The Third Buddha: Cultish Guru Devotion in the NKT?

Although there was a lot of fuss in the British press during the mid-90s about the NKT’s seemingly cultish devotion towards Geshe Kelsang, such Guru devotion is not at all unusual in the realm of Vajrayana Buddhism.

Helen Waterhouse explains:

The Guardian article claimed that members pray to and worship Geshe Kelsang, which, it argued, represents a misunderstanding of the fundamentals of Buddhism. Such accusations are entirely to be expected given, first, the diversity of Buddhism in the UK and, second, the diversity of Buddhism in Asia as a whole and in Tibet. They stem in part from popular misunderstandings about the role of the Dalai Lama in Tibet, and of the centrality of the role of the lama (teacher) in Tibetan Buddhism. For Tibetans, the lama is a focus for going for refuge. Indeed, it is common within Tibetan Buddhism for practitioners to go for refuge to the lama, Buddha, Dharma and Sangha, in that order. In the individualistic West, people are suspicious of systems that promote another person, which, for religious reasons, much of Tibetan Buddhism does. In retaining this element of traditional Tibetan practice, therefore, the NKT has attracted criticism from Buddhists who operate without devotion to a teacher and from Buddhists who are devoted to another teacher. (Representing Western Buddhism: A United Kingdom Focus. quoted in From Sacred Text to Internet, p. 151)

All of the following quotes are from the 14th Dalai Lama. They are taken from his book Union of Bliss and Emptiness: A Commentary on Guru Yoga Practice. NKT students will recognize that these same teachings are what Geshe Keslang teaches, consistent with the instructions of his spiritual forefathers.

To develop a correct practice one has to rely upon a qualified master and follow his instructions to the word. (p. 18)

Such a person has to be viewed as a buddha… One has to view the guru as the actual embodiment of all the buddhas. (p. 18)

Lama Tsongkhapa says that proper reliance on the guru is “the root of all the paths.” (p. 19)

If you are able to develop a heartfelt faith and conviction in your guru by reflecting upon his great qualifications and viewing him as a true buddha, this will be of great advantage for cultivating a very receptive mind, fertile for spiritual progress on the path. The stronger your faith, the more progress you will make in your practice. (p. 19)

If the buddhas are engaged in helping all sentient beings, including oneself, it is definitely only through the guru that they perform these activities. Therefore, the guru is the only door through which we benefit from the activities of the buddhas. (p. 20)

You should view the guru as the embodiment of the buddha, irrespective of whether he is a buddha in reality or not. As far as oneself is concerned, one’s root guru is the most kind and most valuable. Although Lord Buddha is sacred and a very high being, as far as we are concerned we did not have the fortune to see him in person; the same with Nagarjuna: although he had tremendous wisdom, we did not see him. (p. 20)

If, for example, one were to speak of the faults of the guru or insult the guru, because he is the source through which all the activities of the buddhas reach us, indirectly one would be insulting all the buddhas. So, if one were to have a breach in one’s guru devotion it would hinder one’s practices even in this lifetime, not to mention one’s future fate. (p. 118)

We can see practitioners who, at the mention of their root guru’s name, actually have tears come into their eyes—these should be taken as the model. (p. 119)

All temporary and ultimate goodness is the consequence of relying on the guru, and all suffering an unsatisfactoriness is the consequence of not meeting a guru or not properly relying on him. (p. 119)

So, it is questionable whether the faults and defects actually exist within the guru or whether they are merely projections of your deluded mind. You can conclude that the faults you see in your Spiritual Guide are your projection. (p. 120)

What is meant by [a buddha] assuming an ordinary form is: having all the normal human faults, like emotional afflictions and so on. A person appearing to be free of these faults is generally regarded as uncommon, even in conventional terms. So, all the activities which show that the guru possesses negative states of mind are actually skillful means. It is because of these means that we can see him and have access to his wisdom. If he had not assumed this form there is no way he could tame us. (p. 121)

Therefore, thinking along such lines, and seeing superficial faults in gurus as an expression of skillful means should help your faith increase. Through such techniques you can actually cause the perception of faults in the guru to assist the increase of faith in him. (p. 121)

Your guru is kinder that all the buddhas and even kinder than Buddha Shakyamuni. You should reflect: “I, who have been left behind by all the buddhas who appeared in the past, have this opportunity to practice through your kindness alone.” Contemplate what your fate would be if you were not under the care of this guru. Thinking along such lines will enable you to realize his great kindness. (p. 125)

So, when you do this practice, from the point of view of qualifications there is no difference between Buddha Shakyamuni and your own root guru, but there is a great difference in terms of their kindness; thinking along these lines, you will be able to convince yourself of the value of your guru. (p. 127)

To read what Geshe Kelsang says about Guru devotion in the NKT, check out Relying upon the Spiritual Guide in these Modern Times.