From careful consideration it is our opinion, that a type like B in his dependence on the tantric Tibetan tradition and its founder, the Maha Siddhi Padmasambhava, is in fact subduing himself and his adherents to extrasensory and super-natural entities operating behind this figure in the lower astral-devachanian realms, being first and foremost of a Luciferic nature. B is quite right in his understanding of these forces as constituting a collective dimension and a sort of field or formation of energy, consisting of the total accumulation of a tradition in terms of information, practice, power, and so forth. Historically there have been established continual patterns of interaction through ritual and technique, intuited and directed from those entities, with the purpose of transporting subtle energy and human essences back to these realms and propelling human evolution towards evil. As described in the presentation of Ahriman and Lucifer and further elaborated in the continuation of this exposure, such entities are highly intelligent and extremely advanced in certain skills of energy-manipulation, both on the etheric, the astral, and the mental level, and they have easy access to the sub-physical plane and natural forces like magnetism and electricity. If you start to feed this complex structure with meaning, attention, and reverence, you get into a feed-back mechanism with it, just as there can be other reasons and explanations behind a confrontation with this kind of reality. The point is, that although such entities in some respects are more developed and powerful than humans and thus in their subtleness seem “spiritual” to many, they only hold our lowest nature of egoism and instinctualism. They are arrested on earlier and more primitive stages of evolution, representing archaic, magic, and non-individualized culture, if they belong to human evolution at all. They exist as a multitude and a hierarchy, including in their mythological disguise demonized group-souls of humans and demi-gods, demons or even more potent beings like gods, who have always been the traditional providers of magical lore and the focus of sacrificial cult. Accordingly, most of these entities have never seen individual embodiment, some loom over and fuse with the individual holders of a lineage through initiation, while other spirits, like the Dalai Lama, are stuck in a loop of historic and personal reincarnation, halfway incarnated here, halfway existing there, successively embodying themselves in individual men predisposed to depersonalize and fuse with the supernatural entities and energy-field. In Tibet this system of reincarnation is manifested through the “Tulku”, meaning: self-transforming body. But people of all times have affiliated themselves with such entities in order to obtain guidance and power, and of course this occupation with the gods and demons could in many instances verge on the point of identification, obsession or possession. While through the feed-back-mechanism the entities are capable of producing a vast and impressing variety of energy-phenomena like ideas, visions, sensations, fantasies, agitations, energy-flushes, and so forth, using manipulative powers and illusion in their operations on the three above-mentioned levels of energy, it has nothing to do with true spiritual light or insight. They invade every structure of man’s total make-up, including his belief, and replace spiritual latency with zest, like we take away honey from bees and give them sugar instead. There is no doubt that you have to adhere persistently to faith, integrity and spiritual quality if you are to withstand and see through their ingenious make-belief and temptation, which we shall demonstrate later in detail. But if we apply the simple criterion of Jesus to determine the benevolent or malevolent nature of this phenomenon, we soon ascertain that the whole purpose of the out-put is a reconditioning and maintenance of the system, supporting or expanding “business as usual”. The teaching and practice is a self-promoting conditionality with a constant deficit of energy seen from the standpoint of individuality, spirituality and love. For whereto is all the surplus of energy transported? It is upholding the subtle energy-field, preventing it from a collapse. Seemingly these “elevated and enlightened beings”, or rather the supernatural entities, have no other form of expression than the “continuity of visions” and a reproduction of their familiar technology of cultivation through the tradition of lineage-holders and disciples. The effective medium is fantasy, illusion, self-deceit and lunacy.

If the above understanding is true, then perhaps a type like B is really in a predisposed, self-induced, technically engineered, continuous, diachronic and synchronic state of personal unbalance on all levels of energy, completely setting aside his individual soul in its humane foundations for a collective dimension of evil. You can describe it as a hyper-delirium of spirit-possession. It is caused by agelong interaction with an extrasensory energy-field, which is monitoring and producing a permanent and radical change that leaves the mental faculty intact and transforms the system of subtle body-energies, so that B now functions as an instrument, a vehicle or a transmitter for supernatural powers belonging to the Luciferic and Ahrimanic realms. The connection with “Padmasambhava” is most likely true in a karmic sense, since he was in a similar position and initiated a lineage of successive incarnations by inducing into the consciousness and make-up of his close disciples certain shock-formations, which were to be activated in the ensuing lives. Or else this is only a fiction used by the extremely manipulative agencies operating from and within these realms, stimulating the fantasy of B with his consent and active participation. In fact B’s own image of being a kind of vortex stretching up and down in the collective layers, with himself as an intermediate link or a channel, is rather accurate, but with a different opinion as to whom or what he is hosting. We can therefore only agree with the final and penetrating conclusion of the Trimondi-book. In their view, the Western disciple, who is willing to sacrifice his “little self”, does not understand the meaning and consequence of this in the same way as the lama or guru. Their “greater self” is not a “self” in any personal or individual sense, and the same goes for “enlightened consciousness”, since this entails a complete annihilation of individuality and personality and a surrender to the authority of the guru, lineage and tradition, which in the last resort is a “strictly codified, culturally anchored army of gods” or in our interpretation the extrasensory evil powers. There is in fact a replacement of consciousness and identity taking place and nothing will be left of the old person, who is now a replica and an automaton. The Trimondis are perfectly aware of the general and esoteric purpose of this arrangement. In their own keen words: “One must thus gain the impression that an ‘exclusive club’ of supernatural albeit culturally bounded beings managed to survive by time and again occupying human bodies anew, until these wear out. Tibetan Buddhism is not aimed at the enlightenment of individuals, but rather at the continuing existence of a culture of superhumans in the form of possessed people. It is concerned here to perpetuate a priestly caste that does not need to die, because their consciousnesses can be incarnated into the human bodies of their followers again and again. This caste and their deities are considered sacrosanct. They live beyond criticism. Their symbols, deeds and history are set up as exemplary; they are the cultural inheritance which may not be analyzed, but must be taken on blind faith by believers.”

When you take a close look at the ritual and ideational content of New Age and the neo religious movements together with the sociological patterns of guru-sects and more individualistic seekers and occultists, then you notice a large scale relapse into the ways and myths of old religion. Every religious feature of the past has regained news value and utility in this great blender of post-modern life-styles. Indeed, it is an unexpected renaissance of paganism and magic and a revival of the supernatural and chthonic powers, which Christianity and science had relegated to superstition and ridicule in the previous centuries. Individualized, educated, modern Westerners living in comfort act part-time as tribesmen, shamans, disciples, yogis, magicians, sorcerers, palmists, fortune tellers, healers and you name it. Philosophically advanced New Age advocates have discussed a new paradigm combining the theory of consciousness and subtle reality with modern physics and are proposing a more balanced way of life, but in reality there is a convenient split decision between private and public world views and behaviour involved here, the first mentioned being Luciferic and idealistic and the latter Ahrimanic and materialistic. This is the most favourable situation to Lucifer and Ahriman, since no one needs to understand what is lacking and what is present here or there in this non homogeneous compound. Idols are all over the narcissistic and the materialistic realms. In both dimensions the evil powers feed man with worthless substitutes for a real human life with God, and they intersect whenever it is possible and constantly produce phase distortions of natural life. In this way the analysis of the Centre and someone like B’s activities on all the discussed levels are absolutely typical for a whole segment of today’s culture, and in many respects Tibetan Buddhism is a common denominator or perhaps the most prominent exponent for the reappearance of archaic evil in recent times. The universal formula of Buddhism is the “empty mind” and “emptiness of the reality of phenomenon”, releasing attachment and annihilating personal self in realization of its illusory character. But to vanquish selfishness and render the personal self transparent for spiritual love is one thing; the cast of egoism in the matrix of superhumanity and magic powers quite another. This is rarely understood by the seeking Westerner due to his individualistic, materialistic and mental approach, as we have tried to point out in our criticism of individualism. He is easily impressed by the skills of energy-manipulation and finds them convincing, because they meet his first and simple criterion of spirituality: Anything out of the ordinary scientific world-view and the tedious pattern of our rational culture. Unfortunately Christianity in its traditional interpretation has neglected the reality of the spiritual and subtle dimensions and falls short of these expectations. The church has forgotten its “working agenda” and is not up to date in a modern understanding of the evil forces and the real necessity of Christ in our time. It leaves the Christian spirituality vulnerable to all kinds of falsification by Eastern interpreters and New Age-levelling of spiritual differentiation. It is sad to see how people in our society then reach out for the Eastern religions in their spiritual search, because they cannot find suitable guidelines in our own tradition. In most cases they are not aware of the completely different attitudes and backgrounds in the Western and Eastern spirituality and the incomparability of the philosophy of life and man. Even the church is affected by this cultural relativism and universalism and extends its misplaced ecumenical effort to religions, which do not accept or understand the cosmic meaning of Christ, as if they represented any true hope.

From Adam’s experience at the Centre we especially regret the influence on Western culture and society from Tibetan Buddhism, which is widespread in today’s USA, and we do not see how this patriarchal and closed cultural-religious complex is in any way compatible with our own values of freedom, equality, brotherhood and individuality. Adam witnessed the destruction of these values in the social organisation and development of the Centre directed by B, and we wish to warn against import of any element from the Tibetan religion into our society or institutions. This warning is due, because there is recent and calculated attempts by the lamas to introduce their techniques of meditation into primary school, smuggling their energy-spyware and mental bugs and worms into the innocent minds of children in order to expand their network of supply. B and his peers are also spokesmen for this idea. There is no doubt that the social matrix of tantric Lamaism is extremely harmful to our Christian values. Based on egoism and controlling power, it lacks empathy and shows gross emotional incompetence. Why does it not occur to everyone, that the typical monastic lama is absolutely inexperienced with regard to relationship and love affairs, one of the most important institutions of human social life, except for his abuse of tantric consorts? How can he offer any guidance in interpersonal matters? On the contrary, there is a real and imminent danger that his cultivation of mental control and dismissing of emotional and mental content in reality involves an intellectual reduction and emotional debasement of the other, building on his fear of powerlessness. Likewise, the patriarchal management of sexuality in tantra involves secret partners and ritual mastery, denying the other equality, position and respect. Seemingly, the male attainment of “enlightenment” is reached at the expense of someone else, a horrific idea, quite acceptable to the Tibetan Buddhist himself, who thinks women are of inferior karma.

These Vayrayana-techniques with their mastery of enclosing and restraining the “other”, whether it be femininity, sexuality, evil or incarnation, thus getting in control and generating energy for egoistic enlightenment, are a risky flirtation. In the Christian understanding the important other is either God’s creation and our neighbour or our necessary suffering – at all events calling on our love. Not so with the reductive and exploitative approach of tantra. Here the energy is drawn out from the phenomenon without any true spending or offering and thereafter preserved and contained in the non-attached and non-involved condition, forming a bond, not a resolution. There is an ongoing energy-extraction taking place to benefit sublimation. We suspect that this unloving relational pattern has had conditioning consequences of a very deep nature and thus shapes the energy-exchange and social dynamic of the lamas. As we described in the case of B, there appears in and around this kind of personality a “magnetic draw or suction” or a “forced attraction”, accepting and receiving nothing but appraisal and offering. This is of course partly culturally determined, since the lamas traditionally are worshipped unconditionally from childhood after the initial traumatism of their bonding, when they are abruptly removed from their mother. But we are sure that the conditioning of the energy-system through tantric techniques also plays an important role. The male initiate is “sucking” energy out of the partner in many ways. Just the fact that he is involved in intimacy and relation without the offer of love and mutual respect, but with the purpose of preserving, extracting and potentiating energy for his own expansion, is injurious – ennobling and raising himself, debasing the other. But what about all the other bizarre technicalities and energy-tricks involved in his trade as described? Is he not in all cases paving a sort of food chain for himself or his demon through an exploitative circulation with the world of his fellow men? He is rebounding into “light” on the ”negative” other, never involving with the otherness in himself, showing no true solidarity with the other, emptying the other and reducing the other to emptiness. Thus he casts the shadow twice on the other, like the shining Lucifer does!

All in all there is a need here for spiritual differentiation and revaluation of values and ideas, starting with a sound criticism of the Buddhist notion of enlightenment, which has exercised such an attraction and a magic spell on Westerners over the last decades. We have to understand that we might be looking at nothing but a heavy cultural, mental, behavioural and energy-related conditioning! Buddhist enlightenment is a condition of energy and mind and a product of elaborate techniques that requires a turning away from life and people. Its ultimate goal is to get out of here or disappear as a person, which is called liberation. But which are its products? The whole system of enlightenment seems to be a negative one, like a bank that only accumulates deposits endlessly. The purpose of enlightenment is to reproduce itself, and in the end we all disappear or what? But why are we here in life in the first place, we should ask ourselves. And what do we really know about this extreme condition or conditioning? From where do we get true standards to evaluate its benefit and expediency? Perhaps it is nothing but a complete misunderstanding of life. Perhaps the enlightened lamas are all sent back to earth immediately with this message: “Live the life you escaped”. Or they could be trapped in their own energy-construction and never reach the level of the soul, lingering around in an obscure dimension of energy they mistake for true light, not fully incarnate or discarnate, thereby producing what they term a conscious rebirth. We must not forget that this is all philosophy and technique. There is no absolute and objective criterion to verify the claims of a transcendental and universal truth brought forward by Buddhism. So in conclusion to this discussion of Tibetan magic and Adam’s experience on the Centre, we once again wish to draw attention to the teachings of Jesus, forming the basis of our long-standing societal and personal value-system. Let us not shape society or life from the ideal of enlightenment found in Tibetan Buddhism!