Stories of abuse and betrayal tremble beneath the veneer of spiritual groups. Silently. For decades.
The veneer functions like money does in the Epstein world to write the laws, conceal the truth, and dispose of the evidence. Spiritual groups don’t have Epstein-level money, but they have other shiny objects to distract and confuse. They have stories of extraordinary men, spiritual transformations, and a coming enlightened age.
One type of question I often field is “what makes the Jois story a yoga story?” or: “What makes the Rigpa story a story about Buddhism?” I counter the deflection of this question by saying “It’s true: these are rape culture and high-demand group stories.”
Then I add: “But it’s important that we see how they play out in environments in which they are explicitly not meant to happen: places where vulnerable people come to be protected from abuse.”
But there’s another reason I believe stories of spiritual abuse are important to investigate and understand. In some cases, the group has an outsize impact upon the broader culture, usually through having found a way to conceal its origins, manage its image, and secularize and popularize its techniques.
I’m not talking about groups like Scientology, which unduly influence celebrities who carry a lot of social power, but which also have a hard time commodifying their core content. (One test here is that Dianetics has always been published in-house, while much of the “advanced” literature is hidden altogether.) With Shambhala, for example, the core content is sanitized, legitimized, and monetized through institutions like Naropa and a number of spiritual/self-help books that became touchstones in the 1990s neoliberalism that believed it was progressive.
That core content is a group effort. More importantly: the group effort conceals itself through the presentation of individual genius. Nowhere is this more efficient than in the spiritual book industry.
Spiritual books are marketed on the basis of the awakened personality and the intimacy of the author’s written “voice”. The public ends up thinking they’re encountering the realized presence of Pema Chödrön on the page, for example. That page, and the buzz around it, gets her onto Oprah.
But Chödrön’s ascent to Oprah isn’t driven by her personal wisdom or virtue. She gets that gig because she has risen to the top of a high-demand group as a spokesperson.