This is a general theory of evolution insisted on by B and people like him, placing themselves in the top of the pyramid. Looking back, B was calculated and conscious with respect to the overall balance of payments. He did not approve of voluntary work being offered to anyone outside the Centre. And it is rather obvious that people in joining the Centre tend to loose their independent flow and status. They become subservient to B and undertake all kinds of assignments for him, write out his books, and so on. Quietly they deflate due to his discouragements, in return for which he inflates further. Remember B’s remark: “If only people knew who I am!” In his own eyes he is so important and mighty, that he completely outshines everybody else. This is evident from statements like: “Make a great woman out of her, but do it slowly”, in reference to one woman who had considerable success on her own account when she joined the Centre. B was the “maker” and the producer, or so he evidently thought. He put his stamp even on God’s creation and took credit for everything. For all we know, he might have been the least talented person on the Centre except for this one talent – to take possession of other people’s talent. He assigned people their roles, walk on parts in his splendid scenery, and people gladly and gratefully traded their sound personality and work for these poor gimmicks and fancy identities. That is the most astonishing feature of the whole circus! So in reality the Centre was a kind of black hole, drawing in and accumulating all kinds of energy, inward and upward. There was a constant gravitational pull and a resistance of releasing or letting go of energy. Generosity and open-handedness was only unilateral. For instance, the Centre is for tax-reasons organized as a non-profit business, donating small and symbolic amounts and receiving huge sums, but it is in no way of public utility, even if this was postulated in the beginning to motivate voluntary work. Adam will never forget the sick worry and pain it took B to refund a large amount of money, received by a former resident, to the Red Cross. Charity or general unselfishness is not an issue here, and we suspect the same to be the case all over in the New Age segment and certainly in Tibetan quarters. This outwardly visible situation reflects the inward state of affairs, and after all, if any kind of greed is the prominent motivating factor, how can it be otherwise?

There is one more aspect of paramount importance to this distorted picture with its general lack of balance. The tantric philosophy propagated by B and his peers is based on the fundamental Indian idea of a “unity of opposites”. It is not our intention to discuss any Buddhist notions or teachings at length in this context, but if the reader has no foreknowledge on the subject, it is necessary to understand that the goal of tantrism is said to be the achievement of a conscious state of non-polarity and unity as the inherent and natural condition of consciousness and being. This realization entails bliss in contrast to the hellish belief in and clinging to a world of phenomena, considered illusive and painful. The phenomenal world ensnares man in differentiation and identification with opposites due to the reactive dynamics of his sympathy. The adept should free himself of this clinging and illusion and realize the emptiness of all things in existence. Thus there is really no such thing as good or evil. When we try to avoid evil things, this is a subtle recognition of their illusory nature and a negative dependency on empty appearances. To perceive good in evil or to overcome distance and separation from evil is a potent strategy for transcending the duality and reach the unity of opposites. This can be done only if you are diligently watchful and at the same time engage yourself in the apparent evil under strict ritual control while dismissing it. This approach is an “inversion” of evil motives, which suddenly acquire a significant and symbolic value in the tantric system of sexual rites. The basic method is here to have sex – without ejaculation and with “mindfulness” – using the accumulated energy to “zip up” the polarity-structure of the subtle, interior energy-system, transforming and refining the energy until the awakening of a consciousness of unity occurs. Your partner serves as a ladder and an instrument of polarization till the process of inner tantra or advanced auto-eroticism takes over. The question is here whether in all cases this is an equal and real exchange of benefit, or if the trained sex-magician is able to internalize or suck out the feminine component needed in his interior alchemy through the simple act of coitus and then carry on his synthesis independently. Many textual and ritual elements suggest the latter situation with the male absorption of a vital female substance [gynergy], and this is also confirmed by the matching patriarchal, male-oriented and male-controlled system of society with its depreciation of women. The Dalai Lama has described the required techniques of turning the penis and its function into a kind of suction pipe for this purpose.

We can perhaps best explain the purpose of this procedure by quoting the following passage from Lis Harris’ article on the late guru Muktananda and his SYDA-movement: "A Siddha master can juice up the Shakti with sex," one long-time devotee who left SYDA in the mid-eighties told me [the Shakti being his inward female energy body]. In his book "Where Are You Going?" Muktananda writes: "It is through the power of the upward-flowing sexual fluid" that the guru "is able to give Shaktipat." [That is: A short glimpse of initiation or a seemingly “non-dual” state of consciousness]. In context, this appears to be part of an argument for celibacy. But it may shed light on a detail common to all accounts of sexual encounters with Muktananda: that he did not ejaculate. Two women I talked with, who were in their twenties when Muktananda approached them, said that they had considered their experience to be "loving," and that it was "not exactly sex." What, exactly, was meant by "not exactly sex" was clarified by another ex-devotee, a writer, who sent me an unpublished account of what she described as a sexual encounter she had at the age of twenty-six with the then seventy-one-year-old Muktananda. After talking to her for a while in his room one evening about the power of Kundalini, she reports, Muktananda told her that "the pleasure we gain out of having sex also has a higher counterpart." Her account continued: “He told me that when the Kundalini is fully realized, the body exists in a state of permanent ecstasy. It ever changes and is ever new. He asked me to lie down on a table. He stood close to me and placed himself inside of me. We stayed for about one and a half hours in that position. During that whole time he never had an erection or ejaculation. He never even moved. We talked all the time. He joked a lot, and told me stories about his childhood. At a certain moment he said: ‘Whatever happens now cannot be understood with the mind. Do not think about it a lot. This is just happening, that is all. Just know that this is the greatest day of your life.’ It was a very extraordinary experience. And he was right, I could never understand with my mind what happened that evening. All I know was that I was in a state of total ecstasy, and whatever happened had nothing to do with sex.” [Lis Harris, Oh, Guru, Guru, Guru, article in the New Yorker, November 14th, 1994, available on www.leavingsiddhayoga.net.] What happened here was in reality, that the devoted woman had her gynergy [or spiritual essence] robbed away and deposited in the guru’s energy-battery for later use, administering to some important disciple an “electric shock”, turning him on. This is a magic and Luciferic practice of energy-induction, conditioning the body-energies and the cognitive-perceptive apparatus in a certain way, but the spiritual value is negative in our view.

We wish to refer the reader to the thorough exposition in the Trimondi-book on this abominable topic and return to our own investigation of Tibetan magic and its tantric law of inversion, which is also discussed in length by the Trimondis as presented here in our paraphrase with quotations drawn from their work. This paradoxical tantric way of thinking is made clear in the following passage from the Hevajra Tantra: “A wise man ... should remove the filth of his mind by filth ... one must rise by that through which one falls”, or as another tantric saying puts it: “What binds the fool, liberates the wise.” According to this doctrine “Evil can only be driven out by evil, greed by greed alone, and poison is the only cure for poison.” When put into action, this doctrine entails a deliberate pursuit without restriction or moderation of every kind of passion, approach or activity, that by normal ethical standards are considered forbidden and wrong in Buddhism, in an attempt to transform it into its opposite. This endeavour to follow the Diamond Path of Vayrayana goes to absolute and grotesque extremes and results in a calculated offensive lifestyle in order to demonstrate trans-moral superiority and contempt of every limitation. The reason for this conduct is manifold. By breaking absolute taboos, the adept confirms in practice the central idea of Buddhist philosophy, that all phenomena are only empty and devoid of reality in their emptiness or shunyata. “I am void, the world is void, all three worlds are void”, the Maha Siddha Tilopa triumphantly proclaims, therefore: “neither sin nor virtue exists.” The emptiness of all phenomena makes them equivalent and indifferent to the liberated Buddhist. When things do not exist neither do their differences and one should not show any partiality or preference. There is: “no difference between food and offal, between fruit juice and blood, between vegetable sap and urine, between syrup and semen”. So when accused of a serious offence, a Maha Siddha proudly exclaims: “Although medicine and poison create contrary effects, in their ultimate essence they are one; likewise negative qualities and aids on the path, one in essence, should not be differentiated”. This rather bizarre logic of mastership is carried on in the megalomaniac self-concept, that a liberated Buddhist should accordingly assist other beings in their liberation [the Bodhisattva vow] from illusion and clinging with the same disrespectful attitude, and so we read in one of the Tantras: “If for the good of all living beings or on account of the Buddha’s teaching one should slay living beings, one is untouched by sin. If for the good of living beings or from attachment for the Buddha’s interest, one seizes the wealth of others, one is not touched by sin”, and so forth. There is also magical thinking involved, since this behaviour is only an application of the homeopathic healing-principle “similia similibus curantur” or “like cures like”, and the perverted thinking in its last resort seems to advocate, that you existentially transgress every possible boundary and span every extreme, but with distance, awareness and equanimity. When this is pushed to the edge, then enlightenment will arise through the inversion of its opposite as a kind of reversal or switch-mechanism, because there is no more dependency. The problem is of course, that there might not be any moral discernment either or judgement of value for that matter. You are left with total nihilism. In our opinion this twisted reasoning is directly inspired by demonic powers wanting to propagate evil behavior and confusion amongst men.