With the results of the independent investigation into Sogyal Lakar/ Rinpoche’s abuse tabled clearly in the Lewis Silkin report, no one can deny now that “based on the evidence available to me [Karen Baxter of Lewis Silkin], I am satisfied that, on the balance of probabilities:
a. some students of Sogyal Lakar (who were part of the ‘inner circle’, as described later in this report) have been subjected to serious physical, sexual and emotional abuse by him; and
b. there were senior individuals within Rigpa who were aware of at least some of these issues and failed to address them, leaving others at risk.”
Karen Baxter recommendations include the following clear directions for Rigpa:
- Sogyal Lakar should not take part in any future event organised by Rigpa or otherwise have contact with its students;
- Rigpa should take steps to disassociate itself from Sogyal Lakar as fully as is possible (having regard to any legal arrangements which may for the time being connect the organisation with him);
- Rigpa leadership in each country (being the trustees or equivalent) and the Vision Board should, as necessary, be refreshed in order to ensure that;
- its members are unconnected with the harmful events referred to in this report and so can credibly lead the programme of changes required;
- its members are all publically committed to the concept that abuse will not be tolerated by anyone, or against anyone, within Rigpa (including teachers); and
- wherever possible, the leadership should include some members who are unconnected with the student body, for example lay trustees as such would be recognised in the United Kingdom.
And in their statement on the report Rigpa states that “Rigpa commits to act upon the report’s recommendations.”
What acting on these recommendations means.
- Sogyal must be removed from course materials, and no more audio or video teachings by him should be shown at Rigpa events. Rigpa needs to publicly denounce Sogyal’s abusive behaviour and make it clear that they are no longer a sangha of his students.
- And ALL those who were in management roles up until this year need to remove themselves from their roles – not just the three stooges at the top, and they must not still in the background directing behind the scenes in an advisory or any other capacity.
ALL those senior instructors who still believe and therefore will still teach the ‘crazy wisdom’ excuse for abuse, and ALL who participated in the cover up by delivering the ‘Representing Rigpa’ cover-up sessions need to go – unless they publicly denounce Sogyal Lakar’s behaviour, apologise for their role in the cover up,say that they realise that they were wrong to do so, and that they are now ‘committed to the concept that abuse will not be tolerated by anyone, or against anyone, within Rigpa (including teachers)’
- Is self-explanatory.
But what would a Rigpa without Sogyal look like?
Some people remain in Rigpa simply because they can’t imagine life without the support of the community and/or because they don’t want to see the infrastructure dismantled, but if you take away Sogyal and all those in management and teaching roles who are not willing to stand up in public and say that they now realise that Sogyal’s behaviour was abusive and that they are committed to not allowing anything like that to happen again, what is left?
Barbara van Schaik has a vision that she agreed to shared with us. I hope Rigpa management read it and take this vision on board, because it’s a vision that could inspire people who are presently terribly disillusioned.
By Barbara van Schaik
There’s a lot of writing and thinking out loud about Rigpa at the moment. Most address the abuse suffered by so many, abuse of a power we all believed in and held in our hearts.
What the outcome will be no-one can say at present – bits and pieces appear, newspaper articles are ‘out there’ now and various people have various pieces of information that don’t amount to a real conclusion. Solution seems as far away as ever.
The big questions
But how CAN Rigpa continue? Really? Sexual abuse, charities seeing fraud, loss of funds as Rigpa is publicly denounced? Yet it seems those in charge are hanging in, hanging on, hoping against hope perhaps that it will all ‘blow over’ and amount to not much, as long as Sogyal stays out of the picture (at least as far as those outside the inner circle of devotees would be aware).
Can they re-form? It’s so hard to know where we stand at present.
But if they can’t, if they don’t – then what of all those physical remains – the centres around the world and the great Mother Ship – Lerab Ling.
Since someone has pointed out that all the centres operate separately it seems there may not be one outcome affecting them all in the same way.
But – RIGPA?? Surely the name is tainted beyond repair now. Another name? Possibly – but wouldn’t people, the ones who would be interested, know? It has to be more than that.
I personally feel the inner circle/devotees, including those who ‘stepped down’ will not give him up. That is, if he is around and does regain his health. They will find some kind of different way of being with him – I once (jokingly) mentioned holograms.
But that leaves those buildings – if RIGPA as we know it were to disappear, ‘leave the premises’ to do something secretive elsewhere – what of them? And in the case of Lerab Ling – so big, so grandiose, so decorated, so TIBETAN – hung and filled with all kinds of precious things – not to speak of the energy generated there – what of that? What could it become?
I was thinking about this and some thoughts did come up. Here they are, for what they might be worth.
Lerab Ling as a true rime centre
Perhaps LL, with all its ‘Tibetaness’ could become a Centre for the preservation of Tibetan thought (Buddhist) and culture. There would be a Library, bringing together ancient texts, their translations, published books, blogs and videos, articles written, articles about to be written – research materials.
A place where scholars from both East and West would come to sit and read, research, compare, be inspired and confer. There could be screens which would show films relating to TB (not of the ‘7 Years in Tibet’ variety) – although ‘Kundun’ might be an exception! Peoples’ journeys recorded, recent trips into Tibet as well as historical material. There could be lectures from Tibetan ‘experts’ and scholars, open to the public.
Beside the Library, LL could be seen as a meeting place of lamas, khenpos, wandering ngakpas (if they could interrupt their wanderings) lecturers and all involved in the serious study of TB. They would be from all sects, a true ‘Rime’ organization where perhaps new understanding between scholars could take place – debates too, along classical lines, although perhaps without the performance aspect!
Of course students would continue come – to study (lots of accommodation), to listen to a lama expounding on a topic of choice, and more ‘open’ events where new people could come to hear and see.
There could be ‘residencies’ for various teachers, along the lines of artists’ residences, or writers’ residences. Anything from a few weeks to a few months.
A store house of Tibetan culture
Then I had the thought that LL (in particular since it is so Tibetan in every way) could be a storehouse of the culture of Tibet. Tibetan Medicine (my own particular interest) could be represented with visiting doctors from Asia – India, Nepal and Bhutan for example. They could hold surgeries, so helpful for people unable to reach them in their home countries. They too could hold talks about the basics of TM. And bring supplies of the marvellous little brown pills! I am particularly interested in those European plants which correlate to some of the Tibetan ones. Plant-finding expeditions could take place and there could be a medical department.
There is Tibetan thangkha painting, artists could come and stay, too – holding classes and giving lectures on the subject. There is one Bhutanese-trained thangkha painter already living in France.
There is Tibetan food, dance, costume, jewellery… I remembered the magnificent ‘tormas’ made for pujas, sand mandalas, all that space to create these things, and involve groups wanting to learn more about their history as well as ‘how to make’. All these are of course subsidiary to the Library, but could provide a ‘way in’ for the public: held outside in the grounds in the summer months, a way to open the windows and let in the air, after all that secrecy and shutting away.
There are holy relics and all the paraphernalia of TB – I could see a Museum too – there are already precious things at LL and this could be built up with people who have spent time in those countries where Tibetans have their culture donating their items as they might wish.
Open to the public of course – no secret ‘lama’s room’ any more.
So this is how I could see LL rise again, in a different form, but building on the best of all that energy over the years, devotion properly channeled, away from a charismatic leader who brought so much to so many, particularly in his youth, but in later years became a travesty of what he set out to be.
The other centres could be more diverse in terms of their lecturers and focus – maybe a look at Buddhism from other sources, Theravada, Zen, the Pali canon from Sri Lanka. Each one could choose its own particular style. Certainly, they could invite teachers from all traditions and become, rather than a centre for the students of any particular lama, a centre for dharma teachings in general. True Rime.
… and a Board: Karen Baxter’s (Lewis Silkin) suggestions for a board, including some lay people, representation from charity – sounds excellent.
And – of course – a new name!
This has gone on longer than I thought it would. Thoughts, sketches – let’s see what happens.
Thanks Barbara for sharing your vision.
Perhaps such an organisation could be called whatever the Tibetan word for Phoenix is. Certainly it’s time to put the word rigpa back where it belongs as a word meaning the true nature of mind/pristine awareness, not the name of a cult. To give up that name, and choose a new one and a new vision would be the only way I can see that Rigpa can survive this with any integrity. Their integrity as an organisation is as shot as that of their lama. If they are to survive, they need this kind of radical change, not bandaids and half-hearted attempts at appeasing the Charity Commissions.
Over to you my vajra brothers and sisters who still have some faith that there is something worth saving.
Current and previous students of Rigpa can participate in private discussion on this and other abuse-related topics on our What Now? Facebook Group. If you’re interested in joining, please contact us via the contact page and ask for an invite.
People from any Vajrayana sangha can join the Survivors of Vajrayana Abuse and Allies Facebook group for support. Click the link to request to join.
Anyone who has left a Buddhist sangha that had an abusive teacher can join the Beyond the Temple Facebook Group. The focus in this group is not on the abuse, but on ourselves and our spiritual life as we recover from our experience and look to the future. Click here and request to join.
The What Now? Reference Material page has links to a wealth of articles in the topics related to abuse in Buddhist communities. For links to places to assist in healing from abuse see the sangha care resources page.
Those of you who are interested in ‘keeping Buddhism clean’ could ‘Like’ the Dharma Protectors Facebook page, which posts links to related articles as they come to hand.