The Triratna Story: Behind the Scenes of a New Buddhist Movement

Book Review

The Triratna Story: Behind the Scenes of a New Buddhist Movement
by Vajragupta
Review by Vajrapushpa

OF INNOCENCE AND EXPERIENCE
The Triratna Story is an account of the first 43 years of the FWBO’s - now the Triratna Buddhist Community’s - history. In his book Vajragupta combines thorough research – his listening ear – with wise reflection and, using his storyteller’s touch, conjures up vivid scenes from the early history, from meetings, ordinations, public lectures, personal experiences. Above all he tells the story with a strong desire for balance and fairness; not avoiding the more painful, troublesome and confusing episodes and issues in the history of the Triratna Community.

Both concise and comprehensive, the book describes the key events from the story so far and puts into a context some of the ideas and approaches that are still current, or perhaps that still exert their influence indirectly. That is particularly helpful for people relatively new to the Triratna Community. For those of us who have lived through a considerable chunk of its history it might fill in a few gaps in the chronology of events - sometimes useful to be reminded of - and gives us an opportunity to reflect on our personal histories.

The chapter on India could stand alone as an introduction to the Ambedkarite movement in India and the FWBO’s contribution to it, and the chapter on Right Livelihood, focusing mainly on the history of Windhore:Evolution, encapsulates in itself many of the significant trends and changes in the history of the movement.

As we approach the late 1980’s and the early 90’s, the story becomes more fragmented, or becomes a story of interconnecting stories, in which words no longer have the same meaning for everyone. What was heroic and pioneering for some, becomes naïve and narrow-minded for others. I should say that, as a member of the Triratna Order and having decided to have children and practise in the family context, I can identify, to some extent at least, with ‘the pain and unhappiness of those who’d felt excluded and disapproved of because they had not been living the full FWBO lifestyle’. I will also allow myself one small correction: Vajragita and I were ordained in 1981, not 1982, as the photo caption says.

However, as the story develops, Vajragupta writes with empathy and intelligence about the crumbling of the youthful drive and idealism. Happily - if often in a trial and error sort of way (and how else could it be for a pioneering Buddhist movement?) - the community begins to find creative and pragmatic responses to the challenges that the changing circumstances present.

Outsiders have seen the FWBO as controversial, isolationist, innovative and ‘too active in seeking converts and building (its) organisations’ - see, for instance, Jayarava’s review of British Buddhism by Robert Bluck on this website. From inside, its contribution to the introduction of Buddhism in the West feels convincing and far-reaching. It is also remarkable, as Vajragupta illustrates, how quickly and effectively the FWBO became international and how well its approach has been adapted to different cultures and societies.

Strangely and confusingly, many of the troubles in our collective history stem from our - his disciples’ - relationship with Sangharakshita. He has been different things to different people: a friend, teacher, lover, hero, a father figure or a distant figurehead and, for most of us, a link with the Buddhist traditions on which he has based his own dispensation. But it hasn’t always been easy for us, regardless of the nature of our relationship with him, to know what and who we are in relation to him.

There is no doubt about the success of the Order and the movement he founded. Sangharakshita has established a well articulated Dharmic, social and cultural context, not even forgetting the cosmic dimension, for leading a spiritual life in the modern world . Further reasons for the success are approachable meditation practices taught in accordance with clear Dharmic principles, and the friendly and sincere ambiance of the Triratna centres. Important, too, to the Triratna approach have been Sangharakshita’s teachings on the individual and the group, and dangers of literalism. In the case of the last two - with their distinct taste of freedom - the practice has proved to be distinctly more challenging than the theory.

Vajragupta’s account of the aftermath of the Guardian article in 1997 - the unravelling of the idealism and group dynamics at the Croydon centre, and the responses to the letter published by Yashomitra in 2003 - makes the reader feel he/she is in safe hands. But, occasionally the striving for a balance, applied carefully to every divisive issue and troublesome episode, begins to feel like a formula that blunts the strength of personal experience and the edge of the conflicting views and arguments.

Several snapshot-like life stories of Order members , from three different continents , illustrate well the diversity and unity within the movement. These are lives in some cases literally saved, often profoundly changed, always enriched, by the Dharma and this particular community of practitioners. The happy endings are authentic and personally felt, but they also link up with the ‘collective ending’, or the ending of the book that I was a little uncertain about.

It must have been difficult to decide where to put the final full stop as events and communications kept unfolding from one month to the next. And how, indeed, do you end a story that might still be quite close to its beginning?

Vajragupta gives us his own list of lessons that we have learnt – from ‘going for refuge with our imperfections’, ‘remembering the spirit behind the practice’, to ‘relating healthily to our teachers’, to mention just a few. To the extent that they arise from experience, the learnings point to a maturing spiritual community. As do some recent Order events, described by Vajragupta, where Order members have debated difficult issues in the spirit of friendship and harmony. And yet I couldn’t help thinking that the questions and answers currently ‘in the air’ in our community still point to unresolved tensions, differences that defy premature labelling, a lack of mutual understanding, the shadow of collusion. The ending of the book doesn’t quite escape the temptation to make it neat and comfortable, too ‘balanced’.

In writing this review, I too find myself wanting to find the elusive ‘right balance’. So much has been achieved and understood; yet the mistakes and lack of understanding have also created their own consequences. As a growing and ‘ecumenical’ Buddhist community, we seek for harmony between ‘unity’ and ‘diversity’ and do so with sincerity but also with different agendas. The pursuit of ‘unity’ and ‘diversity’ can bring about its own illusions - and the arising and dissolving of illusions is, after all, the stuff of spiritual life.

Sangharakshita talks in one of his recent communications, quoted in the book, of the fact ‘that there were aspects of modern life that were given a new kind of attention in modern culture – aspects of life that the Dharma had never previously had to address.’ He had had to work out for himself ‘how the Dharma related to these aspects of life, since there were no clear and explicit models to be found in the scriptures or in traditional Buddhism’.

As the story continues, the Triratna Order and Community, too, will encounter new issues and situations for which there are no ‘explicit models’ in traditional Buddhism, or perhaps not even our own history. If the lineage that Sangharakshita has established is going to mature and flourish spiritually, we – his disciples - will need to think for ourselves and work together, be well versed in the Dharma and attentive to our own experience. The story of the first four decades, as told by Vajragupta, offers us a pause for reflection, as well as encouragement and inspiration for the next chapter.

Vajrapushpa

Sangharakshita inverviewed on mindfulness

an interview with Dorine Esser in Holland

The interview was first published in Dutch in the Dutch Buddhist magazine ‘Vorm en Leegte’, part of an issue of the magazine devoted to mindfulness.

Please note that some of what Sangharakshita says has been translated from English to Dutch and back again - bear this in mind when reading it!

It is available (in Dutch) on the Features section of FWBO News here.


WANTING TO CHANGE IS AN INDIVIDUAL THING.

Urgyen Sangharakshita is one of the elders of Western Buddhism. He recently visited Amsterdam, where Dorine Esser, a Mitra from the FWBO’s Ghent centre, interviewed him.

Sangharakshita came back to England in 1967 – after he had lived for twenty years in India as a Buddhist monk – and founded there the Friends of the Western Buddhist Order (FWBO). The Western Buddhist Order is dedicated to establishing Buddhism in the West, unaffiliated to Eastern cultural tradition.

Sangharakshita is in Amsterdam for a short visit. I am on my way to the interview, curious about his insights into mindfulness and his motives for founding an Order. He is old, but his mind is clear and he radiates enormous loving kindness. With other Buddhist teachers like Joseph Goldstein and Stephen Batchelor, I felt the same radiant, mindful warmth.
This alone makes it an inspiring encounter.

What is for you the meaning of mindfulness?

Sangharakshita: The word has many connotations. English Buddhists, some of them anyway, see mindfulness as a translation of at least two original Sanskrit terms, sati and appramada. In the more broad sense it means awareness of what happens in your own mind and in the world around you. (sati) And on a higher level it also points to an awareness of the consequences of what you do. (appramada)

When I teach mindfulness, I discuss it in four different states or levels (based on the Satipatthana sutra) First there is mindfulness or awareness of our own body. We are conscious of our movements: sitting, standing, moving or talking, all our different body postures. But we are especially mindful of our breathing.

The mindfulness of breathing, (see anapanasati) leads to a specific concentration training. This exercise can lead to deeper states of consciousness. Then there is also mindfulness of feelings. We look at how we feel, in the sense of pleasurable, non pleasurable or neutral, and we have awareness of our emotions, for example whether we are angry or in the realm of loving kindness. After that comes mindfulness of thoughts. What are we thinking of? Very often we are stuck in some train of thought, which we let race on because we are not fully mindful of it.

So in the mindfulness training we try to be conscious of what kind of thoughts play through our mind. Finally we try to be mindful of the dharma, for example of the Four Noble Truths or the Eightfold Path.

In short, being conscious of the possibility of becoming enlightened yourself.

The training of mindfulness is essential to the teaching of the Buddha.


After all those years of practice are you able to stop the stream of your thoughts?

Sangharakshita: I have experienced that it is possible. But as you suggest, you need many years of practice first.

Why would we want to stop this train? What is the benefit of it? Where does it bring us?

Sangharakshita: (laughs heartily) It is very good to understand your own mind and to see what happens in it. But if you practise Buddhism and want to grow in it, it is essential that you first learn to understand yourself. Only then can you learn to change your mind in order to make contact with a different kind of consciousness. After you have observed yourself in that way for some months or years, you probably notice that you will keep repeating one or more of these thought trains. You start to know your habitual thinking. When you bump into it, it says something fundamental about yourself. You probably also encounter fantasies about yourself. Things that are not true. As soon as, through observation, you can put your finger on it you will get more insight into the things you can work on in order to change.

Are we not good enough as we are?

Sangharakshita: (laughs again) It is more a matter of not being content with who you are or how you function. If you experience that, you might want to change. In Buddhist terms being dissatisfied is called dukkha.
As soon as we experience this dissatisfaction we feel the urge to try something else. People who don’t want to change are just satisfied with how things are or maybe they are not aware that there is more than this.

Would it not be good for everybody to change?

Sangharakshita: Wanting to change is an individual matter. Some people keep doing the same things, even if it leads them straight to the abyss.
I do think that in the end it will bring a better result for us all, if more people decide to change in a way which the Buddhist teachings find necessary.

I spoke to a professor of comparative philosophy who said that all of us take part in a cosmic transformation process.

Sangharakshita: I do think that as well. In some of my talks and publications I speak about it in terms of a higher and lower evolution. We all know the evolution theory in a broad sense. Humans are the product of a biological process. But there also exists another evolution, the one of the consciousness. This one goes much further than what we call the biological evolution. My impression is that the general evolution process brought us to our existence as homo sapiens. This is as it were a collective evolution of men as a species. If we want to transcend it, an evolution at the individual level of consciousness must exist. In fact there are different levels of consciousness in individual people. Spiritual development for me comes together with spiritual life in a Buddhist sense.

You could see the Buddha as a forerunner of that higher spiritual evolution. The final result of that evolution we call enlightenment. But that is something which will not happen automatically and collectively. We have to work on it ourselves.

Is that why you founded a Buddhist Order?

Sangharakshita: The main reason for it was my desire to give expression to the teaching of the Buddha (dharma). I had been teaching the dharma in India, where I lived for many years. So when I came back to England I just continued with it as a meditation teacher. I particularly taught two meditation techniques: the mindfulness of breathing and the development of loving kindness (metta bhavana). Apart from that I also gave public talks. People started to come to them and slowly but surely a group formed.

Because of that I had to think about the need for an organisational structure. I did not think that a foundation was a good idea. People pay a fee to become a member without committing themselves one way or the other, while I thought that commitment to the Buddhist path was very important. That is why an order seemed the best thing to do. The basis for membership of that order is the wish to really commit yourself to the path of that higher spiritual evolution. It is expressed in Going for Refuge to the Three Jewels: the Buddha, the Dharma and the Sangha (the community of Buddhists). At first it was a very small movement, but nowadays there are some 1500 order members worldwide, and probably three times as many mitras (friends). It developed step by step. I just got on with teaching and was more concerned with what had to be done the next day than with the idea of growth. What happens next depends on the individual order members.

Let us return to mindfulness. After Jon Kabat-Zinn introduced MBSR it has become a popular term. MBRS attracts people who experience dukkha but are not attracted by Buddhism. What do you think about it?

Sangharakshita: I think it is a pity, but it is their choice. When people have experienced that being mindful is worthwhile, there might be more benefit waiting for them when they encounter Buddhism. The mindfulness training stems from the Buddha, it is as simple as that. In itself it is a fascinating fact. In India there are many religions and traditions, in this time and at the time of the Buddha, but he was the only one who noted the usefulness and importance of mindfulness, of training in awareness.

Of course you experience more benefit from it when you practise it as part of a spiritual path, as a means for the attainment of enlightenment.

Does mindfulness training make sense when it is not practised in the context of Buddhism.

Sangharakshita: Yes, it does, but it loses a large part of its value.

It is still useful and practical, but in that way it is less valuable then it could be. Mindfulness can be an entrance to the dharma. As well as that, being mindful makes us more soft, more mild. But it would be better if it brings people still further. Or like in an English proverb: The good is the enemy of the best. Something may be good in a limited way and you may remain just satisfied with that, but that will prevent you from making use of something that is even better. It can happen that people who have encountered mindfulness training, only years later remember that it has something to do with Buddhism. It mostly happens after the experience of a great loss or grief. The intention to seriously explore the connection with Buddhism often arises then.

Do you see any disadvantage in the hype around mindfulness?

Sangharakshita: For sure there is a dangerous side to teaching mindfulness out of the context of Buddhism. You see, it only gives one part of the dharma, which makes it one-sided and too technical. This can lead to a serious alienation from your feelings. I have seen that happen.

We humans have the tendency to exploit a technique infinitely. I think that it is dangerous to apply whatever traditional Buddhist meditation method only as a technique. Whether it is the singing of mantras or the examination of your mind through the practice of mindfulness. There must also be space for emotions and devotion.

Therefore I always teach mindfulness together with the practice of loving kindness. It now seems that people are presented with mindfulness training as Buddhism by a teacher who has made mindfulness training his or her profession. Of course that is very misleading, because the dharma is much more than that and meditation teaching is not a profession.

How can we ensure that Buddhism remains authentic?

Sangharakshita: What I find most important is to try and verify what the Buddha really said and taught. In the aeons since he died much has been added that in fact has little to do with what the Buddha originally taught. Therefore it is essential to read and study the old Pali texts. These are the texts which are the nearest to the historical Buddha, even when we know that every word that it contains was not uttered literally by Him. The best way to check if a teaching is authentic is to hold it against the light of these texts. But it is as important to verify if the teaching you receive is really helpful to you and does not go against reason.

Have you become happier through the Dharma?

Sangharakshita: (hearty laugh) By nature I am reasonably happy and I don’t think that you will become happier by chasing it. Happiness is essentially a by-product. If you do something in which you really believe you will become happier automatically. For me it is the Dharma. I have committed my whole life to it. I can indeed say that, apart from the problems I experienced, I have led a happy life. But practising the dharma with the only purpose to make yourself happy, will not work.

You commit yourself to the Dharma, because you believe that it is just the best thing that a person can do.

[ends]

‘The Essential Sangharakshita’ – a review

‘The Essential Sangharakshita’ has just been released by Wisdom Publications.

At 792 pages, it’s a substantial work, aiming to present, under a single cover, something of the breadth and depth of Sangharakshita’s writings. Included is material from 38 of Sangharakshita’s books, including his poetry, early writings, sutra commentaries, spoken word, and autobiography. There’s therefore a great range of writing styles represented, and often the same broad topic is addressed from several points of view – making for a very multi-facetted reading experience.

Vidyadevi, or Karen Stout as Wisdom preferred to refer to her, is an Order Member of many years’ standing and the book’s editor. She’s been working on it for the past 5 years and has clearly lived and breathed it for much of that time – starting by re-reading all Sangharakshita’s books and marking passages for possible inclusion with little sticky notes. That produced a vast amount of material which, after first presentation to Wisdom, had to be reduced by almost half – and which still left the problem of how to organise it all! In her Preface she writes of how she tackled the problems of selection and organisation – and her masterstroke of using the Mandala of the Five Buddhas as the organising principle for the book.

This allowed Vidyadevi to separate the enormous amount of material at her disposal into five great divisions, corresponding to the qualities of the five Buddhas of the Mandala.

First, in the realm of Vairocana, come Sangharakshita’s writings on the central concerns of Buddhism: who the Buddha was, what he taught; what makes one a Buddhist and what one might lead anyone to become one; what unifies the Buddhist tradition. These naturally feature prominently his teachings on Going for Refuge

Next comes Aksobhya and a section on ‘Buddhism and the Mind’: the nature of knowledge and of the mind; the teachings of karma and conditionality, the need for clear thinking – and also some fascinating reflections on how Buddhism stands in relation to other religions and philosophies of the world.

In the south, Ratnasambhava presides over a section dealing with ‘Art, Beauty, and Myth in the Buddhist Tradition’: the relationship between Buddhism and art, the aesthetic aspect of the Buddhist life, and the place of myth and symbol in the Buddhist tradition.

The fourth section, in the Western direction, is where we find Amitabha and Sangharakshita’s writings on ‘Buddhism and the Heart’: the place of faith and devotion, the importance of friendship in general and spiritual friendship in particular, and the nature of the relationship between teacher and disciple. Also included here is meditation, and, somewhat arbitrarily, our relationship to the natural world.

Finally, some 550 pages into the book, in the northern realm of Amoghasiddhi, we come to a lengthy final section on ‘Buddhism and the World’: Sangharakshita’s teachings on compassion and the spirit of the Bodhisattva, the ethical life, vegetarianism (and its absence in much of the Buddhist world), confession, discipline, effort, the Buddhist relationship to society as a whole, the heroic and active aspects of the Buddhist life, the Buddhist approach to world peace – and much more… It includes such treasures as his early teachings on the need to go beyond ‘Buddhist respectability’ and the dangers of confusing natural and conventional morality.

One thing may puzzle the attentive reader. The book is sub-titled ‘A half-century of writings from the founder of the Friends of the Western Buddhist Order’ – but neither the Western Buddhist Order (WBO) nor the Friends of the Western Buddhist Order (FWBO) get more than a cursory mention throughout the entire work. Indeed the Western Buddhist Order is not even mentioned in the index, and the FWBO is only referred to in the introduction and in a simple blurb on the very last page, outside the text of the book itself and not written by Sangharakshita.

Why might this be? Two things may help explain it – first, much of the material in the book was produced by Sangharakshita as, or even before, the WBO and FWBO were coming into existence: he was, almost literally, talking them into reality. They were therefore hardly there to be referred to when he wrote. Vidyadevi reports that she was conscious of the relative absence of the FWBO and Order while choosing her material, but had resolved to focus firmly on selecting Sangharakshita’s most relevant and best expressed writings – and simply didn’t find very much that seemed to her suitable.

And second, in the same way that there is a ‘hidden pattern’, or mandala, behind the book’s structure; there is another pattern in front of it, as it were – namely the manifestation, in the real world, by real people, of Sangharakshita’s vision. It is here we will find the WBO and FWBO – we can see in them reflections of the Five-Buddha Mandala: for Vairocana, the Order, based so uncompromisingly on the centrality of Going for Refuge; for Aksobhya, ; the FWBO’s ecumenical approach and clear study syllabi; for Ratnasambhava, its emphasis on art, poetry, beauty and myth – embodied not least in places such as the London Buddhist Arts Centre or the paintings of Aloka and Chintamani; for Amitabha, the Order’s great emphasis on spiritual friendship and Kalyana mitrata, and finally, manifesting in some way the realm of Amoghasiddhi, the FWBO’s outward-going nature – its Right Livelihoods, its fundraising and work in India, its emphasis on the Four Right Efforts and regular and disciplined practice.

The book ends, movingly, with a ‘double-whammy’: Sangharakshita’s reflections on ‘the miracle of spiritual development’ and his uncompromising four-point action list for any Buddhist concerned with world problems. Between its covers there is a treasure-trove of Dharma that will satisfy the reader for many hours, a heap of jewels far too many to list. Many will of course already be familiar to Sangharakshita’s students, but it will be a rare person who does not discover something new. If you are familiar with ‘Sangharakshita I and Sangharakshita II’, his teachings on beauty may be new; if you are familiar with the distinction between ‘religion-as revelation’ and ‘religion-as-discovery’ then the four levels of Perfect Speech may be new – and so on.

Asked if she had any regrets now that the book is complete, Vidyadevi says it’d be that she didn’t manage to include anything from ‘Ambedkar and Buddhism’, reportedly Sangharakshita’s own favourite among his many books. And asked what she had learned from her labours, she says how struck she was by the way Sangharakshita always seemed to refer his teachings back to the Pali Canon, that most ancient of all Buddhist texts.

For some, ‘The Essential Sangharakshita’ will suffice, and may even be the only book of his they ever need. Certainly it is a more-than-adequate introduction to Sangharakshita’s thought and teaching – if not to the Friends of the Western Buddhist Order itself. For others, it will be a gateway, a taster, to the 38 works from which it is drawn, even to those not represented, and they will be led through it deeper into Sangharakshita’s thought – and perhaps into the spiritual community he has founded and nurtured for he past 40 years.

‘The Essential Sangharakshita’, ISBN 0-86171-585-3, is available from Windhorse Publications (www.windhorsepublications.com) in the UK, Wisdom Publications (www.wisdompubs.org) in the US, and Windhorse Books (www.windhorse.com.au) in Australia and New Zealand . For other countries please contact your nearest bookstore.

This review by Lokabandhu
January 12th, 2009.

Rijumati’s travels: Parts 1-2-3-4-5-6-7-8-9

FWBO News is pleased to present these excerpts from the travel diaries of Rijumati.

For nearly a year now he has been travelling around the world, almost entirely avoiding air travel.

Rijumati is an Order Member who for many years was one of the pillars of Windhorse:Evolution, the FWBO’s large Right Livelihood business in Cambridge, UK. The Western Buddhist Order has always contained people following a very wide variety of lifestyles, and they have always been able to move freely between them, based on the Sangharakshita’s dictum “commitment is primary, lifestyle secondary”. Rijumati’s diary is living proof of this. Some of the letters were originally published in Shabda, the Order’s monthly journal.

Enjoy…

Part IX: Into Mexico

Part VIII: On the Road in America

Part VII - in the footsteps of Kobo Daishi

Part VI - Japan: Hiroshima, Basho, and the volcano

Part V - a pilgrimage to the Japanese teachers on the Refuge Tree

Part IV - Central Asia, and beyond…

Part III - from Nepal into Russia

Part II - India: TBMSG and Bodh Gaya

Part I - setting out

Munisha on Young People and Buddhist Ethics: Tradition and Commonsense

A year on from an assignment working for Bhutan's Ministry of Education, the FWBO's Clear Vision Trust (www.clear-vision.org) has just returned from an international conference on Buddhism and Ethics, held in Thailand near Bangkok.As education officer at Clear Vision, Munisha was invited to give a presentation on 'Using Video to teach Buddhist Ethics in British Schools' at the first conference of the International Association of Buddhist Universities (IABU). (The FWBO's Dharmapala College is a member of the IABU).

Munisha's paper, titled 'Young People and Buddhist Ethics: Tradition and Commonsense' is available on FWBO Features here. This is a longer, written version of her PowerPoint presentation to the conference, which included video clips.

She writes:

“It was extraordinary to be part of a gathering of up to 3000 Buddhists, mostly Asian monks, as well as nuns and a small number of westerners. I went with Mokshapriya and Aparajita. Among the robes of yellow or brown or stylish grey linen, our kesas attracted a fair amount of interest, as did our display of Clear Vision DVDs for schools. The Dharma is not yet available in such formats in Asia!

"My strong sense is that young people of Buddhist background are losing touch with Buddhism, both in the UK and across Asia. You have to wonder whether there will be another generation of lay Buddhists as young people often know nothing of the Dharma and are less and less interested in tradition. To be fair, there were conference presentations from people who are running Dharma activities for young people in Burma, Thailand and Sri Lanka, one or two of them innovative, but still I suspect they are exceptions.Meanwhile, some very good teaching of Buddhism for young people is being delivered in British schools, by and for non-Buddhists, using modern teaching materials such as Clear Vision's. If Asian young people are to be interested in the Dharma, I'd argue Asian Buddhists could benefit from seeing what we are doing here in Britain.

"We went hoping to spread the word about our materials and invite sponsorship and dana. It was a bonus to meet Asian Buddhists who approached us to tell us of their respect for Bhante and the importance of his work for the future of Buddhism. Then there's my favourite souvenir from the conference pack: a mustard yellow umbrella with a limb of the Eightfold Path printed on each section!”

Click here to see what Clear Vision has to offer school teachers and students.

Smritiratna's letter from the Forest: Insight retreats in Scotland

Smritiratna is an Order Member who has for some years now been a resident teacher at the FWBO’s Dhanakosa Retreat Centre in Scotland. Between retreats, he lives in the woods as a hermit, and has written FWBO News a ‘Letter from the Forest’.

In it he describes his coming three-month retreat at Guhyaloka in Spain and his hopes for the ‘Stilling and Seeing Through’ insight retreats he will be leading on his return. If you would like to know more about these retreats, you could either read his long and detailed article (click here) or a shorter one by a retreatant (click here) or else try the websites of Dhanakosa or Vajraloka.

“Dear All,

“I am writing this at the window of the forest cabin where I spend much of my time these days, a mile from Dhanakosa Retreat Centre in Scotland. Looking up, a profusion of green leaves meets my gaze, thousands of grasses and ferns, spruces and larches, oaks and willows, birches and rowans, lichens and mosses. This rich variety arises in response to the rains that come so often here. Without the rains there would be only rock and sand as far as the eye could see. But the rains give life to the earth and green things flourish.

“This puts me in mind of the first teaching of the Buddha, the one celebrated by Dharma Day at the full moon of the Indian month Asalha (June/July). I believe the torrential rains of the Indian monsoon commence around mid-June. So this first outpouring of the Dharma teaching of the Buddha was accompanied by ‘the soft thunder of the rain on leaves’. It came to be known as the Dhamma-cakka-ppavattana Sutta, (the ‘Dhamma-wheel-set-rolling’). The new Buddha has sought out the five ascetics who had shunned him before. Now deeply moved by his appearance and the quality of his presence among them, the five open their hearts once more and their teacher expounds the Four Noble Truths and Noble Eightfold Path. Transcendental Insight arises first in Kondanna. The Truth is out, the Dharma Wheel set rolling, and, eight-spoked like the Eightfold Path, it has rolled down the centuries, rolled through the lives of generations of the Buddha’s disciples and is rolling still.

"Two years ago I spent the Autumn at Guhyaloka, Spain, on the Vihara retreat for Dharmacharis. We were in silence for ten weeks. As the basis of my daily practice, I chose this first Sutta of the Buddha, together with his second. Following the Eightfold Path as my system of practises, I cultivated vision and devotion, made efforts to maintain good moods, practised mindfulness and a range of meditations in accord with Bhante Sangharakshita’s system. Day and night I returned to the theme of impermanence, a pile of animal bones on my shrine, laid out like a skeleton at the feet of the Buddhas. Every day I sat before them in meditations – letting go the aggregates as best I could, and opening my heart to the Buddhas and All.

"This system proved effective so the following year, when I introduced insight meditations on the ‘Stilling and Seeing Through’ retreats at Dhanakosa, they were framed within the Noble Eightfold Path. Practised as a spiral path, you wheel around it over and over. Each new glimpse of the Vision sends a new ripple through devotion, speech, action, livelihood, effort, mindfulness, meditation, stirring new insights into the Vision that in turn send a new wave though the eight spokes or limbs of the Dharma life.

"By the time you read this I’ll be at Guhyaloka for another three month retreat. During the life of the Buddha, many of his disciples were forest renunciates for whom the annual Rains Retreat was regarded as an essential part of their practise. For nine months they’d wander from place to place, living the Dharma life in the open air, sharing the Dharma with the people. But for the three months of the monsoon rains, when the roads and paths were impassable, they would camp together in communities, dwelling in caves or temporary huts. These were the annual Rains Retreats. Inspired by their example, I plan to do a three month retreat every year from now on. This year at Guhyaloka seven Dharmacharis will attend for the whole three months while another nine will attend for one or two months.

"I’ll return by December, in time to lead another Stilling and Seeing Through retreat, and then another at Vajraloka Retreat Centre, Wales. These retreats assume prior knowledge of the mindfulness of breathing and metta bhavana, also a basic understanding of the Dharma and of the Sevenfold Puja. For the first few days we’ll be settling and softening, in mindfulness and metta. Then we’ll contemplate the natural elements and spend a day on ‘transience and true refuge’ before returning to ‘visionary devotion’ at the end. If you would like to know more about these retreats, you could either read my long and detailed article (click here) or Joe’s short one (click here) or else try the websites of Dhanakosa or Vajraloka.

"Bye for now!

"Yours truly,Smritiratna.

Environmental Audit and action plan at the London Buddhist Centre

In 2007 the FWBO's London Buddhist Centre celebrated the year of Amoghasiddhi, the Green Buddha of Action and Fearlessness.

As part of this they focussed attention on taking practical action to address environmental issues, exploring how Buddhism teaches us to lead a more simple and less wasteful life, more in harmony with the environment.

Their report, titled 'Environmental Review of the London Buddhist Centre', can be read in full here. Thanks to the LBC for permission to reproduce it.

The report comes from a series of ‘environmental audits’ which were carried out in and around the LBC’s ‘Buddhist Village’, covering many of the businesses and communities that are linked to the LBC as well as the centre itself. It summarises the main findings of those environmental audits – all of which include commitments to action, whether reducing direct environmental impacts, working in partnership with others on environmental issues, or by raising awareness of why and how we can all take action on the environment.