All these different features of Tibetan magical Buddhism are unified in the principles of consumption, gluttony and greed. There was the wish to annex and monopolize geographical and spiritual territory; the urge to manipulate and possess people and their energy; the provocation of projections through manipulation, false appearances, or interventions in the collective unconscious, imprinting structures and inducing patterns of behaviour. There was the lust for sexual capture and bonding, playing out the polarity by use of the yang to bind people’s yin and overpowering them with the force of a collective energy field, which they then have to support. There was the need to accumulate gynergy/female energy and subtle essences from everybody else. And there was the frenzy of conquering demons, trying out every conceivable evil in the strategy of inversion, integrating negative structures and turning them operative and useful. The even more detestable binding of people through open or secret transgressions against them, using their reactions of fear or aggression as an unceasing supplier of energy in the “tantric energy-converter”, or the production of negative magic structures from the infliction of pain and suffering serving the same purpose of possession and fettering. And then of course there is the open request and accept of voluntary contributions from the many adherents and sympathizers, which is quite ok, except when generated by negative procedures such as coercion, social pressure, deceiving and lying. Perhaps it is also a general feature of ownership-Lamaism that there is denial and resentment when people want out. The guiding principle seems to be: No-separation equals all-consumption. Adam once had this illustrative dream. He was hiding in a wood of poles or sticks. Within this association he tried to stay invisible, but there was a search going on for him. Then Adam found himself standing in a long line of people, everybody waiting to be received in a sort of audience by a little boy, who was dressed like a distinguished lama in golden robes and surrounded by older lamas, all Tibetans. The scenery took place in a rice-field and the lined up people waded in water to their knees. Adam did not want to pay any homage to this lama and left the line, only to be pursued by two monks who attacked him. He was forced to the ground, tied up on some kind of couch and subsequently subjected to an ongoing and extreme torture!

And in the real world Adam is constantly confronted with new rumours from the Centre concerning his person and well-being, clearly indicating an ongoing and morbid interest in him. He has been pronounced dying from a disease, in the middle of a divorce, and he was told that B “ought to know the truth about this because of his love towards Adam” – sick fantasies, based on pure speculation, since no one has heard from Adam, and without any foundation in reality. To this very day Adam is healthy and happily married to his wife and he is just not meeting up to those sombre expectations and magic wishes! It is indeed ironic that the venerable Buddhist philosophy and practice dedicated to the overcoming of greed and clinging and to abstaining from the infliction of harm on any living being, is in fact severely contaminated with this disease in its Tibetan version. The explanation for this discrepancy could lie in the idea of a personal surrender and annihilation of the self. Emptying the natural foundations for human life in a sacrifice to transcendent powers is both unhealthy and unrealistic. Human greed and egoism only continues and is aggravated when fed by collective evil. You then arrive at the paradox of humble monks living in luxury with room service. In the words of Jesus: “When an evil spirit comes out of a man, it goes through arid places seeking rest and does not find it. Then it says, 'I will return to the house I left.' When it arrives, it finds the house unoccupied, swept clean and put in order. Then it goes and takes with it seven other spirits more wicked than itself, and they go in and live there. And the final condition of that man is worse than the first.” [Matt. 12:43ff] But let us not forget that the principles of Buddhism, false as they may be, are practiced with far greater humanity and grace elsewhere in the East, so perhaps the wildness and harshness of Tibetan landscape have had a decisive influence here?

Could the above-mentioned weird expectations with regard to Adam’s health highlight any actual structuring of energy on the Centre or perhaps deliberate actions taken against Adam, since he was supposed to suffer severe ill-health and soon die – something of a major concern and interest to B? Well, who could wish to tell, but you can compare the following quotations: “After having announced the intention to the guru and accomplished beings perform with mercy the rite of killing of one who is a non-believer of the teachings of the Buddha and the detractors of the gurus and Buddhas. One should emanate such a person, visualizing his form as being upside-down, vomiting blood, trembling and with hair in disarray. Imagine a blazing needle entering his back. Then by envisioning the seed-syllable of the Fire element in his heart he is killed instantly.” [Farrow G. W. and Menon, I., The Concealed Essence of the Hevajra Tantra with the Commentary Yogaratnamala, Delhi 1992, s. 276.] And then the utterance from someone quite like B that obviously in the Hevajra Tantra an old authority speaks, who inwardly knows what he is talking about. In the reading of this treatise B felt a deep recognition. A congenial world opened up to him and he could for the first time breathe fully and freely. Is it then only incidental and insignificant, that in an astral vision Adam saw the figure of a monk directing a beam of red light against his coccyx on the back, like in the dream with balancing a huge demon, or that a child in Adam’s family had a vivid nightmare with all the other grown up people of the Centre lying dead on the ground and Adam being crucified upside down? In all probability occurrences like these are prints in the astral dimension of energy-structures and -movements directed through thought, feeling and/or ritual action, a theory that is further substantiated and made plausible by the concurring and coherent evidence from text-sources and elsewhere and by the synchronicity of the child’s dream. Let us relate one other strange incident. There has in recent years been a series of mutilations on horses going on in the exact geographical area of the Centre, cutting their genitals with a knife and leaving them to bleed to death on the ground. The perpetrator has not been apprehended and is conceived to be a mentally disturbed sadist. Certainly no one from the Centre is involved in the misdeeds, but when you look closer at the symbolic, you can understand why this reaction is produced from the impact of Centre-activities on the collective unconscious. The horse is a symbol of the natural libido and sexuality of man, and this libido is precisely what is “cut of” and maimed in the tantric rituals, with the loss of blood, the strength of I, as a result, like in the abovementioned “vomiting of blood”. The tantric ideas and techniques are rooted in ancient sacrificial rites and offerings to wrathful deities, which are identical with Luciferic and Ahrimanic powers of evil. B and his associates would never admit to any black magical or semi-magical actions, but in fact their complete spiritual outfit are imbued with such tendencies and structures.

Then why do people at the Centre not get suspicious and start wondering if everything is as it should be? Well, from the outset B disguised his real affiliations, intent and sectarian tendency under a mask of universality and inclusiveness, which he still maintains in public. And there are also other psychological and social mechanisms to be considered. The involvement with B and the Centre leaves no room for personal doubt, then you are out! But people have on all levels adapted themselves to this special form of life and meaning and they have lost normal and personal orientation. In addition, belonging to this place has become a livelihood to many people and they cannot afford any negative publicity on the Centre or B. What a complete shock to the now senior guruist, if he or she were to realize that they have swallowed the bait and have been in fact misused systematically for perhaps twenty years. All their “spiritual richness and honour” is suddenly converted into the opposite and is now a worthless emblem of folly. No wonder they do not have the stomach for this or the necessary integrity, otherwise they would have dismissed themselves long ago. Likewise the strict policy of “divide et impera” together with the starvation of the personal needs and the overall negative balance of energy create an environment, where people are desperately clinging to any positive identification and role. We are on the open sea with ice-cold water and Titanic is going down. People are in the water and there are not enough lifeboats. B sits stoutly behind the rudder in one of them. Not everybody can be with him in the boat at the same time, and many of them will never be rescued. That is the mythology people firmly believe in. Add then the ideology itself, seeking the rare condition of enlightenment through the affiliation with a guru! The consequence is that everybody strives for the uplifting experience of energy like young birds craving for more food. There is a constant denial of negative experience or anything that could jeopardize the “feeling good, being good”. Social control is thus efficiently internalized. And during meditation people are on tenterhooks, crouching for a spring into higher consciousness or whatever, drawing the focus of energy to themselves. If they succeed, they automatically get the extra attention of everyone else. They inflate, while the rest deflate. Sometimes you even suspect that a type like B is able to either direct or divert this mechanism through subtle signals, reinforcement, discouragement or focusing. Because of all these features, there is a constant projection of shadow outwards from the “saved” on the “lost”. The gravity-pull of the Centre and the implosion of energy produce depression at the perimeter. God knows what it creates in the collective structures when it reverberates through them! We are afraid it is nothing very pleasant!

Perhaps this dynamic is a general characteristic of New Age meditation, especially in groups, as an individualistic striving for and identification with the highest level of value. There is a constant advocating of meditation as an instrument to personal improvement and empowerment and making you feel better. We have been around meditators for many years, and we would surely estimate that the strongest effect of meditation is placebo in terms of subtle identifications and feelings of superiority in a social context – salvation, election, etc. – especially when practised in a sectarian environment. One must consider what is in reality going on with people’s energy during a group meditation. When everyone tries to get out of the personal and collective shadow, where is the shadow then cast? And of course this gets ever more complicated, if a person like B expands himself outwards in the energy by the means of group meditation. The meditation-group becomes an amplifier and loudspeaker for the matrix that underlies it. It is all very contemplative and silent on the outside, but it is very noisy on the inside, and the interference is transmitted and channelled in most cases. From a spiritual perspective perhaps it were better, if people shouted and begged during satsang and gave true expression to everything that filled them now and here. In this context we must also consider the attempt to “prove” the positive effect of meditation and determine it as a value free, objective and useful instrument for mental and psychological health. The Dalai Lama advocates vigorously such an approach and supports scientific neurological research into this area, “measuring and demonstrating” the favourable results on brainwaves, metabolism and so forth. His interest has obvious motives. Science is considered of great value and esteem in the West, concerning itself only with the truth, and Buddhism too uses in general an approach of knowledge and empiricism in the presentation of its teaching. If those pursuits are made identical in the public view, then Buddhism is spared the criticism and scepticism on religion in our secularized culture and society in spite of its ritual complexity and archaism. Scientific branding is an efficient sales talk, placing Buddhist meditation in the same business as the pharmaceutical industry with its nice and pure remedies. B and his peers follow the same manipulative strategy to the letter. They present themselves and their activities as scientifically based research and academic scholarship referring constantly to B’s university-degree and -background. In this lingo the Centre becomes a modern “pilot project” without any religious or ideological bias or confessional affiliation. The specialist B and his highly trained and skilled “team of investigators” develop universal technologies of the mind from the best components of all the spiritual traditions, testing and implementing it on the human “spiritual intelligence”, voila! The official presentation is deliberately technocratic in order to ensure and maximize appeal and reduce offence, but what about the hidden agenda and the true nature of B’s project, based strongly on old karmic patterns and interactions with supernatural powers? Well, this is not mentioned in their introduction. We are led to believe, that B is not a transmitter of Tibetan Nyingmapa-tradition but a present day researcher on consciousness. But is there any such thing as a value-free and neutral technique of meditation in general, and do the Tibetan techniques qualify as such in particular?