THE BEDE GRIFFITHS SANGHA NEWSLETTER The Bede Griffiths Sangha Newsletter The Bede Griffiths Sangha is committed to the search for the truth at the heart of all religions

Spring 2009 Volume 10 Issue 8 CONTENTS Preparations are under way for our celebration of the centenary of the birth of Swami Sangha Contacts 2 , who, together with Father Abhishiktananda Monchanin, inaugurated the at in Brittany 2-3 Shantivanam in 1950. In anticipation of this event Birth of Christ we are including in this edition of the Newsletter in the Soul an account of Abhishiktananda’s early life in Kim Nataraja 4 Brittany and an extract from one of his books on the subject of advaita. The Sangha logo 5 Sanskrit Corner 6 The Challenge of Advaita 7 Abhishiktananda Mission without Conversion 8-12 Thomas Merton’s Kim Nataraja love of silence 12-13 News from The Bede Griffi ths The Sangha logo Charitable Trust 14 Sangha News, Thomas Merton Retreats and Resources 15 Regional Contacts Brother Martin Meditation Groups 16

The articles in this newsletter were collected by Tim Glazier and put together by members of the working group. Artistic designer Ricardo Insua-Cao

www.bedegriffithssangha.org.uk 2 THE BEDE GRIFFITHS SANGHA NEWSLETTER Welcome to the Abhishiktananda in Britany Spring 2009 Bede Griffi ths Sangha As a curtain raiser to the meeting to celebrate Abhishiktananda’s Newsletter centenary in July 2010, here is a short account of his early This Newsletter is published life in Brittany. It is written by Shirley du Boulay and taken three times a year to provide a from her selection of his writings published by Orbis books. forum for articles and comment within the remit of the Sangha to We reprint it here with their kind permission. search for the truth at the heart wami Abhishiktananda would risk all in the search. A man caught in of all religions, to record Sangha activities and give details of future Shave been seen at any time as contradiction but ultimately fi nding events and resources available. a remarkable man, for he was one- reconciliation in the truth beyond the Correspondence and pointed, eloquent, uncompromising, opposites. contributions for inclusion in future bold, passionate and fearless. So what editions are welcome and will be puts this Breton born country boy He was born Henri Le Saux in 1910 in considered by the among the most signifi cant spiritual St Briac, a little town in the north of editorial team. fi gures of the twentieth century, France, in Brittany. His parents ran a To receive a printed copy of the deserving a place in a series called grocery shop and were devout Roman Newsletter, please send your details ‘Modern Spiritual Masters’? He has Catholics, very French - indeed very to Jane Lichnowski (see below) for inclusion on our data base. The earned it for the courage with which Breton. Henri was the eldest by seven Newsletter is free but an annual he endured the anguish of being torn years, thus becoming almost a second donation towards costs will be invited between two great religious traditions, father to his siblings and developing with the Spring edition. Copies, for for the radiance which emanated a special, very deep, relationship with friends or interested organisations, from him after his great ‘awakening’ his mother - after all he had her to can be provided. experience and for his legacy of himself for nearly eightyears. He was Current and back numbers of diaries, books and letters, which also a practical man, which somehow the Newsletter are available on confi rm that he was not only a pioneer one does not expect but which perhaps www.bedegriffi thssangha.org.uk in interfaith relations, but a mystic on owes something to his place in the All correspondence regarding the a par with Meister Eckhart, St John of family. newsletter please send to the Cross, Ramana Maharshi and the Assistant Editor John Careswell Dalai Lama. He was a brilliant student and in 1929 26 Mendip Drive, Frome, he became a Benedictine at Somerset, BA11 2HT tel - 01373 471317 The story of Abhishiktananda is a story the of Kergonan in south [email protected] of transformation. It tells how Henri Brittany. He did this completely Le Saux, the eldest son of a large, wholeheartedly, writing very typically SANGHA CONTACTS devoutly Roman Catholic family, that ‘A monk cannot accept mediocrity Sangha Contact and Welcome became a Benedictine monk who was - only extremes are appropriate for Joan Walters, Church House, taken over by a passionate longing to him.’[i] He was not a man for half Steynton, Milford Haven, Pembs go to India. In 1948 he achieved his measures and already he felt that SA73 1AW 01646 692496 ambition, the monk became a sannyasi God asked for everything. He was, as contact@bedegriffi thssangha.org.uk and Dom Henri became Swami a great friend said of him, ‘madly in Sangha Working Group Abhishiktananda. He co-founded love with God.’ Jane Lichnowski, 82 Gloucester Shantivanam, an ashram in Tamil Road, Cirencester, GL7 2LJ 01285 651381 Nadu, and after many years of travel His monastic routine was interrupted [email protected] and exploration of India spent the last when he did his military service UK Contact with Shantivanam years of his life living as a in and again in 1940 when general Michael Giddings a hut in the high Himalayas. So the mobilisation was decreed and he 07810 366860 devout Roman Catholic struggled served as a foot soldier. He was [email protected] with the enchantment of Hinduism captured in the Mayenne when his unit Bede Griffi ths Charitable Trust and the Benedictine monk, initially a was surrounded by German troops. He Jill Hemmings, Beech Tree Cottage, typical product of French Catholicism managed to escape before the names Gushmere, Selling Kent, ME13 9RH before the Second Vatican Council, were taken and he somehow contrived 01227 752871 found himself at the cutting edge of to borrow a bike and rode home to [email protected] twentieth century spirituality. It is St Briac: his practical streak proved For Regional Contacts and the story of a man searching for God, useful. details of Meditation Groups, prepared to give up everything and to THE BEDE GRIFFITHS SANGHA NEWSLETTER 3 1910-1948

On his return to the monastery he ambivalent. On the one hand he had by the determination he showed in was made Cérémonaire, the monk in taken a vow of stability, requiring him actually getting there at a time when charge of the liturgy, one of the most to remain in his monastery for the rest the passage to India was not the well- important jobs in the monastery. Even of his life; also he loved Kergonan, only worn route it has now become. His in those days when liturgy was strict, weeks before his death admitting that efforts started immediately after the he was considered an exceptionally Kergonan had been the background of death of his beloved mother - he would punctilious liturgist. When not have left France while we see how he developed she was alive. He went to in his long years in India see his Abbot, explaining this has a comic side to it that he wanted to go to - he himself would laugh India to establish the when he remembered contemplative monastic the way he insisted that life there in an Indian everything was done form; or if that was not ‘Just so. Spick and span.’ possible at least to live in Despite this fussiness and India as a hermit. strictness he was very popular with the For four years he wrote because he did everything letters to likely people in such a kind and friendly in India, endured way. He was also librarian disappointments, and taught Church History vacillations, hesitancy and Patristics. and the changing of ecclesiastical minds. He He was a good and persisted and at last, on devoted monk and it July 26, 1948, he left a must have been assumed sad monastic community that he would see out behind him, for he was a his days in the monastery popular monk, and set sail of Kergonan. However for India - the fulfi lment he had, unknown to of a dream that had had absolutely everyone, the monks, all that he had been able to do in later him in its grip for fourteen years. He his Abbot, even his devoted family, life. On the other hand there were was never to return to France. become obsessed with the idea that times when the negative side could he must go to India. This can be dated not be contained and he admitted [i] To Raymond Macé, October 27, 1929, Life, 6. [ii] Ibid, March 13, 1967, Life, 13. with some accuracy to 1934, when he to a distaste for the monastery and only 24 years old and even before he conceded that life in the monastery The anthology from which this is taken was ordained. How he acquired this did not fulfi ll him; indeed that ‘It was is one of the Modern Spiritual Masters passion to go to India has an intriguing in my deep dissatisfaction that my series, Swami Abhishiktananda: element of mystery in it, as it seems desire to come to India was born.’[ii] Essential Writings. There is also that a few articles in magazines sent a biography, written by Shirley du to Kergonan by a Belgian monastery There is no certainty as to what drew Boulay, The Cave of the Heart: The were the only possible source of his him to India, though there is the Life of Swami Abhishiktananda. interest. His friend Canon Lemarié, possible infl uence of a missionary Both are published by Orbis Books with whom he corresponded all his uncle, who the family had been and are available in paperback from life, was mystifi ed too, as there was encouraged to think died a martyr’s bookshops or from: little on the subject in the library death and was thus an inspiration to at Kergonan and certainly none the young Henri. Somehow the air Alban Books Ltd, of the great scriptures such as the of mystery adds to the force of his 14 Belford Road Upanishads or the Bhagavad Gita. At passion: it seems so unreasonable, Edinburgh, EH4 3BL most there were a few reviews of the based on so little direct information, Email missions to the East. that it was as if there was something [email protected] in his blood that he simply could Henri’s attitude to his monastery was not deny. This feeling is reinforced 4 THE BEDE GRIFFITHS SANGHA NEWSLETTER Birth of Christ in the Soul Kim Nataraja The Sangha was delighted to welcome Kim Nataraja to speak Eckhart). By paying one-pointed at the Advent retreat, held at Ammerdown last December. This attention we switch from the limited rationality of the left brain, our ‘ego’, is her summary of her presentation. to our right brain with its intuitive he joyful period of Advent is not intelligence, our capacity to access Tonly a celebration of a historical a higher level of consciousness and event, the birth of Jesus of Nazareth experience communion with Ultimate here on earth more than 2000 years Reality. Interestingly, brain research ago, but more importantly it also has proven that children under the age celebrates a potential cosmic event, of two function mainly on this higher beyond time and space, that can level of consciousness, as is shown happen at any moment in any one by the prevalence of alpha waves in of us, which Meister Eckhart and St their brain; this slowly diminishes as Augustine called the Birth of Christ in they come nearer to 5 years of age. the Soul. The implication of this is that they are still in touch with Higher Reality and Supporting the potentiality of this therefore also that there is nothing for event are the ideas of the Perennial us to strive for; it is not an achievement; Philosophy, which consists of the we just need to remember this gift common ground of all the world’s inherent in our human nature. We great religions and philosophies. Fr need to ‘become like little children’. Bede introduced many of us to this We can then consciously return to this tradition, of which Meister Eckhart is it cannot be expressed clearly in original wider consciousness, which an ideal representative. This philosophy language. It is only actual practical in children is an unconscious state: proclaims uncontrovertibly that there spiritual experience that validates the “Meditation is a return to our original is an Ultimate Reality that is both truth expressed in this philosophy. Fr innocence” () universally immanent in creation and Bede says: “When the human mind transcendent to it. The reality we can reaches a certain point of experience On this level of consciousness we apprehend with the senses, including it comes to this same understanding experience “pure spiritual knowledge; ourselves, is embedded in and and this is what constitutes the sustained by this all pervading Reality. Perennial Philosophy.” There is consequently something in Meditation is the highest part of the soul of every Meditation is a spiritual discipline that a return“ to our original human being that is similar in essence leads to this experience. It allows us innocence (John Main) to this Ultimate Reality. This innate to go beyond all thoughts and images commonality allows a true relationship of self, others and God, beyond the ” between us personal therein the soul is rapt away from all bodily things. There we hear without and Ultimate This moment of awareness of ‘ego’. It Formlessness. helps us to any sound and see without matter....” It allows “ our innate potential for all- realise how We become aware of the ground of our us to truly, embracing unity is the our thoughts being, the ground of our consciousness intuitively, ‘Birth of Christ in the Soul’ and images that is one with Ultimate Reality, experientially build up a eternal, beyond time and space. We ‘know’ this false sense of ”self, our ‘ego’, how become aware of “the spark of God ‘Reality’, which Meister Eckhart they colour our perception of ordinary in the Soul”(Meister Eckhart). This as well as the Upanishads called material reality and even how we are moment of awareness of our innate ‘Being, Consciousness and Bliss’ imprisoned in it, taking it for the only potential for all-embracing unity is – Saccidananda - and become one reality and denying the possibility the ‘Birth of Christ in the Soul’. Once with it. of the existence of an all-embracing we have become aware of this ‘spark’, Ultimate Reality. it will grow into a transforming fi re, The essential quality of this Higher purifying and integrating the whole Reality is that it cannot be reached Meditation does so by making us focus, of our being; we are then gradually by the senses or the rational mind: by “fi xing the mind on God” (Meister transformed by grace to be more and more in tune with Ultimate Reality. THE BEDE GRIFFITHS SANGHA NEWSLETTER 5 The Sangha Logo Caroline McKenzie

The Sangha Logo is as much part of the Sangha’s life as its tradition of singing the Gayatri Mantra facing the sun in the early morning. It was created by the artist Caroline McKenzie and we asked her to tell us a little about its origin.

s far as I can recall the fi rst The design combines the lotus Adesigns were made in and the Trinity. I wanted 1994 during a visit with Ria to get across the Indian Weyens to the trappistine sense of the imminence monastery of Soleilmount of the divine in all in Belgium. Through Ria aspects of life. The the nuns had established roots embedded in the a foundation in India. mud are as important Because of my earlier as the fragrant leaves work in India in the area opening up to the light. of inculturation they had The three circles can invited me to design the refer to any sets of three windows for the new besides Father Son chapel. We went there and Holy Spirit. They to discuss this project. might suggest body, The logo design is psyche and spirit, or based on one of the fi rst the personal, the social window designs that I and the cosmic. The drew. Others featured fi ve roots and fi ve Jonah emerging from petals could be related the whale and an upside to the fi ve elements down tree. It was on the - earth, water, fi re, air way back to England on and ether. I think I was the ferry that Ria fi rst also reminded of the started talking about Indian lamps that have her idea of a European fi ve wicks and are often sangha modelled on her symbolic of a tree. experiences at Shantivanam.

These are the ideas I consciously put into the design. I would be most interested to hear what others see in it. Caroline McKenzie

As well as an artist, Caroline is a talented and enthusiastic singer and we are delighted that she will be will be leading this day for us. Sing into Spring - Bhajan and Chant Day 28th February 2009 - The Abbey, Sutton Courtenay, near Oxford The day will be lead by long time Sangha member Caroline MacKenzie. She both an artist and singer, and has spent much in India deeply immersed in the relationship between Hindu and Christian spirituality. The day will include meditation and short readings from both traditions. It promises to be an enjoyable and enriching day. A chance to sing, learn more about the chants and bhajans we know and to learn new ones. We will also hear how they relate to spirituality, where they come from in India and how they relate to the western context. For more details please contact Jane Lichnowski 01285 651381 or [email protected] 6 THE BEDE GRIFFITHS SANGHA NEWSLETTER Ken Knight Sanatana Dharma. The term ‘perennial philosophy’ is the teaching is given in this chant: ‘take fullness from fullness and the the idea that a universal set of truths common to all people and remainder is fullness’. cultures exists; it was fi rst coined by the German philosopher Sanatana Dharma declares that Gottfried Leibniz and later popularised by Aldous Huxley. something cannot come out of ‘Sanatana Dharma’ is the traditional name for the Hindu nothing and, therefore, the universe itself is the manifestation of the religion and means the Eternal Law. These terms were used Divine being if we have eyes to see by Father Bede and by Abhishiktananda and Ken Knight and ears to hear. Sanatana means introduces these refl ections on the subject with quotations ‘that eternal, unchanging’ hence it is the divine presence behind, and from both men. yet fi lling, all forms. Dharma has ‘One of the greatest needs of A clue to understanding the true many meanings, common ones being humanity today is to transcend the meaning of Sanatana Dharma is in ‘path’ or ‘philosophy’ but we can best cultural limitations of the great ‘The Truth is One’ statement. This understand it if we know that the root religions and to find a wisdom, a ‘Oneness’ is beyond words and of the word is dhri. This means ‘to philosophy, which can reconcile formulation, hold together, their differences and reveal the as Father Bede to sustain.’ unity which underlies all their reminds us: So Sanatana diversities. This has been called the Dharma is “perennial philosophy”, the eternal ‘All words which the eternal, wisdom which has been revealed in are used about unchanging, a different ways in each religion.’ this mystery sustaining Father Bede Universal Wisdom p.7 are signs and philosophy, or symbols of the ineffable and are of in Huxley’s phrase, ‘the perennial riting of the sanatana dharma value only in so far as they point philosophy’. WAbhishiktananda wrote: towards this mystery and enable its presence to be experienced in the In summary then, the Divine remains ‘Sanatana dharma, the eternal law, the ‘heart’ or the inner ‘centre’ of the ever the same; since the universe religion that has no beginning, is the person beyond speech and thought’ has come forth from the Divine, all traditional name of what is commonly The Universal Christ p.47 things and beings are sacred and known as Hinduism. It is certainly must be treated so in human thought one of the loftiest expressions of the ‘The perennial philosophy stems from and action. The Divine sleeps in cosmic covenant.’ a crucial period of human history minerals, awakens in plants, walks in Saccinananda pp 52-54 in the middle of the fi rst millennium animals and thinks in humans. That before Christ. It was then that a is the essential teaching of Sanatana This is an important concept for us breakthrough was made beyond the Dharma and this is the underpinning to understand because many cultural limitations of ancient religion truth of advaita, it is the fullness continue to be increasingly wary of to the experience if ultimate reality.’ of the ‘perennial philosophy’ and Christian expansionism and criticism Universal Wisdom p.7 the ultimate Christian experience of Hindu culture and theology. An of meeting Christ in everyone and energetic Hindu renaissance has turned At Sangha gatherings the everything and taught to us in the wariness into an open challenge to ‘purnamada’ chant is used which words of Abhishiktananda: Christian conversions. Some claim that describes, as best may be done with only Hinduism is Sanatana Dharma words, this Sanatana Dharma. ‘Nothing less than this wonderful with other traditions necessarily foreshadowing of the Church’s lacking in some way. However, Purnamadah Purnamidam destiny is contained in the assertion Hindus have traditionally respected Purnat Purnamudachyate of the transcendent value of advaita, all the great faiths and honoured their and with it of the sanatana dharma, spirituality. So others insist that we Purnasya Purnamadaya with which the Christian is met need to remember that the Sanatana Purnamevavashisyate when he comes into contact with a Dharma be equally respected and spiritual Hindu.’ honoured in the Vedic spirit of “Truth It is through the apparent Saccidananda pp72-73 is one, paths are many.” meaninglessness of a paradox that THE BEDE GRIFFITHS SANGHA NEWSLETTER 7 Challenge of Advaita Abhishiktananda Abhishiktananda arrived in India on August 14th, 1948 and might be an I saying Thou to his God. within a year he had met the famous sage, Ramana Maharshi. Even if he must be consumed in the divine embrace for which the Spirit Through Ramana he discovered advaita, a subject that will in him yearns (Song of Solomon 1:2), undoubtledly come up at the centenary conference. This he wants at least to perceive himself enriched his life immeasurably, but was also the source of at the moment of casting himself into much pain and tension as he feared it would be impossible to this fi re, and to be able to say to God, ‘I give myself to you’. reconcile advaita with his deep-rooted Christianity. Alas, when he tries to take his stand The word advaita comes from two Sanskrit words, a and dvaita, in the ultimate recesses of his self he and means literally ‘not two’ - non-duality. Its central teaching fi nds that God is already there! He is the oneness of the individual soul with the Absolute, and it seeks vainly to recover his footing, so that he can withdraw into himself and is recognised to be the fundamental insight of the Upanishads. try to save at least something of his It was to dominate the rest of Abhishiktananda’s life. This own separate personal existence: like passage about the challenge Christianity and Advaita present Moses and Elijah, he wants to hide in to each other comes from his book “Saccidananda”. some cleft of the rock from which he may contemplate God. However, even ne day someone asked Sri Ramana the remotest and most inaccessible OMaharshi why Christ taught his ‘caverns’ of his heart turn out to be disciples to give God the name of occupied already, and the darkness in Father. He answered, ‘Why should which he had hoped to save his personal one not give God a name, so long existence from annihilation in Being is as God remains for him “another”?’ already ablaze with the glory of God. Once a man has realized the truth, He still struggles desperately to utter what room is left for anything like an an I, a Thou; but now no sound makes I or a Thou or a He? Who is left even itself heard, for where indeed could to whisper: ‘0 my God, Thou alone it come from? And even if by some art; I am nothing!’? In the blinding means this I were to be pronounced, light of this experience there is no it would immediately be submerged conceivable place for any kind of in the one I AM that fi lls eternity ... differentiation; there is nothing but the thunder of Sinai, the immensity of a-dvaita, ‘not two’. waters mentioned in the Psalms. Like a shipwrecked sailor fl oundering in the The Christian also is no doubt aware high seas, tossed from wave to wave, that God is in him and not merely he vainly struggles against the current that he comes to him (John 14:23; that masters him and sweeps him Rev. 3:20), and that the very centre away. All is up with him; soon there of his soul is God’s dwelling place. will no longer be any I to be conscious He likewise knows that God is in all of any experience whatever, still less to things; and in order to meet God he be aware that all possible experiences seeks to plunge deep within himself are now fi nished. No one remains to and within all things, in pursuit of his into existence. He looks for that say ‘I have reached the plane of the own and their fi nal secret. The more inner source from which his life and Absolute’ - still less to say: ‘I have he does this, the more he discovers personal existence stream forth to passed beyond, lost myself’. Nothing the truth of God’s presence, ever be manifested on the outward plane is left, apart from that consciousness more luminous, more elemental. He of body and intellect. He seeks for itself, pure and unalloyed: This (tat) ... then searches in the depths of his that fi ne point of his consciousness, that (sat) ... OM - ‘OM tat sat’, as the heart for a place where he might as that ‘apex’ of the soul, where more Gita says (17:23). For man cannot see it were stand and contemplate this truly than anywhere else he might God and live (Deut. 5:26). Presence, the inner sanctum where his be himself in the presence of God, own incommunicable individuality face to face with his Father, where he Saccidananzda pp 63-65 ISPCK, 1974 issues from Being itself and springs 8 THE BEDE GRIFFITHS SANGHA NEWSLETTER Misson without Conversion Br. John Martin Following a conference in Italy last Autumn Brother Martin met a violent death, not for trying to wrote this heartfelt letter. In it he investigates what it means convert people but for breaking down the barriers, for including everyone in to procaim the Good News of Jesus in a way that promotes his vision, for actively trying to liberate growth, unity and liberation. It will form the basis of his people from oppression, particularly presentation at the Sangha Summer Seminar at Park Place in religious oppression, and for inviting July (see enclosed fl yer). his tradition to grow in divine human relationship according to the plan of God. His religious authorities refused O LORD, MAKE US INSTRUMENTS OF PEACE to grow and interpreted his claims as An Open Letter to the Christians blasphemous. That refusal resulted in violence. Jesus died for growth, unity ear brothers and sisters in These incidents also should make us and liberation. How then can we preach DJesus Christ, refl ect on the will of God - the will a message of Christ that is divisive and of Christ - for our times. Recently I exclusive? I began to refl ect whether May the peace of Christ be with took part in a conference in Italy on we can proclaim the good news of us all and may we all become the the theme “Becoming the good news Jesus Christ in a way that promotes instruments of peace. growth, unity and liberation without having the mission to convert. This With much anguish and pain in my leads to the fundamental question of heart, I write this open letter to you. whether Jesus intended ‘conversion’ I am neither a religious leader nor a to mean the way Christian tradition scholar nor do I have any authority. has interpreted it. But I do have deep concern and love for my Christian brothers and sisters, I have been a student of inter-religious the people of India and the world. As I dialogue, particularly Hindu-Christian read of the violence committed against dialogue, and I realized how similar Christians in various parts of India are the essences of the teachings of - innocent people killed, churches the sages of the Upanishads and the burnt and destroyed, a nun raped, and teachings of Christ, though there are people made homeless and driven into some basic differences like karma the forest - my heart bleeds for them. and reincarnation, which need to be I pray for all those people affected, discussed and understood in their and their families, and ask God to deepest levels. The sages of the grant them consolation and peace. My Upanishads were universal spirits heart also bleeds for the people who of Christ”. I had an opportunity to beyond any particular labels, just as indulged in this violence. No one who share my thoughts on this subject. As Jesus Christ was. I have to acknowledge indulges in violence can have peace of I remembered the violence directed the fact that studying Hindu scriptures mind. Violence breeds violence. I also against Indian Christians, who are and Hindu philosophy helped me pray to God to grant peace to those accused of performing marvelous to understand Christ better. Many who perpetuated this violence. Let us and heroic humanitarian service only Christians are ignorant of Hindu ask God to forgive them with the heart in order to convert the recipients Wisdom and they tend to misinterpret of Jesus Christ, who asked God to to Christianity, I wondered what it the symbolism of Hindu tradition. forgive those who did violence to him. means to become the good news of Unfortunately we cannot blame them Jesus felt that they were doing so out Christ today. It is very painful to see as they are conditioned in that way. I of ignorance. Let us also ask God to people carrying out violent acts in began to realize that our interpretation forgive us if we have offended other’s the name of religion as the essence of Christ is very narrow and exclusive religious sentiments, consciously or of every religion is non-violence and and this does not do justice to the all unconsciously, because we also might peace. As a follower of the path of inclusive and universal message of have done this out of ignorance. Christ to God, I asked myself how Christ. I began to realize that Jesus Ultimately ignorance - not knowing preaching the message of Christ can Christ is not identical to Christianity, our essential unity - is the source of invite violence, as Jesus Christ is and different Christian churches have violence. peace, his message is peace and he different interpretations of Jesus Christ proclaimed peace. Of course Jesus and his message. Though all Christian THE BEDE GRIFFITHS SANGHA NEWSLETTER 9 Misson without Conversion - con’t ... Br. John Martin denominations claim to be Christians, has served to bring Christianity so 1. Universally Valid there are many different interpretations far even though tainted with violence among them. Christianity is not one (Christians received violence and 2. Unifying religion (even though all Christians Christians also used violence), but accept Jesus Christ and the Bible) today Christianity needs to outgrow 3. Liberating but a congregation of many religions, this interpretation. I personally came as there is many divisions within the to the conclusion that this way of label of Christianity. It is the same interpreting these two statements 4. Give possibility for growth with Hinduism. Hinduism is not one of Jesus did not do justice to the all religion but a congregation of many inclusive and universal message of 5. Reasonable belief structures even though all call Christ. These two statements as told themselves Hindus and accept the by Jesus have much more universal 6. Openness to new understanding same scriptures. This can be said and inclusive message than the which fulfi lls the above fi ve of all major religions. My study of interpretations given by the Christian Hindu scriptures and the scriptures of tradition. Of course it would be very The way we have interpreted these other religions has made me realize two statements of Jesus does not that sharing the good news of Christ satisfy this criteria. It is not enough today is not about converting people Real growth takes place to believe that Jesus Christ is the only from other religions but about having “only when each religion way to God because Jesus said so or it a genuine and sincere dialogue with is written in the Bible. We also need them. It means recognizing the plan realizes its limitations to convince others with reasonable of God in every religion and learning ” arguments how one individual can say together. Even though inter-religious that he is the only way to God. It is not dialogue does not have the ultimate diffi cult for many Christians even to enough to say that Jesus Christ is the answer, it is a stepping stone as it think of it and this suggestion itself prince of peace but our belief structure reveals the positive contribution of may provoke strong reactions as it should be such that it should really each religion and also the limitations has been the tradition of two thousand promote peace within and without. of each religion since religions belong years. However, there is no other way The good news of Christ is simple and to the historical manifestations of than this if we want to do justice to direct but it cannot be defi ned. It can truth, which is conditioned. Dialogue Christ and if we want to become the only be described in many ways. prepares the ground for all religions instruments of peace for the world. to open to the eternal truth that heals The number of years or the number n the conference in Italy, I have the divisions created by the historical of believers is not the ultimate criteria Ipresented the following twenty truth and invites them to grow into for truth. People believed for many points to the question of what it means unity. The eternal truth at the same centuries that the earth was fl at but to become the good news of Christ for time preserves each religion’s cultural someone said that it was round. People our times. richness. Real growth takes place for many centuries believed that the only when each religion realizes its Sun went around the earth but some limitations. one said that it was the earth that went It is to become like Christ, to around the Sun. The greatest need of become the kingdom of God which Christians need to reinterpret the two Christianity today is to grow into is to discover the universal presence most important statements of Jesus: Christ, to convert itself to Christ, to of God and the essential unity of “I am the way, the truth and the life, make a quantum jump, to inaugurate a humanity with God. Jesus proclaimed and no one comes to the Father except kind of Galilean revolution. We have his good news saying, “The kingdom through me.” (Jn.14.6) and “Go into to be humble to say that we are in the of God is at hand, repent.” (Mk 1.15). the whole world and proclaim the process of knowing Christ and have It means that God is everywhere good news to the whole creation.” not arrived at the end - and probably and everyone and everything is in (Mk.16.5). These two statements have there is no end to this knowing of God; the humanity and the creation been interpreted in an exclusive way Christ or Truth. are essentially one with God though in the sense that Jesus Christ is the functionally different. When Jesus only way to God and the Christians There are six important criteria to said “I and the Father are one.” he have the obligation to preach this good interpret the message of Christ. The revealed his essential unity with God. news and convert people to Christ or interpretation must be: When he said “I am in the Father and Christianity. Surely that interpretation Father is in me.”, (Jn.14:10) and “My 10 THE BEDE GRIFFITHS SANGHA NEWSLETTER Misson without Conversion - con’t ... Br. John Martin

Father is greater than I.” (Jn.14:28) and take Air India, I do not say “I them. Jesus said, “I am the way, the he revealed his functional difference. am Air India.”, but “I am fl ying by truth and the life and no one comes Repentance is a process of continuous Air India.” Where there is essential to the Father except through me.” inner purifi cation or growth until identity with the means there is an (Jn: 14.6). It means that in order to we discover this truth. It has two essential boundary and where there enter into God we need to transcend aspects: ascending and descending. is essential boundary (not functional, the conditioned truth that is present In ascending we discover our unity which is necessary) there are seeds of at the levels of the branches and and in descending we return to our confl ict and war. enter into the trunk, which is the functional difference. unconditioned truth. The way is to move from the conditioned truth It is to become the seekers of to the unconditioned truth. This is It is to become the instruments the Kingdom of God, not just the only way through which Jesus of peace. Jesus is peace and to remain as the believers of the entered it and this is the only way his message is peace. To do this, we kingdom of God. This transition for everyone. need to be free from any ambition from being believers to seekers is of expanding our boundaries and very important today. Remaining increasing our number. Instead, as believers is the source of confl ict It is to realize that there is only we need to see everyone already in one way to God and this one the kingdom of God and help them way is inner conversion of purifying to discover this truth. We need to Jesus Christ is our ego and surrendering it to God renounce religious conversions. “ the archetype of so that it becomes an instrument of Where there is mission to convert there this radical love God. Every religion is trying to help is violence within and this violence ” people to do this in its unique way produces violence outside. With this and Christianity does it in its unique inner violence we cannot become the and violence. Jesus said, “Seek you way. The diffi culty is that sometimes instruments of peace. fi rst the kingdom of God and its religions create a subtle religious righteousness and all things will be ego rather than freeing people from given unto you.” (Mt.6.33). Believing the ego. Jesus said, “If you lose your It is to become spiritual liberators is only the starting point. We also need ‘self’ (conditioned self or ego) you and not spiritual colonizers. to have an inclusive vision of being a gain your ‘self’ (unconditioned self Jesus was not a spiritual colonizer Christian. A Christian is not just one or true self); if you hold or gain your who wished to convert people to his who believes in Christ but everyone ´self’ (conditioned self or ego) you authority and rule them. He was a who is searching for Truth or God or will lose your ‘self’ (unconditioned spiritual liberator who came to make the kingdom of God. self or true self).” (Lk.9.23-24). Jesus people free with his truth. “Truth will used different words to describe this make you free,” (Jn.8.14-15) he said. one way of conversion: repentance, “I do not call you servants anymore, It is to become who we already rebirth, becoming like little children, because a servant does not know what are. Our spiritual journey is to interior death, and growing into the his master is doing. But I have called discover our deepest reality and not kingdom of God. you friends, because I have made to become something else. Jesus said, known to you everything that I have “You are the Light of the World.” heard from my Father,” (Jn.15.15) (Mt.5.14). He did not say, “You must It is to recognize that every Jesus declared. become the light of the world”. We religion is a gift from God to need to discover this truth for ourselves humanity and every scripture reveals and help others to discover it. the will of God - but conditioned by It is to transform our religious the era in which it was revealed. So we identities or boundaries from always need to be open to understand being essential to functional. It is It is to become the way, the truth the will of God for our times. The will not to identify with the means but and the life just as Jesus Christ of God is not static but dynamic. to focus on the destiny, which is our is the way, the truth and the life. This unity with God. Instead of saying “I way is not exclusive but like a trunk am a Christian.” I prefer to say “I am that holds all the branches and the It is to embrace within us journeying to God through the path leaves so includes all ways, truths the radical love of God and of Christ.” Suppose if I go to London and ways of life but transcends the radical love of neighbour just as THE BEDE GRIFFITHS SANGHA NEWSLETTER 11 Misson without Conversion - con’t ... Br. John Martin

Jesus Christ is the archetype of this It is to identify with the poor radical love. “I and the Father are and the suffering humanity It is to transform our religion one.” (Jn.10.30) reveals his radical and give them the message of hope (belief structure) into a nest love of God and “Whatever you do to and liberation. Jesus identifi ed with where human beings are born, the least of my brothers and sisters the message: “The spirit of the Lord protected, nourished and given that you do unto me.” (Mt. 25.40) is upon me because he has anointed security until the wings are grown and reveals his radical love of neighbour. me to proclaim the good news to then helped to move into the freedom The Eucharist is the essence of this the poor, he has sent me to heal the of the Kingdom of God. This is what radical love. broken hearted, to proclaim liberty to it means to fulfi ll religion or the Law. the captives and recovery of sight to Jesus said, “I have not come to abolish the blind, to set liberty those who are the Law (religion) but to fulfi ll the It is to affirm the dignity of oppressed.” (Lk.4.18). This we have to Law (religion).” (Lk.5.17). human beings and the equality do without the motive for conversion. of men and women in all areas of life. All social, political, cultural, It is to live in the eternal moral and spiritual values have to be It is to become humble, which present, which fulfi lls the past, evaluated according to this human comes from the realization that manifests in the present and opens dignity and equality of sexes. we are all interconnected and what we to the future. The time does move to eternity but manifests eternity. It becomes the instrument of eternity. It is to build harmony between If we really want to “The wind blows where it wishes our creation (cosmos) humanity “become the instruments and you hear the sound of it, but do (anthropos) and God (Theos). of peace then our vision not know where it comes from and must be an inclusive where it is going; so is everyone who is born of the Spirit,” (Jn.3.8) said It is to proclaim the good news one in which there is no Jesus to Nicodemus. of Christ to the whole creation mission to convert but and not just to human beings. Jesus only inner conversion or said, “Go into the whole world and transformation It is to see God in the proclaim the good news to the whole community since God is the creation.” (Mk.16.15). We need to ” community. God is the relationship, proclaim to every human being that are now is the gift of others. We need the Trinity. God is the unity of he/she is the manifestation of God to serve others in love and compassion. life and peace (Jn.17.21). It is to and to every creature that it is also the Jesus washed the feet of his disciples, experience Jesus in the breaking of manifestation of God. First we need to an effective symbol of humility and the bread (Lk.24.13-35). It is in loving believe in this truth and then, through service (Jn.13.14). relationships with our brothers and repentance or conversion, we realize sisters that we purify ourselves and this essential truth for ourselves and grow into love, unity, and peace. invite others to do so. It is to affi rm that God or Truth is greater than belief structures strongly feel that today proclaiming (religions), human beings in their I the good news of Christ does not It is to abolish the spiritual deepest level are greater than belief imply the mission to convert. (Thanks apartheid between Jesus and structures, and belief structures are to all the missionaries who spread the other humans and make it possible for meant to be at the service of human good news of Christ even at the cost everyone to experience Jesus realized beings and not human beings at the of their lives. It is because of them I in his life. Jesus opened this possibility service of belief structures. “The am a Christian and I feel it has been to everyone but Christianity closed it. Sabbath is made for humanity and not a grace to be one.) It is simply to Jesus not only said, “I am the light of humanity for the sake of the Sabbath. proclaim that everyone is already in the world.” (Jn.8.12) but also “You The Son of Man is the Lord of the God and invite them to discover this are the light of the world.” (Mt.5.14). Sabbath,” (Mt.12.8) said Jesus. When truth for themselves. The conversion These statements are the two wheels Jesus said, “I am the way, the truth and to which Jesus invited us is not from of Jesus’ good news. the life.” he was affi rming this basic one belief to another belief, not from truth. Violence comes when people one religion to another religion but to serve religions or belief structures. inner transformation. It is growing into 12 THE BEDE GRIFFITHS SANGHA NEWSLETTER Misson without Conversion - con’t ... Br. John Martin radical love of God and radical love mission he just told them to proclaim must be an inclusive one in which there of neighbour. Conversion is a process to everyone that the kingdom of God is no mission to convert but only inner of continuous inner purifi cation or is at hand (God is everywhere and conversion or transformation. Only growth through which we discover everyone is in God) (Lk.10.8-9). This then do we become “real missionaries” the indwelling and the universal is the ‘mission without conversion”. the bearers of the good news of peace. presence of God and this realization This mission may be explicit but Prophet Isaiah says: “How beautiful manifests itself spontaneously in the not specifi c to Christianity. Every upon the mountains are the feet of the love of neighbour. In this process religion has this mission. Every holy messenger who announces peace, who one may go through different levels person gives the same mission to brings good news, who announces of understanding of truth or belief his or her disciples. The mission of salvation (freedom or liberation ) who structures. One may be attracted to every religion and every holy person says to Zion ( to the world), ‘Your God other spiritual personalities or beliefs is to invite people to discover the reigns’ ( The Kingdom of God is at which do not belong to one’s own indwelling and the universal presence hand )( Is 52.7). tradition. People should have the of God. It is to bring people to God not freedom to do so. No one has the right to themselves. They are only ‘means’ United with St. Francis of Assisi, I to take away this freedom. This process and ‘means’ should not become ends. pray: “O Lord, make us instruments still belongs to the level of purifi cation. If all religions and all holy persons of your peace.” It belongs to the evolutionary process are united in this single mission then of the human consciousness. It is not there will be harmony and peace in 10.11.2008, the ultimate. The goal is to go beyond the world. As long as we think that Br. John Martin beliefs and personalities and become we have the mission to convert people Sahajananda, , the way, the truth and the life. The then we become exclusive and sow Shantivanam, real conversion is internal and it is for the seeds of violence within and we Thannirpalli, Karur. everyone, including Christians. cannot become the instruments of Dt.S.India.639107. peace. If we really want to become the [email protected] When Jesus sent his disciples on their instruments of peace then our vision

Thomas Merton - A Refl ection by Tony Pannett

Thomas Merton (1915 – 1968) was a Trappist monk of the sought for more silence and solitude Abbey of Gethsemani, in the state of Kentucky. He was also a by asking for, and eventually getting, access to a hermitage to spend some poet, a social activist, a student of comparative religion and days and nights alone with nature. the author of numerous works on spirituality. He wrote more The sound of the rain on the roof, than 60 books, scores of essays and reviews, and is the subject the whispering of the trees, the night of several biographies. Merton was a keen proponent of inter- sounds of the birds and animals delighted him and he obviously found religious understanding, engaging in spiritual dialogues with great peace there. the Dalai Lama, Thich Nhat Hanh and D.T. Suzuki. Tony Pannett is among his many admirers. I think Thomas Merton would have liked Annie Dillard’s writings had he would like to write of the persistent which is untrue to our own reality. We lived long enough to read her work. Itheme of solitude and silence that recognise the need to be at home with occurs regularly through Thomas ourselves in order that we may go out ‘The silence is all there is. It is the Merton’s writings: to meet others, not just with a mark alpha and the omega. It is God’s of affability, but with real commitment brooding over the face of the waters; it “With our inner self we have to come and authentic love.” is the blended note of the ten thousand to terms in silence. That is the reason (Thomas Merton Creative Silence in things, the whine of wings. You take a for choosing silence. In silence we “Love and Living”) step in the right direction to pray to face and admit the gap between Silence is a leitmotiv in his writings, this silence, and even to address the the depths of our being, which we particularly in the journals he wrote prayer to “World”. Distinctions blur. consistently ignore, and the surface whilst in the monastery. Even here he Quit your tents. Pray without ceasing.’ THE BEDE GRIFFITHS SANGHA NEWSLETTER 13 Thomas Merton - A Refl ection - con’t... by Tony Pannett

(Annie Dillard: Teaching a stone to present day. So I came to read Thomas plants say nothing”, he says: talk. p76) Merton from the front to the back as (“Merton’s )…extant journals, now it were - his later books fi rst and then wholly exposed, do not chronicle an She writes with an eye for nature and some of his earlier writings. And this ascent to ever higher stages of human describes beauty and suffering with a theme of silence and solitude is never and spiritual development. They reveal graciousness that is deeply moving. far away, it is scattered throughout instead a disconcerting journey of his Merton, likewise in descent into an ever- his journals, gives us deepening spiritual an inner landscape that poverty”. They is at once arresting disclose Merton’s and revealing. It being mastered by is nature refl ected the Spirit as his in this one man’s wilfulness is purifi ed spiritual journey from in the furnace of turning his back on failure….” (The the world to a loving, Vision of Thomas compassionate and Merton p.99) enduring interest in it. December 10th, 2008 It is not too diffi cult marked the 40th to fi nd an element anniversary of his of contradiction tragic accidental death in Merton’s in Bangkok, Thailand. aspirations for He was attending a silence and solitude. monastic inter-faith It is reckoned that conference, where he he wrote over 7,000 had been invited to be letters whilst in the one of the speakers. monastery as well as Known to the world receiving a stream by his writings, he of visitors. Jonathan had entered the Abbey Montaldo in the of Gethsemani in essay quoted above February, 1942; it wryly comments seemed to him to be ‘the centre of America’ “In the face of his and he felt it ‘has been recurring desires keeping the universe for a more perfect from cracking in pieces place to become and falling apart.’ (The his idealized self, Journals of Thomas Merton Vol. 2 the journals and becomes a recurring he acquiesced, although often with Entering the Silence) theme. While resting in the infi rmary loud complaint, to voices of authority, during a bout of infl uenza, he confi des especially those of his abbots. I fi rst came across Merton in 1963, to this journal: (Ibid. p. 108) when a slim volume fell into my hands whilst rummaging through “To have nothing to do but abandon This short introduction will I a bookshop; the title intrigued me yourself to God and love God! It is hope be an encouragement to take - “Zen and the Birds of Appetite”. the greatest of luxuries. Silence and his books and share the journey It was a series of essays by Merton solitude are the luxuries of life” (The with him in his aspirations, in his and a dialogue between him and Intimate Merton March 19th 1948) contradictions but above all in his D.T.Suzuki, the great scholar of deep humanity and, through it all, to Japanese Zen Buddhism. The book In the book of essays “The Vision come to realise his real commitment set me on the road to contemplative of Thomas Merton” there’s an and his authentic love. prayer, meditation and an engagement excellent one by Jonathan Montaldo with Buddhism which continues to the called “Loving winter when the Tony Pannett 14 THE BEDE GRIFFITHS SANGHA NEWSLETTER News from The Bede Griffi ths Charitable Trust

Update from India by Adrian Rance the new school year. There are plans The Bede Griffi ths Charitable Trust has been supporting village projects in to open the stitching training centre in India since 2004. Before then individuals had been supporting the social work the near future once funds have been activities of Shantivanam and the Swami Bede Dayananda Trust which was secured to purchase sewing machines founded by Brother Martin and Sister Rose in the 1990’s. The idea was that the to be donated to successful trainees so Trust would provide a conduit for these donations and would be able to get the that they can work and earn money at benefi t of Gift Aid tax relief from the UK government. home. hen the Trust was founded we villages. Selvi’s vision is that they Wanticipated an annual turnover should grow through encountering BLESS of about £5000, but in the four years love at the centre, through living in Senthil has now opened the primary since then almost a quarter of a community, through experiencing the school at Inungur and what a huge million pounds has been donated to deep spiritual intention of the place. achievement he has made in only two projects through the Charitable Trust The children grow in self-worth, years, largely thanks to donations – a miracle indeed. Of course what attitudes to cleanliness, hygiene, made the difference in a big way was sharing, taking part in the housework, the decision to fund the St Adrian the gardening, doing their school Reachout Centre in the tsunami hit work with some supervision. They village of Muttom on the south coast have opportunities to learn dance with of Tamil Nadu. This year the centre qualifi ed teachers. changed its name to Anbaham (Tamil for House of Love) which an easier The idea is not that these girls will go name for local people to both say and on the become super heroes, but that remember. they will take these values back into their homes and so, little by little, by from parents and children at Chigwell Anbaham transforming the children, the society School. Special mention should go I visited Anbaham and spent Christmas is transformed. to Tony and Mary Pruss (who is now there with Selvi and some of the a Trustee) who funded the Primary children. What fi rst struck me was how When I say that the quality of the School in memory of their son Timothy beautiful the fi nished building is. The built environment at Anbaham is who was killed in an accident in 2005. important, it is precisely because The school is a wonderful memorial even new homes such as the recently to Timothy and their generosity. built tsunami houses, rapidly become Together the nursery and the primary squalid and deteriorate under the school have 18 staff and a roll of just depressing infl uence of harsh poverty over 200 children. At Anbaham, the children learn how to care for the environment in which Swami Bede Dayananda Trust they live. And in conclusion, so many of you know and support Sister Rose and the The project is very new and innovative. upper fl oor was completed towards the It is not at all like a conventional end of 2008 and Michael, the builder, orphanage. The Tamil word which has created a place that is truly stylish is translated at ‘reachout’, actually and pleasant to be in. The fact that means to ‘show the way’, with a the building is elegant and well cared particular meaning of showing the for is an important refl ection of the narrow way. So Anbaham is about deeper purpose of Anbaham. The showing these girls a new way to live children (they are all girls now apart their lives. from Sumison who some of you will remember as a wonderful outgoing There are only 13 children there at Swami Bede Dayananda Trust, and little boy: he will move on to a the moment – others have left for a you will be happy to know that she boarding school in due course), come wide variety of reasons, all of which has now completed the old people’s from the very poorest families and will help Selvi plan the future, but it day centre and has 13 elderly men and homes in Muttom and the surrounding should be up to complement of 30 for women coming each day. THE BEDE GRIFFITHS SANGHA NEWSLETTER 15 Sangha News, Retreats & Resources

The Sangha Working Group The day to day practical running of the Sangha is done by the Working Group which meets several times a year. If you are interested in becoming involved, please contact: Jane Lichnowski Tel 01285 651381 or [email protected]

OTHER EVENTS Sing into Spring - Bhajan and Chant Day From time to time members hold events that may be of interest 28th February 2009 to others. At the editorial discretion of the working group we are happy to make these known. However, we need to point The Abbey, Sutton Courtenay, near Oxford out that The Bede Griffi ths Sangha Working Group has not For details see page 5 endorsed these events nor can it be held responsible for their organisation or content.

‘ in Company’ Silent Retreat Studying the life of Shankara - 28th-29th March May 1 – 4th 2009 - Now full Studying the life of Shankara through a biography, scriptural texts and a biographical fi lm of his life with Ken Knight. One Spirit, a Christian - Hindu Meeting Point 17th-19th April 09 Sangha Summer Seminar with Ma Tureea a Christian nun who is also a Swami and Park Place Pastoral Centre Swami Nityamuktananda. Both events will be held in Adforton, Shropshire. 17th-19th July 2009 For further information phone Annette 01568 770436 For full information [email protected] B+B available See enclosed fl yer or information on the website www.bedegriffi thssangha.org.uk Books from the Sangha Beyond the Darkness The Caldey Island Retreat Shirley du Boulay’s defi nitive biography September 12th to 19th 2009 of Father Bede Griffi ths. The theme of this year retreat is Divine Light. The Four O’Clock Talks The retreat is limited to 16 people. The cost of £220 (£195 Transcripts of Brother Martin’s daily talks at for low income) includes full-board simple vegetarian fare. Shantivanam, recorded and presented by Atmajyoti A deposit of £35 is required with your booking. Suggested donation of £7.00 each to cover UK p&p Cheques made out to “Bede Griffi ths Sangha” to: The retreat follows the Shantivanam routine with periods Jane Lichnowski, 82 Gloucester Road, Cirencester GL7 2LJ of meditation, chants & readings. We observe silence in the retreat house. The Caldey Abbey community and the An Introduction to Religious and Spiritual Experience natural beauty of the island provide further activities. See by Marianne Rankin. This is a comprehensive new past Spring newsletters for retreat reports. introduction to a wide range of spiritual experiences, from the experiences of the founders of the major religious traditions Enquiries for further details and/or requests for a booking to events in the lives of ordinary people today. form to Aileen & Martin Neilan tel 01834 871433 Marianne is a former Chair of the Alister Hardy Society, or e-mail [email protected] affi liated to the Religious Experience Research Centre at the University of Wales, Lampeter. She holds a Master of Studies from the . Sangha Advent Retreat Keith Ward: ‘A remarkably comprehensive global survey of AMMERDOWN 4th-6th December 2009 types of religious and spiritual experience … fascinating in Details in the next newsletter. its range and lucidity of expression.’ £24.99. Special offer until 30th March: £20 plus £3.95 P&P Available from: Marketing Department, Continuum, The A Celebration of the 100th Tower Building, 11 York Road, London, SE1 7NX. Anniversary of the Birth of [email protected] also from Amazon Swami Abhishiktananda From the WCCM Gaunts House, Dorset 15th to 18th July 2010 Books, dvd’s and cassettes of Father Bede and Further details from Hilary Knight books and tapes on meditation. [email protected] Medio Media, St Mark’s, Myddelton Square, London EC1R 1XX [email protected] or call Jan Dunsford on 020 7278 2070 16 THE BEDE GRIFFITHS SANGHA NEWSLETTER Regional & Overseas Sangha Contacts

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