All language subtitles for Buddhism,TheUnspeakableTruth.en

It's here that I grew up, in the heart of the Verdon mountains, in the south of France.

In the heart of a Tibetan Buddhist community, in the Kassé, there were about 60 children.

It's me, there, on the photo. I was five years old when my parents abandoned me here, in this place called the castle of Solis.

My childhood was rhythmized by prayers and prostrations. I haven't seen my mother for several years.

I suffered costs, food deprivation, cold. Some young girls I grew up with have suffered much worse than that.

Teachings and rituals that they took years to qualify as rape.

All this in the name of a religion that in the West is above all doubt. Buddhism.

The 14 dollar alarm. Receive the Nobel Peace Prize.

This is not right. Teachers should not have sex with students.

This is not right. Teachers should not have sex with students.

I'm Ricardo. I'm now 40 years old.

I've been fighting for six years to get our old master condemned.

Lama Kunzang. Robert Spatz in the Civil.

Robert Spatz is Belgian. He is one of the first Westerners to establish a Buddhist community in Europe.

He is a well-known Tibetan Buddhist teacher, a lama.

I'm going. Today I am the spokesperson of 23 civil parties in the trial that opposes us against Lama Kunzang.

Hello. Are you a civil party? Yes, Ricardo Mendaz.

I'm Ricardo Mendaz. I'm a civil party.

He lives in the south of Spain. He did not move.

He is prosecuted for exploitation of workers, child abduction, sexual abuse.

He is prosecuted for exploitation of workers, child abduction, sexual abuse.

Here.

Please take your seats.

We will resume with the hearing of Mr Mendez.

What do you want to show in relation to the statements you have made?

I have no idea what this story has been about for the last four years.

I had no idea what sexual abuse was.

I was afraid. I thought that these girls would dare to expose themselves and that they would be destroyed.

I thought that we had to make a shield around them.

It was a process of putting ourselves around the most vulnerable people and exposing ourselves to our own stories.

We put ourselves in the face of a court. The truth is

that the criminal cases picked up on their own.

These were our representation at the press conference.

They said they were escaping.

They were dirty.

I was punished a lot in relation to food.

So if I was not healthy, I was punished.

I couldn't eat or if I had babbled, I couldn't eat.

Or I was on dry bread.

So as a punishment, you often...

... were deprived of food.

... food restrictions.

Yes.

Were there other punishments?

So...

... body services?

So I got bashings, but I...

It's crazy, but I thought it wasn't too serious.

I saw bashings so violent,

given in staircases,

where the child was fighting against a wall

and was bleeding.

I have a lot of memories of very violent images.

How did you react to this violence?

It was fear.

Yes.

You also benefited,

I mean, in particular, from your teaching with Mr. Spatz.

Yes.

From head to toe?

Yes.

Can you show us how you experienced this teaching?

In fact, he started calling me for private audiences when I was quite young.

And I met him in his room, which was below his tower.

He told me that I had to go into a small tower

which was at the back of his apartments.

In the evening,

in all discretion,

to avoid suspicions or jealousy,

that's how he introduced me.

And I had to go into this tower in the evening

and wait for him.

And I went in with my duvet

because I was going to sleep there for a few nights.

I went up to the tower.

Spatz came later in the evening.

He sat down and prayed with me.

And then, at a certain point,

he started talking about spiritual energies, etc.

He touched my shoulders and said that there were energies

that were going through my body and I had to feel them, etc.

He said that it was my clothes that blocked the energies.

I had to take them off.

I remember sleeping in the tower

because he didn't come where he came.

And I remember waking up because

he was touching my intimate parts.

He told me to lie down on the bare ground.

He took out a kind of stick

and started putting it on my breasts.

He explained to me that there was a lot of energy

in the sexual parts and in the blood.

They were large areas of energy.

And so he started to stimulate them

to transfer energy.

Spatz was awake.

He understands everything.

He is omnipresent.

He knows what we think.

He knows what we live.

He knows our past lives, our good karma and our bad karma.

He is very generous because he can live in nirvana,

but he chose to live on Earth to help us.

He lives on this terrible Earth where everyone suffers.

He does that for us.

He directs us to do things that may seem unfair,

or strange, or a little crazy, or useless.

There's a lot of ichriness to this connected

as a woman who's going to be raped.

And now I burned my mother's carmine,

what a chance for me.

And I'm a little closer to the alarm.

There you go.

So that's what you were taught?

Yes, yes.

I described what we were taught.

That was Mr. Spatz's teaching.

Hello, how are you?

Hi.

Come here.

I was 22 years old.

I had started medical studies, but I was no longer motivated.

I lacked a dimension, so I was looking for meaning.

That's how I left for a year in India.

I was looking for meaning in my life, to be educated in meditation, yoga and spiritual practices.

When I returned from India, that's where I met Robert Spatz, the Makhun Zang and the Tibetan tradition.

The essence of Mr. Spatz's teaching was the importance of the line.

The uninterrupted line, from Buddha to Guru Rinpoche, and then the great masters of the present,

who gave him the responsibility to create this school.

It was the first antenna of the Tibetan tradition.

It was the first time that I had ever seen a line.

It was the first time that I had ever seen a line.

It was the first antenna in Europe.

We were very proud of it.

A direct antenna connected to the Tibetan monastery.

So, somehow, everyone assumed that it was under the responsibility and under the protection of this line.

In my eyes, there was the guarantee of authenticity of a teaching.

So, it really motivated me to get involved in this school.

My medical office was geographically just next to the center.

As a doctor, I was interviewed a few times because I found that the diet was quite deficient.

So, I was interviewed about the diet and a minimum of hygiene.

But as for the education itself, and what was happening there,

and the mistreatment that was there, we were completely ignorant of that.

As a child, I remember seeing all the great masters of Buddhism parade near Robert Spatze.

Even the Dalai Lama visited him.

However, during my investigation, I came across images that shook me.

In the early 1990s, while we were living a calvary with Robert Spatze,

a meeting was organized between the Dalai Lama and Western masters.

For hours, they were talking about sexual and financial abuse within Buddhist communities.

Robert Spatze was not an isolated case.

I can't remember the exact numbers, but I think there were something like 25 or 30

Western Buddhist teachers from different traditions.

We met with the Dalai Lama at the Dalai Lama's house.

We met with the Dalai Lama, I think, about seven or eight times over three days.

He was very generous with his time.

The conference began with the Dalai Lama receiving letters from unhappy women mainly,

who complained to him as the head of the church that they had been mistreated by their Tibetan teachers.

There were teachers in the United States and Europe who were very angry with Robert Spatze.

There were several scandals, sexual and ethical, which started to rise and we wanted to do something.

I also received some letters about sexual abuse, ethical issues, these things.

Every effort, every effort, we must stop this kind of situation.

So then how to stop that? That's the question we have to discuss.

We just said that this is not right. Teachers should not have sex with students.

But if Your Holiness could join in on that kind of statement, it would give enormous power to it.

It would help enormously.

Whether or not other people are going to listen to that question.

I will shout. I can shout.

The teachers won't listen, maybe. The teachers who are having sex and drinking, they may not listen.

But the students, they'll listen. They'll listen to you.

That will help.

Tremendously.

Then people can say no if they know that it's wrong in your eyes.

Because you are giving a standard which people trust in.

Right.

I'm in.

Towards the end of this meeting, the suggestion was that we write an open letter

in which we would present what we had reflected upon and what we had decided

and hopefully arrive at some kind of resolution.

From March 16th to 19th, 1993, a meeting was held at Dharamsala

between His Holiness the Dalai Lama and a group of 20 Western Dharma teachers.

I was charged with writing up of the text of this letter.

I read this paper back to His Holiness.

In recent years, several Asian and Western teachers have been involved in scandals

concerning sexual misconduct with their students.

Students should be warned against the dangers of falling prey to charisma,

exalted titles, exoticism.

One better way of doing this is instead of citing these points as if they were

some summations of His Holiness' responses,

rather we could present them as some sort of consensus arrived at.

Actually, the reality is also like that.

Everyone is participating.

So everybody takes it.

Less burdened, only.

And say, well, maybe we should say this, maybe we should say that.

Other voices also amongst the group suggested changes and so forth.

We arrived after a couple of hours at a text that we were all happy to put our names to.

Thank you very much.

And then the Dalai Lama's group of 20 teachers

and then the Dalai Lama said, first of all,

we have to pass this letter through his private office.

And then nothing happened for weeks.

There was no response, there was nothing.

And eventually it did come back to me and the others.

And the only thing that had changed was the Dalai Lama's name had been removed as a signatory.

In my childhood, the Dalai Lama was the incarnation of benevolence.

Why did he do nothing?

I realized that he was not only a spiritual leader, but also a political leader.

His priorities were elsewhere.

In 1959, the Tibetans came to fail in their revolt against Beijing.

Ten thousand deaths, the failure of a hope and the long night of exile in a small village in India

for the leader of the revolt, the 14th Dalai Lama.

My name is Tenzing Geci.

I served in the Office of Solitude for over 40 something years.

I came out of Tibet when I was about six years old.

In 1959, the Solinus, the Dalai Lama came into India along with thousands of Tibetans.

And then with the Dalai Lama, there was this whole government sort of setup continued from Tibet.

I remember in the early 60s, it was the time when the Solinus made appeals to world leaders

for the issue of Tibet to be discussed in the United Nations.

So we had all these letters to be typed for the heads of these countries.

But I remember typing many.

And because we didn't have computers, oh, it was terrible.

One mistake, take out the whole thing, type.

Nowadays, you don't have to do that.

Anyway, in those days, it was actually a very exciting moment.

You have to see that the Dalai Lama is a political man and a religious man.

There is always a political dimension, especially at the beginning.

Because they come from Tibet, they are in exile, they have been chased, they have been chased, in fact, really to chase.

Many are dead.

And so they arrive in India, they have to find their place.

They have to be allies.

Right from the early times, when situations were very difficult among the Tibetans in exile,

I think any kind of help from outside was very welcome.

They were in a critical situation.

They needed sympathizers.

If they are going to get the world powers to put pressure on the Chinese to let them go back to Tibet,

they needed supporters from Western countries.

They needed to be in a certain area, and basically where the Tibetans were settled when they came in the early 60s, to Dharamsala.

There were lots of these kind of buildings.

I'm Jeremy Russell.

I've been working here for quite a long time.

I work for the office of His Holiness the Dalai Lama.

I prepare written documents in English.

The spark to interest amongst my generation in India was the Beatles.

George Harrison brought the Beatles to India, and it, as I say, it provided a spark.

It was an attraction.

I was able to come to India twice over land.

I didn't fly at all.

I set out from London and hitchhiked to Dover and took the ferry to Ostend.

In Osberg, I was lucky to get a ride with a guy in a sports car all the way to Istanbul.

It was quick, but a sports car is hard.

It's not that comfortable.

It was an adventure.

Westerners are very inquisitive.

They want to go, they want to explore, they want to find things.

For example, in Dharamsala, it's very interesting.

In the initial stage, it was mostly the hippies who were not interested in Buddhism,

but just to go to new places and go after hashish and LSD or whatever, things like that.

But then some of them have also an inquisitive mind.

So then gradually, less and less hippies and more and more foreigners who really wanted to explore

and find out Tibetan culture and Tibetan Buddhism.

I am the director of this institute called the Library of Tibetan Works and Archives,

which is a center for Tibetan studies.

So here we run classes, Tibetan language classes, Buddhist classes, translators training,

and science programs, many activities.

The original idea of establishing this institute is preservation, promotion, and dissemination of Tibetan culture.

There were no travel guides in those days.

There was a little bit of travelers' information passed on in loose sheets.

And I saw a note that there were classes, meditation classes and lectures on Buddhism

at the Library of Tibetan Works and Archives in Dharamsala.

I thought, this is something I'd like to do.

I didn't know anything about Tibetans at that point.

I knew nothing about Buddhism.

But somehow that caught my eye.

These were people who were in a break-up with their original culture.

They wanted counter-models.

They were also very interested in states of modified consciousness.

So Buddhist meditation allowed them to have access to these states of modified consciousness

where they could have other perceptions of reality.

So the goal was really to change the perception that they had of the world to change the world.

The search for truth, wisdom, knowledge, for myself.

I realized that in the West we don't think about ourselves at all,

or that we are not aware of ourselves at all.

We are directed to the outside.

We want cars, power, money, and the world.

We want cars, power, money, TV.

We want to travel.

We always want to go outside.

And we never care about what happens inside of us.

Us hippies were probably not the best candidates for that sort of job,

but we at least represented that world.

We were a channel into the wider world that they now found themselves in.

For many who maybe even just studied or had contact with Tibetans for a year or two only, not too long,

it was enough for them to have some kind of a close feeling for the Tibetans.

And once they left Dharamsala, all involved with either some Dharma center or some Tibet support group.

The Buddha's Temple

France is discovering Buddhism.

Ceremonies like this one multiply and allow young people to enter this religion.

The Buddha's Temple

It's as if Tibet, being physically expelled from Tibet,

had managed, thanks to the Dalaï Lama's work, which is very powerful in this respect, to create what I call a kind of virtual Tibet,

a de-territorialized Tibet, whose monasteries, the Tibetan Buddhist centers all over the world,

are like prefectures of a virtual Tibet, a country that would be all over the world.

And all of a sudden, he realized that he could link the political dimension, the spiritual dimension, and the cultural dimension.

That is, to save Tibetan culture through the spiritual desire of the West,

and also to use the spiritual desire of the West to put political pressure on China.

And then the diploma.

The Nobel Peace Prize

The Nobel Peace Prize

When the Dalaï Lama won the Nobel Peace Prize, that certainly catapulted him to international celebrity.

The Nobel Peace Prize

In the Buddhist world, the Tibetan branch is a minority, and yet, it is by far the best exported branch in our country.

This success is mainly due to the Dalaï Lama, who in a few years managed to become an icon.

Everyone wants his picture with the Tibetan chief, Bill Clinton, Jacques Chirac, Prince Charles, and stars like the actor Richard Gere.

And while the cause of Tibet is receiving worldwide support, abuse is multiplying.

The Tibetan branch is a minority, and yet, it is by far the best exported branch in our country.

In fact, everywhere in the world, the masters are considered prosperous, without control or sanctions.

And some even have empires, like Sogal Rinpoche, a Tibetan exiled to Europe, long considered one of the most influential masters of Tibetan Buddhism.

The Dalaï Lama

The Tibetan branch is a minority, and yet, it is by far the best exported branch in our country.

And while the cause of Tibet is receiving worldwide support, abuse is multiplying.

And while the Tibetan branch is a minority, and yet, it is by far the best exported branch in our country.

And while the Tibetan branch is a minority, and yet, it is by far the best exported branch in our country.

The Tibetan branch is a minority, and yet, it is by far the best exported branch in our country.

The Tibetan branch is a minority, and yet, it is by far the best exported branch in our country.

Over the years, I think Sogal made hundreds of victims just by, you know, abusing them physically and sexually.

And I'm not even including people who were worked until they dropped for nothing.

This has been going on since the mid-1970s until the late 2010s, so that's a long period of time.

These faithfuls belong to a Buddhist school of Tibetan tradition.

They are members of an international association called Rigpa, and founded by the Sogal Lama Rinpoche,

born and trained in Tibet, but also in Cambridge.

I've lived in the West for many years now, and I know the living conditions here.

What I teach is not Tibetan Buddhism, but I try to teach the wisdom of the Buddha teaching.

I try to help people. I'm not saying I've succeeded, but at least I try.

I met him in Paris. I was at a big conference, and we were about 60, 80,

and there was this young man over there, Sogal Rinpoche, who spoke English very well,

and who was very dynamic and very, very striking in terms of materialism,

and the failure of Western society in its search for happiness, and a spiritual vision of existence above all.

But very applied, very concrete, very connected to the modern world.

That was really quite extraordinary at the time.

He thought I spoke English. He suggested I become a translator, an interpreter,

so I started being an interpreter for Sogal Rinpoche, and others, by the way, other lamas too.

And then, I went on to become President of Rikpa France, an association created by Sogal.

In 1985, there was already a good group, there were already maybe a hundred people around,

so there was already a structure embryo.

Nevertheless, it was still very direct, that is to say, it was not at all ceremonial,

for example, little by little, he started acquiring himself afterwards.

Sogal at some point wrote a book, or at least had a book written for him,

and the Dalai Lama wrote a foreword to that book,

so the book became a bestseller.

And those tiny organizations grew bigger and bigger.

So this is how a small time Tibetan guy builds an empire all over the world.

All those who are interested in spirituality know the Tibetan book of Life and Death.

Like many people, I was fascinated by the text and intrigued by its author.

At the time of the Tibetan book of Life and Death, it was very, very successful in the Anglo-Saxon world,

so in 1992 and a year later in French, and German and other languages.

And then there were hundreds of people arriving in the centers.

There were, let's say, a dozen countries where there were really important centers,

including the United States, many countries in Western Europe, Australia, India.

And then there were also antennas in a few other countries.

Sogal Rinpoche was an excellent entrepreneur.

Really excellent. He's kind of the start-upper of Tibetan Buddhism, if you will.

The Rabbling is one of the main European centers to transmit Tibetan Buddhism.

This retirement center was founded in 1992 by Sogal Rinpoche,

author of the Tibetan book of Life and Death.

OK, that person hurt you.

It happened in a moment.

But what you do, you keep it for many years.

So why not just forgive?

Even though that may seem like a very foolish thing to do,

how could I forgive?

But if you really forgive, really forgive, actually you're victorious.

How could I forgive? But if you really forgive, really forgive, actually you're victorious.

The Rabbling is beautifully situated.

It's very impressive, the temple, the surroundings, the nature there is really beautiful, the hills.

It's a very beautiful place.

It's a very beautiful place.

It's a very beautiful place.

It's a very beautiful place.

It's a very beautiful place.

Welcome to the family.

That was the general feeling.

There were different types of people getting different types of treatments during retreats.

The normal students in retreatants were told that the right way of living is a life where you renunciate material goods.

And then there was the life of the inner circle and the lamas and the VIPs.

Which was one of luxury, good food.

So there was a big discrepancy between the students who were told to live in a certain way and the luxury I saw on the other side.

Men and women in the inner circle had a task that was taking care of Sogyal.

And it was clear that the most beautiful girls were with him almost day and night.

And it was clear that the most beautiful girls were with him almost day and night.

And it was clear that the most beautiful girls were with him almost day and night.

Yet I accepted that they were there without asking myself the question if they had, for instance, other relationships with him.

These girls were of course the Dakini's.

The Dakini's have no right to miss a movement, a need.

It's 24 hours out of 24, on absolutely every single gesture they do during the day, they must be accompanied.

We sleep at the foot of our beds for a few hours.

During the first months, I had to sleep two hours a night.

He either needed to go to the toilet, or to eat, or to be scratched on the back.

He had to wash himself, he wasn't alone.

He was assisted in all these tasks. I don't think anyone was doing them independently.

To take a walk, it was an organization like the Mount Everest.

You had to fold a certain number of flyers in a very precise way and have them on yourself.

You had to have a bag with a water tank, prayer beads, biscuits, a bottle of water, a spare T-shirt, a spare slip.

And walk very slowly with him until he reached his destination.

Once he reached his destination, he was in a state of total exasperation because everything he asked for, for him, was very exciting and very exciting.

The atmosphere in the inner circle was very sexualized.

There were a lot of jokes from Sogill about beautiful women.

There were a lot of sexist jokes from him on stage.

The women were hovering around him.

The fact that the beautiful women were picked out, I saw it happening for attention in the crowd from him.

Slowly but surely, I understood that the beautiful women around Sogill were having sexual relationships with him.

It's difficult to use the term rape because it automatically puts me in a victim's position, which is heavy to carry.

But yes, it's a rape.

It's a big old man with authority who closes the door and who imposes himself and threatens.

Sogill clearly said on the edge of his bed, he clearly expressed to me that if I spoke to anyone, even to another girl, I would break the kinnouli samaya, the sacred kinnouli bond.

The bond of loyalty and loyalty to his master and which resulted in the worst karmic consequences on me and my loved ones.

When Sogill asked his disciples, especially his wife, to marry him, he said yes.

When Sogill asked his disciples, especially his wife, to marry him, he said yes.

It's a drift in relation to the Buddhist norm.

These things exist in Tibetan Tantric Buddhism, of Hindu origin.

There are texts that talk about these sexual rituals.

There is also the notion of skillful means, the upaya,

in which a master, in order to convert someone to Buddhism, can use all possible means, including violence and lies.

What I knew was that there were rumors before at Shogam Trungpa, which is the model of Sogill,

that these lamas had women with whom they were all the time, and I had read a little bit about what was going on.

But after that, I had no idea of you, your experience, your vehicle.

After the first incident with Sogill, I was extremely shocked.

I was very bad, I didn't know what had happened to me and how I was supposed to take it.

Of course, I had remembered that I had an absolute prohibition to talk to anyone.

During a teaching from Sogill, I met Degar Kontrol in the class at the Ereblings, who is a Tibetan master,

also in this tendency, a bit like Sogill, who wants to be very open to the West, who masters English,

who is a bit of a guru, a modern, Westernized Lama.

I asked him if I could ask him a question, and while crying, I asked him what it meant to be a consort, concubine.

And there was a moment of silence. I think he understood very well why I was crying.

He simply answered, it's a very, very good chance when you can have this relationship with a master.

So once again, it was a master who saw, who witnessed a suffering and who completely went astray.

It's very similar to what I had read elsewhere about what was happening in the vicinity of Trungpa and Sogill.

I had always wanted to be a nun since I was a little girl.

But I didn't really believe in Christianity, so I couldn't see how I was going to be a nun,

but I always knew I was going to be.

Then I realized that the Buddha dharma was the most important thing in all the world.

In Buddhism, you have to see the object of your devotion as completely pure.

But the problem comes that it also puts all the power in the hands of the guru

and totally disempowers the student, and therefore it is open to corruption.

If the guru is not perfect, then giving them everything is very dangerous.

And this unfortunately is what we see, that they misuse that devotion, they misuse that power.

The Lama may be very charismatic, and one problem is that people mistake charisma for spiritual qualities.

Sogill was a very powerful person in this international network of Buddhist centers in the West.

When conferences were organized around the Dalai Lama, where all Tibetan masters were invited,

Sogill always had a place of honor.

And backstage they were all witnesses to Sogill's behavior, the fact that he was accompanied by a number of young girls.

There were people in higher places who absolutely knew what was going on,

and not only ignored it, but also found reasons within what they were taught was Buddhism, to reason it away for themselves.

Sogill Rinpoche is a problem for the entire Buddhist community from the meeting of the masters with the Dalai Lama in 1993.

Many letters from women, many women saying, please, what can be done, do something.

Moreover, it was the accusations against Sogill that were at the origin of the meeting.

The Dalai Lama, however, never stopped showing up with him.

What troubled me more was that in the ensuing years, he appeared in public with many of the, or at least some of the, lamas who he had criticized.

And thereby gave them legitimation.

For many of us, we felt was somewhat of a betrayal.

He would appear in public at the opening of Sogill Rinpoche's big center in France,

and yet knew perfectly well what was going on behind the scenes with, between Sogill and some of his women students.

Professor, if I say English, they're all political leaders, artists, great actresses, and also a friend of yours, no?

He's there.

His Holiness had said back at that meeting that if we told him who the lamas were and were specific,

he would make sure he did not visit those places.

He still visited there.

We had the main spokespersons of Rikpa.

We had former journalists who were the advocates of the devil, who interviewed us in a somewhat aggressive way.

We were supposed to find a way to answer.

The strategy was very simple.

Sogill Rinpoche and the other lamas were recognized by the Dalai Lama.

The main thing was not to answer the question, not to go into the matter of knowing how it happened,

or who was wrong and who was right, but to repeat a message,

trying to prove that the Tibetan Church was not to blame, that it was a millennial church, that it was a line of trust.

That was the strategy.

But it was not only the Dalai Lama who was called up as a scapegoat.

In our trial against the gohu Robert Spatz, I discovered that all the representatives of Tibetan Buddhism were used as authenticating gages.

That clapping was a sign of our truth.

With their

And now, madam, what language is he speaking? English, I think.

Yes, English.

Who is translating the Daïlai Lama's words?

It's Mr. Spassky.

Mr. Spassky is right there.

He's sitting there.

He translated all the words?

Yes, I was sitting in front of him.

Where are we now?

It's the Atsempa.

Atsempa in Brussels.

Mathéorica.

That?

Mr. Spassky.

I don't know if it's correct.

I don't know him.

It's a monk who accompanied Mr. Spassky.

I don't know his name.

So he's from the monastery of Sechenes?

Yes, he's from the monastery of Sechenes.

Each time,

Mr. Spassky is surrounded

by people

who are recognized

in the Buddhist religion.

These are masters who are generally recognized.

They don't come back because of their authority.

No, absolutely not.

Okay.

And here you have

the demonstration

of what we are saying.

The Okase

sees Tibetan masters

and not just any of them.

Mr. Ricard is in Brussels in 1990

in the Okase premises

with the Daïlai Lama visit.

Mr. Ricard is a

Imazo, who often attends

Tibetan masters' teachings

and eventually Mr. Spassky's teachings.

I don't have, even if I know the file well,

everyone can be mistaken,

I don't think I've ever seen

at any point

a questioning by officials

or masters

of Mr. Spassky's teachings.

In any case,

no comment from

Mathieu Ricard.

Mathieu Ricard

is the French interpreter of the Daïlai Lama,

one of the most

listened Buddhist voices in the world.

We have written to him several times.

It's been years

that we've been looking for support

in the case that opposes us to Robert Spassky,

who is the first to be arrested.

However,

nobody in the Buddhist world

could ignore the seriousness of the accusations.

They were even made public

on French and Belgian television.

...accompanied by 130 gendarmes.

The police have raided the area

of 180 hectares.

They heard 50 people,

including 30 children

aged 2 to 14.

Several documents have been seized,

which are used to provide justice.

In 1997,

the Monastery of the Château de Soleil,

where I grew up,

was searched by gendarmes

and other centers in the Haukassé.

After several complaints of justice,

Robert Spassky was arrested.

For years,

the accusations were considered rumors

but survived by the authorities,

even인지 they were faulty.

It turned out the verdict

was totally hunger alliance.

dépendance of the

interference of government radishes,

including the former

We had an official document with the request that had just been submitted,

with 170 accusation sheets when we fought,

from the theft of the morgue to the financial theft.

Everything was going well.

So I put it back in my own hands in 2010,

a case with the 42 pages of the request history of the prosecutor and the king.

So the next day, Mathieu Ricard,

a little bit in a hasty and chaotic way,

came to personally submit the file,

saying, imagine that we are found with these documents on us.

So Mathieu submitted this file,

but he can't say he didn't receive it.

He submitted it the next day after reading it all night.

So he knew the situation of the children,

he knew that there were things that were not clear.

He knew.

I found something else that explains the refusal of the Tibetan authorities to help us.

I realized it because everything was.

So he was relieved that there was a way,

to solve the financial problems,

tokm bigger than the

in Kathmandu.

This is where Mathieu Ricard and the heirs of the masters of Robert Spat live.

Attention, O Casse!

Gentlemen,

we thank you for the help you have given us so far

for the construction of the philosophy college

at the monastery of Sechen in Kathmandu.

In order for the work to continue,

we would be very grateful to you for wanting to help us

with the next part of your donation,

in the following account.

His quality as a generous benefactor,

has he protected Robert Spat for all these years?

The

Tibetans are looking for sponsors all the time.

And you know, it's basically a beggar's economy.

They're refugees, they have no real sources of income,

other than their religion.

So there's a financial codependency

between the exiles in India

and the wealthy Tibetan lamas in the West.

All that we could have gained, we had to offer it.

Not just to Rikpa,

but by offering to the master who is

who is worth more than anything,

and there is nothing more precious in our lives

than him.

People paid to go to conferences or retirements.

After, we had the right to a happiness

of why it was the most precious moment

and that it had to be valued

and that we had to put money in the box

as much as we could in kind.

And we were being sucked back all the time.

And then, in addition, there were ceremonies

where we made gifts, in particular,

we could offer jewels, whatever we wanted.

In 2014, during the great retirement

of the former students, in August,

we were 600 from all over the country for a month.

And he told us,

I'm going to give you very secret teachings,

but you have to make very big offerings.

For them, it's tradition.

So everyone really takes out their wallet

and is ready to make a substantial offering.

And he said, I want it in cash.

We also organized fundraising

and at the auction in London,

a piece of toast recovered in the Lady Di's bin

had been sold at the auction.

With this success, I had a lot of fun

and I said to myself,

we're going to do the same with this gal.

We're going to make a little bit of a mess

so that they could really get rid of it.

I had a little responsibility for the household too.

And it was a little successful

because everyone wanted to have a piece of this gal.

So we sold hollowed out slippers,

I don't know, there were glasses, socks,

really anything,

and we were able to get rid of the garbage in the bin.

I retrieved financial documents

of 14 RIGPA organizations worldwide

in a period between 2012 and 2019.

So I put the numbers together

and those 14 organizations of RIGPA

collected some 58 million euros altogether.

I was a monk.

I had to carry like 60,000 euros and gold into Delhi.

It's definitely like a mafia.

If you're going from anywhere to India or to Nepal,

then they want to know

and they actually actively seek that information during retreats.

You could help Sogyal by taking some luggage for him.

I had to carry this super hot jacket,

not shiny leather, like a suede jacket or something,

that I'm scared to take off.

Sogyal, he would phone me and say,

you have it, OK, don't lose it or you die,

or something like that.

If you lose it, don't come back, don't fuck up.

I was scared when I went through the customs thing.

It was money donated by students at a retreat.

It was for building in a monastery,

which is up in the mountains.

My name is Ankaji Sherpa.

I have been working for three monasteries at present.

I'm an executive board member of Chiwang Monastery,

which is almost 100 years old.

And I have worked as a treasurer of this monastery

for the last five years,

and now I'm an advisor for the last 15 years.

So I have basically all the knowledge

about the monasteries in Nepal.

I'm a monk.

I'm a monk.

I'm a monk.

I'm a monk.

I am a monk with a lot of knowledge

Before, we had a very small monastery.

Built by the local people, using local materials like wood, stones and mud.

And those monasteries were very small in size

and could accommodate only the local villages.

The villages are liable to give the monasteries regular grains,

you know, like whatever they grow in their villages,

they have to give a part of that to the monasteries.

That was how the monasteries survived.

Without the funds of the Westerners,

physically it would not have been as large as you see these monasteries.

And when the facilities are enlarged,

more and more young people are motivated to go to the monastery.

When more people really came into the monastery,

especially young generations,

that definitely has inspired the teaching of Buddhism also.

So it's really, really meaningful help from the Westerners.

It was quite difficult for me to accept the idea

that a great master who has a very high capacity for teaching

can at the same time be a bit deviant.

These things still take a little bit of time before...

It's sad to say, because it shouldn't be like that,

but it takes a little time before really infusing

and we realize that it's very serious.

And then I started to tell myself that I was going to leave.

What I did in the 2014 current.

And many, in fact, have waited until 2017

to really realize the enormity of the situation.

Because it was in 2017 that the Dahelama, under pressure,

recognized the effects publicly.

The Dahelama, under pressure, recognized the effects publicly.

Ah, made public use of the archdiocesan.

In September 2018, the Dahelama is visiting Europe.

With other victims, we seize the opportunity.

We get an interview with him

in the suite that he occupies on the last floor of this hotel.

I'm going to show you the hotel.

I'm going to show you the hotel.

I'm going to show you the hotel.

I was a kid.

I was a kid.

I was born inside a Buddhist community.

Where?

In Belgium and then I lived in France.

Do you know Nima Tsong?

Nima Tsong?

What is your name?

Oka Tsong.

What is your name?

Oka Tsong, Ogyen Kintangchuleng is using your image.

Yes.

And they are using this in court, in a judicial trial,

as a way to legitimate a Buddhist center.

This has to stop.

We have to do something.

Eleven children are abused sexually.

Eleven girls.

Which is not good.

I would like to ask you to explain

why you are using this in court.

I think it's a real problem.

In the West there is the idea that this is not happening in Buddhism.

They are very naive.

They know it's in the Catholic Church.

They know it's in other places, but not in Buddhism.

It's a human problem.

I think at least 15, 20 years ago,

Dharamsala won a Western Buddhist teachers' conference.

There, someone mentioned,

I think most probably,

I think it's a general saying,

Buddha made very clear sort of rule,

including sexual contact, misconduct.

Now, only thing is, must make public.

Yes.

Already.

We made so much public.

Already public.

Yes.

Even though such people may not see this

because of the Buddhist rule, but they may feel shame.

Yes.

Yes, but shame not enough.

Can you speak about the problem of sexual abuse in the communities?

Can you do that?

Yes, certainly.

Wonderful.

Now, I've got some material to criticize.

Yes, we can do that.

We can do that in the future.

You should not put whole responsibility on my shoulder.

No.

No, no, no.

During this interview,

a victim tells the Dalai Lama her experience with a guru still in activity.

Namkha is a 54-year-old Tibetan lama,

who has been a refugee in Europe for about 20 years.

He has several centers around the world,

including one in the south of Spain.

Namkha is a

a very famous and famous

Buddhist temple.

Namkha is a very famous and famous Buddhist temple.

Namkha is a very famous and famous Buddhist temple.

Namkha is a very famous and famous Buddhist temple.

Namkha has a lawsuit against him.

The woman is filing a complaint,

but I'm the first to put it in the news.

What about nobody does about Namkha?

I'm a Nambhar, which is Sandra.

Then later, I got some information,

that he's not a genuine Buddhist practitioner.

Yeah.

So now this material, we need something.

and still

They had invited the people,

well...

who had asked for the Montprechti

in order toridge some people,

for естьo to please come back on and

to come back on our behalf in the longer antenna

there the fascism

I planned many things.

But when I started to think about her future

it didn't SECURE me, oh yes,

it didn't want to creatively forget about me.

In my mind, I am not999 years old,

I am suffering from this misery and I am notVID according to my��

At the GSB, Eathudi Condsc Christie was the head

of a de' sculpt

section of miles away.

He was somebody who always had an slave inside him.

They sell our traditional products,

Pract œriic spices,

and balspla,

only to sleep too much during night.

But you see that

Pakistan's new absorbedMore

and we hear almost not a simple

It is the sentiment that

The consumption is strong

India has purchased

😂😂 küçie que je n'ai pas, la源 du c Demon

Tant d'ores Boris Sinan

iz

Après une plainte en justice en Suisse,

plusieurs signalements auprès de son Stitch et Mon commandant upstairs

n'a pas réagi.

Namka enseigne toujours le bouddhisme tibetain.

in the Tibetan region.

In 2020, the Ligé Court sentenced Robert Spatt

to 5 years in prison with sursis

and financial reparations for his victims.

He survived in prison.

Château de Soleil continues to receive public

and the organization Haute Casse

never rejected Robert Spatt's legacy.

The Ligé Court sentenced Robert Spatt

to 5 years in prison with sursis

and financial reparations for his victims.

Château de Soleil continues to receive public

and the organization Haute Casse

never rejected Robert Spatt's legacy.

The Ligé Court sentenced Robert Spatt

to 5 years in prison with sursis

and financial reparations for his victims.

Château de Soleil continues to receive public

and the organization Haute Casse

never rejected Robert Spatt's legacy.

Château de Soleil continues to receive public

and the organization Haute Casse

never rejected Robert Spatt's legacy.

Château de Soleil continues to receive public

and the organization Haute Casse

never rejected Robert Spatt's legacy.