There are two sides to the issue of Vajrayana in the West, IMO. (Maybe more than two sides, but anyway...)
On the one hand, I understand Dzoki's concerns and thoughts--it's frankly true that very few of us are really practicing the Highest Yoga Tantra in the most serious way. I think, though, that some of us have done so, for various periods of strict retreat. Even the great lamas talk about approaching this as an "aspirational path" though Tantra is supposed to be the path of taking the result as the cause. The good news is that there are some few people really taking this seriously, and practicing long-term, in retreat.
The other side of the coin is that any connection to these teachings is said to be a good thing, and plants seeds. Now, I know the whole "snake-in-the-bamboo-tube" thing....but it's my opinion that most of us, even those who have entered the path via empowerment and instruction, haven't really entered the tube. Some don't have the capacity, frankly....and I have heard Lamas say that there is no failing for such folks.
I'm talking specifically about the Path of Means, here. I think that the Path of Liberation, Mahamudra approach in our Kagyu lineage, is more widespread and less dangerous. It's also ultimately a Highest Yoga Tantra doctrine, despite our lineage's often-gradual approach.
Interestingly, also, H.E. Shamar Rinpoche teaches a less "Vajrayana" approach--he's created a "ngondro" which is more akin to Kadampa approach, with confessions and prostrations to the 35 Buddhas, etc., and he has restricted the HYT approach to fewer students. In a sense, the comments I've seen from him with regard to Vajrayana in the West mirror Dzoki's thoughts and concerns. H.E.'s Situ, Gyaltsab, Jamgon, and other high eminences of the Kagyu lineage bestow HYT empowerments and teachings, but not as openly as some other teachers. Frankly, most of the time, the HYT empowerments are given for the purpose of retreat-though there have been occasions when such empowerments are offered publicly.
H.H. Karmapa Orgyen Tinley Dorje stresses monastic discipline, as anyone who has followed his career thus far knows. Shamar's comments on money-handling and monastic discipline are true enough, I think, though this has been the situation in the Tibetan system for centuries, and I agree with Stewart that the comments reflect a thinly-veiled agenda. I'm happy to hear that H. E. Shamar Rinpoche places a high value on monasticism, and that he has some "pure monks" as he's indicated, but I am sure that there are a great many good monks in various Kagyu monasteries throughout Tibet, Nepal, and India, and to suggest otherwise, even implicitly, is somewhat telling.
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