating, Yogananda's teachings

Kriya Yoga Intentional Community Self-Realization

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Ananda Village implements Paramahansa Yogananda's teachings on food and consciousness. Intentional community where meals support meditation practice. Yogananda taught moderation, blessing food with energy, eating in peaceful environment. Ask how community meals differ from family dining — silence, prayer, energy awareness. How does yoga practice change relationship with hunger, fullness, taste?

info@amritapuri.org

Amma's teachings, mass meal service, selfless seva

Bhakti Seva South Indian

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Amritapuri serves thousands of meals daily as seva (selfless service). Mata Amritanandamayi (Amma) emphasizes feeding others as direct service to divine. Simple South Indian vegetarian food prepared by volunteers in massive kitchen. Ask about scale — how does contemplative cooking function when feeding thousands? How does serving food become spiritual practice? Connect to Sacred Hunger's theme: food as connection between giver, receiver, and sacred.

retreats@monks.org

Trappist silence, Thomas Merton's legacy, contemplative fasting

Trappist Cistercian Desert Fathers

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Gethsemani is where Thomas Merton lived and wrote. Trappist monks maintain strict silence, including meals in refectory. Simple vegetarian fare supporting contemplation. Merton wrote about food as sacrament and monastic simplicity as ecological wisdom. Ask about Trappist silence during meals — how does it differ from Buddhist noble silence? How does Christian fasting (Lent, Advent) compare to Buddhist precepts? Connect to Sacred Hunger's chapter on Christian asceticism and Desert Fathers' fasting practices.

guestmaster@christdesert.org

Benedictine hospitality, desert environment, manual labor

Benedictine Desert Hospitality

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Remote Benedictine monastery in canyon 13 miles from nearest road. Rule of St. Benedict: "All guests are to be received as Christ." Meals shared with retreatants emphasize hospitality and gratitude. Desert environment (Floor and Hunger Teachers) shapes food practices — scarcity, preservation, simplicity. Ask how desert conditions affect relationship with food. How does Benedictine hospitality transform eating into service? Connect to Sacred Hunger's exploration of Christian fasting, feast days, and Eucharistic theology.

monks@westonpriory.org

Benedictine community, sustainable agriculture, liturgical meals

Benedictine Farm-to-Table Music Tradition

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Weston Priory combines Benedictine tradition with Vermont farming culture. Monks grow much of their food, embodying "ora et labora" (prayer and work). Known for musical liturgy that includes meal blessings. Ask about connection between farming, cooking, and prayer — how does growing food change relationship with eating it? How do liturgical seasons (Lent, Easter, Advent, Christmas) shape meal practices?

retreats@contemplation.com

Hermit tradition, silent meals, contemplative retreats

Camaldolese Hermit Life Contemplation

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Camaldolese blend Benedictine community with hermit solitude. Monks spend weekdays in hermitages, gathering for Sunday Eucharist and meals. Silent meals with spiritual reading. Ask about eating alone vs. community meals — how does solitude change relationship with food? How does hermit tradition (Desert Fathers lineage) shape meal simplicity? Connect to Sacred Hunger's exploration of Desert Fathers' radical fasting and early Christian asceticism.

guestoffice@ssje.org

Anglican monasticism, Eucharistic focus, urban monastery

Anglican Episcopal Urban Monasticism

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SSJE is oldest Anglican monastic community in Americas. Located in Cambridge, MA — urban monasticism vs. rural retreat. Daily Eucharist central to life — all meals flow from sacramental theology. Ask about how Eucharistic practice shapes everyday eating. How does urban context affect food sourcing and practice compared to rural monasteries? Anglican "middle way" between Catholic ritual and Protestant simplicity.

contact@taize.fr

Ecumenical community, youth pilgrimage, simple shared meals

Ecumenical Youth Ministry Pilgrimage

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Taizé hosts 100,000+ young pilgrims annually for contemplative worship. Simple communal meals shared by thousands — bread, soup, fruit. Brothers maintain monastic simplicity while serving mass pilgrimage. Ask about scaling contemplative food practices — how to maintain prayerful intention when feeding hundreds? How do shared meals build community across denominational divides? Taizé's ecumenical approach connects Catholic, Protestant, Orthodox traditions.

info@hazon.org

Jewish food justice, CSA programs, Shabbat meals, sustainable agriculture

Food Justice Shabbat Environmental

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Hazon leads Jewish environmental and food justice movements. Programs: Jewish Farm School, Tuv Ha'Aretz (CSA certification), Shabbat meal education. Nigel Savage (founder) connected traditional Jewish food wisdom to climate action. Ask about kashrut as ecological practice, Shabbat meals as resistance to productivity culture, agricultural laws (shmita, pe'ah) as food justice. Connect to Sacred Hunger's Jewish chapter on blessings, gratitude, and sacred meals.

info@isabellafreedman.org

Adamah Farm, kosher seasonal cuisine, Jewish retreat meals

Farm-Based Kosher Retreat Center

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Isabella Freedman houses Adamah Farm (Jewish agriculture fellowship). Kosher farm-to-table meals celebrating Shabbat and holidays. Young Jews learn farming as spiritual practice, connecting Torah to land stewardship. Ask about kashrut meeting sustainability — how do dietary laws affect farm practices? How do Jewish food blessings (bracha) transform eating? Connect to Sacred Hunger's exploration of blessing as consciousness practice.

info@jewishspirituality.org

Jewish meditation retreats, mindful eating, contemplative practices

Contemplative Retreat Programs Meditation

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IJS brings contemplative practices into Jewish tradition. Retreat meals incorporate silence, blessings (brachot), and mindful eating. Sylvia Boorstein and other teachers bridge Buddhism and Judaism. Ask how Jewish blessings function like Buddhist meal gathas — bringing awareness to food's origins. How does kashrut become contemplative practice rather than just rule-following? Connect to Sacred Hunger's exploration of blessing as nervous system regulation.

info@urbanadamah.org

Urban Jewish farm, social justice, Shabbat dinners

Urban Agriculture Justice Community

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Urban Adamah combines farming, food justice, and Jewish practice in Berkeley. Fellows grow food for low-income communities while studying Torah agricultural laws. Weekly Shabbat dinners with farm-grown produce. Ask about connecting ancient agricultural commandments (pe'ah, leket, shmita) to modern food justice. How does physical farming labor change relationship with Jewish food blessings? Urban context: how to practice Jewish agrarian wisdom in cities?

info@theabode.org

Universal Sufism, retreat meals, Ramadan practices, interfaith community

Universal Sufism Interfaith Retreat Center

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The Abode practices Universal Sufism (Inayat Khan lineage) with interfaith openness. Community meals with bismillah blessing, Ramadan iftar gatherings, retreat cuisine supporting spiritual practice. Ask about fasting (sawm) as purification and nervous system practice. How does breaking fast together (iftar) build community? Sufi teaching: food as divine gift requiring gratitude (shukr). Connect to Sacred Hunger's exploration of Islamic fasting and feast traditions.

info@zaytuna.edu

Islamic scholarship, halal practices, prophetic eating traditions

Islamic Studies Prophetic Tradition Halal

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Zaytuna is first accredited Muslim liberal arts college in USA. Founded by Hamza Yusuf and others. Focus on traditional Islamic scholarship including prophetic eating practices (Sunnah): eating with right hand, sitting on floor, sharing from communal plate, stopping before full. Ask about how prophetic food traditions support health and community. How does halal practice compare to kosher? Connect to Sacred Hunger's exploration of Islamic food ethics and fasting discipline.

info@nurashkijerrahi.org

Dervish practices, communal meals, zikr and fasting traditions

Traditional Sufism Dervish Mystical Practice

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Nur Ashki Jerrahi maintains traditional Sufi dervish practices. Communal meals following zikr (remembrance practice), Ramadan observance, prophetic eating etiquette. Lex Hixon (founder) brought Turkish Sufi lineage to America. Ask about relationship between fasting, prayer, and mystical experience. How do communal meals after zikr deepen spiritual connection? Sufi teaching: feeding others as feeding God's guests. Connect to Sacred Hunger's theme of food as sacred encounter.

Through Sikh organizations / documentary contacts

Langar (free community kitchen), serving 100,000+ meals daily, radical equality

Langar Mass Service Equality

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The Golden Temple serves world's largest free meal service. Langar founded by Guru Nanak (1500s) embodies core Sikh principle: all humans equal before God. Everyone sits on floor together — rich and poor, all castes, all faiths. 100,000+ meals daily prepared and served by volunteers (seva). Ask about: How does physical service (cooking, serving, cleaning) become spiritual practice? How does radical hospitality challenge caste and class? Connect to Sacred Hunger's exploration of food as equalizer and compassion practice.

info@sikhdharma.org

Western Sikh practice, yogic diet, langar tradition in America

3HO Western Adaptation Kundalini Yoga

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Sikh Dharma brought Sikh practice to Western converts (founded by Yogi Bhajan). Combines Sikh langar tradition with yogic dietary principles. Western gurdwaras maintain langar (free meals for all) as core practice. Ask about how langar tradition functions in American context — challenges of maintaining free meal service? How do Western converts understand seva (selfless service) through food? What dietary practices support Kundalini yoga and Sikh meditation?

Through Tassajara / personal website

Tassajara cookbooks, Zen cooking teacher, 50+ years of practice

Author Zen Teacher Pioneer

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Edward introduced Zen food practice to Western audiences. Author: Tassajara Bread Book, Tassajara Recipe Book, No-Recipe Cookbook. Appeared in documentary How to Cook Your Life. 50+ years cooking and teaching at Tassajara. His work is foundational to Sacred Hunger's Buddhist chapter. Ask for endorsement, interview, or contribution of reflections on how Zen food practice has evolved in West over five decades.

Through UC Berkeley / publisher

Food systems writer, contemplative eating advocate, "Eat food, not too much, mostly plants"

Food Writer Cultural Critic Berkeley Professor

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Michael Pollan connected food ethics to cultural wisdom. Omnivore's Dilemma, In Defense of Food, Cooked explore how traditional food cultures encoded ecological wisdom. His work validates Sacred Hunger's thesis: contemplative food traditions preserve knowledge industrial food systems erase. Ask for endorsement positioning Sacred Hunger as documentation of wisdom traditions he advocates learning from. His platform could bring mainstream attention.

Through Great Vow Zen Monastery

Author of "Mindful Eating", Zen teacher, pediatrician

Mindful Eating Zen Teacher Medical Doctor

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Jan Chozen Bays bridges medicine, Zen, and eating psychology. Author of Mindful Eating — practical guide to Buddhist eating principles. Zen teacher at Great Vow Monastery. Pediatrician understanding developmental relationship with food. Her work validates Sacred Hunger's exploration of eating as nervous system practice. Ask for contribution on how mindful eating addresses modern eating disorders and food trauma.

Through Small Planet Institute

Food justice advocate, sustainable food systems, author

Food Justice Sustainability Activism

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Anna Lappé continues her mother Frances Moore Lappé's work on food systems justice. Founder of Small Planet Institute. Author: Diet for a Hot Planet. Connects climate change to food choices. Sacred Hunger documents how contemplative traditions have always practiced sustainable eating — not as activism but as wisdom. Ask for endorsement connecting traditional food wisdom to contemporary climate crisis.

info@upaya.org

Upaya Zen Center founder, socially engaged Buddhism, contemplative care

Zen Teacher End-of-Life Care Engaged Buddhism

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Roshi Joan Halifax founded Upaya Zen Center emphasizing socially engaged practice. Pioneer in contemplative end-of-life care. Her work connects Zen practice to social justice, ecology, medicine. Upaya's meal practices maintain oryoki tradition while serving diverse retreatants. Ask about how Zen food practices support caregiving work. How does contemplative eating relate to being with suffering? Her endorsement would validate Sacred Hunger's integration of practice and justice.

This is a living document.

Click any organization card to expand it and see tailored research, comparison to Sacred Hunger's work, outreach strategy, and a customized email draft ready to send.

Project Overview & URL

5-Phase Outreach Strategy

Phase 1: Setup

Phase 2: Warm Leads (Weeks 1-2)

Phase 3: Academic (Weeks 2-3)

Phase 4: Broader (Weeks 3-6)

Phase 5: Ongoing

Buddhist Communities 8 organizations

Tassajara Zen Mountain Center

Why They're a Perfect Match

Outreach Angle

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Plum Village

Why They're a Perfect Match

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Gampo Abbey

Why They're a Perfect Match

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Korean Temple Food Center

Why They're a Perfect Match

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Abhayagiri Buddhist Monastery

Why They're a Perfect Match

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Spirit Rock Meditation Center

Insight Meditation Society

Shasta Abbey

Hindu & Vedic Communities 5 organizations

Kripalu Center

Sivananda Ashram Yoga Ranch

ISKCON (Hare Krishna Movement)

Why They're a Perfect Match

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Ananda Village

Amritapuri Ashram

Christian Monastic Communities 6 organizations

Abbey of Gethsemani

Monastery of Christ in the Desert

Weston Priory

New Camaldoli Hermitage

Society of Saint John the Evangelist

Taizé Community

Jewish Communities 4 organizations

Hazon

Isabella Freedman Jewish Retreat Center

Elat Chayyim / Institute for Jewish Spirituality

Urban Adamah

Sufi & Islamic Communities 3 organizations

Abode of the Message

Zaytuna College

Nur Ashki Jerrahi Sufi Order

Sikh Communities 2 organizations

Golden Temple / Harmandir Sahib Langar

Sikh Dharma International

Food Scholars & Authors 5 contacts

Edward Espe Brown

Michael Pollan

Jan Chozen Bays

Anna Lappé

Roshi Joan Halifax