Just over a year ago, eight long-term students of Sogyal Lakar (known as Sogyal Rinpoche) sent him a letter that is still shaking the foundations of his “Rigpa International” corporation. The letter from “The Eight” accused him of decades of physical, emotional, psychological and sexual abuse of students, a “lavish, gluttonous, and sybaritic lifestyle”, and degrading the image and meaning of global Buddhism. The accusations have not been denied. Lakar has retreated from public life, and RI says that it’s investigating. Whether this will result in transparency and restorative justice remains to be seen.
Khyentse Norbu (Dzongsar Jamyang Khyentse) comes from a decorated family of Tibetan Buddhist teachers, and is said to be a “Rinpoche” — a reincarnated “precious one”, born to carry perfect and rare teachings forward from a primordial source. Norbu is known for engaging his cosmopolitan global audience with pugnacious erudition, pot-stirring books, and a flair for documentary filmmaking, in which he was reportedly tutored by Bernardo Bertolucci, who he met on the set of “Little Buddha”.
Norbu shares a global stage with Lakar as a popular teacher of Tibetan Tantric Buddhism (Vajrayana). Accordingly, his students asked him to comment on the accusations against Lakar. A month after the letter from “The Eight”, he obliged by posting a ten thousand-word essay that was shared over a thousand times on Facebook, and lauded by his students around the world as a nuanced defence of Vajrayana’s abiding magic and the unorthodox but salvific bonds it promotes between teachers and students.
“Defence” is perhaps not the right word, however. The essay spends none of its time on the accusations. Rather, it sermonizes on the glory of the Vajrayana process, and laments the poor education of those who claim to be hurt by it. The Eight, Norbu argues, must have known what they were in for as Vajrayana students. They should have had “superior faculties” that would have allowed them to transform the perception of Lakar’s abuse into a belief in his spiritual care. These faculties should have been further cemented by the students’ “samaya”, or psychospiritual commitment to Lakar. The essay reminds readers that for Lakar’s students to break samaya by not framing all of his actions as beneficial condemns them to aeons of literal hell. Continue reading “Tantric Trolling, Tantric Fixing: Dzongsar Jamyang Khyentse’s Posts on Clerical Sexual Abuse”
It can be really hard listening to stories of abuse, especially if they implicate people or institutions that you love and benefit from. If you ever feel that strange tingle, followed by the urge to say:
Wow, that sounds like an intense and difficult experience; if you want to share more about it, I’ll listen…
…the following reminders can really help:
- Encourage all accusers to only talk about the here and now: “There’s only the present moment.” (They’ll thank you for this wisdom later.)
- Another angle is to relieve them of the terrible burden of history: “But that was so long ago. Do you really want to rehash that?”
- Or, remind them that history is also precious, in the memories of other people — innocent people, people they should care about: “But he’s been dead for years. Think of what this will do to those who really loved him.”
- Or, remind them that history is incomprehensible: “He came from a different time. He lived through unimaginable things. He’s a survivor.” (This is particularly important to tell the person who is calling themselves a “survivor”.)
- Memory is a part of consciousness. You really want it to be dirty?
- You can also cast doubt on their future in general: “What exactly do you hope to get out of this?”
- Or, in particular, being sure to predict their future unhappiness: “What satisfaction can you extract from a old/senile/dead man?”
- Remember that because Truth is Real and there is no separation and all that, literally anything can be re-framed as love. That’s right — anything.
- The only limit to your reframing capacity is fear, and fear is the root of the accusation to begin with. You are hearing the accusation because you haven’t fully accepted the power of Truth.
- Put more simply: you can appeal to the language of spiritual unity to explain why telling stories about abuse is divisive.
- Remember to always conceal your personal need to avoid consequences behind an abstract wish for collective peace.
- Remember that accusers want revenge. You know this is not healthy for them. It’s your job to save them from the mental and moral hell of revenge. Somebody must do it.
- Remember: you got exactly what you needed from that teacher/guru/organization. It/they transformed you. Don’t let any victim or their snowflake victim mentality take that from you. Nobody can disempower you.
- Also, remember how hard you worked to always see the good, then and now. All the sunken costs you gobbled up, all the humiliation you smiled through, how many goddam mantras you had to say to dull the pain of cognitive dissonance. You repressed that shit like a mofo. Don’t let anybody steal that work from you.
- Make sure to question the “intentions” of people who want to share their stories of abuse. Intentions are everything. And the intention to be divisive is reflective of a divided self.
- The Law of Attraction says that talking about abuse invites more abuse. But you don’t need the LoA to know that. Just look at what happens when you do it. Do you really want to subject yourself to abuse?
- Remember that the intentions of the teacher/guru/organization were ALWAYS good.
- Remember that your intentions are ALWAYS totally neutral. You have nothing at stake in how that teacher/guru/organization is portrayed.
- On the other hand, the accused, even if dead, has a lot at stake: “He has a wife and children. Think of them!”
- If you ever doubt the intentions of teacher/guru/organization, remember that people are always flawed. What’s important are the teachings.
- Whenever you say the word “teachings” aloud, pretend it has a capital letter. Teachings. Go ahead and say it again. Louder. You can do the same thing with the words “perception” (as in “it’s just your Perception“) and Forgiveness.
- Suggest that the need to be heard and seek justice creates more cycles of karma.
- Explain that no one needs justice if they can pretend to have equanimity. You can practice the facial expression of equanimity by gazing into a mirror while gently massaging your anus with an oiled finger.
- When you look at the accuser with the gaze of equanimity, your eyes should be slightly unfocused. This will give the person the feeling that you are listening-but-not-listening, seeing-but-not-seeing. If they ask Where the fuck are you anyway I’m saying something important!, you can breathe deeply and reply that you’re listening to and looking at them through the lens of non-judgement in that field where Rumi is posting to Facebook with one hand and massaging his anus with the other.
- If you’re doing all this noble work through email, make sure to sign off with “Love and Light”, so that your intentions are crystal clear!
- If it’s in person, make sure to offer the accuser a hug. They might recoil, but don’t back down. If they step back, step towards them, saying something like: “Let’s just take a moment to join in the present.” When you do hug them, count to at least ten, and then five more for good measure. Breathe deeply and let out a sigh. Show the accuser how warm your chest is, how human you are, how it’s like you’re the same person, which means it’s all going to be alright. If they pull back, hug a little tighter. Make them feel like it’s best for them to relax into it. Besides, they might just be smelling your poopy finger. That’s not gonna kill them.
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