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 pronounced the tale below the headline: "Mysterious Buddhist Retreat within the barren region leads to 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 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 unusual teachings of its leader evangelists: Thorson’s spouse, Lama Christie McNally, and her prior husband, Geshe Michael Roach, the splendid non secular chief of Diamond Mountain college, the place Thorson died.

Carney unravels how the cultlike practices of McNally and Roach and the questionable situations 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 nation, regardless of the cost.

Aided by means of Thorson’s inner most papers, in addition to state-of-the-art neurological study that finds 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 loss of life on Diamond Mountain is a gripping paintings of investigative journalism that unearths how the trail to enlightenment could be riddled with chance.

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

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It meets the definitions for festival and celebration as it gathers followers who form a temporary community. The music proceeds from its first slow, mournful, and soul-moving tones to the joyful Funerals as Festivals 39 sounds of the second line. The waving handkerchiefs, uniforms, umbrellas, brilliant colors, and increased musical liveliness, following the tradition of long established order, raise the experience of the participants to an emotionally tangible sensation. The encounter provides living proof of joyous human triumph over the possible morbidity of death and loss.

America is a country that celebrates life. And as a festival is a validation and affirmation of the culture and art of a people, the funerary event is a validation and affirmation of the cultural values and intermingling of a clan of family and friends. Angus Gillespie stated that a festival provides the planners, participants, and the audience with “renewed confidence, enthusiasm, and pride which they take back to their home communities” (Brunvand 1996: 251). This sense of pride and enthusiasm for loved ones can be taken home after a funeral as well.

As long as we live we are the sole custodians of our own memories, and we have a responsibility to protect our own as well as those of others as another element of the awakening, transmutation, and connectedness of the human condition. Ritual behaviors are sacred transformations that usher participants safely across unknown boundaries of apprehension. There are rituals for the dying in all cultures, and immigrants far from their homeland invent strategies of incorporating their native country’s customs to ensure their peace of mind.

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