Charles Henry Allan Bennett

Bennett was initiated into the Hermetic Order of the Golden Dawn in 1894,[39] taking the Latin motto "Voco", ("I Invoke").[40] He quickly progressed through the grades, entering the Second Order as a 5=6 on 22 March 1895 and taking the Hebrew motto "Iehi Aour", ("let there be light").[40][41][42][5] He was always very poor and tormented by illness, but still made a strong impression on other occultists of the time.[43] Bennett was one of the most luminous minds in the order[44][45][31][14] and favoured mysticism and white magic rather than the occult. [3][46] Bennett was almost wholly concerned with divine knowledge and enlightenment rather than siddhis (magical powers) seeing them as mundane and divorced from the unrealised but glimpsed heights of spiritual attainment.[36][46][25]

Bennett's search for Truth and Light turned to the esoteric.

After initiation into the Second Order of the Golden Dawn on 22 March 1895, Bennett was considered the most proficient second only to S. L. Mathers and attained extraordinary success.[15][43][47] Bennett had high regard for Golden Dawn leader Mathers, so much so it is said that he was adopted by Mathers and took his last name on until Mathers death.[19] 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.[44][48]

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.[49][50][51] The ceremony was 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.[49][50] Its purpose is stated to learn the hidden mysteries of art and science.[49] With the second order of the Golden Dawn having over thirty members,[52] in a period that was exceedingly orthodox,[53] it is no wonder that his association with the occult haunted Bennett in later life.[54] 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 Tarot, Judgement.[55] Crowley recounts a humorous magical tale before their first encounter, where Bennett had created a consecrated talisman of the Moon to cause rain. To make it work it needed to be immersed in water. Bennett had somehow dropped it and "it worked its way into the sewer, London proceeded to have the wettest summer in the memory of man!"[56]

Crowley had been in the same order as Bennett for over a year, however their first encounter was in early 1899 on the initiation of a new member into the order. During the ceremony Crowley became aware of a "tremendous spiritual and magical force" coming from the east; he knew it must be Frater Iehi Aour.[57][58][59] After the ceremony Crowley was "led trembling before the great man" though he could not bring himself to say a word.[59] In the anteroom an hour after the ceremony,[59] Bennett came directly to Crowley startling him by announcing "Little brother, you have been meddling with the Goetia!" Crowley withholding the truth in shock denied this, Bennett recounted: then "Goetia has been meddling with you." Crowley said later "I protested myself unworthy even to pronounce the word!". Honoured Iehi Aour it seems could sense that Crowley had been "dabbling in malignant forces beyond his control". [60][57][61][62][59] Crowley went home somewhat reprimanded and determined to call on Bennett the next day. [58][57][63] Crowley later recounted "He had spotted me as a promising colt, and when, using my opportunity, I made myself even as his familiar spirit, he consented to take me as a pupil. Before long we were working together day and night, and a devil of a time we had!"[64]

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. [61][65][44][66] The only other person that Crowley places on such an upper tier with Bennett is Oscar Eckenstein stating his "moral code was higher and nobler than that of any other man I have met."[67] 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 white magic",[46] further imparting "he bequeathed to me a beautiful Garden, the like of which hath rarely been seen upon Earth."[68]

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.[57] 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.[57] Crowley organised a room for him in his Chancery Lane flat, "and settled down to pick his brains", for he knew his reputation "as the one Magician who could really do big-time stuff".[25][69] For days, weeks and months, Bennett trained Crowley in the basics of magic[70] and tried to instill a devotion to white magic.[71] Bennett was generally ascetic and reputedly sexually chaste, a marked contrast to Crowley's libertine attitude.[72] In a fictional work Crowley depicts Bennett's disposition towards chastity stating "He had an aversion to all such matters amounting to horror."[23] Even though all early sources point to Bennett's chastity, unfounded rumours seem to of circulated in later years in an attempt to smear Crowley. Israel Regardie, who was a personal secretary of Crowley's for a time, agrees the rumours seem to be baseless, that he never heard anything from Crowley or any substantiated claim to suggest otherwise.[73][61][74] 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".[25]

Bennett's 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).[75] "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."[68] 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."[75] 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".[76]

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."[15][77] 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.[15][78] Crowley noted "He showed me how to get knowledge, how to criticise it and how to apply it."[79] 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."[15][51]

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.[80][72][15][81] 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.[31][72][61][46][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.[82][83]

Crowley also painted the grim picture of how Bennett suffered acutely from spasmodic asthma at that early time. 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.[46][15] 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.[15][72] Crowley stated, "But through it all the calm undaunted spirit walked the empyrean, and the radiant angelic temper ripened the wheat of friendship."[25]

Bennett's Hebrew motto "Let There Be Light" has its roots in Genesis.

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."[84] 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".[84]

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.[41] 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. [85][86] 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".[87] 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."[85][15][86][88]

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."[89] 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. [90][91] Crowley's Autobiography is dedicated to three "Immortal Memories", including "Allan Bennett, who did what he could".[92] 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. [93]

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."[94][95][51] Also while Bennett was a strong influence on Crowley's early life and later thought,[96] 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."[97] Years later Crowley's reprinted Bennett's 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.[90][98] On a sombre note, Kaczynski quotes what Crowley wrote down upon his friends' departure, now aware of Bennett's 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!".[99]

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[100][101][102] to relieve his chronic asthma, after submersing himself in the study Buddhism.[16][32] 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.[17][3] Cassius Pereira later recalled that "such was the brilliance of his intellect" that he had mastered that ancient tongue in six months and could fluently converse."[103][104] Further that Bennett "made many close friends amongst the Buddhists of Ceylon, who gave him much assistance in every way."[104] Bennett also spent time visiting monasteries, monks and sacred sites, familiarising and immersing himself with the Buddhist culture and practice of Ceylon. [31]

In Colombo he studied Hatha Yoga under the yogi Ponnambalam Ramanathan (Shri Parananda) who was said to be a man of "profound religious knowledge".[105][31][106] 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.[105][107] 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.[108] Bennett joined the Sangha under the yogi and took the name Swami Maitrananda,[109] 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. [31][106][3] Crowley visited Bennett in Kandy, and personally attended on him during a yogic meditation retreat.[110] 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 a right, and he came out of the trance quite unaware that anything unusual had happened. [110][111]

With his health improving in the warm weather, now free from the chronic cycle of drugs he had needed in England.[112] Also, he had relinquished his experimentation into psychic and esoteric power.[113] Bennett's quest for spiritual meaning had finally been quenched as he began to commit to the practice and Teachings of Theravada Buddhism.[113] 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". [114][115] Egil Asprem states "Following Bennett's example Crowley also engaged in a more intimate relation with Buddhism during his visit [116] and would subsequently consider himself a Buddhist for many years".[117] Bennett later recounts "The native, and correct, designation of the pure form of Buddhism now prevalent in Burma, Ceylon, and Siam is Theravādha, 'The Tradition of the Elders' or, as we might justly render it, the Traditional, Original, or Orthodox School."[118] His intellect, spiritual endeavour and faith sees this school as the "pure and simple" ... "practically unchanged after twenty-five centuries", that its inheritance is not mythical but rather "the actual words" the Buddha employed on his "religious mission" that are still rolling down to the present.[119]

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.[120][17][102] Bennett, at this time decided he would lead a Buddhist Mission to England.[16][121] 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.[16][121][51] 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.

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. [122][17][121][123] 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 a publication Ceylon.[17] 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 227 precepts of a Buddhist Bhikkhu.[124][17][32] Still unacquainted with the Burmese tongue, Shwe Zedi Saradaw translated each sentence into English, likely the first occurrence of this happening in history.[17] His ordination name was Ananda Maitreya, a Sanskrit name,[17][102] soon to be changed to the Pali rendition Ananda Metteyya to be inline with the Theravada roots, which means "Bliss of loving kindness".[105][125][3][126][102] Ananda was also the name of Gautama Buddha's attendant, and the Sanskrit Maitreya and the Pali Metteyya are the name of the coming Buddha stated in the suttas.[127][128] With fresh vigour he addressed the Sangha at this auspicious ceremony, outlining how he intended to help spread Buddhism to the West.[129] 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. 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.[129][16][121] 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."[17]

Metteyya was the second known Englishman to be ordained as a Bhikkhu, after Gordon Douglas who was ordained in Ceylon 1899.[125][130] 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."[17] Harris states Metteyya made a "call for five men from four countries to come to Burma to be trained for higher ordination."[131] 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.[132] 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".[133] Ñāṇatiloka went on to become the father of western monks in Ceylon.[134]

In Rangoon 1903, Metteyya and Ernest Reinhold Rost co-founded the International Buddhist Society known as Buddhasāsana Samāgama. It was an "international Buddhist society that aimed at the global networking of Buddhists."[124][3][126][121][135] Its motto was "Sabbadānaṁ dhammadānaṁ jināti" meaning "The Gift of Truth Excels All Gifts" taken from the Dhammapada v. 354.[136] 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. [137][138] 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. [121][139] His friend Cassius Pereira (who later entered the Sangha, becoming Bhikkhu Kassapa in 1947 at the Vajiraramaya Temple) referring to this period recalls that Metteyya gave several "inspiring addresses from the Maitriya Hall". Pereira's Father built Maitriya Hall at Lauries Road, Bambalapitiya in honour of Ānanda Metteyya,[140] its related group 'Servants of the Buddha' has been active down to the 21st century. [141]

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 Buddhasāsana Samāgama garnered an immediate interest, with three hundred attendees at a Conversazione in Rangoon, a few months after its inception.[121] 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.[121] The Quarterly Review was really the heart pulse of the society, which was sent to all Members without additional cost and "sold to the General Public at three shillings a copy".[142] However, funding was difficult and further the work was often delayed due to Metteyya's sickness. Metteyya avidly contributed to each addition, for example some of his first works were "In the Shadow of Shwe Dagon",[143][144][145] "Nibbāṇa",[146] "Transmigration"[147] & "The Law of Righteousness".[148] Buddhasāsana Samāgama also notably printed its constitution and rules in Volume 1 Issue 2.[149][126]

During this time Albert Edmunds helped to promote the journal, he too openly hoped for a synthesis between the east and the west.[150] 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 ..." Tweed further explaining Edmund's rationale "it seemed to be capable of broadening Christianity and fusing cultures."[151] 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'.[150][152][134] 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".[152] 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.[150][152]

It can be said that the Illustrated Review, while fitful due to Metteyyas illness, was a success.[152] Thought pioneer James Allen, author of As a Man Thinketh, Rhys Davis, Shwe Zan Aung,[153] Paul Carus, J. F. M'Kechnie, Cassius Pereira[154] 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".[155][156][157][158]

Due to said distributions there were only six issues of Buddhism printed between 1903 and 1908. Harris details the principles underlining the missionary and international vision outlined in the first issue. One, "to set before the world the true principles of our Religion" to give rise to "wide-spread acceptance among the peoples of the West" its true practice as a vehicle to promote general happiness. Two and three set to encourage wholehearted humanitarian activities and to further those interested in ever growing numbers to unite under common brotherly bonds of all mankind in alignment with True Buddhist ideals.[159]

By December 2003, Volume 1 Issue 2 stated "Some five hundred copies of our first number were sent gratuitously[160] to the Press, Libraries, Universities and other institutions in the West" so that the real work of spreading the light to the West was well underway.[161] 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.[131][162] 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.[7]

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.[163]

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".[197][198] 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. [197]

Metteyya had highlighted the spiritual poverty of the West through his dedicated writing, with Theravada Buddhism presented as the force that could rescue it.[199] Metteyya would give a range of teachings during this time encouraging others to see the benefit of virtue in precepts, with its opposing suffering,[200] establishing faith in the Buddha as a foundation and even to develop the ability to recall past lives.[201][202] 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 skillful 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.[203] 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.[204] 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.[205][206] 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.[207]

On the 89th anniversary of the 'United Kingdom Buddhist Day' on 16 July 1997, Tilak S. Fernando related the life, successes and struggles of Metteyya.[208][209] 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.[208] 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.[208] 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." [210]

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.[211] Metteyya was also commended for his work in Burma encouraging Buddhism to be taught in schools.[212][198] 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."[213] This being a possible reason also for the waning possibility of a return mission to England.

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 state "How wonderful must then be the inmost shrine of Buddhism, when we find this same Allan Bennett discarding as childish folly the power of healing the sick, or raising the dead, of the attainment of the Philosopger's Stone, the Red Tincture, the Elixir of Life!".[84] Metteyya clearly having renounced his prior esoteric path to take up the "white heights" of spiritual Buddhist practice.[84] "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, "Latin Intra Nobis Regnum:[214] Bhikkhu Ananda Metteyya - Allan Bennett - is the man to help you find it."[84] 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.[215][74]

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.[216] 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 drawn out court case.[217][218][219] 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 thrown about. "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,’".[218][219]

No facts were certified in the trial, evidence was presented in a way that Metteyya was associated with the occult and libertine lifestyle of Crowley. This unfortunate public perception may indeed be one of a handful of causes in Metteyya's waning ability for to spread the Dhamma through a further mission. The power of these stories and insinuations, really a form of character assassination, can be seen as some have even rippled down to the 21st century.[215][74][220]

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'".[221] 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.[222]

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, firstly to remember backwards and ultimately to recall their past lives.[223][2][224] Being one of the psychic powers used for realisation in Buddhism, he taught it as a tool to see that the continuation of rebirth in saṃsāra is suffering, enabling the aspirant to sharpen ones insight to perfect right view.[223][225][226][227]

Gautama Buddha encouraged the use of psychic power for seeing into suffering as a cause for wisdom.

Alec Robertson, recalled one such memory. Mr Rovertson was president and longstanding member of Servants of the Buddha[228][229][230] the society that has run at the Maitriya Hall (Colombo, Sri Lanka), that was built in Ananda Metteyya's memory.[228][230] Alec Robertson, who was said to have a profound memory, recalled that in the conversation with Venerable Kassapa (Metteyyas close friend Cassius Pereira); that the Venerable alleged having such a close connection with Metteyya "that the two could communicate by telepathy", that each could know the others thoughts even at great distance.[229][230] Biographers Crow & Sutin also dive into the topic of Crowleys struggling efforts following his old teacher and friends advice.[231][232] Wild as it may seem to the modern skeptic, knowledge of past lives is described as one of the psychic powers that the Buddha realized on the night of his enlightenment.[233]

Metteyya realised that the best path for LIGHT of Dhamma to arise in the West was through the Sangha of Bhikkhu's, that this was the primary and indispensable foundation for the Buddha's Truth taking root in a society.[234] This honest realisation was stated in 1910, further in this letter Metteyya announced "I do not think that the maintenance of a single Bhikkhu, whether myself or another, would, as things now are, at all conduce to that end. Quite the contrary, in fact." [234] Here Metteyya was referring to the difficulties of establishing a Sangha of Bhikkhus that could flourish, while strictly adhering to the Vinaya.

Metteyya instead set forth the idea of the creation of Dhamma Literature that was constructed in a way that was easily digestible, broken into shorter fragments to be more suited to the modern disgruntled mind.[234] "The Dhamma, best for the deeper student in actual translations, is too archaic for the modern average man to start on. It needs interpreting into ways of thought, rather than translating into verbal likeness."[234]

Gautama Buddha is the history central figure of Buddhism recorded in the ancient texts.

Metteyyas earlier plans to establish a permanent Buddhist community in the West, in England,[235] waned under his new understanding that Ven. Sīlācāra or himself would be unable properly establish a Sangha in the West.[234] This marked the end of Metteyya's time as a dedicated Buddhist Missionary to England.[236][237] Metteyya had stated that one who lives his true vocation of this life as a Bhikkhu, must of followed the Vinaya accordingly to prove himself against temptations as a religious teacher amongst his fellow-men, to be wise and worthy so that he be a living example through the actions of his life.[238] While Metteyya's determination to return was great, his health was rapidly declining.[239][65][237] Metteyya further stated "I should be very sorry indeed to see the first beginnings of Buddhist monasticism in England founded on a deliberate and a continuous breach of the Rule by which the Bhikkhu should live".[240]

Speaking of the heart of Dhamma in this letter Metteyya states "Now at this point I must pause to emphasise that our Dhamma, our Sasana, is the Truth about life, the Religion which comes as the Crown, as the Goal, of all religious teaching which has ever been given to the world."[241] That we have learnt the "fundamental movements" necessary to follow what is "Right and Truth" superseding our "mental baby-hood" becoming "self-reliant", endowed with "personal responsibility" taking up the mantle of the "great pilgrimage of Life".[242] Quoting the Buddha Metteyya writes "Seek ye therefore Refuge in the Truth; looking on yourself and on the Truth as Guides, not seeking any other Refuge."[243]

In 1909 Bennetts early Qabalahist work (from his time as an occultist) 'A Note on Genesis' appears in Crowley's The Equinox, Volume I, Number II.[68] In 1911 Metteyya's Buddhist work 'The Training of the Mind' appears in The Equinox, Volume I, Number V.[244] Also in 1911, Metteyya publishes his a collection of his Buddhist articles: 'An outline of Buddhism; or, Religion of Burma'. The latter was published in Rangoon, Burma, through the International Buddhist Society with an introduction by the Theosophical Society,[245] later republished posthumously in 1929.[1]

Burma's climate was aggravating Metteyya's asthma, and the austerity of the rules of a Bhikkhu was causing him to be weak.[176] While the dates were not stated, Cassius Pereira mentions that he had gallstone trouble, had two operations and his chronic asthma had returned.[239][246] 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".[65] 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."[247] 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.[176][248][166][237][51]