I spent nearly thirty years inside the cult of Tibetan Tantra that calls itself ‘Buddhism.’ All that time, I believed I was a student of the highest of Buddhist teachings and a non-theist, on an individual spiritual path, a diamond vehicle, that would lead to greater awareness and freedom.

That was its pitch and its promise. While the lamas and their occult teachings destroyed our freedoms inside their groups, putting us all in a mindfulness trance.

I become part of a powerful groupmind, less spontaneous, and less aware of what was happening inside the group and outside of my cult milieu. I was certainly less free; oath-bound as I was to these lamas and their dogmatic, superstitious, highly ritualistic, and sometimes very frightening world, filled with god kings, deities, and demons.

The Dalai Lama never talks about the horrible hell realms the lamas tell their students will await them, if they commit the “two root” downfalls; the gravest of sins. These two root downfalls are: speaking ill of the Tibetan lamas, who are to become your vajra masters and ‘perfect living Buddhas,’ incapable of making mistakes; and speaking ill of your vajra brother and sisters, the lamas’ sacred community of guru-worshiping devotees.

The Dalai Lama does not tell the public about the Tibetan lamas’ need to have constant sex with young female devotees; secret teachings; what are considered the essence, path and the fruition of his Tibetan ‘Buddhism’ that has nothing to do with what the Buddha taught.

The public does not know that the major proponents of the mindfulness movement, including the Dalai Lama, are part of a guru-worshiping cult of Tibetan Tantra that is here to confuse, enthrall and destroy western democracies by spreading his Tantric cult influences into all parts of our western institutions. We are beginning to see the results, after forty years of the lamas having a very good start.

Even though I had been trained and worked as a licensed, certified social worker, a family systems therapist, and a licensed school psychologist; even specializing in the areas of sexual abuse and dysfunctional systems, the lamas were still able to slowly condition my mind with their mindfulness meditations and mind-control; their frightening images and occult rituals and practices, such that I could deny and look away from their physical and financial exploitation and sexual abuse of their students, as though none of it was taking place, camouflaged as it was by their lofty rhetoric of compassion and theories about emptiness and reality.

Being well-educated was no protection from the lamas’ mass hypnosis. In fact, given the higher level of education of those attracted to Tibetan Tantric Buddhism, I now believe this only makes people more susceptible to the Tibetan lamas and their esoteric teachings because, for a very long time, one believes one is studying the highest of Buddhist philosophies that will lead to the highest of truths, an often intellectual pursuit. Tibetan Tantric Buddhism has been a siren call for academics and highbrows.

Being masters at taking the measure of westerners, they have sought out the well-educated in Western society to give their Tantric teachings camouflage and credibility, to help spread its influence into academic and other influential circles. If you can diminish the ability to reason and think objectively of a significant number of the population, gradually filling their heads with myths and magic, irrationality and superstition, you can weaken the foundations of a western civilization, given enough time.

Once free from the Tibetan lamas and able to start using my reasoning and objective intelligence again, I watched as my subconscious had to purge itself of the fearful images and frightening visions that were imbedded along with their teachings on the four stages of mindfulness and the emptiness of self and other; I had to face nightmares and sleepless nights for even allowing myself to have a negative thought about these ‘living Buddhas,’ let alone speaking these thoughts aloud, in order to break free.

My experience had been unique, with a front row seat to the Tibetan lama hierarchy and how it operates, having taken care of Chogyam Trungpa’s son for almost seven years. This gave me, not only exposure to Trungpa’s Shambhala International’s inner workings, but to the celebrity Tibetan lama hierarchy that surrounded his students for so many years; lamas with whom I also studied and trained.

I came to realize that all Tibetan lamas, whatever the sect, all teach from the same book; the same guru-worshiping plan. Whether the lamas call it Mahamudra, Dzogchen or Mahayana Buddhism, it is all Tantra, that uses techniques and practices to undermine a populations’ ability to think for themselves or to form discriminating judgements based on their own ethics and values of right and wrong. They create obedient cult members inside all their groups, to help the lamas’ perpetuate their world that will keep them on their thrones.
I take the reader through my own discoveries and experience, from my first mindfulness meditation weekend at a Shambhala center, through my next decades, being drawn deeper and deeper into the lamas’ Tantric net, including my experience when taking care of the son of Chogyam Trungpa, a high lama considered the ‘father’ of Tibetan Buddhism in the West. My many encounters with other Tibetan lamas on my journey with Tibetan Buddhism, finally led me to an American town in Colorado, where the Tibetan lamas have joined forces with other spiritual groups and new age cults to implement their model for a ‘spiritualized’ world citizenship, they have planned for all of us, one town and city at a time.
What I experienced in this tiny town, in the Southwest, United States, became the catalyst that finally sprung me from the Tibetan lamas’ Tantric net, and compelled me to tell my story.