How would one recognise if a Buddhist group is a cult?

Zopa Rinpoche wants to stop eathquaks with his mind. Gomdes Lamas go arround making ceromonies to make retreat guests in wealthy countries like Denmark Rich.

Ar the same time People WHO have been through horrible Abuse and seek hope in the compasionate Ways of Buddha, are made out to be crazy disgusting inhumans, at the same time the frase keeps ringing " we are all the same".

If you see major distatefull contradictions in a Group. Then find another place. The original forms of buddhism Doesnt haven't gone so wrong

This Controversial 'Buddhist' Teachers & Groups page includes these references in its "Useful information in English" section:

• Freedom of Mind Center; quite a collection of information on cults and their page on cults in general, explaining the BITE model
• How to spot a Buddhist cult
• Stripping the Gurus: Sex, Violence, Abuse and Enlightenment by Geoffrey D. Falk available in print and as free e-book (see bottom of page)
• Sex and the Spiritual Teacher by Scott Edelstein
• Relating to a Spiritual Teacher: Building a Healthy Relationship by Alex Berzin (also known under its new title: Wise teacher, wise student: Tibetan Approaches to a Healthy Relationship) available in print and as free e-book

This page (probably the whole web site) is mostly about Tibetan Buddhism.

It also links to Zen teachers issue open letter confronting abuse from which you can read about some similar problems within Western Zen.

I hope you will not need such information.

This is a different angle; but one worth considering as part of this overall topic. This is a passage from the Visuddhimagga page 110-111.

127. Three bhikkhus came to the elder, it seems. One of them said, “Venerable sir, I am ready to fall from a cliff the height of one hundred men, if it is said to be to your advantage.” The second said, “Venerable sir, I am ready to grind away this body from the heels up without remainder on a flat stone, if it is said to be to your advantage.” The third said, “Venerable sir, I am ready to die by stopping breathing,if it is said to be to your advantage.” Observing, “These bhikkhus are certainly capable of progress,” the elder expounded a meditation subject to them. Following his advice, the three attained Arahantship. This is the benefit in self-dedication. Hence it was said above “dedicating himself to the Blessed One, the Enlightened One, or to a teacher.”

If we today, found out that our cousin, or brother-in-law or whomever was making statements that they were willing to die for their religious teacher; we might rush to judgment that they had become involved in a cult. We might be terribly concerned about this situation. And yet, in the Visuddhimagga, this story is being told to show the benefit of having such extraordinary dedication.

There are two points of view regarding cults; the point of view of the person who is participating in the group and the point of view of concerned outsiders. It can be easy for outsiders to pass judgement particularly when things are new or strange of if there is a cultural overlay to Buddhist practice that's not well understood by outsiders.

So to put it simply if you are worried about someone else being involved in a Buddhist cult; take it slow and give it time. There is a huge variety of traditions in Buddhism and some seem very strange to newcomers and outsiders. Time will tell whether this association is good or bad for the individual.

If you are worried about yourself having become involved in a Buddhist cult, trust your gut feeling. If you feel too much is being asked of you in terms of money, time, dedication, or anything that makes you uncomfortable; leave and find a place that's better suited for you. Doesn't really matter if it's a cult by definition or not, it only matters that it's not the right place for you and time to move on.

I really appreciate @MatthewMartin 's comment above:

The Chinese Buddhists sort of have a similar concept-- "outer path" or "tiirthika", which is sort like heretic or just "not Buddhist". A lot of traditional texts seem to tolerate or encourage what us modern westerners would see as excessive on some dimension and would trigger people to use the word cult. – MatthewMartin

as trying to fit the vastness of Buddhism into a Western mindset regarding cults is very elusive.

It's good to see this thread here because it seems to be an ongoing concern and glad to have an opportunity to present this aspect as well. :)

The line between cults and regular groups is not always clear cut. Groups are more or less cultish, so judgment must be exercised as to what level of cultish behavior you are willing to tolerate.

But what denotes cultish behavior? Here's a good checklist for starters.

What about Buddhist-specific cults? Here are some questions to ask...

1. Does the leader claim to be Enlightened?
2. Does the leader behave immorally?
3. Is the leader's immoral behavior praised as "crazy wisdom"?
4. Are people exploited under the guise of "transcending their egos"?
5. Are there levels of initiation/practice?

If you encounter one of the above, be on alert. If you encounter multiple instances, then run for the hills.

BTW, my use of #1 may distress some. Don't I think Enlightenment exists? I'm not sure... I think we can be more or less enlightened, but I'm suspicious of Enlightenment as an all-or-nothing claim. Often, this becomes a claim of infallibility which is then used as a pretext to exploit people and is the driving force behind the transgressions of cults. So generally, if someone claims they're enlightened, I assume they're full of it.

Some answers from the suttas (emphasis mine):

Here, monks, a monk might speak like this: 'In a certain dwelling place live many elders, very learned, who have learned the traditions, who are bearers of the Teaching, bearers of the Discipline, bearers of the Tabulation, I have heard this directly from those elders, directly I learned it: "This is the Teaching, this is the Discipline, this is the Teacher’s Dispensation."' Those monks’ speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

If, when these are laid alongside the Discourses, compared with the Discipline, they do not fit in with the Discourses, they do not compare well with the Discipline, you may here come to this conclusion: 'Certainly this is not the Gracious One’s word, it is not well learned by those elders,' and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline they do fit in with the Discourses, they do compare well with the Discipline, you may here come to this conclusion: 'Certainly this is the Gracious One’s word, it is well-learned by those elders.' This, monks, is the third Great Referral you should bear in mind.

-- Mahāparinibbāna sutta, DN 16

and:

[...] "What is the cause, lord, what is the reason, why before there were fewer training rules and yet more monks established in final gnosis, whereas now there are more training rules and yet fewer monks established in final gnosis?"

"That's the way it is, Kassapa. When beings are degenerating and the true Dhamma is disappearing, there are more training rules and yet fewer monks established in final gnosis. There is no disappearance of the true Dhamma as long as a counterfeit of the true Dhamma has not arisen in the world, but there is the disappearance of the true Dhamma when a counterfeit of the true Dhamma has arisen in the world. Just as there is no disappearance of gold as long as a counterfeit of gold has not arisen in the world, but there is the disappearance of gold when a counterfeit of gold has arisen in the world, in the same way there is no disappearance of the true Dhamma as long as a counterfeit of the true Dhamma has not arisen in the world, but there is the disappearance of the true Dhamma when a counterfeit of the true Dhamma has arisen in the world. [...]

"These five downward-leading qualities tend to the confusion and disappearance of the true Dhamma. Which five? There is the case where the monks, nuns, male lay followers, & female lay followers live without respect, without deference, for the Teacher. They live without respect, without deference, for the Dhamma... for the Sangha... for the Training... for concentration. These are the five downward-leading qualities that tend to the confusion and disappearance of the true Dhamma.

-- SN 16.13