Tag: Buddhism

The Spiritual Trap of Abbassy

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The recent report of Dalai Lama apologizes for asking a young boy to suck his tongue reflect a long time under spin of public uneasiness about abuse of spiritual power by the teachers who are in the position of doing so. This is valid concerns. There is really a delicate dance in searching for spirituality and avoiding falling into trap of abbassy. For that very reason, the Buddha had taught us for the sake of protection the precepts as they are Protection for Buddhist Practitioners. I personally came from an area in China where Chan Buddhism (禅宗）is the dominant force, so I am not familiar with the Vajira Buddhism tradition.

Chan Buddhism is Chinese version of Buddhism popularized by the the 6th Patriarch of Chan Buddhism Master Huineng. He spent all his life in the south part of China, mainly taught from Nan Hua Temple (南華寺) in GuangDong Province of China. Master XuYun ,  (simplified Chinese: 虚云; traditional Chinese: 虛雲; pinyin: Xūyún; 5 September 1840? – 13 October 1959), a renowned Chinese Chan Buddhist master and an influential Buddhist teacher of the 19th and 20th centuries, was also came from south east part of China.

What I learned is, the function of Buddhist precepts is not to prohibit us from saying or doing certain things, but, rather, to remind us not to do things that may cause harm, both to ourselves and to others. In other words, the Buddhist precepts function to protect ourselves and others. Therefore, the Five Precepts and the Bodhisattva Precepts are protective shields that allow one to a) feel peaceful in the practice, b) cultivate an appropriate sense of shame, c) repent frequently, and d) regulate behavior at any given time, in order to continually uplift one’s character.    These five precepts are:

  • 1) I undertake the rule to abstain from killing.
  • 2) I undertake the rule to abstain from taking what is not given.
  • 3) I undertake the rule to abstain from sexual misconduct.
  • 4) I undertake the rule to abstain from false speech.
  • 5) I undertake the rule to abstain from taking intoxicants that cloud the mind.

There are no lacking of abuse of power in every religions. Catholic church had notorious coverup for the abuses of public trust. In 2019, the death of Sogyal Rimpoche, author of the best-selling Tibetan Book of Living and Dyin, unleashed a new torrent of victim revelations, accounting questions and legal rulings that further illuminate the trail of injury and insult he left behind. The imposter guru ended his days as a refugee in Thailand, beyond the reach of police and civil investigations in several countries. In 2018, at Longquan monastery in Beijing China, High-profile Chinese monk accused of sexually harassing nuns in China . An article of 1989 about Ösel Tendzin, the first American accepted lineage holder of Kagyu tradition of Vajrayana Buddhism. America’s largest Tibetan Buddhist group, has been thrown into turmoil by allegations that its leader knew he had AIDS and transmitted it to his sexual partners in a report: Buddhists in U.S. Agonize on AIDS Issue. Another report 2012 by Mary Finnagan about Young Kalu Rinpoche’s traumatic revelations highlight the dissonance between Tibetan tradition and 21st-century life. These confessional sending shockwaves through the Buddhist world.

Chris Chandler’s Expose of Shambhala as a Mind Control Cult Is Required Reading The Shambhala organization is in crisis, and Chris Chandler is perhaps the most fearless and best-informed of its critics. Shambhala’s spiritual leader, the “Sakyong Mipham,” has been outed as a sexual assaulter and heavy drinker with a bad habit of assaulting his female followers. Ms. Chandler shares her journey and reveals her understanding of the Tibetan Tantric belief system. As an insider, she was privy to much that is unavailable to newcomers and those who have not progressed sufficiently along the Tantric path. She reveals a hidden agenda, an upending of Western values and democratic governance by stealth. The Dalai Lama and the Sex-Slaver Cult of NXIVM.

These horrable instances show us the dark side of spirituality when fall into the trap, and demands us to seriously consider the implications, to raise important questions practitioners need to ask: such as, if gurus are not all perfect, what measures are you going to apply to determine if you should follow one or not? If other Tibetan Buddhist leaders are not willing to unequivocally and specifically denounce such a clear case of abuse, what does this say about the value of Buddhist practice?

The detail accounts in Sex and Violence in Tibetan Buddhism: The Rise and Fall of Sogyal Rinpoche by Mary Finnigan and Rob Hogendoorn is well worth a read by anyone involved in or interested in any spiritual movement to be aware of such issues. This is a work that everyone connected with Vajrayana should read. It serves as a grave warning to exactly how far people can delude themselves. It shows exactly why people should not trust what is popular or fashionable. When eight students wrote a letter accusing Sogyal Rinpoche of decades of physical, emotional and sexual abuse, Tahlia Newland set up an online support group for abuse victims and students of his Tibetan Buddhist community, Rigpa. Appalled by the lack of ethics, the group undertook a journey of discovery during which they uncovered the depth of the trauma suffered by victims, and the fundamentalism and cult behaviour at the heart of Rigpa. They learned about destructive cults, trauma and recovery, narcissistic abuse, co-dependency, institutional betrayal, and the methods of mind control used by Rigpa, who had covered up and enabled the abuse for decades.

Readers feedbak on this book was: The most serious omission in this book is the lack of depth in discussing the Dalai Lama’s motivations providing Sogyal validation and the Dalai Lama’s motivations for not specifically condemning Sogyal until after after the scandal blew wide open. The same could be asked of many other gurus. It is an important discussion, because it cuts right to the heart of the matter: Is it acceptable in Tibetan Buddhism for lamas to behave like Sogyal? If not, what are the barriers to critically discussing and identifying specific instances of abuse by gurus in TB?

The book includes an almost forensic – yet very readable – dissection of how a sexually voracious and ultimately abusive, untrained and unqualified opportunist, Sogyal Lakar, seized the opportunity offered by a constellation of factors: Westerners’ spiritual hunger and the gullibility that thrives in the needy; an unwillingness to probe; a simple inability to ask the right questions, because of our ignorance; a willingness to indulge the sexual and culinary gluttony of someone believed to be extraordinary; the patriarchal, even misogynistic culture of old Tibet, along with its class-ridden unwillingness to be seen to criticise; the only-too-understandable urge of the Tibetan community – a community that has been slaughtered and tortured out of its own land – to pull together and look after its own, trying to sweep the appalling behaviour of one of its best-known representatives under the sofa. These are some of the ingredients of this ghastly cocktail.

After having heard about and researched into the abuse of Sogyal Rinpoche, one question was left open. How could anyone who was part of this group and witnessed the abuse, just have let this happen? Why was this allowed to grow to these extents and all involved seemingly just swooning about the abuser? The book Fallout: Recovering from Abuse in Tibetan Buddhism Paperback – July 20, 2019 gives exactly the answer to this question. It’s an honest and personal account about the process involved for people to wake up from the delusion that supporting hellish behavior would bring them to enlightenment or would set them apart and above others as exceptional beings with special insight, wisdom or realization.

Enthralled: The Guru Cult of Tibetan Buddhism Paperback – June 17, 2017 The author Chandler spent nearly three decades in the center of the hierarchy of Tibetan Lamas’ inner circles by taking care of the son of notorious Lama, Chogyam Trungpa, whose Crazy Wisdom has destroyed a significant mass of three generations’ reasoning minds.

Trungpa paved the way for the Dalai Lama and other Tibetan Lamas to ‘colonize’ the United States and the West to spread out their Guru Occult Tantra to slowly undermine foundations of a liberal education and its Judea-Christian Western Civilization roots. Tantra is about chaos; i.e. creating chaos to turn social mores upside down. It changed a critical mass of three generation’s views about ‘right and wrong’; good and bad; and an ability to tell lies from the truth. Chandler has both and intimate and a bird’s eye view of how these Lamas work their western groups, together, and in collusion with the Progressive Left, the Green New Deal, and China. Once Chandler realized she had been made a pawn on a geopolitical chessboard to perpetuate a deeply misogynistic, totalitarian worldview for the future, she broke free, determined to warn others about what lies beneath the smile of the Dalai Lama and a guru-worshipping cult that goes by the name of Buddhism.

Teachers of Buddhism In the West Share Their Wisdom to Liberation – How Government can Deploy these Resources to Remedy Suffering

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After attaining the great enlightenment, the Buddha expressed this verse in his heart (Dhammapada, verses 153-54):

"I wondered through the rounds of countless births,
Seeking but not finding the builder of this house.
Sorrowful indeed is birth again and again.
O house builder! you have now been seen.
You shall build the house no longer.
All Your rafters have been broken,
Your ridgepole shattered.
My mind has attained to unconditioned freedom.
Achieved is the end of craving."

All beings need a refuge, a place where they can find ease or peace. In our day-to-day existence, we are constantly trying to find relief form the torments of the heart – refuge from fear, loneliness, anger, boredom, etc. However, we tend to seek this refuge in outer things which ultimately prove unreliable. This yearning for relief takes many different forms. At times, we try to find refuge in accumulating possessions or through success in our career. Or we try to find refuge in memories or fantasies. Some of us try in alcohol, drugs, entertainment or in sleeping and eating. Without awareness, we blindly seek solace where it cannot be found. And over and over again, we find ourselves disappointed because we are trying to find happiness in that which is impermanent. Through the power of awareness, we begin to realize that a lasting source of ease and comfort can only be found within.

Dr. Gabor Maté, Canadian physician and author with background in family practice and a special interest in childhood development, trauma and potential lifelong impacts on physical and mental health, argues in Modern Culture Is Traumatizing and NOT Normal!, that trying to draw conclusion of human nature from how we live in this society is like to understand a wild animal inside a cage. What we consider to be normal culture that we have here, there is nothing normal in terms of human needs and human potential. In fact, it’s that gap between human needs and human potential and the conditions under which we live now that create so much illness of mind and body, not to mention so much tension, strain, hostility and division in society in general.

Historically, the Buddha’s teachings have been preserved by the monastic tradition, and the term sangha has referred to the community of monks and nuns. Sangha can, as well, be seen in a much more inclusive way to mean all like-minded spiritual seekers. The Buddha, when asked whether anyone who had not ordained as a monk had become fully awakened, replied, “there has not been just one persons. There have been many people who have awakened, who have lived a householder life.” In the original discourses of the Buddha, we see that there all kids of people who practiced and realized the deepest freedom – people with different levels of education, diverse socioeconomic classes, practitioners with big families, both men and women, and even some seven-year-olds. There is a whole group of children who were said to have been enlightened at the age of seven in the Buddha’s time!

The support and encouragement that we receive from the Sangha are invaluable, given the nature and depth of our inquiry. Cultural conditioning, with its obsession with the external, keeps us searching for happiness outside of ourselves. The spiritual path has nothing to do with achievement or attainment or becoming someone special. Because we live in such a competitive culture, we need to be especially mindful of feelings of competition when we practice together. When we compete with one another, we reinforce the discontent that comes form feelings of separateness and in-completion.

Another more expansive way of looking at taking refuge in the Sangha is taking refuge in or interconnection with all beings – whether they are engaged in a spiritual practice or not. We can be aware of our deep sense of a common bond to one another, and can take refuge in being intimate with all beings, if we see through the apparent separation of self and other. The Indian sage Neem Karoli Baba said, “Don’t throw anyone out of your heart.” This means not only seeing our interconnection but living it. Not to throw anyone out means to continue to practice opening our hearts to all beings, even those beings that engage in harmful actions. This doesn’t mean that we approve or condone unskillful actions, or that we can’t say no and set protective boundaries. Boundaries are important if we want to be able to keep everyone in our hearts. There are times when we need to protect ourselves, Situations of oppression or abuse may require throwing someone our of your house to avoid throwing them out of your heart.

Relationship is essential on our path because it strips away our ideas about ourselves. We can be very loving while sitting alone and then become totally angry when we come into contact with someone else. We can have great ideas about being more generous, for example, but then, when we find ourselves in a position to give, we don’t. Thinking about giving can be a lot easier than the actuality, if it means that we have to extend ourselves beyond the range of what we have determined as comfortable. Practice in relationship requires us to examine ourselves with a commitment to honesty, recognizing our limitations and then gently stretching beyond them. it is important to remember that some conflict is a natural part of being in relationship with anyone. Trying to avoid conflict with others out of fear, ironically, prevents intimacy and ultimately leads to greater discontent. We need to learn how to take conflict that arises and work with it skillfully, using the conflict to be more aware of our reactivity and attachment to views and opinions. if our hearts and minds can regain balance in the midst of reactivity and conflict, faith in our practice grow is and we discover a more reliable refuge than avoidance or withdrawal.

In the Book Voices of Insight edited by Sharon Salzberg, cofounder and guiding teacher of the Insight Meditation Society and a cofounder of the Barre Center for Buddhist Studies, introduces to us many great resources to cope with the turbulence and anxiety of our time. The Insight Meditation Society (IMS) is a non-profit organization for study of Buddhism founded in Barre, MA in 1975, by Sharon Salzberg, Jack Kornfield, and Joseph Goldstein and is rooted in the Theravada tradition.

In the transition of the Buddhist teachings from Asia to the West, there is an understanding that doesn’t come easily into our culture – the importance of confidence on oneself. Traditional Asian teachings emphasize Right Effort, one of the elements of the Eight-fold Path as reflected in the very last thing the Buddha said to his disciples: “Strive on with diligence.” Meant to be empowering and personally liberating, that message is somehow not understood in the same way in the West. Effort seems burdensome, or even terrifying. We might disdain or dismiss the whole idea that the path demands effort. At the heart of many of these reactions is, I believe, a feeling of helplessness. We might subtly think, “I can’t do it. I don’t have what it takes to ‘strive with diligence; or to bring about a change in my actions.” Sharon Salzbert spoke of her transformation from self-deprecation to self-confidence. Sharon wrote extensively about her teacher Dipa Ma, a Vipassana Buddhist Master Teacher, whose amazing influence to her students on the Right Effort, was always coupled with mirroring to each of her students a powerful sense of their own ability.

Meditation is nothing new. But for many years in the West only monastics, mystics, poets, and Asian Americans practiced it. Now this path of observing life simply and directly has made its way into the mainstream. Partly because of the technological advance of internet make it possible to have wise and direct words of teachers heard, an American meditation tradition has taken root. Buddhism has brought its jewel, the practice of learning by looking within, to a society in need of wisdom to navigate the turmoil of modern world with globalization as background.

In the Buddhist literature, the word kalyannamitta is usually translated as a good, honest or spiritual friend. But is means more than just that. The words “sacred friendship” come closest to describing the depth of connection and commitment, the pure and unconditional relationship, that can exist between a student and a spiritual teacher, as well as between friends. within the wide embrace of sacred friendship, acceptance and forgiveness are what make real intimacy possible. Intimacy rests in the simplicity of being fully present, responsive to what is there in the moment, with no agenda or anticipation. By fully being in the moment we are there in just the right way. We rediscover the mystery of who we are through this interchange of opening and surrender. Such friendships create heaven on earth.

Anchored in the Theravadan Buddhist Burmese lineage of Mahasi Sayadaw since 1974, Steven Smith’s Dharma Talks answer people’s question about how they can integrate the path of self-liberation with the path of paying attention to the welfare of others. His focus is guiding practitioners to do both. The dharmic brilliance is that liberation, the core teaching, creates a deep, transformative experience of who we are, which, in turn, transforms our care for the state of all beings everywhere. Steven Smith also had album MeditationOfTheHeart on Spotify to share for free.

One the great spiritual teacher of our time, Jack Kornfield, spoke of tradition of Ajahn Chah – one of Theravada school of Buddhism. The teachings of Ajahn Chan described two levels of spiritual practice. On the first level, you use Dharma to become comfortable. You become virtuous and a little kinder. you sit and quiet your mind, and you help make a harmonious community. Then the second kind of Dharma, is to discover real freedom of mind, heart, and spirit. This level of practice has nothing whatsoever to do with comfort. here you take every circumstance of life and work with it to learn to be free. Ajahn Chan’s way of teaching combines the ultimate level of Dharma with the practical level. To help us find freedom, Ajahn Chan taught about selflessness, the essential realization of the Buddha’s liberation, in simple and remarkable ways.

Mirabai Bush, Cofounder of the Center for Contemplative Mind in Society in Massachusetts, discussed with contemporary thought leaders in Walking Each Other Home: Conversations on Loving and Dying Paperback – June 21, 2022, on social justice, radical self-love, devotional ecology, public and spiritual health and more — framed within the context of the work with Ram Dass. Another book coauthored by Mirabai Bush Contemplative Practices in Higher Education: Powerful Methods to Transform Teaching and Learning  presents background information and ideas for the practical application of contemplative practices across the academic curriculum from the physical sciences to the humanities and arts. It is an inspiring report from the frontlines of academe by two quiet revolutionaries. A must-read for anyone who cares about the future of college teaching and who seeks a vision of what it could be. The other author Daniel p. Barbezat, is professor of economics at Amherst College and a former director of the Center for Contemplative Mind in Society.

In Bryn Mawr College classroom, students meditate before studying the Holocaust, slavery, and apartheid, according to their professor, it helps them “keep the encounter with shared human horror from becoming a kind of vicarious intellectual voyeurism.” Its Graduate School of Social Work and Social Research offers program to Learn mindful self-care strategies and discerning when meditative practices can be  used as prevention vs intervention. Contemplative Arts at the White Lotus Center in Bryn Mawr PA, also teaches meditation and mindfulness-based stress management to individuals and groups, and support people living with cancer or other serious illnesses to integrate a variety of mind body methods into their healing journey. 

Writer Joseph Goldstein who is a prolific writer on meditation and creating life of integrity. He even answers law student’s questions about readiness to learn mindfulness practice. He has several guided meditation programs in youtube including How to Stay Calm while Anxious, Nature of the Mind, and Doorway to Freedom , Conversation on mindfully facing climate change etc.

These are deep and nurturing wellspring of Dharma teachings on sacred journey, sacred friendship, right effort, suffering and the end of suffering, unconditional acceptance, the power of silence and stillness. May they inspire many to deepens their wisdom and compassion and work to relieve the suffering of all being. These resources may very well be taken into consideration in governmental, institutional and school’ reform for detoxification.