Awakening to Reality: Is Awakening to Reality a Scam or a Cult? Should we be careful?

Is Awakening to Reality a Scam or a Cult? Should we be careful?

Soh

https://www.reddit.com/r/Buddhism/comments/x3cmrq/is_this_a_scam_cult_should_we_be_careful/

xabir = Soh

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ClingToNothing

22 hr. ago

tibetan

u/xabir has always encouraged me to find a legitimate teacher in my interactions with him, and offers a space for people to share how the dharma can be realized.

I haven't seen anything cult-y about it. The teachers he generally recommends are lineage teachers in multiple traditions.

I don't think he claims he is enlightened.

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xabir

22 hr. ago

Yes the term enlightened can be a little confusing. One can be awakened to the nature of mind but it is a long way from Buddhahood or even arahantship. Nobody is claiming to have attained full enlightenment.

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TheHiddenData

22 hr. ago

I can confirm this. u/xabir has encouraged me to find a real life teacher near where I live, and I've seen nothing cult-y on his blog or in his interactions with me.

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22 hr. ago

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xabir

22 hr. ago

By the way the purpose of my sharing is simply to share an understanding on anatta. Some people benefitted. I don’t take up students though and I have no interest in proclaiming enlightenment. Having an insight into the nature of mind is however not something very uncommon (although not yet common enough, unfortunately).

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mysticoscrown

19 hr. ago

How can someone get an insight into the nature of mind?

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18 hr. ago

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xabir

11 hr. ago

edited 11 hr. ago

There are many ways. Here is a way that worked for myself and many I know, although I don’t consider it restricted to Vajrayana only as similar approaches have been taught in Zen and even Theravada:

Thrangu Rinpoche: In the Vajrayana there is the direct path to examining mind. In everyday life we are habituated to thinking, "I have a mind and I perceive these things." Ordinarily, we do not directly look at the mind and therefore do not see the mind. This is very strange because we see things and we know that we are seeing visual phenomena. But who is seeing? We can look directly at the mind and find that there is no one seeing; there is no seer, and yet we are seeing phenomena. The same is true for the mental consciousness. We think various thoughts, but where is that thinking taking place? Who or what is thinking? However, when we look directly at the mind, we discover that there is nobody there; there is no thinker and yet thinking is going on. This approach of directly looking in a state of meditation isn't one of reasoning, but of directly looking at the mind to see what is there. Source: Shentong and Rangtong

…

If we look for a perceiver, we won’t find one. We do think, but if we look into the thinker, trying to find that which thinks, we do not find it. Yet, at the same time, we do see and we do think. The reality is that seeing occurs without a seer and thinking without a thinker. This is just how it is; this is the nature of the mind. The Heart Sutra sums this up by saying that “form is emptiness,” because whatever we look at is, by nature, devoid of true existence. At the same time, emptiness is also form, because the form only occurs as emptiness. Emptiness is no other than form and form is no other than emptiness. This may appear to apply only to other things, but when applied to the mind, the perceiver, one can also see that the perceiver is emptiness and emptiness is also the perceiver. Mind is no other than emptiness; emptiness is no other than mind. This is not just a concept; it is our basic state. The reality of our mind may seem very deep and difficult to understand, but it may also be something very simple and easy because this mind is not somewhere else. It is not somebody else’s mind. It is your own mind. It is right here; therefore, it is something that you can know. When you look into it, you can see that not only is mind empty, it also knows; it is cognizant. All the Buddhist scriptures, their commentaries and the songs of realization by the great siddhas express this as the “indivisible unity of emptiness and cognizance,” or “undivided empty perceiving,” or “unity of empty cognizance.” No matter how it is described, this is how our basic nature really is. It is not our making. It is not the result of practice. It is simply the way it has always been. Source: Crystal Clear

…

More of such quotes by Thrangu Rinpoche here https://www.awakeningtoreality.com/2018/08/thrangu-rinpoche-on-nature-of-mind.html

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Hot4Scooter

22 hr. ago

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ

🐟

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xabir

21 hr. ago

edited 20 hr. ago

Just full disclosure and openness to everyone here, this is an example of a message I often send to people who have posted or are inquiring on anatta, for example:

“Hi

Thought this might interest you, on nondual awareness, anatta and its nature and the subtleties of insight:

http://awakeningtoreality.blogspot.com/2007/03/thusnesss-six-stages-of-experience.html

http://awakeningtoreality.blogspot.com/2009/03/on-anatta-emptiness-and-spontaneous.html”

Those articles, written by my mentor, are actually essential Buddhadharma insights. It is not shared for purpose of proclaiming enlightenment, but as a pointer for contemplating the nature of mind.

Alternatively if you prefer to read the same subject from established teachers, you can also read Thich Nhat Hanh for similar teachings, for example. I do not wish to set up myself as a teacher, it is purely for internet sharing and inspiration, that’s all. It will be good if people will find a good teacher on their own, my purpose is only to set people on the correct direction and have a clearer understanding of dharma, that’s all.

Zen master Thich Nhat Hanh:

"When we say I know the wind is blowing, we don't think that there is something blowing something else. "Wind' goes with 'blowing'. If there is no blowing, there is no wind. It is the same with knowing. Mind is the knower; the knower is mind. We are talking about knowing in relation to the wind. 'To know' is to know something. Knowing is inseparable from the wind. Wind and knowing are one. We can say, 'Wind,' and that is enough. The presence of wind indicates the presence of knowing, and the presence of the action of blowing'.""..The most universal verb is the verb 'to be'': I am, you are, the mountain is, a river is. The verb 'to be' does not express the dynamic living state of the universe. To express that we must say 'become.' These two verbs can also be used as nouns: 'being", "becoming". But being what? Becoming what? 'Becoming' means 'evolving ceaselessly', and is as universal as the verb "to be." It is not possible to express the "being" of a phenomenon and its "becoming" as if the two were independent. In the case of wind, blowing is the being and the becoming....""In any phenomena, whether psychological, physiological, or physical, there is dynamic movement, life. We can say that this movement, this life, is the universal manifestation, the most commonly recognized action of knowing. We must not regard 'knowing' as something from the outside which comes to breathe life into the universe. It is the life of the universe itself. The dance and the dancer are one."

Zen Master Thich Nhat Hanh:"When we say it's raining, we mean that raining is taking place. You don't need someone up above to perform the raining. It's not that there is the rain, and there is the one who causes the rain to fall. In fact, when you say the rain is falling, it's very funny, because if it weren't falling, it wouldn't be rain. In our way of speaking, we're used to having a subject and a verb. That's why we need the word "it" when we say, "it rains." "It" is the subject, the one who makes the rain possible. But, looking deeply, we don't need a "rainer," we just need the rain. Raining and the rain are the same. The formations of birds and the birds are the same -- there's no "self," no boss involved. There's a mental formation called vitarka, "initial thought."

When we use the verb "to think" in English, we need a subject of the verb: I think, you think, he thinks. But, really, you don't need a subject for a thought to be produced. Thinking without a thinker -- it's absolutely possible. To think is to think about something. To perceive is to perceive something. The perceiver and the perceived object that is perceived are one.When Descartes said, "I think, therefore I am," his point was that if I think, there must be an "I" for thinking to be possible. When he made the declaration "I think," he believed that he could demonstrate that the "I" exists. We have the strong habit or believing in a self. But, observing very deeply, we can see that a thought does not need a thinker to be possible. There is no thinker behind the thinking -- there is just the thinking; that's enough. Now, if Mr. Descartes were here, we might ask him, "Monsieur Descartes, you say, 'You think, therefore you are.' But what are you? You are your thinking. Thinking -- that's enough. Thinking manifests without the need of a self behind it."Thinking without a thinker. Feeling without a feeler. What is our anger without our 'self'? This is the object of our meditation. All the fifty-one mental formations take place and manifest without a self behind them arranging for this to appear, and then for that to appear. Our mind consciousness is in the habit of basing itself on the idea of self, on manas.

But we can meditate to be more aware of our store consciousness, where we keep the seeds of all those mental formations that are not currently manifesting in our mind. When we meditate, we practice looking deeply in order to bring light and clarity into our way of seeing things. When the vision of no-self is obtained, our delusion is removed. This is what we call transformation. In the Buddhist tradition, transformation is possible with deep understanding. The moment the vision of no-self is there, manas, the elusive notion of 'I am,' disintegrates, and we find ourselves enjoying, in this very moment, freedom and happiness."

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optimistically_eyed

22 hr. ago

edited 18 hr. ago

SN 1:71

Edit: starting to feel a bit like a witch-hunt in here. I regret chiming in. 🙏

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xabir

22 hr. ago

What I have to share about anatta is in fact pretty mainstream and consistent with mainstream teachers.

For example,

Ajahn brahmavamso on anatta insight: Excerpt from https://www.dhammatalks.net/.../Ajahn_Brahm_BAHIYA_S... The Final Part of Bāhiya's Teaching "Bāhiya, you should train yourself thus: in the seen will be merely what is seen, ... in the cognized will merely be what is cognized. Practising in this way, Bāhiya, you will not be 'because of that'. When you are not 'because of that', you will not be 'in that'. And when you are not 'in that', you will be neither here nor beyond nor in between the two. Just this is the end of suffering." What does it mean "you will not be 'because of that'"? The Pāli is na tena. Tena is the instrumental of the word for 'that'. Na is the negative. It means, literally, "not because of that, not through that, not by that". It means in essence, you will not assume that there is a self, a soul, a me; because of, through, or by; the seen or the heard or the sensed or the cognized. The Buddha is saying that once you have penetrated the truth of sensory experience, by suppressing the Hindrances through Jhāna, you will see that there is no 'doer', nor a 'knower', behind sensory experience. No longer will you be able to use sensory experience as evidence for a self. Descartes' famous "I am because I think" is refuted. You will not be because of thinking, nor because of seeing, hearing or sensing. In the Buddha's words, "You will not be because of that (any sensory experience)". When the sensory processes are discarded as tenable evidence for a self, a soul or a me, then you are no longer located in the sensory experience. In the Buddha's words, "You will not be 'in that'". You no longer view, perceive or even think that there is a 'me' involved in life. In the words of the doctor in the original series of Star Trek, "It is life, Jim, but not as we know it"! There is no longer any sense of self, or soul, at the centre of experience. You are no more 'in that'. Just to close off the loophole that you might think you can escape non-existence of a self or soul by identifying with a transcendental state of being beyond what is seen, heard, sensed or cognized, the Buddha thunders, "and you will be neither here (with the seen, heard, sensed or cognized) nor beyond (outside of the seen, heard, sensed or cognized) nor in between the two (neither of the world nor beyond the world). The last phrase comprehensively confounded the sophists! In summary, the Buddha advised both Bāhiya and Venerable Mālunkyaputta to experience the Jhānas to suppress the Five Hindrances. Thereby one will discern with certainty the absence of a self or a soul behind the sensory process. Consequently, sensory experience will never again be taken as evidence of a 'knower' or a 'doer': such that you will never imagine a self or a soul at the centre of experience, nor beyond, nor anywhere else. Bāhiya's Teaching put in a nutshell the way to the realization of No-Self, Anattā. "Just this", concluded the Buddha "is the end of suffering".

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22 hr. ago

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xabir

22 hr. ago

I am also not interested in persuading people of the validity of my experience. I just want people to get the right view which is an important condition for awakening. But I understand some people who hold tightly to Ven Thanissaro’s interpretations of anatta for example, may not like it.

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xabir

22 hr. ago

“They” or just me 😂

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TheHiddenData

22 hr. ago

No, they don't spam everyone, I was not contacted. Also they don't claim to be enlightened, only to have some insight, and they admit publicly that they have more to do on the path. Also they continually quote well-respected teachers and are very close to Buddhist orthodoxy in basically everything.

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22 hr. ago

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TheHiddenData

21 hr. ago

I answered this question below, but if anyone is curious, they can confirm that me and xabir are not the same person by going to r/AwakeningToReality and seeing that I made a post there three days ago where I ask how to contact xabir.

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20 hr. ago

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ZootedFlaybish

18 hr. ago

edited 18 hr. ago

non-affiliated

He contacted me a few weeks ago. Although he may be evangelizing the primacy of Anatta, he seems innocent enough to me. We disagreed on some things - I’m fairly critical of the dangers of the intellect on the Mahayana path - but his responses were always cordial and earnest, if not copypasta from his previous posts or website. 🤷‍♂️

I wish him well. ☺️

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Arbacrux-

17 hr. ago

Dangers of the intellect? Could you elaborate?

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ZootedFlaybish

17 hr. ago

edited 16 hr. ago

non-affiliated

Mahayana tends to focus on non-dualism, Anatta (no self), and emptiness in its teachings. These are highly conceptual teachings, as compared to pragmatic teachings on meditation - like how to pay attention in the correct way, how to play with the breath and energies of the body, what kind of thoughts to look out for, and which kinds to cultivate, etc.

I’m not saying non-dualist thinking isn’t true or isn’t valuable, nor that Anatta isn’t true - but that so often I see so many people (my younger self included) think that they are enlightened or close to enlightenment, just because they can spout non-dualist jibberish, or think in terms of no self, etc. I have come to see that enlightenment is much more a physical thing, rather than a mental thing. It manifests in the way one breathes, the way one moves, the way one pays attention, and what garners one’s attention - rather than an ability to spout the correct forms and interpretations of non dualist, no self, emptiness talk. Of course there is a large mental aspect to enlightenment - but in terms of one’s own intellect being duped by itself, it’s best to mark one’s course by focusing on the physical.

The intellect is a wonderful servant, but a terrible master. - Ram Dass

The concept of Anatta and emptiness, is like a view from the other side - the other side being enlightenment. But the self - as empty as it is, is like a raft - and we need that raft to get to the other side. If you let go of the raft too soon, you’ll be swept away by the currents of samsara. Whether a self really exists or not, we need to cultivate a sense of self, one that is on the Buddhist path, one that practices the eightfold path and the dhamma, before you can just chuck the concept out the window. There is a real danger in the teaching of Anatta and emptiness in ‘putting the cart before the horse’ - it’s all too alluring to think yourself atop the mountain just because you can think in the right way, before you’ve even put in the work of climbing the mountain. The mind is an expert deceiver.

I’m sorry, I actually have quite a lot more to say on the topic, and what I’ve already said really isn’t as coherent as I’d like, but this is already getting long and I have to go make dinner. 😬 I would mention that Thanissaro Bhikkhu has something very important to say on the matter of Anatta. Here And Here

So to conclude - the intellect will readily use enlightenment concepts to delude itself into thinking it is enlightened. I’ve seen it in my younger self, and I see it all the time in others and especially in would be teachers. There is an appeal to teaching the Dhamma, and it is tempting to skip to the end of the path.

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External-Shelter-342

15 hr. ago

I especially love Thich Nhat Hanh but have also been fascinated by some perspectives that ram Dass has (I haven't been able to get into his writing but the comedian Pete Holmes talks about him in his book and the concept of a "witness" helped me kind of think in terms of nonself a little) but I would very much like to also look into the aspects of Buddhism you are referring to (more pragmatic teachings). Thank you!

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ZootedFlaybish

15 hr. ago

edited 15 hr. ago

non-affiliated

For more pragmatic teachings I recommend Thanissaro Bhikkhu. His YouTube channel. ☺️ virtually every single one of his Dhamma talks (and there are years and years worth) are crystalline and practical. I tend to be an extremely abstract, head in the clouds, kinda thinker/person - so for me, the down to earth practicality of Thanissaro is what I need. Although I’ve made that comment to another once before and they thought Thanissaro was very abstract - which I found really hard to imagine. Anyway - I guess these things are relative. 🤷‍♂️☺️

I like Ram Dass’s teachings - he also has many talks on YouTube. He’s an eclectic - taking from whatever sort of traditions he found useful and enlightening. I guess he’s technically coming from a tradition of Hinduism and academic training in psychology and experience in psychedelics - he is unafraid to draw from a diverse body of human traditions and experiences to paint his tapestry of truth and understanding. 👍

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External-Shelter-342

13 hr. ago

thank you so so much!

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AmenableHornet

14 hr. ago

This is a very good point, and It's something I'm struggling with now. Thinking you're close to enlightenment because you have a good intellectual understanding of Buddhist concepts is like congratulating yourself for getting to your destination because you have obtained a very good map.

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ZootedFlaybish

14 hr. ago

edited 12 hr. ago

non-affiliated

Exactly! Good analogy! But for those who don’t have sufficient wisdom - young people especially - they can be easily duped by others who are good with language and concepts and can readily be led astray by people who truly believe themselves to be enlightened. The best liars are those who are good at lying to themselves - and the intellect is a masterful deceiver. 🤷‍♂️

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Dietrich_Vance

13 hr. ago

Honestly thank you for this comment, it’s a wonderful perspective as someone who behaves like your former self in going for the non dualist perspective without having put all the work in

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xabir

11 hr. ago

Actually I advise people to take a direct approach to realize anatta (preferably under guidance of an enlightened teacher if they can fine one), not based on a path of reasoning.

Similar to how Thrangu Rinpoche explains here: https://www.lionsroar.com/directly-experience-the-nature-of-mind/amp/

And here (although I must add this is not unique to Vajrayana but is also taught in Zen and Theravada), excerpts from https://www.awakeningtoreality.com/2018/08/thrangu-rinpoche-on-nature-of-mind.html

….

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GrampaMoses

21 hr. ago

non-affiliated

Hi, just adding my own experience that he once messaged me as well and linked that blog. I didn't get any cultish vibes and he's not stalking anyone. I believe his intentions are good.

The blog itself used more "mystic" terminology and may be helpful to some people. I personally am focusing on Buddha Dharma, so I'm not spending time reading the blog, but instead will continue to do my chanting at home and visit my temple on Sunday.

What you do is up to you.

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[deleted]

22 hr. ago

edited 18 hr. ago

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m0rl0ck1996

22 hr. ago

chan

Wow. I didnt get one, i feel left out. :(

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22 hr. ago

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xabir

22 hr. ago

👍 I always recommend people to find a good sangha.

I often send out a list of potential dharma centers people can join in their own cities.

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TheHiddenData

22 hr. ago

I can confirm this is true.

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[deleted]

21 hr. ago

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TheHiddenData

21 hr. ago

If you think this is a sockpuppet, you can simply head over to r/AwakeningToReality to see that I posted there 3 days ago in order to contact xabir.

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kikosmash

19 hr. ago

U have any for portland?

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bodhiquest

16 hr. ago

vajrayana / shingon mikkyō

There's a very good Shingon temple in Portland https://sites.google.com/view/shingon-pdx/home

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Nulynnka

22 hr. ago

chan

Me too 😢

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xabir

22 hr. ago

I don’t have any other agenda than to share dharma. But only as a friend, as I do not take students nor do I have the time to personally mentor people.

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truuseeker

17 hr. ago

edited 17 hr. ago

vajrayana

I talk to u/xabir from time to time. It's not a cult. Trust me, I'm super wary of cults or anything that tries to scam people for spirituality lol. All we do is just discuss anatta/dharma amongst each other just like on reddit, that's all.

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ChanceEncounter21

20 hr. ago

theravada

We are in the digital age of Buddhism. And once in awhile we receive unsolicited dharma pics/messages/links. And people like sharing their insights (and in this case the user was documenting it in his blog). It's up to us to take it or leave it.

P.S. to the blogger in question: Sorry for being unable to reply to your messages. Best of luck with your blogs.

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biodecus

18 hr. ago

vajrayana

It's an excellent blog run by an extremely experienced and knowledgeable practitioner.

It's unfortunate you've had this reaction to it /u/medinerdcy. If you don't connect to the writing there that's perfectly understandable, everyone connects with different things when it comes to Dharma, but it's a shame you've turned other people away in this thread from what is a perfectly legit source.

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unicornpicnic

21 hr. ago

I've been contacted by them. There was another user who sent me the same thing.

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20 hr. ago

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unicornpicnic

20 hr. ago

I think it was diamondnxg or something.

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Background_Nature497

20 hr. ago

You should always be careful -- are you planning to give money? If no, then you're fine.

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Zestyclose_Brain_812

17 hr. ago

U/xabir has contacted me before, and I’m very thankful they did. They offered me free resources on topics I felt lost on. I’m beyond thankful they contacted me

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AlexCoventry

17 hr. ago

Xabir has contacted me relatively recently. I looked at the links he shared, and while they weren't helpful for me at this point, they looked legit, FWIW.

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BuddhistFirst

22 hr. ago

edited 15 hr. ago

Tibetan Buddhist

Since you are secular, you can pretty much do whatever you want. Even if you are reading about the Jews or Incan religion and looking for the path to heaven using those religions, I support you.

But for Buddhist readers here, I would remind you that we have responsibilities. The Refuge, looking after our monks, observing our liturgy, our role in the 6 directions, our responsibilities to the vihara. And those are just the basics. We each have our own teacher and practices we do on top of our regular Buddhist lives.

Given we have all these responsibilities, reading a blog on spirituality like awakeningtR is in my opinion a sign that one may be overlooking many of the responsibilities we have. How many times have you spoken with your monk-teachers this week? How many times have you been at the temple? Have you mentioned to the teachers about this blog?

Since the path to spiritual development in general is available in all religions already, yes you can advance to certain heights by following the Mormons, but are you consumed by the writings of Gordon Hinckley tho? I doubt it. You're a Buddhist first right? So focus on your monastery's responsibilities, looking after our monks, learning from our teachers at the temple classes in person. This is the priority in my opinion.

Edit as per u/Titanium-Snowflake reminder:

Those of us who aren't living in an area with a monastery/temple can access them virtually through livestream. r/vihara has a lot of these livestream temples. At the time of this writing for example, I just finished attending Columbus KTC's lecture with Lama Kathy and after this post, I am heading over to receive teaching from Acharya Jigme. In other words, distance is not an issue anymore. We can be busy with the dharma regardless of our location or distance.

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Titanium-Snowflake

15 hr. ago

Be mindful that some people don’t live near a monastery. For example, it’s a four hour drive for me, and it is also not a lineage that suits me. There have to be other avenues for practice in such cases.

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BuddhistFirst

15 hr. ago

Tibetan Buddhist

Yes. Plenty.

r/vihara - Live Stream Virtual Temples Online

Do go to that 4-hour drive temple once a month or quarterly

Pray that a center opens near you, it worked for me.

Email monk-teachers if they'd be willing to teach you remotely.

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Titanium-Snowflake

15 hr. ago

Of course there are options. I am just reminding you that the connection to a temple that you speak of, with weekly participation, is not accessible to all people who live in extremely remote locations. Nevertheless, we find our way. It’s not as straightforward and traditional as you would advocate, but is still good.

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genivelo

21 hr. ago

Tibetan Buddhism

I was contacted by them as well. I would recommend being cautious of self-appointed teachers.

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TheHiddenData

20 hr. ago

They don't consider themselves teachers and don't take students, they just share stuff about the Dharma they have found useful. Also they have ties with Acharya Malcolm Smith, do you know if he's legit?

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genivelo

20 hr. ago

Tibetan Buddhism

"have ties to"? As far as I have seen, all they said is they are receiving teachings from that Acharya.

It does seem to me the user in question is presenting their mentor as an enlightened teacher, and themselves as a representative of said mentor.

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TheHiddenData

20 hr. ago

edited 20 hr. ago

The user u/krodha is a student of Acarya Malcolm and is occasionally featured on the blog. I don't know if they have any ties beyond that, you can ask u/xabir for more information. Also Acarya Malcolm was recommended to me by xabir, so he clearly holds him in high esteem. And yes, his mentor (Thusness/John Tan) has at least some insight, but I don't think xabir is presenting himself as John Tan's "representative".

Edit: also, krodha is a mod of r/Dzogchen.

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xabir

20 hr. ago

Krodha made me a mod of Dzogchen subreddit too, unfortunately I am clearly not doing a great job there. Very inactive.

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genivelo

20 hr. ago

edited 16 hr. ago

Tibetan Buddhism

I don't know if you are new to Buddhism, but the things you list are not as convincing as you seem to think they are.

That being said, if u/krodha confirms that the Acharya has "endorsed" John Tan, then I would consider that more meaningful.

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krodha

18 hr. ago

There are no “official endorsements” but Malcolm has said he has no issue with xabir and John Tan’s views or presentation of buddhadharma and he said their views do not run contrary to the buddhadharma.

It is also my opinion that their views are very clear, and I consider them friends.

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genivelo

18 hr. ago

Tibetan Buddhism

I understand. Thank you.

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TheHiddenData

19 hr. ago

Guess you've just got to wait for u/krodha's answer then.

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SeriousMoFo

18 hr. ago

It's not a scam. It's not a cult. I have read many articles on the blog and I am a member of the Facebook group. There are a bunch of people who are very interested in topics of awakening and enlightenment. It's a very intellectual crowd, and I perceive a lot of generosity and genuine curiosity when I read stuff there. And, I'm sure faults can be found! Ego lurks in every corner!

That being said, please just trust your own instincts! If you are concerned about receiving unsolicited messages, that is completely understandable in today's world. I think I would be at least somewhat skeptical if I got a message like that. (As it turns out, I was introduced to the group by someone I had met in person.) And if that is enough to turn you off, then that is quite alright. You are under no obligation to respect or follow anyone!

There are also resources I've seen, such as lists of the qualities of cults. You could compare that list to your experience. Same with scams.

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Menaus42

17 hr. ago

ekayāna

That blog is just an exegesis of Mahayana Buddhism in modern language. It's mostly quotes involving other teachers and conversations between members. Thusness/John Tan explains his lineage and names exactly the teachers he has learned from. What makes any of this suspicious?

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purelander108

15 hr. ago

mahayana

Bro visit my blog bro please its insight into anatta, john is enlightened bro its legit I swear you just have to visit the blog and get enlightened too bro please.

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dizijinwu

15 hr. ago

Anyone who claims to be enlightened merits intense scrutiny. Anybody who claims to have enlightened on their own is almost certainly a manipulator.

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[deleted]

21 hr. ago

[unavailable]

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xabir

21 hr. ago

I am not interested in fame, only the wisdom life of sentient beings. This is why I share to begin with. And I will continue sharing in any way I can.

I also share to many other subreddits, Buddhism is not the main one I share to. I share to nonduality, meditation, awakened, etc etc. all kinds of subreddit. most of them have not even heard of buddhism but many have mystical realizations and awakenings. It is my hope that this may inspire them to look into Buddhadharma, especially when they read and resonate with the descriptions of the earlier stages.

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xabir

21 hr. ago

Making people uncomfortable may be unavoidable

Buddha recommended sharing of dharma:

“Go forth for the good of the many, for the happiness of the many, out of compassion for the world, for the welfare, the good and the happiness of gods and men. Let no two of you go in the same direction. Teach the Dharma which is beautiful in the beginning, beautiful in the middle and beautiful at the end. Proclaim both the letter and the spirit of the holy life completely fulfilled and perfectly pure. — Buddha, Mahavagga, Vinaya Pitaka.”

Not all will be comfortable with the message but some may resonate

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hashtagron

20 hr. ago

How did you make a post with text AND a photo? Reddit always makes me choose one or another

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20 hr. ago

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hashtagron

20 hr. ago

May all beings benefit

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suremanhellsley

16 hr. ago

My whole thing with Buddhism is it isn’t evangelical. Granted it comes from my American cultural conditioning but anyone trying to convince others is either selling something or trying to convince themselves - but AGAIN I am deeply disillusioned thanks to Christianity

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xabir

9 hr. ago

edited 9 hr. ago

Buddha advices us to spread the dharma to people in all directions out of compassion, how similar it is to Christian evangelism I’m not sure:

But Buddha’s approach clearly worked and thousands of his students attained awakening and liberation during the Buddha’s lifetime. Thousands. How many teachers today can say the same?

This is because Buddha encouraged a policy of openly sharing the dharma to as many people as they can. I hope Buddhists are more active at sharing the message. Of course this is not the same as shoving down teachings on another’s throat, that is not how things work. You either resonate with the message or not.. you either have the conditions and karma to accept the dharma or not, no use trying to force things on others. But a gentle and polite sharing is ok and good, IMO. And karma is not an excuse to do nothing as Buddhists to spread the dharma. Karma is not fatalism and does not excuse us of our responsibility to do what is right. But whether the others want to look it up further after our sharing is up to them.

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suremanhellsley

2 hr. ago

Hey makes sense, but context is key. Gotta understand how many have been deceived and hurt specifically through online solicitation. When I read that quote about spreading dharma I see it as engaging community with good intentions and good actions, not necessarily spreading philosophical ideation. But I’m just one dude over here with his bias and attitudes chilling in a thicket.

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Mayayana

18 hr. ago

It sounds all made up to me. There are lots of similar things around, where people make up their own 2 cents. They often mean well. If you look at the references you can see that they're all over the map, from Ken Wilbur to Ramana Maharshi. It's that New Age misconception that realization is something that can be understood or "gotten".

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growbot_3000

15 hr. ago

👽🥏🌠

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vicshayne

21 hr. ago

Since this is a Buddhist thread I am not sure what this has to do with anything related to Buddhism.

Also, I have read some information from the Thusness person. One of the problems is that it is not difficult to speak of certain things, like enlightenment, simply by having a good memory and repeating things you've read from Ramana, Nisargadatta, Krishnamurti, and so on. In the final analysis it just doesn't matter what people say, because ultimately each of us must personally enquire into what we are. After all, this was the Buddha's message as well. He said Life is suffering, so what does this mean? It's an invitation to look into the sense of self to find this kernel of suffering and where it comes from. No one can do this on your behalf, not even a so-called enlightened person.

When someone declares that they are enlightened it's a red flag. The reason for this is quite simple. The sense of self is an illusion and can therefore never be enlightened. And the consciousness, which is the totality of all there is, is already complete and undivided so that it cannot become enlightened either. Someone who has a sense of this, a realization, knows this and doesn't go around making declarations about himself.

For anyone who wants to get to the bottom of suffering and therefore also get to the essence of what they are, I would say not to become distracted by promises or teachings. Your life is your own, so find out what is true for yourself.

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21 hr. ago

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vicshayne

20 hr. ago

anatta

Anatta refers to the idea that there is no self. While the self is an illusion, it does exist as a belief system, and this system is what causes desire as well as suffering.

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solacetree

20 hr. ago

theravada

I see red flags here

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purelander108

3 hr. ago

mahayana

Its obvious. Dharma is requested. This is soliciting.

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2025 update:

Cultishness Levels of Spiritual Teachers and Groups

Soh

Just for fun, I asked ChatGPT to rate the cultishness levels of contemporary spiritual teachers and groups.

Important note:

This is the opinion/thoughts of ChatGPT (particularly, the o3 mini high model with internet search turned on) and may not reflect the opinions of AtR members or myself.

Awakening to Reality Group / Blog – Cultishness Rating: 10/100

Based on an analysis of its structure and dynamics, the Awakening to Reality group/blog exhibits very low levels of cultishness. Unlike movements centered around a single, charismatic leader with an authoritarian, top‑down organization, this online platform tends to foster open discussion and independent inquiry into nondual and awakening topics. The decentralized, digital nature of the group means that authority is distributed among various contributors rather than being concentrated in one figure. This setup minimizes the risk of coercive control and encourages members to explore diverse perspectives rather than adhering uncritically to a singular viewpoint.

Furthermore, the platform’s design as a blog and forum generally promotes transparency and voluntary engagement. There is typically no formal requirement for full personal commitment or isolation from external influences, and dissenting opinions are often welcomed as part of a healthy dialogue. While every community can develop insular tendencies over time, the overall culture of the Awakening to Reality group/blog appears to prioritize personal exploration and self‑realization over rigid conformity. These characteristics contribute to its low cultishness rating of 10 out of 100, indicating that it functions primarily as an open space for discussion rather than as an authoritarian, controlling organization.

——

Below are subjective, approximate ratings of “cultishness” for each teacher discussed (on a scale from 0 to 100), along with detailed explanations. Please note these ratings are not definitive measurements but rather an interpretation based on public perception, historical controversies, organizational structure, charismatic authority, and scholarly commentary.

1. Eckhart Tolle – 10/100

Explanation: Tolle’s teachings focus on personal awakening through mindfulness and presence without an authoritarian structure or coercive practices; his movement is broadly accessible and non-dogmatic.

2. Supreme Master Ching Hai – 40/100

Explanation: While her message of unconditional love and humanitarian outreach is central, her highly organized global network and the intense personal devotion of some followers have led critics to describe aspects of her movement as cult-like.

3. Sadhguru (Jaggi Vasudev) – 35/100

Explanation: Sadhguru’s large, well-structured Isha Foundation and charismatic public persona create a devoted following; however, his teachings remain accessible and his organizational practices—while rigorous—do not typically involve coercive control.

4. Deepak Chopra – 15/100

Explanation: Chopra’s integration of science and spirituality and his role as a mainstream self-help figure attract a wide audience, yet his movement lacks the insularity and authoritarian control often associated with cultish organizations.

5. Sri Sri Ravi Shankar – 25/100

Explanation: His Art of Living Foundation is a large-scale, well-organized movement that emphasizes peace and service; while it has a structured community, it generally maintains transparency and focuses on humanitarian initiatives over dogmatic control.

6. Osho (Bhagwan Shree Rajneesh) – 80/100

Explanation: Osho’s movement, especially during its peak in the 1970s and 80s, displayed many hallmarks of cultish dynamics—including extreme charismatic authority, insular community practices, and controversial, at times coercive, group behavior—leading to widespread criticism.

7. Ram Dass – 10/100

Explanation: Known for his gentle, loving approach and emphasis on personal inquiry, Ram Dass fostered a cultural movement rather than a tightly controlled organization, keeping cultish elements to a minimum.

8. Mooji – 30/100

Explanation: Mooji’s satsangs and online teachings inspire strong devotion among followers; while his approach is largely open-ended and focused on self-inquiry, some critics note that the intensity of personal devotion can edge toward cultish behavior in certain settings.

9. Teal Swan – 50/100

Explanation: Teal Swan’s unconventional approach, combined with a highly engaged online presence and controversial claims, has led to polarized views; while many appreciate her insights on emotional healing, others see her community dynamics as having significant cult-like elements.

10. Byron Katie – 5/100

Explanation: Byron Katie’s “The Work” is a method of self-inquiry that emphasizes personal responsibility and freedom, with no centralized or authoritarian organization—making it far less prone to cultish control.

11. Adyashanti – 5/100

Explanation: Adyashanti’s non-dogmatic, inquiry-based approach encourages independent realization and personal freedom, minimizing any tendency toward rigid, cult-like structures.

12. Thich Nhat Hanh – 5/100

Explanation: As a revered Buddhist teacher known for gentle mindfulness and engaged Buddhism, his emphasis on compassion, community, and interfaith dialogue places him well outside the realm of cultish control.

13. Amma (Mata Amritanandamayi) – 10/100

Explanation: Amma’s global following is built around genuine expressions of love and humanitarian work; despite the deep devotion of her followers, her approach remains open, service-oriented, and free from authoritarian control.

14. The Dalai Lama – 5/100

Explanation: As a traditional spiritual and political leader with a globally respected ethical and humanitarian stance, his influence is based on wisdom and compassion rather than cultish manipulation.

15. Sathya Sai Baba – 70/100

Explanation: Sathya Sai Baba’s movement involved extremely devoted followings, with allegations of authoritarian control and exploitation emerging over time; many critics have labeled aspects of his organization as highly cultish.

16. Paramahansa Yogananda – 20/100

Explanation: While his Self‑Realization Fellowship has a dedicated following and emphasizes mystic practices like Kriya Yoga, Yogananda’s movement is generally regarded as sincere and benevolent, with minimal coercive elements.

17. Prem Rawat – 15/100

Explanation: Known for his message of inner peace and personal fulfillment, Prem Rawat’s approach centers on self-discovery rather than rigid dogma, though his charismatic presence does command a significant following.

18. Swami Satchidananda – 25/100

Explanation: His teachings on integral yoga and global peace initiatives attracted a substantial following; however, some elements of his organization and later controversies have led to occasional critiques of cultish tendencies.

19. Michael Bernard Beckwith – 15/100

Explanation: As the founder of a New Age spiritual center, Beckwith’s work is largely framed in positive self-help language and inclusive community building, with only minor elements that might be construed as cultish by some observers.

20. Louise Hay – 5/100

Explanation: Primarily a self-help author and motivational figure, her work is focused on personal empowerment and healing rather than on forming an insular community with authoritarian control.

21. Jay Shetty – 5/100

Explanation: A former monk turned motivational speaker with a massive social media presence, Jay Shetty promotes positive life strategies in a non-dogmatic, widely accessible manner, leaving little room for cultish dynamics.

22. Papaji (H. W. L. Poonja) – 15/100

Explanation: Papaji’s direct nondual teachings inspired deep devotion in his followers, but his emphasis on personal experience and the absence of a rigid organizational structure help keep cultish elements relatively low.

23. Jiddu Krishnamurti – 5/100

Explanation: Renowned for rejecting formal spiritual authority and urging individual inquiry, Krishnamurti’s radical encouragement of independent thinking has effectively minimized any potential for cult-like behavior.

24. Ajahn Brahm – 5/100

Explanation: Ajahn Brahm is widely admired for his compassionate, humorous, and open approach to Buddhism; his teachings foster an inclusive community without the hierarchical or coercive elements that define cultish organizations.

These ratings reflect a range of factors—from the degree of organizational control and charismatic authority to the openness and accessibility of their teachings. They are intended as a starting point for deeper analysis and should be considered fluid, subject to further research and perspective.

—-

Below is an in‑depth essay that examines the concept of “cultishness” as it applies to six prominent spiritual teachers—Supreme Master Ching Hai, Sadhguru, Osho, Mooji, Teal Swan, and Sathya Sai Baba—and explains the reasoning behind their respective ratings on a scale of 0 to 100.

An Analysis of Cultishness in Contemporary Spiritual Movements

The term “cultishness” often evokes images of authoritarian control, insular communities, and intense, uncritical devotion. In the realm of spirituality, however, many teachers command large followings without necessarily fulfilling the more negative criteria associated with cults. Instead, their movements exist on a continuum. At one end, there are leaders whose teachings encourage independent inquiry and emphasize personal transformation; at the other, some figures have cultivated environments characterized by strict organizational control and intense devotion that critics might label as cult-like. This essay examines six spiritual teachers—Supreme Master Ching Hai, Sadhguru, Osho, Mooji, Teal Swan, and Sathya Sai Baba—detailing how factors such as charismatic authority, organizational structure, communication style, and historical controversies contribute to their perceived “cultishness.”

1. Supreme Master Ching Hai – Cultishness Rating: 40/100

Supreme Master Ching Hai’s movement stands out for its dual emphasis on spirituality and humanitarian activism. Her core message of unconditional love, compassion, and ethical living resonates with many, particularly those who appreciate the visible integration of spiritual values with environmental sustainability and veganism. However, several factors have led critics to perceive her organization as having moderate cultish elements.

Organizational Structure and Devotion:

Her followers often exhibit strong personal devotion, a hallmark of charismatic leadership. The tightly knit network of local chapters, combined with regular seminars and community gatherings, creates an environment of collective identity and purpose. While such structures are common in large spiritual movements, in Ching Hai’s case, the intensity of group loyalty—paired with rigorous adherence to her “Message of Love”—can sometimes cross the threshold into what some observers might describe as cult-like behavior.

Public Perception and Media Coverage:

Media reports have occasionally highlighted the paradoxical nature of her movement: on one hand, it champions global humanitarian causes; on the other, the concentrated personality cult surrounding Ching Hai raises concerns about the potential for uncritical obedience. Critics argue that the combination of charismatic leadership with a strong, centralized organizational model sometimes limits individual autonomy. This balance of widespread social engagement with a controlled inner circle is why her movement earns a moderate cultishness rating of 40 out of 100.

Overall Impression:

Supreme Master Ching Hai’s approach is multifaceted. Her emphasis on ethical living and global activism appeals to a broad audience, yet the intensity of personal devotion and the centralized nature of her network contribute to perceptions of cultishness. The rating reflects a balance—recognizing both the positive outreach and the areas where group dynamics might be overly insular.

2. Sadhguru (Jaggi Vasudev) – Cultishness Rating: 35/100

Sadhguru, the founder of the Isha Foundation, is one of modern India’s most influential spiritual leaders. His teachings blend ancient yogic wisdom with contemporary insights into personal well‑being, and his dynamic public persona has propelled him to global prominence. Although Sadhguru commands immense respect and a dedicated following, there are elements that lead some observers to assign his movement a moderate level of cultishness.

Charismatic Leadership and Organizational Strength:

Sadhguru’s charisma is undeniable. His articulate, engaging public talks and the extensive digital footprint of the Isha Foundation have fostered a community of devoted followers. The foundation’s sophisticated organizational structure—with its array of courses, retreats, and social initiatives—creates a sense of belonging that can sometimes mirror the dynamics seen in more cult-like groups. The high degree of loyalty among his followers, bolstered by a constant stream of media content, is a key factor in his cultishness rating.

Integration of Tradition and Modernity:

Unlike movements that rely solely on dogma, Sadhguru’s approach is rooted in a synthesis of traditional yogic practices with modern life challenges. This integrative method opens his teachings to a diverse audience. However, the very methods that ensure his message’s broad appeal—such as charismatic public speaking and innovative digital engagement—can also foster an environment where questioning is minimized and group identity becomes paramount.

Balancing Innovation with Autonomy:

While his teachings encourage self-realization and personal empowerment, the structured nature of the Isha Foundation and the omnipresence of his personal brand contribute to an atmosphere where followers may experience a subtle pressure to conform. This balance—between empowering individual transformation and promoting a centralized, charismatic leadership—results in a cultishness rating of about 35 out of 100.

3. Osho (Bhagwan Shree Rajneesh) – Cultishness Rating: 80/100

Osho’s legacy is one of the most controversial in modern spiritual history. Known for his provocative teachings and radical rejection of conventional societal norms, Osho created a movement that, particularly during its peak in the 1970s and 1980s, exhibited many characteristics commonly associated with cults.

Controversial Leadership and Communal Living:

Osho’s movement, particularly in its Oregon commune phase, was marked by an intense charismatic authority that many critics equate with cultish behavior. The communal lifestyle, strict internal rules, and an atmosphere of total devotion allowed little room for independent thought. Followers were often required to fully embrace Osho’s radically unconventional views on sexuality, materialism, and spirituality.

Allegations of Coercion and Authoritarianism:

Documented controversies, including allegations of financial exploitation, manipulation, and even criminal behavior, have solidified Osho’s reputation as a leader who fostered cultish dynamics. The combination of his magnetic personality with an environment that encouraged complete surrender to his teachings resulted in a highly insular community that exhibited strong signs of authoritarian control.

Legacy and Continued Influence:

Even after his death, the ongoing dissemination of Osho’s recorded talks and writings continues to attract new followers, many of whom are drawn to the provocative nature of his message. However, the dark chapters of his movement’s history remain a stark reminder of the dangers associated with unchecked charismatic authority. These factors contribute to an 80 out of 100 cultishness rating, making Osho’s movement one of the most extreme examples in this context.

4. Mooji – Cultishness Rating: 30/100

Mooji, a prominent teacher in the nondual tradition, focuses on direct self-inquiry and the realization of one’s true nature. His approach is generally characterized by openness and simplicity, yet the intensity of personal devotion in his satsangs sometimes raises concerns among observers.

Focus on Direct Experience:

Mooji’s teachings are centered on guiding individuals to experience a direct sense of self-realization. His satsangs—intimate gatherings where he addresses questions and leads meditation—are powerful and deeply transformative for many participants. This emphasis on personal insight tends to encourage followers to rely on their own direct experience rather than on external authority, which generally mitigates cultish tendencies.

Devotion and Community Dynamics:

Despite the openness of his approach, Mooji’s strong personal presence and the profound experiences reported by many of his followers have led to the development of a very dedicated community. In certain contexts, this devotion can take on an intensity that echoes cult-like group dynamics, particularly when followers become overly dependent on his guidance for their personal evolution.

Balanced Approach:

Overall, Mooji’s emphasis on self-inquiry and personal freedom serves as a counterbalance to any overly insular group behavior. His relatively low rating of 30 out of 100 reflects a scenario where the intensity of devotion exists, but without the authoritarian control or rigid organizational structure that defines more extreme cases.

5. Teal Swan – Cultishness Rating: 50/100

Teal Swan is a modern, internet-based spiritual teacher known for her unconventional and often polarizing approach. Her focus on emotional healing and alternative perspectives on trauma and spirituality has attracted a significant following, but it has also generated considerable controversy regarding her methods and the dynamics of her online community.

Unconventional Methods and Controversial Claims:

Teal Swan’s work often challenges mainstream ideas and delves into topics that are considered taboo. Her willingness to discuss personal trauma and unconventional spiritual insights has resonated with many; however, the nature of her claims and the intensity of her online presence have led some critics to categorize her community dynamics as cultish. Her approach sometimes appears to blur the line between guidance and manipulation, with some followers exhibiting a high level of dependency on her counsel.

Online Community and Digital Engagement:

A significant portion of Teal Swan’s influence comes from her robust digital presence, including social media platforms and YouTube channels. This virtual environment can foster a sense of belonging that is as intense as it is widespread. The highly curated nature of online communities, where dissenting voices are often minimized, can contribute to an echo chamber effect that reinforces her worldview without much critical inquiry.

Polarizing Perceptions:

The 50 out of 100 rating reflects the polarization around her teachings. For some, Teal Swan represents a liberating alternative to traditional spiritual models, while for others, the structure and intensity of her following raise red flags similar to those found in more cultish organizations. This moderate-to-high rating is indicative of a movement that, while innovative, has a notable potential for fostering dependency and insularity among its followers.

6. Sathya Sai Baba – Cultishness Rating: 70/100

Sathya Sai Baba remains one of the most controversial figures in modern spirituality. With an enormous following that spanned decades, his movement was marked by a combination of charismatic leadership, miraculous claims, and a highly organized structure that many observers now regard as emblematic of cultish behavior.

Charismatic Authority and Miraculous Claims:

At the heart of Sathya Sai Baba’s influence was his charismatic persona and the numerous claims of miraculous powers attributed to him. These claims, ranging from healing to materialization, fostered an environment where faith and devotion were paramount. The unwavering belief in his supernatural abilities created a powerful dependency among his followers.

Organizational Structure and Control:

The Sathya Sai Organization was known for its strict hierarchical structure, which enforced a high level of discipline and conformity among its members. The centralized control over teachings, practices, and community activities often left little room for independent thought or dissent, a key characteristic of cultish organizations.

Controversies and Allegations:

Numerous controversies, including allegations of financial mismanagement and personal misconduct, have further marred his legacy. These issues not only cast doubt on the authenticity of his teachings but also contributed to an atmosphere of secrecy and authoritarian control. The intense focus on his personality and the centralization of power within his organization resulted in a cultishness rating of 70 out of 100, reflecting the significant degree of control and dependency that characterized his movement.

Conclusion

The analysis of these six spiritual teachers reveals that “cultishness” is not a binary attribute but rather exists on a continuum. Factors such as charismatic authority, organizational structure, methods of outreach, and the degree of personal devotion all contribute to how a movement is perceived. Supreme Master Ching Hai and Sadhguru, for example, exhibit moderate levels of cultishness due to the strong organizational frameworks and dedicated followings they command, yet their teachings remain broadly accessible and socially engaged. In contrast, Osho and Sathya Sai Baba represent more extreme cases, where intense charismatic control and insular practices have resulted in highly controversial movements. Meanwhile, Mooji and Teal Swan occupy middle ground—Mooji’s approach is generally open and inquiry-based, while Teal Swan’s online community dynamics can sometimes mirror cult-like behavior.

Understanding these dynamics is crucial not only for scholars and critics but also for followers and emerging spiritual teachers who seek to foster healthy, open communities. By critically examining the elements that contribute to cultishness, one can better appreciate both the transformative potential and the risks inherent in charismatic spiritual movements. This nuanced view helps ensure that the pursuit of spiritual enlightenment remains a path of genuine empowerment rather than one of undue control.

This essay provides a detailed examination of the cultish aspects in the movements of these six spiritual teachers, explaining how their unique approaches and organizational dynamics contribute to varying degrees of cultishness.

—-

Based on the analysis of cultish dynamics and the various factors that contribute to such environments, several lessons emerge for spiritual teachers who wish to avoid fostering cultish tendencies:

1. Foster Independent Inquiry:

Encourage students to explore and question teachings rather than accepting ideas uncritically. Emphasize that the spiritual journey is deeply personal and that true growth comes from engaging with diverse perspectives.

2. Decentralize Leadership:

Avoid concentrating authority solely in the hands of one charismatic figure. Instead, develop structures that promote shared leadership and allow for community input in decision‑making. This helps prevent an overreliance on one individual for validation or guidance.

3. Maintain Transparency:

Be open about the organization’s practices, finances, and decision‑making processes. Transparency builds trust and reduces the risk of secrecy that can lead to authoritarian control.

4. Encourage Critical Dialogue:

Create an environment where questioning and healthy debate are welcomed. Allowing dissenting views and constructive criticism helps prevent the formation of an echo chamber and supports personal empowerment.

5. Establish Clear Boundaries:

Maintain professional and personal boundaries between teacher and student. Avoid blurring the lines between guidance and personal identity to ensure that the teacher’s influence does not extend into an unhealthy level of personal dependency.

6. Emphasize Service and Humility:

Center teachings on serving humanity and promoting individual self-realization rather than personal glorification. When a teacher models humility and focuses on the well‑being of others, it naturally discourages the development of authoritarian dynamics.

7. Implement Ethical Oversight:

Consider establishing advisory boards or independent oversight committees that include diverse voices from within and outside the community. This can help monitor organizational practices and ensure accountability.

8. Promote Integration with Broader Perspectives:

Encourage followers to engage with external sources—scholarly research, alternative spiritual traditions, and critical voices—to broaden their understanding. This diversification of input can mitigate the risk of a single narrative dominating the group.

9. Empower Personal Responsibility:

Teach practices that help individuals build self‑reliance and personal agency. Emphasizing techniques that foster inner strength, resilience, and self‑reflection minimizes dependence on external authority.

10. Regularly Revisit and Reflect on Organizational Culture:

Continuously evaluate the community’s practices and culture, being open to change. Seeking feedback from followers and being willing to adjust practices helps maintain a healthy, adaptive environment.

Summary:

For spiritual teachers who aspire to guide without inadvertently creating a cult-like atmosphere, the key lies in nurturing an open, transparent, and inclusive community. By empowering individuals to think independently, sharing leadership, maintaining ethical practices, and remaining humble, teachers can foster a space where true self-realization thrives without compromising individual autonomy.

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