From Yoga School to Sex Trafficking Network

(Left) The Miss Shakti pageant described by former members of the organization. Participants performed dances representing Hindu goddesses during the group’s annual spiritual camp in Costinești, Romania. According to survivor testimony, the competition was presented as a celebration of divine feminine energy within the movement’s tantric teachings. At the end, women were encouraged to lose their costumes and dance naked.
(Right) Illustration represents a disappointing moment described by former members when selected women were brought to meet the group’s leader in a private setting. Several survivors have said the faded older guru greeted them in a bathrobe, and after sex made them drink his pee. Women claimed the encounter differed sharply from the expectations created by the organization’s portrayal of the guru as a spiritually extraordinary figure.

In late November 2023 French police launched a series of coordinated raids across the Paris region targeting a network of international yoga schools linked to Romanian guru Gregorian Bivolaru. Investigators deployed roughly 175 officers to search multiple properties connected to the organization. Dozens of suspects were detained, including the movement’s founder.[1]

Authorities allege the investigation uncovered a system that recruited women through yoga courses and spiritual retreats before subjecting some of them to psychological coercion, sexual exploitation, and trafficking. Prosecutors say the network relied on secrecy, spiritual authority, and tightly controlled living environments to maintain power over followers.[2]

To the outside world the organization presented itself as a loose federation of yoga schools devoted to meditation, spiritual growth, and tantric philosophy. Classes advertised esoteric spirituality and techniques for personal transformation. Students attending local branches often believed they were participating in ordinary yoga programs.

However, former members say the reality behind the scenes could be very different.

Their accounts describe a gradual process in which newcomers were drawn deeper into the group through friendship, spiritual promises, and increasingly secret teachings. And a select number of participants encountered the most controversial practices, which were framed as advanced spiritual initiations.

The story of one former member, Miranda Grace, provides a detailed glimpse into how that process unfolded.[3]

The Spiritual Entry Point

Miranda first encountered the organization through what appeared to be an ordinary yoga school operating in London under the name Tara Yoga Centre. At the time she was deeply interested in spiritual practice and had recently returned from India after completing yoga teacher training. The school’s curriculum seemed attractive to someone searching for deeper spiritual knowledge. Courses covered yoga postures, meditation techniques, astrology, tantra philosophy, and elements of Kashmiri Shaivism.

Students were told the organization practiced something called “white tantra,” which teachers described as a sacred spiritual tradition emphasizing energetic transformation rather than sexuality. This distinction was important because many Western tantra workshops openly incorporate sexual exercises. By contrast, the school presented itself as offering a purer and more traditional form of tantra rooted in ancient teachings.

Miranda later explained that nothing initially appeared suspicious. Teachers and students were warm and welcoming and the environment felt supportive and spiritual. Like many new members she believed she had discovered a serious community devoted to meditation and self-development.

The Founder and the Network

The broader movement behind these yoga schools traces back to Romanian teacher Gregorian Bivolaru. During the 1970s and 1980s Bivolaru taught yoga under Romania’s communist regime, when alternative spiritual practices were often suppressed. This period helped build his reputation among followers as a persecuted mystic and spiritual rebel.

After the fall of communism he established the Movement for Spiritual Integration into the Absolute, commonly known as MISA.[4] The organization later expanded internationally and began operating under numerous affiliated names, including the Atman Federation of Yoga Schools. Branches have appeared across Europe, Asia, and North America under names such as Tara Yoga Centre, Natha Yoga, and Mahasiddha Yoga.

Within the movement Bivolaru is referred to by followers as “Grieg,” a spiritual guide believed to possess advanced enlightenment and extraordinary energetic powers. Students are taught that he can accelerate spiritual evolution and transmit powerful mystical states to disciples. Critics and investigators, however, describe a very different picture. European authorities say the guru used psychological manipulation and spiritual authority to obtain sexual access to female followers and maintain a network of exploitation.[5]

Gradual Indoctrination

According to Miranda’s account, the group’s recruitment process unfolds slowly. New members begin with standard yoga classes and meditation workshops. Over time they are invited to retreats and special groups where the teachings become more esoteric. Teachers often emphasize themes of sacred femininity and the spiritual importance of sexual energy.

Women’s groups may include exercises designed to help participants feel more comfortable with their bodies. In some cases members are encouraged to wear lingerie or perform sensual dances framed as spiritual empowerment. Discussions about sexuality become increasingly explicit, though always couched in mystical language about energy, chakras, and sacred union.

Miranda recalled that the process felt gradual rather than shocking. The environment was filled with people who appeared joyful and spiritually advanced, which made it easier to overlook moments that felt strange or uncomfortable. Compliments and encouragement from teachers created the sense that she was progressing along an important spiritual path.

Eventually she was invited to join a more exclusive women’s group. Members were described as women who were particularly “open” and spiritually receptive. Inside the group the practices intensified. Participants were told they were exploring sacred feminine energy and were encouraged to express sensuality without shame.

At one point photographs were taken of participants and sent to the guru so he could evaluate their spiritual potential by reading their aura. Some of the photographs were nude. Shortly afterward Miranda was told she had been chosen to attend a summer camp in Romania.

The Romanian Retreat

The retreat took place during the organization’s large annual spiritual camp in Costinești, Romania. Thousands of followers from around the world attend the event each summer for lectures, meditations, and spiritual workshops organized by the movement. For many participants the gathering resembles a festival devoted to yoga and mystical philosophy.

According to Miranda’s account, the atmosphere changed once she arrived at the women’s villa connected to the retreat. Participants were required to surrender their passports and phones when entering the building and were only allowed to retrieve them when leaving the premises. Organizers explained that the rules were meant to protect the group from outside interference and to maintain a focused spiritual environment.

Women were also asked to swear secrecy oaths. In Miranda’s case this involved placing a hand on a Bible and promising never to reveal what happened inside the retreat or during certain initiations. Participants were warned that breaking this oath could damage their health, spiritual evolution, or even harm their families.

Another practice involved filming participants naked while they slowly turned in a circle. Organizers told them the recordings would allow the guru to read their aura and determine their spiritual level.

During the retreat the guru himself was spoken about in increasingly reverential terms. Teachers and senior members described him as a spiritual guide whose consciousness operated beyond ordinary human limitations. Followers shared stories about profound spiritual transformations they said they had experienced through his teachings.

One of the most prominent events at the camp was the Miss Shakti pageant. The competition was presented as a celebration of divine feminine energy inspired by Hindu goddess traditions. At the beginning participants wore elaborate costumes and performed choreographed dances meant to embody different goddesses. As the competition progressed, the performances became increasingly sexualized. By the final stage the remaining contestants appeared nude on stage. According to Miranda, the winner received the prize of a special spiritual relationship and guidance from the guru for one year.

The Secret Trip

After the retreat Miranda was invited to meet Bivolaru personally. The journey was conducted under strict secrecy. Participants were instructed to tell friends and family they were attending a silent retreat and would not be reachable.

During the drive toward Paris the women were given hats and sunglasses and told to keep them pulled down so they could not see where they were going. If police stopped the vehicle they were instructed to say they were simply traveling on a yoga holiday.

When they arrived at a house outside Paris their phones, passports, and bank cards were confiscated. Organizers said electronic devices interfered with spiritual energy and that documents had to be stored safely. In practice the measures ensured that the women had no independent means of communication or travel.

Inside the house they were required to read long documents describing tantric sexual techniques, watch videos, and write reflections about spiritual experiences. Participants were filmed naked again so the guru could supposedly analyze their energy. Several women slept in each bedroom while new arrivals appeared frequently. Investigators who later raided similar properties reported finding dozens of women living in crowded conditions under tight supervision.[6]

The Initiation

Eventually Miranda was taken to meet the guru. Her first reaction was confusion. She had expected a powerful spiritual figure but instead encountered an elderly man in a bathrobe.

Despite feeling no attraction, she felt enormous pressure to proceed. Every woman she knew in the organization had supposedly undergone the same initiation. Refusing would mean failing spiritually and losing her entire community.

She later described dissociating during the experience. Afterward she was required to record a positive testimonial while naked on camera describing the encounter as spiritually meaningful.[3]

Economic Exploitation

Miranda was later transferred to another house described as a spiritual integration center. In reality it functioned as a camgirl studio. Women worked shifts on adult websites while being told the activity was a form of spiritual volunteering known as karma yoga.

The payment structure was confusing. Food, housing, and fines were deducted from earnings, leaving many participants with little or no money. Former members say similar operations existed across several countries, including webcam studios, erotic film projects, massage centers, and clubs staffed by female disciples.

Investigators believe these businesses generated substantial income for the organization.

The 2023 Police Raids

Years of complaints from former members eventually led to a large international investigation. On November 28, 2023 French police carried out coordinated raids targeting properties connected to the network.[1]

Authorities arrested dozens of suspects and placed several in pretrial detention. Bivolaru himself was arrested in Paris, where police reportedly discovered large sums of cash during the search.[7] Investigators also reported finding dozens of women living in crowded conditions at locations linked to the case.[6]

Prosecutors allege the organization used spiritual ideology and psychological pressure to control followers and obtain sexual access to women. The guru denies the accusations and supporters claim the investigation is politically motivated. The case is expected to move toward trial in the coming years.

The “Golden Elixir” Practice

One of the most unusual doctrines described by former members involves a ritual referred to inside the organization as the “golden elixir.” According to Miranda’s testimony, women were taught that after prolonged tantric intercourse the body’s fluids become spiritually transformed into a sacred substance containing a person’s highest energetic essence.[3]

Within the ritual, urine produced after the sexual act was described as a powerful elixir capable of transmitting spiritual energy between partners. Participants were told that consuming or exchanging the substance allowed practitioners to absorb each other’s spiritual qualities and accelerate enlightenment.

The terminology appears to borrow from several older esoteric traditions. In Taoist internal alchemy, texts sometimes refer to symbolic “elixirs of immortality” created through meditation and breath practices that refine the body’s vital energy. These teachings describe internal energetic processes rather than literal bodily fluids.

Classical tantric traditions also contain symbolic references to sexual energy and bodily substances as vehicles for spiritual transformation. However, scholars note that the specific ritual described by survivors does not appear in historical tantric texts and appears to be a modern interpretation developed within the group’s teachings.

Former members say the doctrine functioned as a powerful form of conditioning. By framing extreme sexual practices as advanced spiritual techniques, it helped normalize behaviors that many participants would otherwise have found disturbing.

Why Systems Like This Work

Stories like Miranda’s often provoke disbelief. It is tempting to ask how intelligent people could become involved in such situations.

But the structure of these organizations explains much of the dynamic. People do not join a cult on the first day. They join yoga classes, meditation groups, and spiritual communities. The most extreme practices appear only after months or years of gradual escalation.

By that point members often have close friendships, romantic relationships, housing arrangements, and spiritual identities tied to the organization. Leaving can mean losing an entire social world and admitting that a deeply held belief system may have been deceptive.

That psychological trap is one of the most powerful control mechanisms any high-demand spiritual group can create.

When the Pattern Appears in Other Traditions

At first glance the story of the Romanian yoga network may appear to be an extreme and unusual case. It is easy to assume that such dynamics occur only in fringe spiritual movements operating outside established religious traditions.

Yet similar patterns have appeared in many different spiritual communities where authority becomes concentrated in the hands of revered teachers and questioning that authority is discouraged.

My own experience practicing within Tibetan Buddhist communities made this reality difficult to ignore. Within Vajrayana Buddhism, devotion to the guru is considered a central element of the spiritual path. Students are taught that the teacher embodies enlightened wisdom and that maintaining trust in the guru is essential for progress. In traditional teachings, breaking that bond of devotion can be described as creating extremely serious karmic consequences.[8]

In theory these teachings are meant to cultivate trust between teacher and student. In practice they can create environments where misconduct becomes difficult to challenge. When a teacher is viewed as spiritually infallible, ethical concerns can be reframed as failures of devotion.

Recent reports from the Samye Ling Buddhist community in Scotland illustrate how such dynamics can arise. Samye Ling is one of the oldest Tibetan Buddhist centers in the West and has played a major role in introducing Tibetan Buddhism to Europe. Yet accounts published by former practitioners describe allegations of bullying, coercion, sexual abuse, and misuse of tantric authority during retreats connected with some of the teachers associated with the community.[9]

According to reports compiled from former residents and retreat participants, several women had previously raised complaints about intimidation and psychological pressure during extended retreats on Holy Isle, the island retreat center connected with Samye Ling.[9] Some accounts describe the use of tantra in ways that participants experienced as coercive or abusive.

One particularly tragic case involved the reported suicide of a woman after participating in a long retreat associated with the center. Statements shared by members of a survivors’ support group suggest she had previously expressed distress about bullying by the guru during the retreat experience.[10]

These reports do not describe the same type of organized trafficking network alleged in the Romanian case. The situations are different in important ways. Yet the structural similarities are striking. In both contexts spiritual authority can become so elevated that criticism becomes socially and psychologically dangerous. Students may feel pressured to reinterpret discomfort as evidence of their own spiritual shortcomings rather than possible misconduct by a teacher.

Over time this dynamic can lead people to reinterpret harm as a path to spiritual progress and to ignore red flags.

Recognizing this pattern reveals a recurring vulnerability that appears whenever secrecy, hierarchical authority, and devotion converge around charismatic and powerful spiritual leaders.

Examining that vulnerability openly may be one of the most important steps spiritual communities can take if they hope to prevent similar harm in the future.

The story that began with a Romanian yoga movement ultimately points to a broader issue that reaches far beyond a single organization or religious tradition. Whenever spiritual authority becomes insulated from scrutiny, secrecy surrounds advanced teachings, and students are taught that questioning a teacher is a spiritual failure, the same dynamics emerge again and again. For many survivors, the hardest realization is that practices once presented as sacred were used to enforce silence, obedience, and harm. Understanding the patterns that recur in high-demand spiritual groups is one important way people can be protected from those who seek to misuse them.

Note: In recent years the controversy surrounding the Romanian yoga movement has begun to attract wider public attention. A new documentary series titled Twisted Yoga on Apple TV examines allegations surrounding the organization and its founder, drawing on interviews with former members and investigative reporting. Independent researchers have also compiled information and survivor testimony through the website Atman Cult Alert, which tracks developments related to the network and its affiliated schools. Several podcast series have explored the story in depth as well, including The Bad Guru from the BBC in the United Kingdom, Toxic Tantra produced in Germany, and The Road to Paradise, a Danish podcast investigating the organization’s activities in Europe. Together these projects reflect a growing international effort to understand how the movement expanded across multiple countries and how former members say they were drawn into its inner circles and exploited.

Footnotes

  1. International reporting on the November 2023 French police raids targeting the Atman Federation and related yoga organizations.
  2. Statements from French prosecutors describing trafficking and organized crime charges connected to the investigation.
  3. Miranda Grace interview on the YouTube channel Cults to Consciousness describing her experiences inside the Tara Yoga / Atman network.
  4. Historical background on Gregorian Bivolaru and the Movement for Spiritual Integration into the Absolute (MISA).
  5. Investigative reporting describing allegations of psychological manipulation and exploitation linked to the organization.
  6. Reports from French authorities describing conditions discovered in properties raided during the investigation.
  7. Media coverage describing the arrest of Gregorian Bivolaru and seizure of cash during searches in Paris.
  8. Discussions in Vajrayana Buddhist literature regarding the seriousness of breaking devotion to one’s guru.
  9. Reports compiled by Dakini Translations regarding allegations of misconduct and bullying involving Drupon Karma Lhabu and teachers connected with Samye Ling and Holy Isle retreats.
  10. Reporting and survivor statements regarding the death of a woman following participation in a retreat associated with the Samye Ling community.

The Tantric Image That Is Never Explained

Among the many images that circulate quietly within Tibetan tantric lineages, there are several that are never explained to most practitioners and never shown outside advanced ritual contexts. One such image, often embedded within long Mahākāla rites and other high-level tantric liturgies, depicts a bound, pierced, weapon-studded human figure marked with mantras, seals, and symbolic restraints. To the uninitiated, it resembles a wrathful medical diagram or an esoteric curse talisman. To insiders, it represents something much more disturbing.

These images are not symbolic reminders of compassion, nor are they abstract metaphors for ego-death. They are ritual instruments. Specifically, they are used in rites intended to punish, bind, obstruct, or destroy the lives of those who are deemed to have broken samaya—the sacred vows binding a tantric practitioner to their guru, lineage, and yidam deity.

This fact is rarely discussed openly. When it is mentioned at all, it is framed euphemistically as “removing obstacles,” “protecting the Dharma,” or “subjugating harmful forces.” What is almost never acknowledged is that, within some tantric systems, the “harmful force” being targeted is a former disciple.

Why Beginners Are Never Told

Students entering Tibetan Buddhism are typically introduced through ethics, meditation, philosophy, and aspirational ideals: loving-kindness, compassion, non-violence, and wisdom. Tantric Buddhism is presented as a fast but benevolent path, dangerous only insofar as it requires devotion and discipline.

What they are not told is that questioning, criticizing, or emotionally reacting to a guru can itself be framed as a samaya violation. Nor are they told that certain rituals explicitly teach that lineage holders have the right, and sometimes the obligation, to retaliate metaphysically against perceived betrayal.

Beginners are warned vaguely that breaking samaya leads to “terrible consequences,” often described as karmic rather than intentional. The implication is that the universe itself will respond. What is left unsaid is that these consequences may be deliberately invoked, ritualized, and sustained by human agents acting within a tantric framework.

The unspoken lesson is simple: dissent is dangerous.

The Yidam Is Watching

At the core of highest yoga tantra is the yidam deity, the meditational deity with whom the practitioner forms an exclusive, intimate bond. The yidam is not merely visualized as an external symbol but is gradually internalized, embodied, and ultimately identified with as one’s own enlightened nature.

This process is often described in modern terms as psychological transformation. In traditional terms, however, it is far closer to classical possession.

The practitioner receives initiation from a master understood to be fully realized–meaning fully inhabited by the yidam. Through empowerment, mantra recitation, repeated visualization, and ritual invitation, the practitioner repeatedly invites the deity to enter their body and mind. Over time, the boundary between practitioner and deity is intentionally dissolved.

This is how the yidam “monitors” the practitioner: not metaphorically, but through total psychic access. Thoughts, emotions, doubts, and impulses are no longer private. They are offerings or offenses.

Within this framework, enlightenment, siddhis, and protection are granted conditionally. The deity gives, and the deity can withhold. More disturbingly, the deity can retaliate.

“Sons” of the Deity and Absolute Obedience

Advanced tantric systems often refer to lineage masters as the “sons” of the yidam. These are the men who have fully merged with the deity through practice. Disrespecting such a figure is not treated as a social conflict or ethical disagreement; it is framed as an attack on the deity itself.

This becomes especially dangerous in cases involving sexual relationships between guru and disciple. While not every such relationship is abusive, many are. In some cases, a guru expects sexual access as a demonstration of devotion and service. When the disciple becomes distressed, confused, or resistant, or when she later speaks out, the guru’s response is not accountability but punishment.

From within the tantric logic, the guru is not merely a man abusing power. He is a god-being whose will cannot be questioned. The disciple’s suffering is reframed as karmic purification or divine retribution.

Ritual Retaliation Is Real

There is a tendency among modern defenders of Tibetan Buddhism to dismiss accounts of retaliation as superstition or paranoia. Yet whistleblowers, both Western and Asian, have repeatedly documented actions taken against former disciples over months or years. In the most extreme cases, these are not momentary curses but sustained practices intended to ruin health, relationships, livelihood, and sanity.

I personally have known three gurus who engaged in such retaliatory behavior. These were not fringe figures. They were respected, accomplished masters with devoted followings. The rituals were not symbolic. They were methodical, intentional, and experienced by the practitioners themselves to be effective.

This is witchcraft in the plain sense of the word. It is no different in structure or intent from Haitian vodou curses or European malefic magic. The only difference is the religious branding.

The Ethical Contradiction at the Heart of Tantra

This raises an unavoidable question: how can a system that claims descent from the historical Buddha whose teachings emphasize non-harming, restraint, and compassion contain practices that deliberately destroy human lives?

The answer lies in tantric exceptionalism. Within these systems, ordinary Buddhist ethics are considered provisional. Once one enters the tantric domain, morality becomes subordinate to obedience, secrecy, and power. A guru possessed by a wrathful deity is no longer bound by conventional ethics because the deity is not.

Publicly, tantric masters speak constantly of compassion and loving-kindness. They smile, bless, and perform virtue with great skill. Privately, nothing is free. Every empowerment creates obligations. Every vow tightens the noose. And the deeper one goes, the more rigid and unforgiving the system becomes.

The Real Danger

Not all Tibetan Buddhist teachers engage in these practices. Many do not. But the fact that some of the most accomplished masters have done so for centuries means the danger is structural, not incidental.

The real threat of tantric Buddhism is that it weaponizes devotion, sanctifies possession, and normalizes ritual violence while hiding behind the language of Buddhist compassion and enlightenment.

Until this is openly acknowledged, aspirants will continue to walk blindly into systems that can, and sometimes do, destroy them, all in the name of awakening.

The Slow Dawning: Rethinking Tibetan Tantric Buddhism


It has taken me decades to admit something that began as a faint suspicion, then settled into unease, and now has crystallized into a sober conclusion: Tibetan tantric Buddhism is not what I thought it was. Nor is it what I believed when I first encountered it many years ago, a bit before the time His Holiness the Dalai Lama received the Nobel Peace Prize in 1989.

Back then, the first wave of Tibetan lamas and rinpoches were arriving in the West. To many of us, they seemed like emissaries from a lost Shangrila. Coming out of the disillusionment of the Vietnam War years, with trust in government and organized religion badly shaken, we were primed to seek something transcendent and pure. And here were these men, holy men trained in the monasteries of old Tibet, carrying with them an aura of mystery and profound wisdom. Meeting them felt like an unimaginable stroke of good fortune.

The historical Buddha’s teachings struck us as luminous and deeply humane. The philosophical treatises were subtle, the meditation techniques precise and effective. And then there was tantra. We were told, almost in passing, that tantra too came directly from the Buddha. No mention was made of its roots in Shaivism, or its overlaps with the worship of Shiva, Kali, and the other tantric currents in Indian religion. Yes, there were references to the 84 Siddhas, some of whom practiced in Hindu traditions, but it was presented as a kind of colorful backdrop rather than something that demanded careful inquiry. The task, we were told, was to study the dharma, not to ask too many uncomfortable questions.

And yet, the Buddha himself had urged his students to test his words as one tests gold: cutting, burning, hammering to see if it is true. I carried that instruction into Tibetan Buddhism. But the environment I found myself in didn’t encourage such testing. Quite the opposite.

Very quickly, I was drawn into the highest yoga tantras. After a series of initiations that were performed in Tibetan, a language I didn’t understand, I was informed by a lama I scarcely knew that from now on, I had to do whatever he told me. Cognitive dissonance set in immediately. Around me, others spoke of him as a fully enlightened buddha. Terms like samaya and vajra hell were introduced without context, wrapped in a swirl of historical Buddha teachings and cryptic tantric concepts. Critical thought was not just discouraged; it was quietly undermined. The lama was king, and the student’s role was obedience.

For Westerners raised with democratic ideals and an education that stressed inquiry, this was a bewildering fit. Many of us unconsciously overlaid our early religious conditioning onto what was, in fact, a foreign and feudal religious structure with a pantheon of strange and colorful deities. The result of treating the lama as an omniscient god created confusion, sometimes tragedy. I have heard of suicides, psychotic breaks, and lives unmoored. At the same time, I know people who genuinely believe they have benefited from Tibetan Buddhism. For years, I counted myself among them, until my own turn came.

I was privately attacked by my gurus during a tantric ritual for what I considered minor offenses related to situations outside of my control. What followed was worse: a series of what can only be described as black magical assaults. I now look back at those suicides I had once heard about and wonder: had they endured similar attacks, subtle or overt, after questioning or disappointing their teachers? Perhaps. I cannot know for sure. But I do know this: the mask of compassion many lamas wear often drops when they feel challenged or exposed. Not all, certainly. But enough to form a pattern.

That slow dawning that Tibetan tantric Buddhism was not what it was presented to be has been deeply painful. The disillusionment runs far beyond personal disappointment; it speaks to a betrayal of trust, the suppression of critical thought, and the dangers that arise when power is handed to unaccountable gurus who claim authority over hidden magical practices and wield them at will. Brought into a Western culture of sincere but searching seekers, this has created a toxic mix that leaves people vulnerable at the very moment they are most open.