Australia and the World Past and Present

Recently I have been reflecting on the Buddhist center that I attend and the remarkable things it has done in the past and is doing today.

It’s operations are based almost all (if not completely) on volunteerism.

The organisation itself has existed over 70 years – no small feat.

It has an astounding array of programs on offer.

Monks and nuns conduct teaching sessions on Buddhist principles and teachings every week.

There is a ‘dhamma’ school for kids and young people.

There is a group specifically for teens to be part of if they so choose.

The group operates principally across two locations – a building in the suburbs of Melbourne and a monastery in the countryside.

The development of the monastery is a relatively new development.

From something very small, something substantial has emerged. But it took a lot of time. In the early years there was no dedicated building that could be used. In the early days, there were small meetings in member’s homes dotted around the city.

Guided meditations are given at least weekly – either by those who have been ordained or, less commonly, by a lay practitioner.

There are retreats – especially now that a dedicated center has been completed at the monastery.

Newsletters are produced letting members know what is going on and creating a record for the future.

Books and pamphlets are available (sometimes for free).

The dedicated library would occupy anyone for yonks. As with most libraries, it is a resource that will probably never be used to the extent that it could.

The use of social media is strong. It does make a difference. In the past , members probably found out about the center through family or friends already associated with it. Today the group maintains multiple channels to get messages out. The presence on YouTube is strong and I have taken advantage of viewing many of the dhamma videos from the convenience of home.

The monastery provides an environment where fully ordained monks and nuns can live their lives fully in accord with their vows. Maintaining a monastery is no small thing. It is hard enough in countries where Buddhism is strong and traditions of support go back centuries. There are less monasteries operating in the West, although there are many more now than there were some 50 years ago.

Rarer still is to have monks and nuns living on the same property (although separately). Yet this has been achieved.

In a monastery there are meals to prepare and dishes to be washed.

Fundraising is going on all the time. This has allowed for the purchase of the land on which the monastery is located and brand new buildings.

There are community lunches. This brings people together and prevents social isolation.

In offering talks and meditation online, the group can include the elderly and infirm that can not make it the center. it is also convenient for those are simply too busy to attend.

Perhaps we should regard the monks as volunteers too. They don’t receive or handle money. They share their knowledge and experience without payment. To be sure, they are provided with a roof over their heads and food to eat, but it is provided to them. They do not own any house or apartment or even a single room themselves. They don’t have superannuation.

Much of the activity is directed by a committee of management.

Perhaps most community organisations use some kind of committee model for running their operations. New programs can spring up like mushrooms or be discontinued if it is found that they are not working well or a are taking up too much time and energy. Often people are willing to be members of community groups, but there is often a more reluctance to jump on a committee. It is a commitment of time and energy and most people are very busy these days. Some may have a bad experience on a committee in the past and don’t want to put their toe in the water again. Different groups have different cultures. People might serve on a committee for a year. Two years may be better as it provides continuity. 5 years would be more of a commitment and 10 probably seems herculean these days. Churn and burn is no good. Transitions are important. The passing on of knowledge is important. Institutional memory is important. It is probably a good thing if there is underlying strategic plan that lasts for at least 4 or 5 years so that anyone coming in fresh has an idea of where the group has been in the past and where it is going. It’s like new people jumping into a river, but the river is still traveling in a clear direction and everybody is moving downstream together.

In this particular example, there is an events coordinator, a treasurer and someone who manages maintenance. These could found in any other community group.

Announcements are made at most dhamma talk or meditation sessions. It seems like a small thing, but it is so important. People are kept up to date about what is going on. They are informed about any further opportunities for getting involved.

A calendar of events is maintained and the group celebrates important events and milestones. There are the prescribed Buddhist events such as Vesak which commemorates the birth, enlightenment and death of the Buddha. Also, reflecting the multi-cultural composition of the membership, something is done for Chinese New Year.

The center has become a stopping point for monks traveling to Australia. Although a Theravada group, it reaches out to monks and nuns from other traditions, providing them with the opportunity to give talks as they pass through. It is common to see monks wearing the robes of other traditions and giving a talk. In this way, respect for other people and traditions is observed. Unity is modeled.

The digital capability of the group is impressive. There are people dedicated to this and unsurprisingly they are the younger cohort of members.

Most people would regard the group as a religious one. There has long been the debate over whether Buddhism is a religion or not. As there is no belief in a creator god (usually seen as essential for a religion), many would say that it is better described as a philosophy or way of life. One doesn’t have to be a Buddhist in order to attend sessions or benefit from practice at the center.

A follower of any religion could take advantage of the meditation. After all, meditation is essentially sitting down, closing your eyes and watching the breath. Many other religious traditions have a long history of meditation. Christianity does. Meditation has a long history in the monasteries of Europe. Cloistered communities. Hermits. The Desert Fathers. The contemplative life.

Although certainly not a health provider, the activities of the group provide a very real social benefit in areas such as mental health. Calm minds are strong minds.

This is just one example of a group utilising a committee system. It helps to prevent burn out and activities can be pursued along different channels at the same time. It is ‘everything, all at once’.