Let us now sum up and specify the real structures underlying the Centre and B’s activities and apply the same general conclusions to New Age sectarianism and Tibetan Buddhism in the West on a much wider scale, assuming that B as a type is neither encapsulated in a private fantasy nor constitutes a random case in the sociology of religion. In doing this, we are justified by B’s own claims of legitimation from the late tulku C as the authority that has confirmed his mission and is the “teacher of teachers” he himself is pretending to succeed – the officiality of this we do not know anything about. Also we refer to B’s literary descriptions of his energy-background and ideas and maintain that the coherence and coincidence of all data support our view on someone like B as a representative for this trade of Lamaism and vice versa. And finally we wish one last time to draw attention to the brief statements in the preface on our motives for and view on the delineation of character presented here. Even if we are unjust or unfair in our characterization of B and his peers, the intention is neither bad nor personal, so he must forgive us out of his “infinite wisdom and love” as we are sure he is not himself completely without complicity either. So we urge the reader to look on this narrative as a kind of documentary fiction with the purpose of elucidating the hidden agendas and dynamics of supersensory evil powers – and Adam’s self-compromising experience with someone like B serves only as a representative example. We are sure that there are many other similar cases with other teachers and we only have to go on with the alphabet!

Altogether then, the strategy and mission of B as a type is to gather a group of people, who have the meditative potential and karmic background to achieve a specific level of organization designated as a “self”, interpreting a Jungian term. This implies a certain personal transparency and sensitivity to energy. Now B understands his own position as being ahead of these people in “development”. He is, in his own words, an “operative self” and has some quite extraordinary prerequisites due to his connection with Padmasambhava. He is a “tertön” with access to a “terma” or hidden information, deposited by the guru in subtle structures of energy, concerning how to develop a “common consciousness” in this group, rendering the group open to collective levels of energy. In order to realize this, the group must develop coherence in the different patterns of energy. Through the build-up of “morphological resonance” by B, who is scanning the energy and formatting the group-meditation, the group then becomes an efficient amplifier and receiver. The balance of the group is sometimes characterized as an expression of equality. Remember that everyone is supposed to have his own original spiritual background and close karmic relationship with a spiritual guide from different traditions, thus having the potential of becoming a teacher on his own accord. Or else the formula is that there is like mindedness among the group-members, and now suddenly people are no longer on equal terms. In reality the group is monitored and dominated by B himself. He knows how to utilize the increased level of energy to become even more operant in his fusing with the predominant energy-field of his traditional root-guru, Padmasambhava, while the rest of the group actually experiences a distortion of their own true spiritual affiliation and gets sidetracked. There was never any real parity, parataxis or mutual respect here.

Now after his traineeship under tulku C, B took the full step of becoming a guru himself. We hear he is now initiating people into the condition of Rigpa, which is said to be consciousness on the level of unity, experienced by B himself on a daily basis. Constantly B fuses with an energy and mental condition described as the “continuity of visions”, meaning the apparition in splendour of Padmasambhava, his consort Yeshe, and sceneries from Samye, accompanied by streaming light, excitement, bliss, and information. He has thus achieved transcendence and non-duality beyond any words and description. That is his alleged interpretation of the fusion with these structures in the energy-field, although this is evidently a visionary state and a dual phenomenon. He never doubts that full enlightenment and realization is the high level of energy and consciousness behind the manifestation of the root-guru, which he from time to time submerges himself in. So now he is not in need of the kick-starting group of selves any more. He is offering individuals the rare chance of getting a “transmission” from a realized human being like himself, experiencing the identity of their consciousness with B’s through the higher energy-field, and being drawn closer into it in dependence on him, the extraordinary facilitator. People might naively think that there is room for their individual preference for or affiliation with other spiritual traditions or figures, and that somehow on the spiritual plane or in the so-called “unity” of consciousness all these structures come together in a balance. They believe B, when he tells them that his transmission and the employment of a modified version of Dzogchen-meditation takes them even farther into their own spiritual background, since his Rigpa-condition is a universal form of consciousness. Well, they are very gullible to say the least. Both the condition of B and the techniques deployed by him bear the sign of a specific matrix of energy, not to mention his professed values and understanding of the human predicament, and this reality he admits to when he claims that the Centre has developed a genuine “teaching” of its own. The mythology of the Centre is then that there is only one mountain-top and many paths leading up to it. One of the most efficient is on B’s roadmap – so why not you use that and take him as your guide?

At least two questions are brought up by this manifesto. One concerns the universality and unity of mystic experience, the other the reality and content of the above-mentioned and other similar types of “illumination”. Both questions are extremely complex and obscure. Considerable evidence points to the fact that mystic experience is in all cases very closely connected with tradition and expectation, which determine both form and imagery. Anyhow there is a need for differentiation and generalization, and this can only take place on the basis of a common cosmology and anthropology. One simple, valid and relevant criterion divides mystic experience into either a spontaneous or a self-induced type, and the latter can then be subdivided into the emotive approach used in prayer or the more mental approach of contemplation, either sustained by the use of techniques or not. The employed techniques concern different degrees of concentration, separation, integration, and unification and they transform various forms of energy with this end in view. To the first type belong a sudden experience of grace or rapture as for example in the Pauline conversion, and to the last type belong certainly a type like B’s mental and energy-related conditioning, since this is produced by tantric and other procedures on the basis of a total reorganization of sexuality and the subtle energy-system. From this extremely brief sketch it is evident that the claim to universal validity, utility and applicability of B’s methods is at least very doubtful. The seductive metaphor of one mountain and many paths is in our opinion a much too simplistic geography of the transcendent realms, since there might be as many regions and different powers as there are states of soul, mind and body.

We must distinguish between absolute unity, which can only be the condition of God, the Creator, and all other forms of unification, identification or even possession. The mentally oriented person is prompted to consider the medium of consciousness as a “via unitiva”, a vehicle of unification and melting together, especially when fused with exalted body-energies, but although this experience can no doubt be quite overwhelming, we must remain sceptical and search for other explanations than a superhuman “cosmic realization”. The mountain-top is the peak of human endeavour, but only a point of descending for the Olympic-minded gods and so very far from the crib in Bethlehem! It never occurs to the climbers on B’s steep rock wall, but in effect they are perhaps led astray on the mountain and left in a camp on the hill-side. In a lucid dream Adam was again moving upwards in a mountain-land, perhaps Tibet. Then he was on a huge mountain near a top and surrounded by the beautiful sky. Unfortunately, Adam then strayed into a city on the hillside. It could be Lhasa. He clearly saw the native houses. He was trying to find his way out of the city in order to continue on to the top of the mountain, and after a while Adam managed to get outside the city again and reach a spot, from where the mountain and nature were once more visible in the remote distance. But before that, Adam experienced some other features. In Lhasa many monks gathered around a phallic structure of stone, which bent down along the ground, and Adam had to be careful not to bump against it. He was told that some of the inhabitants enthusiastically studied an old language, Sanskrit or Tibetan, which was in fact only an intermediate type, like Koiné compared to the Classic Greek. And just outside Lhasa Adam meet a chain-gang of Westerners, working as slaves on the construction and expansion of the city. Now, that is quite another prospect! Phallic obstacles, lingo-mania and fetters!

The reality of it all depends on B and what type of energy-field he focuses. There are four possibilities: The tradition as well as the teacher is genuinely humane and sincere, transmitting a quality of wisdom, peace and love. Then, if you fancy the tradition and the teacher, just go ahead. Or the energy-field is genuine, but B is too much of an egomaniac or fantast. Then you are in a tight spot. Or B is sincere and well intentioned, but the field he organizes is negative or in some way unbalanced. Just get away! Or finally both B and the energy-field are far from the spiritual ideal and condition they profess to embody. Run like hell! But how are people to arbitrate between the four possibilities? Well, Jesus said: “Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them. Do people pick grapes from thorn bushes, or figs from thistles? Likewise every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them.” [Matt. 7:15ff] In our present context it is therefore important to take into consideration the phenomenology and analysis of evil forces, the evidence of magical and manipulative structures, the coherent extrasensory data, and the overall behavioural and social pattern of the Centre, and then ask ourselves if this is really serving man and God, or whether it is Lucifer’s workshop! Hopefully the reader can derive benefit from this analysis and apply its criteria to other similar organizations.