By Scott Carney
Whilst thirty-eight-year-old Ian Thorson died from dehydration and dysentery on a distant Arizona mountaintop in 2012, the recent York instances suggested the tale below the headline: "Mysterious Buddhist Retreat within the wilderness leads to a Grisly Death." Scott Carney, a journalist and anthropologist who lived in India for 6 years, was once struck by means of how Thorson’s loss of life echoed different incidents that mirrored the little-talked-about connection among extensive 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 weird 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 demise light up a uniquely American tendency to mix 'n match japanese non secular 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 learn 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 might be riddled with probability.
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Additional resources for A Death on Diamond Mountain: A True Story of Obsession, Madness, and the Path to Enlightenment
They also can provide links to bereavement services for other mourners in the community whom they did not serve. In many ways, the original widow-to-widow program was the stimulus for a growing number of support programs for the widow. This program model has been replicated and adapted many times over throughout the United States, Canada, and Western Europe, as well as almost certainly in other parts of the world of which I am unaware. It would seem that it was an idea that coincided with and perhaps added some stimulus to the growing self-help movement out of which many programs for the bereaved developed (Silverman, 1978; White & Madara, 2002).
The view of grief that guides the work presented in this book is that it is a normal life-cycle experience — a process for which the beginning may be clear but the ending is not. Over time, the process undergoes many perturbations. We must all live with the fact that death occurs, that it is an invariable part of the life cycle. To mourn the death of someone we care about and who has played an important role in our lives is part of the human condition. Appreciating the importance of relationships throughout our lives — those we have before a death and those we develop afterwards — is central to understanding grief and why the widow-to-widow approach works.
Notions of society, reality, and the self are all created through an interactive social process (Charmaz, 1994). By extension, a relational paradigm of grief suggests a dynamic, interpersonal process involving the deceased, multiple mourners, those who are a part of their Theoretical Perspectives on Grief and Helping 35 lives, and the cultural traditions and mores that shape people’s behavior and understanding. To really understand someone’s reaction to the death of a loved one, we must consider the fullness of the mourner’s life before and after his or her loss.