A Death on Diamond Mountain: A True Story of Obsession, by Scott Carney

By Scott Carney

While thirty-eight-year-old Ian Thorson died from dehydration and dysentery on a distant Arizona mountaintop in 2012, the recent York instances mentioned the tale lower than the headline: "Mysterious Buddhist Retreat within the desolate tract results in a Grisly Death." Scott Carney, a journalist and anthropologist who lived in India for 6 years, was once struck via how Thorson’s loss of life echoed different incidents that mirrored the little-talked-about connection among in depth meditation and psychological instability.

Using those tragedies as a springboard, Carney explores how those that visit extremes to accomplish divine revelations—and adopt it in illusory ways—can tangle with insanity. He additionally delves into the unorthodox interpretation of Tibetan Buddhism that attracted Thorson and the unusual teachings of its leader evangelists: Thorson’s spouse, Lama Christie McNally, and her prior husband, Geshe Michael Roach, the ultimate non secular chief of Diamond Mountain collage, the place Thorson died.

Carney unravels how the cultlike practices of McNally and Roach and the questionable conditions surrounding Thorson’s loss of life light up a uniquely American tendency to mix'n'match jap spiritual traditions like LEGO items in a quest to arrive an enlightened, perfected kingdom, irrespective of the cost.

Aided through Thorson’s deepest papers, in addition to state of the art neurological study that unearths the profound impression of in depth meditation at the mind and tales of miracles and black magic, sexualized rituals, and tantric rites from former Diamond Mountain acolytes, A demise on Diamond Mountain is a gripping paintings of investigative journalism that finds how the trail to enlightenment will be riddled with possibility.

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Extra resources for A Death on Diamond Mountain: A True Story of Obsession, Madness, and the Path to Enlightenment

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This way of looking at death squads certainly fits within a rational choice model, and it has the advantage of plating death squads in a larger context that is common to all modern states, "weak" or "strong," and irrespective of their position in the world capitalist system. ~" Thus, cases such as the early KKK in the mid-to-late-nineteenth-century United States or Spain in the 1980s, neither involving a state that was a weak state or was in a dependent position within the world capitalist system at the time, do not appear to be such anomalies.

See Lt. Col. Dave Grossman, Ort Killing: The Psychological Cost of Learning to Kill in War and Society (Boston: Little, Brown, 1995). See, for example, the Weimar German case in Chapter 3, below. 1); Amnesty International, El Salvador; and Ben Penglase, Final Justice: Police and Death Squad Homicides of Adolescents iiz Brazil (New York: Human Kights Watch, 1994). See also Kirkwood, States of Terror, which lies at the border of human rights and academic studies. 5, 45-46; Tony Stark, "Masked Gunmen and Death Squads in Drag," New Statesman arzd Society 5, no.

Watts, Xenophobia in United Germany: Gerzerations, Modernization, and Ideology (New York: St. Martin's Press, 1997); Hans-Ulrich Wehler, Modernisierungstheorie z4nd Geschichte (Gottingen: Vandenhoek 8i Ruprecht, 1975). Of course, states using death squads d o so as part of a calculated risk. They are usually not meant to be permanent institutions, only temporary tools whose expiration should coincide with the end of the state of crisis. Thus the state doesn't consider itself to be risking its sovereignty any more than it believes it is actually risking its security and existence when it goes to war.

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