By Scott Carney
Whilst thirty-eight-year-old Ian Thorson died from dehydration and dysentery on a distant Arizona mountaintop in 2012, the hot York instances stated 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 through 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 earlier husband, Geshe Michael Roach, the perfect religious 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 remove darkness from a uniquely American tendency to mix 'n match japanese spiritual traditions like LEGO items in a quest to arrive an enlightened, perfected country, irrespective of the cost.
Aided via Thorson’s inner most papers, besides state-of-the-art neurological learn that unearths the profound impression of extensive 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 unearths how the trail to enlightenment should be riddled with threat.
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Additional info for A Death on Diamond Mountain: A True Story of Obsession, Madness, and the Path to Enlightenment
Professional Power The unique significance of the heart and its transplantation played a major role in raising public and professional awareness of longstanding uncertaintiesindefiningdeath. But the new concern over defining death after 1967 was not simply a response to new technology. Equally important was the resurgence of public criticism of the medical profession that also began in the late 1960s. From feminists to consumers’ advocates to the nascent bioethics movement, critics attacked the domination of medicine by physicians and demanded autonomy for patients.
For early charges that organ-stealing physicians used brain deathas an excuse to kill blacks for their organs, see the Tucker case in Virginia and theWilliams case in Wisconsin; New York Times, May 27,1972, 15; Milwaukee Journal,February 4, 1971, 1. 48. The Amazing Transplant (1970), Th,e Blood Drinkers (1966), The Brain That Wouldn’t Die” (1962), Chunge of Mind’ (1969), Doctor Blood’s Cofjin (1961). Doctor ofDoom* (1965),Frankenstein MustBe Destroyed‘ (1970),Hands OfaStranger (1962), The Head” (1965),Jesse James Meets Frankenstein’s Daughter* (1966), Scream and Scream Again (1970).
68. New York Times, August 27,1991, B5; Dorothy Nelkin and M. Susan Lindee, The DNAMystique (New York: W. H. Freeman, 1995),43. 69. Michael Crichton, Jurassic Park (New York Knopf, 1990);Jurassic Park (Universal Pictures, 1993); Peter Niesewand, Fall Back (New York: Signet, 1982), 439. Thanks to Maurice Albin for providing a copy. 70. On Flatliners see James M. Walsh, Films in Review 41 (November/December 1990):559-60. The term became so pervasively part of popular culture that it was used in the title of a dictionaryof current slang.