/ufo/ - Paranormal and Conspiracies

Buddhism is fucking predatory as shit, only saved by the fact that its buzzwords are parroted around. Seems like it was rightfully criticized since early Hinduism until the 1900s where it got syncretized because of opportunism. Really don't believe it's compatible with socialism, especially with it's buzzwords like "mindfullness" and "manifestation" becoming commonplace.
15th century monk
>He was known for his crazy methods of enlightening other beings, mostly women, which earned him the title "The Saint of 5,000 Women". Among other things, women would seek his blessing in the form of sexual intercourse.
>He is credited with introducing the practice of phallus paintings in Bhutan and placing statues of them on rooftops to drive away evil spirits. He is also known for Chimi Lhakhang, the temple of fertility.
20th century monk
>He drank, smoked, slept with students, and often kept students waiting for hours before giving teachings.
>Some of his own methods and actions, particularly his heavy drinking, sexual predation, and his ordering of the sexual assault (forced stripping) of a student and his girlfriend, caused controversy during his lifetime and afterward.
>Trungpa often combined drinking with teaching. In some instances Trungpa was too drunk to walk and had to be carried. Also, according to his student John Steinbeck IV and his wife, on a couple of occasions Trungpa's speech was unintelligible. One woman reported serving him "big glasses of gin first thing in the morning."
>The Steinbecks wrote The Other Side of Eden, a sharply critical memoir of their lives with Trungpa in which they claim that, in addition to alcohol, he spent $40,000 a year on cocaine, and used Seconal to come down from the cocaine. The Steinbecks said the cocaine use was kept secret from the wider Vajradhatu community.
>19th century monk
>Other behavior was troubling as well. As one scholar who has studied the community noted, Tendzin was "bisexual and known to be very promiscuous" and "enjoyed seducing straight men" but the community "did not find [this behavior] particularly troublesome." Not all his partners were unwilling; one scholar noted "it became a mark of prestige for a man, gay or straight, to have sex with the Regent, just as it had been for a woman to have sex with [Trungpa] Rinpoche", but at least one student reported that Tendzin had raped him. As a former Vajradhatu member attested, "a chilling story had recently been reported by one of … [the] teachers at the Buddhist private school [for the Vajradhatu community]. This straight, married male was pinned face-down across Rich's desk by the guards [the Dorje Kasung] while Rich forcibly raped him."
>It was revealed in 1989 that Tendzin had contracted HIV and for nearly three years knew it, yet continued to have unprotected sex with his students without informing them. He transmitted it to a student who later died of AIDS. Others close to Tendzin, including Vajradhatu's board of directors, knew for two years that Tendzin was HIV-positive and sexually active but kept silent.
Apparently early Hinduism had criticized Buddhism for it's weird practices too.
>In turn, Hindu theologians like Adi Śaṅkara, Kumārila Bhaṭṭa and various Nyaya school philosophers (like Vātsāyana) likewise critiqued Buddhist thought in their various works. Śaṅkara accuses the Buddha of being "a man given to make incoherent assertions" and "propound absurd doctrines."
A play criticizing heterodox Hindu sects and Buddhist sects that were becoming common back in the 800s
>It is widely held that Mahendra’s play is a satire of the degenerate sects of his day. For example, both the Kapalika and Pasupata sects must have been considered peculiar during Mahendra’s reign, and the king satirizes them in his play. The Kapalikas embodied a serious, yet suspect, religious concept: Tantrism where religious enlightenment is attained through unorthodox rituals. Some of these notorious rituals were Madya (liquor) and Maithuna (ritual intercourse). Meanwhile, these rituals are satirically echoed by Nagasena, the Buddhist monk, who wonders why Buddhism disallows liquor and women.
A 12th century criticism from a book cataloguing Kashmiri history
>The monasteries became rich with the gifts of kings and nobles, and the guardians of these establishments ceased to observe their discipline. They became attached to comfort and luxury.
Observations of Jesuits on Buddhists in China
>This suspicion was deepened by the Confucian moralists’ opinion that Buddhist monks did not duly respect gender segregation. Buddhist clerics often encouraged female lay devotees to leave their secluded apartments to visit their temples or go on pilgrimages. They also visited the women in their private quarters to expound the sutras to them and edify them with religious talks. These transgressions of Confucian gender boundaries were interpreted by literati as a sign of moral inferiority and thus contributed to the monks’ bad reputation.
Criticism of Buddhists in Korea
>In 1479, Censor General Sŏng Hyŏn (1439–1504) listed four Buddhist monks who had committed lustful behavior or committed fornication with lay women under the guise of prayer rituals and argued that women should be banned from contact with Buddhist monks. The women, whom Sŏng mentioned, included the concubine of a yangban man, the wife of a high official, nuns, the sister of a yangban man, and even the wife of a man belonging to the royal lineage. The female body was the locus of anti-Buddhist criticism that rendered Buddhist ritual activities immoral and incompatible with Confucian values.
>The wrangling over immoral rituals on Mount Kŭmsŏng between King Sŏngjong and the court officials continued. In 1487, the officials again warned that “on Mount Kŭmsŏng, in addition to an official prayer hall set up for the government’s ritual worship, there are five or six more private halls, and a crowd of yangban women from nearby villages gather around and stay [there], so [some men] even lose their wives”.