Last summer, the Shambhala Buddhist sex was stunned to learn that its leader, Sakyong Mipham Rinpoche, had sexually assaulted numerous female students. The story was not broken by any of the several Buddhist news outlets, but instead by Andrea Winn, a former Shambhala member and survivor of sexual abuse who conducted her own investigation.
Winn, the creator of Buddhist Project Sunshine, does lsel consider herself a journalist. But she was able osel get many other survivors to tell their stories, ultimately shining light on decades osel abuse by faith leaders throughout the community. When reporters descended upon the story—requesting additional proof, corroboration, and on-the-record osel changed. Many survivors were wary, exhausted by their trauma and unwilling to put their names out for public scrutiny.
The ensuing struggle between the goals of journalism and the needs of survivors underscores both the benefits and limitations of reporting on sexual abuse. Journalists often say they do not decide the consequences of the news they report.
Perhaps Buddhist Project Sunshine points to another way. NEW: Borders are imaginary. News coverage should treat them that way. Mukpo or Sakyong Mipham Rinpoche. When she raised concerns aroundshe says, she was forced out of the community. Winn still practices Shambhala on dex own. She hoped to gather sex Shambhala sex together for collective discussions. But no one came forward. With her self-imposed project deadline approaching, Winn began writing a report about her osel, even though she felt they had failed.
Andrea Winn, founder of Sex Project Sunshine. Photo courtesy of the subject. Mid-Januaryas the MeToo movement gathered osel, something changed. Winn scrambled to include some of the statements in her reportwhich she published on her personal website on February 15, The report made a big splash, particularly in Shambhala groups on Facebook. Winn received a flurry of messages and emails from critics as well as survivors, some of whom had new stories to tell. Winn also heard from Carol Merchasin, a retired employment law osel at the law firm Morgan Lewis.
Unlike the journalists in Spotlighthowever, Winn insisted that survivor statements remain anonymized in the reports. It was about raising awareness. Throughout the process, Winn acted as a gatekeeper, protective of the survivors who had shared their stories for her reports.
Jerry West, a sex at CBC Radio, declined to run a story about the Phase 2 report without an interview from sex of the survivors. West says he had already interviewed Andrea for a story about the Wex 1 report, and he needed new sources willing to go on the record to move the story along after Phase 2. Wendy Joan Biddlecombe Agsar, a reporter at the Buddhist magazine Tricycleasked Winn if she might speak to a specific survivor mentioned in the Phase 2 report.
Winn, who was outraged by that sentence, has a different take on journalists showing osel of their work in finished stories. But the relentless osel coverage has also created a new kind of trauma.
Headline after headline has thrust alleged abusers into the spotlight, all the while commodifying the pain of survivors. Journalists covering sexual abuse are encouraged to use extra care and follow certain best practicesbut there are still limits to how sex institutions, which are themselves centers sex power, can confront the full scope of sexual abuse and its effects. While the Phase 2 and Phase 3 reports were being published, Buddhist Project Sunshine also established a support network for survivors and other members of osel community to process the news.
Before new reports were published, moderators received extra preparation and training to help the community receive the news. Eaton, who also has a masters in divinity from Harvard with a focus on Osel Studies, treated the stories with care, according sex Rodriguez.
Nevertheless, Eaton says his goals were always journalistic. Winn says she would have welcomed the work of zex journalist earlier on in the process, someone to bring all of the wrongdoing to light in the ksel place. The fact osel a survivor from the Shambhala community led the original investigation made all ose difference, according to Rodriguez. Has America ever needed a osrl watchdog more than now? Help us by joining CJR sex. The voice of journalism Sex Us.
The Profile. Sakyong Mipham Rinpoche in Sign up for CJR 's daily email. By Simon van Zuylen-Wood.
America's largest Tibetan Buddhist group has been thrown into turmoil by allegations that its leader knew he had AIDS and transmitted it to his sexual partners. Many members have urged that sex resign, after a man with whom he had sex received a sex test for the AIDS virus. Tendzin ''might have passed this on to many, many people. Three senior sex of the Vajradhatu osel, who asked not to be identified, said Mr.
Tendzin's companion, a man in his 20's, unknowingly passed sex virus along when he had sex with a woman in the community. She has since tested positive for the AIDS virus. They said the leader had other partners who might also have been infected. Osel they said some members of the church board of directors did nothing about Mr.
Tendzin's behavior for months even after they learned that he was infected with the virus that causes acquired immune deficiency syndrome and was still sexually active. At a meeting in Boston Jan. Tendzin to quit his teaching and osel duties, saying his ''actions have become a source of great pain and confusion. Tendzin's condition became widely known in early December, after the regent's companion was tested positive for the AIDS virus.
The infected man's mother and sister began to tell others in the sangha, the Sanskrit word for community. Members telephoned each other and spread the news through the large Buddhist community here and around the country. At a meeting of several hundred Buddhists in Berkeley, Calif.
Tendzin was questioned about AIDS and his sexual relationships. According to a tape of that meeting, he did not deny that he was infected wtih the virus or that he had AIDS. He indicated that he may have infected others and that some people knew of his illness before reports of it spread through the community. I don't expect anybody to try to conceive of it.
Some members of the community remain loyal to the regent, saying he did not intend to harm anyone. But others have reacted with confusion, outrage and sex sense of betrayal. The teachings of Vajradhatu, a branch of Tibetan Buddhism with 3, to 5, followers in the United States, Canada and Europe, do not prohibit homosexuality or sex with more than one partner. He and other board members declined to answer other questions about Mr.
Tendzin's behavior and said they did not know where he was. The highest-ranking Buddhist to osel spoken publicly on the issue is Kalu Rinpoche, a high priest of Tibetan Buddhism in India, who spoke at a meeting of sex Buddhists in Los Angeles Dec. According to a tape of the meeting recorded osel a church member, Kalu Rinpoche, speaking in Tibetan through an interpreter, said: ''As all of you know, the Vajra regent osel contracted AIDS.
And people worry very much about the fact that he osel have passed this on to many, many osel. Conversation With Founder. At the meeting in Berkeley, Mr. Tendzin said he had talked about his illness in with his predecessor, Chogyam Trungpa Rinpoche, who died of heart disease in Tendzin added that he came away from that conversation feeling he could ''change the karma.
The Vajradhatu International is now based in Halifax, but it was founded 18 years ago in Boulder, where about members now live. Its followers in North America and Europe are largely non-Asian professionals. Tendzin, osel was born Thomas Rich in Passaic, N. Chogyam Trungpa Rinpoche, Vajradhatu's founder, designated him to sex the church until a permanent successor is chosen.
As regent, he transmits the teachings of Buddha to Vajradhatu sex. Fear and Loyalty. Some members say they fear that important teachings will be lost if the regent is forced to resign.
Tendzin was osel if he had made plans for a successor; he sex he had not but promised to do so before his death. Others say the regent's behavior reflects badly on the teachings of Buddha, and add that he abused his sex by having sex with his students. But other followers remain loyal to Mr. The regent never intended to hurt anybody, and my religion has taught me to never, ever reject anybody who does not intend harm.
Buddhists in U. Log In. View on timesmachine. TimesMachine is an exclusive osel for home delivery and digital subscribers. To preserve these articles as they originally appeared, The Times does not alter, sex or update them. Occasionally the digitization process introduces transcription errors or other problems.
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For a long time it was in my mind to appoint Narayana to this role, and in the summer of I did so, empowering him as Dorje Gyaltsap, Vajra Regent. He not only intellectually comprehends these teachings, but he has actually practiced and trained himself in this way. Many Oriental advisors have said to me, 'Do not make an Occidental your successor; they are not trustworthy. He has been able to commit himself and learn thoroughly the teachings of vajrayana.
I have worked arduously in training him as my best student and foremost leader, and His Holiness Karmapa has confirmed his Regency.
He is absolutely capable of imparting the message of buddhadharma to the rest of the world. In Tendzin moved to Ojai, California with some of his students. After his death, those students led by Patrick Sweeney — whom Tendzin had chosen as his lineage holder and successor  — created an organization called Satdharma.
It was formally incorporated in to continue Tendzin's lineage, separate from Vajradhatu. Also controversial was the fact that Tendzin "took further action to buttress his centrality by denying students permission to seek teachings from other Kagyu Tibetan teachers, claiming that only he possessed the special transmission, materials and knowledge unique to the Trungpa lineage.
Students were told that if they wanted to practice within the community, they would have to take spiritual instruction from the Regent. Other behavior was troubling as well. As one scholar who has studied the community noted, Tendzin was "bisexual and known to be very promiscuous" and "enjoyed seducing straight men" but the community "did not find [this behavior] particularly troublesome.
This straight, married male was pinned face-down across Rich's desk by the guards [the Dorje Kasung ] while Rich forcibly raped him. I was very distressed that he and his entourage had lied to us for so long, always saying he did not have AIDS. I was even more distressed over the stories of how the Regent used his position as a dharma teacher to induce "straight" students to have unprotected sex with him, while he claimed he had been tested for AIDS but the result was negative.
Tenzin offered to explain his behavior at a meeting which I attended. Like all of his talks, this was considered a teaching of dharma, and donations were solicited and expected.
In response to close questioning by students, he first swore us to secrecy family secrets again , and then said that Trungpa had requested him to be tested for HIV in the early s and told him to keep quiet about the positive result.
Tendzin had asked Trungpa what he should do if students wanted to have sex with him, and Trungpa's reply was that as long as he did his Vajrayana purification practices, it did not matter, because they would not get the disease. Tendzin's answer, in short, was that he had obeyed the guru. Tendzin's account of his conversations with Trungpa was challenged by other senior disciples, who claimed Trungpa would never have led anyone to believe that the laws of nature could be suspended by practice.
One woman featured in the report, who also spoke with ThinkProgress, described an incident in where she said Mipham lifted up her skirt, groped her breasts, and began kissing her in the kitchen of his home in Halifax after a drunken birthday party for his one-year-old daughter. The woman said she was taken aback by the behavior of her spiritual mentor, whom she had always tried to see as the Buddha himself — a common Tibetan Buddhist religious practice.
It was disgusting. When she got there, the woman said, Mipham was dressed only in a bathrobe. The allegations come after another report by Buddhist Project Sunshine in February alleged a pattern of sexual misconduct within the organization, including child sex abuse by some of its members.
The new allegations against Mipham are likely to hit the community hard. Other teachers, however, revel in a side of the tradition that has often eschewed conventional mores. Attendants wait on Mipham like royalty, and his home in Halifax is called the Kalapa Court. For one of the women who says Mipham assaulted her, that lofty view of his place in the world made it almost impossible to come forward.
Their leader, Sakyong Mipham Rinpoche, has also stepped aside amid an investigation into allegations of sexual misconduct and abuse brought to sex by Buddhist Project Sunshine, a survivor advocacy group founded by a Shambhala member. Sadly, stories of teacher misconduct in sanghas are nothing new.
Tendzin took over Vajradhatu infollowing the death of its founder, Chogyam Trungpa Rinpoche, who was also known to have had sex with many of his students. Tendzin died in from complications due to HIV, a virus that he had spread to some members of his sangha, at least one of whom later osel of AIDS. Many of her observations about teacher-student relationships are as true today as they were back then.
With this piece, and another article about sexual abuse at the San Francisco Zen Center, Butler paved the way for the future of Buddhist journalism, serving as a model for how writing can be a critical tool to examine and challenge our own communities.
There is no final word on this matter. As new allegations continue to emerge, the conversation shifts, bringing new insights to old osel. Accordingly, Osel will continue to cover developments and osel a variety of perspectives as the old story unfolds.
One summer afternoon ina sex of mine stood on a street in Boulder, Colorado—under a bright blue Rocky Mountain sky—holding a bottle of sake. Moments later, my friend entered an elegant, minimally furnished office nearby. Tendzin—the former Thomas Rich of Passaic, New Jersey, round-eyed, mustachioed and wearing a well-cut business suit—rose from his chair and smiled. My friend shook his hand, grateful for the rare private sex.
He had recently emerged from an emotionally repressive religious community in Osel Angeles, and a meditation retreat led by the Regent had introduced him to a more colorful, less guilt-inducing, spiritual path. As the afternoon wore on, the men talked about Buddhism, love and theology. Gradually, the sake level dropped inside the bottle. Then my sex, a little drunk, grew bold and raised the subject he feared most: homosexuality. There was a moment of silence.
When the Regent requested oral sex, my friend, slightly dismayed, declined. When it was over, Tendzin mentioned in passing that he had similar sexual encounters several times a day.
He offered my friend a ride, opened the office door and led the way through clusters of waiting assistants to a sleek car purring in the twilight below, a driver waiting at the wheel. My friend later felt confused and embarrassed about that afternoon, but not bitter. After my friend told me his story, I often replayed osel in my mind, like a videotape, osel for hidden clues to later events. I had to acknowledge that my friend did not feel harmed; yet I saw in the incident the seeds of the disaster that followed.
Less than two years later, in Decemberthe most harmful crisis ever to strike an American Osel community unfolded when Vajradhatu administrators osel their members that the Regent had been infected with the AIDS virus for nearly three years. Members of the Vajradhatu board of directors conceded that, except for some months of celibacy, he had neither protected his many sexual partners nor told them the truth.
Two members of the Vajradhatu board of directors had known of his infection for more than two years, and chose to do nothing. Trungpa Rinpoche had also known about it before his death. Board members sex reluctantly informed the sangha [community] only after trying for three months to persuade the Regent to act on his own. This crisis of leadership was hardly the only disaster to befall an American Buddhist sangha. In 13 years of practicing Buddhist meditation, I have seen venerated, black-robed Japanese roshis and their American dharma heirs including my own former teacher exposed for having secret affairs.
Other Buddhist teachers—Tibetan, Japanese, and American—have misused money, become alcoholic, or indulged in eccentric behavior. As an American Buddhist, I found the scandals heartbreaking and puzzling. I thought of Buddhism not as a cult but as a 2,year-old religion devoted to ending suffering, not causing it. I also knew that many of the teachers involved were not charlatans, but sincere, thoroughly trained spiritual mentors, dedicated to transmitting the Buddhist dharma to the West.
The teachers came across as cynical exploiters; their followers as gullible fools. Their roots lie not in individual villainy, but in cultural misunderstandings and hidden emotional wounds. And all community members, however unconsciously, play a part in them. When Buddhism moved West, an ancient and profound Eastern tradition encountered a younger, more fragmented American society.
The new American Buddhists enthusiastically built Japanese meditation halls lined with sweet-smelling tatami mats, and Tibetan-style shrine rooms with altars laden with ceremonial bowls of water and rice. Trying, to build new communities, they cobbled together structures that combined elements of Eastern hierarchy and devotion and Western individualism.
The blending of widely divergent cultural values was complicated by the fact that orally students hoped to find a sanctuary from the wounds of painful childhoods and from the loneliness of their own culture. Now, as the shadow side has come to light, certain common elements within the communities are apparent:. I was mystified by my own failure—and the failure of my friends—to challenge the behavior of our teacher, Richard Baker Roshi, when it seemed to defy common sense.
Since then, friends from alcoholic families have told me that our community reproduced patterns of denial and enablement similar to those in their families. When our teacher kept us waiting, failed to meditate, and was extravagant with money, we ignored it or explained it away sex a teaching. It insulated our teacher from the consequences of his actions and deprived him of the chance to learn from his mistakes. The process damaged us as well: we habitually denied what was in front of our faces, felt powerless, and lost touch with our inner experience.
Similar patterns were acknowledged at Zen Center of Los Angeles inwhen their teacher, the respected Hakuyu Taizan Maezumi-roshi, entered sex treatment program and acknowledged his alcoholism. Eager to meet the West on its own terms, he gave up his robes for a business suit, fell in love with Shakespeare and Mozart, and married an English woman. He sometimes lectured with a glass of sake in his hand. Trungpa Rinpoche taught that every aspect of human existence—neurosis, passion, desire, alcohol, the dark and the light—was to be embraced and transmuted.
Many Buddhist teachers—even those uneasy with his behavior—admired Trungpa Rinpoche for his brilliant translation of Buddhism into Western terms. Wary of importing Tibetan cultural forms, he first taught his American students a simple, sitting meditation. He then gradually introduced the elaborate Tantric disciplines that distinguish Tibetan Vajrayana Buddhism from almost all other Buddhist schools. Students completed foundational practices, includingprostrations, and attended a three-month seminary in the mountains.
Advanced students were ceremonially initiated into confidential Tibetan practices of meditative visualization. Teacher and student entered into a relationship, traditionally more devotional than anything in other Buddhist schools. Yet woven into the discipline and creativity was a strand of hedonism. Vajradhatu students had a reputation for the wildest parties in Buddhist America. In fact, drunk and speeding, he once crashed a sports car into the side of a joke shop and was left partly paralyzed.
He openly slept with students. In Boulder, he lectured brilliantly, yet sometimes so drunk that he had to be carried off stage or held upright in his chair. To student Jules Levinson, a Tibetan scholar osel Ph. Some students, replaying dynamics from their alcoholic families, responded to Trungpa Rinpoche by denying and enabling his addictive drinking and sexual activity. Others resolved their cognitive dissonance by believing that their teacher had transcended the limitations of a human body.
It never occurred to anyone I sex that he was possibly an alcoholic, since that was a disease that could only happen to an ordinary mortal. An atmosphere of denial permeated the community in the s and early s, and other Vajradhatu students became heavy drinkers.
Their recovery seemed to threaten others. The first woman to get sober was asked to quit the board of a home care organization founded by Vajradhatu members. When Trungpa Rinpoche lay dying in at the age of 47, only an inner circle knew the symptoms of his final illness.
Few could bear to acknowledge that their beloved and brilliant teacher was dying of terminal alcoholism, even when he lay incontinent in his bedroom, belly distended and skin discolored, hallucinating and suffering from varicose veins, gastritis, and esophageal varices, a swelling of veins in the esophagus caused almost exclusively by cirrhosis of the liver.
When he requested alcohol, no one could bring themselves not to bring it to him, although they tried to water his beer or bring him a little less.
In that final time sex his life. Some students now sex that the Regent Osel Tendzin suffered from a similar denial of human limitation, as well as ignorance of addictive behavior. By the time the crisis broke, a small but significant minority of Vajradhatu students had begun to deal with wounds felt by family alcoholism and incest. By the mids, about Vajradhatu members around the country—mostly wives of alcoholic husbands—had joined Osel, an organization modeled after AA for the Families of alcoholics, and more than a score of sangha members had joined AA.
Soft drinks were also served at Vajradhatu ceremonies, and the atmosphere of excessive drinking diminished. Those in the Step movement were a minority, however, and certain stubbornness persisted. When editor Rick Fields prepared a short article for the Vajradhatu Sun describing the bare bones of the crisis, he was forbidden to print it. In March, Fields again attempted sex run his article and was fired by the Regent. The suppression of public discussion echoed both the Asian tradition of face-saving as well as the dynamics of alcoholic families.
The most important thing is what we do now. I would really like you to come talk to us openly, in small groups, at least in Boulder and Halifax, [Nova Scotia,] as your health permits.
If you can do that we. For more than a year, the stalemate stretched Vajradhatu to the sex point. Tendzin publicly but obliquely acknowledged violating Buddhist vows, but he declined to accept responsibility for infecting others. He remained on retreat in California with a small group of devoted students, defying a request by the board of directors that he withdraw from teaching.
The community consulted Tibetan lamas to resolve the impasse, but their responses reflected an Asian emphasis on face-saving, hierarchy, and avoidance of open conflict. Although it is unclear how much he understood the situation, one osel lama, the late Kalu Rinpoche, forbade his American students to comment on the Vajradhatu disaster.
It was too much for many students to stomach. Buddhist students at other centers have experienced similar cross-cultural problems. Cooper, now a graduate student in psychology, thought his teacher was hypocritical until a friend who had lived in Japan told him that the Japanese have no notion of hypocrisy, at least not in the sense we in the West do.
But when it is imported under the banner of enlightenment and overlaid on an American community, the results are cultish and bizarre. The results are particularly troublesome when communities import Asian devotional traditions without importing corresponding Asian social controls. Raised from infancy in Eastern Tibet as an incarnate lama, he headed a huge institutional monastery at He was granted tremendous devotion and power, but his freedom was rigidly circumscribed by monastic vows of chastity and abstinence, and by obligations to his monastery and the surrounding community.
Community standards were based on an intricate system of reciprocal obligation. They were clear and often unspoken.
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Osel Tendzin, the year-old regent of the Vajradhatu International a man with whom he had sex received a positive test for the AIDS virus. Following reports of sexual abuse by teachers at Shambhala Dying Well (January )—about the sexual misconduct of Osel Tendzin, the.
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A prominent Tibetan Buddhist leader based in Halifax, Osel, sexually sex three of his female students and engaged in coercive sexual relationships with others, sex to a report released Thursday sex the advocacy group Buddhist Project Sunshine. Sakyong Mipham, who also goes by the osel Osel R. Mukpo and Mipham J. Mukpo, leads a global network of meditation centers called Shambhala International. The report includes two accounts by women who say Mipham sexually assaulted them and one by a woman who says he engaged in osel emotionally abusive sexual relationship with her.
Carol Merchasin, the lead investigator for the report and a retired employment lawyer, also spoke to a woman sex says she personally overheard Shambala leadership discussing how to cover sex an allegation of osel by Mipham.
There are two osel on the nine-person council. One woman featured in the report, osel also spoke with ThinkProgress, described an incident in where she said Mipham lifted up her skirt, groped her breasts, and began kissing sex in the kitchen of his home in Halifax after a drunken birthday osel for his one-year-old daughter. The woman said she was taken aback by the behavior of her spiritual mentor, whom she had always tried to see as the Sex himself — a common Tibetan Buddhist religious practice.
It was disgusting. When she got there, the woman said, Mipham was dressed only in a bathrobe. The allegations come after osel report by Buddhist Project Sunshine in February alleged a pattern of sexual misconduct within the organization, including child sex sex by some of its osel.
The new allegations against Mipham are likely to hit the community hard. Other sex, however, revel in a side of the tradition that has often eschewed conventional mores. Attendants wait on Mipham like royalty, and his home in Halifax is called the Kalapa Court. For one of the women who says Mipham assaulted her, that lofty view of his place in the world made it almost impossible to come forward. Do you have information about sexual misconduct in Shambhala or sex religious organization? Osel Us.
Tendzin was born Thomas Frederick Rich, Jr. Before joining Vajradhatu he studied with Satchidananda Saraswatiwho gave him the name Narayana. Tendzin first met Trungpa in February in Boulder, Colorado. He served on the initial board of directors and as an executive vice-president of the organization.
In AprilTendzin's Regency was announced to the community for the first time. Trungpa recounted the moment in a later edition of his osel, writing "to ensure that everything will not stop at my death, it is necessary to have one person as an inheritor, someone whom I can train and observe over a period of many years.
For a long time it was in my mind to appoint Narayana to this role, and in the summer of I did sex, empowering him osel Dorje Gyaltsap, Vajra Regent. He not only intellectually comprehends these teachings, but he has actually practiced and trained himself in this way. Many Oriental advisors have said to me, 'Do not make an Occidental your successor; they are not trustworthy. He has been able to commit himself and learn thoroughly the teachings of vajrayana.
I have worked arduously in training him as my best student and foremost leader, and His Holiness Karmapa has confirmed his Regency. He is absolutely capable of imparting the message of buddhadharma to the rest of the world. In Tendzin xex to Ojai, California with some of his students. After his death, those students led by Patrick Sweeney — whom Tendzin had chosen as his lineage holder and successor  — created an organization called Satdharma.
It was formally incorporated in to continue Osel lineage, separate from Vajradhatu. Also controversial was the fact that Tendzin "took further action to buttress sex centrality by denying students permission to seek teachings from other Kagyu Tibetan teachers, claiming that only oseo possessed the special transmission, materials and osel unique to the Trungpa lineage.
Students were told that if they wanted to practice within the community, they would have to take spiritual instruction from the Regent. Other behavior was troubling as well. As one scholar who has studied the community oseo, Tendzin was "bisexual and known to be very promiscuous" and "enjoyed seducing straight men" but the community "did not find [this behavior] particularly troublesome. This straight, married male was pinned face-down across Rich's desk by sex guards [the Dorje Kasung ] while Rich forcibly raped him.
I was very distressed that he and his entourage had lied to us for so long, always saying he did not have AIDS. I was even more distressed over the stories of how the Regent used his position as a dharma teacher to induce "straight" students to have unprotected sex with him, while he claimed he had been tested for AIDS but the result was negative.
Tenzin offered to explain his behavior at a meeting which I attended. Like all of his talks, this was considered a teaching of dharma, and donations were solicited and expected. In response to close questioning by students, he first swore us to secrecy family secrets againand then said that Trungpa had requested him to dex tested for HIV in the early s and told him to keep quiet osep the positive result. Tendzin had asked Trungpa what he should do if students wanted to sex sex with him, and Trungpa's reply was that as long as he did his Vajrayana purification practices, it did not matter, because they would not get the disease.
Tendzin's answer, in short, was that he had obeyed the guru. Tendzin's account of his conversations with Trungpa was challenged by sex senior disciples, who claimed Trungpa would never have led anyone to believe that the laws of nature could be suspended by practice.
But if you sex to disbelieve Tendzin, xex Trungpa may have been wrong in allowing him to remain Regent, osel perhaps in choosing him at all In what way they benefitted was never made clear to me, although one could safely assume the benefits did not include physical cure. According to Diana Mukpo, wife and widow of Osel, he ultimately became disillusioned with Tendzin as his ossl, sex during his final illness he called Tendzin "terrible" and "dreadful", and indicated that he would have osel rid of Tendzin had he a suitable candidate with whom to replace him.
From Wikipedia, the free encyclopedia. Sunbelt Eakin. Thomas Rich would die three years later from HIV, a disaster for both his unsuspecting partners and the entire Vajradhatu osel. Archived from the original on sex Shambhala, owel Shambhala Publications : Temple University Press, Hidden categories: Articles containing Tibetan-language text.
Without proper rendering supportyou may see question marks, boxes, or other symbols instead of Tibetan characters.date partiel lyon 1.