And now, in religions’ baffling inability to cope with women…

A Christian group at Bristol University in England is being investigated for its discriminatory policies. Women are banned from teaching at their weekly meetings without their husbands beside them. The email from their president said:

“We understand that this [women teaching] is a difficult issue for some and so decided that women would not teach on their own at our CU:Equip meetings [its principal weekly meeting], as the main speaker on our Bristol CU weekend away or as our main speaker for mission weeks.”

The email goes on to say that women may teach at these meetings, as long as it it with their husbands.

It is fantastic that these discriminatory policies are being dealt with at last. The sad thing is, of course, that similar discriminatory policies are being practiced in Buddhism. From Amaravati’s notorious “Five Points” of discrimination against women:

2. In line with this, leadership in ritual situations where there are both bhikkhus and siladhara–such as giving the anumodana [blessings to the lay community] or precepts, leading the chanting or giving a talk–is presumed to rest with the senior bhikkhu present. He may invite a siladhara to lead; if this becomes a regular invitation it does not imply a new standard of shared leadership.

The full list is on Leigh Brasington’s site. He’s added a variation to the list that was created some time ago, where “monk” and “nun” are replaced by “Whites” and “Blacks”. There are more variations here. The alternate wordings create a stark and disturbing impression, as if the original was not creepy enough.

We can only hope that Buddhist groups realize the harm that these policies create and change them before they are forced to do so by the law.

The Problem with Nuns…

is not just a Buddhist thing. The Vatican has been enduring increasing levels of anxiety about the nuns, specifically the nuns of the US.

The leading representative body for nuns in the US, the Leadership Conference of Women Religious, despite it’s canonical status within the Church has come under repeated fire and investigation for various heretical tendencies, which you can read about in the Vatican’s statement here, and the LCWR response here. The Vatican takes this so seriously that have set up a formal investigation, and the LCWR is talking about seceding from the communion.

The parallels with the situation regarding Wat Pa Pong and nuns are quite remarkable, for all the differences in the details. Despite the misleading and sensationalist headline, this article from AlterNet does a good job of explaning the background to the dispute. The author argues that the basic issue is about power, and it’s hard to fault this. Just as WPP criticized Ajahn Brahm and others for questioning the orthodoxy, so ‘obedience’ is foremost in the lessons that the bishops would have the nuns learn.

And the basic conflict is pretty much exactly parallel. The conservative group insists on keeping the medieval power structure in place, insisting that that, and that alone, is the truth; while the progressive party—more alive to the nuances and changes of history—look for inspiration in the heart of the teacher’s message for guidance in changing times.

It’s not just the LCWR that’s proving controversial. A leading academic nun in the US, Sister Margaret Farley, has come under fire for discussing sexual ethics in ways that the Vatican declares to be “not consistent with authentic Catholic theology”. As always, it’s best to read the Vatican’s original response, which is posted here.

Sister Farley is criticized for taking liberal positions on a range of matters relating to sexuality and relationships, namely masturbation, homosexual acts, same sex marriage, and divorce.

What’s interesting (or interestingly boring, depending on your perspective) is the wording of the criticisms. The document speaks of ‘doctrinal errors’, ‘the constant teaching of the Magisterium’, ‘the objective nature of the natural moral law’, ‘errors and ambiguities’ (Oh, those ambiguities! Can’t have them… Or can we?), ‘conform to Catholic teaching’, ‘This opinion is not acceptable’, ‘Sacred Scripture… presents homosexual acts as acts of grave depravity, tradition has always declared that homosexual acts are intrinsically disordered. They are contrary to the natural law…’ ‘Legal recognition of homosexual unions… would mean… the approval of deviant behavior…’.

It’s all astonishingly unreconstructed. Despite Vatican 2 and the tremendous efforts by Catholics all over the world to genuinely engage with modernity within the framework of their faith, in this document the patriarchy just slams right down, no concessions granted. Modernity is just shrugged off like an annoying mosquito.

The Vatican document cites the ‘confusion’ among laity, a similar position to that which was expressed at the same sex marriage meeting I attended in April. This was also a key point in the official Amaravati document on the Five Points that subjugate the nuns. These were intended to allay the ‘confusion’ of the lay folk, which is why they were called ‘Points of Clarification’. For these patriarchies, allaying confusion means insisting on the One and Only Truth, which always has been and always will be, and which is fully embodied in the patriarchy itself.

The original document on the five points is here, and it’s worth reading it side by side with the Vatican documents. The Vatican, being older and more confident, expresses itself directly, whereas the Amaravati document ties itself in knots trying to apologize. But the end result is the same: obey or get kicked out.

There is, of course, the difficulty that many of the propositions insisted on by the patriarchy are unethical and harmful. They stem not from any timeless well of truth, but from well-understood social and historical conditions, conditions that no longer exist—except in the minds of the patriarchs. But as long as ‘modern’ notions can be dismissed by the sheer fact of their heterodoxy, they need not be taken seriously.

Meanwhile, Buddhists and Catholics go about our lives. We hear these pronouncements: sometimes they make us angry, sometimes they make us sad, sometimes they make us feel pity. But no one will ever be persuaded by them. They are a call to spiritual devolution, to a regression to lesser lives and diminished horizons. The spirit calls us on, and we won’t be shackled.

10 reasons why 2012 is looking good!

The new year is upon us – and a very merry one for all sentient beings!

The doom-mongers will be out in force this year, so let me, as a died-in-the-wool contrarian, offer 10 reasons why 2012 is shaping up to be a great year.

  • EU is banning factory hens. Ok, that may be a bit overstated, as they are just being allowed some extra space and some other welfare provisions; and there will always be compliance issues, but hey, it’s a start. And provisions for the welfare of other farmed animals is following in the next few years. The appallingly cruel development of factory farming is one of the most vile products of technology, and its end cannot come too soon.
  • Bhikkhunis keep on happening. We have seen the ending of Wat Pa Pong’s policy of banning monks from Bodhinyana who had participated in bhikkhuni ordination. Next year there will be a large scale bhikkhuni ordination in Vesali. While in Malaysia, I heard many hopeful things about the setting up of a new centre there. Through Indonesia, Malaysia, and Singapore, I heard words of encouragement, gratitude, and support for the bhikkhunis. There’s over 1000 bhikkhunis now in Sri Lanka, and this is just the beginning.
  • Troops are getting out of Iraq and Afghanistan. Not unproblematic, of course, but surely the only thing that can possibly work in the long term. Perhaps in the future our beloved leaders might reflect first on whether invading foreign countries is the most effective way of making them love democracy and freedom.
  • Kids TV show Waybuloo has got yoga and other cool stuff. Aww! Cute characters be nice to each other, share hugs and grow flowers, and float when they get happy, which is lots! It must be good, ‘cos the fundamentalists hate it.
  • After the Year of the Protestor, what happens next? From the Arab Spring to Occupy, people got out on the streets, almost always peacefully, and said, ‘Enough!’ the struggle for freedom, peace, equality and all good things is very far from over, but it is happening. A couple of years ago, who would have guessed? And what will the outcome be for the next year? Since we know that non-violent protest movements are far more successful than violent ones, I think there is a good chance that at least some of the progress will stick.
  • Fundamentalism is dead. Alright, not dead yet. But dying. Maybe not dying, but still. Pining for the fjords, at least. The unstoppable wave of ignorance and stupidity in the name of ‘religion’, which dominated global events from the time of 9/11, seems to be on the wane. The Arab Spring and other major shifts, including climate change, are driven by other concerns. The Tea Party candidates are dropping out of the US elections; it seems there is a limit to the lunacy that democracies will tolerate. We might even see a drift back to sanity-based politics. Hopefully this will accompany a more healthy relationship between religion and science.
  • Technology catches up on global warming. Even though the political response to the global warming crisis has been an almost unmitigated failure, technology is at least making some headway. This map shows how soon there will be cost parity between solar and current electricity generation in the US. Parity arrives in San Diego in 2014, according to their calculations. For more info, check out The Futuremakers, a great doco on emerging energy technologies by my old friend Maryella Hatfield.
  • More people are meditating than ever before. At least in the US: “A 2007 national Government survey that asked about CAM use in a sample of 23,393 U.S. adults found that 9.4 percent of respondents (representing more than 20 million people) had used meditation in the past 12 months—compared with 7.6 percent of respondents (representing more than 15 million people) in a similar survey conducted in 2002.” That’s nearly 25% increase in 5 years. The growth of meditation worldwide is perhaps the most significant thing ever in the history of humanity. For the first time, a large percentage of people, of all nationalities and religions, and in all kinds of settings, are consciously and deliberately making efforts to purify and expand their consciousness. No-one knows what the possible outcomes of this will be – but it will be more than just a little short term stress reduction.
  • Violence continues to decline. We have discussed Steven Pinker’s argument that violence is, on the whole, in decline. He continues to make his case, and statistics argue in favor of many of his key points. For example, homicide rates worldwide continue to decline. here’s hoping that 2012 will be humanity’s most peaceful ever.
  • The prophets will be wrong, again! Here’s counting down to Dec 20, 2012, when the world is going to end and all the usual yada yada. Me, I’ll be kicking back here at Santi with a lovely cup of coffee and a nice ‘told you so’. You’re welcome to join!

So there’s ten. What other great things can we look forward to in 2012?

Bhikkhuni Ordination at Spirit Rock

Better late than never. After being one of the most vocal supporters of bhikkhuni ordination, I unaccountably omitted blogging about the recent bhikkhuni ordination at Spirit Rock, California. My apologies to all, I beg the Triple Gem of excuses: busyness, disorganizationedness, and illness (a bout of flu hit Santi a month ago – yes, we’re all recovering, thanks!).

On October 17, three nuns took full ordination: Venerables Anandabodhi, Santacitta, and Nimmala. Congratulations to all those who took part, and especially to the three new bhikkhunis!

Venerables Anandabodi, Santacitta, and Nimmala receive full ordination

You can see details of the ordination here, photos here, messages from the nuns and the community here, and watch the video slideshow below.

Also, check out the film project on bhikkhuni ordination by Wiriya and Katrina – we’ll keep you posted as this develops.

Nuns and Rape

There has been an international response to the horrific gang rape of a nun in Nepal as I reported earlier. It is terrible that it takes such an extreme case to draw attention to what has been an ongoing problem for many years. Nevertheless it’s good that something is finally happening. A new article suggests that the Nepalese authorities have finally offered to provide her with free medical care. There has been significant international interest in pursuing this case, and I will keep you up to date.

Here is an article I wrote a number of years ago in response to this issue. It is a revised portion of Chapter 4 of the book Bhikkhuni Vinaya Studies (Santipada).


In some countries, such as India, nuns have been raped and subsequently forced or encouraged to disrobe, being told that they have broken the basic precept for their celibate life (pārājika 1), and can no longer continue to live as a nun. This has caused a tremendous degree of distress and trauma, and moreover creates a climate where nuns fear to report any attacks, which can further encourage would-be rapists. But the Vinaya is not so cruel, and deals with rape in a compassionate way, allowing the nun, who is the victim not the perpetrator, to continue her spiritual path.

The position of the Vinayas on this point is quite straightforward, so we will simply present some relevant Vinaya passages from the Vinayas of the three main traditions: the Pali Vinaya of the Theravada; the Dharmaguptaka Vinaya as observed in the Chinese and related Mahayana traditions; and the Mūlasarvāstivāda Vinaya as observed in the Tibetan Vajrayāna tradition.

Theravāda

The Pali version of bhikkhuni pārājika 1 specifies that a bhikkhuni only falls into an offense if she acts willingly. This is confirmed by actual examples in the Pali Vinaya where a bhikkhuni is raped:

Now on that occasion a certain student was infatuated with the bhikkhuni Uppalavaṇṇā. And then that student, while bhikkhuni Uppalavaṇṇā had entered the town for alms, entered her hut and sat down concealed. Bhikkhuni Uppalavaṇṇā, returning from alms-round after her meal, washed her feet, entered the hut, and sat down on the couch. And then that student grabbed bhikkhuni Uppalavaṇṇā and raped her. Uppalavaṇṇā bhikkhuni told the other bhikkhunis about this. The bhikkhunis told the bhikkhus about it. The bhikkhus told the Buddha about it. [The Buddha said:] ‘There is no offense, bhikkhus, since she did not consent’.1

Similarly, there are other cases of bhikkhunis who are raped, and in no instance is any offense or blame imputed to the bhikkhuni.2 This is entirely consistent with the application of the rule for bhikkhus, since whenever a bhikkhu had sexual intercourse or oral sex without his consent he was excused by the Buddha.3 Indeed, there is a series of cases where bhikkhus, bhikkhunis, sikkhamānas, sāmaṇeras, and sāmaṇerīs are abducted by Licchavī youths and forced to have sex with each other. In each case, if there is no consent there is no offense.4 This understanding is maintained in the Pali commentarial tradition.5

Dharmaguptaka

Unlike the Pali, the rule itself does not specify that the bhikkhuni is acting out of lust. However, this factor is found in the rule analysis, which specifies that a bhikkhuni must consent to penetration with sexual desire.6 Further, she must experience pleasure at the time of entering, remaining, or leaving in order for there to be an offense.7 This is made clear in the non-offense clause:

There is no offense if while asleep she does not know; if there is no pleasure; in all cases where there is no lustful thought.8

Mūlasarvāstivāda

Like the Dharmaguptaka, there is no specific mention of ‘desire’ in the rule formulation itself. But again the rule explanation makes the point clear.

If she is forced, then if she does not feel pleasure in the three times [i.e., when entering, staying, or leaving] there is no offense. The offender is to be expelled.9

This quote comes from the Chinese translation of the Mūlasarvāstivāda Vinaya. I can’t read Tibetan, so I can’t confirm that the same passage is found in the Tibetan version, which is the normative Vinaya for the central Asian traditions. However, given how consistent the traditions are in this, as in all major points of Vinaya, there is no reason to think the Tibetan text is any different.

Who is to blame?

As suggested by the last case mentioned in the Mūlasarvāstivāda Vinaya, in the case of rape, it is the rapist, not the victim, who is to blame. The Vinaya attitude towards rape of a bhikkhuni is uncompromising. A man who rapes a bhikkhuni cannot ever be ordained, and if they are ordained by mistake, they must be expelled.10 Similarly, a novice who rapes a nun must be expelled.11 The treatment of a rapist of bhikkhunis is treated in the same way as one who commits one of the 5 ānantarika acts (murdering one’s mother or father or an arahant, wounding a Buddha, and maliciously causing schism in the Sangha). Thus the rape of a bhikkhuni is regarded as one of the most heinous possible acts, with dreadful practical and kammic repercussions on the offender. When Uppalavaṇṇā was raped, the commentary tells us that the earth, unable to bear the weight of that evil, split in two and swallowed up the rapist, who immediately fell into hell. Never is the slightest blame attached to the victim of the rape.

The position of the Vinayas is thus clear and unanimous: there is no offense for a nun who is raped, and the blame must lie with the rapist. A nun, whose life is devoted to celibacy and non-violence, will feel shattered and deeply traumatized by rape. At that time she needs support from her friends and teachers in the holy life. As in all the Vinaya cases mentioned above, she need feel no shame or blame in talking about the rape honestly and openly with other nuns, and if need be, with monks as well. The friends and teachers of the victim need to extend the greatest possible compassion and support. They must clearly and consistently reassure the victim that she has done nothing wrong and has not in any way broken her precepts. It is important that the police are told about the rape, so they can try to prevent similar crimes in the future. The Sangha should investigate whether there is any ongoing danger to nuns in that situation, and should take steps to ensure their protection and safety.


1Pali Vinaya 3.35: ‘anāpatti, bhikkhave, asādiyantiyā’ti. NOTE: references to the Pali Vinaya are to the volume and page number of the PTS edition of the Pali text. References to the Chinese Vinayas are to the Taisho edition.

2Pali Vinaya 2.278, 2.280

3E.g. Pali Vinaya 3.36, 3.38, etc.

4Pali Vinaya 3.39

5E.g. Dvemātikapāḷī: chande pana asati balakkārena padhaṁsitāya anāpatti. (When there is no consent, but she is taken with force, there is no offence.)

6T22, no. 1428, p. 714, b5-6 : 比丘尼有婬心。捉人男根。著三處大小便道及口

7T22, no. 1428, p. 714, b12 ff.

8T22, no. 1428, p. 714, c7-9 : 不犯者。眠無所覺知不受樂一切無欲心

9T23, no. 1443, p. 914, b12: 若被逼者三時不樂無犯。逼他者滅擯

10Pali Vinaya 1.89

11Pali Vinaya 1.85

Gangraped Nepal nun now faces expulsion from nunnery

The Times of India reports a harrowing story of violence and ignorance. Please read it first before coming back to this post.



This story is shocking: for a woman, from a powerless and disadvantaged background, who has chosen to live a life of simplicity in accord with the precepts of her religion, to be so abandoned by those who should be protecting her.

This story is by no means unique. I have heard of such cases many times. The rejection and denial by the Buddhist authorities in such cases only fuels more attacks. The nuns know that if they are raped they will be expelled, so they do not report the attacks, and men come to know that they can rape nuns with impunity.

The Nepalese Buddhist authority says that such cases never came up in the Buddha’s time, and appears to be arguing that one has to be a virgin to be ordained. This is an astonishing level of ignorance – repeatedly refuted in the comments to the article (the blog commenters know more about Buddhism than the authorities…). Half an hour with a Vinaya book would have showed him that rape did in fact occur in the Buddha’s lifetime, and the Buddha was very clear: there is no offence for the victim, and the perpetrator has committed one of the most heinous crimes possible.

But it’s not the factual mistake that is the real worry: it’s the disturbing way that a half-baked allusion to a mythical past somehow acts as a blanket excuse for such unfeeling dismissal. Supposedly ‘Buddhist’ ideas are being used to diminish compassion and justify cruelty.

Rape is no surprise. It is, shamefully, a part of human life everywhere. The incidence of violent crimes against women is horrific, no matter where or when you live. But there are things that can be done about it, starting with identifying that the rapist is the criminal, and he should be punished, not the victim.

It is a long road, and there is no simple solution. As people committed to Buddhism as a spiritual path, we need to recognize the close links between the status of women in the Sangha and the wider picture of violence to women. If the patriarchs of a religion treat women like this, how can they expect to set an example for the rest of society? The outcome of the consistent denial of women’s equality and refusal to recognize the fullness of women’s humanity is all too predictable. Recent figures from the UN reveal that over 60% of men in Thailand think it is sometimes justifiable to beat your wife, a figure that is second worst in the world.

Now Thailand has a female Prime Minister. Yingluck said in an interview that there is equality for women in Thailand; this is true in law, but far from true in practice. Hopefully her presence will do some good.

We need to get over surprise and denial. Rape and violence against women is a sign of a mind that is sick. But such minds do not exist in isolation. They emerge from a culture where women are routinely objectified, denigrated, regarded as lesser – the Tibetan word for woman means ‘inferior birth’.

Denigration of women runs deep in Buddhist culture: it is there in the absence of women’s voices, in the texts that speak of women as ‘black snakes’, in the refusal to allow women ordination, in the persecution of those who speak up about discrimination, in the routine beatings in homes of ‘good Buddhists’, in the abominable trade in sex slaves in Buddhist countries, in the silence of the patriarchs on women’s issues, in the monopolization of resources and information by men, in menstruation and other taboos on women’s bodies, in the meditations on the ‘repulsiveness’ of female bodies, in the patronizing control rules of the garudhammas or Amaravati’s ‘Five Points’, in the inane locker-room talk of Buddhist men, in the routine externalization of male desire projected as emanating from the feminine, in the denigration of concern for women as ‘Western feminism’. And it is there, in its most brutal and pure form, in the gang rape and subsequent rejection of a young nun from the lowest class of society.

Not that this is in any way a ‘Buddhist’ problem. It is a human problem, which finds expression in just about every form of human culture. Western culture demeans and reduces women in its own ways, but until we get our act together we can’t hope to help others.

I’ve been through a slow, uncertain, and sometimes agonizing internal process. I gradually came to recognize how I was participating in the sexism of the Sangha culture I had joined, and started trying to untie it bit by bit, and to do what I can to help others. It is not obvious; it is a corruption deeply embedded in culture and language, and it erupts in feverish emotion whenever the pattern of denial is challenged.

The more I raised the question to consciousness, the more I realized how bizarre it all is. To treat or think of women as in any way ‘evil’ or ‘lesser’ is to regard half of humanity as somehow built wrong. It is as absurd as to criticize the sky for being inadequate, or the earth for being wrong. We need to stop participating in this madness. We need to speak out. We need to stop complying. We need to act.

UPDATE: The Nepal Buddhist Federation, who’s representative is quoted in the article, appears to be a legitimate body which is doing good work in Nepal. If you’d like to help go to their website and leave them a message asking them to reconsider their policy regarding nuns who have been raped. Here’s the message I left:

I am writing concerning the recent article in the Times of India concerning a nun who was gang raped and subsequently expelled from her monastery. A representative of your organization was quoted as saying that a nun who has been raped cannot continue to be a nun. This is not true: the 1st parajika offence for bhikkhus and bhikkhunis is only for consensual intercourse. In addition, it is not a compassionate and helpful attitude, which as you can see from the many comments to the article, has caused a great deal of criticism of Buddhism. I humbly beg you to reconsider your policy and urge that nuns who are the victims of such heinous crimes be accepted and cared for in their communities.

Turns of events

It’s now a year and a half since Ajahn Brahm and Bodhinyana monastery were excommunicated from their monastic circle, Wat Pa Pong, for disobeying orders by ordaining women in accordance with the Buddha’s teachings.

Has anything got better?

Short answer: not so you’d notice.

Long answer:

Ajahn Brahm has been in discussions with some of the WPP Ajahns overseas, trying to arrange a forgiveness ceremony, to let go and move ahead. He is clear that neither he nor his Sangha are interested to rejoin Wat Pa Pong. They do, however, want WPP to stop the active campaign of cutting Ajahn Brahm and his monks out of communion, requiring that Ajahn Brahm’s monks effectively disown him as a teacher if they stay in a WPP monastery, and so on. After several discussions where such a move seemed hopeful, suddenly the word came from the WPP Ajahns: ‘It’s not time yet’.

I wasn’t aware there was a right time for forgiveness.

Having just spent a few weeks in Bodhinyana, when these issues were discussed regularly, I can confirm that there is a lot of pain and disappointment at WPP’s actions among both the lay and ordained communities. In speaking with Ajahn Brahm, however, I never heard him do anything other than seek for a way to resolve the conflict. There was no criticism, no sign of ill-will, only the question: ‘How do we get over this?’

Meanwhile, a serious situation of conflict at the branch monastery in Wellington, New Zealand has arisen. A little background is in order. The monastery was established around the same time as Bodhinyana in Perth, and by coincidence they chose a similar name, Bodhinyanarama (after Ajahn Chah’s Pali name). Bodhinyana was established by inviting monks from Thailand. However, Bodhinyanarama was established with monks from England, and hence they have always been part of the ‘Amaravati circle’. Like Bodhinyana, however, Bodhinyanarama was set up by a pre-existing Buddhist society operating as a charitable association, the Wellington Theravada Buddhist Association (WTBA), which purchased the land, developed the monastery, and holds the title.

Bodhiyanarama enjoyed its glory days early on, under the leadership of Ajahn Viradhammo, when it expanded to become a sizable and thriving monastery. Since he left it has dwindled, and for many years now has rarely housed more than one or two monks. Bhikkhunis are not welcome.

Now, Ajahn Tiradhammo, the current abbot, wishes to change the legal basis of the organization. He wishes to change the constitution of the charitable association, with its open membership and democratically elected committee, and replace it with a model under which the stewards are appointed by the sangha and the abbot is appointed from Wat Pa Pong and Amaravati, and the WPP monks who make up the ‘resident Sangha’ will appoint a committee of lay trustees to handle the financials. All control is taken away from the locals, and the WPP Sangha can effectively insulate itself.

As I have shown at length in previous posts, such an arrangement is neither Vinaya nor Thai custom.

There are no abbots in the Vinaya – there is not even a word for ‘abbot’. The Sangha is, not a self-defined organization that excludes others, but the universal Sangha of the ‘Four Quarters’. Short of schism, there are no grounds in Vinaya for a group of monks to set themselves up in this sort of exclusive way.

In Thailand, the abbot is traditionally chosen through consultation between the resident Sangha, the local lay community, and a representative of the Sangha administration. (The Sangha administration is involved because under Thai law the monastery law belongs to the Sangha as constituted under the Sangha Act, and so the authorities have a legal duty of care. This, of course, does not apply in the case of monasteries overseas.)

What is the argument for this change? As best as I can make out, the argument is that the current WTBA constitution does not give any guaranteed ‘rights’ to the monastic community, including things such as decisions regarding what to build, or what monastics can stay. Things have been merely workable under a tacit agreement between the Sangha and the lay committee. Of course it is reasonable for the monastic Sangha to have a say in what happens in the monastery, and for this to be reflected in a constitution. It is quite possible to do this in a way that still gives the local lay community a say. It’s just a matter of balance. Certainly this is no justification for handing the entire monastery over to people overseas, especially when there is no guarantee that monks will actually be sent.

Having failed to persuade the committee, Ajahn Tiradhammo resorted to branch stacking at the AGM held on June 12. He secretly organized for a number of new people to come expressly to support him, and coached them before the meeting, hoping to make them members of a new committee. However, on a technicality they were not able to become voting members for the AGM and the previous committee was largely re-elected.

(Curiously enough, a similar manouver was attempted by the notorious New Kadampa Tradition (NKT) at an AGM of the Australian Sangha Association a few years ago. On the eve of the AGM we got a flood of membership applications from every NKT member in Australia. Under the ASA constitution, however, the NKT members do not have a recognized ordination, so are legally unable to become members.)

Accounts of the meeting are highly emotional. Many people present were very upset by the way this was done, and what they saw as the open manipulation of democratic processes happening in their Dhamma hall.

A strong letter of complaint has been sent to Ajahn Tiradhammo and several of the western WPP Ajahns. There have been allegations that the proposed revision is illegal under New Zealand trust law. It remains to be seen what the outcome will be.

What exactly is going on here? The rules of Wat Pa Pong remain: discrimination against women and submission to the authority of the Ajahns. Since the majority of devotees reject these principles, they have been kept secret as far as possible; however this is no longer possible. The only way to ensure survival is to gain absolute power over the considerable wealth and property invested in the monasteries.

We shouldn’t be surprised. The Ajahns have been telling us these things for years. Equality, democracy, rights: according to the clear, often repeated, and explicit teachings of senior Wat Pa Pong Ajahns, these things are alien, ‘Western’ values irrelevant to the Dhamma and of no value for liberation. What we are now seeing is simply these principles put into practice.

WPP faces a choice. Will they continue to endorse these principles? Or will they begin the difficult process of reflection and change?

There is a storm coming, make no mistake. Maybe not this year, maybe not next, but it will come. The senior teachers are passing away, and so the spiritual center of gravity that has held the Wat Pa Pong tradition together is dissipating. There are those within WPP who believe that discrimination against women and submission to the authority of the Ajahns are the heart of the Buddhist monastic tradition. And there are those within WPP who believe that these are corruptions that defile the true Buddhist tradition.

Can these very different viewpoints be reconciled? Of course! There’s no great secret: recognize the problem, accept that it needs to be overcome, and work with commitment to overcome it. Since even the first of these is a long way off, however, I’m not holding my breath.

One by one, each of the Wat Pa Pong branch monasteries will have to decide where it stands. Whether it is to be an instrument of Thai Buddhist colonialism, or a source of spiritual vitality in its own land. The moral question is a no-brainer. The hard part is how to make it work.

Healing the fallout from the Bhikkuni ordination

Here’s a new article from Dennis Sheppard, president of the BSWA, which he has asked me to post here.

Healing the fallout from the Bhikkuni ordination

Dennis Sheppard
President BSWA

Following the direction of the comments on my Presidential address to the BSWA’s March Annual General Meeting over the past month has been very interesting.

The depth and subtlety of the issues identified around the Bhikkuni ordination has been quite remarkable. It has been a pleasure to see these issues unpacked and deconstructed by the many very skilled and knowledgeable blogger’s.

There have been three main sites I have followed that include the BSWA’s own Community Chat Forum and our Dhamma TV site, but probably the site with the most interaction has been Ajahn Sujato’s blog space. (Many thanks to Ajahn Sujato for hosting such a free and open discussion.) I intend to post this response and plea on our own sites and I will ask Ajahn Sujato if he will post it on his as well.

My hope is that all the monks and lay communities that are involved, will see it, read it and allow harmony, friendship and peace to be restored.

One of the main themes that have emerged over the past month is the view that people have seen this trouble as being wider than the Bhikkuni ordination. The feeling is that Ajahn Brahm was out of favor with some of his colleagues before the ordination and the ordination was a catalyst to punish him, or perhaps bring him down a peg or two. In Australia we call it the “tall poppy syndrome”. This does seem to have validity as other monks from the same tradition have subsequently participated (at the same level as Ajahn Brahm) in Bhikkuni ordinations and virtually nothing has been said.

I have been aware of what I have always put down as a relatively friendly rivalry between the Ajahn Brahm and Ajahn Sumedho method of teaching. The perennial question of whether absorption (jhana) or wisdom is the best approach in meditation. In Australia it is like the debate about whether a Holden car or a Ford is best. In the early days when A.B. was perfecting his practice I can imagine that there may have been some robust discussion amongst the different players to discuss which pathway was the best. A.S. was the established authority in the West at that time and I could well believe that A.B. may have come across as an upstart. Let me say that if that was how people did see him at the time, he is most definitely not that way now! I can attest that he is a very congruent, very sensitive, and a very wise monk. As for A.S, he was one of my first teachers. His clarity and wisdom takes my breath away. He is one of the finest monks on the planet.

The sad thing about today’s events is that it seems some of the perceived ill feeling is still being carried around by some of the monastic observers from that time. Further, it seems they may have infected some others who would not have known anything of what happened.

Having said that and having practiced with and knowing both of these great monks over many years, I am absolutely sure that neither of these two gentlemen carries any of this past stuff with them. They are both greats of the Theravadin tradition.

Given that everyone of us also aspire to peace clarity and stillness as a background to operate our lives from, it remains for the rest of us to examine ourselves, identify any blockages, beliefs or pain that we have created around this issue and move to a place where harmony and peace can prevail. This is my plea to all the monks and laity involved in commenting on or participating in the BSWA and AB lockout.

Please find a pathway through all of this mess to peace and harmony. Harmony must come first before we can expect peace to arise. As a very minimum, if you feel disaffected you must start talking to us. As I have said at the AGM it is no fun being sent to Coventry, and it paints a very poor picture of Buddha’s wonderful pathway. We must all practice to be good role models in the world to demonstrate the truth of the Buddha’s message; otherwise, what is the point?

I know there are many Western monks out side Thailand who wish for this unfortunate episode to be over — monks who would like to visit us and continue their friendship with AB. I am sure that there are also many Western monks in Thailand who would also like to remain friends with the BSWA. This whole issue needs to be raised to a level of maturity. It is unbecoming for us all to keep playing kindergarten politics.

We at BSWA do now understand that Bhikkunis’ in the Wat Pah Pong tradition will be a long way off. Having said that, we do not resile from our position with Bhikkuni’s. For all the reasons already outlined, they are now a permanent part of the BSWA. They are legal inside the Vinaya, they are a fact and we are overjoyed that they are now part of our landscape. We respect and honour WPP, but we do not wish to be reintegrated under the current circumstances.

Being affiliated with WPP would not fit with the BSWA’s constitution. This does not mean we do not want to be friends with you! Our roots are with WPP probably more deeply than many other branch monasteries. We all admire and respect the WPP tradition. Surely we can interact together in a friendly and harmonious way!

I respectfully ask the leadership of the Western WPP and the Thai WPP tradition to accept our overtures for harmony and peace so we can all live and learn together and propagate the Dhamma through this wonderful vehicle of Theravadin Buddhism.