leeds buddhist centre

A few years ago there was an article in the Guardian critical of the FWBO and its founder Sangharakshita. Most of the article dealt with events that had taken place in the 70's and 80's criticising Sangharakshita for the sexual relationships he had had with some of his male disciples, his views on gender issues and problems that had arisen at the FWBO Centre in Croyden. There followed an anonymous Internet site called the FWBO Files which saw itself as exposing the faults of the FWBO.

For many like myself, whose experience of the movement was mainly from the 1990's, most of what was being said did not correspond to thier experience. Considerable debate took place within the movement about the article and the File, some people felt that what was being said was unfair, whilst others felt that although it was biased it was pointing to certain problems that were real within the movement.

During the years since the Guardian article there have been changes within the movement. Sangharakshita has handed all his responsibilities for the movement to the Order Members who had become Public Preceptors. The Mitra system has been freed up, with people themselves deciding whether they are ready to become Mitras. In addition greater efforts have been made to reach out to people in the wider Buddhist community in the UK.

However, the process continues. A recent article by an Order Member, Yashomitra in the Order Journal "Shabda" has led to a lot of discussion. In the article Yashomitra outlines his experience as a young man of sexual encounters with Sangharakshita around 1980. The article makes it clear that Yashomitra feels that Sangharakshita mis-used his position for sexual advantage and that there has been a general attitude in the Order that has precluded criticism of Sangharakshita. In addition in his article he is critical of attitudes that hold homo-sexual relationships as superior to hetero-sexual relationships which he feels still exert a strong influence within the FWBO. He feels that these issues have not yet been discussed fully and openly and that the response to the criticism the FWBO has received from others has likewise not been dealt with clearly and openly enough.

This is challenging stuff and I think highlights that although there was a lot of discussion and action following the Guardian article a certain opportunity was perhaps missed in coming to terms with the past. I think that in some way we in the Order did not know how best to approach this and also people were perhaps overly concerned, having received so much from Sangharakshita, not to hurt his feelings.

Progress in the ability of the movement to deal with issues raised is and has been made. Instead of the movement reflecting the vision of one person, as well as their views and idiosyncrasies, it now reflects more clearly its diversity. The young, enthusiastic and naive men and women who became Order Members in the 70's and 80's have now grown up into independent spiritual practitioners with their own voice. In addition many new Order Members have joined the Order in the context of and ordination process which is more measured than the rather hot house process that existed before. All this has led to a greater maturity in the Order and the movement generally and I think an ability to more openly deal with difficult issues as they come up.

In dealing with the points that Yashomitra raises, it is likely that we will never know fully what happened inthe past in part because of the time that has elaplsed but also because Sangharakshita himself has not wished to comment publically on the accusations raised against him. Presently he is unwell having lost much of his sight last year and suffering now with high blood pressure and insomnia.

I think though that Yashomitra has initiated an important process of people talking about their experiences in an environment of being certain that they will be heard and where hurt has occured that it will be acknowledged. In talking to people my impression is that for most of their experience of the 70's and 80's was that the movement was an exciting if chaotic place to be but for some the painful experiences of that time may continue to affect their present experience. What is important is that if there are things people are holding on to from that time they should be said and heard so a process of resolution can take place.

In terms of his other criticisms it is important that we continue to question ideas prevalent within the movement as to whether they are truth or useful. The order is not homogeneous. It is generally difficlult, beyond the acceptance of the basic doctrines of Buddhism, to find an orthodox position on any particular matter.

In any collection of people though it is easy for self-censoring to take place. For a long while the movement did reflect, for the positive and on occasions for the not so positive, Sangharakshita's views. People have had to learn how to disagree in an open and skillful way. I think that very positive progress has been made in this area.

I think that some, what I would regard as unquantifiable and not very helpful, ideas that were prevalent about respective aptitudes for the spiritual life of men and women have become much less so. In addition as the Order has grown up in terms of age so people's life experience has become more variable. It has moved from being an Order where most people lived in communities and worked in ventures associated with the movement, to one where most Order Members live outside communities and obtain their livelihood outside as well. This has led to a broadening of perspective. I sometimes find that people coming across the movement want to know what the Order thinks of this or that and expect the Order to have an agreed position, this is not the case, Order Members do not think the same.

In this it is important to remember just what the Western Buddhist Order is. essentially it is a community of Budhhist practitioners who choose to come into association with one another to support and deepen their respective practices. An aspect of any serious Buddhist practice involves altruism and the friends of the Western Buddhist Order is a forum for such action. Through the FWBO, Order Members offer supportive conditions for people to practise within as well as a vital dharmic perspective upon the human predicament. I do see the FWBO as a force for good which continues to provide positive conditions for people to practise Buddhism within.

I would also add that it is important when one gets involved in a movement not to just acept what one hears but to consider whether it is true or useful. Finally, if anyone wants to discuss any of the issues raised in this article they are welcome to have a word with me.

Rijumitra