Rigpa’s Vision is Still Missing the Vital Point

The new Rigpa statement “Rigpa’s Vision” put out by the Rigpa Vision Board contains the following statement:

It is also clear that the Rigpa leadership has made mistakes that we need to learn from. This includes not hearing, supporting or guiding some of our students appropriately. We are truly sorry for the hurt this has caused, and feel a strong commitment to making deep changes and ensuring that we do not repeat these mistakes again under any circumstances.

Is this an apology for their cover up of abuse and gaslighting of members?

This is not an apology to those who were abused during their time in Rigpa or even to the general student as regards their breach of trust. What they’re apologising for is not enabling and covering up abuse, but their ‘mistakes’ in not ‘hearing, supporting or guiding some of our students appropriately ‘. In the usual Rigpa style, this merely diverts attention away from the main issue – abuse and its cover up.

On top of this, they say they’re sorry for ‘the hurt this has caused’ instead ofthe harm we have caused‘. Their use of ‘this has’ instead of ‘we have’ indicates a lack of willingness to accept that they through their ‘mistakes’ have actually caused harm. And by using the word ‘hurt’ instead of ‘harm’ they are once again diminishing actual harm to a mere feeling that people have felt ‘hurt’.

Their list of ‘mistakes’ for which they are ‘truly sorry’ leaves out essential issues: covering up and enabling physical, emotional, sexual and financial abuse, truth-teller shaming, and manipulation of the community’s perception (gaslighting). Instead they are sorry that they didn’t hear and support students, which sounds great, but what do they actually mean by ‘supporting or guiding some of our students appropriately’?

What is meant by ‘guiding appropriately’?

What would this mean if a young woman was ordered to undress and perform a sex act. How exactly would Rigpa hear, support and guide her?

‘Guided’ is an extremely dangerous choice of words. Given the Rigpa world-view, the only direction they could’ve conceivably guided anyone they or Sogyal harmed was either toward accepting their lama’s abuse as a teaching or to let someone know they ‘weren’t ready’, which would have been a not-so-subtle punch in the belly of their spiritual aspirations.

Then there is the guidance of the group as a whole. And there was plenty of it. Indoctrination is a better word for it. Why else would all of us have sat there in the teachings while a very large percentage of it was given over to berating people for the smallest errors? Why else did we hear nervous testimonies from his harem, feel nauseous, wish it was over, and still continue on? Why else did many people come away from these teachings talking about how inspiring they were? They fucked with our heads, to be sure. And that was their ‘guidance’.

What Now? group member

What constitues ‘adequate preparation’

The statement goes on to say;

In addition to setting clear boundaries, we have learned the importance of emphasizing that the decision to practise Vajrayana or Dzogchen with the guidance of a teacher is a personal choice. It is not a condition for being part of the Rigpa community. What is more, it has become clear that it is the responsibility of the teacher to adequately prepare the student for the Vajarayana path. This is something that the student must consciously decide to embark upon through proper preparation and a formal request.

Is, for example, being ordered to undress and perform a sex act part of the Vajrayana path in Rigpa? And if it is, what does Rigpa think is an adequate preparation?

We permit guides to take people into the “death zone” on Everest, where roughly 10% of them will die. Navy SEALs train past the point of safety. But they are fully aware of the risks. They know the ways the task will damage them.

In terms of Rigpa, ‘adequate preparation’ would first be to inform the student of exactly what they mean by ‘the vajrayana path’ in terms of the student’s relationship with their teacher, including how to test the qualifications of such a teacher. It would involve – before committing to such a relationship – observing the relationship students in the inner circle have with their teacher and hearing about what embarking upon the vajrayana path would mean for them in terms of Sogyal’s behaviour . What they are commiting to must be completely transparent, which means that the very worst of it should be clear. There should also be proof that can be examined for what the “result” will be.

Think about the preparation people do before they get married, how well they know their partner.  Preparation would also involve knowing that the relationship is not exclusive, on either side, and knowing how to call it quits – how to leave without threat or coercion. And does the Rigpa belief system even permit leaving without risking hell? Will instructors tell potential vajrayana students that once they’ve made their ‘formal request’, they aren’t even allowed to interpret the kinds of behaviour attributed to Sogyal as abuse?

All these aspects need to be made clear.

What isn’t being made explicit

But Rigpa is not making their attitude towards abuse in vajrayana clear. What they aren’t saying, but what is suggested by their whole approach to the matter of Sogyal’s behaviour is that they think that abuse is an acceptable part of vajrayana, so long as people are ‘prepared’ and have given ‘consent’.

It’s DZK’s approach; it’s reflected in the problematic area of the code of conduct, and is made explicit in the teachings on How to Follow a Teacher in The Words of My Perfect Teacher which is a core text of the Rigpa sangha.

Dzongsar Khyentse (DZK), a key spiritual advisor for Rigpa, said in his first statement on the matter of Sogyal’s abuse:

‘If Sogyal Rinpoche had made sure that all the necessary prerequisites has been adhered to and fulfilled, then from the vajrayana point of view, there is nothing wrong with Sogyal Rinpoche’s subsequent actions.’’

Dzongsar Khyentse, Rigpa spiritual advisor.

People tell me that DZK has said that because Sogyal isn’t a qualified teacher and the students weren’t properly prepared, then what Sogyal did was wrong, but DZK has never said that it also would’ve been wrong if he had been a qualified teacher and the victims were ‘prepared’. He never said that such behaviour is not an acceptable part of vajrayana, and neither has the Rigpa Vision Board. On the contrary, DZK has made it very clear that he thinks abuse is quite acceptable in the context of a qualified vajrayana guru:

‘Once you have completely and soberly surrendered, you may not interpret certain manifestations and activities of the guru as the abuse of power. If you want to be fully enlightened, you can’t worry about abuse.’

Dzongsar Khyentse, p 19,The Guru Drinks Bourbon?

Is abuse really acceptable in vajrayana?

It appears that Rigpa and their advisors do consider abuse acceptable by vajrayana teachers. Thankfully, other Tibetan Buddhist teachers disagree.

The practice of tantra is never an excuse for unethical behaviour.’

His Holiness the 14th Dalai Lama

Few have been willing to publically state a stance that indicates that they agree with HHDL. Those who have are listed on our Which Lamas are Trustworthy? page.

Physical, sexual, and psychological abuse are not teaching tools.’

Mingyur Rinpoche, When a Buddhist Teacher Crosses the Line

Tenzin Palmo recently wrote an endorsement for my book Fallout: Recovering from Abuse in Tibetan Buddhism, (coming out in July). In speaking of the ‘appalling behaviour and the subsequent efforts, by those who seek to maintain their power and control, to condone such conduct and meanwhile denigrate the victims,’ she says:

In this feudal outlook, both physical violence and sexual predatory behaviour towards dependents are viewed as acceptable. … This is a complete distortion of the impeccable Vajrayana path and creates much confusion, disenchantment and pain.

Jetsumna Tenzin Palmo

The vital point

Until Rigpa actually denounces Sogyal’s abusive behaviour and says that such behaviour has no place in vajrayana, they cannot be considered a ‘safe’ organisation relgardless of their code of conduct. Any organisation that, even if only at ‘advanced’ levels of engagement, gives a teacher absolute authority to do what he wants – especially if abuse is supported by their belief system – requires absolute obedience and gives the student no right to question is a potentially harmful cult. Rigpa may not demand these things at an entrance level, but they’re still there at the core of the organisation in the area they consider the most profound and important. Shambala is the same.

Making the vajrayana distinct from other levels of the path is a good move for clarity in the curriculum, but it’s also a way to encourage new membership by making people think they’re safe at the introductory levels. The trouble with this approach, however, is that if they don’t reveal to beginners what will be expected of them at a later level of engagement with the organisation, then they’re being deceptive, which is a method of cult induction.

How cult induction works in Rigpa

Once people enter the Rigpa organisation, if they follow the Rigpa path, which – even if the community recognises that not everyone has to take that path to be part of Rigpa – holds vajrayana and dzogchen as the ultimate teachings, that’s where people will likely end up, simply because that’s where the path leads.

In Rigpa, recognition of the nature of one’s mind is considered the answer to all our problems, the one thing that will lead us quickly to enligtenment. That message comes through all levels of the Rigpa curriculum. And according to Rigpa, you can only get that by having an introduction by a qualified vajrayana/dzogchen teacher. To get that, you have to sign up for the vajrayana/dzogchen ‘level of spiritual instruction.’ It’s supposed to be the fastest and highest path – and who doesn’t want that?

By the time students get to the point of giving their ‘consent’, they’ll be so indoctrinated with ideas of the validity and supremacy of that path, that they’ll take that step with all the same trust that we did and will be subjected to the same beliefs that kept students in an abusive relationship.

And then there’s the book which proclaims the same ideas – the importance of getting the introduction to the nature of mind and the necessity of complete devotion to a teacher in order to get it. The Tibetan Book of Living and Dying is what sent me off in search of dzogchen. I couldn’t get there fast enough! If Rigpa doesn’t want the TBLD to be considered a cult induction manual, then they need to be totally transparent, not just with those wanting to enter the vajrayana path but also with those entering their basic courses. They need to tell them where the path is leading and what will be expected of them at that point. Will they do that?

The bottom line

This latest statement makes it clear, once again, that Rigpa leadership apparently do not see what has occurred as abuse but as some sort of misunderstanding or failure to prepare students for the kinds of behaviors they deem appropriate in vajrayana – like hitting, slapping, knocking people unconscious, and sexual coercion.

Would you enter Rigpa or Shambala or any other organisation if you knew that at the ‘highest’ levels of their spiritual belief system, you’d be asked you to consent to an agreement that meant that the teacher could abuse you if he or she felt like it, and that you would not be able to complain or disobey? Does this coincide with what you know of the Buddha’s core teachings and values? What about common sense?

(The image of a path into darkness is by Lutz Peter from Pixabay)

You might also be interested to know that Patrick Gaffney has been disqualified by the UK Charity commission from acting as a trustee of any charity for a period of 8 years.

If you’d like a more private place to chat about your ongoing spiritual path after you’ve left an abusive community, you can join the Beyond the Temple Facebook group. This group is for people who don’t want to talk about abuse, but want to keep in touch and share their discoveries, inspiration and challenges as they move on with their lives.

If you want to talk about abuse, then Rigpa or ex-Rigpa students can join the secret What Now? groupApply via the contact form here, telling us about yourself and why you want to join the group. 

Students from other Vajrayana communities who need somewhere where they can talk about abuse and find survivor support can join the Survivors of Vajrayana Abuse and their Allies group.  

Note that you will not be added to these groups if you don’t answer the questions.

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