It seems that "modernity," that is to say that science and technology is theanswer for humanity, began to be weakened since the 1960s and interest in spiritual search began gathering momentum. Hence, instead of "modern"the expression" post modern." The post modern west is a spiritual "super market" and as a result all theancient spiritual traditions are being revived. In this "super market" Buddhismseems to be the best "product." It is the fast growing religion in manyparts of the post modern West and it is estimated that there are about ten millionpractising white Caucasian Buddhists. Theravada, Mahayana, Tibetan,Zen and all other minor Buddhist schools and sects have their followers. In addition, there is a steadily growing Buddhist movement that began in the UK in the late sixties, under the guidance of an English Buddhist Ven. Sangarakshita. The Ven. Sangharakshita spent 20 years in India. For Fourteen of those years he was the editor of the Maha Bodhi, journal of the Maha Bodhi Society ofIndia, founded by Anagarika Dharmapala. He derived inspiration from the life and work of Anagarika Dharmapala and published articles and booklets about his achievements. In a recent publication Dharmapala is claimed to be as one of the greatest five Buddhists to have lived in the 20th Century. Ven. Sangharakshita has also studied, practised, or had connection with all the main traditional schools of Buddhism. From 1956 he became deeply involved in the mass conversion movement in India started by Dr. B. R. Ambedkar. In 1964 he returned to the UK where he founded the Friends of the Western Buddhist Order (FWBO), which now has centres throughout much of the world, including India where it is known as Trailokya Bauddha Mahasangha Sahayaka Gana (TBMSG). In the early years, in England, he increasingly realized the limitations of existing Curtuala and Ehnic Buddhist groups in the UK for making a substantial impact in the fastly changing circumstances of the Western World. These Western conditions are increasingly becoming universal and we Lankans are inescapabably linked with them as well.Buddhism is a universal teaching and though its essence remains the same, Buddhism has always expressed itself anew in each new age and climate. When Buddhism went to China, Tibet and Japan it adapted itself to the cultural conditions of those societies. Even the Buddha Rupa adapted to those artistic forms. So the cultural trappings of those existing Buddhist Groups in the UK appeared to him to be a hindrance for its growth.Ven. Sangarakshita saw the significance of commitment to the Three Jewels Buddha, Dharma and Sanga - (here the Sanga means the fellowship of those similar minded people and, not monastic Sanga but Maha Sanga) is primary and life style secondary. It is easier to shave one's head and put on the yellow robes and call oneself a part of the Sanga than incorporate Buddhist practices into your life. Hence, the Western Buddhist Order is neither monastic nor lay. There are male and female members in the order, some are single and those who are married with children when joining remain with their families. They express themselves with the aphorism "Commitment is primary and lifestyle is secondary".Moreover, Ven. Sangarakshita began to emphasise the fact that the primary Buddhist act is to "Go for Refuge" to the three Jewels and thus it is the common thread for all Buddhist schools. It is considered to be the most important act of people who call themselves Buddhists which could be effective, in the long run, to unite the Buddhist world.Again he stressed the fact of the significance of "Friendship". When Ananda,the Buddha's most intimate companion, asked him whether half of his teaching is Sangha, the Buddha stressed, we are told, "Do Not say so Ananda,Do Not say so, whole of my teaching is the Sanga". This shows the significance given to the fellowship of similar minded people (Sangha) by the Buddha.However, in traditional Buddhist countries, though it is mentioned very often, it is not a living and vibrant activity, only a common term, Nonetheless among the followers of the Friends of Western Buddhist Order (FWBO) and TBMSG- the Indian counterpart, the development of Kalyana Mitrata is alive and a vibrant activity. The more experienced encourage the less experienced to make a "contract" with a similar minded friend and meet regularly,in order to deepen and strengthen friendships. In this way it is envisaged that two people transcend the differences and become one as the case in Anuruddhas at the time of the Buddha. Ven. Sangarakshita, seeing the shortcoming of the existing Buddhist Groups in the UK in the mid sixties, started to teach meditation and began to give public talks. He borrowed the term "EVOLUTION" used by Charles Darwin to elaborate Buddhism to his followers. He used the terms "Lower Evolution"and :"Higher Evolution". Using the term Lower Evolution he elaborated the process of change that had taken place from Amoba and Man and the term Higher Evolution was used to demonstrate the process of change from Man to the Buddha. Self Consciousness or Self awareness is the culmination of the process of development from Amada to Man. Human Being (Man) canonly be self conscious and the perfection of that process is the attainment of Enlightenment or Buddhahood. The changes that take place from Amaba to Man is collective or group activity while the Higher Evolution is an individual achievement - one at a time -.One leaves the "God" away and do it with you own human efforts. Such expressions increasingly made a great impact on the young educated who have travelled widely. They progressively took them as a challenge.Such people who want to be individuals begin to work to be free from theirconditioning- biological, psychological, social, and cultural - as partial beings. Each one of us can become free from our make - miscellaneous bundle of conditioning - to be a happy, free, clear minded, and emotionally radiantindividual. One who commits himself or herself to this idea of individual growth is a Buddhist. However, he or she needs the support and co-operation of other similar minded people and the free association or fellowship of such Individuals. This fellowship is traditionally described as the SANGHA.Those who regularly attended his meditation classes and talks were encouraged to go to retreats (Camps). During those retreats more suitable and conducive conditions for the practice of meditation and development of friendship were provided. For most of the participants the impact of these retreats were so big, that some of the participants decided to live together and also to work together. They also wanted to communicate what they experienced to others who are willing to listen. The interest led into the development of what they call Buddhist Centres, Communities and Right Livelihood Cooperatives. Now there are more than 50 Centres in many parts of the western world and there are many more particularly in Maharashtra in India. There are similar numbers of single sex communities and fewer right livelihood cooperatives. A few years ago one of the largest co-operatives based in Cambridge - Wind Horse Trading - came within the first 100 developing business enterprises in the UK. They work hard and live simply and what is left is given for DANA for the propagation of the Dharma.We are aware of the fact that practice of Buddhism in the traditional Buddhist countries is degenerating and it has almost become a grandmother's affair.This becomes evident when visiting any local temples on the Poya Day.What one sees is many grandmothers and a few grandfathers and the young and the vibrant are increasingly becoming disillusioned and make Buddhist spiritual interest a bit of a joke. In addition it seems many young are attracted to Christianity. We Buddhists accuse Christians of "bribing" them and converting them. In contrast in the post modern West, which can be considered the pinnacle of modern civilization, the fastest growing religion is Buddhism.