Dear wiac, since you wrote me also personally we have now a double talk one in public one privately. I hope we are able to keep both threads seperately.
You say: "I dont think wishes are powerless."
Wishes have power, but you could also wish that you get not sick anymore in this life or that you don't die. But no matter how much you wish things which are unrealistic from an ordinary point of view, they won't be fulfilled. However, deathlessness is possible by attaining Nirvana with the appropriate methods. So if you really understand the functioning of the NKT and you have the right methods, there might be a way. BUT on the other hand, nobody attains Nirvana who does not strive for it, similarly nobody can create a profound change within NKT if the leadership is unwilling to allow change. And as long as they feel threatened by other opinions, critisicm and other Budhhist masters and the opinion of the non-NKT Sangha and even threaten them to sue them, there is just no basis for change. And so it was within East Germany, the concrete heads didn't like change. The change started btw by a powerful leader of another country (Gorbatschow, SU) but unlike East Germany NKT is not involved in any confederation in which they are just a part of a greater group. Maybe there is some change when KG has passed away...
Sometimes one has to check carefully if a ship is actual sinking and if it and the people can be really rescued or not. If neither the ship nor the people can be rescued, one should rescue oneself, instead of wasting energy for the impossible.
Maybe the key point is to investigate: Is change possible? How could this change be achieved? What favourite factors and what opposing factors are there? What allies do you have to achieve your goal?
"Anyway the survivors group has made a big impact. I have spoke to a lot of people in the NKT who dont have any administrative positions who have joined it simply to try to figure out how to solve these problems & upsets. I think a lot of them do genuinely care about what has been happening and are thinking about these things. But I cant ask any of them to review my website. Because I cannot risk my identity being revealed."
Mhm. Some of the admins wish to improve things but you cannot contact them to ask for help for you website? Why it is a problem that they know your idendity and why do you cannot ask them anonymously for help to review the website? You could also contact them anonymiously to review it and even to offer articles for your website. Why not?
What I see is that you have fear of those who should be your allies for change. Isn't this self-contradictory? Maybe you start be contacting Robert he might have found out what space or chances there are for change. I doubt that you will find allies for your plan and website on RickRoss or NKS. Allies must come from people directlly within NKT. On the other hand, you could just run your website and include a blog on it to invite discussion, maybe this helps?
"Ive written a letter to the nkt office but I cant click send. I just want everyone to be happy I dont want to start this course of action because what if Im destroying the reputation of Buddhism? Do the ancient teachings also say if you perform negative actions towards the Buddha Dharma or Sangha you create huge obstacles & negativity? From what Ive read Shantideva of the 7th century says this repeatedly so its not modern."
Oh my dear. Actually, here the problem of self-censorship becomes evident. (Self-censorship is also a big issue in dictatorships.)
I try my best to address this point in a nutshell.
1. You are not responsible for the feelings of others. Everybody is responsible for the own feelings and responses.
2. That the other person is responsible for the own feelings and responses does not mean one shouldn't be sensible.
3. What destroys Buddhism? ---> Think about this point.
4. Are actions which point out and correct and critisize wrong developments among Buddhists per se negative actions?
5. What is about the Buddha who said that in the future there will be monks who only use the terms of wisdon, concentration and ethical discipline but do actually not possess it: did he perform negative actions towards the 3 Jewels when he pointed out these coming faults? Check the Jataka tales and the life of the Buddha. Wasn't he very critical of Devadatta too, who was a fully ordained monk? Didn't the Sangha expell even Andanda for the faults he was accused of? Did the Buddha and the Sangha went to hell for this?
In some days I will hopefully be able to upload an axcellent article by a Buddhist master whose root Guru is also Kyabje Trijang Rinpoche, and you can see that he - as well as H.H. the Dalai Lama or Dzongzar Khyentse Rinpoche as well as others - are very critical but they do it out of concern and without hostility, so it is something good
There are a lot of points to be investigated and to be checked more carefully so that the discriminating ablities increase. Good to have this discussion. Lets see.
BTW, here is a quote by the master Dagyab Rinpoche, whom I mentioned above:
»We Tibetans are aware of some Western followers who believe that Tibetan lamas are enlightened buddhas and infallible gurus, despite their all-too-human deficiencies. It is disillusioned Westerners, who in the course of their lives have experienced the total collapse of their ideals, and who cling to the wishful image of a holy and healing Tibetan tradition. Wherever angst, insecurity, and despair are strong, there is a corresponding desire for something superior, and Westerners project fatherly power upon the lamas. A false understanding of Buddhist teachings, especially that of the Vajrayana, has impelled these projections.
The myth of Tibet and the Western crisis of the senses thus work together to make a quick, but rather superficial, spread of Tibetan Buddhism possible. Tibetan Buddhism, however, has quite a bit more to offer than exotic symbolism and mystical sensations. It is a path that one must take seriously: Clear instructions and a disciplined, systematic practice are its foundation.
Although one can assume that most exiled lamas show a sincere interest in preserving and spreading their religious culture, their integrity and credibility are still endangered when they try to play the "great wise ones." This makes their work easier—at least at first—and people can easily approach them. With time, however, an unhealthy and ultimately unavoidable dynamic is set in motion. In contrast, the Dalai Lama exemplifies the positive approach with his personal and ideological credibility, especially insofar as he refuses to project certain images.
Historically speaking, one could claim that the Tibetan people idealized and even worshiped lamas. But the Dalai Lama is trying to oppose just such religious and social degeneration with his reforms. Pious Tibetans often listened to a lama teach publicly for days—without understanding a word. They were satisfied with the blessings his presence afforded and practiced Buddhism according to their own level of understanding. Such people were devoted indeed, but also naive and superstitious. Such is unacceptable for long-term growth among Tibetans, much less Westerners. It is my opinion that a progressive, critical investigation of the myth of Tibet and its effects is necessary in order to prevent harmful developments of this sort. After thirty years, we can now see that the positive aspects of the traditional image of Tibet have had rather negative consequences for the long-term propagation of Buddhism, while the negative aspects of this image, at the very least, have stimulated Tibetan lamas and their students to evaluate themselves critically and, in the end, fruitfully.«
Dagyab Kyabgön Rinpoche »Buddhism in the West and the Image of Tibet« in
Imagining Tibet - Perceptions, Projections, and Fantasies, Boston: Wisdom Publications, 2001, pp. 386-388.
Edited 5 time(s). Last edit at 08/16/2010 07:45PM by Tenzin Peljor.