The Dakinis and Their "Spiritualized Feminism," by Christine

The impulse to believe the absurd when presented with the unknowable is called religion. Whether this is wise or unwise is the domain of doctrine. Once you understand someone's doctrine, you understand their rationale for believing the absurd. At that point, it may no longer seem absurd. You can get to both sides of this conondrum from here.

The Dakinis and Their "Spiritualized Feminism," by Christine

Postby admin » Mon Feb 11, 2019 1:02 am

Part 1 of 3

The Dakinis and Their "Spiritualized Feminism," [EXCERPT from Enthralled: The Guru Cult of Tibetan Buddhism]
by Christine A. Chandler, M.A., C.A.G.S.
© 2017 Christine A. Chandler, M.A., C.A.G.S.




"The purpose of the secret sagyum was, in the context of the monastic establishment, to provide for male practitioners the opportunities for sexual activity, without disruption of the structure of the system ... These actions were only achieved, however, with the collusion of the women involved.


Dzogchen, Sex and Power

The first half of the nineties were very busy years, for all the Tibetan lamas, because of so many fires they had to put out and so many leaks they had to plug. First, it was the news of Trungpa's Regent, passing on his known AIDS to his students, one of whom was now dead in his early twenties. Another dharma brat casualty of Trungpa's group.

This news hit The New York Times, between January and February of 1989 and August of 1990. Still, the general public wasn't paying as much attention as it should have to this scandal, because soon the Dalai Lama was all over the news, having just coincidentally' received his Nobel Prize in 1989.

Then it was Sogyal Rinpoche's court case, a claim filed against him in 1994, [491] for sexual and physical abuse; copying Trungpa's out-of-control, sexual addictions and illegal behaviors in the West with his own female harem.

Shortly thereafter, it was another Tibetan lama, Kalu Rinpoche, making the Buddhist news when his sexual consort, June Campbell, bravely published her book, Skydancer -- later published as Traveller in Space in 1996 -- that exposed the truth about Tibetan "Buddhist" Tantra, the Tibetan lamas, and their institutionalized sexual activities with young female consorts for their 'higher' practices. [492]

The Dalai Lama's canonization by the mainstream media was taking care of the outside perception of Tibetan Buddhism. All the same, it was clear that a coordinated, long-term, internal damage control campaign and preventive maintenance plan had to be developed inside these western sanghas, who were starting to see cracks in the gilded patina covering the Tibetan lamas; cracks that were starting to reveal the truth about these 'compassionate' tulkus. So, it was clear that all of us, their early western Tibetan 'Buddhists,' had to be more heavily indoctrinated; this time with Tantra wrapped up and tied up with a 'Dzogchen' bow. The Dzogchen teachings would reinforce and solidify the three Tantric rules: 'all is an illusion'; 'all gurus are perfect'; and 'keeping their secrets' is not just a command, but vital to your spiritual lives and of great 'benefit' for the world. This Regent scandal also gave the whitewashers practice; when they had to ramp up another coordinated campaign for the public in 2011 and, again, in 2017, after Lama Sogyal's very public exposures for abuse.

These scandals and subsequent whitewash surrounding the deaths of Trungpa's Regent493 and his student; Sogyal Rinpoche's hefty lawsuit for sexual and physical abuse in 1994; and Kalu Rinpoche's secrets being revealed by June Campbell, around the same time, would give the Tibetan lamas and their helpmates practice for the continued scandals of Sogyal Rinpoche, in 2011 with a public documentary about his harem abuse; and again in July of 2017, when eight of his lay students, nuns and monks, exposed his egregious abuses, hoping to keep it a secret inside their Rigpa communities, but somehow it leaked.

Leaked information to the press was always disastrous for the lamas494 because if anyone cared to look, and connect the dots, the Tibetan lamas' secrets were forming a glaring and obvious neon-lit pattern of institutional abuse. It was a good thing the lamas had so many enabling surrogate western devotees, celebrity academics, psychologists and nuns, and wealthy benefactors and their media outlets on their side; like the Huffington Post and later The New York Times. All of Hollywood glitterati were also watching the lamas' backs.

New Shangri-la indoctrination, released for the public, during this scandalous period of the 1990s, helped with damage control.

The Tibetans were scrutinizing the unaccustomed personage of a white woman, and Freda [Bedi] in turn was certainly regarding them. She, like other Westerners, had never come across Tibetans or their culture. Secreted away within their mighty Himalayan fortress, the forbidden country of Tibet had remained a mystery to the rest of the world for centuries. In 1959 that isolationist policy had been rudely crushed, and the Tibetans were thrust out into the world. Their appearance may have been dirty and bedraggled, their bodies broken, and their demeanor utterly disoriented, but Freda was deeply and immediately struck by a certain quality she had not encountered before.

It was Mahayana Buddhism, which is based on love, kindness, and compassion toward all, even your enemies. Over the centuries it had seeped into the very soil of Tibet and the bones of its inhabitants and had now come to their aid in their greatest hour of need. For the Mahayanist, nirvana, the liberation of self from the cycle of endless births and death, was not enough. For how could you stay in the bliss of heaven while countless others were still suffering in ignorance, they argued? The followers of Mahayana instead vowed to relinquish liberation until all beings were freed. And so they hung their prayer flags on mountaintops so that the wind could carry their messages to beings in all ten directions, and they spun their prayer wheels for the benefit of all, and every day they uttered their wish that every living creature be free from sorrow and live in lasting peace and happiness.

While average Tibetans stopped there in their religious activity, the lamas coupled this altruistic intention with profound scholarship and an extraordinary panoply of meditation techniques set down for them to follow in order to achieve their goal of universal enlightenment. The truly dedicated set off to remote mountain caves where they meditated in isolation for years, even decades. As a result Tibet produced an unprecedented number of enlightened beings, almost on a conveyer belt. It was their finest accomplishment, and now their gift to the world.

Freda had not experienced anything like it. In the refugees Freda found no traces of bitterness, resentment, or anger, only a reinforcement of their prayers. This resonated deeply with Freda's own innate compassionate nature and her newly awakened Buddhist path. Every morning and night, the chanting of incredibly soothing and rhythmical prayers of the lamas filled the air.

The unbearable blue-black raksha body possessing the nine dances of wrath and rage and the brilliant ferocity of a hundred thousand suns, to the vajra body I give praise. With the terrifying HA HA HUNG PHET, the raging roar like a thousand dragons and the vajra laugh which shakes the three realms, to the speech of the heruka, I give praise....

From the hearts of the hosts of deities of the self-visualization and front visualization, shine rays of razor-sharp mantra light like showers of meteors and forks of wild lightning. These set upon all the dualistic forces of harm and sever their aortas....

From emptiness appear the torma vessel, an enormous red conch skullcup, vast and extensive. Inside are the torma substances, which are obtained from the liberation of the forces of dualistic obstruction: mountains of flesh, oceans of blood, heaps of bones, foaming masses of brains and fat and a complete array, with no omission, of all offerings that are pleasing to the senses and worthy of being samaya substances. In essence, these have the nature of the amrita of the inexhaustible wisdom; inconceivable, they fill the extent of space....

Once again, the great torma instantly becomes the majestic Dorje Zhonnu, with an army of the eight classes of defiant gods and demons. With wrathful, fierce and fearsome forms, they fill the three states of conditioned existence and bring down a rain of disease, weapons and poison, rapacious in their activity to liberate the forces of dualistic obstruction....

Tame the hordes of mara with the force of the Vajra cannibal!

-- The Miraculous Activity Sadhana of Vajrakilaya, the Razor Which Destroys At a Touch, by His Holiness Dudjom Rinpoche, Jigdrel Yeshe Dorje

Each home group had its private shrine, and butter lamps were burned, even if rations had to be sacrificed. Their piety and devotion meant more to them than bread," said Freda. "The Tibetans are honest, brave, and wonderful people. The five thousand lamas we have inherited contain some of the most remarkable, spiritually advanced monks and teachers it has been my privilege to meet."

-- The Revolutionary Life of Freda Bedi, by Vicki Mackenzie

Films, such as Seven Years in Tibet, or Little Buddha, where Lama Sogyal was even featured as a main character lama, would take care of the public's perception.495 Hollywood would always protect someone like Lama Sogyal, thanks to his friends, Richard Gere and the Dalai Lama. The external damage control machine was in full swing, during this period, and in retrospect it was massive. Martin Scorcese joined in the fan-club with his film, Kundun. 496

As part of the lamas' internal damage control crusade, during this first half of the nineties, an old lama named Phuntsok497 from Communist China-ruled Tibet, prefaced with the usual hyperbole of "coming from a powerful and unbroken lineage of great wisdom beings," was scheduled in America to teach Tantra, now billed as 'Dzogchen.'

Lama Phuntsok arrived, unexpectedly, in 1993, to teach his first weekend in Boston, and he seemed very focused on the many Trungpa students in the audience, who had been encouraged by the Vajradhatu grapevine to not miss this "amazing teacher."

So, there I was, at the same place I had first learned Shambhala mindfulness meditation, nearly a decade past and where I heard the Regent confess to having AIDS to the community, a few years before. Now, at least one of his young male victims was dead, along with him. I had driven down from Vermont for this Dzogchen retreat, one of my free indoctrination weekends as part of my perks for taking care of Trungpa's son.

Lama Phuntsok had come with his own small group of western devotees, that he had somehow managed to collect, long-distance, from China, and he was billed as being the usual stream of "incarnations" of great lamas, now manifesting in his body; the same tulku "divine stream of energy" of ancient lamas from the past, who was sitting on this throne in front of us, with an audience in various stages of cult indoctrination: soaked, saturated and pickled. I was somewhere between soaked and saturated, but not yet pickled.

We had also been well-marinated in Tibetan tulku victimology teachings. We didn't know these Kagyu lamas had been rebuilding their centers in China, with the CPC governmental approval, since 1984.498 However, I remember feeling very surprised, after hearing for almost a decade the Tibetan lamas' narrative: that China was repressing their teachings, torturing the lamas still in Tibet, and preventing them from leaving Tibet, etc. So, the fact that this Lama Phuntsok could so easily get a visa to come to the United States, from China, to teach at this Shambhala-Vajradhatu center in Boston, seemed more than a little strange, to say the least.

Since most of the high tulkus had 'escaped,' leaving the lower monks and their own people behind to deal with Mao's revolution, like they always left their 'inconveniences' for everyone else to deal with, this seemed very odd. Both, because he was being touted as one of the highest of lama incarnations, and because one had to think: "why would China let him come to the States?" Was it because he was now on-board with the false narrative that Communist China and the Dalai Lama were bitter enemies, fostered around the world by the mainstream media, so we would let more of these lamas, now colluding with the Motherland, into our western hearts and our pocketbooks? To undermine our western values and democracy from the inside out with their chaotic Tantra?

Our new, "blessed" occupation with our guru's son, T, kept us too busy to pay attention to the visible and wide-spread defections that were occurring in Trungpa's sangha because of what had been exposed to the nation, about the colluding behavior of Vajradhatu's administration, who had so recently enabled the Regent's behavior to spread AIDS to his students. This inner circle of complicity was now our "employer," whom we had to deal with, all the time; not only for our meager pauper paychecks, but when things went wrong, which was often, in the physically neglected house of our late, great God King, Trungpa, where we were now living with T.499 We didn't know how much trouble this community was in, because of possible further whistle-blowing by Trungpa's students; the thing that all the Tibetan Tantric lamas and their western coteries so feared. It would be catastrophic to all four sects of Tantric Buddhism, if any of Trungpa's students started to really wake-up and blow the conch-shell on the Tibetan lamas' 'crazy wisdom' house of cards.

Knowing little, at this time, about who and what these Kagyu lamas were really up to, with their collusion with China's world hegemonic ambitions, and their institutionalized sexual and other exploitations of their students, my new husband and I didn't yet have privy to the inner workings of this Karma Kagyu group of lamas. Not yet. But we were about to be exposed to the back-stage as well as the elaborate front-stage, as the curtain was lifted and we now had front-row seats.

Lama Phuntsok, who was in front of us now on his own stage, coming all the way from China to keep us stuck in a dream, didn't know a stitch of English. He had a tape recording of his teachings in Tibetan, with an earplug in his ear, apparently to remind him of what he was going say to this audience of strange westerners, sitting alert and at attention. His tape recorder would go off in speaker mode, when he accidently jerked the earphone out of his device, and we could hear some Tibetan voice, perhaps his or another, along with his own Tibetan voice in real time, overlapping with the voice of his western translator sitting beside Phuntsok, and telling us what Phuntsok had said. It was like a three-way echo-chamber, in more ways than one.

The lamas and their translators always taught the same three things by default: adoration of themselves as god kings on thrones; the "specialness" of their teachings; and how lucky we were to have met them. This was always what was taught; by the translators, or through the translated texts and commentaries we read later. Western translators, with Masters and PhDs in religious philosophy and/or languages from some prestigious university, were always a show in themselves; treating these lamas as great beings of esoteric wisdom and knowledge, while simultaneously translating the lamas' hagiographic and fairy-tale biographies to spoon-feed us the fantasy world of Tibetan Lamaism. We didn't yet know you could be neck deep in a cult, and still appear to be educated and sane.

The deference these translators showed towards these lamas was a big part of the Tibetan lama theatre for our benefit. They would model being enthralled by everything the lama said in Tibetan, including their humor, even though it always translated like jokes for three-year-olds. But we all laughed away, ha, ha, together. Their non-verbal communications, their radiant looks and smug chuckles, their 'ohs and ahs' -- cues that what we were about to hear was brilliant, witty and profound -- kept us enthralled. But none of us really knew what these lamas had actually said. Since we had just been programmed by the translator to believe what was coming was going to be brilliant and wise, whatever the lama said. It was always going to be heard, by us, as profound.500

It always boiled down to the same thing, anyway; Tantra summed up in a nutshell: 'the guru is perfect, all is an illusion, there is no right or wrong and keep the secrets or you'll go to hell'; taught in eighty-four thousand ways to make us believe it.

We assumed, after Trungpa, that all these old lamas were as smart as he had been, and he could be very witty, and had been a very quick study in the English language and western ways; even though he hadn't been that long at Oxford, on his Spaulding scholarship. But he was rare. Another way they all rode in on his coattails was the way we assumed all these Tibetan lamas were as smart as Trungpa. But how would we really know?

This Nyingmapa tulku and omniscient Terton, Lama Phuntsok, straight from China-Tibet, was advertised as an "enlightened" lama but needed both a western translator and a tape-recorded Tibetan prompt, to teach. We had never seen anything like it before. But we buried this red-flag in the dungpile of our delusions about these lamas.

Given what we now know, over twenty years later, concerning Communist China's collusion with the Kagyu Lamas, in hindsight these "oddities" concerning Phuntsok should have been consciously-perceived warnings. But, not with us; not then. If noticed, they were filed away amid the usual cult chatter at breaks, about how "brilliant and amazing were Lama Phuntsok's teachings." There was never room for debate about any of these lamas and their teachings. The groupspeak and groupthink saw to that. Even when their translators couldn't make them sound erudite and wise.

Few of these lamas bothered to really learn English, or any other western language. They weren't planning to "assimilate" to any of the countries they were colonizing; even when they got their U.S. citizenship. They were a world and a country of their own: Tibet 1230 A.D. and they planned to stay fixed in that world and hoped to bring all of us into it.

Lama Phuntsok seemed very wild and uncouth, even slovenly, which was unusual for these lamas, as he sat cross-legged on his throne, with his tight-fisted arms, out rigid and straight in front of him, knuckles on the ground and leaning forward, in what was called the "lion pose." There were lots of contortions of his body to impress us that day; lots of periodic fixed gazing "profoundly" into space. These were supposed to be the Dzogchen poses of various animals, such as a lion in this case, reflecting 'states of mind.' It seemed like a bizarre act to me. He strung his mala around his ear when he needed to fiddle with his recorder, which happened a lot. He looked like a con artist to me but, like the good little devotee I had become, I immediately "cut that thought" and stored it away, along with the dozen others that were now starting to accumulate in the recesses of my still, sane mind.

I never really believed that I didn't have already "pure vision." I knew I was seeing the naked truth in front of my face. I just flinched away.

Lama Phuntsok was one of the dozens of lamas we had met, or were going to meet, in our future. It was already starting to get boring; all these amazing, enlightened Tibetan lamas and their cookie-cutter teachings we had access to, for free, because of our circumstances taking care of Trungpa's son. Although I wouldn't admit it, these lamas were all starting to sound the same and quite dull to me. This old lama from Tibet was different, however, being straight from the old country; unskilled in the strategic charms the lamas had learned for western audiences.

Phuntsok, we were told, was the incarnation of every great lama of the past, which was always the case for any new lamas who needed the boost, and this one seemed incoherent and all over the place. But, one thing was for sure, he was teaching us the real Kalachakra prophecy and its inner and secret teachings; how Trungpa's Shambhala legacy was embedded within it. It was not the Camelot Kingdom terma of Trungpa, nor the Shangri-la paradise of Saint Dalai Lama, filled with peace, love, and harmony, that we had come to believe.

This Kalachakra prophecy, the real one, we had never heard about before. Not in this direct and non-evasive way.

The Dalai Lama had finished giving his fourth, U.S. Kalachakra Wheel of Time empowerment in 1991, in New York City, to crowds of unsuspecting thousands, with the usual pitch that it was about bringing peace throughout the world.501 This Kalachakra prophecy, the real one, straight from this Lama Phuntsok's mouth, straight from Tibet, wasn't talking peace. He was talking about a third world war, the idea of which he seemed to relish, when Tantric Lord Chakravartins, as Rigden Kings, like Trungpa, would come to rule the world.

Lama Phuntsok told us we were the "special" Trungpa students of the "Shambhala Kingdom" and that Trungpa was a lama, who was not just a great bodhisattva, but a great military leader, connected to Gesar of Ling; an emanation of Rigden Kings who would come to rule the earth, in the near future. We were the future army of Shambhala warriors. Nothing new here; the usual teaching by Trungpa and his early students, but told were simply symbolic. We, as his students in this life, and part of his military branch, his kasung, were going to be reborn in the pure land of Shambhala. Yes, that was the same, but then Phuntsok continued: 'when you will come back to fight as Shambhala warriors, some of you as generals, in this great Wheel of Time war between heretics and Shambhala.'

When this war ended, he told us, it would usher in the Age of Maitreya, the Adi-Buddha world of Shambhala and its enlightened society, after this future great apocalyptic war, predicted by these lamas and their ancient prophesies, had destroyed the enemies of their 'dharma.' It was starting to sound like being reborn as kamikaze in a great, epic bloody battle. Not something you would wish for, for any of your next lives, as Lama Phuntsok was describing it. I just flinched, and filed it away.

What remained clear, however, was this great coming war was very real to this old lama from Tibet, and not symbolic at all; not an internal fight, or struggle within us, to tame our own demons -- our egoistic propensities, -- as we had been taught.

It was the first red flag, waving madly before my eyes, about why these lamas are building all their centers and temples, around the world. I realized, that they really believe they will rise up, at the end of this apocalypse they are all predicting; as the new Lord Chakravartins, the Rigden God Kings, ruling over the earth.

Lama Phuntsok, unskilled in donning a 'peaceful' mask for western consumption, had just told us that Tibetan Buddhism is an apocalyptic cult, that believes it will be the world religion in the not too distant future; once it has conquered the other heretic religions. The lamas had been telling us the same thing; but always making sure it was seen as just a metaphor; in a twilight language; about the war inside us, caused by that bug-a-boo: ego. Lama Phuntsok, straight from Tibet, and therefore straight from the thirteenth century, was telling us the truth about his Tibetan Buddhism; this religion of peace.

In a few short years, in Digby, Nova Scotia, at my last graduate Shambhala retreat -- Trungpa's Kalapa Assembly -- I would learn that Trungpa's ambitions to rule the world were as real for him as it was for Lama Phuntsok, transmitting the prophecy of Shambhala before me, now. Clearly, all these lamas believed and wished for the same thing.

But, that wasn't all Phuntsok was revealing. This old lama was also telling us the sexual iconography, and the twilight language of their Tibetan 'Buddhism,' were not metaphoric or symbolic, either: about the merging of emptiness and wisdom in iconographic form. He revealed that, unless all of us in the room were engaged in these medieval, couple-bliss practices of the "highest Tantra," as he rambled on about "the white and red drops of bodhicitta," i.e. semen and menstrual blood transformed into ethereal spiritual essence, we could never hope to achieve enlightenment in this lifetime. Of course, he was talking to the men in the audience. The women were in female bodies, and therefore could never be enlightened in this lifetime, according to this old Tibetan lama's teachings.

Lama Phuntsok did not know that this was a "mixed" Trungpa audience, or that these were still "secret teachings" some of us had not yet received; those who hadn't yet been marinated, enough. He figured we were all Trungpa's "crazy wisdom students" in that audience: delusion-initiated Shambhala warriors, believing we were going to conquer the world by helping the lamas convert everyone to Tantric Buddhism and its sexual and amoral practices. The earliest and 'advanced' students of Trungpa, his western teachers and surrogates, knew differently. They all loved Lama Phuntsok and his teachings. They all knew this is what all these lamas believed and were really transmitting in the West. They had no problem with it.

Even though Lama Phuntsok had just, unequivocally, stated the true nature of Tibetan Buddhism and revealed both of its secrets: its belief and wish for an apocalyptic war between the religions, after which the Tibetan lamas would emerge as the victors ruling the world; and that Trungpa's sexually addictive behaviors were not just "crazy wisdom" aberrations, but were the institutionalized teachings and practices of the lamas' Tantric "Buddhism," I just flinched and filed it away.

Lama Phuntsok didn't say anything about these teachings being just for the "highest and most advanced practitioners" -- the very few -- like the Dalai Lama had been spinning out to the West, every time the sexual abuses of his Tibetan lamas leaked out. Quite the contrary. Phuntsok was telling us there was no possibility of enlightenment and progress on this path, without this medieval belief in alchemy and the transformation of biological fluids into ethereal enlightened experiences through androcentric sex; and acting upon it. Preferably with these lamas, if you were a young, nubile female. This old lama tulku was also probably throwing a wide net, hoping to get lucky himself. No wonder he seemed all excited that day, when transmitting his teachings. He had no idea how westerners might have thought about all this. But, he had certainly learned how gullible and naive westerners were; particularly the more educated ones in that audience.

While the Dalai Lama was feigning surprise at the sexual skullduggery of his tulkus and other lamas, at a meeting in Dharmasala,502 here was Lama Phuntsok, that very same year, spilling the beans in Boston, about the institutionalized reason for the sexual obsessions of Tibetan Tantric Lamas; about their needing sexual consorts all the time; about the spiritual magic of their own semen, their flowing siddhis; moving backwards through their chakras and channels and up to the top of their Shaktied heads; about their obsessions about ruling the world; as Lord Chakravartins of a Shambhala Kingdom, in the near future. What he had revealed was that these were occult, medieval, Tantric practitioners, these old lamas, who were all about sex and power, pretending to be Buddhists, to fool everyone into their ONE MIND world view, that was nothing that the Buddha ever taught, and I intuitively knew it, right then and there. But again, I just flinched, and filed it away.

The Dalai Lama and his enablers -- including all those Western Tibetan and Zen teachers, now metamorphosed into western gurus, themselves -- had been telling the crowd of naive Buddhist students, monks and nuns in Dharmasala, India, to "confront teachers," if they knew of anything wrong that these spiritual leaders were doing, to sexually exploit or take advantage of their students.

"Be a town crier" that hypocrite the Dalai Lama said. Even though the Dalai Lama, the other lamas, the western Tibetan Tantric teachers, and all the Vajrayana students, monks and nuns, to a one, knew that no student, involved in these Tantric teachings, with its guru-worship and vows to keep the lamas' secrets, was ever going to confront anything these Tibetan lamas did. They were already programmed to never have even a bad thought about their gurus, 'greater than kings'; let alone speak against them, out loud, for fear of falling into Rudra hell.

The western Tantric gurus in the Dharmasala audience back in India, in 1993 -- the same year Phuntsok was revealing their secrets in Boston -- also knew that these sexual couplings and weird ideas about women were the essence of their Tantric Buddhism. After all, many of these male western teachers were all teaching Tantra, themselves, and enjoying its benefits and advantages in their own western sanghas.

That weekend in Boston, Lama Phuntsok was very taken with us Trungpa students in his audience and he seemed to be directing his teachings on the Shambhala myth's literal meaning, and the truth about its institutional sexual practices, specifically to us as a group.

He certainly must have thought the Trungpa students he faced in the audience were the most far-gone; those with the most fanatic appearances in the crowd: Trungpa's vajra guard, his Shambhala warriors; those who could sit still, for hours at a time, and barely move; back straight, eyes forward, relaxed breathing; all of us like a military force of meditators, which we were. He kept mentioning how "disciplined" we all seemed, compared to his own manic and distracted-appearing bunch; his own little sangha who coordinated this event and who clearly hadn't been soaked in years of mindfulness meditation. Probably he made them go straight into prostrations; what all these other lamas from Tibet had always done. His western students had that wild, manic, ngondro presence.

He was particularly thrilled about our formal Shambhala training with Trungpa, so we would could come back to fight in the great Kalachakra War, he said.503 His whole talk was an Ode to Trungpa, whom he saw as a great military leader, a Chakravartin ruler of Shambhala warriors and a Rigden God King.

The western celebrity lamas had not yet created their "feminist" mask to fool Western women into believing there could be gender equality, when the very basis of the Tantric Vajrayana teachings of Tibetan Buddhism is about exploiting, controlling, and conquering all female energy, to absorb it and make it their own, in order to become an androgynous Lord Chakravartin.504

Freda [Bedi] was moved. She learned that within Tibetan culture the figure of the mother (any mother) was universally held in the highest regard, even reverence. The mother was the person who brought forth life, nourished that life with her own body, and was prepared to sacrifice her own life for the sake of her child. In short, the mother was the highest example on earth of selfless love. Freda was ready to take on the title.

-- The Revolutionary Life of Freda Bedi, by Vicki Mackenzie

So, I didn't yet know that the more promiscuous tulkus of Tantra get their followers to give up their wives, their partners, even their adolescent children, becoming the lamas' sexual partners for their "advanced" practices and/or to join their harems. Nor did I know that these special practices were based on the belief that these Tantric masters could turn material body fluids into an immortal elixir. Lama Phuntsok had now 'enlightened' us. What is striking, is how I just flinched and filed all of it away; buried it, as though it had nothing to do with my pristine 'Buddhist' practice. I was already filtering what I heard.

Western Tibetan Buddhist groups, with different lamas, may experience the sexual abuse inside their own sanghas to varying degrees, or not. The sexual abuse may be focused on the young males but, more often and traditionally it is about using females as sexual objects for their practices. It also depends on how promiscuous is their head lama, and his own sexual orientation. But, all these Tantric Tibetan Buddhist lamas -- there are no non-Tantric lamas in Tibetan Buddhism -- are taught to accept this sexual Tantric view with females and teach it to their inner circle. This is the view of all Tibetan Buddhism: guru-worship of the lamas, who exhort their followers to obey them in all things, including their sexually addictive commands and their delusional ideas about their "enlightenment," with a female consort. It is not just 'crazy wisdom' lamas.

If other lamas were having sexual relations with their students, like the late Kalu Rinpoche,505 or the lama, Dzigar Kongtrul, they were secretive about it. Trungpa's Vajradhatu-Shambhala group and Sogyal's Rigpa group were the worst, in both their exploitation and in flaunting it; serial sexual relationships with hundreds of women (or men in the case of the Regent); dozens that I knew of personally, in Vajradhatu. So many women, I had gotten to know over the years who told me, proudly, that they had had sexual relations with Trungpa. They seemed the most delusional of cult members; some now in their fifties and sixties, believing that they were sixteen-year-old Vajrayoginis and maintaining their first delusions: that Tantric Lamaism was a gender-free, equal-opportunity Buddhism that respected women equally with men and that their Tantric practices were the fountain of youth. They thought these lamas meant it when they talked about being "feminists" and promoting gender-equality.

A lama, like Sogyal, bragging he wanted to become just like Trungpa, as the most extreme in sexual addictions, right up there with Trungpa and his Regent, was rare. Nevertheless, many other celebrity lamas had mistresses and serial relationships with their students; they were just sneakier about it, keeping it within a much smaller, inner circle of students; all kept on a very tight rope.

One lama, I got to know fairly well, when I was close to done with the whole thing, was always trying to get me to hook him up with women I knew, although I always refused. It was as though he felt compelled to do this -- driven in fact -- even though he seemed happily married, and his heart didn't seem in it. It was like an obligation with these tulkus, to be constantly seeking out female, serial partners; or to be appearing to do so, in his case.506 Trungpa had never warned his many consorts not to brag, like these other lamas were always doing among their inner circles. Trungpa's consorts had all been proud of it among their vajra brothers and sisters who, in turn, seemed proud of their group's outre sexual "openness." But, the other Tibetan lamas did not want anyone to know what they were up to, except among their inner circles, where the sexual abuse and serial consorting was occurring among their most programmed, of students; those kept close to the lamas and impossible to hide.507 Those lamas only let those in close whom they thought would keep their secrets.
Keeping Secrets

The lamas' biggest fear was of the possibility that western members of Tibetan Buddhism, who knew their secrets, started speaking out.508 If Trungpa's sexual consorts kept bragging, for example, like they were doing in the late Trungpa's group, in this era of at least lip service to a more active women's rights movement against sexual abuse, it would be a disaster for these lamas. Particularly, after this nationwide scandal aftermath with the Regent, that was bringing up all of Trungpa's sexual abuses, again.

So, it was during this same time -- the re-fortification of the lamas' continued internal damage control campaign, in the early 1990's -- that still another popular lama came to teach at Dorje Dzong, Trungpa's "impenetrable fort" in Boulder, Colorado. This was in 1992, soon after the Regent scandal, when Lama Gyatrul Rinpoche,509 good friend of the Dalai Lama and of Lama Sogyal, the alleged sexual predator of hundreds of western women, and harem-keeper like Trungpa, gave a "commentary" teaching on "Emptiness and Illusion"; the new Dzogchen hook of the lamas to keep old Trungpa students even more stupefied, silenced, and fooled, while believing that these Dzogchen teachings were different; quickly leading to clarity and wisdom. They were, in fact, the apex of Tantric occult teachings from the Bon-influenced Nyingmapa stream, that would keep us more deeply in the lamas' thrall.

Lama Gyatrul gave his Dzogchen retreat to a large group of Trungpa students in Boulder that year, because it was essential that everyone was reprogrammed, fully, in the "illusionary nature" of reality; in order reinforce the secrecy about the sexual abuse. It was also to heighten the idea, in the minds of the women who had been sexually exploited or would be, and the men who were cuckold in that audience, as well as the Regent's victims, to believe that their spiritual path and that of the well-being of the whole world depended on their keeping silent about it; seeing it as a great honor that made them special and lucky, but inferior, of course, to the lamas; these great bodhisattvas, greater than kings. Their usual double bind messages.

It would be disastrous to the plans of these Machiavellian tulkus if Trungpa's students ever woke up. They had seen the worst of the truth of the sexual abuse in Tibetan Buddhism and had, so far, been thoroughly programmed to accept it. But, they were not hiding it enough from the uninitiated in their own groups, as they should.

So, the "big guns" of Dzogchen, the mother lode of meditation and the "no-right-no-wrong" view of Tantra -- another Trojan horse of the lamas -- was wheeled out, for further assault on our reason and good sense. If they could pound the idea into our already brainwashed heads that the "world was empty" of any reality, and, most importantly, that "there was no right and wrong in an empty illusion," then when we saw these lamas behaving badly, we would continue to believe what we saw was a distortion of a sacred reality that we couldn't yet see. This way, these sacred priests could carry on, without fear of exposure. Reinforcing the idea that everything was an illusion, also meant there was no history in an illusion, since nothing really happens. All the scandals of the recent past could be buried, even those that caused death, and the future egregious behaviors of the lamas could continue; sexual behaviors that were the essence of their 'Buddhism,' wrapped in a chimera, a mirage, as it must be, to continue, unassailed, with this one neat trick of Dzogchen, and Lama Gyatrul's 'code of silence' admonishments; telling us we were "saving the world" by keeping the lamas' secrets.

Lama Gyatrul taught that Dzogchen was the very highest of esoteric teachings and that the community of Trungpa, who was receiving it, "was ready" for these Ati-Ievel teachings; the highest Vajrayana teachings that Trungpa had been teaching all along in his 'secular' Shambhala path. Now the "time was ripe" because it was the worst of the dark ages (that the Tibetan Tantric lamas were helping create) wherein only the highest teachings could help. It was a heavy preamble for the final indoctrination to make sure our commitment to our gurus and keeping their secrets stayed intact.

Lama Gyatrul, just like Lama Phuntsok, spent a lot of time expounding on Trungpa's status during his section on Shambhala and its connections to Dzogchen. But, the most important teaching, embedded in these few days of his retreat -- the real reason he was here -- was that Lama Gyatrul was praying that all the sleazy behaviors of these Tibetan lamas, that we had already encountered or would encounter, would always be reframed as the "great blessings of great bodhisattvas, greater than kings." He was here to also remind the males in the audience, about how fortunate they were or would be, to give up their wives, their daughters, their sisters, and girlfriends to great bodhisattvas, like Trungpa and Lama Gyatrul, and all the other 'greater than king' lamas who were groping their students.

There was no mention of how lucky were the young students of the Regent, or their parents, who had given up their sons to Rich's special relationship and 'sexual blessings' of spreading his AIDS virus in his community; no mention of the great "blessings" that caused the loss of a child and a friend, because the Regent had unprotected sex, or that hundreds of other students of the Regent had been put in harms' way. No warning about how disastrous it had been, to keep this guru's' secrets; putting the whole community at risk when the inner circle, many of whom were in that shrineroom in Boulder that day, went along with the Regent's secret, and even pimped for him to find new sexual recruits.

On the contrary, this Lama Gyatrul, another great bodhisattva, greater than a king, and close friend of the Dalai Lama and the sexual predator, Lama Sogyal, was telling everyone in the room to keep more secrets.

Lama Gyatrul wasn't an exception. All the high lamas, of every Tibetan Buddhist sect, never criticized what happened with the Regent, then or now. They had honored him after his death, when the whole nation knew what he had done. Thrangu Rinpoche, their old wily tutor, had even helped build and consecrate the Regent's stupa in Ojai, California where, with his gaggle of wealthy benefactors around him, the Regent went to die. Dead by August of 1990, he left a massive scandal for the lamas and their inner circles to clean up. But, first on the agenda, was to keep Trungpa's westerner students double-binded and confused; forever keeping their secrets. Which was why Lama Gyatrul was in Boulder, in 1992, to make sure that happened. It was what all of them were always doing: making sure their medieval views about women and sex remained a secret in the public's eye and keeping us, their devotees, enthralled and under their thumbs.

The highest Tibetan tulku and teacher of all these celebrity tulkus, and one of Trungpa's revered teachers, the late Lama Dilgo Khyentse had, not so long ago, offered his suggestion to the Vajradhatu community during this scandal with the Regent, that "the Regent should be pouring menstrual blood over himself." The delusional inner circle of Trungpa's Vajradhatu distributed a letter to the larger sangha, with this advice by Lama Dilgo Khyentse, about the menstrual blood antidote, and we were all so far gone in seeing Dilgo Khyentse as the ultimate 'living Buddha' and celestial saint, that we may have cringed, but repressed this "negative thought," about the incarnation of the great Padmasambhava, Dilgo Khyentse: the highest Nyingmapa lama, who had taught all these other Tibetan high lamas their occult teachings; had consecrated Trungpa's Shambhala for westerners; and who is still revered as a Saint by all western Buddhists of the Kagyu and Nyingmapa and every Buddhist sect. The highest of Lord Chakravartins.

Tibetan Tantric lamas, all of them, including the Dalai Lama, are not operating from the same beliefs, ethics and values that we are, as westerners. Their minds still abide in the middle-ages. They only care that their medieval Tantra is spread and their atavistic, misogynistic and androcentric secrets are kept and they stay on those thrones.

So, during this retreat, Lama Gyatrul specifically called out the harem of Trungpa -- his sagyum -- in front of the whole group, to expand on why he was there. Gyatrul admonishes the sexual harem of the now dead Trungpa and all of the women in the audience who had slept with Trungpa, as though they were living in the thirteenth century of Lama Tsongkhapa's playbook when Lama Gyatrul says:

So if you are doing the Shambhala training, and if you have faith in the place of Shambhala and in those great enlightened beings who have manifested in this place for our welfare, then the blessings that enter your mind will be very swift, and this will help increase your own understanding of your buddha nature .... Shambhala is not to be mistaken with Shangri-la. Everyone thinks: 'I want to go there.' But that's just made up, that's a movie .... Now this is really not my business, but I want to mention anyway, to some of the women who are the sagyums, or the consorts, of Trungpa Rinpoche, you should be very careful about your attitude. Don't have an ordinary mind about it, thinking in an ordinary sense: 'Oh, he slept with me, so I'm equal to him; this makes me special, because he slept with me.' This is not the way that a sagyum of someone like this should think. It's the sagyum's responsibility to consider that he saw in you a karmic connection that could be cultivated. And consider that it was because of his kindness in recognizing your karma that there was an ability to cultivate that and bring that out. If you have an attitude of him with humility and devotion, then if you follow whatever teachings he gave you, because of the special aspect of your connection with him this can be of tremendous benefit to you. If you cultivate your situation, you can then go ahead and be of tremendous benefit to others. But if you fail to see the level of the connection and think of it as being only ordinary, and elevate your pride and ego, you've really failed in that connection. That would be like sleeping with a king -- but he was not a king, he was a great bodhisattva. There's a difference."510
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Re: The Dakinis and Their "Spiritualized Feminism," by Chris

Postby admin » Mon Feb 11, 2019 1:03 am

Part 2 of 3

Years later, Gyatrul's own sexual consort, part of the enabling women of Tibetan Buddhism -- the Dakini Power sexual consort enablers -- writing their own books and/or being interviewed for books, to confuse more western young women about the truth about Tibetan Tantra, can state today on the Dakini Power blog, without any ambivalence:

The notion that Vajrayana is male-oriented is a mistake.

-- Sangye Khandro, (Nancy Gay Gustafson), Western consort of Gyatrul Rinpoche.511

But, Nancy Gustafson was translating her husband, Gyatrul's misogynistic, very male-oriented talk, documented above, for the audience in that Boulder shrineroom. So, she is well aware, as his former consort, what Tibetan Tantric practices and views about women are all about: that these views are profoundly male-oriented and there is absolutely no equality for women to even imagine they are on an equal footing with the lamas, their sexual guru masters, greater than kings. Or that they would dare to think this was a reciprocal relationship, with any expectations on the young women's part. They are sexual objects for the lamas, these 'great bodhisattvas,' who are doing the women a favor by having sex with them. These women were also subtly being warned to stay quiet and unattached, when these living Buddhas, their lama gurus, these 'great enlightened beings' move on, to the next serial sexual object for their practices; as so many other celebrity tulkus were doing at the time of Gyatrul's talk on 'Dzogchen.' This is a misogynistic, sexually obsessed and very, male-oriented world view; a cult of androcentric guru-worship and these Tibetan lamas are determined to keep it that way; and expand it. Like all sexual abuse systems, they always have their female enablers by their side; thought-controlled to help them succeed.

Much of the Boulder community were present in the shrineroom the day of Gyatrul's talk; Trungpa's harem, the cuckold men, and the many women of the hundreds, that were temporary sexual partners of Trungpa. Some of the Regent's former sexual partners, wondering if they were going to die of AIDS, were probably in the audience, too. They were all being reminded of how lucky they were that they, or their wives, daughters, and girlfriends, had slept with Trungpa (and, indirectly the males with the Regent); a "great bodhisattva, greater than a king." Further, the admonishment to be 'humble' and without pride is an indirect warning to keep the lamas' secrets about their 'special connection' as "the best way to help yourself" and be of "tremendous benefit to others"; and to stop bragging. This was a message to censor everyone in that room into believing that keeping their lamas' secrets was the highest of bodhisattva acts, to benefit others in the world.

This is how sick this dysfunctional, religiously justified sexual abuse is, inside these Tibetan Lamaist sanghas, such that its occult teachings of Tantra have so thought-controlled once intelligent, western-educated women and men to believe that they are extraordinarily lucky to have had sex with these lamas, greater than kings, and were helping the world by keeping the lamas' secrets. Including the secrets of those men in the audience, who might be also infected with AIDS from the Regent.

No, they were helping these Tibetan lamas carry on with their sexual exploitation, without interference or censorship, by keeping their secrets from the general public. That's why Lama Gyatrul was there. To make sure they kept those secrets to their death.

The women, these sagyum, and other sexual consorts; the cuckold men; the Regent's sexual partners; the parents of daughters and sons; who all go along, are the classic enablers of a sexual abuse system, justified by religion. After all their mindfulness meditation, visualizations, drumming, chanting to dead and alive lamas, and the guru-yoga they are soaked in, they can believe that they are helping the world, if they keep their gurus' sexual abuses a secret. Even, if this secretiveness had just directly caused the death of at least one of their own: a brother, a son and a friend.

Sons, daughters, parents and family don't matter in Tibetan Buddhism's Tantra. Only the gurus and their secrets matter.

This is very powerful mind-control, purposely paired with sexual abuse by these Tibetan Tantric lamas, that could so suppress normal, western ethical reactions of outrage about what these lamas had set up for themselves; using their western female students (and male students) for their own indulgences and pleasures. What a chuckle and knee-slapping laugh they all must have, these lamas, when amongst themselves. They must have been pinching themselves that they could have succeeded, so easily, with these so-called intelligent, educated westerners into fooling them into becoming the lamas' slaves.

While Lama Gyatrul gave his misogynistic talk in Boulder, not one western Tibetan Buddhist protested that this went against their own western ethics, values, and laws in a democracy. They never stated that this made a mockery of everything that women's rights organizations had worked to end; not to mention the bloody battles our ancestors engaged in; rejecting the corrupt theocracies of priests and god kings; battles fought, long and hard, against this kind of tyranny to usher in more human rights for all sons and daughters.

This misogynistic nonsense has been filling the heads of western Tibetan Tantric Buddhist groups for now decades. They accept this exploitation as "blessings" instead of abuse. So did the most disturbed, sexually abused females, who were part of my caseload as a protective social worker. Those young girls and women, who allowed the abuse to continue by enabling it; who called their sibling whistleblowers, 'liars,' and 'crazy,' also continued to believe they were the 'privileged' ones in their family system, keeping the family's secrets. Often, they were the ones that developed psychosomatic and psychological symptoms, when still in their families of abuse, and then drug or alcohol addictions, or patterns of sexually promiscuous behavior, alternating with a nun-like celibacy, never having confronted the abuse. They also created compartmentalized minds, in order to cope. This paralleled the choices, for a number of the women I observed, inside these Tibetan Tantric cults, who were the lamas' serial sexual consorts or harem. Some became alcoholic; some became promiscuous, in these Tantric sanghas; and some became nuns. All of them, who knew and accepted the lamas' sexual abuses, whether consorts or not, became enablers of the sexual abuse and delusional to cope; with split, compartmentalized minds; living in a fantasy world of the lamas' creation.

Knowledge about the patterns of sexual abuse in families or religious groups, not so long ago, was when psychologists and social workers still understood the dynamics of sexual abuse; before the Tantric lamas, and their western enablers and cult members, infiltrated the psychology, social work and psychiatry professions with their "contemplative practices" and their Vajrayana psychotherapy and their Naropa-trained 'change agents' for Trungpa and his Tantric cult.

It was once understood that sexual abusers, in abusive systems, always convince their victims that they are special and lucky; admonishing them to keep quiet about the abuse because 'others wouldn't understand.' But today, instead of this clinical understanding of sexual abuse and its operating dynamics, we have an increasing number of enabling professional westerners, with PhDs, many of them social workers, psychologists and psychotherapists, even nurses and physicians, who are either enthralled by these misogynistic Tibetan lamas and fooled, or are the deeply brain-washed members of this Tantric cult.512 Or both. Yet, they consider, and call themselves 'feminists,' teaching at our universities, in religious, psychology; anthropology, or gender studies departments and, in turn, confusing thousands of western female students.513 Some even specialize in sexual abuse, as I did. They were purposely targeted by these lamas to be fooled. This is what the influence of Tantra does. It turns lies into the truth and the world upside down and now psychologists, influenced by these lamas, are enabling sexual abuse, too.

Tibetan Buddhist communities, with female enablers like these, have especially made sexual exploitation by their lamas unassailable by any rational critique or by protest. Whistle-blowers are silenced, before they even open their mouths. They are pre-silenced by the first cult technique of manipulation of their thoughts, in their first mindfulness meditation practices, that teaches them 'not to judge.' This then becomes a life-long habit; releasing thoughts that are uncomfortable, or that would cause cognitive dissonance of any kind.

Furthermore, if you make the abusers 'greater than kings,' and great bodhisattvas; their sexual abuse a "blessing'; while any criticism of the lamas and their Tantric groups, the "worst of sins," sinking you to a vajra horrific hell for revealing the secrets, then it becomes understandable why little criticism or whistle-blowing, occurs from the lips of these thought-controlled, western female cult members inside the Tibetan lamas' groups.

Instead, these female (and male) enabling devotees of Tantric Lamaism, with academic PhDs, and psychotherapy licenses, are now teaching at our universities and colleges; are starting to fill up our psychotherapy clinics, as part of the new 'contemplative' psychotherapist movement helping to bring 'mindfulness' to the rest of the world.

Mindfulness practices that will teach more people 'not to judge.'

This is one of the reasons that sexual abuse of women, all over the western world, is increasing. It is not just the sexually abusive men that are causing a world-wide crisis. It is women like these, who are teaching others 'not to judge' and to 'just let it fall apart;' and to be more upset about a sexist remark, thus trivializing real rape and real sexual abuse, that is increasing all around them, while wearing 'pussy hats' and screaming hysterically, to protest being seen as sexual objects tied to their emotions.

Again, the Tibetan lamas always first pin down female energy to conquer a territory. That is why they went after the western feminists, psychologists, and social workers, who used to call out sexual abuse and cults.

It becomes just easier, at some point, to put your head in the sand, when you are still inside these Tibetan Tantric groups, posing as 'Buddhism.' Whom will you tell? No one, inside theses Tantric Buddhist communities can hear you, and the Dalai Lama has so pulled the wool over the eyes of western academia, psychology and psychiatry, social work, Hollywood, the entertainment industry and the media, that no one wants to hear these truths about his Tantric "Buddhism" in the outside world. So, it is easier to dwell, where all cult members dwell: in a no man's land, where "nothing happens" and nothing really matters, and where one is told that it is "ego" to judge, and wrong to take a real stand about anything. Just "let it all fall apart."514 Then, the only thing that is left to judge are those people who criticize your lamas and judge your lamas by mere human standards. This would be viewing things in a "conventional way" that would be considered obscene and unforgivable.515

Told over and over, by these Tantric priests, and then repeated by these enabling women and nuns, that this was the best state of mind for a Vajrayana student to be in -- this "no right-no wrong" view -- where everything is "sacred" and therefore nothing is sacred, and where all this abuse is accepted and no egregious behavior by their lamas is rejected, then who would speak out about the lamas' abuses, inside these groups? The Tibetan lamas have created a seamless level of thought control, both inside and outside their sanghas, through their ever-increasing network of western enablers for their sexual abuse secrets.

So, when the sexual abuse tsunami of Sogyal's public documentary was released on Canadian television, alleging the same physical and sexual abuse of another student, and it hit the mainstream news in the spring of 2011, with Sogyal's abuse now public,516 these same players: all the celebrity Tibetan lamas; their western sexual consorts and enablers; their Tantric Buddhist academic and psychologist protectors; their billionaire friends; their media outlets, that controlled the news; all of those, who had been so successful before, went into overdrive, to protect Lama Sogyal, all over the United States, France, Britain and Australia, where he has his largest presence and his largest centers. The other celebrity Tibetan lamas, with their own sexual consorts and celebrity Tantric psychologists and mindfulness meditation teachers in tow, like Dan Goleman and Sharon Salzberg, all appeared at Sogyal's Rigpa centers and gave retreats, or gave their own retreats at other centers, all praising Sogyal.517 Many wrote positive featured articles or had videos made,518 elevating Sogyal in their sanghas with pictures of his celebrity, lama pals, hugging Lama Sogyal; those who also keep sexual consorts. These lamas wrote letters of endorsement of Lama Sogyal, to be published, on his Rigpa site. Out of this collusion and damage control campaign, the brainchild, "Dakini Power," was born, with the help of a naive young journalist in Germany; Michaela Haas, smitten by Lamaism, when studying in Nepal. It not only boosted Lamaism's faux-feminism, but also her international career.519

Dakini Power: The Trojan Horse for the West

The Tibetan lamas, and their western enablers, now created, together, a massive, damage control vehicle. Not only did they bring out the five-star, female sexual abuse enablers: the sexual consorts of high lamas, the celebrity nuns of Tibetan Tantra, and even a Zen nun; but even Lama Sogyal did his part, by making his Auntie Khandro, the sexual consort of a much older, now dead lama in Tibet, suddenly elevated into being an 'extraordinary Buddhist master' and built a stupa for her at his Rigpa center.520 This 'dakini mask' killed two birds with one stone: covered up the lamas' sexual abuses, yet again, and created the possibility of new, naive female recruits being swept into Tantra by the Dakini Power books, blogs and articles; a form of procurement for the lamas, as well as a big and important part of their damage control campaign for the public to make all the Tibetan lamas, even Sogyal, a great 'feminist.' After all, it had been working for the Dalai Lama.521

Writing books and creating movements that can be marketed at new-age seminars as the new "spiritualized feminism,"522 these sexual consorts and nuns of the lamas have rationalized their own enabling of the sexual abuse, by making themselves powerful as make-believe dakinis and women of wisdom; not victims of the lamas and of their own fantasy-filled minds.

They can justify having engaged in ordinary sex with some old lama, even marrying him if they come to him with enough money, or a skill that he needs. They can pretend to themselves, to the sangha community, and to the public at large, that the lamas are "divine" and, by so doing, they bestow divinity on themselves.
Because they are given great status in these western Tibetan Buddhist sanghas for keeping their lips sealed, they rationalize the harm that was done and the harm that they are in turn doing, to young women and men, with their pretenses and cover-ups of the Tibetan lamas' institutionalized sexual abuse.

Sangye Khandro, a.k.a. Nancy Gustafson, Lama Gyatrul's translator, western wife, 'dakini wisdom woman,' and sexual abuse enabler for these Tibetan lamas, in her promotion of the false view that the "Vajrayana is not male-oriented,"523 is proof of how deep and disturbing the lama cult control is upon the sexually-used women inside these Tibetan Buddhist sanghas. As well as what a confusing influence they are having on a critical mass of western women, whom the lamas and their enablers have targeted. If not seduced into Tantra as new recruits, these naive young women will be, at the least, fooled with this "dakini" and goddess blitz into believing that Tibetan Buddhism is benign, romantic and exotic; even superior to other religions in its gender equality for women. This creates a massive wall of protection, a large circle of unwitting, female enablers for the lamas, allowing their Tantric abuse to continue, without consequences.

What must it do to these 'dakini' women, with their inflated self-worth over, time, who are now declaring themselves 'extraordinary,' like the lamas say about themselves? What might be the depression underneath; a depression that can never be confronted? These are women with no power, but the vicarious power of what their Tibetan Tantric lamas give them. They are placed in a golden cage as sirens for their lamas, singing out lies.

But, for those many more discarded, western female disciples, the less worthy sexual consorts, the ones that were not the 'chosen ones' for their harems, or as one of their wives, or as a featured dakini in the lamas' propaganda books, these other women are under great pressure in their groups to repress their own individual feelings. They must adhere to the group narrative; a narrative of idealization and denial, no matter what they are really feeling. Those feelings get buried. It is easy to understand the psychological stress that would coerce everyone to keep silent and to choose the path of least resistance in such a completely sealed milieu both inside and outside; falling instead for an idealized fantasy as a refuge. To reveal the secrets, you will go to vajra hell, be shunned by your community, which is now your whole social group and, for the dharma brats, your family, as well. Any feelings of individual hurt, or distress, must always be repressed as "ego"; that boogey-man label that represents all common sense and reason that you left outside the shrineroom door long ago, and that could have set you free.

When the Tibetan lamas' sexual consorts are "chosen" for a short while, it does give them a certain status in these groups. But in Trungpa's group, when you were one of hundreds, that status wears very thin; especially when you are now alone, in your later years. Some of the older consorts of Trungpa, those I met over time, were the most delusional, spacey women; traumatized and often confused; particularly if they were now single and alone, and had engaged in decades of denial to avoid any cognitive dissonance in their lives; often unable to commit to a normal relationship.

One sexual consort of Trungpa was so enamored of her new lama, Lama Tsoknyi, and his lama pal and "mentor" Lama Sogyal, that she bought a house on what was considered Lama Lane in Crestone, Colorado, where I lived. She spent a hundred and fifty thousand over budget renovating this house for the special visit of these two lamas, for just a week. She was of course asked to leave her house, while Lama Sogyal took over. One can only imagine what he was up to in her own home. After spending most of her inheritance on this house and its renovation, after these two lamas left -- richer with white envelopes filled with cash -- she was soon broke, and spent some time, it was rumored, living in her car. She then had to sell the house she hardly got to live in, in a down market in Crestone, losing a small fortune.

Some of these old women, past consorts of the lamas, without trust funds, had nothing to fall back on, as they lived on their little social security checks and the charity of their sangha friends, if they found themselves in financial trouble. Or, they became Tibetan nuns. I met a few of those. Scrabbling together their pennies to pay for their three-year retreats to become Lamaist nuns. Just like in Old Tibet, the nuns and the majority of monks were always expected to pay their own way. The nuns always had it the worst in Tibet and, in these western sanghas, they had no illusions that they were not on the bottom rung of the hierarchy of this androcentric priesthood of Tibetan lamas.

Western nuns and monks in Tibetan Buddhism are not supported, as they would be in the Catholic church as acolyte nuns and monks, for example. These western Tibetan Buddhist monastics, both women and men, must depend on the charity of others and fund-raise; in other words beg for donations, or work outside the monastery, just like in Old Tibet. They must support themselves during their monastic, three-year training.524 Lamas never give anything for free.

This new fancy, phony mask of "spiritualized feminism" with its lies and deceptions about the Vajrayana "not being male-oriented" had to protect Sogyal, not only because he was revealing all their secrets, but he had been one of Tibetan Tantric Lamaism's important benefactors; a member of the Lakar lineage, with his fund-raising abilities for the Dalai Lama's ambitions. He had even managed, not only to keep harems of western women at Lerab Ling, as alleged, but to host anti-democratic talks by the Dalai Lama's former Prime Minister, Samdhong, to larger western audiences in France.525 And now he was even more aligned with the Dalai Lama and his grand ambitions: to create another academic vehicle in the West, to train more tulkus in western deception, through his Tenzin Gyatso Institute.526 Sogyal's projects had to be protected; he can be sacrificed.

The lamas all told the Tibetan families, who gave up their daughters, the same old lie: that it was an "honor and a great blessing" to be chosen to be the sexual partner of some old, sick high lama, for his enlightenment practices, and that this would quicken their daughters' own spiritual path for the next life, since in female bodies they had no chance of enlightenment in this one. But, they could be "dakinis" in this one.

The lamas, today, tell western women and their families the same thing, all over the world; except for the part about it being a blessing for your next life, as you are in a female body. It could only work, if you programmed all western women to see Tantric Buddhism as benign, even gender-equal; and soak the women and men inside the cult in massive thought control techniques, like lots of mindfulness meditation, chanting, visualizations and scary hell-realms, for blowing the whistle on the sexual abuse. These thought-controlled women and men then go out in the world, and add further confusion about the differences between Buddhism and a Tantric sexual cult, with Hollywood and the media helping them repeat their lamas' "feminist" and gender-equality lies. Perhaps Hollywood, journalists and academics could start doing real research again, reading what the real scholars of Tibetan Tantras find out.

This is a description of the necessary qualities a consort should have, by a Karma Kagyu Lama, Lama Chapel:

Youth is a further requirement which the mudra has to meet. The Maha Siddha, Saraha, distinguishes five different wisdom consorts on the basis of age: the eight-year-old virgin (kumari); the twelve-year-old salika; the sixteen-year-old siddha, who already bleeds monthly; the twenty-year-old balika, and the twenty-five-year-old bhadrakapalini, who he describes as the "burned fat of prajna" (Wayman, 1973, p. 196) ... In addition, it is recommended feeding a twelve-year-old honey and sweets before ritual sexual intercourse (Chopel, 1992, p.177).527

No wonder pedophilia has increased in western countries, when these paragons of virtue are publishing books like these for 'modern Tibetan Buddhists.' No wonder, the Dalai Lama doesn't want to speak out against the sexual abuses, inherent in Tibetan Buddhism. He doesn't want those in the general public to start researching that these are the 'teachings and practices' that all the many tulkus, and their advanced students of Tibetan Tantra are aspiring to, if not yet practicing:

Highly developed practitioners who have a firm passion and wisdom can make use of sexual intercourse as a technique to strongly focusing the mind and manifest the innate mind of clear light. With this utmost mind, they realize the emptiness of existence in a dramatically powerful way.

-- Dalai Lama XIV.528

The Rape of Yeshe Tsogyel: The Use of Sex
by Keith Dowman

A most remarkable example of the use of sex for the benefit of others is provided by Tsogyel when she initiates the rapists who successively abuse her. Much wisdom can be extracted from the song she sings to them.

In the first place, she shows what great power the Dakini possesses over them, and in their dependence upon her how their need can be used for their own good. The desire that arises upon apprehending an attractive woman in the visual field can transform a man into a god if his desire is penetrated by insight into emptiness; divine confidence creates a divine environment populated by gods and goddesses. The woman, or rather, the Dakini, transforms the man who lusts after her into her Guru, the man of her dreams. (Verse 1)

In this context, as in many other passages in The Life, mahamudra has a technical meaning distinct from its usage in the Kahgyupa School where it denominates the goal of practice synonimous with Buddhahood and virtually equivalent to Dzogchen. Here mahamudra indicates the totality of the unitary field of reality in its female aspect. (Verse 2)

It is the Dakini's nature of complete receptivity, empty space, that assuages male aggression; and it is the female organ's 'empty space' that is receptive to the symbol of his aggression. The mandala is completed as the Yidam deity takes up residence in his palace; and joy and pleasure, serenity and peace, are the hallmarks of the Guru's experience of mahamudra after the Mystic Initiation. (Verse 3)

Through 'involuntary exertion' ('no-action') desire reaches its climax, and it is the moment of climax that pure pleasure is understood as Emptiness; insight into Emptiness is achieved in the union of the male and female aspects of the mind and of being itself. The experience of Emptiness is a function of the unitary field of reality, which in this case is a result of sexual consummation. (Verse 4)

Even the uninitiated can gain intimation of pure gnostic awareness in the post-coitus hiatus, when our 'mystic partner' and all external phenomena seem to float in space, and sound has a clarity and timbre unrecognised in ordinary perception.
The samaya of the Fourth Initiation is to sustain this experience of 'natural purity' in the world of appearances' and the samaya of zap-lam is to sustain recognition of the Emptiness in the desire that has been transformed into Awareness by the intensity of pure pleasure. Thus whatever arises in the fields of perception is cognised as primal space, and desire itself is the path so long as it is recognised as Emptiness: this is Maha Ati, Dzogchen, the starting point, the path and the goal. (Verse 5)

(Sky Dancer pp. 250-51, Commentary, The Path of the Inner Tantra.)

The Dalai Lama neglects to mention that, in the West, and now the rest of the world, there is a plethora of many "highly developed" Tibetan tulkus, and given the number of sexual encounters with their western "dakinis," they seem to have no false modesty in this domain.

Is it Sogyal's "firm passion and wisdom" that has the Dalai Lama's pal allegedly beating his dakinis with a stick, and engaging them in demeaning, degrading acts, like wiping his ass, to prove their devotion to him? Is this what the Dalai Lama means by "manifest(ing) the innate mind of clear light?"

Tsultrim Allione529 is another Tantric female western teacher honored as one of twelve dakinis in the lama propaganda book, Dakini Power. But, few know she used to be a fervent whistle blower about the Tibetan lamas' sexual abuses, within the Tibetan Buddhist communities; having seen so much of it firsthand.

Over the years, Allione had attracted many female followers who appreciated her outspoken feminist voice and stance. She even kicked out males at Tara Mandala, her Tibetan Tantric center in Pagosa Springs, Colorado, who were hitting on all the women as their main practice; a common problem in these Tibetan Buddhist sanghas.530 "Dakini," besides being the euphemistic name for sexual consort, is also defined as a "sky walker," or mythological female with special powers, including walking across the sky. Most sexual consorts believe in the myth that the Vajrayana is "not male oriented." Tsultrim Allione was not one of them; she knew this wasn't true.

Allione had been one of the very first Western female students of Tibetan Buddhism in the sixties. She studied with high lamas in India and Nepal, and those who came to the West, like Trungpa and then other lamas like Namkai Norbu, Tsoknyi Rinpoche and Gangten Rinpoche, one of the highest lamas from Bhutan. As a teacher in her own right, creating her own "woman of wisdom" persona out of ethereal cloth, she was long interested in the position of women in Tibetan Buddhism. She authored one of the first Western books on this topic, Women of Wisdom.531

Hard-pressed to find any real women in positions of leadership, or as teachers in androcentric Old Tibet, Allione focused instead on the mythological women, the sexual consorts of the lamas of the past, and particularly of the Indian sadhu, Padmasambhava
, who brought the Vajrayana Hindu Tantra from India to Tibet in the eighth century. By taking teachings from the more superstitious and occult Nyingmapa lamas, with their highest Tantric teachings of Dzogchen, Allione focused on the demon-taming of Tantric Buddhism, at a symbolic level, in her own practice, and made the ancient Chod practices532 of Tibetan Nyingmapa Lamaism her specialty. She engaged in, and promoted this ritualized ego-cutting practice for many years, continuing her interest in the place of women in the Tibetan Tantric Lamaist hierarchy.

Her work was more aspirational than anything else, as she enfolded the real history of misogynistic, androcentric Tibetan culture into a more palatable ideology of feminist possibilities, through her mythological goddesses and hagiographical oral history of the sexual consorts of the lamas.

Allione is embodying this mythology now, as a silenced and more "spiritualized feminist" 'recognized' by the Tibetan androcentric lama hierarchy as an emanation of one of the consort goddesses of Padmasambhava she was always writing about; reduced to a mythic being, instead of being an active, female force and inspiration for women's rights, inside her Tibetan Tantric groups.

After surviving two Tibetan lama pilloryings -- firstly, for boldly taking a stance against lama sexual abuses inside her sanghas throughout her long career as a teacher of Tibetan Vajrayana Buddhism and secondly, for being actively vocal about her concerns by alerting the Tantric communities about the sexual abuses of certain high lamas, calling them out, the Tibetan Lamaist hierarchy became angry, and finally brought the hammer down, silencing forever her female voice, the only female voice that was openly protesting the lamas' exploitations of young females in their sanghas.

Namkai Norbu, one of her first Tibetan teachers, gave her the first public rebuke, in his writings for his Tantric sangha, calling her out for being a "feminist", something 'incompatible' he said, with his Dzogchen teachings. At least he was honest, unlike the Dalai Lama and his Chinese Communist replacement, head of the Karma Kagyu sect, the 17th Karmapa, Ogyen Trinley, and all the other celebrity lamas, all pretending and saying they are 'feminists' these days. 533 534 The most exalted Tantric lamas are the biggest tellers of tall tales, in the West.

Allione had been raising women's issues in the Tibetan sanghas quietly, before. But when she started complaining, openly, about a certain visiting tulku from Bhutan and his sexual gropings of young, Bhutanese women in a travelling dance group, after they came to her objecting, this Bhutanese high lama let her know that she had gone too far and she had better shape up, or be literally banished from the Tibetan Lamaist scene. She would no longer have the Tibetan lama 'seal of approval,' as a respected female Tibetan Buddhist teacher; helping the lamas spread Tantra in the West, if she kept on complaining about their sexual abuses. This would destroy her niche in the Tibetan "Dzogchen" teacher circuit.

To underscore the point, Allione was not allowed to sit in her usual seat of honor, in the front row and up close, during one of this high lama's talks. Instead she was publicly shamed and escorted out of his teachings. This was to let Allione know that her whistle blowing would not be tolerated by the Tibetan Lamaist hierarchy any longer.

These lamas and their occult practices are not about an equal partnership between the genders, or a reciprocal sexual act, as Allione well knows after her years of studying the Vajrayana Tantras. Nevertheless, apparently glad to be back in the lamas' good graces, after tumbling towards one of the eighteen hot and cold hell realms, Allione agreed to enable this lie of the lamas: that their sexual practices with women are about "empowering them." Allione, agreeing to this outrageous falsehood, was recognized by the lamas as one of their lineage's famous sexual consorts, Machig Labdron, one of the 'emanations' of Padmasambhava's sexual consort, Yeshe Tsogyal. Now she is part of the usual confusing, convoluted, hagiographic, Tibetan Lamaist lore, that substitutes for real history; a fairy-tale history that is constantly spoon-fed to Western Tibetan Buddhist devotees and now the western public, particularly the women, to prevent them and the world from reading the real history of Tibetan women; women always at the bottom of their caste-system Lamaist heap, used as their sexual objects for their 'higher practices' and praying daily to be reborn as men.535

Glad to be back in the vajra love hug, after her temporary humiliation and potential ex-communication, Allione is now featured, prominently, along with the other lama-approved dakinis in the Dakini Power book, as another Tibetan lama ideal of a "woman of wisdom," quiet and compliant. She is not only keeping their secrets, but promoting the view that the very 'height of feminism'536 is to be the sexual consort of some old misogynistic lama. She is now one of the featured, twelve dakinis on the Dakini Power website,537 and gives retreats, rolling out her own Trojan horse -- "enlightened feminism" -- meaning feminism defined by her androcentric Tantric priests who have silenced her voice, her identity nailed down where she belongs and under their thumbs.

At least, they did not cut out her tongue, as they would have done in old Tibet, then wrapped her in a sack and thrown her in the river to drown. She instead, got a special lama hat, and a throne of her own.538
The lamas have to be nice to western women, until they are back in charge, as Lord Chakravartins.

The conflation of women's rights issues with Tibetan Buddhism's made-up "enlightened feminism,"539 is just another one of the many laughs these lamas enjoy, at all western women's expense, when they are alone together. It is all part of the Tantric net of outrageous deceptions these lamas engage in, all the time, in the West. There is no possibility of gender equality in the Tibetan Lamaist Tantra. One must be very naive or a thought-controlled cult member to believe this; or very cynical to be promoting this as a truth.

Tsultrim Allione is one of the lamas' most successful, turn-around stories. As June Campbell explains, the secrecy of the sexual misuse of women, inside these Tibetan lama groups, was "only achieved, with the collusion of the women involved, and also of those monks who were particularly close to the tulku or lama, and who would protect him so that his activities would not be subject to public disclosure."540

When the sexual abuse exposure of Lama Sogyal's abusive behaviors became public again, in May of 2011, with documentaries on Canadian television, and articles in western newspapers,541 542 even Sogyal's auntie Khandro was elevated into a 'great wisdom dakini' and great enlightened teacher. Lama Sogyal built her a stupa to 'honor' her for these things in public, to create his own 'feminist' cover. Inside his group, it was for being a good sexual consort, and keeping silent all these years. She had been given away as a young girl in Tibet, without any choice, to become a high lama's sexual partner when this old lama got sick to increase his "life-force." She was sixteen and he was fifty-six. Because she brought money, she became one of his household 'wives.'

Auntie Khandro can bring wealth to the lamas again, even when dead, as Sogyal has now dedicated a "fund-raising" website to go with his aunt's memorial stupa at Lerab Ling.543 She is also a featured dakini in the propaganda book, Dakini Power, that was written to particularly shield a lama like her nephew, Sogyal.
A stupa to his aunt, where he is said to keep his harems of western women, takes a remarkable level of audacity on Sogyal's part. He clearly believes no one will ever call him to account, criminally, for his harems, his sexually abusive behaviors or his spiritual abuse as an authority figure and fraud. 544

In Tibet, status and honor did not come for the many young women and girls, who passed in and out of the Tibetan gurus' private chambers and then were discarded. Particularly for those who were of no added benefit. It was even rumored that they were 'sacrificed' after a great event like The Kalachakra Wheel of Time Tantric ceremonies in Lhasa, Tibet, after the secret part of the ceremonies with the Dalai Lamas were consummated.545

But, being a "spiritual wife" of these high lamas in Tibet was not all it was cracked out to be, either. Nor is it, in these western sanghas of lamas, where the discarded sexual consorts of someone like Sogyal might get a job as a pimp for the lamas when older.546

For those, who were in danger of being depressed, after being passed around from one celebrity lama to another, they might overdose, as happened in Trungpa's sangha. They might become alcoholic and act out their anger in more passive ways and then die young of illnesses, probably related to too much drinking with their gurus.

Drinking oneself into an early death, as Trungpa did, was not uncommon among his students, male and female, who always mimic their gurus, even when these behaviors proved self-destructive to themselves and their vajra brothers and sisters. Being an alcoholic by their thirties was not an uncommon "blessing" of being in Trungpa's sangha. These tragic stories are not written about in the "dakini power monologues."

Dzigar Kongtrul Rinpoche, another so-called westernized Tibetan lama (westernized because he wears Western clothes), is a repressive and demanding dictator, according to his own students, who kept his sexual consorts on retreat at the same time he was there with his wife. According to a young man's account, a dharma brat of Shambhala and later a student of Dzigar Kongtrul,547 Lama Kongtrul has been busy with his own 'advanced practices.'

Dzigar Kongtrul is also one of the many lamas that tells the women, confused and in pain, that the sexual advances of these 'living Buddhas,' like him, is a "great blessing" and to be chosen for sex with any of these living buddhas, these tulkus on thrones, like him, is an honor. Kongtrul's wife, another Western female dakini, featured as one of the wisdom women of the dakini power ruse, and interviewed in the Dakini Power Book, was given a big part in the cover-up and rollout for Sogyal of Lakar right after the documentary, exposing him in Canada, went public.548 She was on the "great-blessings tour" for Sogyal, but she didn't stop there. She made a video, an Ode to Sogyal, by singing his praises in her soft-spoken way.549 The lamas like women to be very demure and always adoring of them and, above all, to remain emotionally adolescent.

Right after the public exposure of Lama Sogyal in the Canadian documentary, In the Name of Enlightenment and in the many articles by Mary Finnegan in the UK edition of The Guardian, Dzigar Kongtrul's western wife and consort was immediately put out as damage control for Sogyal and Tantric Lamaism, in general. This ordinary western woman, but for being in a Tantric Lamaist cult for over twenty years, is given lots of perks to keep quiet; including being made "extraordinary", as the consort wife of Dzigar Kongtrul.

Dzigar Kongtrul can assure silence and total obedience from his wife, as both her husband and her guru, the common arrangement for "married" lamas. Given the stories she could tell, this western consort must be carefully treated, with rewards and benefits for keeping the secrets. Since she is the consort of a high lama, and a potential whistle blower extraordinaire, she gets special privileges: a featured "woman of wisdom" place of honor in the Dakini Power book; a little dais to sit on herself while traveling throughout the Western sanghas, praising Lama Sogyal and covering up for him, while teaching on "emptiness", one of the greatest conceptual weapons the lamas use to justify their sexually abusive system. Her coronation, as a great living female consort of a 'living Buddha,' like Dzigar Kontrol, can be expected soon.

Pema Chodron550 is another "wisdom woman" dakini, featured in the Tibetan lamas' Dakini Power propaganda book. A popular Tibetan Buddhist nun, former early student of Trungpa, and now a devotee of Lama Dzigar Kongtrul, Chodron has more than one sexually promiscuous lama's reputation to protect. She was always good at protecting her first lama, Trungpa, as she fiercely defended him against anyone who suggested he was a sexual exploiter and a drunk.

Now that Pema Chodron has branched out into the public, and is a self-help, Buddhist-chic-lit author, for a more general western female audience, and not just a mouthpiece for Trungpa's group, she has made millions for her Tibetan lamas, over the years, with her own retreats and best-selling books. She has even created a foundation of her own.551

Western Tibetan teachers and wealthy Tantric devotees of their gurus, are starting many "charitable" non-profit foundations of their own to help push Tibetan Tantra on the naive world's masses. They call their foundations' missions 'a peace mission' or, laughably, a 'feminist foundation,' that is about 'empowering women's rights' around the world. With their androcentric, spiritualized feminism, Tibetan Buddhist Tantric nuns are now the poster females for identity and gender politics; particularly for the lesbian population they attract.552

There must be hundreds of these tax-free organizations by now, spun out by western Tibetan Buddhist enablers and surrogates of these lamas, pushing and promoting the cult of Tantra, and adding to the many more hundreds of tax-free foundations the Tibetan Lamas have already set up for themselves, in addition to the now thousands of their own Tibetan Tantric centers, temples and institutions, world-wide.

With her "let it all fall apart" meme, Chodron has been spiritualizing feminism and disempowering women, for the last forty years. She has been one of the lamas' greatest enabler assets; both for her Vajradhatu-Shambhala International organization and her dead lama Trungpa, as well as for all the other sexually exploitative lamas, like her new lama, Dzigar Kongtrul. She has been making excuses for Tibetan lamas for the last four decades with her humble, Mahayana Buddhist nun presentation, and the spread of her "no right-no wrong" Tantric advice.

Below is Chodron's view and response when Trungpa and his group were back in the news after the Regent AIDS debacle, and Chodron was put out on the damage control circuit, after major newspapers and periodicals, like The New York Times, were publishing articles about her teacher Trungpa and his Regent's messy fall from grace.

Pema Chodron was interviewed the same year that the Dalai Lama was double-binding westerners in Dharmasala by telling them to call out the abuse and the abusers, when he knew they wouldn't and couldn't. This was an interview when a bolder chief editor of Tricycle, Helen Tworkov, interviewed Pema Chodron in Nova Scotia, in June of 1993:

Tricycle: Pema, your life has unfolded into an interesting paradox. Because you are the director of Gampo Abbey, one of the few Buddhist centers in North America to maintain the traditional monastic precepts, and because you have been a celibate nun for twenty years, you are considered eminently trustworthy, a teacher beyond reproach in terms of ethical conduct; at the same time, you have become one of the foremost representatives of the Vajrayana lineage of Trungpa Rinpoche, a teacher who became legendary as much for his unconventional behavior as for his spiritual attainment -- specifically his drinking and having sex with students. Since his death in 1986,553 there has been increasing concern about the inappropriate use of spiritual authority, particularly with regard to sex and power. Today even some students who were once devoted to Trungpa Rinpoche have had a change of heart. Behavior that they may have formerly considered enlightened they now consider wrong. Has there been a shift in your own outlook?

Pema Chodron: My undying devotion to Trungpa Rinpoche comes from his teaching me in every way he could that you can never make things right or wrong. I consider it my good fortune that somehow I was thrown into a way of understanding Buddhism which in the Zen tradition is called "don't know mind": Don't know. Don't know right. Don't know wrong. As far as I'm concerned, if you're going to make things right and wrong you can never even talk about fulfilling your bodhisattva vows.554

Pema Chodron has been spreading this "no right no wrong" view, which is Tibetan Tantra not Buddhism, for decades now; even calling those who speak out against the lamas' abuses as engaging in a form of McCarthyism:

Tricycle: You don't think it would be helpful to name names, to publicize those instances where Buddhist teachers have been repeatedly taken to task by students?  

Pema Chodron: That really does feel like McCarthyism to me. I wouldn't want to see a list of the bad teachers and I wouldn't want to see a list of the good ones -- here are the saints and here are the sinners. For so many of us that's our heritage, to make things one hundred percent right or one hundred percent wrong. It has been a big relief to me to slowly relax into the courage of living in the ambiguity. I know that these guidelines are being created out of good motivation, but they're simultaneously coming from bad motivation, righteous indignation that "they" are doing something wrong. I like the saying "Let he who is without sin cast the first stone." You can't make it right, can't make it wrong.555

With her sweet and humble nun's face for the public, she twists and puts down the Judeo-Christian heritage and its ethical values, while she covers up the sexual abuse of Tantric Buddhism, which she has been doing for years, with her 'no-right-no wrong' view. This is because she is a guru-worshiping practitioner of Tantra and not a simple Buddhist nun. Pema was always one of Trungpa's best weapons as he always knew she would be; another Mahayana facade for Tibetan Tantra and, like her mentor, Trungpa, she learned to play the celebrity game and gather naive celebrity talk show hosts556 557 and rock and roll stars558 and the mass media around her, to reach a critical mass of western women to obfuscate, confuse and recruit them into Tantra.

If these women, impressed by Pema Chodron, thanks to Bill Moyers, Oprah and k.d. Lang, don't formally join a Tibetan Tantric lama group, then her 'celebrity status' and connection with these entertainment enablers will have confused enough western women, particularly liberal, progressive women, to not pay attention to the sexual abuses of Pema Chodron's Tibetan lamas. Now that she has another lama guru to protect, Dzigar Kongtrul, who secretly keeps his serial sexual consorts "on retreat" in his sangha, and who often teaches at Sogyal's harem-keeping Rigpa centers, Pema has even more lamas to protect.

Pema Chodron has vowed to recreate her gurus' world and has hooked up with Tami Simon, of Sounds True who is a vajrayana Tantric student of Reggie Ray;559 a western Tibetan Tantric teacher with a PhD and early guru-worshiping student of Trungpa's crazy wisdom lineage who now has his own following of 'crazy wisdom' Vajrayana students and women devotees, like Tami Simon.560 These western enablers make sure Trungpa's teachings are reaching and confusing masses of young women, to seduce them into Tibetan Tantra's net and/or bombard them with Tantric memes, through a massive network of live streaming videos, podcasts and TED talk videos and YouTube video stations, set up purposely to indoctrinate both women and men into Tantric Buddhism's 'no right-no wrong' views.

Ms. Tworkov, who interviewed Chodron, left Tricycle, perhaps hounded out by the "compassionate" Tibetan Buddhist crowd of Trungpa, who were so "offended" by her daring to question Pema Chodron, the great bodhisattva and sexual abuse-enabling nun, that this Trungpa inner clique, including those who lied about the Regent's AIDS to protect him, were boldly writing complaining letters to the editor of Tricycle. These fanatic, dogmatic believers in Tantra, were attacking Tworkov because she was about to uncover the complete stinking mess of Trungpa's Tibetan Tantric group, and the egregious behavior of many of these high lamas that might be exposed to the public.

These western enablers and true believers, like Pema Chodron, are like a multi-headed Cerberus, guarding the Tibetan lamas' dark secrets and they form a tightly connected and colluding force, all working together, to keep the public misinformed and ignorant about the Tibetan lamas' institutionalized sexual abuses. Pema Chodron, the number one, damage control vehicle of the lamas, who has identified with the lama abusers, like a Stockholm syndrome victim for over forty-years, continues to attract ordinary western women into her sphere, some of whom will surely connect with her sexual abusing, male tulku pals. She doesn't warn them about her Tibetan lamas and their sexual gropings and misuse of their spiritual authority in their sanghas. She is too busy telling these women to "let it all fall apart"; exactly what all enabling women of sexual abuse have been telling their sisters for centuries.

Tricycle Magazine is one of the main advertising vehicles for Shambhala International and Trungpa's lineage, as well as for Sogyal Rinpoche and his Rigpa centers, where Sogyal, like Trungpa, is reported to keep harems of western women. Many other Tibetan lamas advertise for their retreats in the United States and in Europe in Buddhist magazines like these, as well as sell their Tantric Buddhist products and commodities; their cushions, books, incense, clothing, and they run personal and employment ads, for the lamas' western enablers. This is a "huge lama business," for these Tibetan Tantric groups and their advertising vehicle magazines; all "too big to fail," who keep each other afloat.

Indirectly; these magazines are also procurement magazines for the celebrity, sexually abusive lamas. Tricycle is now just one of the slick "spiritual commodity" magazines today that continues to promote Tibetan Tantric Buddhism and, indirectly, its spiritual and sexual abuse of western women, inside these sanghas. They are also helping these Tibetan Tantric lamas 'drop' the "Tibetan" label in front of their 'Buddhism,' to hide the fact that it is Tantra, not Buddhism, and facilitate its benign appearance to help it spread.

Tibetan Tantric Buddhists are even enfolding themselves into a nonreligious disguise, as articles abound, about the new 'non-religious spirituality' that is 'here to stay,' helping Tantra promote itself as the new 'secular spirituality'; a term coined by these Tantric guru-worshiping surrogates and their Dalai Lama.

The lamas' western enablers have now become experts in media spin, often having degrees in the areas of advertising and marketing. Many Tantric Buddhists have gone to work for these Buddhist dharma magazines over the last decade, or so. They are far slicker at promotion and damage control, since the more direct interview with Pema Chodron by Helen Tworkov during Tricycle's more innocent and truthful days above.
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Re: The Dakinis and Their "Spiritualized Feminism," by Chris

Postby admin » Mon Feb 11, 2019 1:03 am

Part 3 of 3

Many women, who are fooled by reading Chodron's books, or who go to her retreats, think she represents ordinary Buddhism, or believe they are attending a retreat about "compassion," or 'mindfulness.' Some of them will get recruited to join Pema Chodron's Shambhala cult of the dead Trungpa and his son, or maybe the sangha of her new Tantric lama, Dzigar Kontrol, whose own centers have become a family corporation for himself, his ex-wife and now their dharma brat; another "recognized tulku."561

Chodron's message, when distilled to its essence, is to never get righteously angry and do something about sexual abuse and other exploitations. "Don't judge" is the message of all these enablers, like Chodron. Just "feel the anger and let it go." "Anger is just an emotion", that will "dissipate if one does not react" she repeats. That is her main message, throughout all her teachings which, she says, will lead to wisdom and compassion and the realization that there is no right or wrong, and nothing to judge.

In other words, it will lead to the usual Tantric-induced state of mind where "nothing happens" and there is nothing to change or protest or be upset about. We can see its influence all over our Western countries now, as rapes are increasingly ignored or sentences reduced, and young women seem more upset about a sexist remark than a medieval priesthood of Tantric lamas in their midst, keeping harems and promoting sexual exploitation of females on a massive scale.

Chodron is just doing what she has been programmed to do by her Tibetan gurus, which is to always keep the secrets of her masters, and obey them in all things; particularly making sure, as she has for forty years, that their misogynistic sexual abuse is kept a secret, and never falls apart. That is what all female enablers in sexually abusive systems do. That is their job for which they get their own perks.

These western dakini enablers like Tsultrim Allione and Pema Chodron, are always looking for ways to have more retreats, to bring more Tantric teachings to women, and bring them into the "spiritualized feminist fold." Since they attract younger women to their retreats, and teach them how to behave "without anger," they are potential procurers for their gurus, as well, while promoting their "enlightened feminism" movement:

Starting in spring 2014, Lama Tsultrim Allione has launched "Wisdom Rising," a multi-lineage562 collaboration seeking to enhance the understanding of the sacred feminine as expressed through Buddhism's female heritage, wisdom practices and female deities. "More than just a conference, we want to ignite a movement! Wisdom workshops will be held all over the country, during the next two years, culminating in the Wisdom Rising Conference in July 2016."563

Another important female enabler of sexual abuse by the Tibetan lamas is Khandro of Mindrolling; the token, female Asian tulku, and celebrity female lama in her own right, in this exclusively, patriarchal Tibetan Buddhist club. Recognized as the former consort of the Fifteenth Karmapa, she has been rewarded, by being allowed into the Lamaist hierarchy to create many Tibetan Buddhist Mindrolling centers, study groups and temples of her own, in the United States, Europe, and India.564 She is put out by the lamas as 'bait' to attract more females to the cult.

Khandro of Mindrolling is also one of the 'twelve extraordinary dakinis,' featured in the Dakini Power book. She is given this privileged place for enabling the sexual abuse of all her celebrity male tulku cronies from India and Nepal; her generation of the Narcissistic and Divine brotherhood in exile that she has been surrounded with since a child. She would not be running Mindrolling centers if her father had had a boy-child tulku and if she were not enabling and protecting her fellow male gurus.

She looks down on her predominantly female audience, from her own high brocaded throne; women who have just prostrated to Her Magnificent Eminence, three times, before she drops her gems of medieval wisdom in her imperious-like tones, upon the potential sexual consorts and enablers for her 'dharma brothers' in her audiences.

Because of her tough talk, she is particularly popular with the growing population of lesbian Western Tibetan Buddhists -- an ironic footnote to her success in the West -- that has caused considerable confusion in this population about whom to trust and promote.

Both Pema Chodron and Her Eminence, Lama Khandro of "Mind Rolling," attract this group and many other straight women. Their role is to subdue them and keep them ignorant and/or quiet about the sexual abuse. Considering that some studies, sampling lesbian populations, suggest there is a higher incidence of sexual abuse trauma in their background, than in the general population of females,565 these enabling, female nuns like Pema Chodron and the token female tulku, Khandro of Mindrolling, are sitting on a powder keg that is ready to blow up, if the truth about their gurus and their own enabling and protection of their lamas' sexual abuses, ever become known. The LGBT population, like all western women, has been targeted to remain very ignorant about the truth about Tantric Buddhism.566

Khandro of Mindrolling, this woman of wisdom, tells the female victims of the lamas' abuses -- those who dare to complain or speak out -- to stop whining, while she blames them for "not setting better boundaries" and saying "no." She never thinks to tell her Tibetan lamas and male tulku peers, including her good pal Sogyal Rinpoche and these other great bodhisattva spiritual authorities, who are also abusing their positions, to set better boundaries, themselves. She knows her lama pals are telling these same women that it is a 'blessing" to have sex with these lamas, while Khandro of Mindrolling is telling them to say "no."

Khandro, who is very articulate and intelligent, and who speaks excellent English, unlike her male counterpart peers, has been particularly protective of Lama Soygal, the number one alleged, and well documented, sadistic, sexual abuser of young women. She often teaches at his retreat centers.567 This was especially true after his sexual abuses came publicly to light, once again, after the In the Name of Enlightenment documentary was released in 2011. Khandro wasted no time in rushing to her pal Sogyal's rescue; becoming a big part of the Dakini Power campaign.

Khandro is very helpful for all the lamas and their sexual abuses, but particularly for Sogyal's documented prolific abuse and keeping of western harems, that is the most dangerous for Tibetan Tantric Buddhism's facade. She has been giving talks at Sogyal's Rigpa centers; even teaching young females at Sogyal's Rigpa youth group, knowing full well that some of these girls in the audience may be chosen, in the near future, to be one of Sogyal's sexual consorts. She says not a word about Sogyal's sexual abuses, nor warns them about lamas like him. Instead, she constantly confers legitimacy upon this sexual predator and all the other abusive lamas she protects, while telling only the women to 'set better boundaries."

The victims of lama abuse, who do naively speak out about a lamas' gropings at Khandro's own retreats, are chastised, sometimes publicly by her, and shamed in the group for not being able to say "no" and set better limits.

This is despite Khandro of Mindrolling being well aware of the guru yoga admonishments in Tibetan Tantra, that says one should never say "no" to your lamas, your gurus; and that 'you should obey them in all things"; because they are great bodhisattvas; greater than kings; "living buddhas," who are "more important than Buddha himself."568 She is actually indirectly punishing these women in the group, by blaming them, as the victims of the abuse, and shaming them for speaking ill of the lamas; a much graver sin in Tibetan Tantric Buddhism, than any sexual abuse by her fellow tulkus, whom she always protects.

She also knows these other lamas, like her pal, Dzigar Kongtrul, all teach and reinforce the Tantric Lamaist view that saying "no" is "foolish," since it is a "great blessing" to sleep with a lama; someone greater than a king, and one should be grateful and keep quiet, realizing how lucky one is.

These Tibetan 'Buddhist' Tantric cults are all about doublespeak and confusion, to create a double bind that keeps the lamas' cult members in a mentally paralyzed fix; compliant and obedient; no longer knowing right from wrong; or what is the truth. Since everything is taught to be an illusion, and using their doublespeak and lies, mental abuse and manipulation as the highest 'dharma,' they can keep the female cult devotees under the lamas' enthrallment and misogynistic control for life; resorting to living in a medieval dream in their heads, while pretending they are representing the cutting edge of western consciousness and gender-equality. This is extreme mental manipulation.569

Khandro of Mindrolling, and her Tibetan lama male tulku pals, jointly have set up a classic double-bind of massive proportions, inside these western sanghas; working the western women, who often attend the retreats of both Khandro, and her tulku male pals. In one case, they are told to say no, and in the other told to say 'yes' because they are so lucky to be sexually exploited; 'it's a blessing.' Besides, they should never disobey their gurus, their vajra masters, who have 'recognized in them a special connection.'

By having female lamas, like Jetsun Khandro of Mindrolling, or Tsultrim Allione, or Pema Chodron out front, the lamas can make it appear that Tibetan Buddhism is gender-free. As Khandro likes to say, in the twilight language of the lamas: "If being a woman is an inspiration, use it. If it is an obstacle, try not to be bothered by it."570

Khandro of Mindrolling only has power in this androcentric, Lamaist hierarchy for going along and protecting her male tulku lamas. She knows this. Guru-worship and its sexual exploitation of young women is the sine qua non of the Vajrayana teachings of Tibetan Buddhism -- the Tantric "fast track" to enlightenment for the lamas, as Khandro is well aware; since she teaches from the same cookie-cutter manual of Tantra; the only way she knows how.

Someone should tell Khandro that "blaming the victim" as an excuse for authority figures to take advantage of their sexually-abused victims went in the dustbin in the 1980s.

Judith Herman, M.D., a clinical psychiatrist and an expert in the field of sexual abuse and well-known author on trauma,571 testified in a sexual abuse case in Boston, that I brought to her for consultation, and for whom she became an expert witness for the prosecution. It was a particularly horrific case, where the father had been sexually and physically abusing his daughter, since she was four years old. He was what we called a "sadistic sexual abuser," a term that would be given to Sogyal as well, if the psychology and social work profession hadn't allowed itself to become so compromised by this new-age, eastern medieval Tantra and its "contemplative" psychology, that has been infiltrating and weakening their profession as clinicians, for the last four decades. Psychologists and social workers used to be passionately concerned about protecting us from sexual abusers, at one time. Now their profession is infiltrated with sexual abuse enablers.

Herman set a precedent in the courts in Massachusetts, during this criminal procedure against a sexual abusing father, that was later adopted in other States. It said that using the blaming-the-victim excuse for sexually abusing children -- a common defense that sexual-abuse perpetrators and their defense lawyers always used in the past -- could no longer be used.572

If Western women in these Tibetan Tantric sanghas could only realize how completely absurd it is to take the advice of someone stuck in an atavistic cult milieu of misogynistic priests, straight from the middle ages, like Khandro of Mindrolling, however intelligent and articulate she may sound, who has her own vested interests to keep spreading this Tantric "dharma."

Wouldn't the protection of her own dozens of lucrative Tibetan Tantric retreat centers and study groups, throughout the world, joined with the many thousands of Tibetan Lama centers all over North and South America, Europe, Australia and now Asia, creating a vast network of potential lama abuse, make them pause for a moment?

They might realize that these are the hidden networks of sexual abuse and their enabling influences, that are undermining the resolve to protect women from sexual abuse, all over the world, by creating a critical mass of completely confused females, influenced by this "spiritualized androcentric feminism" of Tantra, thanks to enablers, like Khandro.

Khandro's board members in her Evanston, Illinois center -- typical of these western, Tantric foundations -- include a western female psychotherapist, a western female social worker, and a female psychotherapist for dogs, who are now part of the vast Vajrayana Tantric net of therapists, social workers, life coaches, and meditation counselors enabling the sexual abuse of young women by following the medieval nonsense and teachings of someone like Khandro of Mindrolling. Most of these women can be kept, for years, from knowing the secret teachings of Khandro's Tantric Lamaism, that they believe is Buddhism, as they help this sexually abusive cult of Tantra to spread.

Her board members are typical of the network of now hundreds of other naive western female board members in these Tibetan Tantric-based centers, institutes, organizations, foundations and sanghas, who believe they are bringing peace and harmony to the world through the Dalai Lama's 'Buddhism,' when they are only enabling and ensuring more sexual abuse of western women by these Tibetan lamas by giving them a western, "feminist" facade for the lamas' religiously justified sexual abuse; the worst kind.

These lamas may be primitive in their thinking, but they are very clever.

There is now a critical mass of ordinary western women, influenced by these female enablers, like Chodron, and their appearances on Oprah, or through their self-help books and articles in magazines, like the Shambhala cult's Lion's Roar and the Karma Kagyu sect's magazine, Buddhadharma; all propaganda media for Tibetan Tantra, posing as just another 'Buddhist' stream, spreading its Lamaist Tantric tentacles everywhere.

Or these western women become part of the million, or so, yoga students, who read the Elephant Journal, another online recruiting magazine for Tantric Buddhism, whose dharma brat editor and cult member of Vajradhatu Shambhala, since an infant -- a guru-worshiper of both Trungpa and now his son -- recommends these magazines above, all propaganda magazines for his Tantric cult, as the best 'Buddhist' magazines. His own online magazine, Elephant Journal, is fllled to the brim with Tantric influences and his articles fool many young women, who may be seduced into Tantra, believing they are reading an eclectic magazine for millennials about just yoga, the environment, and tiny houses. This is his target audience, these naive, millennial women, and the target audience of his guru, that he worships and obeys: Osel Mukpo, Trungpa's son; King of this dharma brat editor's Shambhala Tantra; here to nail all western female energy down.

These Tantric propaganda magazines are now being sold at bookstores, and at airports, even in the check-out lines at Whole Foods. They are right alongside the Yoga magazines that are letting similar Hindu Tantric Yogic cults advertise inside these magazines, too.573

But, no amount of projection, idealization, compartmentalization, repression and denial, by these Tibetan Buddhist, enabling devotees of these lamas, with the defenses of the clinically borderline, will change the reality that the teachings of Tibetan Tantric Hindutva Buddhism rely on the sexual exploitation of women.574 Every sexually abusive system needs the perpetrators, the enablers, and the deniers to keep it going. Tibetan Tantric Buddhism is no different.

Religious sexual abuse has always been the most difficult to address because of the delusional and rigid belief systems that keep it going. It is considered impossible to cut through, from the inside. The female enablers of the sexual abuse, those who know what Tantra and its sexual practices are about, are doubly bound. To adhere to their religious tenets, commitments, and vows of being a Vajrayana Tantric Buddhist, they must see and obey their gurus as though 'perfect living Buddhas,' whose sexual demands are 'blessings' which they must accept as a great connection with a bodhisattva, greater than a king, or else look away. The only other choice is to leave a situation and call it out. Few are yet willing to do that.

The lamas, like all expert propagandists and cult leaders, know the magic of words alone -- such as the mantra -- and the power that words hold, by being repeated, over and over, for years. "Dakini power" has become one of the lamas' newest mantras and western memes, that hopes to create the opposite of what the word purports to mean: the total disempowerment of women, on a massive scale, to gradually nail all females down.

The only science these Tibetan lamas and their enablers engage in is the science of rhetoric and propaganda. The Dalai Lama will consult both his oracle575 and his many public relations people for his next strategy and tactic campaign to keep more western women in their place. But it is getting more difficult to do, as the years go by. Dakini power is wearing thin. He is hoping his 'mindfulness meditation' will keep everyone, male and female, no longer able to judge between right and wrong. That is why it is being spread all over the West, like a virus, by these Tantric cult members, who have vowed to keep their lamas' secrets while perpetuating their world.

While referring to himself, when in the West, as a "feminist," all the misogynistic lamas surrounding the Dalai Lama must all nod in knowing approval and chuckle to themselves. They all know that the Dalai Lama is using "twilight" language and has really relegated the female to her usual biological role of being the great womb of samsara:

His Holiness' message is always one of compassion, harmony, warm-heartedness, inner peace, and civil rights. During the awards ceremony, which took place in the Peabody Hotel ballroom, he said women are by nature more compassionate because of their biology and ability to nurture and birth children. He therefore called on all women to lead and create a more compassionate world, citing the good works of nurses and mothers. Interestingly enough, there are feminist groups who would claim this kind of biological stance has led to discrimination against women in the workplace. The Dalai Lama went on to add, with his infamous sense of humor that "some feminists have too much emotion that I don't like."576

It is not emotions the lamas do not like in women and in their female consorts; it is too much reason and intelligence that makes the lamas very scared of women. It is reason and western intelligence, in women and men, that the lamas are afraid of, that will put a spotlight on them. Therefore, their main agenda is to weaken and to try to destroy reason, and intelligent discrimination in a critical mass of westerners, particular young westerners and particularly young women, to confuse them about what to accept and reject as healthy for themselves and their individual growth, as full human beings.

No group is more cult-controlled than these sexual consorts, enabling nuns, and token female tulkus of the Tibetan lamas and their Tantra, who are pushing their way into western womens' hearts, to fool them. No group is more dangerous to all ordinary women in the world, with their 'spiritualized feminism' and their gender-equality and compassion talk; a Trojan horse, created by the lamas and their enabling consorts, to weaken and disempower women's rights in western nations, and to ensure that misogyny and sexual exploitation will continue, unabated, as all the real gender-equality gains, that western women fought for, so long and hard, in western countries, will dissolve and disappear, as these lamas and their "dharma" of Tantric Buddhism gain more hold on our nations as they nail more real female energy down.

The network they have created, of so many female, sexual abuse enablers, unwitting or otherwise, particularly in the psychology, social work and psychotherapy professions, has reached national crisis proportions, but remains a hidden reason that sexual abuse in western countries is getting worse.

Until this is exposed, sexual abuse will increase all over the world, as more young women are being confused and double-binded by the masters of manipulation and their enablers: the Tibetan lamas and their hapless female protectors, these Women of Folly and Fairy Tales, not Women of Wisdom who, for perks and vicarious power, are singing out lies for their gurus and masters and making it that much harder to confront sexual abuse wherever we find it. They should be abashed and remorseful about what they are boldly promoting; not bragging in their books about how 'extraordinary' and wise they are. But these are cult members that don't apologize, even when their enabling and lying has resulted in the death of one of their own. So, it is unlikely that they will ever wake up and tell the truth.

If you want to know what is happening inside the Tibetan lamas' sanghas, it would be better not to ask the women, still inside these cult groups of massive thought-control. Ask the whistleblowers, who are free of these lamas, no longer under their cult control, and aren't willing to sell their sisters down the river, for a book deal, a throne, and a lama hat of their own. If you can find them.



490 Campbell, June, Traveller in Space. (Great Britain: The Athlone Press, 1996), 97.
491 ... egraph.pdf

492 Campbell, June, Traveller in Space. (Great Britain: The Athlone Press, 1996), 97.

493 The New York Times was following the Regent scandal from the time it was leaked. They  reported on the Regent's death from AIDS; and briefly thereafter, on how the Regent had knowingly put hundreds at risk, and caused the death of at least one student. Then, all news was silenced; it allowed Trungpa's Vajradhatu group to reconstitute themselves as "Shambhala  International" with a cleaner, more global face, now connected and helped along by the Dalai  Lama. See: Butler, Katy, "Encountering the Shadow in Buddhist America," Common Boundary  Magazine, May-June 1990, See also: Sandra Bell, "Scandals in Emerging Western Buddhism,"  Westward Dharma: Buddhism Beyond Asia, Berkeley: University of California Press, (2002) p  230-242.
494 Finnegan, Mary, "Lama sex abuse claims call Buddhist taboos into question," The  Guardian Online, 1 July 2011, https:/  juI!Ol/lama-sex-abuse-sogyal-rinpoche-buddhist

495 IMbd Website,

496 Scorcese, Martin, Kundun,

497 See: php?title=Khenpo_Jikme_Phuntsok
498 https://www.dorjeshugden.comlall-articl ... tarmantarl
499 As the organization renovated million-dollar digs for their new King of Shambhala,  Trungpa's other more esteemed son and new God King, T's little house, so rotted from neglect  and mold, it had to be eventually gutting out, much of it unsalvageable. By the time this happened,  after we were long gone, T was in the sole custody of the State, with the Mukpo family  fund-raising, of course, to pay for the extra respite money for the State workers, annually, to  give them more relief time, about 17,000 dollars a year. Something this family could have easily  paid for, themselves. But this would also allow them to create a fund-raising website, making  them seem much more involved in his care than they were. The usual 'kill two birds' with  one stone when it came to their own 'practice' of preying on everyone else's compassion, while  inflating a bogus picture of their own as 'great bodhisattvas.'
500 One can observe the same thing in archived videos of the pick of western intelligentsia  treating the Dalai Lama's inane utterances as though they are pearls of wisdom. Like Peter  Sellers as Chaucey Gardner in Being There.* See for example: ... -Wholeness  * Being There with Shirley Maclaine and Peter Sellers (1979)  tt0078841/?reC =nv_sr_5
501 "Kalachakra Initiations by His Holiness the Dalai Lama," His Holiness the 14th Dalai  Lama Website, last accessed November 10th, 2016, ... nitiations
502 "Open Letter to the Buddhist Community," Accessed April 16, 2016, ... unity.html
503 The World War III, predicted in the Kalachakra Wheel of Time Tantra, describes a great  war between Semitic religions, and other 'heretics' after which it will make way for the rise of  the lamas' Buddhocracy. The Dalai Lama's "ecumenicalism" is only for show. Tibetan lamas,  while preaching peace, are waiting for the great holy war between these Semitic religions, after  which the lamas will triumph with their Adi-Buddha World and the lamas as God Kings, or  Lord Chakravartins, who will usher in their Age ofMaitreya, the age of "peace" lama-style, for  a thousand years.
504 Trimondi, Victor and Victoria, "Biographies of Victor and Victoria Trimondi," Trimondi  Online Magazine, 2003, Accessed May 7'h. 2016, http://www.trimondide/EN/biograph.html

 505 Campbell, June, Traveller in Space. Great Britain: The Athlone Press, 1996.
506 This lama was the least exploitative of his students. His addiction of choice had been  gambling, and he was always borrowing money from his students to go to Las Vegas. He always  paid his student's back, however. He was the most honest lama, and the kindest, and refused to  become a brand name for Lamaism.

 507 These were the same lamas that circled the wagon around Sogyal when the Canadian film  was released about his sexual and physical abuse, in 2011.
508 As mentioned, it has usually been couples, leaving the cult of Tibetan Tantra together,  that support each other in whistle-blowing on the lamas. It is probably one reason that attachment  to spouses is discouraged. The solitary person, like a June Campbell, who exposed the  sexual abuse inside Tibetan Buddhism, was a very rare person, indeed. She received death  threats and verbal attacks from her compassionate "vajra brothers and sisters" for doing so.

 509 "Gyatrul Rinpoche," Rigpa Shedra Online, See:  title = Gyatrul_Rinpoche
510 Gyatrul Rinpoche, Oral Commentary on the Natural Great Perfection by Dudjom Lingpa,  given in Boulder, 1992, trans. Sangye Khandro, ed. Ian Villarreal, later published by (Ashland,  Oregon: Mirror of Wisdom Publications, 2000), 58-59

511 See: "Dakini Power Blog: Extraordinary Women Shaping the Transmission of Buddhism  in the West" blog, last accessed May 2,2016,
512 "People," Mind and Life Institute, last accessed March 17'h. 2017,

513 ... nscendence
514 Pema Chodron's 'let it all fall apart' favorite mantra, along with 'no-right no wrong' that  she spreads among the general public of American women as well as with her own Tibetan  Buddhist following. Pema Chodron is a featured speaker on Oprah's Super Soul Sunday, to  target Black Americans and more women. See: ... ing-ritual

515 Armstrong, Tashi, "Letter to the Chronicles of Chogyam Trungpa Rinpoche," Dzogchen  Meditation Center Facebook page" accessed May 4th, 2016, https://www.facebook.comldzogchenmedita ... 1572136915
516 Goodwin, Debi, dir. "In the Name of Enlightenment,' Sex Scandals in Religion,  Cogent/Bender Productions, Inc., 2011, ... ctor-blog/

517 Goleman, Dan, "Daniel Goleman @ Garrison Institute, Meditation &,  What Meditation Really Is, Uploaded on December 12, 2011,

518 Mattis, Elizabeth, "The Tibetan Living and Dying Blog of Sogyal Rinpoche, posted  January 7, 20 13, ... -rinpoche/
519 Haas was also a board member of the faux-feminist foundation of Dzongsar (Jamyang Khyentse Norbu) Rinpoche, one of the celebrity lamas referred  to in my book. But has mysteriously disappeared. See:  Some of the current board members are part of Shambhala or part of Trungpa's Regent's regurgitated  lineage, who know a thing our two about enabling sexual abuse. See: http://www.satdharma.  org

 520 ... 68647.html

 521 Conniff, Tamara, "The Dalai Lama Proclaims Himself a Feminist: Day Two of Peace and  Music in Memphis," Huffington Post Online, May 25, 2011, Accessed May 10th, 2016, ... 97285.html

522 See Dakini Power Blog that features all these sexual abuse enablers of these Tibetan  lamas, including Pema Chodron, and Allione, who has also dedicated her center and her life to  the "Enlightened Feminine"; apparently part of her compact with lamas to seal her lips shut.  See: Click on "teachers" for a list of these female  'dakini collaborators.'
523 "Extraordinary Women Shaping the Transmission of Buddhism in the West," Dakini  Power Blog,
524 At Chogyam Trungpa's Gampo Abbey, where Lama Thrangu and Pema Chodron preside,  the three-year retreatants were expected to pay for their room and board, and would have  to do the three-year retreat as a six-months-on and six-months-off endeavor, so during the latter  time they could work to make money to live at the abbey the other six months. This was just  like it was in Tibet, although the Tibetan nuns had much worse financial difficulties and lived  in terrible conditions. The males, without an income source in the lamaseries, were much better  off, but had to work outside to pay for their own upkeep in the monastery; some would engage  in begging or brigandry on the outside.

525 Samdhong Rinpoche, "What Buddhism has to Offer the Modern World,",  accessed April 19, 2016,
526 last accessed 2017, Tenzin Gyatso Institute, ... -institute
527 As quoted from "Tibetan Arts of Love," 1992, by the high lama, Gendun Chopal, and  still published by Trungpa's Shambhala Publications, see: Trimondi, Victor and Victoria, "The  Tantric Female Sacrifice," The Shadow of the Dalai Lama-Part 1-3, 2003, Accessed May 5, 2016,  http://www.trimondLde/SDLE/Part-1-03.htm

528 Dalai Lama XIV, trans. and edit. by Jeffrey Hopkins, Mind of Clear Light: Advice on  Living Well and Dying Consciously, (New York: Atria Books, 2004), 233.  *
529 "Lama Tsultrim Allione's Recognition," Tara Mandala, Tara Mandala Website, Accessed  May 7th, 2016, ... cognition/

530 A former student of Trungpa and then student of Tsultrim Allione, and now a wandering  yogi of all Hindu and Tantric Buddhist groups in Crestone, he admitted that he was fired  from Allione's staff for hitting on so many women. He felt unjustly accused. Male and female  practitioners of Tantra, who are sexual addicts, unable to commit to relationships, love the  permissiveness Tantra gives them to be promiscuous. In the androcentric Tantric vajrayana,  it is considered a boon to be 'unattached' and is encouraged. But it was not so with Tsultrim  Allione, at her mostly female populated center. This man, well into his sixties, was still making  his main practice hitting on women; a not uncommon practice for males in these western  Tibetan sanghas.

531 Allione, Tsultrim, Women of Wisdom, Ithaca, New York: Snow Lion Publications, 2000.
532 A Tantric "charnel ground" practice whereby yogis chop up their bodies, visually and  symbolically, to practice non-attachment.
533 ... 7285.httnl

534 ... an-monk_b_  6960168.html
535 A Tsoknyi student, put on retreat in Nepal, where there is no pretense of feminism,  called home to her brother in Colorado, crying because she now believed that she could not be  'enlightened in this lifetime, as a woman in a female body.' Personal communication to author,  in 2011.

536 Now, after her years of pillorying by the lamas, for her 'feminist stance' Allione is supporting  what she calls the "enlightened feminine" the lamas' version of "feminism," see:

537 Ibid.

538 "Lama Tsultrim Allione's Recognition," Tara Mandala Website, last accessed, September  29, 2016, ... cognition/

539 "Enlightened Feminism," by Tsultrim Allione (Dakini Power Blog, Accessed May 10th,  2016,  
540 Campbell, June, Traveller in Space, (Great Britain: The Athlone Press, 1996), 97

541 Goodwin, Debi, dir. "In the Name of Enlightenment,' Sex Scandals in Religion,  Cogent/Bender Productions, Inc., 2011, ... ctor-blog/

542 Anonymous, (Mary Finnegan), Behind the Thangkas: Blog at, accessed  May 8th, 2016,

543 "In Memory of Khandro Tsering Chodron," In Memory of Khandro Tsering Chodron  Website, Accessed May 9th, 2016,
544 Dapsance, Marion, "When Fraud is a Part of a Spiritual Path: A Tibetan Lama's Plays on  Reality and Illusion," Minority Religions and Fraud: In Good Faith, ed. Dr. Amanda van Eck  Duymaer van Twist, Surrey, England: Ashgate Publishing Ltd. 2014, 171-186

545 Evidence of human sacrifice continuing into the twentieth century in Tibet has been  documented in: Dalton, Jacob P., The Taming of the Demons: Violence and Liberation in Tibetan  Buddhism, (New Haven: Yale University Press), 2011.

 546 Anonymous, (Mary Finnegan) Behind the Thangkas, blog at,
547 C's comment, Jan 26, 2013, (8:58 pm) on "Tenpel' blog, a limited hang-out operation  for the Dalai Lama where this student exposed this lama with a pseudonym, "What is  a Rigpa Student to Do?" The Tibetan Buddhism: Struggling with Difficult Issues Blog, June  15, 2012, Last Accessed, May 9, 2016, ... -to-think/

548 Goodwin, Debi, dir., "In The Name of Enlightenment," Sex Scandals In Religion, Cogent/  Bender Productions, Inc., 2011, at Goodwin's Director Blog accessed May 2, 2016, see: ... ectorblog/

549 "Elizabeth Mattis Talks About Sogyal Rinpoche," The Tibetan Blog of Living and  Dying, last updated 2016, Last accessed March 17th, 2017, ... -rinpoche/
550 ''Venerable Pema Chodron (Deidre Blornfield Brown)" Dakini Power: Extraordinary  Women Shaping the Transmission of Tibetan Buddhism in the West Blog. Accessed May 9th, 2016,

552 ... story.html
553 Trungpa's official death was in April 1987.

554 Tworkov, Helen, "No Right No Wrong" An interview with Pema Chodron," (Tricycle:  The Buddhist Review, Vol III, No I, Fall, 1993), 16-24.
555 "No Right, No Wrong" - An interview with Pema Chodron, from Tricycle, Issue #9, last  access September 29, 2016,

556 Oprah's Super Soul Sunday, Pema Interview, See: ... ing-ritual

557 "Pema Chodron on Buddhism," Bill Moyers and Company Online, August 4, 2006,

 558 "An Evening with Pema Chodron and k.d. Lang," Sounds True Website, last updated June  20, 2015,
559 "Reginal Ray," Dharma Ocean Foundation Website, last updated, 2015, https://www.dharmaocean.  org/about/teachers/reginald-a-ray/

560 ... isode=1126
561 http; //
562 Meaning all the Kagyu, Gelugpa and Nyingmapa and Sakya lineages of Tibetan Buddhist  sanghas, who are in "collaboration" to nail all female energy down.

563 "The Enlightened Feminist," Dakini Power Blog-Tsultrim Allione, accessed, May 8th,  2016, http;//

564 "Mindrolling Lotus Garden-Mindrolling in America-Virginia, U.S.A" website, last  accessed May 8, 2016, https;//
565 Roberts, Susan J. and Lena Sorenson, "Prevalence of Childhood Sexual Abuse in the  Sequelae in a Lesbian Population, Journal of the Gay and Lesbian Medical Association, March  1999, Vol. 3, Issue 1, 11-19, See: ... 2267914461

566 "Sexual Assault and the LGBT Community," Human Rights Campaign Website, 2016,  Accessed May 8th, 2016, ... -community
567 "Rigpa Youth: Jetsun Khandro Rinpoche in Lerab Ling," Rigpa News Youth, October 20,  2010, Last accessed May 9th, 2016, ... -ling.html
568 We were always told by many different lamas, the same thing - "our lama gurus were  more important than the historical Buddha because we would never be able to meet the historical  Buddha, but we had the amazing good fortune to meet our "precious ones" in person.

569 In July of 2017, a group of ex-Rigpa students have exposed, again, Sogyal's extreme abuse in his  sangha. The inner circle of the lamas is engaged in the usual obfuscations, diversions, denial, and  disregard, around Lama abuses: See Dzongsar Rinpoche's unapologetic arrogance, and excusing  this breaking of western laws, by lamaSogyal: Accessed August 18, 2017, ... ntroversy/

571 Herman, Judith, Trauma and Recovery, New York: Basic Books, 1992.
572 Tantra's influence in psychology and social work has already eroded many of these gains,  when the fourteen-year-old victim of an illegal immigrant rapist had the defense attorney  use the 'blame the victim' defense for an eighteen-year old adult, in a Rockville, Matyland  case in the spring of 2017. 'Blame the victim' excuses are on the rise, again. It makes all  the Tibetan lamas and their enablers very happy, because it will further protect their lama  gurus from criminal charges.  victimized-twice-accuser-blamed-in-rape-case/8955585/
573 Hassan, Steven, "The Disturbing Mainstream Connections of Yogi Bhajan-3HO,  June 18, 2010, Huffington Post Online, ... 67026.html

574 Salande, Joseph D. and David R. Perkins, "An Object Relations Approach to Cult Membership,"  American Journal of Psychotherapy, Vol 65, No 4, 2011, 381-391, ... membership
575 "The Nechung Foundation," The Nechung Oracle Blog, Accessed, May 9th, 2016,

576 Conniff, Tamara, "The Dalai Lama Proclaims Himself a Feminist: Day Two of Peace and  Music in Memphis," Huffington Post Online, May 25, 2011, Accessed May 10th, 2016, http://www.huffingtonpost.comltamara-co ... 97285.html
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Re: The Dakinis and Their "Spiritualized Feminism," by Chris

Postby admin » Tue Aug 13, 2019 10:23 pm

Chris Chandler’s Expose of Shambhala as a Mind Control Cult is Required Reading
by Tara Carreon
August 13, 2019



The Shambhala organization is in crisis, and Chris Chandler is perhaps the most fearless and best-informed of its critics. Shambhala's spiritual leader, the "Sakyong Mipham," has been outed as a sexual assaulter and heavy drinker with a bad habit of assaulting his female followers, and even the internal investigators hired to sanitize the problem ended up by confirming his bad behavior. Revenues from new students and book sales have fallen off the charts, and local centers have stopped sending the required 25% of revenues to the mothership. Numerous old students have left the fold, and compromising pages on the website are regularly being scrubbed. Two senior Shambhala teachers have been arrested for child sex abuse, and the organization has issued denials of corporate knowledge eerily reminiscent of the Catholic Church's approach to its own pedophile crisis.

Chris Chandler's qualifications to write an expose of Shambhala are unmatched. She devoted the better part of her adult life to serving the group, became a member of the "Kasung" corps of uniformed disciplinary officers who patrol the premises when teachings occur, and ultimately was so trusted by the Mukpo Family that she became the full time caretaker for Taggie Mukpo, the autistic son of bad-boy lama Chogyam Trungpa, whose own proclivity for alcohol and cocaine drove him to an early grave and may have cursed Taggie with fetal alcohol syndrome. Chris reveals how the Mukpo Family failed to provide for Taggie's care, and entirely abandoned him to the care of the State of Vermont, even as his mother indulged a familial taste for the finer things in life, including international travel, multiple homes, dressage horses, lavish parties, fine food, drink, and apparel.

Chris and her husband were both part of the group, and due to their insider status, were able to attend all manner of secret ceremonies and initiations that were altogether inaccessible to the public, and available to insiders only after meeting study prerequisites and shelling out lots of cash. Chris explains how the Shambhala system of "mindfulness meditation" forms the basis for cult indoctrination, fostering a blank, uncritical mind-state and an attitude of childlike dependency among followers, even as they boast that they are developing "warrior confidence," and an ability to confront the challenges in life with the "energy of basic goodness."

Perhaps most important for those who are dabbling in "Shambhala training," Chris reveals that this veneer of "secular spiritual" that supposedly does not endorse any faith-based beliefs, is actually the entryway to a supernatural view of life that focuses on weird practices like visualizing oneself as a Mongolian warlord astride his white charger, hacking down legions of heretics in order to establish an "Enlightened Society." Once Chris's book opened the door to this revelation for me, I was able to find other Shambhala apostates posting online about this "bait and switch" approach. Shambhala Training, it turns out, gradually pushes the trainees towards the doorway of cultic fetishism, and when the student gets to "Level 5," they are given a very persuasive shove through the portal, whereupon they find themselves in a place they never intended to go -- the "Kalapa KIngdom."

What is this Kalapa Kingdom? It is the pure, fanciful invention of Chogyam Trungpa, the inventor of the entire Shambhala system, that he constructed out of a hodgepodge of belief systems, relying especially heavily on the Japanese cultural traditions of calligraphy, flower arranging, and martial philosophy. Trungpa, it turns out, was fascinated with militarism, and in a master stroke of "reconciling the opposites," conjoined the sanctimonious mystagoguery of Tibetan Buddhism with the toxic heirarchicalism of Japanese Imperial Buddhism to create a bizarre hybrid that, surprisingly enough, held considerable appeal for a core group of believers.

Having come to the land of democracy, Trungpa found himself free to set up a monarchy, and surrounded himself with a "Court" of sycophants who fostered ever-grander delusions in his alcohol and cocaine-charged brain. His word was absolute law, all of his relatives were deified, and his servants catered to his every wish, believing that they were thereby paving their own path to enlightenment. Within this "Enlightened Society of Shambhala Warriors," no one could draw an independent breath, and everything went according to Trungpa's wishes. When he died at the age of 48, his body destroyed from drug and alcohol abuse, and his son took the "Kalapa Throne," the party continued unabated. But in his attempt to fill his father's shoes, the Sakyong Mipham laid down a trail of drunken misconduct that now, in the era of #MeToo, has become the bane of this imaginary monarchy.

You will, inevitably, be hearing more about the collapse of the Shambhala Empire, because its rotten foundations have begun to give way, and the entire superstructure is tilting. If you want to understand the faulty architecture of this cult, that gives itself the name of Buddhism, but deserves to be shelved next to Hubbard's Scientology and Moon's Unification Church, you can find no better guide than Chandler's compelling tome. While at times she repeats thematic conclusions that have already been well-expressed, I did not find that it impeded readability, although I occasionally skimmed over some paragraphs that presented ideas with which I had already become familiar. Those who think that she draws too many unwarranted inferences of worldwide conspiracy from the evidence would do well to research the various actors whom she implicates in the plot to take down American independent thinking -- the Dalai Lama's publicity army exists for a reason, and that reason is entirely political.
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