The New Kadampa Tradition – International Kadampa Buddhist Union (NKT—IKBU) is a global Buddhist organisation founded by Kelsang Gyatso in England in 1991. It is registered in England as a charitable, or non-profit, company.I RegisteredCharityNumber=1015054&SubsidiaryNumber=0 NKT-IKBU Charity overview. Retrieved 24 December 2009. It has expanded rapidly since its founding, and as of September 2026 it claims "nearly 1000 centres and groups in nearly 40 countries."
The NKT-IKBU teaches a form of Gelug Buddhism which it says is inspired and guided by "the ancient Kadampa Buddhist Masters and their teachings", as presented by its founder, Tibetan-born Kelsang Gyatso.Bluck, R. (2006). British Buddhism: Teachings, practice and development. Routledge critical studies in Buddhism. London: Routledge. p. 129. with the objective of making Buddhist meditation and teaching more readily accessible in modern daily life.. Academic studies note that the tradition claims to maintain an unbroken lineage by basing its study programs and practices exclusively on the works of Kelsang Gyatso. Scholars of Buddhism and sociologists of religion generally classify the Tradition as a new religious movement, noting it is independent from established Tibetan institutional hierarchies, although its teachings are generally in line with Gelug Buddhism. Mills, Martin (2003), Identity, Ritual and State in Tibetan Buddhism – The Foundations of Authority in Gelukpa Monasticism, p. 366, Routledge
History The origins of the New Kadampa Tradition can be traced back to the establishment of a network of centres by students under the direction of Lama Thubten Yeshe and Thubten Zopa Rinpoche. In 1976, students under the direction of Lama Yeshe purchased Consishead Priory in Ulverston, England, legally establishing it as a Charitable Trust called Manjushri Institute. The following year after accepting an invitation form Lama Yeshe to be its resident teacher, Kelsang Gyatso arrived at the institute. In 1978, he also established Mahayamaka Center in York under his own spiritual direction.
Over the next decade administrative and structural disagreements developed between the leadership of the FPMT and the Managers of the Institute as local members grew dissatisfied with the centralised authority of the FPMT. In October 1985 a revised charity constitution was adopted for the Institute after mediation efforts from the office of the Dalai Lama. This resulted in the appointment of new trustees split between both parties
Between 1987–1990, Kelsang Gyatso engaged in a meditation retreat in Scotland, during which time he wrote several books and developed new study programs. After completing his retreat, in April 1991 he announced the formation of the New Kadampa Tradition as an independent organisation, and invited the centers he had established to join. In 1992, Manjushri Mahayana Buddhist Center was legally incorporated as a registered Charityseparate from the FPMT.
Practices Scholars of Buddhism such as Robert Bluck, Daniel Cozort, David Kay, and Helen Waterhouse have described the formation of the New Kadampa Tradition as unusual among Tibetan Buddhist groups. Unlike those other organisations, NKT intentionally distinguishes itself from the traditions that preceded it and its contemporaries.Bluck, R. (2006). British Buddhism: Teachings, practice and development. Routledge critical studies in Buddhism. London: Routledge. . p. 145. It does this while also emphasising the purity of its Tibetan lineage.Chryssides, George (1999). Exploring New Religions. London: Cassell. pp. 235, 237.Belither, James. quoted in Bluck, R. (2006). British Buddhism: Teachings, practice and development. Routledge critical studies in Buddhism. London: Routledge. . p. 145.
Kelsang Gyatso said his aim was to establish an independent movement which directly followed the "pure" teachings of Je Tsongkhapa and which focussed exclusively on the translations and commentaries of Geshe Kelsang himself. Waterhouse has described this view as sectarian. According to Kay, the NKT defines itself in this way to show that it is adapted for the needs of Westerners, but also to emphasise that it alone is guardian of "the pure tradition of Tsongkhapa in the modern world".
Tibetologist Robert Barnett says the NKT is unusual in its criticism and rejection of mainstream Tibetan Buddhism. Kelsang Gyatso himself severed ties with the Gelug teachers in India and Tibet, establishing himself as the organisation's sole religious authority.Belither, James. In Barrett, D. V. (2001). The new believers: A survey of sects, cults and alternative religions. London: Cassell. p. 311 In 1996, Kelsang Gyatso was formally expelled by the Sera Je Monastery for his worship of Dorje Shugden and criticism of the Dalai Lama, and had his geshe degree revoked.
Bluck sees an "apparent contradiction between claiming a pure Tibetan lineage and complete separation from contemporary Tibetan religion, culture and politics." University of Oxford professor Peter Clarke has characterised the NKT-IKBU as a "controversial Tibetan Buddhist New Religious Movement", not because of any moral failings but because of the NKT-IKBU's separation from contemporary Tibetan Buddhism.Clarke, P. B. (2006). New religions in global perspective: A study of religious change in the modern world. London: Routledge. . p. 92. The NKT-IKBU disagrees that there is a contradiction, saying: "It is possible to be a follower of Je Tsongkhapa's lineage but not a Tibetan Buddhist, just as a child of Russian immigrants to America may consider themselves American but not Russian."Has the NKT broken away from the mainstream?. New Kadampa Truth blog. 7 December 2008. Retrieved 2008-12-08.
The NKT's isolation from mainstream Tibetan Buddhism conversely gave a new identity to Kelsang Gyatso's followers, who built many new centres rapidly and were able to distinguish themselves from other traditions, including their more inclusive rivals such as the Friends of the Western Buddhist Order (now the Triratna Buddhist Community). Despite its separation from contemporary Tibetan Buddhism, the commitments undertaken by NKT members also include maintaining "a deep respect" for all Dharma teachings and other Buddhist traditions.Bluck, R. (2006). British Buddhism: Teachings, practice and development. Routledge critical studies in Buddhism. London: Routledge. p. 137. When asked about sectarianism between the Gelugpas and other schools of Tibetan Buddhism, Kelsang Gyatso said that "the Kagyupas as well as the Nyingmapas and the Sakyapas" also have "a complete path to enlightenment".
Dorje Shugden According to the NKT, Dorje Shugden worship is "the very essence of the New Kadampa Tradition", and the protector is presented as the deity most able to help practitioners. The NTK's The Heart Jewel and Wishfulfilling Jewel sādhanās, as compiled by Kelsang Gyatso, incorporate elements of the Dorje Shugden sādhanā. Dorje Shugden may also have influenced Geshe Kelsang's teaching that practitioners cannot mix with other traditions, a view which has been criticised by other Buddhists and led to Kelsang Gyatso's expulsion from Sera Je Monastery and its revocation of his geshe degree. The Western Shugden Society, which received backing from the Chinese government to criticise the Dalai Lama, describes Kelsang Gyatso was the final teacher in the Dorje Shugden spiritual lineage.
Kadampa Buddhism According to the NKT-IKBU, it is Tibetan in its antecedents, and follows the teachings of the historic "old" Kadampa school and the "New Kadam" Tradition of Je Tsongkhapa, the latter of which became the Gelug school of Tibetan Buddhism.Belither, James. Modern Day Kadampas: The History and Development of the New Kadampa Tradition . Retrieved 7 December 2008. The NKT consider Kelsang Gyatso the one who "is primarily responsible for the worldwide revival of Kadampa Buddhism in our time".Official NKT websiteOfficial Kadampa Website at
The NKT has been criticised for the lack of clarity regarding its lineage, and especially the use of the name Kadampa. Both Buddhists and non-Buddhists have described the NKT as "a breakaway sect or cult" of the Gelug school, rather than the older Kadampa tradition of Atisha, as the NKT often suggests. Followers of the NKT refer to themselves as Kadampa Buddhists, the temples of the New Kadampa Tradition are referred to as Kadampa Buddhist Temples, and more recently, NKT teachers are named Kadampa teachers. Additionally, the Dharma centres of the New Kadampa Tradition are called Kadampa Buddhist Centres.Official Kadampa Website at ,
Bluck says there remains an apparent contradiction between claiming a pure Tibetan lineage and separating completely from contemporary Tibetan tradition. While the NKT strongly emphasises its unbroken "lineage" to the Kadampa tradition, it has no Tibetan followers and claims to stand outside current Tibetan Buddhism.Bluck, Robert (2006). British Buddhism Teachings, Practice and Development. RoutledgeCurzon,
In 1998, Kelsang Gyatso stated in an interview:
Teachers
The NKT-IKBU traces its spiritual lineage from Shakyamuni through Tsongkhapa, Pabongkhapa Déchen Nyingpo, Lobsang Yeshe Tenzin Gyatso, and Kelsang Gyatso."Requests to the Field for Accumulating Merit and the Lamrim Lineage Gurus", Essence of Good Fortune sadhana, Joyful Path of Good Fortune: The Complete Buddhist Path to Enlightenment. Ulverston, England: Tharpa Publications. pp. 587–588"Prayers of Request to the Mahamudra Lineage Gurus", Great Liberation sadhana, Tantric Grounds and Paths: How to Begin, Progress on, and Complete the Vajrayana Path. London: Tharpa Publications. p. 230 The NKT often compares Kelsang Gyatso to Atisa, as a reformer of Buddhism.
As in other Tibetan traditions, the NKT considers Kelsang Gyatso a Buddha or enlightened being. According to Oxford Biographies, Kelsang Gyatso is presented as the third and final Buddha in a sequence beginning with Shakyamuni and Je Tsongkhapa. Dorje Shugden is considered the protector of this lineage. David Kay has criticised the exclusivity of Kelsang Gyato's teachings and his emphasis on the purity of lineage, saying: "The NKT presented his books as the emanations of the mind of a Buddha."
Kelsang Gyatso
After leaving Tibet in 1959, Kelsang Gyatso taught and engaged in retreat in India for 18 years. Trijang Rinpoche, Kelsang Gyatso's root guru, asked him to be the resident teacher at Manjushri Institute (now known as Manjushri Kadampa Meditation Centre) in England.Gyatso, Kelsang. (2000). Eight steps to happiness: The Buddhist way of loving kindness. London: Tharpa Publications. p. 16. Kelsang Gyatso taught the General Programme at Manjushri from 1976 to 1987.
Beginning in 1987, Kelsang Gyatso entered a 3-year retreat at Tharpaland in Dumfries, Scotland. During his retreat, he wrote five books and established the foundations of the NKT-IKBU. He officially launched the NKT in 1991.Kadampa Centers. NKT-IKBU official website. Retrieved 7 December 2008.
Kelsang Gyatso died on 17 September 2022. Ten days after his death, he was cremated at Barrow Crematorium, Cumbria.
Other teachers
Alongside Kelsang Gyatso, who as founder and former spiritual director was the main teacher of the NKT-IKBU and his successors, all teachings (i.e. the three study programs) are held by Western students—lay persons and ordained alike. Qualification as an NKT-IKBU Dharma teacher is generally achieved by attending the NKT-IKBU's own Teacher Training Programme, which Kelsang Gyatso regarded as "a western equivalent to the traditional Tibetan Geshe degree", although much compressed.