Charles Henry Allan Bennett

Charles Henry Allan Bennett
Bennett after ordained as a Buddhist monk
Personal
Born	(1872-12-08)8 December 1872 London, United Kingdom
Died	9 March 1923(1923-03-09) (aged 50) Clapham Junction, London
Resting place	Unmarked grave buried in Morden Cemetery, South London, England
Religion	Buddhism
School	Theravada
Notable work(s)	The Religion of Burma and Other Papers,[1] & The Wisdom of the Aryas.[2]
Monastic name	Ananda Metteyya (also early version: Ananda Maitreya)
Occupation	early life: analytical chemist & occultist. later life: buddhist monk & buddhist; writer, teacher, advocate.

Charles Henry Allan Bennett (8 December 1872 – 9 March 1923) was an English Buddhist and member of the Hermetic Order of the Golden Dawn. He was an early teacher of occultist Aleister Crowley.^[3]

Bennett received the name Bhikkhu Ananda Metteyya at his ordination as a Buddhist monk and spent years studying and practising Buddhism in the East. He was the second Englishman to be ordained as a Buddhist monk (Bhikkhu) of the Theravada tradition^[4] and was instrumental in introducing Buddhism in England. He established the first Buddhist Mission in the United Kingdom and sought to spread the LIGHT of Dhamma to the West. Co-founder of international Buddhist organisations and publications, he was an influential Buddhist advocate of the early 20th century.

Early life[]

Allan Bennett was born in London on 8 December 1872,^[5] his full name at birth was Charles Henry Allan Bennett. His only sister, Charlotte Louise was born in Brighton about a year before.^[6] His childhood was difficult and filled with suffering. His father died when he was still a boy, and his mother struggled to support the family, who nevertheless raised him as a strict Roman Catholic.^[7][8][9] During his youth he was plagued with bouts of acute asthma, which were debilitating even for weeks at a time.^[6][10]

Bennett was an avid follower of the Christian Life, converting at the age of sixteen to Agnosticism.

He had, however, already some experience of an unseen world. As a small child, having overheard some gossip among superstitious servants, he had gone into the back garden and invoked the devil by reciting the Lord's Prayer backwards. Something happened that day which frightened him deeply.^[11] When he was sixteen he was disgusted at the boys discussion of child birth,^[7] becoming furious he stated "children were brought to earth by angels". After being confronted with a manual of obstetrics, accepting the facts he said: "Did the Omnipotent God whom he had been taught to worship devise so revolting and degrading a method of perpetuating the species? Then this God must be a devil, delighting in loathsomeness." This was the very moment that he disproved in the notion of an Eternal Creator God and relinquished his faith^[11][6] announcing himself as an 'agnostic'.^[12][13]

Bennett's Father had been a civil and electrical engineer,^[14][5][10] following in his footsteps Bennett was a keen natural scientist. Bennett was educated at The Colonial College at Hollesey Bay, Suffolk, and later at Bath, England.^{[14][6][13][15]} Upon leaving school, he trained as an analytical chemist^[5][15] and achieved some success in that field. Bennett also conducted his own experiments, while no inventions or patents were fruitful at the time.^[16] Possibly true, in a fictional work Crowley depicts Bennett as working on one process "trying to make rubies from ruby dust" also stating a precisely similar process was in commercial use by others only years later.^[17] Bennett was eventually employed by Dr Bernard Dyer,^[15] a public analyst and consulting chemist with an international reputation based in London. Dr Dyer was also an official analyst to the London Corn Trade ^[18] and invited Bennett to participate in an expedition to Africa, though Bennet turned out not to go, and stated to Gardner he was rather glad because he could focus on furthering his esoteric practices.^[19][20] It is said that Bennett was Bernard Dyer's most promising student, though his shocking health prevented him from holding a job.^[19][20][9] Bennett also enquired of a friend, Frederick Leigh Fardner, if he could get some teaching in chemistry or electrical science day schools.^[6] His electrical knowledge was profound, extending into the "higher branches of Electricity, Hertz waves, Röntgen rays, etc":^[13] this and his talent for experimental science, mathematics and physics would stay with him throughout his life.^[21]

Bennett's constant sickness created a heavy lens of suffering towards life. He was disenchanted towards the illusions of pleasure and love and saw these as the hidden enemy of mankind binding each being to the curse of existence.^[11][10]

Search For Spiritual Truth[]

Bennett's lifetime inspiration: Sir Edwin Arnold.

Having left Catholicism in his teens, Bennett was still in search to fill the void that had formed from this parting as he ever wished to find his place in the spiritual spectrum.^[10] Having a heart and intellect that sought cause and effect, analytical knowledge and wisdom, he wanted to apply scientific analysis to religion and uncover true spiritual gnosis. When Bennett was eighteen he fell in love with Sir Edwin Arnold book (1879) The Light of Asia, which at the time was said to cause "an enormous upsurge in awareness of, and interest in, Buddhism".^[12][22][3] This was a real turning point in Bennetts life, and made a revolutionary impression that lasted his lifetime.^{[23][24][25][10]} He was so deeply moved by the pure and rational Faith experienced through Arnold's poetry he began a closer association with the existing English translations of Buddhist Scriptures.^[25][12] This path led him to becoming an acknowledged follow of the Buddhist Faith at age eighteen.^{[26] [12]}

Another notable experience occurred when Bennett was eighteen, where he at once spontaneously attained to the state cosmic yogic state of annihilation Shivadarshana.^[19] Even though he was immediately thrown out, Crowley states it was "a marvel that Allan survived". Even after years of hard practice the effect on him was transformative, he said to himself "This is the only thing worthwhile. I will do nothing else in all my life but find out how to get back to it."^[27] Crowley later in his writing linked Shivadarshana as the same experience as one of the formless arupa jhana's in Buddhism.^[28]

On 24 March 1883, Bennett applied to joining the notable organisation the Theosophical Society.^[6][9] This society was a known path to spiritual exploration covering mystical traditions from east to west; yoga, religion and the esoteric and exoteric were all seen as things to be studied and practised. Notable also that the founders both had declared themselves as Buddhist in Ceylon in 1880.

Shortly before his 21st Birthday in November 1883, Bennett wrote a letter to F. L. Gardner stating "I have been ill - had an attack of apoplexy, which laid the body up..." going on to request a set of astrological Ephemerides so he could track back a horoscope of his exact time of birth.^[29] By February 1884, Bennett had made his way into the Esoteric Section of the Theosophical Society taking on the motto "Voco".^[30][31][32] During his time Bennett also gave a lecture to the Lodge on Egyptian mythology. By 1895 Bennett had lost interest in the Theosophical Society and turned his full attention to the esoteric gnosis.^[6][33]

Golden Dawn[]

Dawn of the Esoteric[]

Bennett was initiated into the Hermetic Order of the Golden Dawn in 1894, taking the Hebrew motto "Iehi Aour", ("let there be light").^[34][35] He was always very poor and tormented by illness, but still made a strong impression on other occultists of the time.^[36] Bennett was one of the most luminous minds in the order^{[37][38][25][10]} and favoured mysticism and white magic rather than the occult.^[3][39] He was almost wholly concerned with enlightenment rather than siddhis (magical powers) seeing them as mundane and divorced from the unrealised but glimpsed heights of spiritual perfection.^[28][39][19]

Bennetts search for Truth and Light turned to the esoteric.

After reaching the Second Order on 22 March 1895, Bennet was considered the most proficient second only to S. L. Mathers and attained extraordinary success.^[11][36][40] Bennett had high regard for Golden Dawn leader Mathers, so much so it is said that he was adopted by him and took his last name on until Mathers death.^[14] Notably he also helped Mathers put together an extended work the Book of Correspondences, a systematic grouping of esoteric symbols and numbers from around the world which Crowley later expanded into a book of Hermetic Qabalah the Liber 777.^[37][41]

Bennett at the age of twenty-three was already working on his own occult formula, which was seen as quite astonishing, one such popularised account was the esoteric ceremony he wrote for Golden Dawn associate and actress Florence Farr.^[42][43][44] The ceremony rather difficult and detailed, drawing on antiquity, involved things like the Egyptian symbol of immortality, and harmonising the forces of Mercury with Mercuries intelligence Tiriel, while working in the hour of Tafrac under the domain of the Great Angel of Mercury.^[42][43] Its purpose is stated to learn the hidden mysteries of art and science.^[42] With the second order of the Golden Dawn having over thirty members,^[45] in a period that was exceedingly orthodox,^[46] it is no wonder that occult rumour haunted Bennett in later life.^[47] During this period Bennett was fascinated with the arithmetical subtleties of the literal Qabalah, and via his essay Liber Israfel we can note his poetic musing incorporating Egyptian symbology specifically on the 20th Major Arcana of Taro, Judgement.^[48]

In the spring of 1899 Crowley became aware of a "tremendous spiritual and magical force" coming from the east, he knew it must be Frater Iehi Aour.^[49][50] On this first encounter Bennett startled Crowley by announcing to him "Little brother, you have been meddling with the Goetia!" [or] "the Goetia has been meddling with you." The honoured Iehi Aour it seems could sense that Crowley had been "dabbling in malignant forces beyond his control".^{[51][49][52][53]} Crowley went home somewhat reprimanded and determined to call on Bennett the next day.^[50][49][54]

George Cecil Jones and Bennett were known to be Crowley's primary teachers during his days in the Golden Dawn. Bennett, four years older than Crowley, was the more experienced of the two and continued on to be one of greatest influences and inspirations in Crowley's life.^{[52][55][37][56]} The only other person that Crowley places on such an upper tier with respect is Oscar Eckenstein there may be a similarity for Crowley states his "moral code was higher and nobler than that of any other man I have met."^[57] Crowley found in Bennett a Teacher of spiritual gnosis and a friend in spiritual seeking, and found him to be an ‘inspiration to work in while magic’.^[39]

Poverty, Chronic Sickness & Accessing Mysteries[]

Soon after the meeting, Crowley was shocked to find that the Very Honoured Frater Iehi Aour was living in a dilapidated apartment in the slums south of the Thames with another Brother of the Order.^[49] Crowley, deeply impressed with the man also pitying his situation, invited Bennett to come stay with him, now enabling the two light seekers to work together more fluently.^[49] Crowley organised a room for him the in his Chancery Lane flat, "and settled down to pick his brains", for he new his reputation "as the one Magician who could really do big-time stuff".^[19][58] For Days, weeks and months, Bennett trained Crowley in the basics of magic^[59] and tried to in still a devotion to white magic.^[60] Bennett was generally ascetic and reputedly sexually chaste, a marked contrast to Crowley's libertine attitude.^[61] In a fictional work Crowley depicts Bennetts disposition towards chastity stating "He had an aversion to all such matters amounting to horror."^[17] Even though all early sources point to Bennetts chastity unfounded rumours seem to of circulated in later years, Israel Regardie, who new Crowley very well, seems to agree the rumours are baseless.^[62][52][63] Crowley had said of him "We called him the White Knight", that there "never walked a whiter man on earth" that he was a harmless, lovable "terribly frustrated genius".^[19]

Bennetts quest for Light in the "inner traditions" drew from the antiquity of esotericism and the occult.

In the preface introduction to Iehi Aour's work "A Note on Genesis" Crowley states "Its venerable author was an adept" with the esoteric system of symbols, accomplished in harmonising them in himself (here referring to what would later be known as Liber 777).^[64] "In the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, I studied daily under his guidance the Holy Qabalah." Crowley goes on to praise the "ratiocinative methods employed", and that the methods utilised were indeed "so fine and subtle that they readily sublime into the Intuitive."^[64] As to some darker occult experiments that Crowley dabbled in at Chancery Lane he made the clear and specific point that Bennett "never had anything to do with this".^[65]

Crowley's described Allan as tall, though "his sickness had already produced a stoop. His head, crowned with a shock of wild black hair, was intensely noble; the brows, both wide and lofty, overhung indomitable piercing eyes. The face would have been handsome had it not been for the haggardness and pallour due to his almost continuous suffering."^[11][66] He went on to describe how in spite of Bennett's ill-health "he was a tremendous worker". That he has a vast, precise and profound understanding of science and electricity.^[11][31] Crowley noted "He showed me how to get knowledge, how to criticise it and how to apply it."^[67] Also highlighting how Bennett had immersed himself in Buddhist and Hindu teachings for the purpose of spiritual insight. Crowley continued to relate that he "did not fully realize the colossal stature of that sacred spirit" and yet he was at once aware that "this man could teach me more in a month than anyone else in five years."^[11][44]

At a time when there was no legal prohibition against drugs, Bennett was an experimental user of available drugs (with which he also treated recurrent asthma) and introduced Crowley to this aspect of his occult and alchemical researches.^{[68][61][11][69]} Furthermore, as a part of his experiments into accessing the mysteries of the "subconscious and super-normal mind" and "the World behind the Veil of Matter" it is alleged he even experimented with poisons once taking an overdose that would have otherwise killed another man, though he remained unharmed.^{[25][61][52][39][3]} While Bennett was soon to abandon the practice of such experimentation and uses, Crowley went on to a life of hedonistic addiction though always held Bennett in the highest regard.^[70][71]

Crowley also painted the grim picture of how Bennett suffered acutely from spasmodic asthma at that early time knowing him. Bennett would take one drug at a time (up to a month) until it was no longer helping then cycled through the other drugs available to him until he was reduced to using chloroform.^[39][11] Crowley recalled how even for a week he would see him "only recovering consciousness sufficiently to reach for the bottle and sponge". After a brief period of being well the asthma would return again, and Bennett would be once again forced back into this grim cycle of existence.^[11][61] Crowley stated "But through it all the calm undaunted spirit walked the empyrean, and the radiant angelic temper ripened the wheat of friendship."^[19]

Impact, Influence & Change of View[]

Bennetts Hebrew motto "Let There Be Light" has its roots in Genius also influenced Crowley's Enochian name.

In a hallowing scene Bennett is described as "calm, majestic, clearly master of it all", Crowley paints in detail the aura of the man, that thunders forth; "instantly a ray of divine brilliance cleaves the black clouds above his head, and, his noble countenance flashing in that ecstasy of brightness."^[72] Crowley stating how this picture of Bennett was the literal truth. That Bennett was one of the very few people that he had met "who really could get ... the results they wished for" in this esoteric field, for it is easy for most to get unwished for results "madness, death, marriage".^[72]

Biographer Kaczynski states that Crowley took on the Adeptus Minor Grade motto, "let there be light" in an Enochian angelic language. While he guarded this closely throughout his life, it shows a clear reference to the influence of his teacher and friend.^[73] Crowley once remarked concerning Bennett's powers: Bennett had constructed a magical wand out of glass, a lustre from a chandelier which he carried with him.^[74][75] He preferred this to the wands recommended by the G.D. and would keep it "charged with his considerable psychic force and ready for use".^[76] As it so happened, Crowley and Bennett were at a party and a group of theosophists present were ridiculing in disbelief the power of the wands. It was alleged by Crowley that "Allan promptly produced his and blasted one of them. It took fourteen hours to restore the incredulous individual to the use of his mind and his muscles."^{[74][11][75][77]}

Crowley states how he had hoped Bennett would establish the Order in Asia "The Dawn was Golden when you met the guide, ... You took the boat that floated with the tide, To leave behind no track... I hoped that you would raise my magic Sword, Upon another strand."^[78] One of the differences they faced was that Crowley seemed to think that virtuous conduct could be bypassed, where Bennett went as far to insist it was the first founding factor an aspirant required, seeing the deficiencies in the West, namely the blamelessness of keeping the precepts.^[79][80] Crowley's Autobiography is dedicated to three "Immortal Memories", including "Allan Bennett, who did what he could".^[81] Sutin states that Crowley tried to rekindle the connection, Bennett was the reluctant one and eventually the two of them did start to drift apart.^[82]

Crowley notes years later "Allan, strangely enough it seems to me, lost interest rather than gained it as we acquired proficiency in the White Art... He didn't really care for Magic at all; he thought that it led nowhere. He only cared for yoga."^[83][84][44] Also while Bennett was a strong influence on Crowley's early life and later thought,^[85] Bennett one day responded to Crowley "No Buddhist would consider it worthwhile to pass from the crystalline clearness of his own religion to this involved obscurity."^[86] Years later Crowley's reprinted Bennetts essay "On the Culture of Mind", likely without his knowledge, with the new name "Training of the Mind" in the Equinox series. Here it can be seen that their understanding of ultimate reality had taken separate roads, Crowley seemed to think the two paths compatible, while Bennett was unwavering in his religious zeal.^[79][87] On a sombre note, Kaczynski quotes what Crowley wrote down upon his friends departure, now aware of Bennetts change in path: "O Man of Sorrows: brother unto Grief!"... "In the white shrine of thy white spirit’s reign, Thou man of Sorrows: O, beyond belief!".^[88]

Travel to Southeast Asia[]

Ceylon, Yoga & Buddhism[]

Bennett studied Hinduism, Buddhism, yoga, meditation and the ancient Pali and Sanskrit texts.

At some time between 1889 and 1900, in his late twenties, Bennett travelled to Asia^[89][90][91] to relieve his chronic asthma, after submersing himself in the study Buddhism.^[12][26] He travelled to Ceylon as a self-converted Buddhist, staying at Kamburugamuwa in the Matara district for four months, Bennett studied the Pali language and the root Theravadan Teachings under an elder Sinhala monk Venerable Revata Thera.^[13][3] Cassius Pereira later claimed that "such was the brilliance of his intellect" that he had mastered fluency in that ancient tongue within six months.^[92] Bennett spent time visiting monasteries, monks and sacred sites, familiarising and immersing himself with the Buddhist culture and practice of Ceylon.^[25]

In Colombo he studied Hatha Yoga under the yogi Ponnambalam Ramanathan (Shri Parananda) who said to be a man of "profound religious knowledge".^[93][25][94] As Bennetts' health improved, he served as tutor to the younger sons of the Shri Parananda, who was a high-caste Tamil and the Solicitor General of Ceylon.^[93][95] Florence Farr a prior Golden Dawn associate, was also to move over to Ceylon years later, and became the principal lady of Shri Parananda's College for Girls.^[96] Bennett joined the Sangha under the yogi and took the name Swami Maitrananda,^[97] which was already of Buddhist significance. The psychic potency of the man become more pronounced as he mastered the breathing techniques, mantras, asana postures and concentration practices in an amazingly short time period.^[25][94][3] Crowley visited Bennet in Kandy, and personally attended on him during a yogic meditation retreat.^[98] Crowley supported his retreat by quietly bringing food into the room next door to where Bennett was practising. Having missed two meals in a row, Crowley out of concern checked on Bennett finding him not seated on the central mat, but at the end of the room still in the Padmasana yoga posture "in his knotted position, resting on his head and right shoulder, exactly like an image overturned." Crowley set him aright, and he came out of the trance quite unaware that anything unusual had happened.^[98][99]

With his health improving in the warm weather, now free from the chronic cycle of drugs he had needed in England.^[100] Also, he had relinquished his experimentation into psychic and esoteric power.^[101] Bennetts quest for spiritual meaning had finally been quenched as he began to commit to the practice and Teachings of Theravada Buddhism.^[101] Crowley noted Bennett was "the noblest and gentlest soul I have ever known", and in spite of his teacher & friend's prior experimentation that "Allan was already at heart a Buddhist". ^[102][103]

In July 1901, Bennett gave a talk at the Theosophical Society in Colombo named the "Four Noble Truths". Attending this talk was the young Cassius Pereira who was so deeply moved at this talk, it changed his life, and he became a lifelong friend of Bennett and later also took up the robes.^{[104][13][91]} Bennett, at this time decided he would lead a Buddhist Mission to England.^[12][105] To do this he realised it must be carried out by a Bhikkhu of the Buddha's Sangha, thus seeing the limitations in Ceylon he set his vision on Higher Ordination in the [Theravada Buddhist Order of monks in Burma.^{[12][105][44]} He had come to the see that the path of renunciation, was the only path for him, the more he studied and practised the more he was attracted to it.

Out of Darkness into the LIGHT[]

Eastern Buddhism early 1900s

Inside Theravadan Wat in 1903.

The father of western monks in Ceylon Venerable Nyanatiloka, with Silacara and Dhammanusari in 1909.

Bennett travelled to the coastal city of Akyab at took up residence at the Buddhist monastery, the Lamma Sayadaw Kyoung. Bennett was accepted into the Order by Lamrna Saradaw as a Samanera (novice monk) on 8 December 1901.^{[106][13][105][107]} During this time he spent his time learning and improving further his knowledge of Pali, learning the duties of a Buddhist Monk and writing Buddhist papers for publication Ceylon.^[13] Half a year later, on Vesak Day the Full Moon May 1902, a long line of seventy-four Buddhist Monks proceed from Kyarook Kyoung towards the wharf edge for the new Samanera's Higher Ordination. The ceremony was taken place on the water, presided by Sheve Bya Sayadaw, and it is here that he moved from the ten precepts of a novice to the ancient vows of a Buddhist Bhikkhu.^{[108][13][26]} Still unacquainted with the Burmese tongue, Shwe Zedi Saradaw translated each sentence into English, likely the first occurrence of this happening in history.^[13] His ordination name was Ananda Maitreya, a Sanskrit name,^[13][91] soon to be changed to the Pali rendition Ananda Metteyya to be inline with the Theravada roots, which means "Bliss of loving kindness".^{[93][109][3][110][91]} Ananda was also the name of Gautama Buddha's attended, and the Sanskrit Maitreya and the Pali Metteyya are the name of the coming Buddha stated in the suttas.^[111][112] With fresh vigour he addressed the Sangha at this auspicious ceremony, outlining how he intended to help spread Buddhism to the West.^[113] He spoke of the conflicts that were forming due to the clash of science and religion, and spoke of a vision of bringing to the West that shining faith and Path of the Buddha that he had first truly experienced in Ceylon. Researcher John L. Crow quotes him as stating "Herein, then, lies the work that is before me", that his purpose is to "carry to the Lands of the West the Law of Love and Truth" declared by the Buddha, to establish a Sangha of Bhikkhus in his name.^{[113][12][105]} Metteyya filled with zeal closes the speech with: "bringing from the East even unto the West, the splendour of a Dawn beyond our deepest conception; bringing joy from sorrow, and out of Darkness, LIGHT."^[13]

Metteyya was the second known Englishman to be ordained as a Bhikkhu, after Gordon Douglas who was ordained in Ceylon 1899.^[109][114] During Metteyya's ordination speech he made an earnest call to "countrymen ... who will come to the East, and receive the requisite Ordination, and acquire a thorough knowledge of the Dharma" to help teach the West, "this work I have already commenced on a small scale."^[13] Harris states Metteyya made a "call for five men from four countries to come to Burma to be trained for higher ordination."^[115] One such German man, who may have heard this call, travelled to find Metteyya and soon ordained as a novice, staying on with Metteyya for a month. The sāmaṇera then went to Kyundaw monastery, which was nearby boarding the forest, and in February 1904 was accepted into the Sangha as Ñāṇatiloka Bhikkhu, the first known continental European to receive higher ordination. He was later grateful for meeting the supporters of Metteyya and made use at one point of the hut that had been built for Metteyya.^[116] Harris holds a letter from 10 February 1905, were Metteyya is commending Ñāṇatiloka asking Cassius Perera if he would help him further stating "he is an easily-contented mortal, with a very gentle and considerate nature".^[117] Ñāṇatiloka went on to become the father of western monks in Ceylon.^[118]

Brotherly Bonds of All Mankind[]

In 1903, Metteyya co-founded the International Buddhist Society known as Buddhasāsana Samāgama with Ernest Reinhold Rost, in Rangoon. It was an "international Buddhist society that aimed at the global networking of Buddhists."^{[108][3][110][105][119]} Its motto was "Sabbadānaṁ dhammadānaṁ jināti" meaning "The Gift of Truth Excels All Gifts" from the Dhammapada v. 354.^[120] Metteyya was Secretary General and made Edwin Arnold, the man who was the first to illuminate the Buddhas Path to him with the Light of Asia, the first honorary member of the Society.^[121][122] Dr Elizabeth J. Harris goes on to state that "Buddhasāsana Samāgama gained official representatives in Austria, Burma, Ceylon, China, Germany, Italy, America, and England." Enthusiasm and greeting began to poor in from all around the world.^[105][123] His friend Dr. Cassius Pereira (who later entered the Sangha, becoming Bhikkhu Kassapa in 1947 at the Vajiraramaya Temple) referring to this period also sites that Metteyya gave several "inspiring addresses from the Maitriya Hall" (Pereura's Father built Maitriya Hall at Lauries Road, Bambalapitiya in honour of Ānanda Metteyya).^[124]

Council of the Buddhasāsana Samāgama (International Buddhist Society), March 1904. Ananda Metteyya, co-founder, can be seen in the centre with the other key members in this photo taken in Rangoon printed in Buddhism.

The Society garnered an immediate interest, with three hundred attendees at a Conversazione in Rangoon, a few months after its inception.^[105] In September 1903, whilst still in Rangoon, Metteyya began a periodical called Buddhism: An Illustrated Review. Metteyya was instrumental in its production and appears in the Prospectus with Dr. Ross as Secretary-General.^[105] This really heart of the Society was this Quarterly Review, which was sent to all Members without additional cost and "sold to the General Public at three shillings a copy".^[125] However, funding was difficult and the work was often delayed due to Metteyya's sickness. Metteyya avidly contributed, for example some of his first works were "In the Shadow of Shwe Dagon",^{[126][127][128]} "Nibbāṇa",^[129] "Transmigration"^[130] & "The Law of Righteousness".^[131] Buddhasāsana Samāgama also notably printed its constitution and rules in Volume 1 Issue 2.^[132][110]

During this time Albert Edmunds helped to promote the journal, he too openly hoped for a synthesis between the east and the west.^[133] Edmunds acceptance of the position of America representative to the Society, was more humanitarian "I have taken this Rangoon representativeship so as to be useful and justify my existence." Further explaining "I am not a Buddhist, but a philosopher who believes that a knowledge of Buddhism will liberalize Christianity and bring the ends of the world together."^[134] So Edmunds became the person of note in North America and at the same time Anagarika Dharmapala and one J. F. McKechnie became inspired after reading Metteyya's article 'Nibbana'.^{[133][135][118]} McKechnie stated "It seemed to me couched in a fine style of English and moderate, rational, clear and convincing in its argument", he was inspired and moved, saying "It hit me where I lived".^[135] McKechnie soon answered and appeal and became sub-editor of the journal, and within some years had himself left to Burma to become Bhikkhu Sīlācāra.^[133][135]

It can be said that the Illustrated Review, while fitful due to Metteyyas illness, was a success.^[135] Thought pioneer James Allen, author of As a Man Thinketh, Dr Rhys Davis, Shwe Zan Aung, Paul Carus, J. F. M'Kechnie, Cassius Pereira and Maung Khin(barrister from Rangoon whom was later a Chief Justice of the High Court) are a glance at some of the contributing authors in the first few publications. Mrs. Hla Oung who was the sponsor of Metteyya hut in Ceylon, who was daughter of the late Sitkegyi Oo Tawlay, wife of Oo Hla Oung (Controller of the Indian Treasuries), also is in the first issue an article entitled "The Women of Burma".^{[136][137][138][139]}

Due to such difficulties there were only six issues of Buddhism printed between 1903 and 1908, still Metteyya held to his vision to give rise to "wide-spread acceptance amoung the peoples of the West" and further citing that if such Truths were put into practice then the effect would be far greater than just general happiness.^[140][141] Secondly to add to the humanitarian and common brotherly bonds of all mankind.^[140] By December 2003, Volume 1 Issue 2 stated "Some five hundred copies of our first number were sent gratuitously to the Press, Libraries, Universities and other institutions in the West" so that the real work of spreading the light to the West is well underway.^[142] Metteyya continued to maintain a high level of international contact and by 1904, thanks to the generous supporters in Burma, the periodical was appearing on the reading table of 500 to 600 libraries across Europe.^[115][143] Christmas Humphreys states that the first issue appeared in September 1903, and the "production and quality of contents" was "the most remarkable Buddhist publication in English which has yet appeared", that ramifications of this and the ensuing five issues was immense.^[5]

The International Buddhist Society's publication known as Buddhism: An Illustrated Quarterly Review, appearing on the reading table of 500 to 600 libraries across Europe from 1903 to 1908.^[144]

The Buddhist Society of Great Britain and Ireland[]

The time was now ripe for Metteyya's vision to be fulfilled, preparations for his coming began.^[145] On the evening of 3 November 1907, a meeting commenced at Harley Street, London. Some twenty-five people had attended, the result of this meeting was the formation of "The Buddhist Society of Great Britain and Ireland", which based its structure on its Rangoon Society counterpart.^{[5][146][147]} Christmas Humphreys later said its main purpose was "to welcome and serve as the vehicle for the teachings"^[148] of the Buddha.

Professor Rhys Davis, the eminent Pali scholar, accepted the position of President. Professor Edmund T. Mills, F.R.S., Captain J. E. Ellam also took on key roles on the committee. This newly formed team of five was given the task "of drawing up a provisional Prospectus, Constitution and Rules, and the convening of another and larger meeting".^{[5][149][147]}

Dr. Ernest Reinhold Rost^[150] at the time was from the Indian Medical Service, on leave from Rangoon. Rost, R. J. Pain, an ex-soldier from Burma, & R. J. Jackson^[151] set up a bookshop at 14 Bury Street, close to the British Museum, and would promote the Societies cause by placing Buddhist literature in the window to encourage interest.^{[105][152][153]} Rost actively lectured in private congregations and the group soon started to garner support.^[5][105] A portable platform was painted in luminous orange bearing the words "The Word of the Glorious Buddha is sure and everlasting" and used in parks for lectures also gathering a considerable audience.^[105][153]

A few names of such eminent Buddhist followers were Captain Rolleston, Hon. Eric Collier, sculptor St George Lane Fox-Pitt, painter Alexander Fisher, The Earl of Maxborough^[154] & A.J. Mills.^{[5][105][155]} Dr Hermann Oldenberg, Loftus Hare^[156] (who went on to be a part of the Parliament of Living Religions), Sir Charles Eliot, C. Jinarajadasa, Dr D.T. Suzuki & Mme David-Neel are further notable names of those who supported or contributed to the Society.^[157] Francis Payne mentions on his way to the British Museum he noticed the Buddhist leaning bookshop.^[105] Furious he went in and stated "Why are you bringing this superstition to England?". One of them asked him not to be in a hurry and suggested he read one of the books, presenting him with "Lotus Blossoms",^[158] by Bhikkhu Sīlacāra. Soon after Payne was himself giving Dhamma lectures and became an integral part of the Society.^[105] It is said that Francis Payne went on to be the greatest Buddhist evangelist of the era second only to Metteyya.^[157]

Bennett was associated with the Society, when health was able, throughout the rest of his life. Bennett was also a key editor of their periodical, The Buddhist Review which was founded in 1909 and ended in 1922.^[133][159] It was certainly challenging, partly composed of the religiously inspired, true converts, scholars, scientists, sceptics, agnostics and those who had to work hard to keep the Society afloat.^[160] Its headquarters in London, was seen as the oldest Buddhist organisation in Europe. Officially the Society was would up in 1925 and superseded by the Buddhist Lodge in London, in 1926. By 1953 it was known as the Buddhist Society and had relocated to its current address in Eccleston Square. Notably its journals have been Buddhism and The Middle Way and Christmas Humphreys was its president from 1926 until his death 1983.^[161][162]

First Buddhist Mission to England[]

With the recent dawn of 'The Buddhist Society of Great Britain and Ireland' Ananda Metteyya arrived on the steamship Ava with three devoted lay supporters at Albert Dock on the shores of England, in the United Kingdom, on 22 April 1908.^{[163][164][147][165]} Soon after stepping off the ship, Metteyya was questioned as to his purpose for coming to England, he stated "in order to set forward the principles of Buddha in this country" stating further that Buddhism blends harmoniously with other creeds, including that "its position as regards Christianity is that it supplements."^[166]

Ananda Metteyya, "Buddhism in London", Annals of Psychical Science, 1908.^[26]

This was the first true Buddhist Mission to the West, the first lecture was soon to take place in London before the Royal Asiatic Society on 8 May.^{[114][165][166][167]} While circumstances were difficult, and public opinion was resistant at times,^{[89][163][166]} Metteyya's personal charisma meant that he garnered "golden opinions and the friendship and respect of all who had the privilege of meeting him’.^[168] On this event, fifty years later, Christmas Humphreys stated that Metteyya "brought Buddhism as a living force to England" that it was the start of a slow growing movement of "many to live the Buddhist life".^[89]

Christmas Humphreys recounts his meeting of Metteyya on this inaugural Mission, in London 1908: with head shaven, the "then thirty-six years of age" Bhikkhu was "tall, slim, graceful, and dignified." Humphreys describes Metteyyas deep-set eyes juxtaposed against a slightly ascetic appearance, that surely Metteyya "made a great impression on all who met him". The young monk was well-spoken, interesting with conversation and topic, with a pleasant voice, "and in his lighter moments he showed a delightful sense of humour". Metteyya displayed a "deep comprehension of the Dhamma" and his wit of analogy by topic of science and his sheer "power and range of thought combined to form a most exceptional personality." ^[21][169]

One magazine printed part of Metteyyas writing in May 1908, "Buddhism, ... with its central tenet of non-individualisation, is capable of offering to the West, to England, an escape from this curse of Individualism", recounting this a root to suffering. Ending he encourages the temperament of Burma to Londoners "one learns to respect not wealth but charity, and to revere not arrogance but piety."^[170] There are were many newspaper articles published in Britain and some abroad, mostly positive.^[171]

In this period also the influential Zen Buddhist and prolific populariser, Japanese man Suzuki Daisetsu Teitarō, meet with Metteyya. Suzuki is later noted for his strong influence on people like Edward Conze, Alan Watts & Christmas Humphreys, further expanding interest in Eastern Buddhism.^[172]

While in London Metteyya was active in giving a number of lectures including one entitled "Buddhism" at the Theosophical Society, 10 June 1908. By September, he was meeting with members of the Buddhist Society every Sunday.^[147] All Metteyyas industry and devotion to the cause, helped grow the Society's membership considerably. Many of Metteyya lectures later appeared as pamphlets, in the Society's journal or in The Buddhist Review.^[147] Metteyya and his devoted lay supporters, concluded the inaugural mission, leaving London to Liverpool on 29 September 1908, then travelling by way of ship back to Burma.^[147]

Christian missionary Rev. E. G. Stevenson studied Buddhism in Burma during this period and subsequently took up the yellow robes. The newly ordained Venerable Sasanadhaja went on to help Metteyya with his missionary work. Also in 1909, 'The Buddhist Society of Great Britain and Ireland' expanded its membership base to three hundred.^[155]

Teachings & Declining Health[]

Rescuing Force of Truth[]

From the Buddhism publication, symbolising the Buddha's Dhamma with the Lotus as a symbol for enlightenment, growing out of filth and dirt into the light.

In a biographical account Harris reveals that Metteyya had pity and compassion for the hearts of the West. He noted the signs of great neglect in our culture such as "crowded taverns", overflowing jails and "sad asylums".^[173][174] To cope with this loss of religious and moral awareness he had laid down a three-fold agenda as a remedy. First to address this loss of moral awareness, so as to encourage the "spirit of mutual helpfulness" rather than the current curses faced by society due to such degradation. Second, he opposed three misconception about Buddhism: that it was uncivilised worship of idols, that it was "miracle-mongering and esotericism" and that it was a spineless, "apathetic, pessimistic manner of philosophy". Third he had introduced his impression of Buddhism; as rational, optimistic, and that the Buddha was certainly a remarkable and enlightened Teacher.^[173]

Metteyya had highlighted the spiritual poverty of the West through his dedicated writing, with Theravada Buddhism presented as the force that could rescue it.^[175] Metteyya would give a range of teachings during this time encouraging others to see the benefit of virtue in precepts, with its opposing suffering,^[176] establishing faith in the Buddha as a foundation and even to develop the ability to recall past lives through dedicated practice of learning to remember backwards.^[177][178] The purpose for his teachings was to inspire but also to use these things to see into the suffering of existence and understand the Four Noble Truths as to personally attaint to the far shore, the goal of the Theravada Buddhist Teachings. With a simile of the force of required in by high-pressure steam in a steam locomotive, Metteyya encourages the aspirant to use the right skilful means of meditation to allow the mind not to flow out into the world, but to intensify the power of the mind in one spot, based on purity.^[179] He makes statements like "Aspiration, Speech, Action, and so forth stand for consecutive stages in the path of spiritual progress" inclining his audience towards the higher fruitions.^[180] He found light in the teaching that "whatsoever phenomenon arises, it is invariably an effect produced by an antecedent cause" giving rise to a profound understanding of the three characteristics.^[181][182] Metteyya goes on to use a comparative simile of what enlightenment is, then states it is the destruction of the illusion of self, the unbinding of the five Khanda's of existence. That when that truth of liberation is reached it is "Illimitable, the Element of Nirvana" reigns supreme.^[183]

Buddha’s Message to The West[]

On the 89th anniversary of the 'United Kingdom Buddhist Day' on 16 July 1997, Dr. Tilak S. Fernando related the life, successes and struggles of Metteyya.^[184][185] He states that after returning to Rangoon, Metteyya was highly satisfied with the spiritual success of the mission though his health had steadily declined and the financial support for the mission was exhausted. While the Metteyya had found the Teachings were not broadly accepted with great enthusiasm, he was once again determined to push on to further the transmission of this Light.^[184] In December 1908 Metteyya wrote an "Open Letter to the Buddhists of England" earnestly appealing those interested in the Teachings to support the prosperity of the Society. At this time the Society had already swollen to one hundred and fifty members, and with all the graceful eloquence and inspiration he could muster, he posed the glory of the Buddha's message as the answer to the immediate needs of the West.^[184] Fernando goes on to state Metteyya's "iron will to return to England was still alive, though the effort necessary to carry on with even routine work was terrible." ^[186]

To his further impact on the growth of Buddhism, Metteyya is referenced in organising the Western Wing of the International Buddhist Union, a group started by Anagārika Dharmapāla which later formed into the World Fellowship of Buddhists in 1950.^[187] Metteyya was also commended for his work in Burma encouraging Buddhism to be taught in schools.^[188][174] It is also suggested by Harris that the anti-Buddhist pressure in Ceylon had caused Metteyya to dedicate his time helping "to equip Buddhist children to withstand the arguments of the Christian missionaries."^[189] This being a possible reason also for the waning possibility of a return mission to England.

Murmurs & Averted Eye[]

While as a marked contrast its not sure if it was a help or a hinder, Crowley set to praise his old guru and published a newspaper article on 13 June 1908, stirring images of the brilliance of his old friend and teacher. First painting the surreal graphic details of ceremonial magic then going on to "How wonderful must then be the inmost shrine of Buddhism" for Metteyya to of renounced his consummate ability in the esoteric to take up the 'white heights' of spiritual practice.^[72] "What strange attraction must lie" in the yellow robes of a Bhikkhu, "the Begging Bowl, the shaven head, and the averted eye". Crowley goes on to rouse Londoners to a monumental illustration that this man has "torn the heart of Truth bleeding from the dead body of the Universe", that they who are hungry should seek his wisdom. That to all serious men who seek for real Faith, that this man has "passed through all the ways of life and dead" and he is attained, and he is "the man to help you find" these deeper Truths.^[72] Crowley's arousal of energy, probably purely motivated, was likely a key factor in Metteyya's later character assassination attacks. Certainly his former life as an occultist and public admiration from Crowley would have added to the hype of murmurs and baseless accusations.^[190][63]

An influential article by Ananda Metteyya entitled "Transmigration".

Dark suspicion over Metteyya's controversial past and associations seem to captivated some part of the public. While his faith and practice was genuine, Metteyya still was a controversial figure head. Both due to his history in the esoteric and his ongoing contact with friends in groups such as the Theosophy Society, meant the suspicion continued.^[191] In years to come these rumours were to amplify when Crowley was openly attacked in the media. This resulted in the names of both Jones and Metteyya to be drag through the mud. Jones tired to sue the journal for libel which resulted in a court case ensued.^{[192][193][194]} One news article said of Metteyya: "the rascally sham Buddhist monk Allan Bennett, whose imposture was shown up in Truth some years ago" is likely one of the worst examples of the accusations. "Counsel proceeded to question the witness with regard to Allan Bennett, a Buddhist monk, and also a member of the Order, and it was at this point" that his lordship Mr. Justice Scrutton remarked "This trial is getting very much like the trial in ‘Alice in Wonderland,’.^[193][194]

No facts were certified in the trial, the association with the occult and libertine lifestyle of Crowley lingered in public knowledge. This may indeed be a cause in curtailing Metteyyas ability to spread the Dhamma further as a monk, and secondly these rumours have rippled down to the 21st century. While this controversy is founded in the mysteries of his life and association with Crowley no reliable evidence was presented, rather insinuation and association were the tools of damage.^{[190][63][195]}

Metteyya had the full support of his close friends in Buddhist circles, Harris remarks that its worthy of attention several articles were run in his lifetime to help state he had given up his past and "was not a man of 'mystery'".^[196] One editorial stating "There is no more mystery attending the Bhikkhu Ānanda Metteyya than any other person", Clifford Bax likewise stating from first glance the genuine nature of the man.^[197]

Thera Mettayya's Deterioration of Health[]

Unfortunately Metteyyas plans to establish a permanent Buddhist community in the West, in England,^[198] waned as Ven. Sīlācāra's name was starting to be more known by the Society. This marked the end of Metteyya's time as a dedicated Buddhist Missionary to England.^[199][200] While Metteyya's determination to return was great, his health was rapidly declining, so it is likely then that his fall from grace was the very real decline of his physical health.^{[201][55][200]}

Burma's climate was aggravating Metteyya's asthma, and the austerity of the rules of a Bhikkhu was causing him to be weak.^[147] While the dates were not stated, Cassius Pereira mentions that he had gallstone trouble, had two operations and his chronic asthma had returned.^[201][202] Crowley states "his life as a bhikkhu had not been too good for my guru" his physical health was in a "very shocking state" including "a number of tropical complaints".^[55] Metteyyas doctors had reluctantly given him the advice to leave the Order of Monks "where he had now attained the seniority of a Thera or Elder."^[203] In 1913 he had conversed with his sister, they decided it would be best if he moved to California so the better climate could aid in his recovery. In May 1914, Ananda Metteyya disrobed, no longer a Buddhist Monk, then by the aid of some local friends left Burma to return to England.^{[147][204][145][200][44]}

Return to England & Final Years[]

Rembrandt's The Philosopher in Meditation, strikes an image of Allan Bennetts struggles for the "Ultimate" for "the Beyond" even as a layman, with chronic physical suffering, a luminous heart of metta, still devoted to the Buddhas Path of inward practice.

Arriving in England, on 12 September 1914, Bennett meet with his sister who was to accompany him on the journey to America.^[205][147] Unfortunately due to his failing health the US ship medic denied his immigration visa, his sister sailed without him, and he found himself stranded, and forced to live in poverty and illness.^[205][44] Bennett, now a layperson, was once again incapacitated with chronic asthma for weeks at a time and with the outbreak of World War I his situation was looking dire.^[146]

Though Bennett's situation was bleak, all was not lost. A doctor and his family who were a member of the Liverpool branch of the Buddhist Society of Great Britain and Ireland took him in for two years, though the strain was too great.^{[200][147][44]} An anonymous group of well-wishers ensured that Bennett was taken care of through support of the Buddhist Society, to save him from being placed in public care. As the help came in, from local and abroad, Bennett's health improved.^[206][44]

The Wisdom of the Aryas[]

With refreshed vigour, in winter of 1917–1918, Bennett gave a series of six private lectures in Clifford Bax’s studio.^[200] With war raging, Bennett still roused his listeners to the sublime "Nirvana stands for the Ultimate, the Beyond, and the Goal of Life", describing that our transient conditioned selfhood was so utterly different to what was truly "beyond all naming and describing, but far past even Thought itself."^[207] Also encouraging householders to bring the "ever-present sun-light of the Teachings" into their daily lives.^[208] In May 1918, Bennett aroused the members of the Buddhist Society to fresh enthusiasm in what Christmas Humphreys stated being a "fighting speech".^[209][147]

Harris cites one account that mentions Bennett, though sick for weeks at a time, took over the editorship of the Buddhist Review in 1920, January 1922, being the final edition.^[200][210] The title, Arya meaning "Noble" in Sanskrit (likewise Ārya in Pali), refers to the those who have attained to the Buddhas path of enlightenment.^{[211][212][213]} Bennett then took the lectures he had given at Clifford Bax's studio and used them as the main basis of his book The Wisdom of the Aryas,^[2] published January 1923. Included was one teaching on transmigration "one of the most difficult of Buddhist Teachings to make clear to the western mind."^[147][214]

Bennett dedicates the work The Wisdom of the Aryas^[2] to his dear friend Clifford Bax, Esquire, who hosted the lectures which were the basis for the bulk of the compilation. Bennett states: during the early "terrible years of the Great War, I came to London, broken in health and despairing of further possibility of work for the cause to which my life has been devoted". This is the "first-fruits of my work as published in a western land", thanking Bax for making "possible the resumption of my life-work" with heartfelt gratitude signed Ananda Metteyya.^[215]

Myth or Legend[]

The Buddha only encourages the use of psychic power for seeing into suffering.

Metteyya in his early teachings and throughout his life prompted those he knew and taught to invoke a meditation practice that would enable the aspirant to recall their past lives.^{[216][2][217]} Being one of the psychic powers used for wisdom in Buddhism, he taught it as a tool to see the continuation of suffering in saṃsāra as a cause to practice for enlightenment.^{[216][218][219]} While the two seemed to of broken friendship years before, Crowley who spent years struggling with this practice for his own esoteric purposes.^[220][221] Crow cites an essay of Crowleys called the "Great Incarnation" which discusses his inquiry into the field, here he alleges two of Bennetts prior incarnations as Merlin^[222] and Adam Weishaupt.^[223]

Harris met with Alec Robertson, whom was a part of the Servants of the Buddha at Maitriya Hall from 1948 and its president since 1970.^{[224][225][226]} This is the Hall that was built in Ananda Metteyya's memory, and its society have been active down to the present.^[224][226] Robertson alleged in the conversation that Venerable Kassapa (Cassius Pereira) had such a close connection with Bennett "that the two could communicate by telepathy", that each could know the others thoughts even at great distance.^[225]

Death[]

Mordern, Battersea New Cemetery, is the resting place of Allan Bennett.

Clifford Bax's recounts his meeting of Bennett in 1918 "His face was the most significant that I had ever seen" that one could both sense the twisting and scoring from years of physical suffering, and a "lifetime of meditation upon universal love" these grave rise to the most remarkable impression. "Above all, at the moment of meeting" Bennett emanated a tender shimmering unwavering "psychic sunlight" that was a halo to his persona.^[227]

It was clear by early March 1922 Allan Bennett was deteriorating rapid. Dr. Hewavitarana^[228] and in all likelihood Cassius Pereira continued to support Bennett in his final days at 90 Eccles Road, Clapham Junction, London.^[229][230] It was clear by early March 1922 Bennett was deteriorating rapid, the suffering was pain even for other to see. Allan Bennett died on his native English soil at the age of 50, on 9 March 1923.^{[147][204][231]} Dr. Hewavitarana cabled the necessary funds for his grave in Morden Cemetery in South London.^[229][210] Christmas Humphreys recalls the event:

"flowers and incense were placed on the grave by members of the large gathering assembled"^[229]

Lifelong friend and Buddhist writer, Dr Cassius Pereira, wrote:

"And now the worker has, for this life, laid aside his burdens. One feels more glad than otherwise, for he was tired; his broken body could no longer keep pace with his soaring mind. The work he began, that of introducing Buddhism to the West, he pushed with enthusiastic vigour in pamphlet, journal and lecture, all masterly, all stimulating thought, all in his own inimitably graceful style. And the results are not disappointing to those who know."^[203]

Dr. Paul Brunton, Ph.D. in 1941 shared that Allan Bennett had "stimulated me spiritually and quickened my dawning determination to decipher the profound enigma of life". Brunton recounts his respect and honour for Bennett, leaving us with his thanks for:

"this white Buddhist whose ship has sailed for the infinite waters of Nirvana."^[25]

Dr. Tilak S. Fernando on 'United Kingdom Buddhist Day' in 1997 ends his speech paying homage to Venerable Ananda Metteyya's legacy:

"And so, there passed from sight a man whose memory would honour for bringing to England, as a living faith, the message of the All-Enlightened One"^[231][232]

Legacy[]

"The Gift of Truth Excels all other Gifts" proverb from the Dhammapada illumintates Metteyyas life work trying to share the crystalline Truth with mankind.

Allan Bennett was a pioneer, and without him, Buddhism would not have entered the Western world as it did.^[233][89] In particular he encouraged and introduced the "serious study of Buddhism as a spiritual practice" into Britain, and further fostered its growth in Burma and Ceylon.^[234][235] Just before Bennetts death in 1923 the collection of lectures that had taken place in Clifford Bax's studio^[236][200] plus and addition paper on Rebirth were printed in the book The Wisdom of the Aryas.^[2][200] Posthumously in 1929 the Theosophical Publishing House in India printed The Religion of Burma and Other Papers a collection of Metteyya's writings from the first decade of the century.^[200] Also a long list of articles have been published throughout his life as a Buddhist Monk, and as a devoted Buddhist. Many of his addresses and papers are still intact, available and in use today.^[237]

Ananda Metteyya is remembered for his promotion of Buddhist education in Burma and his central role as a figure promoting the global networking of Buddhism^[238] including the first true authentic roots of the Buddha's Sangha in the West.^[115][239] Known both as a critic of the moral stagnation of the West and as a keen promoter of the beliefs of the East at the dawn of the 20th century.^[115] His passion for the Buddha's Teachings as away of life, his ingenuity and industry in bring that Light to the West, his example as a keen practitioner of Dhamma, all of this helped kindle a sense of spiritual urgency and seeking in those who crossed his path and teachings. His life work in summary was to share with the West the Noble Eightfold Path, the Majjhima-Pātipadā: that place of practice that avoids both extremes and leads to enlightenment, the total extinguishment of all suffering.

See also[]

• Buddhism in England

Foot Notes[]

Sources[]

Further reading[]

• Brunton, Paul A Pioneer Western Buddhist.
• Crow, John L. & Harris, Elizabeth J. Allan Bennett, Bhikkhu Ananda Metteyya. Biography and Collected Writings.
• Crow, John L. & Harris, Elizabeth J. The Life of Allan Bennett, Bhikkhu Ananda Metteyya (Volume 1 of Allan Bennett, Bhikkhu Ananda Metteyya: Biography and Collected Writings).
• Crow, John L. & Harris, Elizabeth J. Selected Essays of Allan Bennett, Bhikkhu Ananda Metteyya (Volume 2 of Allan Bennett, Bhikkhu Ananda Metteyya: Biography and Collected Writings).
• Crow, John L. The Bhikkhu and the Magus, Exploring Bennett’s Influence on Crowley.
• Crow, John L. Spreading The Light of Asia To Europe: Ananda Metteyya’s Buddhist Message to the West.
• Crowley, Aleister. Confessions of Aleister Crowley, Chapters 27–33.
• Fernando, Tilak S. World Buddhist Foundation in London Celebrates the United Kingdom Buddhist Day.
• Free Encyclopedia of Thelema - Allan Bennett. Retrieved 5 March 2005.
• Harris, Elizabeth J. Ananda Metteya: The First British Emissary of Buddhism.
• York University Digital Library | Buddhism: An Illustrated Quarterly - Vol. 1, No. 1
• York University Digital Library | Buddhism: An Illustrated Quarterly - Vol. 1, No. 2
• York University Digital Library | Buddhism: An Illustrated Quarterly - Vol. 1, No. 3
• York University Digital Library | Buddhism: An Illustrated Quarterly - Vol. 1, No. 4
• York University Digital Library | Buddhism: An Illustrated Quarterly - Vol. 2, No. 1
• York University Digital Library | Prospectus of the International Buddhist Society known as Buddhasāsana Samāgama

External links[]

• Xristos, Fra. Petros(7=4) Allan Bennett (1872-1923).
• Order of the Golden Dawn Allan Bennett 1872 - 1923.
• The Man Who Brought Buddhism to Great Britain: Allan Bennett