SHAINBERG: This is all consistent with Zen or other Buddhist doctrines which aim toward a relinquishing of ego, losing separateness from the teacher and becoming one with him—but here it’s turned into megalomania. Can you say something about the scenario that transforms what is essentially a vision of total humility to one of egomania?
LIFTON: Well, the humility was never there for the guru, so, you see, there’s a terrible problem for the practitioner in discerning megalomania in his or her guru. The paradox of Asahara, I think, is how the leader of a religion could both genuinely convey and teach spiritual practices—mainly Buddhist in this case—and, at the same time, be corrupt from the beginning. One can’t dismiss either his deep corruption or his genuine religious achievement.
