Tuesday, August 13, 2019

Inviting input on how to help adult survivors of child sex abuse experienced in Shambhala/Vajradhatu - Reddit post

https://www.reddit.com/r/ShambhalaBuddhism/comments/cpyvhe/inviting_input_on_how_to_help_adult_survivors_of/

Some of the children (now adults) who were sexually abused at young ages in Shambhala do not know who abused them, but do know they were abused by people who circulated in the Vajradhatu/Shambhala network, whether or not those perpetrators were formal members at the time of the abuse. Grappling with this experience is especially challenging for survivors who are no longer part of the community they grew up in if they feel a need to find out who abused them. Their experiences of abuse sometimes date back to the late 60s, 70s, 80s and 90s, before the Care and Conduct policy even existed (and which is not a viable option for them to pursue now anyway). Going to police does not do much for those who do not know the identity of their abusers, even if Shambhala now formally encourages reporting abuse of minors to the authorities.
Much of the current discourse about sexual abuse in Shambhala has focused on the organization, current membership, improving policy and the dis/qualification of spiritual leaders. In addition, media coverage of perpetrators and misconduct has resulted in the *defence* of the ethics of the community, organization and religion of Shambhala. This emphasis has not led to support for adult survivors of child sexual abuse that was experienced in Shambhala, especially so for those who do not know the identities of the abusers they were targeted by.
Several surveys and calls for feedback about abuse/care and conduct processes have been distributed to current and ex- community members over the last several years. Some survivors of child abuse have inputted their data, shared memories of abuse, and provided suggestions for help they long desired and needed, yet their information has not been gathered or shared in ways useful to them (if at all). The data collected has either not been summarized or it has gone toward the betterment or continuation of the organization, but not for the benefit of the people who have been abused and provided the organization with the information it sought to extract from their experiences for itself.
Through following discussions online and at Shambhala Centers over the last few years, I have seen a couple of commenters propose establishing a network or database to help adults sexually abused as children in Vajradhatu/Shambhala to gather data, share information with each other about what they do remember (dates, places, events, networks around the abuse, etc.), or resources that could help them persue justice for themselves. For some, healing comes with finding out who abused them and piecing their story together and I heard multiple people express a desire to find out who their perpetrator was. Often, perpetrators of child sex abuse did not abuse only once, and multiple children were victims of the same perpetrator without knowing there were others.
The people I heard speak up about abuse desired support regardless of current Shambhala politics. They were not primarily concerned with crafting spiritually appropriate responses to sexual abuse, or debating culturally relevant conceptualizations of it. They sought pragmatic support from a social network to seek justice as they themselves -- rather than the organization -- defined it. Their primary concern was not with saving the community or the organization’s finances.
Does anyone have ideas or resources to offer to help begin a network or database in support of survivors seeking to patch their young past in Shambhala together, possibly but not neccesarily including identifying perpetrators? Is anyone aware of others trying to take up this sort of initiative? Have you seen examples outside of Shambhala, or been involved in similar initiatives? Is this a project that could be pitched to the Interim Board? If so, how would someone go about proposing it to them? On what grounds, etc.?
If anyone (seriously) wants to help with this, or has something tangible to offer (a skill, resources, examples from elsewhere, specific knowledge or training you have to contribute - such as building a database or ways to share information/networking anonymously - expertise on child sex abuse laws in particular areas as well as across the mandala [not just the USA or Colorado], know about accessing to pedophile databases or how to research public systems and registries about sex offenders), you are welcome to message me personally, though I would prefer if you posted thoughts in the comments publicly if possible. I am interested in coordinating an effort around this if there is support for it.
(Please do not message me privately out of morbid curiosity or if you have nothing useful to offer.)
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Teachgr8
3 points·1 hour ago
A first good step might be making a secret group (facebook or another social media) of adults survivors who suffered childhood sexual abuse in this messed up community. As you gather dates and events, membership might grow. From there survivors might make a choice about whether or not they want things to be public. Thank you for bringing up this dark fact about sham. I was 22 when I entered but I knew a lot of younger children. Every one of them suffered some form of sexual abuse through this community.
level 1
Teachgr8
3 points·1 hour ago
It’s time to genuinely and truly take a look at what happens when a child is sexually abused. It’s not like they stand up, shake them selves off, and get on with it. It affects them to their bones, this feeling of loss of trust and physical betrayal. The thing I am most disgusted by this whole year of “healing” is the inability of the people in charge to actually hear this. Put yourself in survivor’s shoes. It’s not like a head cold. Survivors face so many different obstacles. Many of the younger children felt like that one on one attention they get with their molester makes them feel so special. The molesters know this and groom them accordingly. The cult of Sham will not continue thank God, because no one is willing to look this dragon in the face. No more nodding your head and saying “oh I’m sorry that happened to you.” Especially when It comes from the King. This rape culture will not end with incremental steps! It will end with getting rid of the abusers, all abusers, including and especially the universal monarch.
level 1
Autonomousdrone
2 points·1 hour ago·edited 1 hour ago
Possible model or resource: http://www.snapnetwork.org/https://www.rand.org/content/dam/rand/pubs/conf_proceedings/CF300/CF326/RAND_CF326.pdf
level 1
-CindySherman-
2 points·21 minutes ago
Hi MukposDD,
It seems like what you are seeking to create expresses your sincere desire to be helpful. I agree with that, but when I look at the history of these kinds of efforts, I really see them coming up short, and maybe doing more harm than good.
I guess my point of view is informed by the opinion that sexual abuse is very common, and, like many other serious crimes, it is committed by people close to the victim. The abuse both enacts and perpetuates dysfunction and betrayal at so many levels. It can do such lasting harm.
The way I have started thinking about this sort of thing is that it kind of interrupts a sequence of healthy development, leading to either a stuckness or blind alley. Part of the reason it can take so long to overcome this sort of damage is because it deals with one's most intimate emotions, social trust, and the subjective affective connection with one's body. And our interpretation of the events, and the memory of it, can change over time leading to both positive and negative interpretations.
Anyway, I think there are a lot of ways to help, but one key seems to be having the willingness and time to actually connect with friends to build the kind of relationships where healing can take place. By healing, I think I mean the development of one's inner potential for autonomy, authenticity, and power. Particularly, creating the conditions where victims can acquire the power to imagine and create the life circumstances and inner feelings they desire can be challenging. I am sort of skeptical of the centralized model of the support group for survivors of sexual abuse, as I imagined you were suggesting. I think there a good models for the centralized resource hub or support group, but the vision you described sort of pointed me in the other direction, towards the significance of positive multi-faceted friendship-style relationships.
level 1
fungyphipps
1 point·34 minutes ago
shambhala should be paying for their therapy
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Tuesday, August 6, 2019

Addressing current incidents in buddhist communities and self-responsibility © Anne Iris Miriam Anders, research project TransTibMed

Addressing current incidents in buddhist communities and self-responsibility



29.5.2019
Considerations on the current situation and individual responsibility
In traditional buddhist teachings the terms are well defined and the teacher makes clear at which level and from which perspective he is talking. As this talk is a mixture of several levels it serves to contribute to confusion instead of leading to clarity. Especially, if a group is challenged to deal with ethical misbehavior it is appropriate to talk about ethics, about the law of cause and effect and about the law of the respective countries involved.

In reading this I wonder who wrote or translated the text. In case a person in a leading position has overseen this wording and procedure and has put this text as a statement and reply to the current information of molestation, of offense and disrespect to women, the question of leadership quality arises.

The confusion is produced with inappropriate wording as well as confusing levels of perspective: first, the talk from the perspective of absolute view may be appropriate for those with authentic experience of Śūnyatā. And in oral transmissions of Vajrayāna it is said about those people who develop wisdom within that their behavior becomes more and more subtle, just like fine barley flour. However, there is a lack of appropriate subtlety in speech and action. Therefore, the question arises how this talk is effecting to those who read it, especially to those who have experienced harm and the many witnesses who have kept quiet, and where it will lead to.

The terminological challenges in this text are as follows: whereas when talking about the absolute level, we usually talk about illusion appearing to relative mind or the person being deluded, here we are challenged to read the medical term hallucination with the connotation of a severe mental sickness being carelessly used for the same context. But regardless of whether used out of carelessness or on purpose it has huge consequences. As nowadays it has become a pattern in so called buddhist groups that medically uneducated people in positions of power do not shy away to slander others of having rlung disease or even being crazy, just as a reply to any critique, when they feel like getting rid of a group member or even of destroying the reputation of someone who dared to simply withdraw, it is highly problematic to continue to use terms with such connotation. Actually, by using such terms and diagnosis the lack of education and understanding of terminology and connotations as well as huge overconfidence become obvious. Furthermore, using such for the purpose of denigrating others, directly or indirectly, regardless the law of countries which prohibits public slander, and in these ways more or less subtly manipulating the group will lead to conflict and schism. Why would a responsible person in a leadership position do so?

Where will it lead to manipulate the public to think that everyone who dares to share the truth is supposed to be regarded as severely sick? How much fear is induced in people coming to seminars based on such talk? And where will that fear lead to? How comes spiritual masters or their coworkers not trained in medicine and psychiatry carelessly use medically defined terms which hint at psychosis? This is just not the refined talk and behavior to be expected from someone in a leadership position and even the very wisdom implied in such a choice of words that are attributed to a meditation master could reasonably be called into question.

Moreover, the resulting fear of arbitrariness in the group is certainly not remedied through the artificial exaggeration of people by even imputing visions to them.

The molestation issue raised is an ethical one. Therefore, it is supposed to be dealt with from the ethical perspective and at exactly that level. Especially, someone wearing the robes of ordination is supposed to abide by the basic ethics of not harming. As every buddhist practice rests on that basis there is no need to make up complicated twists of motivation discourse, including the fancy well-known retrospective permission to harm which is known to be generously employed by liars for rationalising their very actions. When talking about such an ethical issue the wording that there would be no karma is just inappropriate, because it simply confuses the levels of practise and respective appropriate behavior. Moreover, this kind of wording used to influence and manipulate people in consequence causes confusion and conflict in the group. Those who want to consider themselves to be advanced in practise might feel encouraged to no longer feel bound to any rules or law and even want to enforce this interpretation of the situation on others. It even hinders every expression of natural human compassion towards the victims. People are being fooled with such ways of talk and sufficiently confused to even go against each other instead of living compassion towards the victims, taking care of their very safety and simply authentically caring for them. Why do people allow such rules of thought and manipulation to be set?

So, the question arises who fabricated this text, which differs in content and form from the very clear traditional teachings of buddhist philosophy and Vajrayāna. As such type of teaching does not address the problem, it neither solves the issue nor helps anyone to feel at ease. It might well serve to uphold the hierarchies of power for a while and the arbitrariness of those in positions of power. As long as the core point is not addressed however, it will neither serve to cure the harm to individuals nor the effects all this has already caused in the respective relationships. And it is definitely impossible to prescribe any view, the heart of which is bodhicitta, if the very bodhicitta and compassion required for reliability and appropriate respect in that context do not shine through. I would have expected some words of compassion within which the mind of bodhicitta can be seen and felt, the immediate protection of those harmed as well as clear, undoubtable actions that seek to repair the damage caused at very many levels.

Beyond the question as to whether the dominant hierarchies in buddhist centers in western countries should eventually be replaced by democratic processes, dialogues and votes, it is a minimum requirement for anyone claiming leadership as a buddhist teacher or meditation master to behave according to human rights and the law of the country. Besides, it is time for every person to take on their own individual responsibility instead of handing it over to any master. This means thinking for oneself, maintaining the freedom of self-reflection instead of being manipulated by strange, distorted concepts, joining together and sharing instead of merely assuring one's own little profits.

In times of crisis, the qualities of leadership clearly appear. It reveals whether a person wants to engage in dialogue and implements his nice sounding words. Therefore, a crisis is also always a chance for individuals themselves to take on self-responsibility and to encourage democratic processes in their groups.
© Anne Iris Miriam Anders, research project TransTibMed
1.6.2019

We encounter the following situation: while Indian court has started investigation with the first hearing on 23rd of Mai 2019 (https://services.ecourts.gov.in/ecourtindia_v6/) the person concerned was announced to be a “holy being” in Europe in a letter of advice for his students. This testimony of indoctrination was put at the FPMT website (https://fpmt.org/lama-zopa-rinpoche-news-and-advice/advice-from-lama-zopa-rinpoche/lama-zopa-rinpoches-additional-advice-to-students-of-dagri-rinpoche-2/ , dated 24.5.2019).

There are plenty of old texts in Vajrayāna emphasizing the importance of examining a spiritual teacher (e.g. Patrul, R. 2004, Words of My Perfect Teacher. A Complete Translation of a Classic introduction to Tibetan Buddhism). Apart from proficiency, adequate corresponding education and appropriate implementation for the preached content, integrity and a clearance certificate are necessary conditions required to make a decision. This individual task of examining a spiritual teacher does certainly not stop due to another person indoctrinating the ways of thinking and feeling. Certain situations may even create a chance for collective investigation, the inevitable clarifications and necessary reforms required. The petition and its further handling could be taken as such an opportunity (https://www.change.org/p/buddhist-followers-call-for-investigation-into-allegations-of-sexual-misconduct-by-dagri-rinpoche).

In fact, every individual will have to decide for oneself. Now, in such times of turmoil, one is made even more aware of the importance of one’s own decision and its impact on all others in the group (including on those who were molested, called crazy, slandered and the like) with almost unbearable pain. The question could be posed: how will my decision affect others? And if I do not decide at all how will it affect others? And if solutions as well as protection and compensation for those severely damaged are collectively worked for, narcissistic leaders might end up like the frog from the well in Patrul’s example. Therefore, in the above case, the indoctrinated followers will now have to start to think for themselves.

The pattern of systematically denigrating women and of regarding the followers as a crowd far below oneself to get exploited until they are exhausted and then simply get exchanged for others, which is even interpreted to be for their own benefits of course, is evident in quite many Tibetan buddhist organisations. As even simply withdrawing from such groups nowadays may result in being stalked and slandered in the most cruel and horrible ways many people are fearful, because this is what they were taught in order to keep them quiet.

Where will it lead to if people’s decisions and even natural compassion for victims is being paralysed by fear and indoctrination? The capability of a decision for the greater good and the strength and courage deriving from bodhicitta was traditionally taught with the example of a bodhisattva killing a murderer to save the lives of 400 people. Nowadays, the greater good might well be regarded just the listening to those severely damaged, who do not even dare to speak, the protection of and compensation for victims and the prevention of further harm for the sake of future generations.
This second text of advice could be considered an example of the claims to dominion over disciples at a high price, as otherwise found in cults. Trying to control a mass of people instead of considering the individual development and well-being of individuals based on genuine interest and compassion is obvious. This attitude of depersonalisation, which ignores the feelings of the victims and the traumatic impact on their health and personality development, provides the basis for systematic abuse that has been observed in many Vajrayāna groups.

That advice also reveals an intermingling of interests. As the commercialisation of Buddhism has contributed to the development of the contemporary narcissistic, ideological, economic, social, emotional and sexual abuse that has become obvious, it is indispensable to establish clear standards, a separation of tasks applying clear measures as well as the legislative power of the state in case of infringement. On the condition that double standards are no longer applied, guidelines for teachers, position holders and learners could be developed to avoid these conglomerations and to change these abusive and destructive patterns. In particular, it is imperative to completely separate the spiritual from any economic level.

When looking at the hierarchies providing for exploitation and subjugation of people, sexual offense to women being a part of this behavior, happiness is rather rare in such structures. But this is simply explained being so-called bad karma of those people. The structural issues of systematic exploitation, subjugation and denigration are thus rationalised by concepts like karma-purification and it seems as if the victims were even responsible for them, because of their so-called bad karma, their bad practice and even non-positive thinking. These concepts may serve to weaken their self-confidence and strength over time, but the structural responsibility lies with the elites who have been drawing the profits.

After having taken in the prescription of training patience for very many years without any further discrimination many people think buddhism would be all about others training patience. Actually, it is up to the individual to choose how to proceed with his or her training and among very many other gradually applicable tools patience is just one of the six paramitas which can be trained in. Consequently, there is no need to collectively prescribe this even to those who have already suffered damage to their health. Much more it is the parameter of knowledge, however, which serves to clearly decide on the appropriate means and this decision is up to the individual and its responsibility. As the knowledge to discriminate when and how to speak and one’s motivation for doing so is even more important - in an analogy the former is traditionally taught to be just like eyes for a blind person - patience-only cannot serve as an appropriate means to deal with issues like subjugation, exploitation, slander, jealousy or patterns of exchanging people for each other at will. In short, the training based on self-responsibility and much more differentiated than a few simplistic decontextualised concepts in English.

During the past years some courageous people have dared to tell the truth and this has had huge consequences in several buddhist organisations. As their speaking the truth may have served to protect very many future generations from further exploitation, molestation, abuse and health damage it could well be regarded a virtuous deed. Speaking the truth may even serve to cure divisions in groups created by those who irresponsibly prescribed to others to train patience at all costs to cover up their own behavior and who did not shy back to put themselves to be the only ones to define the truth for others.
© Anne Iris Miriam Anders, research project TransTibMed
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Thursday, August 1, 2019

articles about the sexual abuse by Sogyal Lakar in French




https://www.unadfi.org/mot-clef/rigpa-international/

RIGPA INTERNATIONAL

Lerab Ling contre-attaque

La direction du temple bouddhiste Lerab Ling, situé près de Lodève (Hérault), et 133 membres du groupe ont déposé deux plaintes en diffamation contre l’avocat Jean-Baptiste Cesbron et le journal Midi Libre (directeur de publication ainsi qu’une journaliste du quotidien) pour les propos tenus dans un article du 9 décembre 2017. Le groupe estime y avoir été injustement accusé d’être un mouvement sectaire.

Tensions et contradictions chez les bouddhistes

Devenue la quatrième religion de France avec un million de pratiquants et cinq millions de sympathisants, le bouddhisme bénéficie chez les occidentaux de l’image d’une religion de la bienveillance, de la tolérance, de la non-violence. Mais derrière cette image d’Epinal se cache une toute autre réalité. Ainsi la purge ethnique menée par les bouddhistes birmans à l’encontre de la minorité musulmane, les Rohingyas, a révélé le caractère violent que cette religion peut revêtir. Plus proche de nous, le limogeage de Sogyal Rinpoché par Riga, suite à la publication par huit adeptes d’une lettre dénonçant ses abus, a déclenché une libération de la parole au sein du bouddhisme français.

Une dizaine de victimes se manifestent contre Sogyal Rinpoché

Depuis la dénonciation, par des adeptes de Rigpa International, durant l’été 2017 des abus physiques, psychiques et sexuels commis par Sogyal Rinopché, Jean-Baptiste Cesbron, avocat à Montpellier, a déjà recueilli une dizaine de témoignages accusateurs convergents émanant principalement de femmes. Ayant contacté l’Adfi Montpellier et l’Unadfi , ces personnes témoignent toutes des mêmes faits. Selon l’avocat, « il est question d’escroquerie, de détournement de fonds et d’abus de faiblesse ».

Les faces cachées du yoga et de la méditation

Depuis quelques années, yoga et méditation occupent une place de plus en plus prépondérante dans les médias et dans la vie des Français. Cette propension à se développer s’apparente à un phénomène de mode dont on peine à déterminer, du moins en apparence, les causes, les origines et les éventuelles conséquences. Cet article a pour objectif de présenter les pratiques de méditation et de yoga telles que l’Unadfi les rencontre, à savoir dans un contexte sectaire.

La face cachée de Rigpa

Le 14 juillet 2017, huit membres influents de Rigpa International ont adressé une lettre à Sogyal Rinpoché (SR) et aux 130 monastères du groupe afin de dénoncer les abus commis par leur maître. Elle a fait l’effet d’une bombe et causé la chute de SR qui depuis le 11 août a été démis de ses fonctions et a pris la fuite. Le scandale n’est pas resté cantonné à la France. The Telegraph, un journal anglais, a publié au mois de septembre une longue enquête sur la vie dissolue du maître et ses abus.

Rigpa dans la tourmente

Le 14 juillet 2017, huit des plus proches étudiants, retraitants, nonnes, moines de Sogyal Rinpoché ont adressé à leur maître, ainsi qu’aux 130 monastères de sa communauté, une lettre de sept pages dans laquelle ils dénoncent les abus commis par le gourou sous couvert d’enseignement du bouddhisme.
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