Last summer it became clear to me, that I want to include something communal or social in my life. It would surely do good for me. My "safe space" is with my husband: other people have started to feel intimidating. I felt anticipation as I decided this. It is a main thing that it is Buddhist; differences of schools don't matter, I was thinking.
Obviously there are many options in my home town, Tampere - like a branch of Finnish Sangha of Thich Nhat Hahn, which is interesting to me - but then I found meeting of rainbow sangha by buddhist centre of Triratna in Helsinki, especially aimed for LGBTQ-people, in September 2025. It was on Saturday, 11 a.m. to 5 p.m.
Here was combined LGBTQ-issue and Buddhism... just like in my black gemstone prayer beads ("Juzu") there are two times six beads in rainbow colors of Pride flag [available in Lotus Lion Design webstore]. Naturally, I'm gay as a Buddhist, and my Buddhism includes my sexuality; they don't exclude one another. I have always been fascinated by Gay Buddhist Fellowship in San Francisco (I listen to their podcast). I have bemoaned there is nothing similar in Finland; you can obviously take part virtually in Zoom, but it is not the same thing. I'm not only fascinated by that gay-part, but also because GBF gathers Buddhist practitioners from different schools and doesn't form a school of its own.
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| My buddhist gemstone prayer beads, "Juzu" |
Now this may be the closest thing in Finland. According to its own definition, Triratna is for modern Westerners, and independent of Buddhist schools. Centre in Finland is almost as old as I am (founded in 1973).
Founder of Triratna, Sangharakshita, was also a gay man. And a controversial figure, I know. Man is a sexual being, and fallible: I don't hold it against him, because he's not a "guru" to me. I have always liked his books; it carries more weight (one of them is about the Lotus Sutra, which is the supreme sacred text in Nichiren Buddhism that I practice). He did nothing illegal, even though misusing authority by seducing younger men is obviously unethical.
I don't accept cancel culture. I have always liked music of Marilyn Manson, and Sandman (both graphic novel and Netflix series) by Neil Gaiman. Once I listened to Finnish Buddhist podcast, as the hosts discussed how the teacher of their tradition got caught cheating his wife with prostitutes. I was only amazed at how hard it seemed to be for them to understand!
Case of Sangharakshita was discussed openly at the meeting in Helsinki, and I can't repeat it publicly because of confidentiality of occasion. But it is difficult for me to see what shortcomings of the deceased person have to do with the group gathering today, or how they would invalidate anything good that person has accomplished.
For rational and balanced view, see Robert M. Ellis, Sangharakshita: Time to Depolarize the Discussion. Robert M. Ellis has written a book, The Thought of Sangharakshita: A Critical Assessment (Equinox 2020). I haven't read it yet, but I'm going to. He says, his book is "the first ever attempt to put Sangharakshita's thinking in a balanced critical context." Furthermore, "I was able to attempt this task from a point of view that was sympathetic to some of Sangharakshita's most noble goals in bringing Buddhism and the West together, but also very critical of some of the mistakes he made in trying to fulfil those goals." Ellis talks about his book also in video podcast on YouTube.
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| Altar of Triratna Buddhist Centre in Helsinki |
Anyway, back to the meeting. There were total of nine participants present, including the hosts. Except for them, everyone was new. There had been only one meeting before in spring 2025. We started with guided metta-meditation; it really made me feel present at the moment, and dispelled all wandering and nervous thoughts. We discussed. One topic was ethical precepts of Buddha, as formulated by Sangharakshita in positive form: Loving kindness; generosity; stillness, simplicity, and contentment; truthful communication; clear and radiant mindfulness. I understand they may be easier to adopt this way, "I want to train this quality in me", rather than "don't do this or that."
We had lunch and tea. Ended with meditation. Donation (dana) was desirable, but not mandatory. I was really happy I decided to go, and my foremost feeling was that I could go again. I asked my husband if he wants to go with me, but waking up early in the morning was too much for him, and I found that was absolutely fine: last time I had done anything like this on my own, was in 2022! It only confirms my understanding, that Buddhism is my thing, and it is good! My Christian phase identifies in my mind with a relationship with my deceased partner - it was "our thing".
A day in Helsinki was very full, so I cared to get up early and travel all the way (180 kilometers and 1,5 hours by train from Tampere). And it's not too often, although I missed the next meeting in January 2026, because it wasn't notified early enough beforehand. I would not go to Helsinki like every month or so. It is nice to visit there, but even nicer to get out. Train trip went very smoothly, as I watched Netflix on my phone. It was a short walk to Buddhist Centre from railway station - I was able to find my way back without navigator.
All in all, it was positive experience, and it deepened my own conviction as well. I was inspired to edit silent prayers of my Gongyo, especially taking refuge in the Three Jewels, so that they emphasize interpretation of Nichiren Buddhism, that of Nichiren Shu in particular. I just combined phrases in new order, keeping also Pali verses I have used since partaking of the virtual Refuge Ceremony in Zoom by Nichiren Shu Temple in Seattle USA, in 2020.
Buddham Saranam Gacchami. Honor be to the eternal Shakyamuni Buddha, our original teacher. I strive to manifest my inherent enlightenment.
Dhammam Saranam Gacchami. Honor be to the Sutra of the Lotus Flower of Wonderful Dharma. I actualize Buddha's wisdom, vast as the sea.
Sangham Saranam Gacchami. Honor be to the Great Bodhisattva, Nichiren Shonin, who formed the foundation for our Buddhism. As Bodhisattva of the earth, I show respect for all people as future Buddhas.
I think Sangha - Buddhist community - can be many things at the same time. Rainbow Sangha of Triratna is one thing, a concrete gathering of people. My experience of practice instituted by Nichiren, which connects me to this particular tradition, is another thing, and in its own way it is more powerful, even though I don't belong to any organization or go to any group practicing this tradition.
Sangharakshita has said (this is my translation from Finnish, since I don't have original text):
It is quite enough to choose such a method of spiritual practice, that suits our own needs, for instance, suitable meditation method. We don't need to belong to sectarian organization, which excludes all others. We don't need to be Theravadan, or Zen, or Mahayanist - we can be just Buddhist. Buddhism itself can be interpreted very widely. According to Buddha's own criteria, all that is Buddhism, which supports individual to become enlightened. Among religious teachers Buddha alone seems to understand that religion is actually a development process of an individual. Sectarian organizations lose this out of their sight, and in fact many of them express mainly negative feelings. We can manage much better without their discrimination and intolerance.
My own practice is the center of my spiritual life, and from the beginning I have decided to stay independent. Of course my practice makes me specifically a Nichiren Buddhist, but not exclusively! It is entirely up to me, after all.
I have been to spiritual LGBTQ-group before, but it was mostly composed of Christians, which is not surprising as we live in mostly Christian country. And last time I was there, we talked about LGBTQ-themed films and TV-shows.
However, I think it is good to practice together, in silence, and silent meditation can only unite Buddhists of different schools, as silence can unite people despite of religion. When I was a Christian, I led a spiritual LGBTQ-group for some time, and I tried to initiate a five minutes period of silence for starters, but it didn't get much appreciation. Of course it was wrong to force people to form, which was meaningful only for myself, but I still don't have understanding for those who can not be silent even for a moment.
Another book I may have to read someday, is My Buddha is Pink: Buddhism from a LGBTQI-Perspective by Richard Harrold (Sumeru Books). It is based on author's blog by the same name, still existing. He is practicing Theravada Buddhism, which is notable difference, because as far as I understand, it particularly emphasizes ethics and takes precepts quite literally. Therefore it doesn't speak to me. I have learnt Mahayana's take on precepts is flexible. Of course Nichiren Buddhism is very original in this respect too. Japanese Buddhism in general is another matter entirely. See English Summary of my other blog, about Nichiren Buddhism: I offer some links about five precepts I have found useful. See also my link list of webpages concerning Buddhism and LGBTQ-issue.
According to Finnish journalist Jussi Ahlroth, who has practiced Vajrayana for 20 years, a word Buddhism was introduced in Western world at the beginning of 19th Century; it was a Western way to bundle different traditions, that are related to Buddha and Buddha's teachings. While Christianity is about the truth, Buddhism is about the method. And methods of various Buddhist schools may be seriously conflicted, because instructions and methods how to see things and how to practice Buddhism, may be totally contrary. Ultimately, emptiness and indivisibility are true in Buddhism.
My Christian friend once asked me if I believe Buddha is still present as a spiritual being. That was to me just as irrelevant question as if I believe in god. It tells a lot about him and how far our thoughts are from one another. I'm not looking for Buddha outside of myself. Through his teachings historical Buddha is present as well, and thus "eternal".
However, I found a quote that says it very well as to god:
Buddhism is often regarded as "atheistic", but such a term only makes sense in an overtly theistic context when we know what it is we are supposed to deny. Nor are any other endless western "isms" which surround interpretations of Buddhism any more successful.
This quote is from Michael Barnes, who is a professor of interreligious relations, and a Jesuit. So, coming from a Christian scholar, I think it is right to the point.
I have read that tantric influences are found in many Mahayana-schools of Japanese Buddhism, although there is only one completely tantric school in Japan: Shingon. Nichiren Buddhism was mentioned as one example. There are tantric elements in Nichiren Buddhism, for instance, an idea that enlightenment is possible during one lifetime. And Buddhist Tantra or Vajrayana starts from direct identification with Buddha Nature, which already exists within, instead of slow and gradual development path of ethicalness and morality. Sounds very familiar to me.
I have been thinking... if that what I know about Buddhism, and what I like about it, is Buddhism interpreted by Westerners for Westerners, there's nothing wrong with that! It rises from Buddhism, Buddhism inspires those interpretations too. Then it is living - not some rigid doctrine, that can be applied stiffly in one way only. I am a Westerner, who practices Japanese Buddhism, and that bears a unique characteristic.
Links:
Wikipedia: Triratna Buddhist Community
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