Buddhism in Britain

Healthcare Chaplaincy at the Buddhist Society

On Sunday I attended a healthcare chaplaincy meeting at the Buddhist Society. Dr Desmond Biddulph, the Vice President of the Buddhist Society  introduced Keith Munnings who proceded to talk to us about the progress the Buddhist Healthcare Chaplaincy Group has made in setting up and agreeing accreditation procedures for Buddhist chaplains wanting to work (invariably on a voluntary basis) in the NHS. Tim Battle, a CofE minister heads up the multifaith chaplaincy group which is agreeing a single accreditation process for each faith group, including Christianity.

The BHCG will present their process at the end of March or thereabouts to the Multifaith Chaplaincy committee. It is good to see the Bud.Soc. sponsoring this initiative.

The meeting was attended by around fourteen or so, a largish group (5) regarding the Forest Sangha as their home tradition. There is clearly some work to be done on the draft accreditation process, but there are detailed competencies and background information and these can be found at the Buddhist Society web site or at: http://www.buddhacommunity.org/lay_ministry_day.htm.

You can register an interest in healthcare chaplaincy via http://www.thebuddhistsociety.org/events/index.html

Amaravati in February

Amaravati Buddhist Monastery is my home monastery and one that I have been attending for many years. I invariably experience a sense of peacefulness as I enter the gates and a feeling of inspiration at the sight of ochre robed Theravada monks and nuns. 

I had dropped in to speak with Ajahn Jutindharo, who has been a monk at Amaravati for some 13 years. He had received an invitation to a charities commission event. This had been sent to all UK Buddhist charities, and Ajahn J. wanted to appreciate whether I knew who might be attending this and whether it had been discussed within the NBO.

In actual fact, I was not aware of the charities meeting, although subsequently information did circulate through NBO channels. This is a good example of the disparate range of requests that are received by the Buddhist ‘community’ in the UK. Many of these requests or invitations are not specifically Buddhist or religious, they are to do with mundane matters of health and safety or other legislation that impacts many organisations.

Some requests do have a religious character or are looking for a Buddhist ‘voice’ and this leads to quite a few issues. There is a constant demand for Buddhist representatives to join SACRE’s – standing advisory committees for religious education in local education authorities – which I have mentioned before in this blog. Other requests that come through NBO channels might ask for a Buddhist representative at events ranging from Commonwealth Day to government sponsored faith communities consultative councils, religious leaders meetings running alongside G8 summits, (and intended to influence their deliberations), and sexual orientations equality and other legislation. The list goes on.

Many of those who gain benefit from Buddhist organisations or might regard themselves as Buddhists may feel inspired to join one or other committee or consultatative meeting; perhaps without fully appreciating what is involved. Often, a faith representative is regarded as representing, in some sense, all Buddhists. SACRE Buddhist members are expected to reflect all Buddhist persuasions in a local authority area. Exactly how such a responsibility can be discharged is a matter for debate.

Another common issue is for our naïve Buddhist representative to find himself the victim of tokenism or of an agenda which might only become apparent later and with which she or he is uncomfortable. Discretion must be exercised therefore; there is little doubt that constructive engagement is valuable but it has to work for the individual. For example, teachers or educational professionals who are also Buddhists may feel completely at home at SACRE’s and find this forum very useful.

Some rough guidelines for engagement could include clarifying :

the purpose of the group or committee

the role that a Buddhist is expected to fulfil

the benefit that arises from this activity in the broadest sense

If the benefit is limited or low then involvement should be reconsidered. Our time must be regarded as valuable.

Like many Buddhist organisations, Amaravati is involved with a broad range of activities. Things can occasionally seem quite hectic.School visits are hosted, speakers may be identified for various engagements, and contributors to interfaith and other meetings may be provided. The main activity of the monastery, though, is the maintenance of a Theravada monastic community following the Vinaya, and of a linked lay (householder) community. The purpose of this fourfold assembly of monks, nuns, lay-men and women, is the practice of the Buddha’s teaching. And the purpose of the Buddha’s teaching is to realise enlightenment.

For details of Amaravati see www.amaravati.org.

An associated website focusing on lay-activity is www.buddhacommunity.org

Bristol Theravada

I met David and the Venerable Bhatsakorn Piyobhaso at the Starbucks in the Borders Bookshop in Bristol. It was the 28th February and I had just driven across the city very slowly through the morning traffic. I was very pleased that David had managed to bring Bhante with him. Not only was I looking forward to meeting him, but a bhikkhu in robes is a lot more obvious than a carnation in a lapel, and I knew that identifying David would not be a problem.

Venerable Piybhaso is a Thai Theravada bhikkhu studying at the university and living at the Theosophical Society. He has been leading meditation meetings at the Society now for several months and gradually building up a community of interest. There are now meetings on Wednesday evenings and on Sunday morning for the Thai community. There is apparently little else in the way of Theravada Buddhism in the immediate area although other traditions are well established.

The Theosophical Society is supportive of Buddhism and of the meetings and provides spacious premises. Eventually, perhaps, a dedicated Theravada centre might be needed. David was interested in building relationships with other Bristol groups and we talked of the Bristol Buddhist Forum. Organising joint Wesak events with local Buddhists is a good way of establishing friendships and I mentioned the hope that the NBO would start to partner with regional Buddhists assemblies.

Meeting details can be found at : http://www.theravadabuddhisminbristol.org/whats-on.htm

Venerable Bodhidhamma and Satipanya Trust

The Venerable Bodhidhamma is temporarily residing in Birmingham whilst negotiations for a new retreat centre are completed. I stopped in Birmingham on my way to North Wales and spent a very enjoyable and informative few hours in his company.

Bhante has a long and varied background as a Buddhist practitioner and Theravadan bhikkhu. This is well described at the web site:

http://www.satipanya.org.uk/bio.htm.

Most recently - from 2001 - he was the resident teacher at Gaia House. Whilst there he determined to establish a centre devoted to the Mahasi Tradition. With the strong support of friends, the Satipanya Buddhist Trust was created and became a registered charity. An offer has now been accepted on a property at Minsterley near Shrewsbury in Shropshire and it is hoped that a contract will be finalized within the next month or so.

As with all such property acquisitions the whole process has taken a long time and included one or two surprises. The main one in this case being that the water supply comes from a spring on an adjoining property. To avoid a ‘Jean De Florette’ scenario with the spring being corked, Bhante will probably need to sink a bore hole at some time.

I enjoyed a lively discussion with the Venerable Bodhidhamma about old friends from Chiswick Vihara and Amaravati, and his time at Gaia House. Bhante had found his excperience at Gaia very helpful, although sunce this is a largely lay community had found limited concessions towards his monastic status. In particular, keeping to the traditional Vinaya rules can be quite difficult without a supportive environment. This is especially so for such vinaya rules as the restrictions on eating before noon and not handling money.

Amaravati has got over these issues by establishing the Anagarika role. Anagarikas wear white robes and keep eight precepts, but are allowed to deal with money. They are thus able to accompany and support the ordained monks and nuns. The Anagarika role provides a good taste of life within a Buddhist monastic community and is an excellent stepping stone to full ordination.

Venerable Bodhidhamma kindly suggested that I might like to eat something, possibly a quorn dish. Unfortunately I have an intolerance to quorn. If I eat it it leads to violent vomiting. (See the quorn victims site: http://www.cspinet.org/quorn/victims.html.)

Later, over an omelette, we talked about the NBO and its role in creating a ‘neutral space’ for Buddhist organisations to meet, talk, cooperate, debate, criticise and build community and understanding. The NBO neutral space is intended to allow all sorts of Buddhist organisations to interact – whatever their pedigree (within reason) – on the premise that it is ‘good to talk’ as this is the best way to avoid or resolve conflict and to learn from each other and support the growth of a healthy Buddhism.

What could be more damaging for the long-term future of Buddhism than for it to become perceived as just another fractious collection of the ‘religious’ divided over some doctrine or other? That is not to say that there is not a need for discussion and possibly argument, just that such debate is best carried out from a spirit of good-will and understanding rather than rumour and dogmatism. We do not want placards on the streets and public displays of Buddhists abusing Buddhists. Neither do we want damaging media exposés of abusive or coercive activity within Buddhist organisations, or anonymous and scurrilous letters denouncing Buddhist groups to prominent national organisations. Fortunately this sort of thing is pretty rare in UK Buddhism.

It would be good to continue to practice what we preach and to maintain what is generally the excellent public perception of 'Buddhism' in the UK.

In order to strengthen relationships at the grassroots level, the NBO is hoping to support regional meetings or conferences between local groups. This is something which has already started independently in some areas and which can with care, help to improve understanding and support between Buddhists.

Venerable Bodhidhamma and the Satipanya Charity are launching a fresh appeal for funds to help to reduce the inevitable mortgage on the new retreat centre. Full details on the progress in purchasing the new centre and in how to support this worthy initiative can be found at:

http://www.satipanya.org.uk/index.htm

April 2007 update...I have now heard that the purchase of the retreat centre has has now completed succesfully.

Oxford Buddha Vihara

On an extremely sunny and frosty morning (my thermometer said -6˚ C) I made my way to the Oxford Buddha Vihara (OBV). I was rather pleased to experience the freezing temperature. This winter has been very mild and wet and a frost gives some hope that global warming might be delayed for a bit? In addition, and as a gardener, I am aware of the Saxon prayer ‘Good lord protect us from a mild winter’.

Nevertheless, I was pleased to enter the warm semi-detached house on the outskirts of Oxford where the OBV is based. Phra Pasanno is a Thai Theravadan bhikkhu who occupies the vihara with other monks. He explained something of the history of the OBV.

The senior incumbent is the Venerable Dr. Dhammasami. Originally from Eastern Burma, Khammai Dhammasami obtained his doctorate from Oxford. As well as being the senior incumbent of the Oxford Buddha Vihara, he also heads the International Secretariat for the UN Day of Vesak, based in Bangkok.

The Venerable Dr. Dhammasami has a key role in the newly formed Oxford Centre for Buddhist Studies’ (OCBS) relations with the Sangha and Buddhist Universities in Theravada countries and more widely across Asia. Supporters of the Oxford Buddha Vihara have offered much voluntary help to the OCBS.

I made a note to make contact with the OCBS, it sounds a very interesting venture.

The OBV was purchased less than three years ago and is a little small for the numbers wishing to use it from local Asian families, students from Oxford colleges, and local people. Property in the UK is now so expensive, that generous donations from Asian countries which would purchase a sizeable monastery in the donor country, only allow small UK properties to be obtained.

This has been a regular refrain during my visits to centres around the UK. The OBV has close links with Amaravati and the Forest Sangha. Phra Pasanno mentioned meetings with Ajahn Sumedho, and also Ajahn Khemadhammo. Ajahn Khemadhammo leads the Angulimala Prison Chaplaincy organisation, and Phra Pasanno expressed his great respect for this enterprise. Ajahn Khemadhammo has also been instrumental in setting up the recently formed Theravada Buddhist Sangha (UK) organisation to which the OBV belong. The word ‘Sangha’ is here used in its early sense as meaning the monastic Sangha, rather than the common contemporary use of the word as including all who practice Buddhism.

We discussed the NBO and its role in maintaining a neutral forum or space within which all organisations regarding themselves as Buddhist can meet, exchange information and develop fellowship. There is no reason, of course, why an organisation such as the OBV could not be a member of TBS (UK) and the NBO as well as interfaith networks and other ‘umbrella groups’. The work of such groups is complementary and I would expect more to arise as Buddhism becomes established in the West.

The Oxford Buddha Vihara can be found at 33 Cherwell Drive, Marston, Oxford, OX3 0NB

The Oxford Centre for Buddhist Studies has a website at http://www.ocbs.org/

Leicester Buddhist Vihara

The Leicester Buddhist Vihara is a housed in a suburban property, in this case a pleasant small property in Una Avenue, Narborough, Leicester. On a wonderfully sunny January morning, I met the Venarable Teldeniyaye Amitho Thero, a Sri Lankan monk of some twenty years. He had been listening to a tape describing initiatives for world peace. We sat in the small and pleasant shrine room discussing the various activities undertaken at the vihara. These include children’s events, interfaith meetings and meditation teaching. The vihara supports both Sri Lankan and Asian families and a growing English congregation.

Venerable Amitho was supportive of the NBO aim of cultivating fellowship between Buddhist organisations

The Vihara has a small library and a number of books for free distribution. This is a common and welcome feature at many Buddhist centres. Somehow we started to talk about Buddhist scriptures and Pali, the original language of the early oral teachings and which later got inscribed onto palm leaves and books. The early Sangha during the Buddha’s own lifetime, established a system of ‘reciters’, monks with excellent powers of memory who were allocated sets of teachings to memorise and recite. The use of numbered lists, (a technique called ‘redundancy’), and the standardisation of teaching formulae, combined with regular recitation and cross-checking between reciters, created a pretty reliable method for maintaining the integrity of the Dhamma over several hundred years. This was the best technology available at the time, and some of the techniques are still used today in network communication technology to detect and correct errors in transmission.

After the Pali texts were written down they were maintained by the Sangha of monks and nuns and would not have been easily available to lay-people. We are extremely fortunate today to have access to modern and careful translations into English of all of the Pali Canon. Much of this is available on the internet. It is an incredible resource for all Buddhists of whatever school. If we want to read what the Sangha were listening to at the time of the Buddha, we can read the Pali Canon. This is the material which informed all major Buddhist traditions in India, Tibet and China and beyond.

The Buddha in the Canon has aches and pains, displays a dry wit, and immense skill, compassion and wisdom in dealing with questions. The teachings in the Pali Canon have a consistent style and flavour, described as the taste of freedom. There is an openness, almost an ambiguity, which constantly turns our thinking minds back to reflect on our experience, the reality of our lives and away from metaphysics, views, opinions and the proliferation of ideas. Although the formulaic repetitiveness of the texts can make them something of a struggle at times, they are worth persisting with, or returning to, to acquire the taste.

Contact details for the Vihara can be found here;

http://www.btinternet.com/~asankawebdesigns/srilankanetuk/leicester_buddhist_vihara.htm

Bodhi Garden

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

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

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

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

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

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

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

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

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

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

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

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

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

Letchworth Buddhist Vihara

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

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

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

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

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

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

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

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

Kendal Buddhist Group

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

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

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

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

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

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

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

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

http://www.communigate.co.uk/lakes/buddhistgroupofkendal/
http://www.lakedistrictunitarians.org.uk/kendal_chapel_weblinks.htm

Ketumati Vihara and Venerable Piyatissa

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

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

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

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

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

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

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

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