Where are things at with the complaints against Sogyal Rinpoche?
It has been more than three months since eight long-time students sent a letter to Sogyal Rinpoche alleging abuse. I thought it would be good to take a step back and look at what the letter has achieved so far and how the issues are becoming clearer.
Let’s remember what the grievances are about: inappropriate and harmful behaviors that have caused injuries and have tainted the appreciation of Dharma for the concerned students.
Recently published, The Life and Times of Jamyang Khyentse Chökyi Lodrö recounts many dreams and visions of this exceptional 19th-20th century Tibetan Buddhist master, including this one concerning Sogyal Lakar (Sogyal Rinpoche), who he watched over as a child.
One night, I dreamt that at dusk I went to meet someone thought to be the divine prince of Derge, Ngawang Jampal Rinchen. He was said to live in a grass hut with a very small door that stood inside an ordinary house in a hamlet at the foot of the mountain. He looked youthful, had a small topknot of dark matted hair, was clothed in green leaves, and sat gazing at the floor as I expressed my joy and devotion. The prince, who wore a red woolen robe, put a similar one around my shoulders, stood up, and went outside. I went with him, removed the robe, and offered it to him, having cut off a piece, saying I wanted it as an object of devotion. Then I stood naked before him. It was completely dark, and I couldn’t seen the whole vision properly, but I sense there was a row of people and that he was beating them—Lakar Sogyal, for example. The prince was quite mad! He then lay on his back, naked, and said the boy might go crazy and cause internal strife. After many such dreams, I woke up.
I fell asleep once more and at first dreamt the same dream again.
We’re so saddened to hear about Sogyal Rinpoche’s colon cancer and wish him a swift and complete recovery.
The unexpected news about Rinpoche’s health and recent remarks made by two traditional teachers concerning samaya have understandably sparked intense emotions among many in the Rigpa sangha.
At the end of his recent teachings in Lerab Ling, the Rigpa International Retreat Center in France, Khenpo Namdrol strongly admonished the eight students who wrote a letter alleging abuse by Sogyal Rinpoche. Among other things, he said they’d been taken over by non-human entities.
Then Orgyen Tobgyal Rinpoche expressed his concern for Sogyal Rinpoche’s health and warned the Rigpa sangha about the harmful effects of breaking samaya in this September 28th message shared on Facebook:
Presently I am in Asia with Sogyal Rinpoche, to support him. The situation with his health is very serious. He has been diagnosed with cancer and had to have an operation to remove the tumours. Now his doctors are advising a course of chemotherapy as a follow up.
What I want to say to all Rigpa students is this—please do not break any more of your samayas. If a student breaks his/her samaya, it has a very harmful effect on the master’s life. I urge all of you therefore to practice the Narak Kong Shak and Heart of Vajrasattva confession prayers as much as possible. I am very concerned for Sogyal Rinpoche’s health and future. I hope you will all listen to what I say.
In light of these messages, we would like to share some reflections on how we might better keep samaya. We hope to contribute to a more positive atmosphere within the sangha by doing so.
As a result of the allegations of abuse made against Sogyal Rinpoche by eight long-time students on July 14, 2017, many individuals within the Rigpa community have engaged in deep reflection and heart-felt discussion.
As you can imagine, students have expressed a wide range of emotional responses to the crisis, ranging from feeling their teacher has been unfairly taken away from them, to anger about the alleged harm, to a loss of trust in the teacher and the teachings.
To begin, let’s look at some of the responses.
For some, facing this controversy has strengthened their faith.
Sogyal Rinpoche has undeniably changed their life for the better. They believe Dharma is taught and practiced authentically in Rigpa. They feel complete confidence in Rinpoche as an authentic medium of the blessings of the lineage. The description of Rigpa as a ‘rotten exploitative organization’ does not fit their personal experience at all. They feel a strong inner conviction that Sogyal Rinpoche is their guru and they’re on the right path.
Public allegations of physical and sexual abuse by Sogyal Rinpoche have been made regularly over the course of his 40-year teaching career.
The following timeline cites the year an allegation was made public, although the incident may have taken place years prior to the time. For example, one of the first incidents took place in 1976, but I found the public testimony in a 1994 newspaper article.
The information provided in the timeline may not be all inclusive. Other public statements may have been made of which I have no knowledge. Also, it only includes publicly documented allegations.
With his amazing gift for communicating the Buddhist teachings in a clear and accessible way, Sogyal Rinpoche has become one of the most well known and sought after spiritual teachers in the world today. His book, The Tibetan Book of Living and Dying, published in 1992, has touched hundreds of thousands of people, and remains popular even now, more than 25 years later.
Rinpoche’s unique, experiential way of teaching, which often gives people a profound personal experience of the awakened state, has attracted thousands of devoted students, who regularly attend retreats and support his work at centers around the globe.
As a student for more than 25 years myself, I’m deeply grateful for all I’ve received from Sogyal Rinpoche – amazing teachings that clearly explain the Buddhist path, the chance to meet many holy beings, and personal glimpses of awakening that showed me the possibility of enlightenment.
Given Sogyal Rinpoche’s remarkable contributions and the benefits that so many people feel, I can understand why many Rigpa students cannot comprehend how others have felt harmed by personal interactions with him.
Please know, I’m not trying to detract from Sogyal Rinpoche’s greatness, but without taking an honest look at how the experience of abuse has happened in our community, it will be difficult to prevent such incidents in the future.
In this spirit, I’d like to share from my own personal experience to show how student-teacher interactions, even those that may have been meant as helpful, can be experienced as harmful.
A crisis, like the allegations of abuse in Rigpa, can unleash a torrent of afflictive emotions: blame, judgment, anger, despair, fear — to name just a few. People take sides and attack the other side. People get stuck in their positions and lose the ability to hear one another.
If you’re lucky to be in the middle rather than at the extremes, you may still be plagued by inner conflict, even if your practice keeps you from disparaging others.
How can we respond like a Buddha instead?
We find ourselves in the midst of a heart-wrenching situation: serious allegations of abuse against Sogyal Rinpoche, made by eight current and former students. Most people will agree it’s necessary to seriously look into what gave rise to these accusations and to address any problems identified in the process.
We would like to dedicate this space to understanding what went wrong in Rigpa and to learning from it so similar situations might be prevented in the future—not just in our community but in other Buddhist groups as well.
We believe that this scandal can become the cause of tremendous positive change, if we can join together and learn from it. But this requires that we begin by having an honest and critical look at all the dynamics that created the current situation.
We see “How Did It Happen?” as an open space where an exchange of experiences and ideas can take place. Deep listening, respect, and constructive dialogue are encouraged in the exchanges that take place here.
For this to happen, we must be willing to listen to different perspectives rather than only bang our own drum. One Buddhist practice of compassion that can guide our interactions is to step back for a moment, and put your self in another person’s shoes.
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