Donna Noble of Curvesome Yoga interviewed me about my new book. She was direct and to the point. An edited version of this interview has already appeared on the Accessible Yoga blog, edited by Nina Zolotow. The AY blog is definitely a must-read: bookmark it! This is the full version of the interview.
DN: Tell me about your yoga journey.
MR: I happened upon yoga for the first time in Manhattan just days after leaving a high-demand group, or cult. The simple instructions gave me permission to feel myself, to feel my own agency again. It was only one class at that point, but I never forgot the feeling, and would sometimes practice on my own. I was soon recruited into another high-demand group. And then, again, found yoga after leaving. It was 2003 by then. The first YTT boom was in full swing, with a lot of trainers beginning to offer one-month programmes. I had no other real prospects at the time, and so I signed up, plunged in, trained hard, and within a few years owned a studio and was teaching up to 20 classes per week. That lasted through a second studio and ten more years, and then I started researching the shadows of the industry.
What does the essence of yoga mean to you and has it changed since writing the book?
The book has only deepened my sense of what’s truly important to me in practice. My current understanding of moksha revolves around the possibility of seeing oneself, one’s relationships, and the world as clearly as possible. This means understanding projection, transference, idealization. It means seeing through the anxiety by which we organize our power structures. It means trying to understand interdependence and everything that invisibly makes up your world and your position in it. It means seeking out a pause when possible and feeling all of the threads of connection hum and vibrate.
Working on a book about abuse and healing in the yoga world amplified all of these things. It broke through my desire to idealize the yoga world — a habit that was wrapped up in spiritual bypassing. It forced me to listen carefully to the experiences of people who carry traumas I have never known. That exposure has opened me up to a vision of how necessary empathy is, and how supportive we can be when we feel it, if we’re also open to feedback.
As my interview database for the project expanded, the network connecting traumatic experiences became more visible. Eventually it revealed an entirely alternative yoga world, which didn’t look anything like the marketing at all. It looked like the rest of the world, only painted over in gold and sprinkled with goji berries and wishes for a perfect life. Isn’t that what coming to reality feels like? An evaporation of infatuation? Seeing things as they really are, and learning how to love again from ground zero?
As one yoga and Buddhist organization after another implodes, reform efforts are afoot. Some, if not most, are well-intentioned. But the industry is still unregulated. It’s an economy that runs on opportunism, and co-optation is standard.
So how can you determine whether those who step forward to lead reform are acting in good faith and not self-interest? That they aren’t simply re-establishing the same dynamics and silencing the same voices? How do you know whether they are, unconsciously or not, more interested in preserving the social and economic structure that fostered the abuse than they are interested in really listening to what survivors have to say?
How do you know whether they’ve done the extremely hard work of seeing through and overcoming cultic dynamics? After all, it is harrowing to even try to make different choices and foster new patterns when you’ve been in a cult, which is always terrifying members into pursuing power and position instead of equality and transparency. Continue reading “Yoga and Buddhism Reform Movements: 16 Red Flags”
(With great love and care for independent booksellers everywhere.)
As part of my tour to promote Practice and All is Coming, I was invited by a well-beloved bookstore in a major North American city to give a presentation and sign copies as part of their author’s series.
This gorgeous bookstore is proudly independent, and has supported spiritual seekers, social progressives, and environmental activists for decades. The staff were kind and professional and encouraging.
I arrived early for the AV check and looked around. Behind the little stage area where I was supposed to stand stood the entire yoga section.
And there they all were.
It was strange and tense and activating to see piles of yoga books written by or associated with abusive leaders and institutional betrayal. I was there to present an argument against the messages and the media of exactly these books.
At the risk of wearing out my welcome, I made use of the paradox in my presentation. When I offered the following slide of The List of yoga organizations that have unresolved abuse histories, I was able to tie almost every one with a book from the shelf. I was worried about making the staffers uncomfortable, but they were really grateful and supportive. Who wants to sell compromised goods, after all? Continue reading “How Good Book Stores Become Unwitting Retailers for Yoga and Buddhism Cults”
It was Brian Culkin who first got me thinking in socio-economic terms about modern yoga. He talks about yoga as the de facto religion of neoliberalism: preaching individualistic empowerment through flexibility, adaptability, leaning-in to challenges, self-reliance, lowering expectations for structural support and change, and creating facsimiles of community where real communities used to be. Later, my thinking was bumped along by an amazing essay by Lavrence and Lozanski on how Lululemon, especially in earlier days, wove these themes into its athleisure fabrics and stitched it all up with random orientalist clichés.
Along this trajectory it became clear that yoga infrastructure was inseparable from urban gentrification. I remember Diane Bruni telling me how much rent Downward Dog had to pay for its two-studio space in Toronto’s Parkdale in the mid 2000s. It was something like 10K/mo. She said that making that rent in the summers was touch-and-go. I was shocked: this was Toronto’s most popular/lucrative yoga space, and they were just hanging on? Moreover: this was their second home.
They had moved west and down-rent along Queen St. from their first space on Spadina, which was in a building that used to house garment factories. So the studio itself owed its birth to the shuttering of manufacturing in Toronto’s downtown core. They practiced in the rooms that used to make the clothes that they practiced in. Downward Dog was actually featured by Naomi Klein in the first pages of No Logo, who gives it as an example of who and what moves into a North American urban space when jobs get shipped to the lowest-paying labour market. Continue reading “Listening to Survivors is a Survival Test (Or: Neoliberalism and Yoga Rise and Implode Together)”
The moderators at r/ShambhalaBuddhism kindly invited me to do an AMA on March 20, 2019. Here’s my opening comment, followed by the questions and answers that I worked on for about a week prior to the event. I’ve edited slightly and left out secondary exchanges. The whole thread can be found here.
Two things off the top:
Firstly: I’ve worked on these answers throughout the week, as they’ve come in. The reports from An Olive Branch were released yesterday. I’ve scanned them but not in enough detail to better inform my answers where appropriate. If it’s useful, I may return to these answers later to add citations from the reports. On first glance, it’s clear that the reports offer compelling evidence for what many Shambhala survivors have been saying for about a year now: that the organization’s dubious claims to spiritual lineage are eclipsed by the shadow of intergenerational trauma and abuse. Shambhala members are going to have to start asking whether the former was a fiction that functioned to cover over the latter. Continue reading “reddit AMA: 21 Questions on Shambhala”
Back in August, I analyzed a dharma talk given by Judith Simmer-Brown in Boulder. The talk was given on the heels of a convulsive July for Shambhala International. Mipham Mukpo (the “Sakyong”) had just announced a then-temporary (now perhaps permanent) resignation from his administrative duties amidst further allegations of sexual assault and an announcement from the Interim Board of Directors that he would be the subject of a third-party investigation. Buddhist Project Sunshine had already produced numerous and credible allegations against Mukpo in its Phase 2 & 3 Reports.
Simmer-Brown’s talk sought to provide an insider’s reassurance of the basic goodness of the organization amidst escalating criticism and international news coverage. The core message, repeated from many different angles, was that in the eye of the storm, Shambhala members should keep practicing the content that Chogyam Trungpa had given the organization, and that she as a group leader and Mipham Mukpo had spent many years nurturing (and commodifying). As per custom, she tied her comments to the ancientness of a Buddhist teaching called “The Four Reliances”, which encourages student to look beyond the everyday world for their hope and salvation. Deploying this text at this time implied that digging into the details of systemic abuse constitutes an abandonment of spirituality. Simmer-Brown also spoke of the dangers of the kind of doubt that could lead a practitioner to abandon their path.
Simmer-Brown’s talk bolstered the premise that the teaching content of an organization rife with institutional abuse is an appropriate response to that abuse. This is despite the fact that spiritual teaching content is consistently used to suppress abuse testimonies in yoga and Buddhist groups. Continue reading “Preserving Magic vs. Supporting Victims: A Judith Simmer-Brown Article, Annotated”
It will soon be a matter of common knowledge that the integrity of globally successful yoga and Buddhism brands founded by charismatic evangelists have been grossly compromised by histories of abuse.
We don’t have to name names: they’ll just come to mind. Fill in the blank of “The ______ yoga community”, and you will likely have named an organization in which the leader and/or his/her key lieutenants have been abusers.
In some cases the relationship seems to express a morbid calculus: the more abusive the leadership, the more successful the organization.
The jury is out on whether abuse prevalence is higher in globalized-Indian-convert-spirituality groups than in other groups. But we can say that in a completely unregulated landscape confounded by idealization and orientalism in which charisma is the primary coin of the realm and consumers have little if any way of assessing the competency of producers — even in matters as tender as their own bodies, psyches, and inner selves — abuse is easy to pull off and devastating in effects.
Understanding how the abuse works systemically is impossible, IMO, without diving into cult studies, which provide a robust framework for how the behaviours, information, thoughts, and emotions of group members are controlled (cf Hassan) through the manipulating strategies and deceive and negate the self (cf. Mann).
When (not if) this analysis becomes normalized, the notion that these brands and their communities “protect” a particular kind of knowledge — a language that’s emboldened by references to “tradition” or “lineage” — will start to ring hollow. It will become clear that the shadow function of the organization has been at least dual. Aside from the good the organization has done, it has used the notion of
- Protecting proprietary/precious information to…
- Protect the image of the abusers said to hold it.
The vehemence of those who protect “purity” seems to rise in direct proportion to their shame.
The pressing question becomes “Who then was doing the protecting?” The answer is that it takes all types, from the goon-enforcer all the way up to the academic who gave the group uncritical validation by overlooking its cultic machine. But here I’d like to focus on the most respectable and popular types, who continued on in their careers after abuses became known, largely without changing tack. Let’s call them the Respectable Bystanders (RBs).
Think about the teacher who is well-respected for conflicting reasons:
- They have a strong relationship to a socially viable brand (i.e., they are “traditional”), but
- They have also tacitly distanced themselves from it (they are “independent”).
They often enjoy privileged status within the group, held up as paragons of virtue, as people who got the “true” message of the teachings, as luminaries who didn’t succumb to the foibles of the corrupt leadership. They were able to “separate the teacher from the teachings”. In public they’ll maintain enough of a relationship to the group to serve as an apparently safer or saner alternative to its darker regions. At the same time the RB will profess just enough ambivalence towards the group to not be dragged down by association.
The RB is not a safe person. They managed to capture the glow from the charismatic halo, bottle it up, and repackage it. They couldn’t have done that while also saying “My teacher was an abuser and together we have to heal his legacy.” And if they spent twenty years or more not speaking out against the abuse of the community in which they went on to attain mentor status, you can bet that they didn’t pay much attention to the power dynamics they themselves were creating.
More importantly, consider whether their mentor status now positions them to “save” the brand with their maturity and guidance. That’s not just cynical on their part. It’s dangerous. Because one thing that RBs generally share with the leaders they hold at arm’s length is a grandiosity that believes their internal goodness constitutes all the learning they need.
Theodora Wildcroft was just here in Toronto beginning her first post-doctoral foray into the mainstream yoga training sphere. Her research generated the concept of “Post-Lineage Yoga”, which does many things, including describing the way in which communities practice after their leadership is compromised by abuse revelations.
Because these revelations are now ubiquitous, and because sources of authority on movement and science and history are now horizontally networked instead bestowed from above, the truth is that we are all post-lineage practitioners now.
This goes for the bystanders and enablers as well, unless somehow they sealed themselves off from all other influences. In the case of the Respectable Bystanders, they didn’t. They diluted their socio-economic links to the abusive leader in part through being open to and sometimes taking on other influences.
Wildcroft is clear that post-lineage doesn’t mean anti-lineage, which is why the term also can describe the RB. What her scholarship has done, however, is to amplify some basic transparency questions that can only improve safety in the shadow of RBs and others:
“Do you know where you stand in relation to X group/method/tradition?” “Are you clear about the conflict between benefit and harm in your heritage?” “What are you doing to help those who were hurt by the system you benefited from?”
Dzongsar Jamyang Khyentse Minimizes Clerical and Institutional Abuse in Christmas Message to Rigpa Students
On January 3rd, Rigpa International members received a letter from Dzongsar Jamyang Khyentse, dated December 25th. It was emailed by Rigpa’s “Vision Board”. The Vision Board is the advisory committee now directing the global neo-Buddhist organization after the resignation of Sogyal Lakar in August, 2017.
In July of 2017, Lakar was accused of decades of physical, sexual, emotional and financial abuse in a now-famous letter written by eight former devotees. Lakar has not denied any of the allegations. After Lakar stepped down, Rigpa International commissioned an independent investigation that found the allegations to be credible and advised that Lakar be barred from all contact with Rigpa students.
The Christmas letter by Khyentse Norbu (Dzongsar Jamyang Khyentse) minimizes the allegations against Lakar and suggests that critics of how Rigpa has handled the crisis are personally dissatisfied, are thirsting “for Rigpa’s ultimate destruction”, and intent on discrediting Buddhism in general.
Norbu was appointed as an advisor to the Vision Board after more than a year of vigorously supporting Lakar following the publication of the allegations. A month after the letter from “The Eight”, Norbu posted an essay in support of Lakar and Rigpa management. It was shared over a thousand times on Facebook. The essay, which Norbu insists must be read in its ten-thousand-word-entirety to fully grasp its wisdom, was lauded by his students around the world as a nuanced defence of the version of Tantric Buddhism proffered by Lakar and himself. In it, he criticized the letter-writers for their lack of spiritual maturity and loyalty.
“Frankly,” he wrote,
for a student of Sogyal Rinpoche who has consciously received abhisheka and therefore entered or stepped onto the Vajrayana path, to think of labelling Sogyal Rinpoche’s actions as ‘abusive,’ or to criticize a Vajrayana master even privately, let alone publicly and in print, or simply to reveal that such methods exist, is a breakage of samaya.1)“Abhisheka” indicates a Tantric initiation that binds the student to the teacher through a strict code of allegiance called “samaya”. Consequences of breaking samaya include rebirth in torturous realms.
In October, Norbu went further, and mocked the victims of Lakar, and all other victims of clerical sexual abuse. In a post he has since tried to delete, he presented a sixteen-page spoof contract produced by “Bender and Boner Lawyers” designed to ensure Rinpoches like himself “who desire to save all sentient beings yet also wish to have fulfilling sex lives” can do so with their students.
Lama Tsultrim Allione denounced the post.
Norbu’s Christmas letter, reprinted below, characterizes the allegations of criminal wrongdoing against Lakar as administrative faux-pas:
“Sogyal Rinpoche appears,” Norbu writes, “to have mishandled, mismanaged and misread a number of events.”
The letter also conflates criticism of Rigpa’s handling of the abuse crisis with criticism of Buddhism in general, while suggesting that those who think critically about Lakar or Rigpa are somehow not discerning practitioners.
“I can’t help but feel frustrated,” Norbu writes, “when I hear that Buddhadharma is being labelled a ‘cult’. Perhaps more than any other world religion, Buddhadharma actively encourages its followers to apply critical thinking to everything it teaches.”
Norbu also offers high praise for those “Western” Rigpa students who are maintaining their loyalty.
His compassion for international students, however, remains selective.
More than a year after posting his satirical sex contract, he posted the following 4chan-flavoured troll video targeting his critics, complete with Tibetan throat-chanting in the background.
Text of Letter
Letter from Dzongsar Khyentse Rinpoche to the Rigpa Sangha
Dear Followers of the Rigpa Mandala, who have taken Guru Padmasambhava as their refuge in this life, the next life and the bardo states.2)Guru Padmasambhava is said to have brought Buddhism to Tibet from India in the 8th century. His archetypal legend, which involves civilizing a hostile climate and subduing local demons, is a favourite amongst Tibetan evangelists today. The “bardo” refers to the liminal realm inhabited by beings after death and before rebirth.
I write to you with a heart full of warmth and jubilation. There is no need for us to dwell on the rough and precarious road that the Rigpa Sangha has been traveling recently, but I must confess that for a while I wondered if you would manage to stick together. Now I realize that my doubts were the symptom of a kind of cultural conditioning that made me skeptical about whether westerners are even capable of grasping the Dharma, let alone that you possess the resilience and persistence to continue to follow the spiritual path in the face of such turmoil.
Make no mistake, we are in a very difficult situation. History has shown us that when faced with similar crises – both in the East and the West – whole Sanghas, lineages and institutions have became demoralized and discouraged. Some became so disheartened that they now no longer exist.
For many reasons – some known, some unknown – Sogyal Rinpoche appears to have mishandled, mismanaged and misread a number of events. This is why we find ourselves in the current situation. Yet, from what I hear, far from falling apart, the Rigpa Sangha is alive and well. Not only do you continue to function as an organization, but you still practise together and, in spite of all the uncertainty, you have maintained the continuity. How have you managed it? As I contemplate this question, I always remember one very important aspect of Rigpa: that Sogyal Rinpoche introduced an enormous number of people to a great and authentic lineage of teachings and to some of the most remarkable, learned and realized teachers of our time. You then thought about and contemplated everything you were taught and, as a result, have realized that there is much more to Buddhism in general and the Vajrayana in particular, than just one person. So the contemplation, study and all those introductions have borne fruit, and will continue to bear fruit long into the future.
Never forget that ours is a path that not only cherishes but also strongly encourages its followers to prepare themselves through ‘hearing and contemplation’ before they engage in any of the practices. The path of the Vajrayana is no exception. I can’t help but feel frustrated when I hear that Buddhadharma is being labelled a ‘cult’. Perhaps more than any other world religion, Buddhadharma actively encourages its followers to apply critical thinking to everything it teaches. By hearing, contemplating and analysing the Dharma, we develop an unshakable trust and devotion for the path. This must be what the Rigpa Sangha must have done because all over the world, despite of a roller-coaster eighteen months, you continue to gather together on the 10th day for the Guru Rinpoche tsok, the 25th day for the Dakini tsok, and for daily Riwo Sangchö, Tendrel Nyesel and Vajrakilaya practices. This suggests that somewhere along the way, you must have realized that the Buddhadharma is not just the Vajrayana and that the Vajrayana is not just a person called Sogyal Rinpoche. You must also have realized how much wisdom there is in the Buddhadharma and how many skilful means it offers to help both oneself and others. This is how you, as a Sangha, have kept the spirit of Rigpa alive. It is also why Rigpa hasn’t fallen apart. And for me, if this is not confirmation that the Dharma has taken root in the West, that firm foundations have been laid and that the Dharma in general, and especially the Vajrayana, are now sprouting shoots, I don’t know what is.
At the same time, I know that many of you are confused, disappointed, even desperate and depressed. And who wouldn’t be in such a situation? What’s impressive, though, is that however wretched you feel, you have all remained devoted to the path of Shakyamuni Buddha.
When any system is transplanted to a new place and culture – political, commercial, educational or religious – it often faces innumerable difficulties and challenges for a very long time before it can be said to be firmly established. This is doubly true for the sacred path of the Dharma. No one ever said that following a spiritual path was going to be easy! The teachings are full of information about potential obstacles that will continually test a practitioner’s character, especially in the Vajrayana.
At this point, I would like to encourage all of you to continue to listen to and contemplate the Buddhadharma. In fact, I would like to request that you never stop listening to and contemplating the Dharma, particularly the Vajrayana, because by doing so, you will come to realize that it is utterly flawless. The more you listen and contemplate with an open mind, the more confident you will become about the path. As your confidence in the path and its result increases, even surrendering to a guru and following the path of the guru will become the exact opposite of precarious! In other words, what had seemed to be a risky path will instead be safe and secure.
Most of the Rigpa Sangha are practitioners of the Vajrayana, so undoubtedly, you will have taken the bodhisattva vow. As followers of the bodhisattvayana path, you know that your path is the path of long-term planning – in this case, your plan or aspiration is to enlighten all sentient beings. You also know that bodhisattvas mean what they say, so this aspiration is not just some kind of a feel-good fantasy. And having taken the bodhisattva vow, you know that the big vision of the bodhisattva path is to propagate, preserve and introduce the Buddhadharma to all those who have a karmic connection with it.
Rigpa has been a very effective vehicle for Buddhadharma. Through Rigpa, a great many people have been introduced to the Dharma. You should continue this activity. Never imagine that the propagation and preservation of the Dharma is the job of just one person. I have always considered Rigpa to be very important in terms of upholding, preserving and introducing the Dharma to the western world. I still see it that way, now more than ever. Each and every Rigpa student should bear this in mind. Of course, I don’t mean that you should all take on teaching roles! Rather that Rigpa’s network of Dharma centres around the world should continue to provide everything students and practitioners need to study and practice the Dharma, including a good teaching programme through which those who are interested can meet authentic Dharma teachers. Basically, that Rigpa continues to provide a vessel that creates the causes and conditions through which the Dharma is upheld, preserved and introduced for the benefit of all, now and for years to come. This activity is so important and it also sends out all the right signals.
Yes, Rigpa’s image has been tarnished over the past year or so. But for decades many of Rigpa’s activities earned it a good and wholesome reputation. Rigpa’s positive, beneficial contributions to the Dharma far outweigh the bad, so it would be silly to dwell on the difficulties. Instead, we must look at what we can learn from this situation, correct the misunderstandings and errors, and make Rigpa even better. This is what the bodhisattvayana path is all about. Bodhisattvas of the past have gone to extraordinary lengths to help sentient beings – some crossed oceans of fire and others willingly leapt into the hell realms in order to preserve the Dharma and for the sake of helping others. In the light of such heroism and valour, will we allow ourselves to be daunted by a few avoidable obstacles that are entirely transformable?
Many of you have taken the Vajrayana to heart. And despite everything that has happened, many of you also continue to feel an unwavering devotion for your master, Sogyal Rinpoche. This is your choice. If you choose to follow the Vajrayana path of your own free will, sensibly, soberly and with the utmost devotion – basically, if you know exactly what you are doing – all I can say is that I rejoice at your decision and am full of admiration for you. Other people may criticize your devotion for Sogyal Rinpoche, but their approval of your path is far less important than your decision to follow it.
There have been, are, and always will be people whose sense of personal dissatisfaction leads them to oppose, slander and, I dare say, even thirst for Rigpa’s ultimate destruction. Instead of wishing such people ill, we must always remember that we are followers of the Buddha. We must therefore feel compassion for all those who stand against us and try to understand the cause of their pain – especially if they were once our Dharma brothers and sisters. Try to embrace them with compassion and pure perception. And rest assured, if their pursuit of the Dharma is genuine, sooner or later they will see the truth and find a path back.
Yours in Devotion to Guru Padmasambhava,
Dzongsar Khyentse Rinpoche
25 December 2018
|↑1||“Abhisheka” indicates a Tantric initiation that binds the student to the teacher through a strict code of allegiance called “samaya”. Consequences of breaking samaya include rebirth in torturous realms.|
|↑2||Guru Padmasambhava is said to have brought Buddhism to Tibet from India in the 8th century. His archetypal legend, which involves civilizing a hostile climate and subduing local demons, is a favourite amongst Tibetan evangelists today. The “bardo” refers to the liminal realm inhabited by beings after death and before rebirth.|
As reported previously, the Shambhala International Interim Board of Directors was sworn in on October 17th with a religious oath that pledges allegiance to the now-resigned spiritual leader of the organization, Sakyong Mipham Rinpoche (Mipham Mukpo). Mukpo has been accused of sexual assault by several community members.
On December 1, Kevin Anderson, a former coordinator of the Sackville Meditation Group in Sackville, New Brunswick, wrote the following letter to the Interim Board. By email, Anderson explains that the group has recently “taken a first step away from Shambhala due to the recent allegations” against Mukpo. (Correspondence shared with permission.)
Dear Shambhala Interim Board,
I’m writing you because a discussion arose between some members of the
Sackville Meditation Group, concerning the appointment of the new
Interim Board. I am hoping you can help us deepen and nuance our
understanding of this.
According to some media outlets, the new interim board has “Sworn a
Religious Oath to Leader Accused of Sexual Assault”. The article proceeds to discuss the implications of this, and provides what purports to be a copy of this oath.
The questions that arose are threefold:
1. Is this oath text accurate as reported?
2. Who authored the text?
3. If SMR [Mukpo] has “stepped back” from the organisation for the time being,
why then was the oath worded with direct references to him?
I personally am quite concerned that the optics of this kind of language
can undermine the credibility of the Interim Board. Therefore I look
forward to your input on this matter.
Thank you for taking the time to write to the Interim Board. You may know it is traditional for leaders in any leadership position in Shambhala to take a oath when they begin their position. Shambhala oaths are a statement of loyalty to the principles of our community. The Shambhala Interim Board was appointed by the Transition Task Force, and is not a governing body appointed by the Sakyong. The Board functions independently of the Sakyong in terms of our legal and fiduciary responsibilities.
We are currently focused on understanding the financial, operational and ethical issues before us and plan to make regular reports of progress to the community. We appreciate you taking time to contact us and will include your comments in our considerations.
Yours in the Vision of Shambhala,
The Shambhala Interim Board
Veronika Bauer, Martina Bouey, Mark Blumenfeld, John Cobb, Jennifer Crow, Sara Lewis, Susan Ryan, Paulina Varas
Dear Interim Board,
Thanks for your reply.
I will comment here, but probably not pursue this further. Imagine, for a moment, that I had asked a trusted person (a friend, or a spouse, a child, a spiritual friend) those very direct, and very reasonable (though uncomfortable) questions. If they had avoided my questions as starkly as you have, it would have eroded my trust. In that light I’m finding your answers to be dishonest.
Commenting each question:
1. You could have said, “yes the wording is accurate”. Since the oath is on your website, it would have been easy to say that.
2. You avoided the question of authorship – it would have been easy to say “We don’t generally reveal authorship, but we can assure you it was not SMR”. Since you didn’t answer, that leaves open the possibility that Mr. Mukpo authored it.
3. I’m really not surprised that you didn’t address this, but in any other organization it would have made sense to build trust by at least temporarily distancing oneself from a leader. It erodes my trust that you have chosen not to do that, or somehow because of “guru logic, samaya logic” you feel unable to do so. An honest answer would have been to at least address the question in some fashion.
With kind regards,
Credible sources say a petition letter (copied below) is being circulated amongst the inner circles of the Rigpa International organization, and is gathering signatures of support. It has been translated into English, most likely from Dutch.
The petition letter asks for the Rigpa “Vision Board” to reinstall Sogyal Lakar (aka Sogyal Rinpoche) as the public spiritual guide for the organization.
The petition letter lists seventeen original signatories. Emails to six of these signatories requesting comment have gone unanswered. The names have been redacted in the copy below, pending a response.
A source says that most of the signatories make up part of a core practice group at Rigpa’s Lerab Ling temple, located in southern France.
Rigpa’s Vision Board took over organizational leadership in August of 2017, after Lakar was forced to retire following accusations of physical, sexual, emotional and financial abuses brought against him by eight former devotees in an open letter published a month earlier.
The petition letter asks for Lakar to be effectively reinstalled as spiritual figurehead of Rigpa. It uses the language of inclusivity to argue that Rigpa students who “don’t have a problem” with the abuse allegations against Lakar are now unfairly marginalized because of the controversy.
The petition letter rebuffs the recommendations made by a recent independent investigation into the allegations, commissioned by Rigpa. The investigation, conducted by the London law firm Lewis Silkin, confirmed that Sogyal Lakar committed “serious physical, sexual, and emotional abuse” and that for decades, senior Rigpa management enabled Lakar’s behaviors and “failed to address them, leaving others at risk.”
The first recommendation of the 50-page report was that “Sogyal Lakar should not take part in any future event organised by Rigpa or otherwise have contact with its students” and that Rigpa should “disassociate itself from Sogyal Lakar as fully as possible. Following the independent investigation, Rigpa issued a statement that said, “Rigpa commits to act upon the report’s recommendations.”
The petition letter ignores the recommendations, saying, “…we continue to have full confidence in Sogyal Rinpoche. We will always take him to be our root teacher…”
It makes no concrete suggestions as to what Lakar’s rehabilitation within the organization would look like. Lakar, 71, has recently received treatment for colon cancer.
The Dalai Lama has repeatedly spoken out in the last 18 months about Lakar’s abusive behavior and Rigpa’s exploitation of students.
The Vision Board, to whom the petition letter is addressed, is staffed by five non-Tibetan devotees, and advised by three Tibetan lamas.
One of the lamas is Dzongsar Khyentse Rinpoche, who mocked the eight original complainants in October 2017 with a satirical “Sex Contract” that would purportedly secure consent from devotees for various sex acts with their teachers. More recently, he trolled Rohingya refugees with a rambling letter of praise for Myanmar leader Aung San Suu Kyi.
Another Vision Board lama is Khenchen Namdrol Rinpoche, who gave a speech at Lerab Ling in September condemning the eight letter writers, suggesting they are possessed by demonic spirits. The speech was live-translated for a cheering audience by Shambhala Publications author Sangye Khandro (Nancy Gay Gustafson).
A source says that most of the signatories are part of the “Lerab Ling Practicing Sangha.” The Practicing Sangha was formed at Lerab Ling after its founding in 1992 and are distinguished by their high degree of loyalty and devotion to Lakar.
Lerab Ling functions as the organization’s administrative and spiritual headquarters. It was home to Sogyal Lakar before he fled French authorities after accusations against him were first made public. In May 2018 French police raided Lerab Ling as part of an ongoing investigation in Lakar’s abuse. Rigpa and Lerab Ling temple were both suspended by the French Buddhist Union following the open letter by the eight original complainants.
Lerab Ling continues to host programmes for both the public and dedicated Rigpa students. The next public event, “Living in Harmony with what Really Matters”, is scheduled for over the holidays.
In the summers, the centre also hosts Buddhist camps for children and teens.
A letter to the Vision Board about our concerns regarding the current direction.
Firstly. Thank you for all you do to preserve the Dharma and Sangha. We are so happy to be part of the effort you have made so far to take care of those in the Rigpa Sangha who have been hurt. Sangha unity is foremost in our minds as advised – for us it means a Sangha where each and every member is allowed to hold views and openly practice as we believe in.
It has been more than a year of healing and the direction we now seem to be heading, is of concern to us. The profile of retreats and courses that are being promoted and views being held are of concern to us.
We now feel that slowly, the needs of those in the Sangha who don’t have a problem is perhaps being over-looked or just not highlighted. We worry that by continuing to remain quiet in order to give space to our dharma siblings who were hurt, might indeed be mis-construed to mean we hold the same views.
So this letter is to state that we continue to have full confidence in Sogyal Rinpoche. We will always take him to be our root teacher and we bring this body of students to your kind attention. We request to be provided forums where we are able to openly express our devotion and practice the lineage of which Sogyal Rinpoche is an integral part. The peaceful co-existence of these events together with the ones already taking place will make for real sangha inclusivity.
The question of spiritual integrity is of concern to us. No matter how noble a reason, we believe there are certain lines which cannot be crossed. Commitments and rules for students following the path of Dzogchen is one of them. What we hear to be occurring at Dzogchen retreats is of great concern to us.
In the same vein, we have full confidence that you will hold any rules and commitments that pertain all level of the spiritual path – Vinaya, Mahayana, Vajrayana – in their entirety and not make them flexible to accommodate varying views and conveniences. We will be grateful if you continue to uphold spiritual integrity above and beyond the success of an organization.
Thirdly and most importantly.
The upholding of the spiritual lineage carried through by Sogyal Rinpoche. For us, we believe what differentiates Dharma centres is their spiritual lineage. At Rigpa we had the greatest fortune to be blessed with the lineage of the unsurpassed Dzogpa-chenpo. This is our crown jewel, our greatest blessing, our glory -which sets us apart from any other centre. Most importantly it our gift to give the world, for all sentient beings and the future of Dharma. This most precious gift – the greatest of compassions – we can only give if we have it ourselves.
We believe that this is a living lineage of blessing, transmitted person to person and it is embodied in the person of Sogyal Rinpoche as an irreplaceable link in this chain. And it is simply not possible to uphold this lineage without him being squarely at the centre of it. Hence it is unclear to us how we can preserve this our most precious possession in the current direction of barely being able to say his name.
Thank you again for all you do. We hope that together we will be able to exit this period of difficulty – stronger and wiser – and continue to keep Rigpa as the gift it is to the world.
[names of 17 signatories]