New Kadampa Tradition

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The New Kadampa Tradition (NKT) is a global Buddhist organization and registered charitable company founded by Geshe Kelsang Gyatso 1991 in England. In 2003, the words "International Kadampa Buddhist Union" (IKBU) were added to the name, making its official full name the New Kadampa Tradition - International Kadampa Buddhist Union (NKT-IKBU).

The NKT-IKBU describes itself as Kadampa Buddhism and as a 'time-honored' tradition, stating that "Kadampa Buddhism is a Mahayana Buddhist school founded by the great Indian Buddhist Master Atisha (AD 982-1054)."

History of the New Kadampa Tradition

In 1976 Lama Thubten Yeshe invited Geshe Kelsang from India to teach at Manjushri Kadampa Meditation Centre (then Manjushri Institute) in England. Geshe Kelsang taught the General Program at Manjushri KMC from 1976 to 1987.

In 1987, Geshe Kelsang entered a 3-year retreat at Tharpaland in Dumfries, Scotland During Geshe Kelsang's retreat he wrote five books and established the foundations of the NKT.

After completing his retreat in the Spring of 1991, Geshe Kelsang announced the creation of the New Kadampa Tradition, an event which was celebrated in the NKT-Magazine Full Moon as "a wonderful development in the history of the Buddhadharma." In 1992, the NKT was legally incorporated under English law, which constituted the formal foundation of the NKT.

With the foundation of the New Kadampa Tradition (NKT) by Geshe Kelsang Gyatso, he established an independent religious tradition aiming to "principally follow the teachings and example of Je Tsongkhapa". The many Centres which were following Geshe Kelsang's spiritual direction were gathered under the common auspices of the NKT and their spiritual guide, and became distinct from other traditions.

David N. Kay comments:

In defining the movement in this way, the organisation is not simply maintaining that it represents Buddhism adapted for westerners; it is also striving to underline its separation from the Tibetan Gelug sect and emphasise the point that the West is now the guardian and custodian of the pure tradition of Tsongkhapa in the modern world. From an NKT viewpoint, Geshe Kelsang has played a unique role in the transmission of Tsongkhapa's pure teachings, and the organisation and study structures he has created in the West are now believed to protect and preserve a tradition that is all but lost in its indigenous Eastern context.

This view is shared by many Gelugpa practitioners outside of the NKT who follow the tradition of Trijang Rinpoche.

Lineage of teachers

Je Tsongkhapa (Tsong-kha-pa), founder of the Gelug school, in the fifth vision of Khedrub Jey (Mkhas-'grub)

The New Kadampa Tradition traces its spiritual lineage through these main figures:

1. Buddha Shakyamuni
2. Vajradhara
3. Manjushri
4. Atisha
5. Je Tsongkhapa
6. Pabongka Rinpoche
7. Kyabje Trijang Dorjechang
8. Geshe Kelsang Gyatso

Successor to Geshe Kelsang Gyatso

From 1991 to 1995 Gelong Thubten Gyatso (a.k.a. Gen Thubten or Neil Elliot) was appointed as a 'Gen-la' and Resident Teacher of Madhyamaka Centre (Pocklington, York) and as Geshe Kelsang's future successor. He was described by NKT as "the first qualified English Tantric meditation master in Britain". He was known as the 'heart-disciple' of Geshe Kelsang and Geshe Kelsang himself wrote a prayer for his long life which was recited regularly at NKT centres. According to Madeleine Bunting "Gen Thubten [..] is described by former members as having been the 'power behind the throne'." Bunting states further that "Former members understand that Gen Thubten was disrobed because of a breach of his monastic vows. He was deeply revered by the 3,000 NKT members for his knowledge of Buddhism and his charismatic teaching."

In 1995 Geshe Kelsang provisionally appointed 4 'Gen-las', i.e. Losang Kelsang, Kelsang Jangsem, Kelsang Dekyong and Samden Gyatso. After about a year, the former two resigned as Gen-las and were re-appointed as Resident Teachers. Samden Gyatso became the Deputy Spiritual Director and successor to Geshe Kelsang while Kelsang Dekyong was appointed as the US National Spiritual Director. From this time onwards, the Deputy Spiritual Director also holds the appointment of Resident Teacher at Manjushri Kadampa Meditation Centre.

In August of 2001, Geshe Kelsang established a system of democratic succession for the General Spiritual Director of the NKT-IKBU.

In December 2006 Samden Gyatso (a.k.a. Steve Wass) disrobed and left the NKT under unexplained circumstances. By February 2007, Kelsang Khyenrab was elected to be his replacement and remains so to this day.

Teachings, spiritual programs, teachers and religious observance days

Teachings

The New Kadampa Tradition has been developed exclusively on the basis of Geshe Kelsang's teachings and published books, which follow a selection of Gelug Teachings of different Buddhist Mahayana and Vajrayana texts. The main practice in the NKT is Lamrim (Stages of the Path to Enlightenment), Lojong (Training the Mind), and Vajrayana Mahamudra (The practices of Highest Yoga Tantra), with a strong emphasis on Guru devotion and the tantric Guru-Yoga.

Geshe Kelsang regards all his books as "coming from Je Tsongkhapa, with himself as being like a cassette recorder into which the Wisdom Buddha, the Dharma Protector Dorje Shugden, has placed the cassette of Je Tsongkhapa's teachings". And in the preface of one of his books, Geshe Kelsang states, "I have received these teachings from my Spiritual Guide, Trijang Dorjechang, who was an emanation of Atisha; thus the explanations given in this book, Joyful Path of Good Fortune, actually come from him and not from myself."

Cozort confirms the NKT view that the textbooks of Geshe Kelsang "are commentaries on Gelug works, especially those of its founder Tsongkhapa."

About the textbooks of Geshe Kelsang, the NKT says: "This remarkable series of authoritative books represents the most complete and integrated presentation of the Buddhist path to enlightenment available in any western language. Originally written in English they are currently being translated into many of the world's major languages."

Spiritual programs

At the heart of the NKT are its three study programs. Giving an overview of the purpose of the programs, the NKT says: "Geshe Kelsang Gyatso has designed three special spiritual programs for the systematic study and practice of Kadampa Buddhism that are especially suited to the modern world." It is believed by NKT followers that they embody the "pure lineage" in its entirety.

Describing the introduction of these programs in 1990, Geshe Kelsang said:

"At present in our Centers we have a Foundation Program and a Teacher Training Program. This is not a new tradition. In the past there have been other programs specially designed for Dharma students according to their particular circumstances. All of these programs involved studying a certain number of texts, memorizing material, passing examinations, and being awarded a degree or certificate. For example, the ancient Kadampa Geshes had a program in which they studied six texts. Later Je Tsongkhapa introduced a program based on ten texts, and later still Tibetan Monasteries such as Ganden, Sera, and Drepung introduced a program based on five texts. I studied this program at Sera Monastery."

The three spiritual programs are:

1. The General Program, which provides an introduction to basic Buddhist ideas and meditation.
2. The Foundation Program, which includes the study of six commentaries written by Geshe Kelsang on the following classical texts:
   • Joyful Path of Good Fortune - based on Atisha's teachings on Lamrim or The Stages of the Path to Enlightenment
   • Universal Compassion - a commentary on Bodhisattva Chekhawa's Training the Mind in Seven Points
   • Eight Steps to Happiness - a commentary on Bodhisattva Langri Tangpa's Eight Verses of Training the Mind
   • Heart of Wisdom - a commentary on the Heart Sutra
   • Meaningful to Behold - a commentary on Shantideva's Guide to the Bodhisattva's Way of Life
   • Understanding the Mind - a commentary and detailed explanation of the mind based on the works of the Buddhist scholars Dharmakirti and Dignaga.
3. The Teacher Training Program is intended for people who wish to train as NKT Dharma Teachers. All Resident Teachers of NKT Centers follow this program of study and practice. The program involves the study of 14 texts of Geshe Kelsang, including all of those in the Foundation Program, and the additional 8 listed below. This program also includes commitments concerning one's lifestyle, based on the 5 lay vows of the Pratimoksha, and the completion of specific meditation retreats.
   • The Bodhisattva Vow - A commentary on Mahayana moral discipline and the practice of the six perfections.
   • Ocean of Nectar - A commentary on Chandrakirti's Guide to the Middle Way
   • Clear Light of Bliss - A commentary on meditations of Highest Yoga Tantra.
   • Great Treasury of Merit - A commentary on the Puja Offering to the Spiritual Guides by the First Panchen Lama
   • Mahamudra Tantra - Meditation on the nature of mind according to Tantra
   • Guide to Dakini Land - A commentary on the Highest Yoga Tantra practice of Vajrayogini
   • Tantric Grounds and Paths - An explanation of the practice of the lower and upper classes of Tantra
   • Essence of Vajrayana - A commentary on the Highest Yoga Tantra practice of Heruka

In 1990 Geshe Kelsang said:

"These programs...are real wishfulfilling jewels for Dharma practitioners. By participating in them we can improve our wisdom and Dharma experience and use Dharma to solve our daily problems. We can become our own protector by protecting ourselves from danger and suffering, and our own doctor by curing our mental pain with Dharma medicine. We shall be able to set a good example for others to follow and help others by giving teachings and advice. Eventually we will be able to give extensive teachings and benefit others in many ways by organizing special programs and so forth. In this way we will make both our own and others' human lives extremely meaningful."

Waterhouse has observed that a fundamental element is "the notion of the purity of Geshe Kelsang's lineage and the importance of maintaining that purity in practice". In his book Understanding the mind, Geshe Kelsang states that "it is mixing different religious traditions that causes sectarianism", and he discourages the reader of doing so, claiming that "studying non-religious subjects is less of an obstacle to our spiritual progress than studying religions of different traditions." He argues further that "the practices taught by one teacher will differ from those taught by another, and if we try to combine them we will become confused, develop doubts, and lose direction." Regarding this view, Kay states that "in order to obtain spiritual realisations and to ensure that the pure tradition of Tsongkhapa remains in the world, NKT students are encouraged to 'practise purely'. This means that they must not mix their spiritual practice — their study, meditation, or sadhana recitation and visualisation exercises — with worldly or political activities or with other, non-NKT spiritual teachings. The books and sadhanas prepared by Geshe Kelsang upon which all NKT practice is based, and the infrastructure of the NKT organisation itself, are considered to have placed a boundary around Tsongkhapas’s pure tradition, the survival of which depends entirely upon a widespread diligence in boundary maintenance. As part of the emphasis on pure practice, students within the NKT are discouraged from attending teachings or reading books by other Buddhist teachers and authors". According to Geshe Kelsang, "If we follow these spiritual programmes we will steadily progress towards enlightenment, but if we try to do everything ourselves and read many different books from many different traditions we will just get confused."

Teachers

Geshe Kelsang expounded on the qualifications of NKT teachers in 1990:

"Buddhadharma is beneficial to others only if there are qualified Teachers. Without Teachers, Dharma texts alone are of little benefit. To become a qualified Dharma Teacher requires special preparation and training. It is not easy to become a Dharma Teacher because special qualities are needed: wisdom, correct view, faith, conviction, and pure conduct as an example to others. Also a Teacher needs an inexhaustible reservoir of Dharma knowledge and experience to teach from, otherwise he or she will dry up after one or two years. If a Teacher lacks qualities such as wisdom, experience, faith, and pure motivation, it will be difficult for others to develop faith in them or their teachings, and there will be little benefit. Also, without proper training and preparation there is a danger of Teachers mixing worldly, samsaric activities with their teaching activities. Therefore we definitely need to train well if we wish to be a genuine benefit to others."

Regarding the qualifications of NKT teachers, Kay observed that "Whilst personal experience of the teachings is considered important, the dominant view within the NKT is that the main qualification of a teacher is their purity of faith and discipleship."

According to Bluck's research:

"Most teachers are appointed to centres by Geshe Kelsang before they have completed the Teaching Training Programme and continue studying by correspondence, with an intensive study programme at Manjushri each summer. After 4 years as a resident teacher, monastics take the title 'Gen' and lay teachers become 'Kadam' (Namgyal, 2004). Most resident teachers are ordained, with only a few centres having a lay teacher, though local branch classes are often taught by lay students. Kay found that lay people were almost as likely as monastics to be given teaching and leadership roles; and he sees this as an important Western adaptation of Gelug Buddhism, again because this includes tantric practices which Tsongkhapa restricted to those with 'a solid grounding of academic study and celibate monastic discipline'."

Religious observance days

From its inception, NKT centres followed a common calendar for religious observances. some of the traditionally Buddhist religious days. These include the following:

Monthly observances

• Tara Puja Days (8th of each month)
• Tsog Days (10th and 25th of each month)
• 8 Mahayana Precepts Days (15th of each month)
• Protector Puja Days (29th of each month)

Annual Holidays common to other Buddhist traditions

• Buddha's Enlightenment Day (April 15)
• Turning the Wheel of Dharma Day (June 4, 49 days after Buddha's Enlightenment Day)
• Buddha's Return from Heaven Day (September 22)
• Je Tsongkhapa Day (October 25)

Annual Holidays unique to the NKT

• NKT Day (the first Saturday in April)
• International Temples Day (the first Saturday in November)

In 2004, the dates of these observances were changed to the respective days in the common calendar. For example, Tsog Days were previously designated as the 10th and 25th days of each lunar month: "We should … make sure that we do not miss tsog offerings on these two days - ten days after the new moon and ten days after the full moon". This sentence has been deleted from the 2005 reprint, and these days are celebrated on the 10th and 25th days of each solar month.

'Turning the Wheel of Dharma' (a.k.a Dharmachakra) Day on the 4th of June is coincidentally Geshe Kelsang's birthday.

NKT day commemorates the founding of the NKT-IKBU, while International Temples Day is an opportunity to reflect on the importance of building Kadampa Buddhist Temples throughout the world..

Ordination

NKT does not ordain bhikkhu and bhikkhuni (full ordained monks or nuns) or sramanera and sramenerika (novice monks and nuns) as Vinaya or code of monastic discipline, the Pratimoksha. Geshe Kelsang gives his followers an ordination based on five vows and five aspirations to keep for the rest of their life. The guiding principle of ordination in the NKT is the motivation of renunciation (Tib.: nge-jung). The 10 vows of the NKT's ordination are to "abandon killing, stealing, sexual conduct, lying and taking intoxicants" and also to "practise contentment, reduce my desire for worldly pleasures, abandon engaging in meaningless activities, maintain the commitments of refuge, and practise the three trainings of pure moral discipline, concentration and wisdom." They are also expected to perform a Sojong-like purification ceremony twice a month. A monk or nun who breaks their vows will be expelled from the center for at least a year. He or she can ask later for permission to reordain.

However, the first five vows of the NKT's ordination are identical to the five Pratimoksha vows of a lay follower (Tib.: Genyen), and can be found in the Pratimoksha as lay followers' vows. The NKT's ordination substitutes the lay precept against sexual misconduct with the vow of celibacy (Brahmacharya). As well as receiving these vows from Geshe Kelsang, the ordaining master, the ordinee expresses the wish to not remain as a lay person but to become ordained, upon which they abandon the physical signs of a lay person by shaving their head and wearing maroon and yellow robes of the Tibetan lineage. They are given a new name which starts with "Kelsang," since it is traditional for ordinees to receive part of the ordaining master's name. Geshe Kelsang refers to the ordination as a Rabjung ordination. Traditionally a Rabjung is an "intermediate ordained one" which "refers to someone who is preparing to become a Getsul" (Novice). A Rabjung is not a member of the ordained Sangha but on the way to becoming one. NKT ordination ceremonies seem to include some procedures of the Rabjung ceremony such as changing one's mind, name, and physical aspect.

The additional five aspirations of the 10 vows of NKT ordination are not listed in the Vinaya. Geshe Kelsang views them as a practical condensation of the 253 Vinaya vows of fully ordained monks. Geshe Kelsang encourages his followers to remain within the ordination he has given to them and focus their effort on improving their renunciation instead of receiving Getsul or full ordination. He also describes it as being easier to integrate those 10 vows into today's society.

According to NKT, within the NKT community there are over 700 monks and nuns. NKT-Ordination ceremonies are usually held twice a year in the main NKT-Temple at Manjushri Kadampa Meditation Center in Cumbria (UK), Ulverston.

Practitioners approach their Buddhist teacher when they feel ready, and request formal permission once they have their teacher's consent. They may decide to live in one of the NKT's many Buddhist centers, but this is not a requirement. They are, in general, not financially provided for by the NKT. And, if they live in an NKT center, they still have to pay rent for their accommodation and pay for meals and the spiritual programs. To finance this, some go for housing benefit and often they have part-time work. According to Belither, "a few people are sponsored because of their NKT work but others are on 'extended working visits' or work locally, and some are legitimately on employment benefit." For doing so they wear ordinary clothes if this is more convenient.

Religious activities

Throughout the year and in different places around the world, the NKT hosts a number of religious festivals. These feature teachings and empowerments from Geshe Kelsang Gyatso and senior NKT teachers. The longest running are the Spring and Summer Festivals at Manjushri Centre in Ulverston, England.

Growth and financing

As of 2008 NKT claims the establishment of over 1100 centres and groups worldwide. The centres are residential communities, and the groups are branch groups that meet weekly in places such as Quaker meeting houses and community centres.

In a 1996 newspaper article, Madeleine Bunting stated:

"The method of expansion is that residential centres support branch centres, which are often no more than a group meeting in someone's house; or a hall is rented to run the NKT courses. When the group has reached a size sufficient to sustain a centre, a property is bought. The NKT maintains that each centre is entirely autonomous and is only "spiritually joined" to the NKT, although it admits that the two principal officers of each centre are NKT members. The aim is to establish a centre in every major UK town with the NKT as the biggest umbrella Buddhist organisation in the West."

Regarding the financing of NKT centres, the NKT has different means. To finance new centres, the NKT has built up a New Centres Development Fund. Further, Bluck notes that "Fees are charged for meetings, payable at the door or by a monthly 'Centre Card' covering all local classes . The Manjushri Spring and Summer Festivals generate considerable income from the 2,000 or more lay and monastic guests. Like Samye Ling there are fixed charges for accommodation and courses, and a large shop and general stores sells Geshe Kelsang’s books, CDs of sadhanas and statues." Another important part of fund raising form brochures or bulletins which advise that "accumulating merit" is vital to "become an enlightened being" and that helping the Dharma Centers "flourish" is a great way to accumulate merit.

According to Bunting, members are told that donations will "create enormous merits" in future lives and that possibly supporters are asked for giving "interest-free loans", the fund raising includes advices how to include the NKT in your will. This has drawn criticism from former members. Bluck, Bunting, and Lopez all mention the claim that some residents financed NKT centre mortgages with their housing benefit. Lopez stated: "The benefit is paid as rent and used to service the large mortages on properties." He mentioned former members who maintain that the Department of Social Security has unknowingly played a critical part in funding the NKT's rapid expansion.In July 1996, after the article in the Guardian newspaper, Chris Smith, then shadow Social Security spokesman, wrote to Government urging an immediate investigation into the NKT claiming that the organisation had been exploiting a loophole in the benefits system to fund the purchase of a series of substantial properties and that the Department of Social Security had effectively been subsidizing the NKT's expansion to the tune of hundreds of thousands of pounds

However, Bluck states that such claims of misusing housing benefit were vigorously denied by interviewees, who explained that using housing benefit to support mortgages is wholly legitimate and that monastics often have part-time work and may wear ordinary clothes if this is more convenient. According to Bluck's interview with Belither: "While smaller centres may struggle financially, donations were always voluntary. Manjushri’s large community and popular courses make it financially secure, a few people are sponsored because of their NKT work but others are on 'extended working visits' or work locally, and some are legitimately on employment benefit. However, Bluck remarks, while individual rule-bending has never been sanctioned, it may sometimes have been knowingly ignored, at least in the past".

Another aspect of expansion is the building of Buddhist Temples, called Kadampa Temples for World Peace. The NKT has established a Kadampa Buddhist Temple in the United Kingdom, as well as in Canada, the United States, and Spain, is currently developing a Temple in Brazil and plans to build one in Germany too. The NKT stated that "The International Temples Project was established by Venerable Geshe Kelsang in the early nineties. The vision is to build a Kadampa Temple for World Peace in every major city in the world. The project is funded entirely by voluntary donations and revenue from International Buddhist Festivals."(means NKT festivals)

World Peace Cafes have been opened at some residential centres, and in 2005 the NKT opened their first World Peace Hotel, called Hotel Kadampa, a no-smoking, alcohol-free hotel in Southern Spain. A second Hotel Kadampa has been bought in Italy. This place will be also the home of the Kadampa Meditation Centre Italy.

According to Bluck, the NKT has a "widespread if selective publicity and an overt proselytizing". According to Kay, "NKT students in Britain who have encountered Geshe Kelsang's 'doctrine of good fortune' have a responsibility to 'help spread his precious teachings to every corner of the world'", and he states that this is done "by establishing and teaching in centres overseas, by sponsoring and translating his books into non-English languages, or just by supporting the growth of new centres financially." Kay explains further that "according to NKT literature, whilst Buddha Sakyamuni, Tsong Khapa and Geshe Kelsang have all 'introduced the same Dharma into the world', the uncommon contribution of the latter has been 'to lay down the structures to ensure that this precious Dharma will spread throughout the world'. The publishing activity of the organisation is regarded as another key mechanism of growth. Since one of the most common ways in which people are attracted to the NKT is through reading Geshe Kelsang's books, it is considered imperative to publish them in every language and "get them into every book shop in the world". Kay saw this "missionary drive" as the main explanation for why the New Kadampa Tradition has expanded so rapidly.

Waterhouse found that "casual attenders" were "encouraged in enthusiastic terms to attend further courses", possibly representing an evangelical approach to Buddhism. This attitude has drawn the reproach that the NKT is presenting a form of "evangelical Buddhism".

According to Kay, the NKT aims to spread worldwide, but it is sensitive to accusations of 'empire-building' and claims that expansion "stems from a pure motivation to help others". Bluck found that interviewees also reflected this view: "In 1997 James Belither explained that all NKT centres 'should have as their goal the establishing of new centres in order to help the people in that locality' and in 2004 Belither confirmed that the movement's aim was 'simply to present the Buddhism of our tradition to as many people as possible who might be interested'". According to Bluck: "Interviewees claimed the movement's expansion was led by local demand rather than central control, as more people start groups because of their faith in Geshe Kelsang and his teachings. As Kelsang Namgyal explained, "we would like everyone to have inner peace...so we are trying to give it to as many people as possible".

Origins of the name "New Kadampa Tradition"

According to an NKT brochure, written by James Belither while secretary of the NKT:

Geshe Kelsang first introduced the title 'New Kadampa Tradition' to give the centres under his spiritual direction a distinct identity within the wider Buddhist world. Although the Gelugpas were sometimes referred to as new Kadampas, the name New Kadampa Tradition had never been used previously in a formal sense. Nevertheless, by using this title Geshe Kelsang is making it clear that practitioners of this tradition are principally following the teachings and example of Je Tsongkhapa. The word 'New' is used not to imply that it is newly created, but is a fresh presentation of Buddhadharma in a form and manner that is appropriate to the needs and conditions of the modern world. Furthermore, by using the title 'Kadampa', Geshe Kelsang encourages his disciples to follow the perfect example of simplicity and purity of practice shown by the Kadampa Geshes."

In 1998 Geshe Kelsang stated in an interview:

We are pure Gelugpas. The name Gelugpa doesn’t matter, but we believe we are following the pure tradition of Je Tsongkhapa. We are studying and practicing Lama Tsongkhapa’s teachings and taking as our example what the ancient Kadampa lamas and geshes did. All the books that I have written are commentaries on Lama Tsongkhapa’s teachings. We try our best to follow the example of the ancient Kadampa Tradition and use the name Kadampa to remind people to practice purely.

Nowadays the New Kadampa Tradition describes Geshe Kelsang Gyatso's presentation of Buddhism to the West as Kadampa Buddhism with the following statement:

"Kadampa Buddhism is a time-honored tradition that for centuries has made Buddha's teachings and meditation practices available to people throughout the world."

"It is an association of Buddhist Centers and practitioners that derive their inspiration and guidance from the example of the ancient Kadampa Buddhist Masters and their teachings as presented by Geshe Kelsang Gyatso. The New Kadampa Tradition (NKT) is an international non-profit organization registered in England as a charitable company..., and was founded by Geshe Kelsang to provide a vehicle for promoting Kadampa Buddhism throughout the world."

Moreover, the NKT presents itself as being the continuation of the old Kadampa tradition by naming its school Kadampa Buddhism and equating this Kadampa Buddhism with the historical Kadampa School of Atisha:

Kadampa Buddhism is a Mahayana Buddhist school founded by the great Indian Buddhist Master Atisha (AD 982-1054)... The great Kadampa Teachers are famous not only for being great scholars but also for being spiritual practitioners of immense purity and sincerity. The lineage of these teachings, both their oral transmission and blessings, was then passed from Teacher to disciple, spreading throughout much of Asia, and now to many countries throughout the Western world... Kadampa Buddhism was first introduced into the West in 1977 by the renowned Buddhist Master, Venerable Geshe Kelsang Gyatso. Since that time, he has worked tirelessly to spread Kadampa Buddhism throughout the world by giving extensive teachings, writing many profound texts on Kadampa Buddhism, and founding the New Kadampa Tradition - International Kadampa Buddhist Union.

The NKT claims further that "Kadampa Buddhism was first introduced into the West in 1977 by the renowned Buddhist Master, Venerable Geshe Kelsang Gyatso."

Consequently followers of the NKT refer presently to themselves as Kadampa Buddhists, the Temples of the New Kadampa Tradition are referred to as Kadampa Buddhist Temples, and more recently NKT teachers are named Kadampa Teachers. Additionally, the Dharma centers of the New Kadampa Tradition are called Kadampa Buddhist Centers and the hotels Hotel Kadampas.

James Belither, the former secretary of the NKT, described the NKT as "a Mahayana Buddhist tradition with historical connections with Tibet", rather than a Tibetan tradition, and explained that Geshe Kelsang wishes his followers always "to present Dharma in a way appropriate to their own culture and society without the need to adopt Tibetan culture and customs".

Controversies

Criticism of the NKT

David Barett has characterised the NKT-IKBU as "deriving from Tibetan Buddhism" and as "one of the newest and most controversial buddhist movements". Bunting stated that "The NKT is an entirely self-referential system. The total dependence on a single charismatic figure is unorthodox in Tibetan Buddhism." Some Buddhists who are critical of the NKT and some non-Buddhists see the NKT as a cult. A former member of the NKT-IKBU has created a Yahoo! group, called New Kadampa Survivors which aims to offer help for those involved as well as for their families and relatives. Members of the group are lay persons as well as nuns and monks.

The NKT attracted international media attention and a lot of criticism for its public demonstrations "for religious freedom" in America, England, Switzerland and Germany (1996-1998) against the Dalai Lama who had advised publicly against the Shugden practice. In a 1998 report, Donald S. Lopez, Jr. remarked on the media attention, the press criticism, and the cult allegation levied at the NKT:

File:Demonstration for religious freedom.JPG

Demonstration in Berlin, Germany, June 1998

In the summer of 1996, the disciples of Kelsang Gyatso denounced the Dalai Lama for impinging on their religious freedom, and picketed against him during his visit to Britain, accusing him of intolerance. The demonstrations made front-page news in the British press, which collectively rose to the Dalai Lama's defense and in various reports depicted the New Kadampa Tradition as a fanatic, empire-building, demon-worshipping cult. The demonstrations were a public relations disaster for the NKT, not only because of its treatment by the press, but also because the media provided no historical context for the controversy and portrayed Shugden as a remnant of Tibet’s primitive pre-Buddhist past.

In 1998, the NKT became a member of the British Network of Buddhist Organizations (NBO). Waterhouse notes that when the NKT joined the British Network of Buddhist Organizations, about thirty percent of the other Buddhist groups identifying themselves with the Tibetan Buddhist tradition left the NBO.

The Deutsche Buddhistische Union (DBU) refused membership for the NKT main center in Germany and its 15 branch centers in 2000. The Österreichische Buddhistische Religionsgesellschaft (ÖBR) gave a signal to the NKT that they will have no chance of becoming a member.

On August 22, 1996 the monks of Sera Je monastery, issued a formal "Declaration of Expulsion", expelling Geshe Kelsang from his monastery.

The NKT's continued emphasis on the Shugden practise is another source of criticism. There are many respected Tibetan lamas who have taught the Dorje Shugden practice including Song Rinpoche, Gonsar Rinpoche and Kyabje Dagom Rinpoche. The reincarnation of Trijang Rinpoche, called Trijang Chogtrul Rinpoche, still continues to practice Shugden and was even recognised by the oracle. On the other hand, there are high-levels Lamas who have warned of its dangers. According to the The Dolgyal Research Committee (Tibetan Government in Exile), prominent opponents include the 5th, 13th and current Dalai Lamas, the 5th and 8th Panchen Lamas, Dzongsar Khyentse Chokyi Lodro, the 14th and 16th Karmapas among others. Also Namkhai Norbu Rinpoche, a Dzogchen master, "has been insisting on the importance of failing to appreciate the danger inherent in such cults".

Since 1998, Geshe Kelsang Gyatso and the NKT have disassociated themselves from their dispute with the Dalai Lama. Geshe Kelsang still continues to grant Dorje Shugden empowerments.

Bunting reported on different troubles that some former NKT members had with the organization. She claimed that the NKT excluded a family for questioning "the total dependence on Kelsang", expelled one member for praising the Dalai Lama and threatened another with legal action if he published his concerns about the movement. She concluded that the movement's response to criticism is "to exonerate the organisation and throw the blame back on the dissenting individual". However, according to Bluck, "Again interviewees strenuously rejected such claims, which they saw as coming from disgruntled ex-disciples whose evidence is biased." Bluck comments: "This is certainly sometimes the case, but there is also a continued unwillingness to acknowledge that the movement itself may have made mistakes."

Geshe Kelsang's replies and views of the controversies

In 1998 Geshe Kelsang Gyatso expressed his views in an interview with Donald S. Lopez, Jr. as follows:

His reason for founding the New Kadampa Tradition:

"I wanted to encourage people to practice purely. Just having a lot of dharma knowledge, studying a lot intellectually but not practicing, is a serious problem. This was my experience in Tibet. Intellectual knowledge alone does not give peace."

His view on Dorje Shugden and his view towards HH the 14th Dalai Lama:

"We believe that Dorje Shugden is a Buddha who is also a dharmapala. Problems have arisen because of someone's view [the Dalai Lama's view]. So although we say the 'Dorje Shugden problem', in reality this is a human problem, not a Dorje Shugden problem. This is not a fault of Buddhadharma, not a fault of Tibetan Buddhism, or even a fault of Tibetan people in general. This is a particular person's wrong view [the Dalai Lama's wrong view]. He can keep this view, of course, but forcing other people to follow this is not right."

Geshe Kelsang replied to Lopez' question: "In your opinion, the Dalai Lama is not a Gelugpa, and therefore has no right to tell Gelugpas which dharmapala they can worship?" with "That's right." Geshe Kelsang clarified further: "It looks as if he humiliates the Gelugpas, as if he destroys the dharma of the Gelugpas. It's not only about Dorje Shugden. If Dorje Shugden is bad, then all those Gelugpa lamas who engaged in the practice of Dorje Shugden are impure. Then, without doubt the Gelugpa dharma is impure. He publicly destroys the Gelugpa dharma, so how can he say he is a Gelugpa lama?"

Further Geshe Kelsang denied that he can see the Dalai Lama as Avalokiteshvara, as many Tibetan masters and the Tibetans do, because the Dalai Lama is "causing the spiritual life of so many people to be destroyed." Asked for the role of the Dalai Lama, Geshe Kelsang replied that from his point of view, the Dalai Lama "is not the spiritual leader of Gelugpas" but rather that "He is the political leader of the Tibetans."

Geshe Kelsang's view of the present Ganden Tripa, the head of the Gelugpas, who has also denounced the worship of Dorje Shugden:

"He has to follow the Dalai Lama's view, otherwise there is danger. He has no choice, no power. Even my uncle, who is the medium for the dharmapala Dorje Shugden, has to follow the Dalai Lama, otherwise there is danger. They cannot remain within Tibetan society."

About the demonstrations Geshe Kelsang said:

"Demonstrating was telling him [the Dalai Lama] that he made a mistake. Demonstrating should have been a teacher for him. Demonstrating was loving him, not disrespecting him, not harming him. But he never changed."

About the negative press NKT was confronted with, he said:

"The New Kadampa Tradition suffered, our reputation was destroyed, and we lost many things. Yes, of course we are suffering, because people believe what the Dalai Lama says. Also many other groups and centers who practice worship of Dorje Shugden including those in Europe and America are also experiencing suffering. Many people are saying Dorje Shugden practitioners are bad, they are a cult or sectarian – they are using bad names because of what His Holiness the Dalai Lama says. In reality, we haven't done anything wrong."

Asked about the four schools of Tibetan Buddhism, Geshe Kelsang replied:

"We believe that every Nyingma and Kagyupa have their complete path. Not only Gelugpa. I believe that Nyingmapas have a complete path. Of course, Kagyupas are very special. We very much appreciate the example of Marpa and Milarepa [in the Kagyu lineage]. Milarepa showed the best example of guru devotion. Of course the Kagyupas as well as the Nyingmapas and the Sakyupas, have a complete path to enlightenment. Many Nyingmapas and Kagyupas practice very sincerely and are not just studying intellectually. I think that some Gelugpa practitioners need to follow their practical example. But we don’t need to mix our traditions. Each tradition has its own uncommon good qualities, and it is important not to lose these. We should concentrate on our own tradition and maintain the good qualities of our tradition, but we should always keep good relations with each other and never argue or criticize each other. What I would like to request is that we should improve our traditions while maintaining good relations with each other."

Criticisms of the NKT's Identity

Kay states that the NKT's leadership tried to eradicate unwelcome memories of discontinuity, conflict and shism by promoting a simplified, continuous and sanitized group history. The literature produced by NKT concentrates mainly on the organisation's post-1991 development, keeping discussion of its early history brief and in line with the current identity, whilst making no reference at all to the FPMT. Kay observed that "Current disciples of Geshe Kelsang whose association with him is relatively recent also tend to place the NKT's emergence within a narrative of continuity that bypasses its actual historical development. These disciples, who usually have little or no awareness of the early history of the organisation, assume that since Geshe Kelsang is an 'enlightened being', the creation of the NKT had always been his intention. They tend to explain the years preceding 1991 as a period in which he carefully and deliberately planned, prepared and laid the foundations for the later organisation. This approach to the NKT's historical development reflects the dominant narrative that has been publicly promoted by the leadership of the organisation. The 'official' version of the NKT's history has been reluctant to admit that Geshe Kelsang's thought has undergone considerable development and change during his time in the West."

Whereas the NKT celebrate Geshe Kelsang as the one who "is primarily responsible for the worldwide revival of Kadampa Buddhism in our time", "critics have described The New Kadampa Tradition as a breakaway sect or cult and argue it is not part of the ancient Kadampa Tradition but a split from the Gelug school of Tibetan Buddhism." (for more see Controversies)

Bluck remarked that there remains an apparent contradiction between claiming a pure Tibetan lineage and separating completely from contemporary Tibetan tradition. While the NKT strongly emphasizes its unbroken 'lineage', it has no Tibetan followers and claims to stand outside current Tibetan Buddhism.

Criticisms of the study programs

According to Bluck, these study programmes have been widely criticised as rote learning. Waterhouse found that disciples in Bath were expected to memorize texts in full and were invited to teach through their "ability to function as a channel" for Geshe Kelsang, rather than by the extent of their own knowledge. Kay found the role of the NKT teacher described as a 'channel' for transmitting Geshe Kelsang's teachings "without colouring them with their own personal ideas", one saw himself as "a talking book" where "Geshe Kelsang's teaching come through your mouth", and another NKT teacher explained that an individual's lack of experience or 'realisations' is not an obstacle because "all you need to become a teacher is to have faith in Geshe Kelsang and know your Dharma a little bit".

In a 1998 manual for the NKT Teacher-Training Programme, the students were encouraged to: "internalise Geshe-la's books so that we can quote liberally from them, word for word." Students were advised that "if it is found in the works of Geshe Kelsang it is completely reliable", and further that "the more devotion we have to our Guru the more qualified we are as a Teacher. Every NKT Teacher must give exactly the same explanation, otherwise the NKT will disintegrate... Therefore this generation of Teachers must try very hard to come to complete consensus as to what is the correct interpretation of every single section of every one of Geshe-la's books."

According to Bluck, interviewees described a very different picture, claiming that the manual was written without Geshe Kelsang's approval and was seldom used, being "unknown to most NKT students and teachers". Study programmes were said to adopt a critical approach, with students encouraged to ask questions and explore difficulties. In 2004 James Belither explained that although only Geshe Kelsang’s books are studied at centres, there is "no rule against NKT students reading books from other traditions", as this is a matter of personal choice.

Examining the criticism that NKT training is too one-sided, Cozort says: "NKT students rely entirely upon the published works of Geshe Kelsang Gyatso. Kelsang Gyatso is a highly trained Geshe, and his teaching through these books is very much in the mainstream of his tradition, but it is still only one voice and one point of view. This is unusual in the Tibetan tradition. Although it is true enough that for Gelugpas, Tsongkhapa is considered virtually infallible, in general no source is considered immune from criticism."

Alternate views about the NKT

Bluck offered a number of different angles from which the NKT may be viewed:

• The NKT could be viewed from outside as a movement aiming at what Titmus (1999: 91) called 'conversion and empire-building', with a dogmatic and superior viewpoint, 'narrow-minded claims to historical significance', intolerance of other traditions and 'strong identification with the leader or a book'.
• A more scholarly external view might emphasize instead the enthusiasm, firm beliefs, urgent message and 'charismatic leadership' which Barker (1999: 20) saw as characteristic of many NRMs.
• An alternative picture from inside the movement would include a wish to bring inner peace to more people, based on a pure lineage of teaching and practice, with faith and confidence in an authentic spiritual guide.

About the possible ways how to picture the NKT, Bluck said: "Our choice of interpretation may depend on how we engage with the other viewpoint, as well as the evidence itself, and until recently the NKT's supporters and critics have largely ignored each other."

References

• Kay, David N. (2004). Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation - The New Kadampa Tradition (NKT), and the Order of Buddhist Contemplatives (OBC), London and New York, ISBN 0-415-29765-6, Routledge
• Bunting, Madeleine (1996). Special Report - Shadow boxing on the path to Nirvana, The Guardian - London, [36]
• Martin A. Mills (2000), Human Rights in Global Perspective, ISBN 0-415-30410-5, Routledge.."

External links

About the New Kadampa Tradition

• Official kadampa.org NKT website
• Modern Day Kadampas: The History and Development of the New Kadampa Tradition
• Geshe Kelsang talks about the NKT Study Programs
• BBC on NKT
• 'Beliefs of a Kadampa Buddhist' - NKT at BBC
• New Kadampa Tradition on About.com
• Vajrapani Buddhist Centre, Johannesburg, South Africa
• Geshe Kelsang Gyatso in his own words

Reviews of NKT Courses

• Retreat Guide from Daily Telegraph
• Account of weekend retreat in The Guardian

Critical of NKT

• The Guardian - London: Shadow boxing on the path to Nirvana
• Internal conflicts in Tibetan Buddhist sect, by Mike Wilson
• Web site, Cult Information Centre, (CIC) London - some articles.
• Spiritual Split by Colman Jones
• Movements In British Buddhism by Ken Jones - a founder and the present secretary of the UK Network of Engaged Buddhists
• Website which collected all critical articles regarding NKT available