Dalai Lama

4.1 Imperfect Buddha Podcast: cults, cultish shennanigans & Buddhist groups


Episode 3.1 at Soundcloud.

Here it is, finally, after a long wait, episode 3.1 of the Imperfect Buddha Podcast. We get ‘culty’ in this one, discussing Buddhists cults, cultish behaviour in Buddhist groups and the reasons why people join. We look at the NKT, Rigpa, Shambhala, Michael Roach and H.H Maitreya, otherwise known as Ronny Spenser and open the discussion up to a consideration of how cultish behaviours seep into even innocuous Buddhist groups when criticism is left aside and institutional politics encourage group conformity.
We tell a story or two to keep you entertained and manage to generate some banter in spite of this topic being a heavy one in places.
Is it possible that someone will get offended? Yes. Is that our intention? No. We do speak truth to power though and that means shining the light on where things have gone wrong in western Buddhism.
Check it out. Spread the love and let us know what you think at our dedicated Facebook page.

Critical thinking, creativity & the problem with beliefs: The NKT, Rigpa and SGI

norbulingkashop_1132_manjushri_resize_800x1040_5f011772f1f655b0d91950f1e7b2fd43(Manjushri, the archetypal manifestation of wisdom)

Blind belief in authority is the greatest enemy of truth.’ Albert Einstein
The NKT is a pure tradition free from politics.Kelsang Jangdom

1. An acceptance that something exists or is true, especially one without proof
1.1. Something one accepts as true or real; a firmly held opinion: we’re prepared to fight for our beliefs
1.2. A religious conviction

We are all ignorant: every single one of us. Some of us don’t like to acknowledge this fact, but that doesn’t change it from being one. Even the brightest among us is blind to most of what takes place in the world. Ignorance may be obligatory; an indiscriminate factor of the human condition, but persistent refusal to engage with reality is not, especially when institutionalised. I think of certain forms of entrenched belief as voluntary ignorance. A person or group chooses to ignore facts, refuses to engage with reality, and sticks to their beliefs in spite of all the evidence. This is a problem we see primarily emerging from religious and political organisations and it will be no surprise that when these two come together, the situation worsens.

Religion is the hotbed of voluntary ignorance and Buddhism makes its own contribution with three organisations standing out; the New Kadampa Tradition (NKT), Sogyal Rinpoche’s Rigpa and Soka Gakkai International (SGI). Each of these organisations has received ongoing condemnation, accusations of abuse, as well as ex-members speaking out in similar tones over repressive behaviour, groupthink and cult-like behaviours. The NKT is the only one of the three to have a large number of dedicated websites from ex-members countering the organisation’s public image and to be involved in political activity targeting and defaming the Dalai Lama, in spite of their claims to be apolitical and ‘pure’ as the tweet from Jangdom above shows. I shall link to websites critiquing all three organisations at the end.

Rather than write a piece pulling apart the ideological structure and network of beliefs of the NKT or SGI, this piece was conceived of so that it might provide some resources for people who are unable to contextualise the collective forms of delusion that these organisations engage in. When speaking to NKT members, some of whom are old friends of mine, I have become aware of the sharp distinction between belief and reality visible in their claims, especially when discussing their political agenda. This is coupled with a lack of critical thinking. The sort of dialogue that NKT followers use is fairly consistent and as I wrote in my piece on Buddhist Bullshit last year, after leaving the organisation almost 20 years ago, I was genuinely surprised to find that the way members talk about their organisation and themselves has not evolved much at all; it is still infused with the same sort of self-referential groupspeak, blind faith and ignorance that motivated me to leave in the first place. Interestingly, the way they self-define resonates very strongly with the language used by members of the SGI I have had dealings with as well as the Jehovah’s Witnesses who I was once foolish enough to debate with when they came knocking at my door.

It is possible that a good deal of alternative religious movements both within and outside mainstream religion are expressing anti-modernist sentiments of the like discussed in the works of David McMahan and Andrei Znamenski and certainly some of the forms of ignorance I talk about in this article are not exclusive to these three organisations. What troubles me is how these sorts of ignorance translate into abuse and aggressive self-promotion based on deception. Combine this with the evangelical nature of the NKT and SGI and the insular problems of an organisation and their behaviour becomes a public concern. The second reason for writing this piece is to illustrate the sort of distorted thinking that goes on in all of these organisations and the fascinating capacity of the mind to delude itself. My hope would be to better explain the mechanisms by which an individual succumbs to and then supports the action of an organisation which promulgates ignorance in the name of religion.

‘Religious belief by its very nature is problematic and presents many logical problems…which do not withstand rational thought.’
Margaret Placentra Johnston


Post-Traditional Buddhism Redux


Post = after in time or sequence; following; subsequent
Traditional = 1. of or pertaining to tradition. 2. handed down by tradition. 3. in accordance with tradition.
Buddhism = 1. a religion represented by the many groups (especially in Asia) that profess various forms of the Buddhist doctrine and that venerate Buddha. 2. a religion that originally comes from South Asia, and teaches that personal spiritual improvement will lead to escape from human suffering.

What is a Post-Traditional approach to Buddhism?
I first came across the notion of post-traditional Buddhism in a blog post by Hokai Sobol, a Croatian Shingon teacher who’s been involved with the Buddhist Geeks since its inception, whilst exploring the intersection of Vajrayana Buddhism and Western culture in his own practice and teaching. He wrote in 2011:

“…While post-traditional in the strict sense means evolving Buddhism beyond ethnocentric identities, parochial attitudes, and ideologically-based loyalties, in the broad sense it means also being alert to modern and ‘postmodern’ reactivity when it comes to spiritual principles of authority, verticality, and devotion. In short, it’s a challenging leap with implications for spiritual practice, critical studies, communal discourse, institutional reform, and political culture. Insofar as these spheres are interdependent and mutually inclusive, the actual shift to post-traditional can only really take place as a comprehensive strategic endeavour, bringing together the best of premodern, modern, and ‘postmodern’ contributions, while making sure the core principles of the Buddhist path are reasserted effectively and compellingly.” Hokai Sobol

As he indicates, approaching Buddhism post-traditionally entails leaving behind faithful continuity with tradition, or at least its forms. This implies freedom from the need to replicate a specific ideal of Buddhism as it has been received or sanctified. The extent of departure from tradition will vary according to the extent of disillusionment with tradition that a person has experienced and the personal connection they have to that tradition. Hokai continues with Shingon for his own reasons whilst others leave all forms of Buddhism behind.
A post-traditional approach entails a particular form of freedom when examining Buddhist materials, including teachings, beliefs, symbols, moral behavioural guidelines, key claims and ultimate truth, without having to adopt a Buddhist identity, internalize Buddhist beliefs, and/or be blinded by a tradition’s particular formulation of Buddhism at a personal, social, and cultural level.
A post-traditional approach signifies a desire to unpack, deconstruct and evaluate elements of Buddhism as phenomena rather than as formulations of revealed and ultimate truths. It means being critical and placing Buddhism alongside other sources of human history, human knowing, human understanding and praxis, to test claims and experiment. In this sense, the way I conceive of post-traditional Buddhism has much in common with non-Buddhism which further moves away from Buddhism as a fountain of truth:

“Non-Buddhism is acutely interested in the uses of Buddhist teachings, but in a way that remains unbeholden to–and hence, unbound by and unaccountable to–the very norms that govern those teachings. Once we have suspended the structures that constitute “Buddhism,” once we have muted what to the believer is Buddhism’s very vibrato, we are free to hear fresh resonances.” Glenn Wallis (more…)

Buddhist Bullshit

I generally avoid getting political on this blog. Not because I am apolitical, or think it too messy a subject to broach, but because I have used this blog primarily as an exercise in exploring ideas and experiences I personally find curious and interesting so it’s been a primarily personal affair.
Although I have been attempting to write a blog post on non-duality this December, I have failed three times and the pleasure in the task has evaporated, which is never a good sign. In wondering what to write next, I was surfing the net on Boxing Day and came across a couple of videos by ex-members of a Western Buddhist organisation of which I was a solid member for a number of years, even once considering ordination (yikes!). The organisation is called the NKT (New Kadampa Tradition) and is to be found on many cult-watch websites.
I was involved with the NKT back in the early 90s and I moved out of their failed South-western Buddhist college project after realising how similar they were to Scientology and how incompatible I was with their group think approach. There is much that can be said about them and their nefarious activities, but I will leave that up to others: links can be found below if you are curious. The content of the Youtube videos reminded me of the issue of ignorance so many Westerners have regarding the history of Buddhism and the general lack of knowledge regarding Buddhism as a political and cultural phenomenon.
The videos lead to a website with an article making the same comparison with Scientology and in doing so highlights much of what is suspect about the organisation. As an entity, it is a fascinating case study for it seems to demonstrate all of what is wrong with Tibetan Buddhism in the West, but in a hyper-real fashion. One tactic regularly carried out by the organisation is to white-wash criticism and they have worked their Wikipedia entry countless times. For anyone who reads anti-China, or anti-Russia articles on the Independent or Guardian, their behaviour will be familiar. NKT followers troll sites that criticise any aspect of their tradition and shout as loudly as possible whilst posting links to their own highly politicised website, spookily named ‘NKT Truth’: George Orwell must be shivering in his grave.


Considering enlightenment: a project in reconfiguration (1)


A post-traditional reconfiguration of Enlightenment

By Matthew O’Connell

“If you are too well connected, you stop thinking. The clamour, the immediacy, the tendency to absorb other people’s thoughts, interrupt the deep abstraction required to find your own way.” George Monbiot


This piece was written to fill a void. One that I see as being the denial of the more ambitious aims of Buddhism amongst many contemporary practitioners in the West, including those who self-define as secular and who share many of my own views and concerns. In this piece, I attempt tentative steps to resolve this by exploring enlightenment, its terminology in early Buddhism, and a model for mapping it into four stages, in order to demystify what is possibly the core abstract feature of contemporary spiritual discourse. I take a post-traditional approach and use Buddhist materials as sign posts rather than definitive truths, so although this work is indebted to traditional Buddhism; it will not be limited by it. As rich historical phenomena, Buddhism provides a wealth of valuable material that can aid our understanding of the human condition, including techniques and practices that lead to insight into our shared human condition and a moral framework to guide an individual to be less destructive. It also provides the historical roots for much of what we understand to be involved in the business of enlightenment.

This text attempts to push the phenomenological value of Buddhist enlightenment into the shared human landscape, unhindered by cumbersome institutional politics and traditional ideological ties, in order to construct an imagining of spiritual enlightenment that is rooted in our embodied, finite nature, and that has little concern for super powers and eternal salvation in Buddha-fields.

Post-traditional approach

A post-traditional approach means engaging critically with Buddhism and leaving all forms of traditional allegiance behind, whilst utilizing other sources of knowledge to explore it as human phenomena. On a personal level, post-traditional involves risking personal investments made in specific Buddhist narratives to come to an honest reading and engagement with Buddhism and its central tenets: an ongoing process that requires dedication to examining explicit and hidden pay offs that occur through allegiance with the Buddhist identity. A post-traditional approach refuses special claims or categories for Buddhism and its insights, and expects Buddhist materials to stand alone, without need of faith or a privileged status to validate veracity. Because it is post-traditional, this piece is an exploration unhindered by the social mores of any specific Buddhist community, where discussing enlightenment and claims to such are taboo, and where norms are often established that limit creative and critical engagement regarding its obtainment or lack thereof. Leaving aside such baggage, this piece hopefully builds a case for a reconfiguration of enlightenment in which its thoroughly human potential is made explicit and doable.

Mapping the way forward

There are multiple maps that lay out the route to enlightenment in Buddhism. Buddhist traditions have a habit of disagreeing which each other, so there are all sorts of potential outcomes that occur in the stories traditions tell themselves. Many Buddhist maps have turned the pursuit of enlightenment into a superhuman feat; others have made it into a form of increasingly inhuman self-control and denial. Many maps are extremely complex and worded poorly. I have chosen perhaps the oldest map to be found which has the great merit of being simple as it is set into four stages and is relatively accessible. There is a degree of tension in this piece though as this model comes originally from the Theravada School and I will be using a non-dualistic perspective more closely associated with later developments in Indian and Tibetan Buddhism to analyse and reconfigure it. The reasons for this will be made clear as the piece unfolds though this may seem a rather eccentric endeavour initially. What’s more, one might assume that the descriptive maps of meditational insight and progress are inseparable from the culture, time and place of their inception. Although in part this must be true, I find it motivating for it illustrates how in need we are of updated maps that are usable in our current cultural milieu. It may though simply be dismissive of the shared human landscapes that are accessed and traversed through meditation practice and the progress of insight. Suffering and ignorance are suffering and ignorance after all. Finally, since this text is conceived of within a post-traditional approach, anything is possible. It is along the creative lines of experimentation and daring that something of use may emerge and therein I shall travel. I do so unconcerned with the inevitable critique that may emerge from Buddhists following traditional lines of practice and community.