“May those who insult me to my face, Or cause me harm in any other way, Even those who disparage me in secret, Have the good fortune to awaken.”–Shantideva in Bodhisattva’s Way of Life
“DARVO refers to a reaction perpetrators of wrong doing, particularly sexual offenders, may display in response to being held accountable for their behavior. DARVO stands for “Deny, Attack, and Reverse Victim and Offender.” The perpetrator or offender may Deny the behavior, Attack the individual doing the confronting, and Reverse the roles of Victim and Offender such that the perpetrator assumes the victim role and turns the true victim — or the whistle blower — into an alleged offender. The DARVO reaction rarely, if ever calls for an independent and objective investigation of the alleged wrongdoing.”
“Crushing people’s ego in pursuit of full awakening, is not the same as making them feel worthless, depressed and abused or enabling outright misogyny, that uses and forces women’s energetic/subtle bodies and minds like a football to be passed around among “ordinary” and unqualified teachers (often without express consent). Such tantric methods only work if both the student and guru are qualified and have the requisite devotion. Moreover, it needs to be balanced with a focus on the Buddha nature within all sentient beings. So consorts need to be regarded as a female deity, not an ordinary woman.”
Introduction
Since publishing the direct testimony-supported report (not “gossip” or “hearsay”) [1] of persistent abuse and misconduct by Samye Ling and Samye Dzong teachers and administrators over many years, particularly on women’s retreats led by Drupon Karma Lhabu and Lama Katen on Holy Isle, Scotland, there has now been some significant movement.
For those enablers who encourage peopleo refrain from public exposure of such persistent incidents, this is a clear example of why public exposure is the only method left for survivors and their allies to get some kind of change, accountability and protect others from harm when they have been met with silence and denial. In fact, Mingyur Rinpoche, a well-known Karma Kagyu teacher, advises survivors to publicly expose such conduct, when all else privately fails, in his article When a Buddhist Teacher Crosses the Line.
In this case, the public exposure of the issues, which had been met with silence and denial for years, led to the following movement, within a couple of months:
1) the Mindfulness Association UK cancelled all future courses and support at/with Samye Ling/Dzong and ROKPA. And the resignation of Sean McGovern (Choden) former company secretary of ROKPA Trust (for his lack of satisfactory action on the allegations). I have been informed he is still the director of the Mindfulness Association.
2) a public letter resignation by Lama Yeshe Losal Rinpoche from his associations with the Mindfulness Association, blaming survivor allegations and what he terms “hearsay” (due to the actions from Board members of the MA). There is no suggestion of holding an investigation of the allegations.
3) a letter signed by just over one hundred signatories of staff, volunteers and monastics associated with Drupon Karma Lhabu, Samye Ling and Samye Dzong and other centres (particularly Belgium, where Lama Rinchen now resides, who was the retreat’s lead nun on Holy Isle during that time). The letter defends the teachers, and attacking/defaming those who are trying to get an objective investigation. Again, no statement seeking to investigate the allegations.
4) public statements and videos posted on social media by UK and European based monastics and laypeople connected to Karma Lhabu and Samye Dzong/Ling centres aimed at deflecting attention away from the allegations themselves towards the survivors and author reporting them. As well as defending a “one size fits all” wrathful approach to Vajrayana teachings and retreat, with grossly inappropriate comparisons of Drupon Karma Lhabu with the great Marpa Lotsawa.
5) cease and desist letters have been sent to survivors and witnesses at Kagyu Samye Dzong Scarborough (the place where a British woman who recently committed suicide used to visit) by a lawyer connected to Samye Ling/ROKPA telling them not to speak about their experiences publicly, with intimidatory statements aimed at shaming and bullying survivors to keep them silent and fearful of repercussions.
Further details about these are posted below. Survivors and their allies have forwarded me this publicly available information and statements, and given permission to make public so that people understand the clear effects of public exposure.
One can read that these public responses, rather than view the various complaints and public exposure as an opportunity to lead all involved by the Buddhist view, conduct and example, and practice love, patience and compassion (as well as start an investigation into the allegations), prove the survivors’ point. Blanket denials, blame, emotional, general, indirect character assassinations, statements without specific reference to facts or discussion with those people, blaming the author of the article rather than addressing the actual content of it. Moreover, the fact that monastics themselves seem to be engaging in public discussions that criticise laypeople and/or other monastics is a breach of Vinaya.
People connected to Samye Ling have also informed me that these teachers have deliberately ignored the advice of the 17th Karmapa on this case/issue, who banned Karma Lhabu from giving any more Vajrayana empowerments from 2014 onwards (see below). And also ignored Akong Rinpoche’s advice that Samye Ling/ROKPA centres be looked after by 12th Tai Situpa Rinpoche and Palpung. That practices in the centres were always done in the Palpung way, until Karma Lhabu took over, appointed by Thrangu Rinpoche, and changed all the practices to that of Thrangu Monastery.
In any case, the point to remember is this, such responses–after years of women’s complaints being effectively ignored, stonewalled and being punished and excluded from those communities, and the enabling of allegedly violent, aggressive and sexually abusive men (one of whom went on to murder Akong Rinpoche!)–shows the power (and often necessity) of public exposure. One survivor on the Holy Isle retreat even reported a physical sexual assault by Lama Katen to the police, that happened when she was in the shrine room with him and they were preparing for a Drubcho.
So sadly, despite the uncompassionate “attack and blame” DARVO defence by so-called Buddhist teacher and monastics, the simple request by survivors and their friends and allies, that an independent investigation be launched (as was done with Rigpa and Sogyal Rinpoche) remains unanswered.
So, may this article be of benefit in ensuring justice, fairness, truth reign supreme, and beings are protected from being harmed by people in positions of responsibility and influence, who are supposed to be a source of love, compassion, refuge, honesty and transparency. May all experience the transformative power of maitri, love and compassion in their lives and use the power of pure perception to recognise the benefits of what these women are courageously sharing.
Details about recent responses and events related to the Samye Ling allegations
1) Mindfulness Association UK: resignations and cancellation of all courses and Lama Yeshe Losal Rinpoche resignation and response
The first major movement, was the Mindfulness Association UK (MA) cancelled all support and future courses at Samye Ling and Samye Dzong. Sean McGovern resigned from ROKPA Trust.
This was then followed by the public resignation letter by one of the main “Buddhist teachers” , Lama Yeshe Losal Rinpoche (see below).
When I first read his statement, I thought it might be a satirical joke created by someone, as the content was the opposite of the Buddhist/Bodhisattva way. In fact, rather than suggest investigation was needed, and “taking the blame onto himself”, it was filled with generalities, “finger-pointing” blame and non-specifics about what he termed “false, unsubstantiated allegations”, which was actually first-person testimony, with substantive documentary evidence.
Moreover, Lama Yeshe Losal Rinpoche’s use of associating the actions of the alleged abusers, Lama Katen and Drupon Karma Lhabu, and the Mindfulness Association’s understandable cancellations, with marring the legacy and memory of Akong Rinpoche himself is manipulative and misleading. After all, Akong Rinpoche himself is not responsible for alleged abusive and corrupt actions at Samye Ling/Dzong UK towards women and others.
2) Public letter from teachers and followers with signatories: also a classic DARVO (not Buddhist) response
There was also a public letter (a textbook example of a DARVO response) posted on Facebook, signed by various staff, volunteers and surprisingly monastics, all emulating a similar response of denial, attack and reversing the blame (see below).
The signatories (bizarrely) also presented themselves as being courageous in that they might become targets for misrepresentation/defamation. Even though they are a group with the power and influence within that institution. Seemingly oblivious that it is always the brave survivors, often isolated and lacking that institutional support, who are persistently targeted and defamed that way.
Again, the letter proves a complete lack of sympathy, compassion, love or interest in the survivors and their experiences, and no indication of seeking to objectively investigate the truth. It reads more like a “gang-up” attempt to silence, defame and intimidate them, as opposed to any genuine courage showed by a group who has no real interest in investigating the truth.
3) British Tibetan Buddhist monk responses defending a “wrathful approach” and the illogical “one size fits all” approach to all students with inappropriate comparisons to Marpa Lotsawa
Some British Tibetan Buddhist monks associated with Drupon Karma Lhabu and Samye Dzong/Ling also posted on Facebook social media to promote their own positive experiences with Karma Lhabu.
Yet, guru devotion is a personal matter and should never be forced on others. Also, none of them called for an objective investigation to ascertain the truth. Moreover, the “logic” that “well he never harmed or did that to me” is irrational. After all, there are many examples of “nice, good men” who were later discovered to have been doing extremely dishonest, corrupt, harmful and even criminal/abusive actions privately.
I was sent this screenshot of one Samye Dzong London British monk, Trinley (Will Harwood)’s public comment to (see image) on the allegations:
Although, Trinley uses emotional terms to refer to the article as misleading and “totally abhorrent”, (following the example of his teachers) he does not give specific examples or facts as to what he is referring to. Nor does he call for any investigation into the allegations, so how can there be any discussion?
Other comments supported the survivors calls for an investigation:
Misguided attempts to defend the “One-size-fits-all” approach to Vajrayana teaching, inappropriate comparisons to Marpa Lotsawa the Siddha, and the Marpa Translation Society
Yesterday, I was sent links to a video of a British monk student of Drupon Karma Lhabu, called Kunga (Vaughan Aubrey) (whom I have never met or spoken to) called “What Are You Doing?” and Entering the Tiger’s Den posted on the Marpa Translation Society Facebook page. In these videos (wringing his hands rather too earnestly) he defends the “wrathful” and yogic approach to teaching Vajrayana, and seems to indirectly suggest everyone else should regard Drupon Karma Lhabu as he does. I have been reliably informed that Kunga also told people at Samye Ling that Karma Lhabu had physically hit him too. With all due respect, it was difficult not to laugh or cry (or both) listening to these videos.
Generally, the “one size fits all” approach is not suitable even for an ordinary worldly teacher in a children’s school, never mind in Buddhism. The Buddha gave 840000 teachings to suit the different personalities and karmic tendencies of people. Tilopa made Naropa act as his personal slave for years before he transmitted any Vajrayana teachings and after three years, requested he jump off a roof before doing so.
This is why Kunga’s defence falls on “deaf ears” among objective observers and survivors. To be effective, Vajrayana teaching methods must be given one to one and attuned to the specific needs and karma of the students. That is impossible to do if neither the teacher or student is qualified, or neither of them have examined each other well. Or if the teacher applies the same approach and method to everyone regardless. Also, Kunga and Trinley ignore completely the allegations of forced subtle body/secret unions with women on the retreat who did not want or welcome it.
Also, Kunga seems oblivious to the fact that Drupon Karma Lhabu is not remotely comparable to the the Tibetan mahasiddha, Marpa Lotsawa, and Kunga himself cannot be compared to the great yogi, Milarepa. In addition, Milarepa was a mass murderer whose acts required such wrathful and extreme means. Marpa did not take that same approach to everyone.
Moreover, Kunga is not an objective observer, and has a vested interest in defending Karma Lhabu because he is one of the self-appointed and paid translators of the Marpa Translation Society, whose output (as I have said before) considering they have a team of translators on board is minimal to say the least, even though it was founded in 2014 and they are fully funded/paid. Most of the translators on their published list do not seem to have an academic/scholarly background in research and translations either. Here are some of the other translators associated with Drupon Karma Lhabu, seeking funding via a website called Buddhist Support Fund.
The woman seated on the ground, Inge (whose is not a native English speaker), now also does simultaneous oral interpretation for Sangye Nyenpa Rinpoche during month long transmissions of complicated Vajrayana empowerments and transmissions to masses of unqualified people, (frankly something no-one is qualified or able to do). Inge has been informed by several people of the serious allegations of misconduct and abuse regarding Drupon Karma Lhabu and Sangye Nyenpa, but ignores and enables them. One can only hope that her oral interpretations are accurate, because if they are not it could mislead hundreds of people.
Ultimately, Inge, Kunga and Trinley are simply following the unwise and worldly example being given by their teachers though. So wishing love and compassion to them all.
Ignoring the advice and actions of the 17th Gyalwang Karmapa?
Finally, it seems both Kunga and Trinley (as well as others who are defending the actions of teachers without any objective investigation) are not aware of, or have conveniently ignored, that the 17th Karmapa himself is alleged to have banned Karma Lhabu from giving any more Vajrayana empowerments when the women first made their complaints several years ago.
Also more recently, the 17th Karmapa taught that the days “of teachers treating students badly is over”, as sufficiently qualified gurus and suitable vessel students are very rare, and even Marpa told Milarepa that he should not treat his own students like Tilopa treated Naropa, and he treated Milarepa. So people should not think when a guru is treating them badly that they are in the same kind of relation as Marpa and Milarepa. see video clip here.
Ignoring Akong Rinpoche’s advice that Samye Ling and Samye Dzong be taken care of by 12th Tai Situ Rinpoche?
Finances: annual teaching salary and 28 million GBP in reserve funds
In addition, the survivors and their supporters have informed me that the finances of the Samye Dzong/Rogpa organisation are also being investigated via online public records of the Charity Commission UK website. In particular, the huge amounts of donations collected that are not being spent.
For example, according to publicly available accounts, the ROKPA Trust has reserves in the region of £28,653,655 and had almost £7,000,000 in cash at the end of 2021. In 2022, it is reported they transferred £850,000 from ROKPA Trust UK to ROKPA South Africa for the Labrang building at Cedarpeak Reserve- is this money then unregulated? Lama Yeshe is Trustee of both ROKPA.
Although it is understandable that Dharma centres need to raise money to pay for expenses and Dharma centres, the amount of spare cash not being spent has raised questions from the Charity Commission themselves. In 2024, it was publicly reported they received an income of £2,500,665 (just under a million of that was in donations and legacies) and spent £1,582,724, which means 1 million GBP was not spent. I was also informed that in a previous annual report the charity commissions advised ROKPA that they need to start spending some of the money they have received in donations and legacies on the charitable causes they are raising it for instead of amassing it in the bank and assets.
Conclusion
Such public statements and responses to serious allegations of injustice and abuse are not helpful or supportive even in a worldly, ordinary context in terms of getting to the truth, having an independent investigation and reflecting on their actions and karmic consequences. Worse than that, they model a type of attitude and emotionally manipulative reaction which is the exact opposite of the Bodhisattva attitude of protecting beings from harm, and being honest, compassionate, friendly and seeking resolution as opposed to building up further walls and hostility.
Crushing people’s ego in pursuit of full awakening, is not the same as making them feel worthless, depressed and abused or enabling outright misogyny, that uses and forced women’s bodies and minds like a football to be passed around among “ordinary” and unqualified teachers (often without express consent). Such methods only work if both the student and guru are qualified and have the requisite devotion. Moreover, it needs to be balanced with a focus on the Buddha nature within all sentient beings.
As Noble Maitreya says in his Aspiration, the Buddhas do not bully, insult, curse or abandon any sentient being, who are all future Buddhas. A one-size-fits-all approach of wrath (especially when delivered by an unqualified teacher lacking love and compassion) can only create confusion, aversion, trauma and depression. Forcing (subtle body or in person) unions with women is a major denigration of Vajrayana union practice, in which women are supposed to be revered as deities.
Which leaves the question, if the Buddhist teachers themselves cannot model respecting women’s bodies and minds, justice, love, compassion, transparent and inclusive communication, truth and the Bodhisattva attitude and “pure perception”, why do they expect their followers/students to do so in relation to them?
Endnotes
[1] As an qualified (yet non-practising) barrister myself, the people accusing myself and others of spreading gossip/hearsay, including Lama Yeshe Losal Rinpoche himself, do not seem to understand that first person direct experience testimony, supported by substantive, undisputed facts and documentary evidence is reliable and valid evidence.
Gossip and hearsay on the other hand, is when third parties, (especially anonymous/unidentifiable ones) who have not had full access to actual witness statements, evidence, or to the people involved, speak about and/or even concoct lies and character assassinations/smear campaigns online to attack and defame survivors/those who speak truth to power. In the Samye Ling article, the allegations are supported by verifiable testimonies, and there are substantive documentary and/or police reports to back up what the survivors are saying.