Official declaration from New Kadampa Survivors

Today the New Kadampa Survivors group issued this official statement:

 

Declaration concerning the demonstrations against His Holiness the Dalai Lama

 

We, the undersigned, as former members of the New Kadampa Tradition (NKT), and ex-practitioners of Dorje Shugden, are appalled and saddened that those who were once our NKT sangha now demonstrate against and defame His Holiness the Dalai Lama.

 

Inaccuracies and distortions of what we know to be the truth have been published as fact. The New Kadampa Tradition currently operates as the ‘International Shugden Community’ (ISC). Many allegations and insults are made against His Holiness which are completely unwarranted.

 

At demonstrations and on numerous web sites and Facebook pages, the NKT/ISC viciously attacks the reputation of His Holiness. We have tried to address inaccuracies with the group, but without success. We believe it is time to speak out with one voice. Here we highlight a few of the issues created by the New Kadampa Tradition, their leader Kelsang Gyatso, and his followers:

 

1) The NKT/WSS/ISC say that His Holiness the Dalai Lama is a ‘liar’. A difference of opinion does not equate to lying. His Holiness holds a different opinion from Kelsang Gyatso and the NKT about the nature and history of Dolgyal Shugden and the effects of this practice upon the well-being of His Holiness, the Tibetan people and their cause. To call His Holiness a ‘liar’ because of this difference of opinion makes no sense.

 

2) The NKT/WSS/ISC claim that His Holiness the Dalai Lama has gone against all his teachers, broken his samaya and destroyed the lineage of Je Tsongkhapa by rejecting the practice of Dolgyal Shugden. His Holiness states that after conducting extensive research into the history and problems of Shugden practice, he consulted with his Junior Tutor Trijang Rinpoche and explained the reasons why it was his duty to reject this practice. The historical record shows that Shugden practice is often contentiously associated with sectarian views and ‘distorted aspiration’ and was viewed as problematic by His Holiness’ Senior Tutor, Ling Rinpoche. In fact, in this action His Holiness was actually following a course which, according to Buddhist scriptures and past masters, as Kelsang Gyatso himself states, is absolutely correct and appropriate.

 

In his book Clear Light of Bliss Kelsang Gyatso states: “When deciding which doctrine to rely upon, we should not be satisfied with the fame or reputation of a particular teacher, but instead should examine what he or she teaches. If, upon investigation, we find the teachings reasonable and faultless, we should accept them, but if they lack these qualities we should reject them, no matter how famous or charismatic their expounder might be.”

 

Kelsang Gyatso therefore contradicts his own advice when he asserts that His Holiness has broken his samaya with Trijang Rinpoche.

 

3) Kelsang Gyatso also claims that by rejecting one particular protector practice, this means that His Holiness the Dalai Lama is rejecting all Gelug teachings, the lineage of Je Tsongkhapa. His Holiness has not rejected all Gelug teachings and still holds his lineage gurus in the highest esteem. Kelsang Gyatso, however, is never seen in public with any teachers connected to the lineage he claims to represent. He is alone, without the influence of either peers or superiors. He created the NKT in 1992 after a schism with another Tibetan Buddhist group which invited him to the UK to teach in 1977 and whose property he then kept as the ‘mother centre’ of the NKT.  In 1996 he was unanimously expelled from Sera Jey Tibetan Buddhist monastery, where he trained, for being a ‘holder of broken commitments and wrong view’. As he is the only Tibetan teacher in his own tradition of ‘Modern Buddhism’, with his own ‘new’ ordination and no study of the traditional Vinaya teachings of Buddha Shakyamuni, he also effectively isolates his own students from the wider Buddhist world.

 

4) In 1998 Kelsang Gyatso stated that the NKT would no longer be involved in any further demonstrations against His Holiness the Dalai Lama. He admitted that the Shugden issue was, in reality, an issue of Tibetan politics and promised that the NKT would not take part in any further inappropriate actions. Since then Kelsang Gyatso and the NKT have organised two further rounds of protests, one beginning in 2008, and the latest round currently being staged.

 

5)  In 2008 Kelsang Gyatso wrote to all his dharma centres stating that he was personally organising the NKT’s participation in the protests. He also said the protests were being organised by a group called the Western Shugden Society (WSS). A simple check reveals that all the Directors of WSS were and are members of the New Kadampa Tradition. Yet the NKT often denies that they have any connection to the WSS. Kelsang Pema, Gyatso’s former assistant, informed journalists that the WSS had no leader.

 

6) Even if the NKT say that it is only an ‘individual decision’ for a student to support the protests, we know that at present the ISC directly and actively recruits protestors and fundraises for demonstrations against His Holiness the Dalai Lama inside NKT centres.

 

7) The 2014 NKT campaign is delivered by its latest front group, the International Shugden Community. Currently, the ISC has two registered groups. In Norway ISC records show the Executive Director and Chairman to be NKT teachers. The ISC US based non-profit company in California shares an address with a large health food company of which Len Foley, an ex NKT teacher, is CEO. His wife, Rebecca Gauthier, an NKT Resident Teacher, is also spokesperson for the ISC in the US.

 

The ISC front-man is a senior NKT monk named Kelsang Rabten. In his YouTube “News Broadcasts” Kelsang Rabten does not wear his monk’s robes and appears to be a professional journalist. He hides his status and biased position. One ISC video uses footage of young Burmese monks conducting traditional alms-rounds to fraudulently misrepresent the situation in India regarding the supposed ‘ostracism’ of Shugden followers. Techniques such as these are deceitful, designed only to exaggerate their claims against His Holiness.

 

8) The allegation that the Dalai Lama is engaging in repression of Freedom of Religion is, in fact, more relevant to the way the NKT itself operates. NKT Centres are dedicated to the exclusive devotion of Kelsang Gyatso. NKT centres and teachers are only permitted to teach from books written by Kelsang Gyatso. Teachers other than those trained by the NKT and appointed by Kelsang Gyatso are not allowed. Ordained NKT people and others are told they will be reborn in the hell realms and may not get enlightened if they leave the NKT.

 

9) With the backdrop of continued Human Rights abuses against the Tibetan people, who number little more than 6 million in total, and the mass slaughter of an unknown number of Tibetans due to the Chinese occupation and colonisation often quoted as being more than one million, claims made by the ISC such as that ‘4 million Dorje Shugden practitioners are suffering’ are obviously lies.

 

We acknowledge there may be some problems within the Tibetan community that need to be addressed but no established Human Rights group or court has ever confirmed any of the NKT/WSS or ISC’s claims of intentional Human Rights abuses by His Holiness the Dalai Lama or the Central Tibetan Administration. In 2010 the Indian High Court rejected a law suit by Shugden followers because of ‘vague averments’ and ‘absence of any specific instances of any such attacks’. We offer our support to the Tibetan people in their struggle to preserve their lives and their culture and question the intentions of those who use this culture but appear not to support this struggle.

 

Both in 1996-7 and in 2008 the demonstrations against His Holiness the Dalai Lama coincided with the public exposure on the internet of the alleged sexual misconduct of the Deputy Spiritual Directors of the NKT.

 

10) There are many documented cases where the NKT threatened to sue using libel law and thus silenced other Buddhist organisations, umbrella groups, internet discussion forums and academics, authors and publishers. People inside the group can realistically fear social exclusion, illegal eviction or police arrest if they criticise policies. In our experience, the NKT generally prioritises the expansion of the group over the welfare of individuals. The NKT Survivors internet group numbers over 1,200 subscribers. There is no Dalai Lama Survivor’s group.

 

In view of the consistently unkind behaviour of his own organisation, we feel that Kelsang Gyatso and his students can have no moral right for making such attempts to discredit and defame His Holiness the Dalai Lama.

 

Those of us who once belonged to the New Kadampa Tradition are resolved to bring these inaccuracies, disinformation, and outright lies to light. Who better to reveal the truth than we who were once inside the organisation?

 

19th August 2014

 

Carol McQuire

Jamie Kostek

Lynne Cracknell

Ani Tsultrim

Graham Smetham

Linda Ciardiello

Ian Thomas

David Cutshaw

Robert Helms

Steve Maxwell

Michael Brown

Charles Wesley

Andrew Durling

Andrew Cheadle

Kevan Webb

Tenzin Peljor

James Tregaskis

Tim Ford

Tony Allen

Karma Yonten

 

Supporters

 

Lyn G Farrell

Charlie Worthington

Cynthia von Hendricks

Ashoka von Hendricks


empathy: the secular Dharma?

Very short post here today, folks! I recommend heading over to empathylibrary.com to see what appears to be a very promising and informative website with lots of resources for helping us to develop that most precious of qualities: empathy. Whether we develop empathy by pursuing the bodhisattva path, or by just imagining being in some other person’s shoes, there’s plenty on this website that can help. You can even add to the library if you wish! Have fun!


please open this haiku…

I walk down the open road

under the open sky

into my open heart


Sayings of The mad Yogi – 5

I spent my entire life being sensible until I found Wisdom.


nature minding itself…

Perfection is in the mind. And perfection for me, in my present state of mind, is being mindful of the presence of nature, of nature perfecting itself despite all the attempts of humanity to disrupt that process of perfecting. Indeed, the attempted disruptions themselves illustrate perfectly the perfectibility of nature itself, a perfectibility no human technology could ever match. And in these long summer days of warmth and sunshine, as nature surges towards its climax of fruitfulness, I watch with awe and wonder at the mysterium tremendums of the hive-mind of honey bees manifesting itself perfectly as the bees fly back across my wildflower meadow of a garden to my bee-hive, loaded with pollen of many different hues, ready to make the stores of honey that is one of nature’s wonder-foods. The mere sight of the bees, amidst the verdant splendour of the wildflowers, is honey for my soul and stirs me into deeper mindfulness of the exquisite pleasure of just relaxing into being harmoniously present with nature, of just enjoying the blissful moment of nature’s natural non-duality, of mind mindfully noticing nature minding its own business.


The Three Patiences

The Patience of Enduring Suffering

Enduring suffering is a natural state for all of us. If we did not experience suffering we would have no negative karma ripening. This is not possible in this world, so we all experience suffering. Understanding that brings compassion – “I am one of many”. Enduring suffering is the natural state for our whole life.  Happiness is a relief from suffering when things seem to be going right. But things cannot go right for ever, and even apparently fortunate people experience unhappiness. “What is my unhappiness compared with anybody else’s? It is natural for me to experience unhappiness because everybody else is.”  Understanding this is gaining the Truth of Buddha’s First Teaching – the teaching on the First Noble Truth, True Sufferings.

We should not be unhappy when we are experiencing pain, but glad for we are experiencing dharma. When we are happy, and things are going well, we hardly remember Dharma, but when we are suffering we can use it to remind us of the truth of Buddha’s teachings – All Beings experience suffering.

The Patience of Not Retaliating

The reason we retaliate is because unexpected harm causes anger to flare within us. This is Buddha’s second Noble Truth (True Origins) which states that all harm arises from either delusions or karma.

Examining my mental continuum throughout all my actions,

As soon as a delusion develops

Whereby I or others would act inappropriately,

May I firmly face it and avert it.                 (Geshe Langri Tampa)

We expect not to be harmed and so when we are, anger rises automatically. As long as we expect not to be harmed, so will we always have anger.  Only when we have changed our expectation to that which understands the true nature of phenomena is to arise in dependence on karma, will be free of anger arising. Anger arises only because we do not expect the world to conflict with our wishes. Because Buddha teaches that the world will always conflict our wishes, in the three states of discontent, so anger will always arise. When we have conquered the three states then the world will not conflict our wishes because our wishes will be in line with Buddha’s teaching, and anger and all other delusions will not arise.

The Patience of Definitely Perceiving Dharma

When we start to perceive emptiness, and the way it arises, we can face up to Dharma. Dharma means phenomena or things. So, when we are seeing things we are perceiving dharma. Allowing things to happen is a way to practise. For instance, if we are at a festival and we see a group of people who appear to be not too pleased with us we could slink off, or we could go up to them and face our karma. In the latter case, we are going against the natural way of things to avoid conflict. By accepting the pain of unhappiness we are accepting karma – and it disappears. This is a way to release karma. If we face up to all unpleasant karma, eventually we will have nothing left to throw at ourselves. We will be free of our negative karma. This ends the Buddha’s teaching on the second Noble Truth – True Origins. By bringing karma, negative karma, to an end – all suffering is extinguished (nirvana, True Cessation, The third Noble Truth) and we are enlightened (the completion of True Paths, The fourth Noble truth).

This Patience could also be called the Patience of Definitely Sitting in Dharma. Attempting to meditate can be painful on our time, our pleasure, our body and our mind. As we overcome each of these we can congratulate ourselves on definitely practising the Patience of Sitting. The suppleness in our mind and body arising from the accumulation of virtue and the release of pure wind is our reward. As we realise emptiness so our meditation continues even when we are not sitting. Metaphorically this is still The Patience of Sitting in Dharma because we see all phenomena as related to our mind, and hence related to our karma. Since all negative karma is painful, so are all phenomena arising from that karma. This is Definitely the Practice of Sitting in Dharma where ‘Definitely’ means emptiness.


Buddhaland Brooklyn

Buddhaland Brooklyn (2)

The Dharma Forum has been asked to review Buddhaland Brooklyn by Richard Morais. We welcome this opportunity and have created a page in our menu for our past reviews. Enjoy reading! And we hope to make this a feature of the future where we can preview Buddhist related books and films. There are two reviews here, the first by AndyDharma and the second by DharmaForum.

By AndyDharma

Buddhaland Brooklyn, the new novel by Richard C. Morais is a cracking good read, enjoyable from first to last. But, being a novel about Buddhists from East and West trying to get their act together to create a Buddhism that works in the modern world, it presses all the right hot-button issues without ever, to my mind, satisfactorily resolving them, although they are so resolved for the main character of the novel, Seido Oda. But then, having been a Buddhist for over 20 years myself and having seen close-up many of the shenanigans Western Buddhists can get up to in the internal – sometimes infernal – politics of trying to get a Buddhist tradition established in the West, I am deeply sceptical of happy endings such as the charming one this novel has. Mind you, I wouldn’t mind being in a group such as the fictional Headwater Sect that Seido Oda belongs to, a mish-mash of Japanese Zen, Nichiren and Pure Land traditions. Theirs is a simple, cut-down form of Buddhism that relies upon deep faith – especially faith in the Lotus Sutra –  and an application of that faith in a willing engagement with others in the apparently mundane affairs of everyday life. Seido Oda, the narrator of the novel, is a priest in the Headwater Sect, and grows up in the Japanese temple his parents put him in as a child before being posted by the Sect to New York to help build and open a new temple built there by the American ‘Believers’. He takes the affairs of everyday life quite literally indeed, having a passionate affair with the young American lady who is his closest assistant in the New York temple project. But the Headwater Sect, like Japanese priests in general, appear to have a laid-back attitude to sex, not seeing strict celibacy as necessary in the priesthood, so no scandal or serious complications follow from this affair. In reality, in the West, scandalous, damaging sexual affairs between Buddhist monks and their disciples is fairly common, especially in the more puritanical of the Tibetan Buddhist traditions, partly the result of unrealistic expectations on the part of Western Buddhists about ordination and partly due to the misunderstanding of the cultural norms and psychological dynamics of Western disciples on the part of Eastern priests/lamas/monks. Indeed, in the novel, Seido Oda’s affair helps him to grow up and to loosen up, and leads to him being able to better connect with, and understand, himself and his denial of his own past traumas and emotional needs, as well as helping him better understand his students and the cultural context of his surroundings in Brooklyn. But the novel is not really about sex. It is about the inevitable cultural clash that occurs when Eastern Buddhism comes to the West and the many difficulties of adjustment that follow. What emerges is, as always, something which is neither wholly East nor West, but an unexpected amalgam of the two. Whether you end up with a ‘pure’ Buddhism, however you want to define it, is another question entirely. Seido Oda thinks he has, but I’m not so sure. But then I’m just an incorrigible sceptic.

More to the point, Seido Oda has a passion for Japanese haiku and any novel that skilfully blends the immortal haiku of Basho and Issa into the narrative gets my vote anytime. Perhaps the perfection of haiku as a vehicle for truly great poetry is the greatest contribution of Japanese Buddhism to Buddhism in general, if not to world art. Anyway, Morais’ own writing style gets pleasantly poetic at times, especially in his descriptions of the natural environment of Japan that Oda grows up in and which helps to deepen his spirituality:

“The Buddha’s Elbow Waterfall stood in the forest, a white-water thrashing of stones that forced involuntary sighs, gulps and gurgles from the river. Sake-coloured froth turned at the water’s surface and sent a drunken spray into the air, moistening nearby mats of green moss. The river eventually settled and the exposed rocks in the lower pool jutted up, round and pert, like stone breasts” (p.30).

Indeed, Morais’ description of the surrounding, whether it be in Japan or Brooklyn, seem to be stronger and more effective than his characterisations of people, some of whom hover perilously near to comic stereotyping. But his understanding of psychological dynamics helps to make the plot of the novel believable overall and those dynamics play out neatly towards the charming ending, where a contented Oda sits in Brooklyn watching the world go by and sees that enlightenment is “the ability to suffer what there is to suffer; it is the ability to enjoy what there is to enjoy” (p.276). Is it that simple? I don’t know, but I hope so. At least I had the ability to enjoy this enjoyable novel; that will do for me.

By DharmaForum

Buddhaland Brooklyn is fiction and that’s a shame. We enjoy the characters and the land so much that we want them to be true. The Headwater Sect is based on the Nichiren Shoshu, or another similar group of Buddhists from Japan. This is because their sole practice is reciting the Lotus Sutra. Interestingly, this leads their monk, Seido, and all the others characters in the monastery to feel free to engage in whatever activity that appeals to them, whilst remaining monks. Not surprisingly they hide some of their excesses, such as drinking sake, from the local community, but the Lotus Sutra has freed them into a consideration that the Buddha Nature is free, and so are all activities. He quotes (p.152):

“No affairs of life or work are in any way different from the ultimate reality.”    Lotus Sutra

This is a very advanced view and requires the student to see emptiness before engaging in this way of life; before freeing themselves from the karmic restraints of controlled behaviour. As Padmasambhava said, until you have realised emptiness directly you must maintain all your vows and behaviour utterly.”

The book is good and apart from the above slight criticisms, which are more wishful thinking than telling off, I thoroughly recommend this book for bedtime reading.

Here is an extract to judge the timeless quality of life in rural Japan conjured so effortlessly.

“I am reminded of the ancient poem by Iio Sõgi.”

“I cannot recall it.”

However low one may be, 

 It is in holding oneself in sway

 That is imperative.”

Senior Acolyte Fukuyama sighed in appreciation. “But still,” he finally said, “I prefer a bit of humour. Kobayashi Issa:

Tub to Tub

The whole journey –  

Just hub-bub.”

Reverend Kawaguchi smiled. “Yes. This poem is very fine.”

In that moment – sitting under the cypress, the breeze sweeping yellow pollen across the river’s pooled surface, the air laced with the priests’ poetic murmurs – a belief within me took hold with such force that I involuntarily shivered. I was just a boy, true, but in the hellish aftermath of my family’s destruction I was visited by a conviction that a clearing filled with Tranquil Light was waiting for me somewhere, and that one day I would find my way to this clearing, this safe haven patiently awaiting my arrival. (p.31-32)

Seido’s struggles in Brooklyn are more difficult. He has been sent to New York to open their New Temple, a kindness to his teacher that he cannot refuse. Seido craves only the peace of Japan, but temple politics will not permit it and his karma must be fulfilled.

The children’s voices in Sant’ Andrea Park beckoned like birds in the forest around the Temple of Everlasting Prayer. An old man and woman rested on a park bench with their parcels, wheezing jokes as they watched the shoppers passing back and forth the intimate, earthy poetry of Brooklyn.

The tired woman finally dropped her white head on the shoulder of her husband’s peacoat. “Come on”, he said, squeezing her thigh. “Let’s get this stuff home. You’re tired.” It was good advice, and I decided to return home, too, in order to give thanks to the Buddha. But as I moved to leave the park, as I breathed in the air, the reality of where I stood finally hit me.

Brooklyn.

It was the Buddhaland. (p.262)

Buddhaland Brooklyn is published by Alma Publishing and is available from them at £12.99. Also available from Wisdom, Amazon and all good book stores.


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