Matylda wrote:There is no way in fact... for the zen practice requires complete devotion. Complete 100%... if there is no devotion no commitment like this, then the lineage or teacher is ''not-legitimate'' from the subjective point of view... if one has faith, devotion and mental defilements are not billowing in ones head, then the lineage or teacher is subjectively ''legitimate''... to put everything in the shadows of legitimate and illegitimate produces only more delusion, since it has practically no application in zen practice, which is based solely on the affinity, subjective feeling of faith and devotion to other human being one believes is enlightened and possesses special qualities, which one cannot find in others. So to judge publicly if he, she or they are legitimate or illegitimate is laughable. Or childish, well, stupid... the only answer is GO AND SEE FOR YOURSELF...
But hen when one sees, but has too much prejudice, thoughts, disbelieve etc. one will not be able to follow, practice or whatever. If we decide that there is a LEGITIMATE place, organization etc. and one will go there with trust, lacking own judgments, since it is said to be LEGITIMATE, one may be another victim of ones own immaturity and believing others concerning what is LEGITIMATE and what is not LEGITIMATE. One has to see for oneself. In zen.
And again -- no. Buddhism, let alone Zen Buddhism, does not require anyone to go to a person and lineage of more than questionable, and potentially criminal, background. Including, but not limited to, rape, financial abuse, manipulation and trauma, as has been recorded and reported on numerous occasions.
This is enough to steer away any well intentioned seeker. It is enough to say -- please stay away.
The records are on file, as is a statement by his own student on Sweeping Zen.
You are free of course to defend and bow at this man's feet, but please do not disguise it as Buddhism or Buddhist advice.
Or to say that legitimacy of one to teach/instruct in Dharma is dependent on the subject's willingness to throw one's own care out the window.
There will always be two sides to the coin. For most teachers of good standing and genuine practice, yes, we necessarily submit a bit in recognition of their intentions and kindness and our wish to learn in the Dhamma's ways - but not to those who are clearly shown to have performed unambiguously harmful acts over many many years, and now condoned by the same organisation.
There are still many good teachers out there.