I want to be clear about the context of my prior comments, so here are some statements...
First, I think "institutions" have a place, and there is certainly a need for infrastructure, and for the ability to have support systems for teachers--and, for that matter, serious students. I also understand the points made earlier on, by Pemachopel I believe, regarding transmission and tradition. With regard to Rimay, I strongly believe that each tradition should be maintained in it's own context-i.e., transmitting (bits of) Lam Dre should not be combined with transmitting (bits of) Naro Cho Druk, etc. This is not to say that one teacher cannot hold, and transmit, both, but there are good reasons for "not Mixing"--Rimay does not mean "mixing," but "respecting." Part of "respecting," to my mind, is acknowledging the unique and self-sufficient natures of each individual "chariot" of practice. Of course, over time, much "rubbing together" or "friction" has led to a certain amount of cross-traditional commentary, notably with Dzogchen/Mahamudra, but also with other systems of yoga, etc. So, I think it reasonable to have free-standing institutional appartus for these various lineages, and associations with institutional lineages.....Identifying oneself as, say, a Karma Kagyu Center, specializing in Mahamudra and the Six Yogas traditions, is not necessarily parochial.
The problems arise when such institutions become the "vocation" of people who are more interested in maintaining or increasing "market share," increasing wealth and power, whether personal or institutional, at the expense of the ideals of free inquiry, cooperation, and mutual respect. It's a dangerous job, in general, seeking a life in "Dharma" alone--where one's sole support comes from donations and fees for "spiritual activities," IMO. Looking at many of the Mahasiddhas of India, in fact, they worked at various sorts of labor--some of it quite menial. Grinding sesame seeds for oil, weaving, being professional musicians, even procuring johns for prostitutes!! It seems to me that when the more "base" motivations of fame, fortune, and influence become more important than the well-being of students and society in general, parochialism also increases.
There''s a difference, therefore, between Purity of Practice and Transmission, and Parochialism of institutions.
"Absolute Truth is not an object of analytical discourse or great discriminating wisdom,
It is realized through the blessing grace of the Guru and fortunate Karmic potential.
Like this, mistaken ideas of discriminating wisdom are clarified."
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