The aim of this study was to determine the prevalence of cyberstalking victimization, characteristics of victims and offenders, and the impact of cyberstalking on the victims' well-being and mental health. An online survey of 6,379 participants was carried out, involving users of the German social network StudiVZ. Subjective mental health status was assessed with the WHO-5 well-being index. The prevalence of cyberstalking was estimated at 6.3%. In various aspects, cyberstalking was comparable to offline stalking: cyberstalking occurred most often in the context of ex-partner relationships; most of the victims were female and the majority of the perpetrators were male. Compared to non-victims, victims of cyberstalking scored significantly poorer on the WHO-5 well-being index. The prevalence of cyberstalking is considerable. However, if stringent definition criteria comparable to those of offline stalking are applied, it is not a mass phenomenon. The negative impact of cyberstalking on the victims' well-being appears similar to that of offline stalking. Hence, cyberstalking should be taken as seriously as offline variants of stalking by legal authorities and victim assistance professionals.

The commercialization of Buddhist philosophy has led to decontextualization and indoctrinating issues across groups, as well as abuse and trauma in that context. Methodologically, from an interdisciplinary approach, based on the current situation in international Buddhist groups and citations of victims from the ongoing research, the psychological mechanisms of rationalizing and silencing trauma were analyzed. The results show how supposedly Buddhist terminology and concepts are used to rationalize and justify economic, psychological and physical abuse. This is discussed against the background of psychological mechanisms of silencing trauma and the impact of ignoring the unconscious in that particular context. Inadequate consideration regarding the teacher–student relationship, combined with an unreflective use of Tibetan honorary titles and distorted conceptualizations of methods, such as the constant merging prescribed in so-called 'guru yoga', resulted in giving up self-responsibility and enhanced dependency. These new concepts, commercialized as 'karma purification' and 'pure view', have served to rationalize and conceal abuse, as well as to isolate the victims. Therefore, we are facing societal challenges, in terms of providing health and economic care to the victims and implementing preventive measures. This use of language also impacts on scientific discourse and Vajrayāna itself, and will affect many future generations.

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End-to-end anastomosis of the kidney vessels and ureter can easily be done without suture. Artery and ureter are connected via an intraluminal silicone tube, anastomosis of the vein is performed with a cuff-technique. In case of orthotopic transplantation the left kidney is transplanted to the right side after right nephrectomy. Furthermore heterotopic transplantation was tried: kidney vessels were either connected with jugular or femoral vessels. In contrast to orthotopic transplantation higher thrombosis rate was observed, probably due to varying sizes of donor and recipient vessels. Our method of orthotopic autotransplantation is easier, less time consuming and has a lower complication rate than homologous kidney transplantation with suture techniques.