New Kadampa Survivors (continuation of the ‘cult’ smear history)

March 25, 2009

For previous installments:

The history of the New Kadampa Tradition’s ‘cult’ smear, Part 1
The history of the New Kadampa Tradition’s ‘cult’ smear, Part 2
The history of the New Kadampa Tradition’s ‘cult’ smear, Part 3
The history of the New Kadampa Tradition’s ‘cult’ smear, Part 4
E-Sangha and “sect bashing” (continuation of the ‘cult’ smear history)

The New Kadampa Tradition is not different from other spiritual organizations in that it is not suited to everyone, and many people who try it out do not stay. As a non-proselytizing Buddhist tradition that is not trying to convert anyone, this has always been expected and it is not a problem.

Sadly, though, some of these people leave through disappointment or even irritation and anger; and some of these go onto become active critics of the NKT on the Internet. The bad reputation the NKT has received from the Dalai Lama’s words and actions has proved a rallying point for diverse criticism of the NKT. This can obscure or distort people’s genuine personal grievances by causing every difficulty or disappointment to be exaggerated by the supposition that the NKT must be a cult because the Dalai Lama says so. Instead of taking each disappointment on its merits and seeing it in the context of an organization that is basically sound with room for improvement, some have jumped to the conclusion that their own difficulty is part of a far larger pattern – and that, although they appreciated the NKT before, they have only just realized that they have always been part of an abusive spirit-worshipping sectarian cult 🙂

Learning from criticism

This is not to say that the NKT~IKBU has not made mistakes because of course it has. The NKT~IKBU is a groundbreaking movement and operates worldwide. The Kadam Dharma it offers is pure and has stood the test of time, but the organization itself is naturally made up of imperfect living beings. It would be strange if there were not some problems. As the NKT~IKBU has said, it accepts and is sorry for its mistakes and is trying its best to learn from these, hence the Internal Rules and its many edicts for ensuring harmony, democracy and pure behavior. A great number of improvements and adaptations have been made over the past 30 years.

Hopefully, improvements will continue to be made both by the organization and by its individuals – there is no reason why not. From this point of view, as an ancient Buddhist tradition strives to adapt to the modern world, criticism has proven to be a very helpful mirror in which the NKT~IKBU has been able to see its faults and strive to remove them. As the old saying goes, what doesn’t kill you makes you stronger! As Geshe Kelsang has advised on the subject of criticism: check whether what is said is true or not. If it is true, accept and learn from it gratefully. If the criticism is not true, it is still true that we have the basic fault of self-cherishing, so we can still appreciate that person for criticizing us and use it as a reminder to reduce self-cherishing.

Understanding the Status Quo

But as the NKT, despite resistance and resentment from Tibetans who wish to preserve the Tibetan status quo, moves ever more steadily away from Tibetan politics and the vortex of the Dalai Lama to become an increasingly autonomous, non-political and democratic Western Mahayana Buddhist organization, Kadampa students have also had to wisen up. During this transition, they are having to learn to distinguish the genuine mistakes they and others have made (and continue to make) from the politically motivated wild accusations and falsehoods perpetuated by the Dalai Lama, the Tibetan Government in Exile (TGIE), and various Tibetan Buddhist groups. Only then are they able to take responsibility for the former while ignoring or rebutting the latter.

New Kadampa Survivors

Both the mistakes and the wild accusations find their way onto the New Kadampa Survivors, which is an Internet chat group that serves as the main convergence for NKT dissent. From the point of view of learning from criticism, the NKT has benefited from the focus of the New Kadampa Survivors chat group. Certainly, it has no objection to it existing and, if it helps some people, that is also good. But it may also be clarifying to understand it from an historical and cultural perspective.

Understanding the context

The NKT wishes to divest itself of Tibetan cultural accretions and especially Tibetan politics. It is not under the autocracy of the Dalai Lama and TGIE, and this is not pleasing to them. In the broader context of the damaging perceptions of the NKT being a sectarian breakaway inauthentic spirit-worshipping cult engendered by the Dalai Lama and other Tibetan groups, it is easier to understand the arising of the survivors’ chat group in 2007, which spilt over from E-Sangha.

It is hard to imagine this group arising if the NKT had remained under the umbrella of Tibetan Buddhism and the authority of the Dalai Lama and kept his pictures on their walls. After all, other Tibetan groups and Lamas without “survivors” groups have had as many if not more disrobings and disaffected students. Moreover, their unquestioning worship of the Dalai Lama as a God King, and “overall leader of all Buddhist traditions on this earth”* can easily be construed as cult-like, as can alarming but all too common statements like this one from a TGIE MP on France 24 explaining why there was no need for a vote to ban Dorje Shugden: “We do not have any doubt about Dalai Lama’s decisions. We do not think he is a human being. He’s a supreme human being and he is god.” Or this one from the TGIE quoted in the New Internationalist: “Concepts like democracy and freedom of religion are empty when it comes to the well-being of the Dalai Lama and the common cause of Tibet.”

The NKT and Geshe Kelsang have never strayed into such murky waters but their opposition to the behavior of the singularly famous head of Tibet has provided a rallying cry and justification for diverse detractors, which is not possessed by Tibetan Buddhist groups under the Dalai Lama’s patronage.

Rules of the game

According to its founder, David Cutshaw: “It is a place for former members to come and openly discuss what it was like being part of this sectarian cult.” There are three rules on Survivors: “No NKT propaganda is allowed; no NKT members/followers/students are allowed; no debate of Dorje Shugden is allowed.” What this means is that no positive input is permitted about the NKT (or Dorje Shugden).

The intention of David Cutshaw may well have been to find an audience himself and provide support for others. Perhaps there has been some relief for certain members as they have been able to voice their grievances and find sympathy. But the overall atmosphere and group dynamic is one full of blame, where everything is blamed on Geshe Kelsang and the NKT. (The only personal responsibility members seem to take is for their own neediness or naivety in joining the cult.) Even when outright untruths are told and re-told, no one is permitted to come forward to confute these or restore some balance, for that amounts to “propaganda” and the message is censored.

This all means that those who were seeking answers or support invariably become more negative, and newcomers stumbling upon this group (finding it for example while searching NKT in Google) receive an entirely one-sided and distorted depiction of the NKT. If they do not take the trouble to question what they are reading, it is natural for them to believe it, become disillusioned, and resolve henceforth to avoid the NKT.

Vicious circle

From this point of view, the survivors group is not helpful to the development of the NKT (and nor do they wish to be!) The very existence of the survivors’ group (and the fact that members often foray onto other Internet sites to share their views) has also fuelled the prejudices of Tibetan Buddhists further into thinking that the NKT must indeed be a cult if there are ex-members who are prepared to say so; and this has created a vicious circle of criticism and negative views. This has been a damaging factor in the NKT’s reputation in the Buddhist community (but music to the survivors’ ears!)

Disinhibition

(As an interesting aside, Internet chat groups are known to have a “disinhibition effect”, which according to psychological reports is not always benign and can “lead to rude language, harsh criticisms, anger, hatred, and even threats”, or “simply a blind catharsis, an acting out of unsavory needs and wishes without any personal growth at all.”)

Reasons for joining

It seems that most people on Survivors joined in 2008 as they were disillusioned by the Western Shugden Society’s demonstrations against the Dalai Lama’s ban, and/or by Samden’s and/or Lodro’s disrobings. In the latter case, this disillusionment is quite understandable and since that time steps have been taken to avoid a repetition.

For one thing, since the disrobing of Samden Gyatso, the Internal Rules specify that the authority of the both the teacher and the managers in each Center is subject to checks and balances and more equally shared out.

Far fewer people are joining the chat group nowadays, and the vast majority are “lurkers” or non-active participants. The same few people make almost all the postings. Judging by conversations and reports, it would appear that about half the members are NKT practitioners who are or were curious to read what is being written about them or their teachers.

Agent provocateurs

There are also members of survivors who have clearly never been to an NKT Center. They come from other Tibetan Buddhist groups and are on the chat group solely to “do research” for their own anti-NKT agendas (particularly an individual calling himself VJ Kumara who went so far as to wish for Geshe Kelsang’s death), sow dissatisfaction and TGIE propaganda, or promote their own traditions and Gurus. (Sometimes the Survivors realize they are being used in this way, at which point they have protested to the moderators.)

Tenzin Peljor deserves a mention here since he was the first to appear on the group straight after Dave had posted his first messages in 2007, suggesting he made the group public so everyone could find it; and since then has been a frequent poster and self-appointed spiritual advisor to the survivors, painstakingly ensuring that no one forgets how dreadful the NKT is and how wonderful (non-Shugden) Tibetan teachers and groups are by contrast. As with Namdrol on E-Sangha, survivors looking for guidance tend to trust Tenzin because they believe him when he makes himself out to be an expert on the NKT (and now Tibetan Buddhism), even though he has not been near the NKT in over 10 years and had an atypical experience of it.

A sense of proportion

In December 2010 the Survivors celebrated their 1000th member. While it would be wonderful if there were no survivors at all because everyone continued to enjoy their experiences within the NKT, it is worth getting this figure into proportion.

  • On the Tampa Bay Florida Facebook page alone, servicing one of the NKT’s medium-sized Centers, there are 1000 followers.
  • Teachers in New York, Texas, Brazil, Mexico and other places each week have audiences of hundreds. It is impossible to say exactly how many students attend NKT Centers every week, but it is certainly thousands.
  • Each International Festival attracts thousands of attendees.
  • Dharma Celebrations worldwide each typically attract hundreds of attendees.
  • Several hundred members of the Survivors’ group are still Kadampa practitioners who are just checking what is being said about them.
  • The vast majority of Survivors never post anything.

Moral discipline guides

Genuine mistakes have been and continue to be thoroughly investigated. The NKT has no wish or intention to endorse any cult-like behavior. The vast majority of people in the NKT try to be kind, well intentioned and reasonable, which is why NKT Centers generally enjoy success and their communities worldwide are growing. Some managers or teachers in the NKT have engaged in inappropriate or over-bearing behavior due perhaps to delusions, worldly concerns, poor people skills, over-enthusiasm, or failing to put the essential teachings on cherishing others into practice. However, these all too human shortcomings are not institutionalized in the NKT, and this behavior is neither encouraged by nor acceptable to the organization.

Please know that if you have any concerns or complaints about the NKT~IKBU organization, teachers, or managers, you are invited to email info@kadampa.org, or call [+44] (0)1229-588-533 and ask for the Secretary or Deputy Secretary of the NKT~IKBU, who will address your concerns in accordance with the Internal Rules 4.8, 12.1 and 12.3. These NKT “moral discipline guides” are responsible for making sure that Centers and individuals are “caring for people with kindness”, “improving the qualifications of Dharma students so they become qualified Dharma practitioners and Teachers”, “maintaining the Centre as a pure, peaceful and harmonious society”, avoiding “any breach of moral discipline”, and so on. If these things are not happening at an NKT Center, and for any reason you are not comfortable discussing it with the teacher or managers, you are requested to write to the moral discipline guides straightaway.

It does not follow from the unskillful behavior of a few individuals that the NKT is a cult, nor that such behavior cannot be found in other traditions that have not been labelled cults. Each case needs to be taken on its merits.

Where the criticisms on the Survivors group are groundless, factual responses can be found on New Kadampa Truth.

Footnotes

*(as proclaimed in a recent political announcement from a meeting with the Dalai Lama, March 6-8 2009):

“As per the gist of the intention of His Holiness the Dalai Lama, International Genden council, and the resolutions of Three Great Seats regarding the evil spirit Dholgyal (Shugden), monasteries including the Three Great Seats are heading toward positive direction, cherishing one’s interest. However [we] will discuss what is the best to carry out concerning the activity on the whole and the impairment imposed by Dholgyal adherents to Tibetan religion and politics, as well as their various actions of defamation carried out against His Holiness the Dalai Lama.

For the sake of Tibetan religion and politics, His Holiness the Dalai Lama, the overall head of all Buddhist Traditions on this earth, has given admonition not to worship the spirit Dholgyal. For the leaders who are High Lamas, Abbots, Tulkus, representatives, extend fully support on 10th meeting. Furthermore, through this meeting, they appreciate and praise the monks of Gelugpa monasteries for picking the vote-stick accorded the Vinaya and completely relinquishing the religious and material ties with Dholgyal worshippers.”

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Another Reply to the Bodhisattva Centre Protestors

September 13, 2008

New Kadampa Truth wrote a reply to Carol McQuire on all the points she made, and she has now posted more replies, which can be found on various websites, such as Tenzin Peljor’s. (We know from Tenzin’s website that Carol McQuire was the person who organized the original leaflet to hand out outside Bodhisattva Centre.)

(Carol’s original leaflet has also been made into a new blog imitating the design of this one, created by someone called exKelsang conscript. The answers to the points raised there have not been included on that blog but can be found on the New Kadampa Truth’s original replies. )

We thank Carol for the opportunity to clarify further.

We have not answered each of the points individually as this will turn into an interminable debate about small points. We have answered in a number of subject areas as follows:

New Kadampa Tradition questions

Practising one tradition or many?

The presentation of Buddha’s teachings can be original but the content of the teachings cannot change. In this sense, the New Kadampa Tradition is both traditional and new. The three study programmes are a new development but what they teach is traditional Buddhism.

Because you consider it a good thing to study books from several Tibetan traditions and commentaries by many Teachers, you seem unhappy that the New Kadampa Tradition study programmes are based only on the tradition of Atisha and Je Tsongkhapa as presented in Geshe Kelsang Gyatso’s commentaries; and you see this as a disadvantage. Why? Please provide a logical justification or simply accept and respect that some people want to practise many traditions and some people want to practise only one. Everyone is different and has choice. If you wish to study with many different traditions, you are free to do so. In the New Kadampa Tradition we believe we have received a full set of instructions for attaining enlightenment that work for us, and it is our freedom to follow those instructions.

Later, you say: Even practices taught by Je Tsongkhapa such as Guhyasamaja and Yamantaka, are not considered appropriate practices in the NKT.

This is completely untrue, whoever told you that? The practice of Guhyasamaja is implicit in the practice of Offering to the Spiritual Guide because we meditate on the body mandala of Guhyasamaja. (See Great Treasury of Merit). The practice of Yamantaka is implicit in the Offering to the Spiritual Guide, Heart Jewel and Wishfulfilling Jewel. (See Heart Jewel).

It is wrong to say that we do not rely on Guhyasamaja and Yamantaka in the NKT. For example, in Heart Jewel Geshe Kelsang says that accomplishing the attainment of Je Tsongkhapa has the same function as accomplishing the attainment of Yamantaka, and reciting the Migtsema prayer has the same function as reciting the mantra of Yamantaka. The Guru yoga of Je Tsongkhapa is practised every day in NKT Dharma Centres.

In accordance with the instructions of his own Spiritual Guide, Kyabje Trijang Dorjechang, Geshe Kelsang has presented a simple practice of Highest Yoga Tantra where we rely upon the practices of Heruka and Vajrayogini to attain enlightenment. How many paths to enlightenment do we need? Relying sincerely on one Tantric Deity as the synthesis of all Deities accomplishes the attainments of all Deities.

Moral discipline and support issues in the NKT

You say: The last three Resident teachers have left Bodhisattva Centre through problems with moral discipline. Geshe Kelsang appointed all of these teachers. Have the causes of this lack of moral discipline in very long term practitioners been addressed? The new Internal Rules require the educational programme co-ordinators to aid in creating an environment suitable for the teacher to be able to practice moral discipline. How is this implemented? Are there clear guidelines….etc

You’ve raised some good food for thought here, thank you. As an organization and as individuals, we are generally trying to improve and to support teachers and practitioners, both lay and ordained, and we will give your points due consideration.

WSS questions

Clarifying the relationship between WSS and NKT

You seem confused about the relationship between the WSS and the NKT. It has to be said many times: the WSS is NOT the NKT. The WSS has many more members than the NKT because it includes all Shugden practitioners who are suffering under the Dalai Lama’s ban, including all Tibetan practitioners of this Deity as well as Western practitioners of this Deity from non-NKT Buddhist Centres. It also includes some non-Buddhists who have sympathy with this issue and who have supported the demonstrations as a matter of religious freedom and human rights.

Is this so difficult to understand?

It is true that Geshe Kelsang asked his students to help with the WSS, but that does not mean that the WSS is the “political front” of the NKT or other uninformed associations that people are making on the Internet. Geshe Kelsang has been concerned about the Dalai Lama’s political actions of destroying the pure tradition of Je Tsongkhapa. He has also been asked for help by Tibetan practitioners in India. He decided to respond and to take some responsibility, and he asked his students to help by supporting the WSS demonstrations. These are currently seen as the only way to make the Dalai Lama listen and hopefully engage in dialogue to solve this problem.

Geshe Kelsang as an individual, concerned Dorje Shugden practitioner has requested his students as individual, concerned Dorje Shugden practitioners to support the WSS. Many NKT practitioners want to help but there are also many who remain uninvolved in the demonstrations.

The WSS is independently funded and has no financial ties to the NKT at all. My understanding from the WSS is that many private individuals have been incredibly generous – including many Tibetans who for various reasons cannot attend the demonstrations in person but support them through their money and prayers. The WSS receives funds through its website into its own bank account.

Geshe Kelsang has encouraged his NKT students to support the WSS with their time and energy because if the Dalai Lama succeeds in destroying the reputation of Shugden practitioners in the minds of the general public as successfully as he has done in the minds of his followers, the NKT will have no function and will not be able to benefit others by offering the teachings of Je Tsongkhapa throughout the world. (Just look at E-sangha for evidence of this and the accusations of people like Robert Thurman). The NKT is therefore supporting the WSS in protecting this pure Buddhist lineage for both this and future generations.

Is it the intention of the WSS to disrupt the teachings of the Dalai Lama?

You said: It is reported that these loud but peaceful demonstrations have been so loud as to interrupt the teachings of the Dalai Lama. Was the intention to stop the teachings? Why continue with hours and hours of ‘loudness’ if the people you wish to reach are trying to listen to Dharma? Are you saying that no-one should listen to the Dalai Lama? That his teachings are so contaminated that you should interrupt them?

No, it is not the intention of the WSS to disrupt the teachings of the Dalai Lama. It is of course people’s choice whether they attend his teachings and follow his view. Many people appreciate him. But the WSS does not believe that he is perfect or that he is right on this issue, and it is normal and healthy in a democratic society to express concerns about leaders who are adversely affecting your life.

The WSS is only wanting to engage him on the subject of Dorje Shugden. Since the Dalai Lama will not listen to Dorje Shugden practitioners, and diplomacy has not worked, the WSS has to be “a fly in the ointment”, so to speak. They are therefore exercising their democratic right to demonstrate wherever the Dalai Lama is giving teachings.

This is not much different to you standing outside Bodhisattva Centre and handing out leaflets – the difference being that at this point the NKT are trying to understand and respond to your concerns.

I will post part two of this reply to you tomorrow.


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