Whether it is primarily the shamanistic or the tantric influence or perhaps a mutual reinforcement which inclines Tibetan Buddhism towards demonism, is hard to tell, but the fact remains that there is a strange predilection for the grotesque, the macabre and the gruesome in both ritual and mythology in this religion. Instead of working through demonic structures adhering to the ethical restriction by purifying the ego, the approach seems to be an eager integration of demonic energy, motivated by the metaphysical idea of the unity of opposites with the purpose of getting in control of the demon as an instrument of power. The Trimondis throw this feature of Tibetan Buddhism into relief in their characterization of its founder, Padmasambhava or Guru Rinpoche, the primary role-model for B and a figure of identification for the Dalai Lama, explaining how Rinpoche never destroyed the defeated demons completely, but chose instead to subjugate and subordinate them under his own power. They had to offer him their vitality or “heart blood”, swear loyalty and obedience to him, and commit themselves to fight against his enemies. When turned subservient in this way, the demons were as aggressive and destructive as ever before, since they now had a new and even more demanding employer. They became the protective deities of tantric Buddhism and filled its pantheon with all kinds of evil creatures inflamed by hate, rage, insanity and perversion – in fact very similar to the demon Adam had to encounter – and paradoxically they were worshipped and considered as holy in their demoniacal capacity. Rinpoche laid the foundations of the first Buddhist monastery in Tibet, Samye, on the ritual ground of the murder of the earth goddess Srinmo, who was nailed down to that particular spot with his ritual dagger or phurba in a magical-ceremonial gesture of phallic power. Apparently this initial murderous act prompted a host of demons to rally around the place only to be defeated by Rinpoche, placed under his command and forced to serve his plans. The monastery itself is a physical representation and symbol of a subtle structure of magic power, a mandala, with many layers, no different from the one used in the Kalachakra-Tantra.

The best way to conceive of this structure is as an “energy-converter”, which can be used to transmute energy and open up to and align different realms. It is placed over a region and a people with the purpose of splitting or cleaving the natural life-energies and the creative polarity of this time-space-continuum, as seen here in the murder of Srinmo. We have discussed this procedure and problem already in our analysis of the temple-dream, in the electro-magnetic downfall of light [Chapter 2], and in the context of B’s function as a “vortex”, and it is a recurring scheme of this sick and perverted male chauvinism, sacrificing, victimizing, and hurting true female quality. The consequence of this on the astral level is a polarization and a regime of terror, and on the societal level we find stratification, segregation, and centralization of power like in old Tibet. In the original inaugural ceremony the future exploitation of normal sexuality, human existence within gender-balance, and the extraction of vital spiritual substances from future generations were represented by fifty young girls and boys offering vases filled with valuable elixirs. This background of energy-release through fission, destruction, and extremism is the reason for the building up of astral tension in the form of demonism, instigating all kinds of cruelty and hence furnishing the collective mind and history with numerous vampires, cannibals, executioners, ghouls and sadists. The shaping of Tibetan mentality in this direction is exemplified in the tradition of exposing the young Dalai Lama candidate to the atrocities of his “protective demon” inside the chamber of horrors in the temple of Palden Lhamo [Gokhang], stuffed with scaring body-parts and bizarre magic apparitions, in order to acclimatize him to this misanthropic outlook and either make out of him the traditional master of the tantric demon-hierarchy, or surrender him to appease the demon and make room for a more qualified adept – in both cases sacrificing his human sanity and normality and producing a convinced misogynist.

As seen here from the hagiography of Padmasambhava, the ideational matrix of Tibetan Buddhism contains a crazy obsession with evil powers, seeking out demons to conquer and compel them to surrender. Evil powers are perceived to be both real and unreal at the same time. They are real enough to be fought and cast down, but to the victorious Maha Siddhi they are now unreal and illusive, having been adapted and subordinated in his “unified” and accumulated field of experienced energy-consciousness, now proclaimed as a metaphysical reality beyond duality, as if this little and insignificant human represented and contained the gigantic cosmos in his febrile mind! Then evil is suddenly no longer evil. The problem is here, whether the experienced “unity” is only the functional criterion of being in control of an energy-structure or in fact also a true ontological status. In any case it is a condition and a process in and through an individual body and consciousness and as such subjective experience, but the philosophical interpretation and clothing of it is quite arbitrary, attributing to the magician the standpoint of God. Certainly in the perspective of the Creator evil is only relative to his purpose. But this does not preclude that evil from a human view-point is an independent and absolute thing never to be fully integrated or incorporated, even if it exists in our make-up and as a condition for incarnation. On the contrary, the Christian belief is that man is not to become like evil entities, but should disengage himself from them and their attempt to assimilate him into evil. Accordingly the Tibetan magician is on a descent and in a process of deterioration when he delves in demons. His prevalent attitude is that of an aggressive, assertive, virile and mannish mentalist with an underlying fear of feeling and empathy. The feminine is perceived as threatening and demonic, something to be conquered, controlled, and incorporated out of ingenuity. No doubt this trend implies a build up and intensification of the personal shadow like in the aforementioned “gnome”-figure of B and it is perhaps the explanation for the dominant, self-asserting and “personal” magnetism radiating from him and his peers. It is indeed a complex psychology on the basis of values and assumptions that are fundamentally wrong. The problem is that human relations and the manner of relating have become so infested with power, fear and evil, that the doctrines of egoism and instinctualism appear undisputed to these people, because it is combined with solipsism, mental universalism and a state of possession and exaltation. Their prevailing mental attitude of non-differentiation in dealing with any phenomenon or dual structure, even if it be extremely negative, produces in fact a subtle obsession with it through identification with a “mastering of the evil”.

B too considers himself a “master of god and evil” in this sense. In commenting on the Hevajra Tantra’s prescription of digesting meat from a human body, B proclaimed that the consciousness has to decide to look at all its tendencies and troublesome urges like incest, violence, bloodthirst and so on. In his opinion a cannibalistic impulse lies deep down behind sexual craving, and the lover wishes in the core of his physical desire to own, fuse with, and consume the loved one. Surely, this is not a claim free of assumptions, but rather a policy statement and a confession. It is not showing any general feature of man’s appetite, or at lest it is not the conclusive or real truth on man’s appetitive conduct and nature, but only illustrates the disturbed character of the invasion-fearing mentalist and his traditional magic background, where eating someone is a preferred way to take over the persons attributes as in sympathetic or homoeopathic magic. The attitude and approach towards evil in tantric Buddhism is to pass it by without perceiving it as an external evidence of ones own egoism due to the law of attraction. The outcome is a blind demonization and a dangerous flirt with evil actions and motives due to very poor ethics and excessive self-importance. B is certainly no exception to this. His understanding of evil is completely on line with Vayrayana-Buddhism and the Jungian psychological concept of the shadow, which is by all means a relative and euphemistic idea of evil reality. A type like B has little respect for other people’s rights and for transgression of these, but he is very afraid of dependency and vulnerability. His view on evil is laissez faire, undervalued and not serious, because it is not derived from love of one's neighbour, and in fact he is more like a libertine within his meditative discipline of euphoria. B adheres firmly to the tantric strategy of inversion as the principle of: “Transformation and refining of the unhandy energies from the inner waste-areas of the psyche.” The guidance he offers people in relation to Luciferic problems from this context is quite dangerous and perhaps calculated misleading. For example, he advocated Adam to indulge further in his sexual fantasies, using the archetypical images as structures of polarity to partially identify with psychologically, as in absolute power versus complete helplessness, stretching out the “continuum oppositorum” towards the experience of unity with the I breaking down in the collective dimension, when in fact the reality of the fantasies was a demonic invasion. Thus Adam’s only true point of vantage in this respect, his personal integrity and values, was undermined and his energy-system was laid open to an even more infamous invasion, which B then could take advantage of. Working through problems is not identical with a simplistic integration of the content, especially not if the matter does not entirely belong to you on the soul level and there are other important psychological elements to take into account. To give another example of this particular malpractice, B or someone like him advised a person with a rigid law abidingness to steal something in order to integrate the seditious shadow! The real effect of this was of course not personal growth, but personal destruction!