Elizabeth Harris: Ananda Metteyya: The First British Emissary of Buddhism

8/14/2019 Elizabeth Harris: Ananda Metteyya: The First British Emissary of Buddhism

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nanda Metteyya

The First British Emissaryof Buddhism

by

Elizabeth J. Harris

Buddhist Publication SocietyKandy Sri Lanka

The Wheel Publication o! "#$%"##

Published in 1998

Copyright 1998 by Elizabeth J. HarrisISB 9!!"#$"%1&9"8

'he (heel Publi)ation o. $#%*$##BPS +nline Edition ,#%11-

igital 'rans)ription Sour)e/ BPS 'rans)ription Pro0e)t

or 2ree distribution. 'his 3or4 5ay be republished6 re2or5atted6 reprinted and redistributed in any5ediu5. Ho3e7er6 any su)h republi)ation and redistribution is to be 5ade a7ailable to the publi) ona 2ree and unrestri)ted basis6 and translations and other deri7ati7e 3or4s are to be )learly 5ar4ed assu)h.


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Contents

Pre2a)e. 'he irst Buddhist ission to Britain..............................................................................................Chapter 1. :nanda etteyya/ ; edi)ated


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Preface

The First Buddhist Mission to BritainIn ;pril 19%8 a s5all Buddhist 5ission arri7ed in s thought in its o3nhistori)al )ontet but also inDuires into its rele7an)e to us today.

Elizabeth J. Harris is Se)retary 2or InterF2aith Gelations 2or 'he ethodist Chur)h in


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&ha'ter (

nanda Metteyya: A Dedicated LieHis 2a)e 3as the 5ost signi2i)ant that I ha7e e7er seen. '3enty years o2 physi)al su22ering had t3istedand s)ored it/ a li2eti5e o2 5editation upon uni7ersal lo7e had i5parted to it an epression that 3asun5ista4able. His )olour 3as al5ost dus4y6 and his eyes had the so2t glo3 o2 dar4 a5ber.... ;bo7eall6 at the 5o5ent o2 5eeting and al3ays therea2ter6 I 3as )ons)ious o2 a tender and 2arFshining e5 Fanation6 an un7arying psy)hi) sunlight6 that en7ironed his personality. 1

Cli22ord Ba6 artist and dra5atist6 3rote these 3ords a2ter 5eeting :nanda etteyya in 1918. ;si)4 5an in)apa)itated by asth5a 2or 3ee4s at a ti5e6 he 3as then 3earing the )lothes o2 a lay personand had re7erted to his )i7ilian na5e6 ;llan Bennett. =et6 ten years earlier6 as the Kenerable :nandaetteyya6 he had led the 2irst Buddhist 5ission to England 2ro5 Bur5a. 'he Buddhist So)iety o2Lreat Britain and Ireland had been 2or5ed to prepare the 3ay 2or hi5. Bennett6 in 2a)t6 3as the

se)ond British person to ta4e on the robes o2 a Buddhist 5on4 and his in2luen)e on Buddhis5 in BriFtain in the 2irst de)ades o2 the t3entieth )entury 3as deep.

E7en 3ithin his o3n li2eti5e ;llan Bennett 3as a )ontro7ersial 2igure. In 189$6 he 0oined the HerF5eti) +rder o2 the Lolden a3n6 a so)iety )on)erned 3ith spiritual gro3th through esoteri) 4no3Fledge. He gained a reputation as a 5agi)ian and a 5an o2 5ystery6 3hi)h 3as not )o5pletely sha4eno22 e7en 3hen he e5bra)ed Buddhis5 se7eral years later. In the early years o2 the t3entieth )entury6he 3as 5u)h praised by (estern Buddhists. =et6 as ti5e passed6 he be)a5e 5ore and 5ore 5arginalFised as asth5a too4 an e7er deepening grip on his li2e6 leading to dependen)y on drugs. By 191M6 his)ase is des)ribed as a sad one by The Buddhist Review6 published by 'he Buddhist So)iety o2 LreatBritain and Ireland. In 191&"186 he 5anaged to gi7e a series o2 le)tures and 3hen he died in 19#6 he3as the a)ting Honorary Se)retary o2 'he Buddhist So)iety. =et6 his 2inal years 3ere 5ar4ed by

po7erty. Cli22ord Ba 3rote in the )on)lusion o2 his 1918 arti)le/;s a Buddhist6 he 3as an alert and po3er2ul personality/ as ;llan Bennett6 a poor 5an6 d3elling

un4no3n in s riddled 3ith 5oths6 and Bennett responding6 'hey>re su)hpretty little things6 and eena )ontinuing6 So5e day 3e 5ust get you a ne3 one/ this )oat is too2ull o2 holes6 and Bennett ans3ering6 shy o2 his pun6 But6 you see6 I>5 supposed to be a holy 5an.#

Bennett 3as buried 3ithout a 5e5orial stone in orden )e5etery. His li2elong 2riend6 r. CassiusPereira6 3rote/

;nd no3 the 3or4er has6 2or this li2e6 laid aside his burden. +ne 2eels 5ore glad than other3ise62or he 3as tiredN his bro4en body )ould no longer 4eep pa)e 3ith his soaring 5ind. 'he 3or4 he

began6 that o2 introdu)ing Buddhis5 to the (est6 he pushed 3ith enthusiasti) 7igour in pa5phlet60ournal and le)ture6 all 5asterly6 all sti5ulating thought6 all in his o3n ini5itably gra)e2ul style. ;ndthe results are not disappointing to those 3ho 4no3.

;llan Bennett 3as a holy 5an. His 3ritings re7eal sensiti7ity6 )on7i)tion6 and passionate )on)ernthat Buddhis5 should gro3 in the (est. He )o5bined a poeti) i5agination6 a s)ienti2i) 5ind6 and adeep )on)ern 2or 0usti)e and pea)e. He 3as also able to 5a4e the Buddhist path li7e6 not so 5u)hthrough le)tures as through the 3ritten 3ord. In this study6 I see4 to 5a4e his thought )o5e ali7e. Iloo4 at his li2e and pla)e hi5 in histori)al perspe)ti7e. 'hen I probe his 7ie3 o2 the 3orld and his inFterpretation o2 Buddhist do)trine. I sho3 ho3 his thought de7eloped through the trau5a o2 the irst(orld (ar6 and 2inally I dis)uss the rele7an)e o2 his 3ritings today.

1Cli22ord Ba6 :nanda etteyya in The Middle Way6 Kol. $/16 ay 19M86 p.#.#Ibid.6 p.#&.The Buddhist6 #8th ;pril 19#6 p.M.

$


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+2 )ourse6 it is i5possible to reF)reate the thought o2 :nanda etteyya 3ith authenti)ity t3o genFerations a2ter he died. I rely 5ainly on 3hat he published in England and Bur5a6 a 2e3 personal letFters6 and the i5pressions o2 his )onte5poraries in Sri s )hara)ter as 5u)h as it portrays the person 3rittenabout. ;llan Bennett6 or :nanda etteyya6 3ill elude any atte5pt to pin hi5 do3n. He 3as a 5an o2his ti5e6 born 3hen the British E5pire 3as at the height o2 its po3er and the 3ish to probe ne3 reli Fgious path3ays 3as gripping 5any young 5inds. =et6 I belie7e the 5essage he stro7e to share is stillrele7ant. ; probe into his li2e not only un)o7ers 2orgotten history but )an gi7e inspiration to thepresent.

The Search for Truth

In pie)ing together the biography o2 ;llan Bennett6 I a5 hea7ily indebted to the 3ritings o2 t3o o2 his)losest 2riends/ ;leister Cro3ley and r. Cassius Pereira ,later Ken. assapa 'hera-.$Bennett>s relaFtionship 3ith Cro3ley 3as not li2elong. It began 3hen Bennett 3as 5ore interested in esoteri) 5ystiF)is5 than Buddhis5 and petered out as Cro3ley san4 deeper and deeper into study o2 the o))ult. 'he2riendship 3ith Pereira 3as based on a 5ore solid 2oundation6 that o2 )o55it5ent to Buddhis5.'hey 5et on Bennett>s 2irst 7isit to Sri s thoughts6e7en at a distan)e.

;llan Bennett 3as born in s era.

&The Confessions of Aleister Crowley: An Autohagiography6 eds. John Sy5onds O enneth Lrant ,Penguin

,;r4ana-6 Har5onds3orth6 ..6 1989-6 p.18%.8enneth Lrant6 The Magical Revival,rederi)4 uller


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hi56 parti)ularly in the areas o2 )he5istry and ele)tri)ity6 and s)ienti2i) 5etaphors per5eate his 3ritFing. S)ien)e 5eant 2ar 5ore to hi5 than te)hni)al 4no3ledge. He lin4ed it 3ith the sear)h 2or truthabout the hu5an being and hu5an )ons)iousness. In his youth parti)ularly6 it 3as intert3ined 3ithhis religious Duest. ;2ter re0e)ting Go5an Catholi)is56 he turned 2irst to Hinduis5 and Buddhis5. In189%6 at the age o2 eighteen6 he read Ed3in ;rnold>s poe56 The Light of Asia. So5e say he be)a5e aBuddhist at this point but this is doubt2ul. 'he poe5 )ertainly had a pro2ound in2luen)e on hi5 but it3as part o2 a larger eploration 3hi)h in)luded Hindu literature as 3ell. Both Cassius Pereira and;leister Cro3ley re2er to hi5 pra)tising yogi) 2or5s o2 breath )ontrol and 5editation at this ti5e6 apra)tise )loser to Hinduis5 than to Buddhis5. Pereira thought these eer)ises 5ight ha7e ea)erF

bated his asth5a. Cro3ley re2ers to hi5 eperien)ing6 at eighteen6 Shi7adarshana6 3hi)h Cro3ley deFs)ribes as an etraordinarily high state o2 yogi) attain5ent. It is a 5ar7el that ;llan sur7i7ed and4ept his reason6 Cro3ley re5ar4ed6 but he also )lai5ed that Bennett had told hi5 that he 3anted toget ba)4 to that state.1%

In addition6 Bennett 3as also being dra3n both into 'heosophy and spiritualis56 psy)hology and(estern esoteri) 5ysti)is5. Spiritualis5 entered Britain in the 5idFnineteenth )entury6 based on the)on7i)tion that there 3as a spirit 3orld 3hi)h )ould be )onta)ted by )lair7oyants. It be)a5e lin4ed3ith interest in al)he5y6 5agi)al in7o)ations6 and esoteri) or se)ret 4no3ledge. Helena Bla7ats4y6

one o2 the 2ounders o2 'heosophy6 2or instan)e6 )lai5ed she 3as in )onta)t 3ith 5ahat5as6 5asters inthe spirit 3orld. Signi2i)ant 2or Bennett 3as the )reation o2 the Her5eti) +rder o2 the Lolden a3nin 1889 by (illia5 (ynn (est)ott and Sa5uel


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Cro3ley also )lai5ed that he 3as 4no3n all o7er s potential.

In 19%%6 Bennett tra7elled to Sri shopes 3ere ironi)ally t3isted. Bennett turned a3ay 2ro5 the e5phases o2 the +rder o2 the Loldena3n6 be)a5e a Buddhist 5on46 and e7entually brought Buddhis5 to the (est6 )on7in)ed that it3as Buddhis5 alone 3hi)h )ould 5eet the religious )risis there.

)n Sri Lanka

Bennett spent bet3een one and t3o years in Sri


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So6 3as Bennett 5erely a person 3ho sele)ted 3hat he 3anted 2ro5 a 7ariety o2 sour)esA 'he +rFder o2 the Lolden a3n )ertainly did this. =et in Sri ... the 5ore he 3as attra)ted.#&

Bennett de)ided to be)o5e ordained in Bur5a. Cro3ley>s 3riting suggests that Bennett sa3Bur5a as a pla)e 3here the Sangha 3as in a purer state than in Sri s reason 2or lea7ing Sri


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dangers 3hen Europeans thought Bur5ese belie2s better than their European eDui7alents6 $and the2a)t that :nanda etteyya>s health 3as still not good be)ause o2 la)4 o2 proper 5edi)al attention andhis deter5ination to )arry out the stri)t rules o2 the +rder. !

=et6 it 3as 2ro5 Gangoon that :nanda etteyya began to plan 3hat he had )o5e to see as his li2e>s5ission@bringing Buddhis5 to the (est. 'he 2irst step 3as the 2or5ing o2 the Buddhas?sana

Sa5?ga5a6 an international Buddhist so)iety 3hi)h ai5ed at the global )onso)iation o2 Buddhists. Its2irst 5eeting 3as on 1th ar)h 19%. Ken. :nanda etteyya too4 the role o2 Leneral Se)retary. 'heHonorary Se)retary 3as r. E.G. Gost6 a (esterner and 5e5ber o2 the Indian edi)al Ser7i)e. M

Buddhis-An .llustrated /uarterly Review3as laun)hed6 edited by :nanda etteyya6 the 2irst 7olu5eappearing in Septe5ber 19%.

'he si issues o2 Buddhis3hi)h 3ere published bet3een 19% and 19%8@it soon be)a5e e7identthat it )ould not be a Duarterly re7ie3@gi7e 5u)h in2or5ation about :nanda etteyya>s priorities.His 7ision 3as 5issionary and international. 'he ai5s o2 the 0ournal6 as set out in the 2irst issue6 3ere/

irstly6 to set be2ore the 3orld the true prin)iples o2 our Geligion6 belie7ing6 as 3e do6 that theseneed only to be better 4no3n to 5eet 3ith a 3ideFspread a))eptan)e a5ong the peoples o2 the (est6@an a))eptan)e 3hi)h6 i2 5ani2ested in pra)ti)e6 3ould in our opinion do 5u)h to pro5ote the genF

eral happiness/@Se)ondly6 to pro5ote6 as 2ar as lies in our po3er6 those hu5anitarian a)ti7ities reF2erred to in the latter portion o2 'HE ;I'H + 'HE 'GE &and6 'hirdly6 to unite by our Journal6as by a )o55on bond o2 5utual interest and brotherhood6 the 5any ;sso)iations 3ith Buddhist ai5s3hi)h no3 eist.8

ro5 Gangoon6 :nanda etteyya 5aintained a net3or4 o2 international )onta)ts and 4ept abreasto2 de7elop5ents in s)ien)e6 Buddhist s)holarship6 and politi)s in Buddhist )ountries. By 19%$6 the

0ournal 3as being sent 2ree to bet3een !%% and M%% libraries in Europe on the )ondition that ea)h )opybe le2t on the Geading Goo5 table until the net 3as re)ei7ed.9Bur5ese donations 5ade this posFsible. 'he Buddhas?sana Sa5?ga5a gained o22i)ial representati7es in ;ustria6 Bur5a6 Ceylon6 China6Ler5any6 Italy6 ;5eri)a6 and England. 'he arti)les published 3ere dra3n 2ro5 s)holars 3orld3ide.:nanda etteyya>s )o55ents e5bra)ed all his interests6 religious6 s)ienti2i)6 and politi)al. He )ould

3rite about the li2e o2 philosopherFs)ientist Herbert Spen)er6 dis)o7eries )on)erning the origins o2 li2eat the Ca7endish


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learn P?li6$a return 3hi)h sealed the 2uture 2or yanatilo4a. He spent al5ost all his 5on4>s li2e there6and at his death 3as gi7en a state 2uneral.$$

The Mission to En*land

Health )ontinued to elude Ken. :nanda etteyya. 'his 3as one reason 3hy the publi)ation o2

Buddhisbe)a5e errati). ;pologies 2or delays due to illness appear in al5ost e7ery issue. =et6 his ailF5ent 3as not serious enough to pre7ent hi5 2ro5 )o55en)ing the 2irst Buddhist 5ission to Britain.:nanda etteyya had entered the +rder )hie2ly 3ith the ob0e)t o2 e7entually 2or5ing a Sangha inthe (est.$!His li2e 3as inspired by the )on7i)tion that the (est had only to understand the 5essageo2 Buddhis5 to e5bra)e it. He 3as )on7in)ed the (est 3as ready. =et6 the 2irst step in this pro)ess3as not an unDuali2ied su))ess.

Ken. :nanda etteyya arri7ed in England on #rd ;pril 19%8 3ith so5e o2 his 5ost 2aith2ul supFporters6 rs. Hl? +ung6 her son6 and his 3i2e. He re5ained until #nd +)tober o2 the sa5e year6 theti5e allotted to the ission6 a))ording to Christ5as Hu5phreys. $M'he Buddhist So)iety o2 Lreat BriFtain and Ireland6 2or5ed in preparation 2or the 5ission the pre7ious o7e5ber6 3el)o5ed hi5eagerly. :nanda etteyya hi5sel2 told a Gangoon paper on his return that he 3as highly grati2ied

3ith the 7isit$&

but the response o2 so5e o2 his British supporters 3as di22erent. isappoint5ent)o5es a)ross6 2or instan)e6 in the a))ount later 3ritten by Christ5as Hu5phreys.

'he positi7e6 a))ording to Hu5phreys6 3as this/

He 3as then thirtyFsi years o2 age6 tall6 sli56 gra)e2ul6 and digni2ied. 'he deepFset eyes andso5e3hat as)eti) 2eatures6 sur5ounted by the sha7en head6 5ade a great i5pression on all 3ho5et hi56 and all 3ho re5e5ber hi5 spea4 o2 his pleasing 7oi)e and beauti2ul enun)iation. Itsee5s that his )on7ersation 3as al3ays interestingN and in his lighter 5o5ents he sho3ed a deFlight2ul sense o2 hu5our6 3hile his deep )o5prehension o2 the ha55a6 his 2und o2 analogy2ro5 )onte5porary s)ien)e6 and po3er and range o2 thought )o5bined to 2or5 a 5ost e)epFtional personality.$8

Hu5phreys )ontinues to eplain that by )orresponden)e and )onstant inter7ie3s :nandaetteyya )olle)ted around hi5 a body o2 s)holars 3ho supported the 5ission and that he 2or5allyad5itted into the 2old o2 Buddhis5 all 3ho 3ished to be re)ei7ed. =et6 the negati7e side o2 the 5isFsion in)luded/ the di22i)ulties supporters 2a)ed in ensuring :nanda etteyya )ould 2ollo3 the KinayarulesN the un)o5prehending and so5eti5es ribald laughter le7elled at his orange robes in the streetsNthe un)haris5ati) nature o2 :nanda etteyya>s publi) spea4ing styleN and his 2reDuent illFhealth. :nFanda etteyya 3as understandably un3illing to )o5pro5ise 3hen it )a5e to handling 5oney6 eatFing a2ter noon6 or sleeping in the sa5e house as a 3o5an. 'his 5eant he )ould not 0ourney alone6 hisprogra55e had to allo3 2or a 5eal be2ore noon6 and the tea5 needed t3o houses. or a s5all groupo2 supporters6 this 3as perhaps 5ore than they had bargained 2or.$9

;s 2or his )o55uni)ation s4ills6 in pri7ate )on7ersation6 he 3as probably engaging and i5pressFi7e. Hu5phreys de)lares that he 3as popular 3here7er he 3ent. !%=et6 in publi) spea4ing6 he see5s

to ha7e been sel2Fe22a)ing6 a7oiding eye )onta)t by 4eeping his eyes )ast do3n on a prepared s)ript6$npublished letter 2ro5 Ken. :nanda etteyya to r. Cassius Pereira ,orest Her5itage6 andy6 Sri


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2ro5 3hi)h he de7iated little. Su)h an attitude 3ould ha7e been the nor5 2or a 5on4 in Bur5a6 but2or those 3ho had enthusiasti)ally hoped 2or a 2lo3ering o2 Buddhis5 in Britain6 his inability to en Fgage 3ith his audien)e 3ould ha7e been disappointing6 perhaps e7en e5barrassing. 'he deterioraFtion o2 his health 5ust also ha7e )aused serious )on)ern.

'here )an be no doubt6 ho3e7er6 that the young Buddhist So)iety 3as strengthened by :nanda

etteyya>s 7isit be)ause it attra)ted enthusiasti) s)holars. It also sealed a 2riendship 3ith Bur5a3hi)h 3as to pro7e in7aluable in ter5s o2 2inan)ial support in the years ahead. The Buddhist Review6the organ o2 the ne3lyF2or5ed Buddhist So)iety6 3as able to say in 19%9 that he le2t behind hi5golden opinions and the 2riendship and respe)t o2 all 3ho had the pri7ilege o2 5eeting hi5. !1

+ears of &risis

Ken. :nanda etteyya hoped that he 3ould return to England in t3o and a hal2 years to establish aper5anent Buddhist )o55unity in the (est.!#'his 3as the net step in his 5ission plan. 'he hopedied. He re5ained in Bur5a until 191$. uring 19%96 re)ords sho3 that he 3as still 5entioned 3ith5u)h respe)t at 'he Buddhist So)iety in Britain. or instan)e6 he and his )olleagues 3ere )ongratuFlated 2or pressing su))ess2ully 2or Buddhis5 to be taught in s)hools in Bur5a. !'he 1911 5ission 3as

anti)ipated. =et6 as ti5e passed6 he 3as 5entioned less and less. Ken. SQl?)?ra>s na5e began to arise5ore o2ten than his in The Buddhist Review. In 191#6 :nanda etteyya appeared in the inutes asha7ing sent 5any )opies o2 his boo46 The Religion of Bura6 to the So)iety as a present!$but 3hen

bringing a bhi44hu to England 3as dis)ussed later in the year !!he 3as not 5entioned. It 3as Ken.SQl?)?ra 3ho 3as e7entually )onsidered.!MBy 191$6 :nanda etteyya>s 5ission 3as re5e5bered 3ithrespe)t but he 3as no longer )onsidered a possible 2uture 5issionary.

+ne reason 2or this silen)e6 o2 )ourse6 3as his health. ;))ording to Cassius Pereira6 his healthbegan to 2ail rapidly on his return to Bur5a6 3ith gallstone trouble superi5posed on his )hroni)asth5a. He 3as operated on t3i)e6 Pereira 3rote6 and on the urgent ad7i)e o2 his do)tors6 he re Flu)tantly de)ided to lea7e the +rder 3here he had no3 attained the seniority o2 'hera or Elder. !&

Pereira did not gi7e a date 2or this. In 191# and 1916 'he Buddhist So)iety 3as still re2erring to hi5as Ken. :nanda etteyya6!8but it is possible that he had already disrobed by this ti5e. In 191$ do)Ftors in Bur5a pressed hi5 to lea7e the )ountry i2 his li2e 3as to be sa7ed. His Bur5ese 2riends6 thereF2ore6 sent hi5 to England 3here he 3as to 5eet up 3ith his sister6 3ho had )o5e 2ro5 ;5eri)a tolead hi5 ba)4 to her ho5e in Cali2ornia. ; passage 2ro5 s do)torre2used Bennett per5ission to board be)ause he 2eared the ;5eri)an authorities 3ould deny hi5 alanding per5it on health grounds. His sister tra7elled 3ithout hi5. Bennett6 no3 a lay person6 3asle2t to the 5er)y o2 British 3ellF3ishers.

ro5 this point on3ards6 ;llan Bennett>s story 3as a sad one. ; 5e5ber o2 the


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Help did )o5e6 2ro5 o7erseas as 3ell as Britain. =et6 Bennett>s 2inal years 3ere 2ar 2ro5 )o52ortFable. 'he irst (orld (ar6 3hi)h 4illed a generation o2 young people in the tren)hes o2 ran)e6 had apro2ound e22e)t on hi56 as it did on 5any sensiti7e (esterners. It dro7e hi5 into deep introspe)tionabout the hu5an )ondition6 the sustainability o2 (estern )ulture6 and the )ontribution o2 Buddhis5.'here 3as also the e7er present a3areness that his health had pre7ented hi5 2ro5 realising his hopes2or Buddhist outrea)h in Britain. =et6 the 7ery trau5a o2 the 3ar e7entually i5pelled hi5 into 3ritingand spea4ing again. In the 3inter o2 191&"186 he 3as persuaded by Cli22ord Ba to gi7e a series o2 paFpers to a pri7ate audien)e in Ba>s studio. 'hese 3ere later published as TheWisdo of the Aryas6 0ustt3o 5onths be2ore his death.

'hen6 on Kesa4 ay ,ay- 19186 Bennett ga7e to 'he Buddhist So)iety 3hat Christ5asHu5phreys )alled a >2ighting spee)h> 3hi)h aroused the listening 5e5bers to 2resh enthusias5. M%It5ar4ed a return to a)ti7e 3or4. He opened by re5inding his listeners that it 3as ten years sin)e his5ission to Britain6 the 2irst Buddhist ission 3hi)h 2or o7er ten )enturies had been sent 2orth 2ro5any Buddhist )ountry. He reported 3ith sadness that the parent body o2 'he Buddhist So)iety o2Lreat Britain and Ireland6 the Buddhas?sana Sa5?ga5a6 had )o5pletely bro4en up6 and he re2erredto the 3ar as the opening o2 an era o2 3ellFnigh uni7ersal )ala5ity and 3oe.M1He 3ent on to ta)4lethe )entral Duestion o2 ho3 the pri)eless treasure o2 the


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re0e)ted that part o2 his past. It is ne)essary to say this6 sin)e so5e atte5pts ha7e been 5ade to surFround hi5 3ith 5ystery. 'here is no 5ore 5ystery attending the Bhi44hu :nanda etteyya thanany other person6 an editorial o2 The Buddhist Reviewstated in 19%9.MMCli22ord Ba said so5ethingsi5ilar in 1918/ ;t 2irst glan)e I realised that he ne7er )ould ha7e played at being a 5an o25ystery.M&

Ken. :nanda etteyya re0e)ted the path o2 5ystery as a hindran)e to the goal. It 3as not 5ysFtery and 5agi) 3hi)h taed his 5ind but t3o Duite di22erent aspe)ts o2 li2e/ the sear)h 2or truth andthe pain 3ithin hu5an eisten)e. He brought the sensiti7ity o2 the poet and the 5ind o2 the s)ientistto this. =et6 he o))asionally shared a )on7i)tion that there 3as a po3er6 an energy6 3hi)h 5o7ed togood and 3hi)h )ould be used by hu5ans on their 3ay to liberation. 'his )ould 5ista4enly ha7estru)4 so5e (estern Buddhists as tou)hing the theis5 they had re0e)ted. ;s 2or his 2riendship 3ith;leister Cro3ley6 it ended as :nanda etteyya tra7elled 2urther and 2urther 2ro5 the path Cro3ley)hose. His in2luen)e on Cro3ley 3as great but ulti5ately Cro3ley )hose to re0e)t it.

;nother reason 2or suspi)ion 5ight ha7e been his illness. 'hroughout his li2e6 he 3as reliant on deFpenden)yF)reating drugs su)h as )o)aine6 opiu56 and 5orphine6 no doubt 2irst pres)ribed by a do)Ftor6 although by the end o2 his li2e so5e o2 the dangers 3ere 4no3n and ne3 re5edies 3ere beingtried. 'he )onseDuen)e6 ho3e7er6 )ould ha7e been ti5es o2 hallu)ination6 gi7ing the appearan)e o2the 5ystery 3ith 3hi)h so5e lin4ed hi5. 'he truth about the un5ar4ed gra7e 5ight ne7er be4no3n. y 2eeling is that it 3as an in0usti)e to a person 3ho6 in his 3riting6 )o55uni)ated the 5esFsage o2 the Buddha 3ith a poeti) sensiti7ity and a s)ienti2i) dire)tness 3hi)h still spea4s to us today.

MMThe Buddhist Review6 Kol. 16 19%96 p..M&Cli22ord Ba6 :nanda etteyya in The Middle Way6 Kol. $/16 p.#.

1


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&ha'ter #

!"th Century British Attitudes to Buddhis#(here )ould Bennett ha7e 2ound in2or5ation about Buddhis5 be2ore tra7elling to Sri s translation o2 thirtyFeight o2 thehundred )hapters o2 the Sri


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thing to be desired.&Sir rederi)4 John i)4son6 )i7il ser7ant in Sri s. His boo46 The 1oulof a $eople6 published in 18986 del7es 3ith great sensiti7ity into Buddhist pra)ti)e in Bur5a. ibb?na62or instan)e6 is des)ribed as the 5ighty deli7eran)e 2ro5 all sorro3.&!

Ken. :nanda etteyya>s 3ritings re7eal an un5ista4able a3areness o2 the nihilisti) interpretation.He atte5pted to o7erturn it in the 7ery 2irst edition o2 Buddhis5. It is unli4ely that he 4ne3 5u)habout nighton but Duite possible that he read i)4son and ielding Hall. 'here are )ertainly e)hoeso2 ielding Hall in his 3riting.&M=et6 it 3as 2ro5 Ed3in ;rnold and probably the 'heosophists that he2irst absorbed the positi7e. 'heosophy and Buddhis5 are not the sa5e6 but at that ti5e the 'heosophFists sa3 Buddhis5 as )losest to their o3n belie2s. Ha7ing re0e)ted Christianity as )orrupt and dis)redFited6 they turned 3ith e)ite5ent to the East. 'he 5ood )an be gli5psed in a letter sent6 in 18&86 byColonel +l)ott6 one o2 the 2ounders o2 the 'heosophi)al So)iety6 to Ken. Piyaratana in odandu7a6 Sri


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ror the Buddha identi2ied is the hu5an tenden)y to pla)e the I at the )entre o2 all6 as though it isseparate 2ro5 e7erything else.

ot surprisingly6 The Light of Asiaalso presents ibb?na as positi7e. I2 the poe5 had been a (estFern philosophi)al treatise6 ;rnold 3ould ha7e been a))used o2 in)onsisten)y. ibb?na is tranDuillityand rest. It is the )hange 3hi)h ne7er )hanges. It is a state 3hi)h spea4s o2 li2e6 noFli2e6 and oneness

3ith all that eists.:nanda etteyya>s 3ritings sho3 that his heart 5ust ha7e leapt in re)ognition at 5any o2

;rnold>s e5phases. ire)t lines o2 )ontinuity )an be seen6 parti)ularly in ;rnold>s stress on the su22erFing o2 hu5anity and interdependen)e. ;s a s)ientist6 Bennett 3ould also ha7e 3ar5ed to ;rnold>s inFsisten)e in this and other 3ritings that Buddhis5 0oins hands 3ith s)ien)e. 'he iddle Path o2Buddhis56 the poe5 de)lares6 is one 3hose )ourse Bright Geason tra)es.

; 3ay out o2 su22ering6 a path o2 a)tion and opti5is56 an a22ir5ation o2 interdependen)e6 a )onFde5nation o2 sel2ishness6 a hu5an pattern o2 heroi) renun)iation and )o5passion6 and a positi7e6

bliss2ul goal@this 3as the 5essage 3hi)h The Light of Asiapresented. It is no 3onder that 5any6 inF)luding ;llan Bennett6 responded. ;2ter 18&9 e7en Christian 5issionaries 3ere 2or)ed to gi7e )reditto the Buddha>s ee5plary li2e and the sin)erity o2 his sear)h 2or truth6 e7en i2 they )ould not ad5it to

sy5pathy 3ith his do)trine.

1M


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&ha'ter ,

nanda Metteyya$s %nter&retation o Buddhis#In his introdu)tory editorial in the 2irst edition o2 Buddhis56 :nanda etteyya na5ed and re0e)tedthree 5is)on)eptions/ that Buddhis5 is heathen and idolatrousN that it is )onne)ted 3ith 5ira)leF5ongering and esoteri)is5N that it is a ba)4boneless6 apatheti)6 pessi5isti) 5anner o2 philosophy. &9

In other 3ords6 he leapt right into the )onte5porary debate about Buddhis5. 'he 5ani2esto 3hi)h henailed to the 3all 3as that/ Buddhis5 )annot be idolatrous sin)e it has no )on)ept o2 pla)ating a godNit is rational and has nothing to do 3ith esoteri) truth about the e7olution o2 a soulN its ulti5ate 5esFsage is opti5isti). 'hese e5phases 3ere part o2 the dis)ourse o2 his ti5e and )ontributed to the reFdressing o2 past 5is)on)eptions. =et the pla)e to begin any analysis o2 :nanda etteyya>s underFstanding is his a3areness o2 su22ering.

- Sufferin* WorldCro3ley )o55ented that ;llan Bennett ne7er 4ne3 0oy. 'his is only partially true. 'here is both

0oy and hope in :nanda etteyya>s 3riting. It 3ould be 5ore a))urate to say that :nanda etteyya6throughout his li2e6 had a 4een a3areness that happiness did not lie 3here 5ost people tried to lo)ateit. Spea4ing o2 the progression o2 thought in one 3ho atte5pts to loo4 at the 3orld 3ith the )old6)lear light o2 Geason6 he 3rote/

irstly6 he sees


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His phrases about this 3ere 7i7id/ s sla)4ening o2 that 5ad ra)e o2 li2e.8!

:nanda etteyya>s 7ision o2 su22ering 3as6 o2 )ourse6 an en)ounter 3ith du44ha6 the irst oble'ruth. or hi56 it 3as )on2ir5ed by s)ien)e and personal eperien)e o2 pain. 'hat Buddhis5 loo4edsu22ering in the eye 3as part o2 its attra)tion/

Kery 2ar 2ro5 representing6 3ith the )hildFli4e belie2s o2 our 2ore2athers6 the )reatures o2 thisra7ening tortureFhouse o2 li2e as blessing their )reator 2or their )ontinuing agony6 it loo4s li2e

boldly in the 2a)e@as should be2it a 5ind gro3n out o2 )hildhood6@and6 re2using to be blinded

against the 2a)ts o2 eisten)e by spe)ious and spe)ulati7e dog5as6 it pla)es this 7ery su22ering o2li2e in the 2ore2ront o2 its do)trinal stru)ture.8M

or Ibid.6 pp.1$#"$.:nanda etteyya6 su22ering 3as the true 2a)e o2 reality. 'ogether 3ith i5perF5anen)e ,anicca- and nonFsel2 ,anatt@-6 it had to be grasped 3ith )ourage as the 2irst step along the reFligious path/ 'o dare to loo4 on li2e as it really is/ ;ni))a6 u44ha6 ;natt?N 'ransient6 and SorFro3Fladen6 and e7oid o2 Sel2@that is the 2irst step 3e 5ust ta4e.8&

The Buddha

:nanda etteyya>s hu5an eisten)e 3as lin4ed to physi)al pain 2ar 5ore than is the )ase 3ith 5ostpeople. His )lear and un2lin)hing 7ision o2 su22ering is not surprising. Into this6 )a5e the Buddha. 'herealisation o2 ani))a6 du44ha6 anatt? 3ould be intolerable6 a))ording to :nanda etteyya6 i2 not 2orthe Buddha. It 3ould result in the pessi5isti) nihilis5 that so5e Christian 5issionaries pro0e)ted onto Buddhis5.

In :nanda etteyya>s 3ritings6 the Buddha arises as a being beyond both hu5ans and gods. ;t ati5e 3hen 5ost (estern s)holars o2 Buddhis5 3ere stressing the hu5anity o2 the Buddha6 :nandaetteyya sa3 in the Buddha a being 3ho had rea)hed su)h a stage o2 per2e)tion that no )o5parison3ith ordinary hu5anity 3as possible/

XBYut his Buddhahood )onsists not in His hu5anity6 but rather in the 2a)t that6 through li7es o2in)redible e22ort and enduran)e6 He has attained to a spiritual e7olution 3hi)h renders Hi5 asdi22erent 2ro5 a hu5an being as the Sun is di22erent 2ro5 one o2 its ser7ient planetsN 3hi)h5a4es o2 Hi56 His personality 3hilst it enduresN His tea)hing6 a2ter that personality has passeda3ayN a 2o)al )entre o2 spiritual po3er no less 5ighty in its sphere than that o2 the Sun in the5aterial real5.88

Sel2Fsa)ri2i)e Duali2ied the Buddha 2or this6 a))ording to :nanda etteyya. I2 sa)ri2i)e lay at the hearto2 the 3orld>s agony6 i2 li2e 3as sa)ri2i)ed to li2e )ontinually6 3hat Duali2ied the Buddha to sho3 thepath to liberation 2ro5 su22ering 3as uni5aginable sel2Fsa)ri2i)e in innu5erable li7es pre)edingBuddhahood. It 3as sa)ri2i)e so great6 so utterly beyond our 4en6 that 3e )an only try to di5ly repF

8#;llan Bennett6 The Wisdo of the Aryas,egan Paul6 'ren)h6 'rubner O Co.


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resent it in ter5s o2 hu5an li2e and thought and a)tion.89He i5plied that it 3as only su)h sa)ri2i)e3hi)h )ould ha7e led to the ultraF)os5i) da3n o2 tter (isdo5 in His Heart.9%

(isdo5 and )o5passion6 the t3o pillars o2 Buddhis56 are )learly represented in this pi)ture and6in Bur5a6 :nanda etteyya see5ed to see the5 2lo3ing through the present as though the Buddha3ere still ali7e6 reF)reated in the intensity o2 de7otion to his 5e5ory. In the 2irst o2 his 191& le)tures6

:nanda etteya struggled to put a)ross to his (estern audien)e the depth o2 de7otion he had 2oundin Bur5a. ;s i2 ans3ering the Christian a))usation that Buddhists 3orship a being 3ho has passeda3ay6 he said/

'here6 into the daily li7es6 the 7ery spee)h and household )usto5s o2 the )o55on 2ol46 thise7erFpresent sunFlight o2 the 'ea)hing penetratedN there6 hearing at a 2iesta the gathered )ro3dsta4e re2uge in the Buddha6 you )ould all but see the5 turn their 2a)es to bathe the5 in thesplendour o2 His 7ery presen)e@till one )ould understand ho36 instead o2 getting angry 3henthey hear the Christian 5issionaries tell the5 they are ta4ing re2uge in a Being 3ho5 their o3nreligion tells the5 has passed utterly a3ay6 they al3ays ans3er6 as they do ans3er6 only 3ith a3ise and a )o5passionate s5ile.91

e7er did :nanda etteyya i5ply that the Buddha is a personal sa7iour or a li7ing being to 3ho5

prayers )ould be addressed in the present. =et6 he sa3 the Bur5ese de7otion to the Buddha as 5u)h5ore than de2eren)e or than4s to a dead tea)her6 as it is o2ten presented to be in rationalised 3or4s onBuddhis5 that see4 to e5phasise its s)ienti2i) )hara)ter. In Bur5a6 :nanda etteyya )a5e a)rossan at5osphere o2 3orship so intense that 2or hi5 the air see5ed to 7ibrate 3ith a palpable poten)y6an i55ediate presen)e.9# It 3as the presen)e o2 the ha55a but it 3as also 5ore. 'hrough the3orship6 it 3as as though :nanda etteyya sa3 the person o2 the Buddha reF)reated so that )o5pasFsion and 3isdo5 be)a5e li7ing Dualities strea5ing through the air. So6 he 3rote that the air 3as 7iFtal 3ith the urge o2 the tea)hing6 and e7er 3ith that Lreat igure o2 'he 'ea)her (ho ;ttained atthe sour)e o2 it all. 9

:nanda etteyya6 I belie7e6 )ould parallel his o3n eperien)e 3ith part o2 the Buddha>s story. InThe Religion of Burahe des)ribes6 3ith a 5ost sensiti7e tou)h6 Prin)e Siddhartha>s sear)h 2or the

truth@his a3areness o2 su22ering6 his hope 2or a re5edy6 and his eperi5ents 3ith 5editation/'o the 7ery heights o2 Being He attained@to that supre5e6 that ulti5ate o2 )ons)ious Being64no3n in India as the Brah5an or the Para5at5anN the utter5ost o2 Sel2hood6 the s on3ard 0ourney. ?ra is des)ribed

as the 'e5pter o2 5en>s hearts6 the Spirit o2 (orldliness that li7es in ea)h o2 us. 'he Bodhisatta>sresolution not to arise 2ro5 his posture under the Bodhi 'ree until he had seen into 'ruth be)o5ese7er 3ill I arise 2ro5 this pla)e though this y 2ra5e shall perish o2 star7ation@not though the

blood 3ithin these 7eins shall )ease to 2lo3.9!

In this arti)le :nanda etteyya de7otes 2e3 3ords to the Buddha>s tea)hing )areer6 his reason beFing that it 3as in these earlier years that the aster>s Po3er o7er Bur5ese hearts lies hid. 9M His

89Ibid.6 pp.1M"1&.9%Religion of Bura6 p.$9.91Wisdo of the Aryas6 p.M.9#Ibid.6 p.&.9Ibid.6 p.&.

9$Religion of Bura6 p.8.9!Ibid.6 p.$!.9MIbid.6 p.!%.

19


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point 3as that a struggling6 stri7ing6 sear)hing 2igure6 3ho tortured hi5sel2 be2ore he rea)hed the'ruth )an thrill our li7es to greater noblenessN stirring our li2e>s depths until 3e long@yet ah ho37ainly long@to gro3 a little nearer to His li4eness6 to li7e a little nearer to the li2e He li7ed.9&

'han42ulness 2or the Buddha>s a)hie7e5ent and tea)hing6 re)ognition o2 his 5oreFthanFhu5anstature6 a3areness o2 the depth o2 3isdo5 and )o5passion 3hi)h 2lo3ed 2ro5 his person6 inspiration

to 2ollo3 the sa5e path6 and identi2i)ation 3ith the eperien)e 3hi)h 5ade renun)iation and sear)hine7itable@these )an all be 2ound in :nanda etteyya>s appre)iation o2 the Buddha. ;)ts o2 de7oFtion to the Buddha6 in Bur5a6 there2ore6 did not see5 unnatural or irrational to hi5. But the Duestiono2 3hat the Bur5ese people 3ere doing 3hen they sho3ed de7otion did ta hi5. He 3as Duite surethat so5e pra)tised it out o2 dependen)y6 relian)e6 and blind 2aith. or hi56 this 3as an i5portantstep on the religious path but so5ething a4in to )hildhood6 not the 2inal stage. It )ould lead to hea7Fenly rebirth but not to the ulti5ate goal/ it is i5potent to help us to enter and 3al4 upon the (ay o2Pea)e.98+n the other hand6 he insisted there 3as a higher de7otion )onne)ted 3ith Duestioning6 inF7estigation6 and re)ognition. So6 he insisted that the 5ature Buddhist>s ans3er to the Duestion o2 deF7otion 3ould be/

...that it is not aith indeed6 so 2ar as 2aith is blind6 unreasoning6 based on no prin)iple or 2a)t inli2e6 but only on our hope and our desire. Gather it is the 5aturer s adoration that springs 2ro5 3ithin us 3hen 3eha7e gained a little sel2F5asteryN 3hen6 this delusion o2 the sel2 see5ing no longer all our hopein being6 3e begin to understand the 7alue o2 sel2Fsa)ri2i)e6 3hen 3e attain so5e gli5pse o2 thetre5endous 5eaning o2 the


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:nanda etteyya>s treat5ent o2 the )ause o2 du''ha6 su22ering6 3as 7aried. So5eti5es he used s)iFen)e. 'a4e the a5oebae6 one o2 the s5allest 4no3n li7ing entities6 he said6 and du44ha )an be seen.'he a5oebae 5o7es only 3hen irritated6 in other 3ords6 3hen 2eeling a7ersion. (hen still6 it is atpea)e. ro5 this6 he )ontinued6 the rea)tions o2 all other ani5al 2or5s ha7e de7eloped. By the ti5ehu5an a7ersion is rea)hed6 a thousand )o5ple )ra7ings ha7e arisen6 all o2 3hi)h in7ol7e su22ering.Su)h an illustration lo)ates the )ause o2 du44ha in attra)tion and a7ersion and the )ra7ing they generFate. =et avi@6 ignoran)e o2 the true nature o2 eisten)e6 3as the )on)ept :nanda etteyya used 5osto2ten to eplain hu5an su22ering6 and the pi)ture he e7o4ed o2 a 3orld en5eshed in ignoran)e 3asdar4 and be)a5e 5ore horri2i) in the later years o2 his li2e as the irst (orld (ar pro7ed his 7ie3that (estern )i7ilization 3as in )risis.

ro5 ignoran)e6 he stressed6 2lo3 lo(ha0 dosa0and oha,greed6 hatred6 and illusion- and he lin4edea)h 3ith one o2 the three attributes o2 eisten)e. So lobha6 greed6 de2ined as the 3ish to possess3orldly goods6 springs 2ro5 a denial o2 i5per5anen)e ,ani))a- through the belie2 that the 3orld )onFtains the )hangeless. osa6 hatred6 arises in a 5ind that has no appre)iation o2 su22ering and there2ore)annot 2eel pity. oha )o5es 2ro5 ignoran)e o2 anatt? and the belie2 that there is a sel2 to be seen ine7erything.

It 3as ignoran)e o2 anatt? 3hi)h :nanda etteyya 3rote about 5ost. s progressionN as )o5pared3ith the heights o2 sel2lessness 3on by the Holy and the Lreat o2 old. Seeing6 by the )lear logi)o2 the


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that he has stri7en to per2e)t and 3or4 2or is no 5ore than a delusionN@but it is also the dar4esthour 3hi)h goes be2ore the da3n.1%&

:nanda etteyya 5ust ha7e eperien)ed this. ;ll his 3ords about the da3n 3hi)h rises 3hen thetruth o2 anatt? is realised are per5eated 3ith a Duality o2 brightness 3hi)h spea4s o2 a deep personaleperien)e o2 liberation through the do)trine. 'he liberation 3as both personal and )o55unal6 both

an internal release 2ro5 bondage and the birth o2 ne3 possibilities 2or a 5ore hu5ane so)iety. He beFlie7ed that e7en a gli5pse o2 the truth o2 noFsel2 should lead to greater toleran)e and hu5aneness. Healso belie7ed it led to the a3areness that all beings 3ere bound together6 that all li2e 3as +ne.

'he phrase +ne s 3ritings. 'he si5ile he 5ost 2reFDuently used 3as that o2 a 3a7e/

'he Buddhist )on)eption o2 s o)ean there is@and )an be by the 7ery nature o2 it@ no single separate unit or bodyo2 li2e6 3hether it be the highest or the lo3est6 5ost subtle or 5ost gross.... Ea)h satta@ea)h li7F

ing being that our es)ien)e 5a4es us regard as an indi7idual6 a real and separate entity6 a sel2or soul or ;t5a@ is in truth only one su)h 3a7e6 3hether a billo3 or a ripple only6 upon thesur2a)e o2 li2e>s o)ean.... Just as the only real 3a7e is no indi7idual 5ass o2 3ater6 but a )o5ple)ollo)ation o2 hydrauli) 2or)es6 the5sel7es )onstantly in pro)ess o2 5inor 5odi2i)ations@so isthe satta no indi7idual unit o2 li2e.1%8

Ed3in ;rnold stressed the interdependen)e o2 all. But :nanda etteyya too4 the i5agery 2urther.or hi56 all ani5al and plant li2e 3as so 2used together that e7ery a)tion6 5o7e5ent6 or thought a2F2e)ted the 3hole. It is as though he sa3 the uni7erse as one organis56 )onstantly being torn apart beF)ause this unity 3as denied through sel2ishness. 'his led hi5 to stress that the usual boundary

bet3een 3hat is good 2or sel2 and 3hat is good 2or others 3as 5eaningless. 'here si5ply 3as nosel2 and other. I2 one 4illed another6 one 4illed onesel2. I2 one stole 2ro5 another6 one stole 2ro5

onesel2. 'o begin 3ith onesel2 3as to bene2it all/I2 you aspire to lighten the burden o2 the 3orld6 to bring hu5anity a little nearer to the Pea)e it)ra7es/@ start right at ho5e6 and stri7e to 2ree6 to ennoble6 to puri2y yoursel26@ your o3n li2e6your o3n heart>s aspirations/@ 2or in all the 3orlds there is no greater help to render or granderser7i)e 2or the sa4e o2 all 5an4ind. ;nd 3hyA Be)ause ea)h 5an is an integral portion o2 huF5anity6 be)ause ea)h thought o2 lo7e6 ea)h e22ort a2ter purity 5an 5a4es or thin4s is gain to all6@ be)ause it is but the Illusion blinding us that bids us thin4 6 I a5 one soul6 one 5ind6 one li2e@ and these 5y brothers are 3ithout6 and separate 2ro5 5e. ;ll li2e is one in 7ery truth6@ theant6 and 5an6 glory o2 sun and star6 and the 7ast gul2s o2 spa)e are one6 one and no other6 sa7ethat the dar4ness o2 our 7ain sel2Fhood hides.1%9

'he )on)ept o2 the +ne s )on)ept o2 sel2lessness6 ho3e7er6 is the pla)e o2lo7e and )o5passion. (hen tal4ing to Cli22ord Ba in 1918 about noFsel26 he tou)hed on ibb?na and)ontinued/

1%&'he


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=ou 3ill be 3ondering ho3 the sense o2 sel2hood 5ay be dissol7ed. 'he great dissol7ent is lo7e.'rue lo7e is a union o2 the per)ei7er 3ith the per)ei7edN and I thin4 you 3ill not deny that the5ore nearly you )o5e to union 3ith another being6 the less e5phati)ally are you yoursel2. (e)an go 2urther. (e )an say that the person 3ho truly lo7es is at on)e 5ore than he 3as and less/less hi5sel2 and yet an etended being. ;nd so it is that 3hen our see5ing sel7es are blo3nout... so5ething i55easurable and indes)ribable is released6 as it 3ere6 and6 as it 3ere6 ta4estheir pla)e.111

It is this so5ething i55easurable and indes)ribable 3hi)h :nanda etteyya sought )ontinually tode2ine. Co5passion and lo7e 3ere the 3ords he 5ost 2reDuently used6 but it is ob7ious that he usedthe ter5s in a supraF5undane sense. He 3as )lear that 3here7er there 3as belie2 in the att?6 the sel26there altruisti) lo7e and )o5passion 3ere tainted be)ause so5e3here there 3ould be hope o2 2uturere3ard 2or sel2. 'he Buddhist )on)ept o2 lo7e 3as di22erent/

'o realise that 3e oursel7es are but as transitory 3a7es upon the +)ean o2 eisten)e6@that allthe good 3e do6 the lo7e 3e ha7e6 the 3isdo5 that 3e garner and the help 3e gi7e is 3rought

but 2or the reaping o2 the ni7erse6 3rought be)ause Pity is the highest s 3ritings6 )o5passion is presented as the 4ey to li2e>s 5eaning and asthe only response to the three attributes o2 eisten)e. It 3as the highest epression o2 the hu5an 5indand heart and it lay at the heart o2 the goal o2 eisten)e6 ibb?na.

ibb.na/)nalienable Peace

I2 :nanda etteyya e5phasised +ne


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; 'ruth so deep that )ould our 5inds but grasp the 3hole o2 it6 then6 3here erst our petty6 2inite5inds 3ere li5iting and deter5ining the


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So5e 3ould ter5 su)h a 7ision 5ysti)al. =et :nanda etteyya )ould also use ato5i) s)ien)e to atFte5pt an eplanation. (hat happens at arahatship6 he eplained to Cli22ord Ba6 )ould be si5ilar toato5i) disintegration@2or)es 3hi)h had been bound together 3ere separated and trans2or5ed intoso5ething )o5pletely di22erent.1#!But e7en here that so5ething )ould not adeDuately be des)ribedin 3ords.

Morality and Meditation

Ho3 did :nanda etteyya en)ourage people to start on the path leading a3ay 2ro5 ignoran)eA(hat role did he gi7e to a)tion 3ithin the 3orldA (hat role did he gi7e to 5editationA '3o distin)tlines o2 tea)hing )an be seen/ a)t 3ith generosity and it 3ill a22e)t your 5indN 3or4 on your 5indthrough 5editation and it 3ill a22e)t both your 5ind and your a)tion.

:nanda etteyya o2ten began his tea)hing 3ith 5orality to the point 3here he )ould render onetetual des)ription o2 the path as 5orality6 gi7ing and 5editation , sFla0 d@na0 (h@van@- rather than the5ore usual gi7ing6 5orality6 and 5editation ,d@na0 sFla0 (h@van@-. oral li7ing 3as 3here theBuddhist had to start.

In The Religion of Bura6 using the 2or5ula6 sFla0 d@na0 (h@van@6 :nanda etteyya des)ribed sFlaas

a7oiding e7il and d?na as a 5ore ad7an)ed stage 3here )harity@or altruisti) a)tion ai5ed at alle7iatFing su22ering@3as pra)tised. He sees both as essential to those starting on the path but he is )lear thatthe 5oti7ation 2or the5 )ould si5ply be a 3ish to ensure 2uture li7es o2 happiness rather than o2pain. He does not )onde5n su)h sel2ishness but )lai5s that the a)tion itsel2 )ould 5odi2y the 5oFti7ation/ Starting to gi7e 2or lo7e o2 sel26 o2 sel2 alone6 the 7ery )onta)t 3ith the li7es and needs o2others 3idens the erst3hile petty li5its o2 5an>s sel2hood.1#M

In other 3ords6 d@naunderta4en to bring 5erit to sel2 )ould lead to sel2Fdenying lo7eN a)ting 3ithgenerosity )ould be a 5ind and heartF)hanging agent. 'he ha55a )ould tea)h that6 li4e a 2la5e o22ire6 s nature. or he belie7ed Buddhist pra)ti)e )ould enablea person to )hange the )onstitution o2 his being through the po3er o2 the 5ental ele5ent so thathis nature and subseDuent )areer11)ould be altered.

1#!Ibid.6 p.1#N The Middle Way6 $/16 p.#8.1#MReligion of Bura6 p.M!.1#&Ibid.6 p.MM.1#8Ibid.6 p.#&.

1#9'he


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:nanda etteyya>s response to (esterners 3ho branded 5editation as sel2ish and indi7idualisti)3as lin4ed 3ith this@that 5ental )ulture and the )hanges it brought ulti5ately bene2itted all6 sin)e2ro5 the Buddhist 7ie3Fpoint6 all re2or5ation6 all atte5pt to help on li2e6 )an best be e22e)ted by 2irstre2or5ing the i55ediate li2eF4ingdo5 o2 the >sel2.> 1#

+ne pra)ti)e 3hi)h :nanda etteyya re)o55ended as a)tionF)hanging at the beginning o2 the

path 3as 5editation on an ob0e)t su)h as the brah5a7ih?ra ,di7ine abodes- or an attribute o2 eistFen)e. +ne o2 the 5ost 5o7ing epressions o2 this )o5es in his arti)le 'he Gule o2 the Inner ingFdo5 3hen he spea4s o2 the rush o2 po3er 2or a)tion 3hi)h )ould )o5e 3hen 5editating on )o5pasFsion ,'aru@-/

'hat thrill o2 pity on)e a3a4ened6 dire)ted as in our passage to the 5ultitudinous beings )aughtin the surging 3hirlpool o2 Cra7ing6 Passion6 and Illusion is to be d3elt on6 5agni2ied6 puri2iedin our thoughts6 al3ays 3ith our ideal as its substratu56 3ith the idea that this de2inite )ulti7aFtion o2 an e5otion other3ise only o))asional6 3ill open 2or us the entran)e to the Path@the paththat leads to po3er to help relie7e the sorro3 o2 the 3orld.1

Gight 3at)h2ulness or re)olle)tedness6 the translation he gi7es o2 satipah@na6 is a 2urther pra)ti)ere)o55ended to all6 in)luding beginners. He de2ined it as the obser7ation and )lassi2i)ation o2

thought6 spee)h6 and a)tion6 and the )onstant appli)ation to ea)h and all o2 the5 o2 the o)trine o2Sel2lessness 3ith the thought6 'his is not I6 this is not ine6 there is no Sel2 herein. 1$; 5eti)ulousdis)ipline o2 3at)hing the )ons)iousness 3as reDuired. 'his6 :nanda etteyya insisted6 )ould lead tohigher 2or5s o2 5editation6 to sa5?dhi6 through 3hi)h sudden re7olutionary insight or gnosis 3aspossible.

:nanda etteyya6 o2 )ourse6 )ould spea4 3ith eperien)e o2 the dangers o2 5editation. He 4ne3personally the reality and entran)e5ent o2 iddhi6 psy)hi) po3ers. He 4ne3 that they )ould 2eed thesense o2 I6 not banish it. 'hus he 3as ada5ant that 5editation 3rongly pra)tised 3as 3orse thanthe absen)e o2 5editation/

XBYut6 i2 su)h attain5ent should result in the ealtation o2 our sel2Fhood6 the 5agni2i)ation o2 our>I6> then 3e ha7e done har5 2ar greater than 5any li7es o2 3orldly ignoran)e )ould result in.

;nd6 on the other hand6 e7ery least a)t6 here in this our 3orld6 3hi)h tends to abnegation o2 sel2@ea)h deed o2 lo7e and pity and help2ulness 3e do@is another steppingFstone 3e ha7e laid inthe shallo3s o2 li2e6 o7er 3hi)h 3e 5ay presently pass to li2e>s urther Shore o2 Pea)e.1!

or the 3ord sa@dhi6 :nanda etteyya )ould 2ind no adeDuate English translation. Con)entrationhe rarely used. E)stasy 3as better and he )hose the si5ile o2 a 2la5e. sually the 5ind is li4e a2li)4ering 2la5e6 he eplained6 in )ontinual os)illation bet3een )ons)iousness and un)ons)iousness.In sa5?dhi6 the 2la5e burns steadily and the oneness o2 li2e is seen )learly/ it is only in its steadyF

burning ardour that the higher 3isdo56 the true understanding o2 the +neness o2


27/36

but then6 at that ti5e6 3e shall 4no3 and seeN 3e shall realise that all our li2e has )hanged o2 asudden6 and 3hat o2 yore 3e dee5ed Co5passion@3hat o2 old 3e dee5ed the ut5ost attainF5ent that the 5ind or the li2e o2 5an )an )o5pass@that is ours at lastN 3e ha7e 3on6 a)hie7ed6and entered into the Path o2 3hi)h 5ere 3ords )an ne7er tell.1&

E)stati) 0oy is present here6 the Duality o2 the 2irst and se)ond 0h?nas. 'here is also the presen)e o2

)o5passion. :nanda etteyya did not o2ten 5ention upe44h?6 eDuani5ity6 the Duality lin4ed 3iththe third and 2ourth 0h?nas. =et6 there is one interesting de2inition o2 it. In an arti)le )alled 'he Patho2 ;ttain5ent6 he eplained it as is)ri5ination or ;loo2ness 2ro5 the 3orldly li2e. 18'he 3orddis)ri5ination is signi2i)ant here. ;n a)ti7e Duality is brought in6 perhaps in response to those 3ho3anted to stereotype Buddhis5 as a path o2 apatheti) nonFin7ol7e5ent. pe44h?6 as nonFatta)hF5ent6 is lin4ed 3ith the ability to 0udge ob0e)ti7ely and there2ore a)t 3isely.

:nanda etteyya6 ho3e7er6 did not see 5o5ents o2 e)stasy as an end in the5sel7es6 though hisdes)ription o2 the5 re7eals an al5ost sel2F)ontained intensity. 'hey 3ere the ser7ants o2 ethi)al li7ingand the hard dis)ipline o2 5ental )ulture. In one o2 his 5ost signi2i)ant senten)es6 he )lai5s that theheart o2 the Path 3as not through su))essi7e subtilisations o2 the 2alse idea o2 sel2hood6 not throughthe 0h?nas6 but in the 7ery hu5blest6 si5plest6 and 5ost inti5ate o2 all dire)tions that the heart o25an )an turn and tra7el in ... so does the portal o2 the Path stand 3ide 2or all o2 us 0ust only 3hen@though it be but 2or a 5o5ent@3e 2orget our Sel2N and li7e6 aspire6 and 3or4 2or


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&ha'ter "

Buddhis# as 'ocial Co##ent(hile ;llan Bennett>s eperi5entation be2ore he tra7elled to Sri s 3ritings. His 5essage 3as not purely personal. (ithin the (est he sa3 deep disillusionF5ent 3ith the opti5is5 o2 the past and )lai5ed 3e slo3ly )o5e to understand that all our deepest

hopes 5ust be abandoned6 all our oldFti5e thoughts 5ust ta4e on so5e ne3 dire)tion.1$%

:nanda etteyya>s started his )ritiDue o2 the (est by )iting 5oral )orruption arising 2ro5 sel2ish)ra7ing and indi7idualisti) )o5petition. In his editorial in the 2irst edition o2 Buddhis56 he painted a7i7id pi)ture o2 the (est losing religion as past generations 4ne3 it and )onde5ned the result beF)ause o2 the loss o2 5oral bearings/

;part altogether 2ro5 the 5isery that that )i7ilization has spread in lands beyond its pale6 )an itbe )lai5ed that in its internal polity6 that 2or its o3n peoples6 it has brought 3ith it any di5inuFtion o2 the 3orld>s su22ering6 any di5inution o2 its degradation6 its 5isery6 its )ri5eN abo7e all6has it brought about any general in)rease o2 its nati7e )ontent5ent6 the etension o2 any su)h4no3ledge as pro5otes the spirit o2 5utual help2ulness rather than the )urse o2 )o5petitionA1$1

o6 3as his ans3er. et6 he )riti)ised the (est>s 3ar 5a)hine6 tearing ten 5illion 5en a3ay 2ro5

use2ul ser7i)e6 3aiting but a 3ord to let Hell loose on earthN then he turned to al)ohol6 )ro3dedta7erns6 o7er2lo3ing gaols6 and sad asylu5s to pro7e that there had been no in)rease in happiFness in the (est be)ause it had )on)entrated too 5u)h on the 5ultipli)ation o2 5aterialpossessions6 ignoring the )ulture o2 the highest 2a)ulties o2 the 5ind. 1$# In the 2ourth issue o2Buddhis56 the )onde5nation 3as e7en 5ore pointed. He 3ent through re)ent )enturies in the (estto highlight the barbaris5 present/ that )hildren )ould be hanged 2or stealing anything o7er the 7alueo2 a shillingN that a 5an 4illed by lightning )ould be denied a Christian burial be)ause it 3as thoughtto be the punish5ent o2 LodN that Si5pson o2 Edinburgh )ould be )onde5ned 2or dis)o7ering )hloroF2or5 as an anaestheti)N that ar3in )ould be the sub0e)t o2 bitter in7e)ti7e. He lin4ed su)h things topri5ae7al sa7ageries1$ 2lo3ing 2ro5 the Christian heritage and the 2ero)ity o2 its perse)ution o24no3ledge.

:nanda etteyya there2ore o7erturned the a))epted rhetori) o2 E5pire and i5perial )onDuest@that the (est 3as the )arrier o2 )i7ilization@and his a)tions 3ere as epli)it as his 3ords. 'he 7ery2a)t that he learnt at the 2eet o2 Sri s Belo7ed or Sel2>s )ountry6 it is the Sel2 3hi)h 5a4es the Belo7ed +ne dearor Country 3orthy o2 de7otion.1$$ In The Religion of Bura6 it 3as to a 5ista4en )linging to )hangeFlessness and Sel2hood that he attributed the5/

1$%Religion of Bura6 p.1!8.1$1'he aith o2 the uture in Buddhis6 Kol. 1/16 p.1#.

1$#Ibid.6 p.1.1$'he e3 Ci7ilization in Buddhis6 Kol. 1/$6 pp.!!"M.1$$The Middle Way6 Kol. #96 o7e5ber 19!$6 p.1#M.

#8


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an builds his pyra5ids6 his shrines to all eternity/ and ere the stones be 2ast )e5ented6 alreadythe in7isible 3or4 o2 dissolution has begun.... So long as the sun shall shine upon this land ourEagles shall rule o7er it )ried the Go5an generalsN but 3here on earth today endures one7estige o2 Go5e>s iron 5ightA 'oday6 in littleFaltered 3ords6 our generals boast it6 toF5orro3 ,i2haply 5en shall gro3 no 3iser in the 5eanti5e than to slay ea)h other li4e the brutes-6 to5orFro3 the sa5e 3ords 3ill be pro)lai5ed by 5en notFunderstanding o2 a nation yet unborn. 1$!

It 3as the 7iolen)e )aused by su)h arrogant epansionis5 3hi)h appalled hi5 5ost. In another artFi)le his atta)4 3as e7en 5ore spe)i2i)/

It is the (rong Kie3/ I a5 EnglishN glorious English nationality is 5ine6 so it beho7es 5e to2ight against persons 3ho ha7e another sort o2 Sel2F'heory6 and say/ >o6 but a 'euton I.> It isthat (rong Kie3 3hi)h no3 5a4es ne)essary that the bul4 o2 the resour)es o2 e7ery bran)h o2the (estF;ryan ra)e is 3asted on ar5a5ents o2 3ar@3asted6 3hen so 5u)h 5ight6 in thepresent state o2 our 4no3ledge6 be a)hie7ed by 5an6 3ere that great 3ealth to be epended in)o5bating6 not only physi)al disease6 but also those 2ar 5ore 2atal 5ental si)4nesses6 to 3hi)h so5u)h o2 (estern 5isery is due.1$M

;nother 3rong 7ie3 he dete)ted in Ki)torian )ulture 3as the belie2 that there 3as a 0oy and happiF

ness in li2e that )ould be gained through possessions. It 3as not so 5u)h the e22e)t on the a)Duisiti7eindi7idual that he )riti)ised as the so)ial ineDuality it nurtured. His 3ords be)a5e a 2rontal atta)4 on(estern )apitalis5/

'o produ)e that 7ast array o2 things really useless6 thousands and hundreds o2 thousands o2 3oF5en6 5en6 and e7en little )hildren 5ust li7e sDualid and hopeless li7es6 e7er in 2ear o2 so5e)atastrophe o2 )o55er)e that 5ay depri7e the5 o2 2ood6 3ar5th6 and shelter.1$&

s si 5illions or s si 5illions6 is there the greater su22eringN3hi)h as a 3hole has 5ost o2 happinessA 'hat one 3ill tell you that he doubts i2 the 3hole o2Bur5a )an she3 you as 5u)h sDualor6 as 5u)h star7ation6 as 5u)h do3nright pre7entable huF5an agony as any one o2 s slu5s re7eals.1$8

It is not that he sa3 no 3rong in Bur5a. 1$9It 3as the arrogan)e o2 the (est in see4ing to )i7ilise those3ho 3ere 5ore )i7ilised that he atta)4ed. (hen 3ar bro4e out bet3een Gussia and Japan in 19%$63hilst deploring the 3ar6 he praised Japan 2or shattering the stereotype the (est had i5posed on it@o2 an unintelligent6 3ea4 ra)e in)apable o2 standing up 2or itsel2. 1!%

He )a5e to the point o2 al5ost 0usF

ti2ying Japan>s response be)ause it pun)tured the (est>s )on2iden)e It 3as outrageous6 he belie7ed6that the (est should tra5ple on )ultures per5eated by a religion 3hi)h had done 5ore to pro5otethe true )i7ilization o2 the 3orld than any o2 the great Geligions 3hi)h 3e 4no3.1!1

0o'e throu*h Science

In spite o2 :nanda etteyya>s )riti)is5 o2 the (est6 in his early 3ritings he sa3 hope in t3o de7elopF5ents@s)ien)e and the )o5ing o2 Buddhis5. Illustrations ta4en 2ro5 s)ien)e 2ill his 3ritings andthere is an e)ite5ent about s)ien)e>s potential to destroy relian)e on spe)ulation and blind 2aith.

1$!Religion of Bura6 pp.19"$%.1$MIbid.6 pp.#1&"18.1$&Ibid.6 pp.#19.1$8Propaganda in Buddhis6 Kol. #/#6 p.19%.1$9See In the Shado3 o2 the Sh3e agon in Buddhis6 Kol. 1/$6 p.M16 3hen the tur5oil and )la5our o2

Gangoon is )ontrasted to the Duietness o2 rural areas.1!%Buddhis6 Kol. 1/$6 pp.M$922.1!1'he aith o2 the uture in Buddhis6 Kol. 1/16 p.1.

#9


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Be2ore the irst (orld (ar6 he )ould )lai5 that the 4no3ledge s)ien)e 2ostered 3ould pa7e the 3ayto a grander and 5ore stable )i7ilization than e7er the 3orld has 4no3nN to a uni2i)ation o2 the s)iFen)es and a 3ider )o5prehension o2 the la3s o2 natureN and6 last o2 all6 to a)tual no3ledge6@to thetrue )o5prehension o2 the nature o2 li2e and thought and hen)e o2 the uni7erse in 3hi)h 3e li7e. 1!#

He 3ent on to )lai5 that 5oral progress had resulted 2ro5 the prin)iples o2 s)ien)e and added thatit is in this 7ery 2a)t o2 the substitution o2 unerring Geason 2or the transitory drea5s o2 the e5otionsthat the possibility6@nay6 gi7en ti5e enough the absolute )ertainty6@o2 the uni7ersal etension o2this e3 Ci7ilization lies.1!

He sa3 Geason leading to an appre)iation o2 'ruth6 3hi)h 3ould hu5anise so)iety and brea4 3arand ra)e hatreds. (ithin religion6 there 3ould be less intoleran)e 2or sin6 a greater realisation thate7ilFdoing is in truth a disease that in 5any )ases 5ay be )ured6 and an understanding that trueGeligion is li7ing a noble li2e6 and not holding this or that 7ie3 about the nature o2 the eity6 or theorigin o2 >sin.>1!$He 3as also )on7in)ed that only ti5e 3as needed 2or the se)rets o2 the uni7erse to

be re7ealed through s)ien)e. By this6 he not only 5eant truth about the 5aterial 3orld but also truthabout the psy)hologi)al and the spiritual. 'o hi56 eperi5ents into the nature o2 the thought 3a7ese5anating 2ro5 the 5ind 3ere pure s)ien)e. He 3as inspired by the 3or4 into aetheri) 3a7es done

by Heinri)h Gudol2 Hertz1!!and 3as )on7in)ed that this 3as rele7ant to the study o2 the 5ind.

s 2aith in s)ien)e as a hu5anising 2a)tor.His belie2 that the (est )ould be rea)hing adoles)en)e by se7ering itsel2 2ro5 the blind 2aith he assoF

1!#'he e3 Ci7ilization in Buddhis6 Kol. 1/$6 p.!.1!Ibid.6 p.!$%.1!$Ibid.6 p.!$!.1!!Heinri)h Gudol2 Hertz ,18!&"9$- 3as a Ler5an physi)ist 3ho )on2ir5ed the eisten)e o2 ele)tro5agneti)

3a7es and sho3ed that they obeyed the sa5e rules as light.1!MGight ;spiration in Buddhis6 Kol. #/16 p..

1!&Religion of Bura6 p.#!.1!8'he


31/36

)iated 3ith Christianity 3as destroyed and he 3as thro3n ba)4 into an a3areness o2 )ra7ing at theroot o2 hu5an eisten)e. So6 in 19#%6 3hen he too4 o7er the editorship o2 The Buddhist Review6 he3rote/

'he 5ar7ellous ad7an)e o2 physi)al s)ien)e during the past )entury has been to a great etentuna))o5panied by su)h parallel i5pro7e5ent in 5atters o2 5orality and sel2Frestraint as 3as

essential to the preser7ation o2 stability.... or stability6 it is essential that e7ery ad7an)e in the)onDuest o7er nature should be a))o5panied by an eDual ad7an)e in the )onDuest o7er sel2N@o7er the spirits o2 greed and passion and a5bition6 3hi)h ha7e brought this late )ala5ity uponour (estern 3orld.1M%

It is as though the 3ar 2or)ed :nanda etteyya to )o5e ba)4 to the heart o2 the Buddha>s 5essage.Ho3e7er )o5patible reason and s)ienti2i) 5ethod 5ight be 3ith Buddhis56 he sa3 that the t3o arenot enough by the5sel7es be)ause they )an be put to the ser7i)e o2 )ra7ing and sel2ishness 0ust as5u)h as 2or)es o2 unreason.

=et6 the 2inal 3ritings o2 :nanda etteyya still )ontain tre5endous hope and opti5is5. He stoodbe2ore the Buddhist So)iety on Kesa4 ay 19186 3hile the 3ar still raged6 and ad5itted that it apFpeared that all our 3orld is ro)4ing about us to its 2all6 that 2or)e 3as triu5phing o7er reason6 hate

o7er truth and lo7e6 heartless greed o7er )harity.1M1He re)ounted the )o55entarial story 3hi)h tells o2the Sa4yans> 3illingness to be destroyed rather than 2ight and suggested that su)h an a)tion 3ouldha7e been better 2or Britain in the )urrent 3ar. 'here )ould ha7e been no star4er )ontrast 3ith his3ords in 19%$.1M#=et he ehorted e7eryone to ha7e 2aith that the Lood 3ould )onDuer in the endand to hold 2ast to the )ulti7ation o2 the Heart>s ingdo5 3here truth and )o5passion lay. He )onF)luded/

(hen6 then6 the dar4 )louds o2 the sad 3orld>s drea5ing gather thi)4 around usN 3hen grie2 andpain assail usN 3hen po7erty 2ills our li7es 3ith sDualid )areN 3hen the 7ast agony o2 li2e aboutus grips our hearts 3ellFnigh to su22o)ationN e7en 3hen death itsel2 dra3s nearN in ea)h ande7ery bitter )ir)u5stan)e o2 li2e 3e )an 2ind sola)e and ne3 inspiration in the


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day.1M!In the (est6 he added6 one )annot 2ind religion as su)h a 7i7id6 potent6 li7ing 2or)e as in the

East/1MM

or you 5ust understand that this is no 5ere )utFandFdried philosophy@as it 5ay see5 to one3ho reads o2 it out here in boo4s@but a li7ing6 breathing 'ruthN a 5ighty po3er able to s3eep3ho5soe7er )asts hi5sel2 3holeheartedly into its great strea5s6 2ar and beyond the li2e 3e

4no3 and li7e.1M&

Buddhis5 2or :nanda etteyya 3as both rational 'ruth and also 2or)e6 energy. It not only ga7e hi5a 5eaning2ul philosophy o2 li2e but also 2aith in a tea)her6 hope in an ulti5ate purpose 2or the uniF7erse and 5oti7ating energy6 3hi)h )ould uphold hi5 in the dar4ness o2 3ar. 'he intensity o2 thisa3areness so5eti5es 5ade the ha55a appear to hi5 as a bright6 al5ost tangible6 eternal 2or)eleading hu5an e22ort on3ards. 'here is a re5ar4able passage 2ro5 his 191& tal4s in 3hi)h theBuddha and the ha55a are seen as the sour)e and strea5 o2 regenerating and liberating po3er.E)hoing Ed3in ;rnold6 :nanda etteyya stressed that there 3as a po3er 3hereby 3e 5ay en2ranF)hise that droplet o2 s o)ean 3hi)h 3e ter5 oursel7es6 a po3er 3hi)h 5o7ed to good and 5aniF2ested itsel2 as sy5pathy and )o5passion. He re2used to na5e it other than as ultraFpersonal6 5a4Fing 2or per2e)tion6 but he lo)ated it in the Buddha and the ha55a and )lai5ed that6 in its highestaspe)t6 it )onstitutes that 2or)e 3hereby 3e are e7er6 so to spea46 dra3n up3ards out o2 this li2e in3hi)h 3e li7e6 to3ards the State Beyond@ir7ana6 the Loal to3ards 3hi)h all s appre)iation o2 Buddhis5 and 2ro5 the spe)i2i) so)ial issues he isolated.

'o begin 3ith the so)ial6 5any o2 the issues highlighted by :nanda etteyya are still o2 )riti)al i5Fportan)e today. irstly6 he pointed to the ineDualities and sDualor )reated by the rise o2 )apitalis5 inBritain and lo)ated its )ause in greed based on the 5ista4en 7ie3 that 0oy )ould be a per5anent posFsession through 5aterial goods. 'oday6 global ineDualities 5ushroo5 2or the sa5e reason 3ith the

1M!Wisdo of the Aryas6 p.!.1MMIbid.6 p.i.

1M&Ibid.6 p.&.1M8Ibid.6 p.119.1M9Ibid.6 p.8.

#


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ri)h be)o5ing ri)her on the ba)4 o2 the )heap labour o2 the poor. ultinational )o5panies lo)ate theira)ti7ities 3here the labour is )heapest in order to produ)e )onsu5er ite5s 2or so)ieties already reFplete. uality o2 li2e is o22i)ially 5easured by the ability to buy )onsu5er goods and the health o2 naFtions by the a5ount o2 su)h goods produ)ed. 'he guiding ethi) is pro2it and e)ono5i) 7iability ratherthan hu5an health and 3ellFbeing.

Se)ondly6 :nanda etteyya 3as repulsed by the e)esses o2 British i5perialis5 and the internaFtional trade in 3eapons. He 3arned against nationalis5 as a perni)ious etension o2 sel2Flo7e basedon ignoran)e o2 the truth o2 i5per5anen)e. 'oday6 nationalis5 based on religious and ethni) )lai5sis tearing 5any )ountries apart6 2uelled by the international ar5s trade. :nanda etteyya>s )hallengeis that6 in )on2li)t6 the +ther should not be seen as a separate entity but as )onne)ted 3ith Sel263ithin the +ne sstress on renun)iation is to dis)o7er that the only true religious path is one 3hi)h runs )ounter to thedo5inant ethos o2 the t3entieth )entury .

;nother aspe)t o2 the path 3as re)ognition o2 inter)onne)tedness. 'his perhaps resonates 5ore3ith the end o2 the t3entieth )entury than 3ith the beginning. or6 as in the nineteenth )entury6 disFsent is present and this dissent is ha7ing an in2luen)e on publi) )ons)iousness. Inter)onne)tedness hasal3ays been stressed by ahayana Buddhists. o3 it is the )larion )all o2 parts o2 the e)ologi)al5o7e5ent and leading so)ially engaged Buddhists su)h as 'hi)h hat Hanh are 2inding an eageraudien)e 2or it.1&%hat Hanh>s e5phasis on interbeing as 5oti7ation 2or so)ial in7ol7e5ent e)hoes:nanda etteyya and 5a4es hi5 see5 surprisingly )onte5porary. 'hen there are those 3ho hold

that the planet is one li7ing organis56 Laia. 'his also see5s to tou)h :nanda etteyya>s thought3ith his stress on the +ne s e5phasis on )o5passion as the highest 2or)e 3ithin the uni7erse also e)hoesdo3n the de)ades 3ith )onsiderable po3er. Co5passion6 he insisted6 3as the other side o2 an appreF)iation o2 du44ha. 'he 7ery 2a)t that :nanda etteyya hi5sel2 had to endure so 5u)h physi)al pain5ade hi5 re5ar4ably sensiti7e to the pain o2 others. aybe he 2ound that the only possible 3ay to

1&%'hi)h hat Hanh6 a Kietna5ese 5on4 no3 li7ing in eile in Plu5 Killage6 a retreat )entre in ran)e6 is theauthor o2 o7er sity boo4s. He has o22ered 3hat he )alls 'he ourteen Pre)epts o2 the +rder o2 Interbeing

3hi)h stress an ethi) o2 nonFhar5ing6 toleran)e6 and respe)t 2or sel2 and others. He sees the5 as a reFphrasing o2the i7e Pre)epts 2or the 5odern 3orld.


34/36

endure pain 3as to see it as part o2 )os5i) pain6 an insight 3hi)h )ould 3ell ha7e trans2or5ed hispersonal pain into )o5passion 2or all.

'his un3a7ering e5phasis on the i5portan)e o2 )o5passion should )hallenge us all. :nandaetteyya rarely spo4e o2 )harity6 e)ept as a 7irtue 5ar4ing the beginning o2 the path. eritF5a4inghe lin4ed 3ith the real5 o2 )hildhood. But )o5passion6 he belie7ed6 3as a po3er 3hi)h )ould )hange

the )ons)iousness and destiny o2 the hu5an ra)e. +2ten he )o5bined it 3ith the idea o2 lo7e6 but it3as a lo7e stripped o2 possessi7eness or any attribute 3hi)h 3ould )onne)t it 3ith greed6 need6 or asel2. :nanda etteyya stressed the need 2or a personal dis)ipline o2 5indF)ulture. He 3as )on7in)edthat the 2ruit o2 this )ould be both personal liberation and the destru)tion o2 a )hain o2 su22eringstret)hing into the 2uture. He 3as also )on7in)ed that it released a)ti7e )o5passion into the 3orld.or :nanda etteyya6 5editati7e deta)h5ent and )o5passionate a)tion 3ere not in)o5patible opFposites. 'o the )ontrary6 they 3ere interdependent and inseparable Dualities o2 li2e. 'his is a 5essagethat the 3orld still needs to hear.

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2ournals 3uoted4

Buddhis: An .llustrated Review6 edited by Bhi44hu :nanda etteyya6 Gangoon.

The Buddhist6 published by the 'heosophi)al So)iety6 Colo5bo6 Sri


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The Buddhist Publication Society

'he BPS is an appro7ed )harity dedi)ated to 5a4ing 4no3n the 'ea)hing o2 the Buddha6 3hi)h has a7ital 5essage 2or all people.

ounded in 19!86 the BPS has published a 3ide 7ariety o2 boo4s and boo4lets )o7ering a greatrange o2 topi)s. Its publi)ations in)lude a))urate annotated translations o2 the BuddhaZs dis)ourses6standard re2eren)e 3or4s6 as 3ell as original )onte5porary epositions o2 Buddhist thought andpra)ti)e. 'hese 3or4s present Buddhis5 as it truly is@a dyna5i) 2or)e 3hi)h has in2luen)ed re)eptFi7e 5inds 2or the past #!%% years and is still as rele7ant today as it 3as 3hen it 2irst arose.

or 5ore in2or5ation about the BPS and our publi)ations6 please 7isit our 3ebsite6 or )onta)t/

'he ;d5inistrati7e Se)retary

Buddhist Publi)ation So)ietyP.+. Bo M1

!$ Sanghara0a a3athaandy6 Sri

Documents

Elizabeth Harris: Ananda Metteyya: The First British Emissary of Buddhism