Six decades spans the coming of Buddhism as a novelty to the island into its hesitant acceptance, during the countercultural efflorescence, as a hip commodity. He compiles the movement's history, as unflagging co-founder of the Buddhist Society in 1924 that overlapped an earlier one founded in 1907.
He follows the Society's fortunes briskly, in a rapid survey of its challenges during both wars, and especially what faced its members when WWII London engulfed, literally, its situation. The men had to choose to serve or not, and Humphreys tells fairly of their decisions, and of the bravery that those in the City had to find within themselves as their Headquarters faced the flames. He learns the lesson of impermanence, to be sure.
Humphreys also shows characteristic wit. He finds at Westminster Cathedral circa 1928 a Catholic Truth Society pamphlet by one G. Willoughby-Meade, "Buddhism in Europe." It opens with a tirade against "a much more insidious foe" than even Spiritualism. Humphreys notes how: "The whole pamphlet is a fine example of the psuedo tolerance of Rome, which advises a careful examination of all other points of view on the unshakable assumption that they are all wrong." (31-2) Its condescending tone towards Buddhist adherents as "little children stumbling in the dark" will not be the last manifestation of the kind of intolerance that Humphreys and his cohorts will face in Britain.
Still, they soldier on as peaceful warriors. He promotes dharma as a harmony of religion (of a non-theistic sense) and science, a rational philosophy rather than dogmatic authority, and one offered "with humility and tolerance, yet as provably true, as tested by thousands of years of experience." (75) He strives to make it understandable for Westerners. Some later have criticized his approach as too humanist, too soft, but for his era, before the widespread transmission of Tibetan and Zen techniques over much of the West, he sought to dispel misunderstandings of a incense-wafting, nihilistic, idol-worshipping, Void-obsessed cult that repelled timid pallid inquirers.
In this, published in 1968, we find an concluding appeal for a more lasting Buddhism than a fad for instant enlightenment by chemicals or charlatans. He advises, against the fervor of that time, for a Buddhist institution to eschew "politics of any kind," but he also encourages each Buddhist to exemplify its deathless precepts in a disciplined, committed fashion. By this, he reckons, more by example than "by useless and generally harmful interference" can be done.
Arguable, but from one who lived through two World Wars and defended and prosecuted many at the Bar, he shows here as in his autobiography (1978's "Both Sides of the Circle"--also reviewed by me) a mature defense of one who sought to go beyond the introverted stance of many of his fellow British Buddhists and who took on moral causes as his own dogged radical in conformist's clothing. He and his colleagues as summarized in this report tried to put down roots within, rather than lay them across, the Western soil where they transplanted Buddha's message "against the darkness now descending on the spiritual world." (84)
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