Buddhists in Britain

Bodhi Garden

The Bodhi Garden is situated in the Lanes area of Brighton. This was the old fishing settlement that existed prior to the great expansion and gentrification of Brighton which took place in the 19th century. Richard Gilpin, the manager of the Bodhi Garden, met me at 6 pm at the door of the centre. Fortunately, the stormy weather had eased considerably.

We walked down a passage into the main room, which apparently used to be a gambling den. The hall has space for about forty plus a small kitchen.

The Bodhi Garden is run as a non-sectarian space for Buddhist groups in the area. Groups using the centre include a Forest Sangha Theravada group, a Soto Zen group, the Tibetan Shambhala, Green Tara and Jamyang groups. The centre also hosts events led by teachers from Gaia House, Tenzin Josh, Christopher Titmuss and others. A Soka Gakkai group did briefly use the hall but have not continued, and NKT were not interested.

The approach taken at the centre arose from the Venerable Tenzin Josh a Tibetan monk who also ordained as a Theravadan monk and wished to establish a non-sectarian monastery in England. The English Buddhist Monastery Trust (EBMT) was established for this purpose and the Bodhi Garden was opened in 2001 to further this general aim. The dana principle is used to fund the centre and has proved to work, although this has taken a while to build up.

Richard and I realised that we had both recently studied on the same MA Buddhist Studies course run by Peter Harvey from Sunderland University. We exchanged our experiences of the course, one which I found very enjoyable and which we both felt had been very useful. We agreed that we knew less about Buddhism when we finished the course than when we started—so it was an excellent course!

Let me explain. Probably like many long-term Buddhists I had picked up quite a lot about Buddhism before I started the course, but realised gradually as a result of the excellent study material and teaching from Peter, that I knew very little that was reliable about the history, organisation and variations of outlook between different traditions. What I thought I knew tended to be distorted, outdated, or incorrect in various ways.

Although understanding all this is not necessary in order to practice Buddhism, it can help not only to inspire practice, but also to understand and communicate with Buddhists from other traditions and to appreciate the great diversity that is included under the label of ‘Buddhism’.

It is so easy to attach to 'our Buddhism' just because we are familiar with it. This tendency to become protective of, and attached to, that with which we are familiar is very natural. It probably has evolutionary survival value, since it protects an investment of time and effort that we have made in learning ideas and practices and forming relationships within a community.

I am convinced that if Buddhism is to flourish in the West then we must make an effort to find out more about different traditions and where our favourite tradition fits. Perhaps ‘our tradition’ is not so perfect after all? Or perhaps it is even better than we thought?

Bodhi Garden runs an annual festival to bring all groups together. The FWBO plays a significant role with this. Richard explained that it is easy for groups to meet at their respective slots at the Bodhi Garden without interacting much with each other. Festivals help to overcome this, as do regular meetings of the main organizers for each group.

Richard was interested in the NBO and thought it very likely that one of the Bodhi Garden or EBMT representatives would join in the near future.

I found the centre to have a very nice feel and to offer many opportunities for engaging with a Buddhist path. Later that evening I left clutching some Bodhi Leaf newsletters (which I subsequently found to be good reading) and headed into the Lanes for some exploration.

Bodhi Garden information can be found at: http://www.bodhigarden.org/

Letchworth Buddhist Vihara

Letchworth is the world's first Garden City, based on the pioneering theories of Ebenezer Howard (1850-1928), who stated:

'There are in reality not only, as is so constantly assumed, two alternatives - town life and country life - but a third alternative, in which all the advantages of the most energetic and active town life, with all the beauty and delight of the country, may be secured in perfect combination. Human society and the beauty of nature are meant to be enjoyed together.'
Letchworth was developed from 1903 to realise Howard's aims with tree-lined streets, low-density housing, spacious gardens and public parks.'

During my visit to Letchworth Buddhist Temple in early December, I only explored a little of the city, although some of the parts I did see were spacious and tree lined. I suspect that Ebenezer Howard did not anticipate a large Tesco superstore on the outskirts, though, and the volume of road traffic.

The Buddhist Temple is located in High Avenue - a pleasant suburban street of white semis. The only external sign of a Buddhist presence is a flag in the lounge window. Inside though, is another matter. The former lounge has been turned into a delightful Buddhist grotto. The walls and ceiling have been painted to resemble a jungle scene with luxuriant foliage and blue sky, whilst the chimney breast has become a rocky outcrop with a Buddha Rupa nestled in an alcove. Three dimensional tree trunks (papier-mache?) and stage lighting complete the illusion.

I suspect that this form of vernacular architecture will spread. Indeed, the creator of the temple told me that he was going to Scotland to create a similar effect in the Scotland Vihara.

The Letchworth Temple follows the Sri Lankan Theravada tradition and its chief incumbent is the Venerable Nahalle Rahula Thero. I spent some time speaking with another resident monk, the Venerable Dodamgoda Sumedha Thero. The temple supports Sri Lankan families in the city and surrounding areas, and some 300 attend the major festivals each year. The temple hosts a Dhamma School, meditation classes and school visits.

One problem is the small size of the temple, which can really only comfortably hold around twenty or so. Another concern is that parking is limited. Like many similar organisations the Temple would like to be able to move to more spacious premises with better parking facilities.

The web site is: http://www.letchworthtemple.com/index.htm

Kendal Buddhist Group

Kendal is a very nice town. It had been many years since I last visited, and that had been whilst on holiday with my family, stopping briefly on my way to the lakes. I had somehow forgotten the presence of a large river running through the town and a ruined castle on a hilltop.

I drove through the busy centre to John Gerard's house.

John, a leading member of the Kendal Buddhist group, had kindly offered me a bed for the night. I was impressed with John's large library of Buddhist books that he holds on behalf of the Kendal Buddhist group and which is affiliated to the Theravada tradition. He had formerly practised within the New Kadampa Tradition and had found this helpful although ultimately rather complex.

After sharing a pleasant meal, and discussing the background to the Kendal Buddhist group, we walked into Kendal to the Fellside Centre, on Sepulchre Lane. In a room right at the top of the centre, I met some of the Kendal Buddhist group, including John, Duncan, and Jacquetta and Titus Gomes. Duncan had attended the Kathina ceremony the previous Sunday at Ketumati, and had publicly read a Sutta at this event. Speaking of suttas, it rapidly became apparent that Titus was extremely knowledgeable about the Pali Canon. He was able to regularly quote from appropriate scriptures, and is clearly a valuable asset for the group. Jacquetta had been very helpful in arranging my visit, and was also the founder of the Kendal Group.

One of the main topics of conversation was that of Dhamma teacher training. A number of the Kendal group have successfully undertaken a period of training overseen by the Venerable Piyatissa at Ketumati (this is mentioned in the current NBO ezine). This has resulted in them obtaining Dhamma teacher training certificates. Some have also accepted Pali Buddhist names. The training programme is a way of developing skill in teaching within the Theravada tradition. Jacquetta was very interested in how things worked at Amaravati. I explained that although we had considered some sort of more formalised training, we had in the end decided to continue with an informal process. This is largely based on contact and knowledge of lay people's practice by the monastic community and by the Amaravati Lay Association themselves. Those who are considered to have the right approach and background for teaching, or for representing Amaravati in various ways, are encouraged to do so.

The fact that lay Dhamma teaching is taking place at Amaravati automatically gives it a legitimacy in the eyes of those who attend. Lay Dhamma teachers teach at some eleven full day or weekend events each year, plus leading the meditation workshops for beginners during the winter months, and leading a regular weekly meditation group. Quite often both lay and ordained teachers contribute to a single event. The approach taken at Amaravati is a simple and organic one, based upon personal relationship and trust, which avoids having to establish and maintain training programmes. However, this approach does depend upon a close connection between lay Dhamma teachers and the Amaravati community, which is not easy to accomplish with remote groups.

The following morning, Jacquetta had arranged for me to meet the Universalist Minister, Reverend Celia Cartwright before driving northwards. I met Celia in a beautiful old hall (apparently the old school room) attached to the Church and enjoyed a stimulating discussion around the tenets of Unitarianism and Buddhism. Unitarianism offers an open and non-dogmatic approach to the spiritual life, combined with an enquiring and rational attitude which I find attractive.

I noticed a secondhand book stand on my way out of the hall, and one title caught my eye –‘Tall, Dark, and Irresistible’— not a bad description of the hall, I thought: certainly irresistible.

http://www.ukunitarians.org.uk/kendal/

http://buddhistgroupofkendal.co.uk/

 

Ketumati Vihara and Venerable Piyatissa

By the time I reached Ketumati Vihara, it was late, dark, and damp. The vihara is in a small house surrounded by lush shrubbery and trees in a residential area of Oldham. Venerable Piyatissa and three other Sri Lankan monks currently occupy the house. Venerable Piyatissa had generously agreed to my spending one night at the vihara, and after exchanging greetings, the monks arranged some sleeping accommodation in one of the rooms. I mentioned to the Venerable Piyatissa that I had just left a meeting with Joy and James of the Manchester University Buddhist Society (MUBS). Venerable Piyatissa was a leading proponent of the Manchester Buddhist conference that took place in August of this year and which was organised with MUBS. He is enthusiastic about the possibility of organising a similar conference in 2006 and sees this as a way of encouraging support and community between the wide range of Buddhist organisations in the Manchester area.

The Ketumati vihara supports both a Sri Lankan Buddhist community in the area, and also a number of Western Buddhists. The Venerable Piyatissa offers a teaching that he has adapted in order to meet the needs and particular problems of English people. He encourages links with schools and pointed to a range of schoolchildren's work, pinned to the wall of the kitchen. Ketumati has good links with Manchester University Buddhist society and Venerable Piyatissa teaches quite regularly at this venue.

We discussed the role of the NBO, and I hoped that I or members of the NBO will be able to assist with or contribute to the next Manchester conference. The aim of networking between Buddhist organisations is at the heart of the NBO vision. Venerable Piyatissa hoped to join the NBO subject to discussion with the Ketumati steering committee, and said that if a Manchester regional organisation was established, then this group would join the NBO in place of Ketumati.

I realised after we had been talking for some time and that I was quite tired from the long drive and the many meetings that I had taken part in during the day. So, clutching a handful of reading material, kindly offered to me by the Venerable Piyatissa, I retired for the night.

The following morning over a lavish breakfast, including a typical and tasty Sri Lankan curry and rice, Venerable Piyatissa described the Kathina ceremony that had taken place the previous Sunday. This had been a well attended and enjoyable day and is the traditional annual offering from lay-people of material for monastic robes and other requisites. One of the readings on the day had been given by a member of the Kendal group who I planned to visit later in the day.

The traditional monastic Sangha is governed by the Vinaya framework. This describes a symbiotic relationship between householder and monastic. The monastic community has the responsibility for teaching and maintaining the Buddha Dharma and for demonstrating and living a virtuous lifestyle, whilst the householder practices generosity and bhavana by supporting the monastic Sangha.

Although no organisational framework is perfect, the monastic Sangha has managed to survive and flourish for around two and a half millennia. To stand the test of time in this way, it must meet a basic need.

After further discussion I thanked Venerable Piyatissa and the Sangha for their hospitality and drove into Manchester on a wet Tuesday morning to meet Munisha from ClearVision.

Manchester University Buddhist Society (MUBS)

Manchester is a large city, and Manchester University campus sprawls across and along the Oxford Road taking in a shopping mall and several large buildings. Apparently it is the largest campus in Europe. I got a little lost after parking in the Aquatic Centre, but eventually found the student union and after a few minutes met Joy Bose, a leading member of the Manchester University Buddhist Society (MUBS). After a few more minutes James Conole, the MUBS Chair joined us and we found our way to a Lebanese Falafel Café.

MUBS was originally started some years ago by Lance Cousins, who also played a leading role in the Samatha Trust and is a well known Buddhologist. MUBS organises two meetings a week. One on Monday is a practice session led by a Samatha Trust teacher; the other on a Thursday hosts a range of speakers and practitioners from different traditions. Manchester University only provides limited funds to each university society and will only fund one society per religious tradition. This may well be a common practice in higher education institutions and I guess from the perspective of a secular institution this keeps things simple. It does mean, however, that different denominations within a religious or faith tradition may need to work together and an exclusive attitude by one denomination is not appropriate. In practice, groups will only form if there is a demand from interested students, and such students will likely already follow a particular tradition.

The MUBS model is a good one; although the Samatha Trust provides meditation teaching, the society does host speakers from other backgrounds and manages a comprehensive web site which lists all other Buddhist groups in the Manchester area. I think this is a model for University Buddhist societies that the NBO would want to support as good practice.

We discussed the recent Manchester Buddhist Conference. Given that it was held in August, it had been well attended, especially by monastics and other representatives of local groups. Hopefully a conference will take place in 2007, with Venerable Piyatissa from Ketumati playing a leading role.

Both Joy and James did not expect to be able to put much energy into MUBS next year; James is undertaking practice in a hospital and Joy will have completed his doctorate. Continuity for University Societies is a well-known problem and possibly one that the NBO can help with in some way.

Many thanks to Joy, James, and MUBS for their hospitality.

The MUBS web site is: http://www.umsu.manchester.ac.uk/mubs/manchester.html

London Buddhist Vihara

Yesterday, the 22nd of August, I visited the London Buddhist Vihara (LBV) at Chiswick. I was introduced to the Venerable Seelawimala, the current deputy head of the LBV, and then met with Richard Jones a prominent lay-supporter of the Vihara.

The LBV is a popular centre for Sri Lankan Buddhists and also regularly attracts up to forty lay western Buddhists for meditation practice and teaching events.

There is a synergy between the Sri Lankan Buddhist community and their deep understanding of, and support for, the monastics, and western ‘convert’ interest in learning about and practising Buddhist meditation.

The Vihara contains a large Shrine hall, a meeting room, and a library, and offers a wide range of classes and courses. Support is provided for wedding blessings and funeral service. Visits to the sick and needy at home or in hospital can also be arranged. Facilities are also available for schools and educational groups to visit the Vihara by prior arrangement.

John observed that the teaching from the resident Bhikkus had been excellent and had drawn in a lot of support. It was unfortunate that Venerable Vajiragnana (Venerable Pandith M. Vajiragnana Nayaka Mahathera in full), who had been such a force in establishing the current Vihara, was very unwell at present.

The LBV had been a member of the NBO some years ago, but it had proved difficult to find a person with the time and interest to continue the association. The LBV had also questioned the benefits of NBO membership. (Richard had memories of lengthy haggling over the minutiae of an earlier NBO constitution). I agreed that the NBO did need additional active members, but pointed out that the degree of involvement could vary and in my opinion this was ok. Inevitably not all members are able to commit the same level of energy to voluntary bodies such as the NBO.

I explained that the NBO did offer many benefits. We now had an online newsletter and we welcomed contributions. Hopefully the newsletter would be able to explore some of the areas of potential misunderstanding between different UK Buddhist organisations. We were also able to channel consultation requests between our members. At the moment, and this may be temporary, there are quite a few requests for a Buddhist ‘voice’ or view on various matters.

We also discussed the possible regionalisation of the NBO. This is just an idea at present and remains to be properly described and discussed by the membership, but would see annual UK regional meetings supported by the NBO in partnership with local umbrella groups. Each region tends to have a similar mix of Buddhist organisations as local groups and so represents a microcosm of the national picture. In addition, the NBO would run a national AGM, as now, to which member organisations were invited.

The advantages of this model would be easier access for local groups to a local ‘conference’ and support for networking between regional groups. Effectively it would represent a decentralised NBO and greater support for ‘grassroots' Buddhism and local initiatives. The NBO could bring a national perspective to regional meetings, provide publicity, and support the flow of information between members, and between members and non-Buddhist organisations.

The NBO is also particularly useful in identifying specific issues which affect many or all UK Buddhist groups and in helping to respond to ‘scandals’ or distorted media or public perceptions of Buddhism. Such material could include negative or ill-informed newspaper articles, anonymous attacks on Buddhist groups with the intent or side-effect of bringing UK Buddhism into disrepute, and poorly informed views of Buddhism from within other faith groups.

There is a lot more that the NBO could do, given enough support and resources.

For more information about the London Buddhist Vihara go to:

http://www.londonbuddhistvihara.org/index.htm

Manchester Buddhist Conference 5th August 2006

This, the first conference of its kind in Manchester, was organised by the Manchester University Buddhist Society (MUBS) and led by an organising committee comprising the Venerable Piyatissa (Ketumati Buddhist Temple) and the Venerable Miao Di (Fo Guan Shan Temple), together with Joy Bose, James Conole, Dennis Khong and Cathleen Liu of MUBS.

The venue for the day was the Fo Guan Shan Temple, a spacious Victorian building which had previously been a library. The organisation for the day had included a comprehensive web site, invitations to a wide range of Buddhists groups in the Manchester region and a detailed programme.

The event was attended by around forty participants, notably including some eleven monastics of various traditions. There were representatives from Ketumati, Manchester Buddhist Centre, Manchester Centre for Buddhist Meditation, Saraniya Dhamma Meditation Centre, Vairochana Buddhist Centre, Wat Chareon Bhavana, and Rochdale Zen Retreat.

There were some valuable talks, including ‘The heart of monastic practice’ from Reverend Master Bonati from the Order of Buddhist Contemplatives, talks on Buddhism in Higher Education; Counselling, Psychotherapy and Buddhism, and care for the dying.

The day finished with discussion groups examining Buddhists as a community. The great majority of the participants expressed their thanks for an opportunity to meet and talk with practitioners from different traditions. James Conole in his survey of ‘what students want from a Buddhist Society’, mentioned the importance of the social aspect. Students not only want to learn about and practice Buddhism, but also to meet with other like-minded people.

Some of the problems faced by university Buddhist societies were mentioned. In particular, the problems in maintaining continuity with a constantly changing student population and in gaining enough volunteers. The issue of ‘neutrality’ was also raised. University Buddhist societies are generally (and ought to be) a pathway to all mainstream Buddhist traditions.

The need for lay-people, in particular, to meet with other lay-Buddhists was a theme that was repeated throughout the day.

Additionally, the Rev Master Bonati also emphasised the need to practice diligently within a tradition in order to make progress as a Buddhist.

The Venerable Piyatissa closed the day with a wish to continue with an annual Manchester Buddhist conference. The beginning of August 2007 was suggested as a target for the next conference.

The NBO is very supportive of such regional events which create fellowship between Buddhist traditions, and would be enthusiastic about helping to organise and publicise similar events in Manchester or other areas of the UK. 

The Manchester University Buddhist Society website is: http://www.umsu.manchester.ac.uk/mubs/

From this comprehensive site, there are links to all groups in the Manchester area.

Hartridge Buddhist Vihara

I leave BuddhaField late in the afternoon of the 12th July and head down to Upottery near Hartridge. With some excellent instructions from my satellite navigation system I wend my way down some long and narrow tracks to arrive at the monastery, an outpost of the Forest Sangha and affiliated to Amaravati.

The day continues to be gloriously sunny although it is late afternoon. I walk to the front door, stepping over a robe drying in the sun. Inside I find three Bhikkhus in the sitting room. Ajahn’s Suriya and Visuddhi and the Venerable Dhiravamso. We talk over a cup of tea. I am full of the sights and sounds of BuddhaField and the Bhikkhus are interested in the programme of activities.

I suspect that the festival is not particularly supportive of the way of life of a renunciant Bhikkhu following the Vinaya precepts, although there is no basic reason why one or more of the monks could not have attended. I think that they would have appreciated an invitation, especially as it is only around ten miles away. This would seem a good thing to do for 2007.

We discussed the purpose and history of the NBO. Ven, Dhiravamso mentioned that Ajahn Brahmavamso has established a Buddhist Association in Australia with a similar remit to the NBO. Such organisations are especially useful as sources of accurate information when there is some sort of crisis (or perhaps scandal) in the Buddhist world, or in response to media or governmental questions.

I discussed the problem of obtaining a UK ‘Buddhist consensus’ on some questions. Ven, Dhiravamso wondered whether it would be more accurate to talk about Buddhist ‘Religions’ in the plural. Just as the Jewish, Islamic and Christian religion share some common history and are related to each other, and yet would have quite different attitudes to ethical and social questions, so Asian Buddhist traditions have evolved and do not necessarily share the same aims and motivations. The NBO or similar umbrella organisations are attempting a difficult task to try to obtain any consensus across such diverse organisations.

I wonder how far apart Buddhist religion(s)are? Certainly a range of traditions has evolved. Some Buddhist groups consider that recitation of later Buddhist Sutras is about the only practice possible, and one which leads to rebirth in a Pure Land. Even though this is quite different from teachings which encourage individual effort and which praise nibbana and the Arahant, heavenly realms do exist as desirable destinations in the earliest teachings (although these are not identical to the idea of a Pure Land), and faith is a major part of the earliest Buddhist teachings.

However, the faith described in the early Buddhist teachings (sadha) is not ‘blind faith’ or ‘blind belief in’ but trustful confidence arising from applying the teachings. So it is not just a rational decision to believe in someone or some concept, or just a blind leap of faith, but the trust that arises in the heart / mind when we experience something that is worthwhile and 'true'.

I am sure though that the NBO does not have the mandate or the intention to create some sort of unified Buddhist doctrine for the UK. Practice and doctrine are quite properly the business of member Buddhist organisations. The NBO does not exist to endorse or condemn the specific Buddhist practices, events, or materials of its members, its purpose is to facilitate networking and constructive dialogue and deal with the many general enquiries and requests for consultation.

I suppose though that there is scope for argument over what constitutes a 'real', 'authentic' or sincere Buddhist organisation and wherever a line is drawn (the right side of legality), there will be differences of opinion. Some lineages and pedigrees look 'dodgier' than others; so maybe we can form a judgement from the current behaviour of 'Buddhist' organisations. Are they behaving in an ethical way; do they practice generosity and compassion; does bhavana (cultivation of the heart / mind) feature strongly in their activities, do their leaders practice what they preach?

After these heady interactions and thoughts I wander into the grounds of the monastery. They are surprisingly extensive (over 20 acres) and surprisingly isolated. Beautiful areas of wild vegetation, trees, and woodland with a delightful pond and abundant wildlife of every variety. Walking and sitting in such wild areas is a good antidote to the busy day.

Hartridge Buddhist Monastery is found at Upottery, Devon, EX14 9QE and information can be found at www.forestsangha.org

Sri Saddhatissa

I visited the Sri Saddhatissa International Buddhist Centre on Tuesday the 27th June. It forms a part of the World Buddhist Foundation Charity.  The Centre is located in North London, not very far from Wembley Stadium, at 309-311 Kingsbury Road. Two semi-detached houses have been converted into one spacious property containing library, shrine rooms, office, and living accommodation for about 9 monastics. The centre follows the Theravada tradition and is closely linked with the Sri Lankan community. The Venerable Galayaye Piyadassi Thero (MBE) heads the Centre which celebrated its fifteenth anniversary in 2005.

In discussion, the Venerable Piyadissi mentioned two events planned for 2006, United Kingdom Buddhist Day, to be celebrated at the centre on Sunday the 30th July, and the start of a new intake to a Buddhist Diploma course in October. These form just part of a full annual programme of activities.

The Centre recently celebrated the 2550 Buddha Jayanthi Celebration in Brent Town Hall on the 10th June. Like many similar centres, school groups regularly visit, and the centre has a busy weekly schedule of Pujas, Pirit chanting and meditation.

Following the Tsunami, the Centre has also been actively engaged with relief projects in Sri Lanka, in addition to its previous management of a series of Sri Lankan cultural and welfare activities.

For more information visit the web site: www.worldbuddhistfoundation.org

Aruna Ratanagiri - Harnham

On the 6th of June, a sunny Saturday morning, I left Edinburgh and drove down the A68, a very pleasant drive with little traffic. Some hours later, I approached the hill upon which Aruna Ratanagiri monastery was sited. In brilliant sun and a heavy stillness I found a spot to park my car—not easy—and wandered eventually to the sala building. Most of the community were away, but I met Jim, the resident cook and he explained something of the history of the site.

The community are part of the Theravada Forest Sangha network following a tradition inspired by Ajahn Chah and brought to England by Ajahn Sumedho. The history of Aruna Ratanagiri has been dogged by difficult financial and legal issues with the landowners. These have now been largely resolved, although the long-term future of one of the rented buildings may be doubtful.

Jim took me to the shrine room which was constructed some years back and is a calm and somehow cosy space nestling out of sight behind the older farm buildings.

The focus of the community at the moment is on finishing the new retreat house, a building which will be able to hold quite a few visitors and which will allow more to attend retreats.

The community travel to teach or meet with various groups and organisations around the area, including Throssel Hole, but as a small community with a large ‘parish’ can only do so much. A former monk at Amaravati, Kim, was their original link with the NBO some years back.

Information of Aruna Ratanagiri can be found at: http://www.ratanagiri.org.uk/