Lately, I’ve been praying for God to continue revealing the truth about what I was involved in during my years of deep immersion in Tibetan Tantra. I’ve asked Him to uncover every layer of deception and to expose every way in which these practices are demonic. And He is answering.
This past week, something profound happened: I experienced mass deliverance through my breath. As I exhaled, demons left me. Over and over again. It was undeniable. And then it hit me: of course they left on the breath. They came in on the breath.
This is not metaphorical. This is how tantra works. The breath is a key mechanism through which demonic entities enter one’s being. Yogic and tantric practices revolve around breath control: deep manipulation and intentional retention of the breath to open oneself to possession by what are euphemistically called “deities” but are, according to Christianity, demons.
In my three-year retreat, the main entities I invoked and merged with were Vajrayogini, the Red Dakini, and her consort. These were not simple meditations or visualizations. These were acts of surrender and identity dissolution. In essence, the goal was full-blown possession, even though it wasn’t couched in those terms and I didn’t realize that is what was happening.
Vajrayogini doesn’t come alone. Her retinue includes approximately 120 assistants, each with its own functions and qualities. That number is staggering, and that’s just one system of practice. In addition to her, I practiced the sadhana of a wrathful black deity with a massive host of demonic attendants. I should stress that these are not benign energies. They are demanding, and potentially violent and spiritually lethal.
But even beyond retreat, I continued to receive more initiations, or so-called empowerments. One that stands out is the Kalachakra initiation in 2011 from the Dalai Lama in Washington, D.C. It was a 10-day, all-day affair. I was zealous, determined to catch every detail of the ritual. I arrived early each morning to watch the Dalai Lama prepare himself by “self-generating” as the deity Kalachakra. It was amazing to watch; he was ritually becoming the deity.
Kalachakra, which means “Wheel of Time,” is a tantric deity surrounded by a staggering retinue of 722 deities. But these aren’t heavenly hosts. According to Christianity, they are demons. Every one of them. The entire system is a carefully constructed spiritual snare designed to bind souls to counterfeit light.
Thousands, maybe millions, have received these same initiations. The Dalai Lama has made it his mission to offer the Kalachakra globally. People believe they are receiving a blessing. But in reality, they are being spiritually colonized. Demonic systems are being seeded into the nations. These rituals are not neutral cultural events. They are portals for dark power.
If you want a glimpse into what may really happening during these ceremonies, I encourage you to read this article that lays it out plainly: Dalai Lama and the Kalachakra
As for me, I’m continuing to pray and seek God’s help in cleansing every layer of my being. What I’m realizing is horrifying but I am confident that God is showing me the truth and setting me free.
In a dusty corner of southern India, something strange is happening. Among the Catholic untouchables of Tamil Nadu the Virgin Mary reigns. These are the Dalit communities who converted to Christianity to escape caste oppression. Here the Virgin Mary is not just the mother of Christ or the Queen of Heaven. She’s the protector from demons, the healer of the possessed, and the exorcist of lustful spirits who prey on young women. [1]
Her name here is Arockyai Mary, “Our Lady of Good Health,” and unlike the goddesses of India’s native pantheon, she never harms. She doesn’t demand blood, or rage, or possess.
This makes her an anomaly in a world where possession is an everyday threat and where menstruation, pregnancy, and the liminal chaos of female sexuality are believed to attract wandering spirits, often the ghosts of those who died violently or before their time. These spirits, it is said, latch onto the vulnerable, especially women, and drive them into trances and convulsions.
And then there are the Hindu goddesses like Mariyamman [2] and Kaliamman [3], powerful but volatile. They heal, but they can also possess, punish, and destroy. Unlike the Virgin Mary, who is seen as unconditionally loving and healing, Mariyamman and Kaliamman’s protection must be earned through ritual and sacrifice. Their presence is often feared as much as it is venerated, revealing a form of feminine divinity that is transactional, fierce, and unpredictable.
The deeper thread that ties this to my own journey through Eastern mysticism and into Catholic truth is that the female deities of India are not so much saviors as they are owners. They ride their devotees like horses often through an overpowering kundalini experience. They enter bodies without informed consent. They demand submission, sacrifice, and pain. This is what possession looks like when the divine manifests as fierce femininity unmoored from moral restraint.
But the Virgin Mary is different in kind, not just degree. She doesn’t exploit vulnerability; she protects it. Her power is rooted in love, not domination. She doesn’t punish women for their sexuality; she guards them from the predators that do.
Many of us who were drawn into the tantric and yogic traditions found ourselves worshiping goddesses we didn’t truly understand such as Kali, Vajrayogini, and Durga. These powerful beings granted “blessings” that often came in the form of disorientation, illness, and spiritual invasion. What we called “awakening” was perhaps possession, wrapped in ritual and mystique.
In the story of the Paraiyar women, we see this clearly. Demonic possession is a warning as well. The culture teaches women that if they stray outside ritual boundaries, if they become too sexually visible, if they travel alone at dusk or cross the wrong river, they open the door to attack. And it’s the Virgin Mary, not Kali, who shows up to cast the darkness out.
Humanity does not need more divine rage, but the one Woman who is pure benevolence: the Mother of Jesus who through her perfection is feared by and can cast out spirits and demonic goddesses.
[1] Source article: Deliège, Robert. “La Possession démoniaque chez les Intouchables catholiques de l’Inde du sud / Demoniac Possession Among the Catholic Untouchables in Southern India.” Archives de sciences sociales des religions, no. 79, 1992, pp. 115–134. Available online.
[2] Mariyamman is a powerful village goddess widely worshipped in South India, especially in Tamil Nadu. Her name combines “mari,” meaning rain or disease, and “amman,” meaning mother—making her the Mother of Rain and Disease. She is especially associated with illnesses like smallpox, fevers, and skin diseases, but also with fertility, childbirth, and protection from evil spirits. Visually, she often appears fierce—sometimes with fiery red skin, holding a trident, and crowned with flames—bearing a resemblance to goddesses like Kali or Durga. Her shrines are typically modest, and her worship is deeply rooted in folk rituals. Devotees may offer animal sacrifices, participate in firewalking, or fall into trances believed to be divine possessions. In many cases, women are the ones possessed by Mariyamman, and these episodes are interpreted as both blessings and warnings—depending on whether the goddess has been properly appeased.
[3] Kaliammam is a fierce village manifestation of the goddess Kali, worshipped primarily in Tamil Nadu and other parts of South India. The name “Kaliamman” translates to “Mother Kali,” reflecting her role as a local protective mother goddess rooted in folk traditions. Like Kali, she is associated with destruction, power, and the eradication of evil, but in the village context, she is also invoked for healing, fertility, and protection from malevolent spirits. Kaliamman is often depicted with dark skin, a lolling tongue, wild hair, and multiple arms holding weapons—symbolizing her unrestrained spiritual power. Her worship includes rituals that are intense and sometimes violent: offerings of blood, possession trances, firewalking, and dramatic acts of devotion are common. She is believed to possess her devotees—often women—either to bless them, deliver a warning, or punish neglect. She must be honored and feared. Her presence reinforces moral and ritual boundaries in the community, demanding reverence through sacrifice and submission rather than drawing near in mercy or compassion.
Vajrayana Buddhism presents itself as a path of radical transformation: a sacred alchemy where ordinary perception is transmuted into enlightened wisdom. Its ritual technologies are often described as “skillful means,” and its magical practices framed as expressions of “Buddha activity.” But the colorful mandalas and enchanting deity meditations may obscure something far more dangerous than most practitioners realize.
According to vajranatha.com, Vajrayana operates through four principal kinds of magical activity, each aligned with a cardinal direction, a color, and a particular type of power:
White (east): for pacifying and healing
Yellow (south): for increasing wealth and wisdom
Red (west): for attraction and control
Dark blue or green (north): for wrathful subjugation and protection
These are personified in the deity forms of White Tara, Dzambhala, Kurukulla, and Vajrakilaya, respectively. Collectively, these “Four Activities” are described as enlightened, but their function mirrors the mechanisms of many other occult systems: healing, sorcery, love spells, exorcism, and domination.
So who, or what, is powering these rituals?
Chögyam Trungpa, one of the most influential Tibetan lamas to bring Vajrayana to the West, once gave a startlingly candid warning:
“Committing oneself to the Vajrayana teaching is like inviting a poisonous snake into bed with you and making love to it. Once you have the possibility of making love to this poisonous snake, it is fantastically pleasurable: you are churning out antideath potion on the spot. The whole snake turns into antideath potion and eternal joy. But if you make the wrong move, that snake will destroy you on the spot.” —Chögyam Trungpa
This is not a metaphor for the all-encompassing wisdom and compassion of the Buddhas and Bodhisattvas. It is a warning of immense spiritual danger.
Vajrayana demands the total surrender of body, speech, and mind, not only to the teachings, but to the guru and the spiritual forces behind those teachings. This surrender is cloaked in bliss, ecstasy, and the promise of transformation. But as Trungpa makes clear, one wrong move and the very force you trusted can turn lethal. It can turn on a dime.
I experienced this firsthand. It began as a profound visualization and mantra practice during a three-year retreat and gradually turned into energetic torment and psychological destabilization. The deities I once practiced became increasingly foreign, invasive, and predatory. The guru, once seen as a vessel of wisdom, became a wrathful executioner.
These practices are not what they seem: they tap into powerful magic. And one must ask, who is really powering these rituals? Who benefits when a practitioner opens themselves to these entities and their so-called “energies”? Why should we assume these forces are benevolent, simply because they have Buddhist names and appear in ornate, colorful iconography?
The structure described here isn’t just about religious symbolism or spiritual beauty, it reflects a deep psychological system designed to influence the mind through ritual. Vajrayana practices use visualization, chanting, offerings, and mantra repetition to create altered states of consciousness and emotional bonding with supernatural entities. This is what scholars call ritual psychology: the way ritual shapes belief, identity, and experience.
But Vajrayana doesn’t just manipulate the mind. It aligns closely with classic occult systems, ones that use similar rituals to summon, contact, and make pacts with spirits. Healing and increase, attraction and domination are bit neutral tools. They are technologies for channeling unseen forces toward specific outcomes. And these forces are personified, and bonded with through ritual acts that, the deeper you go, begin to resemble spiritual possession with demonic pacts.
In my own experience, the entities I contacted through these practices eventually revealed themselves to be something other than the enlightened mind of the Buddhas, whatever that might be. They had their own will, their own agendas, and their own personalities. Especially in the darker rites of semi-wrathful and wrathful deities, there was a sharp edge of coercion, and spiritual threat.
If we take these rituals seriously, not as colorful mysticism, but as real technologies of spiritual manipulation, then we must also take seriously the possibility that their source may not be benevolent.
Just because it’s branded as “Buddha activity” doesn’t mean it is holy. Survivors of spiritual abuse in Tibetan Buddhism must be brave enough to ask the hard questions. Who, or what, are we inviting into our minds and bodies when we chant these mantras, visualize these beings, and make offerings in exchange for spiritual results? Are these forces truly enlightened or are we just calling them that because we’ve been taught to?
When your healing comes at the cost of spiritual bondage…When your wisdom is bought by making pacts with demons…Something is deeply wrong.
Magic in Vajrayana is not peripheral but central to the practice. And it must be examined not with awe, but with clear-eyed discernment.
The Buddhist Tantras present themselves as the so-called ‘fast track’ to enlightenment, yet their historical origins, practices, and content diverge so significantly from the Buddha’s original teachings that one must ask: has something hijacked Buddhism under the guise of esoteric wisdom? Given that the Buddha never endorsed magical practices, sexual rituals, or deity worship, why would these suddenly emerge in the later tantric texts? Did an alien or even malevolent force infiltrate and co-opt Buddhism?
The Evolution of Tantra: A Radical Departure
David B. Gray’s study of the Cakrasamvara Tantra and Francesco Sferra’s analysis of the Hindu-Buddhist tantric relationship both expose an inconvenient truth: Tantric Buddhism did not originate organically from the Buddha’s teachings. Instead, it emerged centuries later, largely influenced by non-Buddhist elements, specifically, Hindu Śaiva traditions and indigenous occult practices.
The Buddha’s original teachings in the Pali Canon and early Mahayana texts emphasized ethical living, meditation, and wisdom as the path to liberation. Nowhere in the sutras do we find instructions for transgressive sexual rites, violence, or summoning spirits, yet these are prominent features in Tantric Buddhism.
Gray’s study of Cakrasamvara Tantra makes it clear that these texts were not composed within monastic Buddhist institutions but rather in liminal, non-traditional spaces. The practitioners of these tantras, the siddhas, were often depicted as wandering ascetics engaging in bizarre and shocking rituals. This movement incorporated elements of Hindu Kapalika practices, which involved cremation ground rituals, consumption of taboo substances, and the worship of wrathful deities. Such imagery is wholly alien to the serene and ethical path laid out by the Buddha.
Magical Powers and Occult Influences
One of the most glaring discrepancies between Tantra and early Buddhism is the obsession with supernatural powers (siddhis). In the Cakrasamvara Tantra, entire chapters are dedicated to spell-casting, invisibility techniques, and the control of spirits. Gray describes a ritual where an adept pulverizes the skin of a corpse’s foot, mixes it with blood, and recites mantras to gain the power of invisibility. This is not the noble Eightfold Path.
Similarly, Sferra highlights the deep infiltration of Hindu esoteric ideas into Buddhist Tantra. The very concept of mantra as a mechanism for altering reality aligns more closely with Vedic sacrificial traditions than with the Buddha’s core doctrine of impermanence and dependent origination. If enlightenment is beyond form, why is so much emphasis placed on elaborate rituals, deity worship, and secret initiations?
The “Demonic” Question: An Ancient Deception?
Given the radical departure from Buddhist teachings, one must ask: what is really behind the Tantras? If Tantra promises enlightenment but is steeped in dark rituals and transgressive practices, could it be a deception? The Bible describes Satan as a deceiver who masquerades as an angel of light (2 Corinthians 11:14). Could Tantra be a system where malevolent entities disguise themselves as enlightened deities?
Tantric deities such as Heruka and Vajravārāhī are described as trampling on Hindu gods, signifying the subjugation of earlier traditions. However, they themselves bear striking similarities to wrathful Hindu deities like Bhairava and Kali. Gray notes that these deities were often worshipped in charnel grounds, places of death and decay: locations that, across cultures, have been associated with spirits and demonic activity.
Furthermore, the Yoginītantras introduce figures such as dakinis, who were once seen as flesh-eating spirits but were later reinterpreted as enlightened beings. Why would the Buddha, who taught the renunciation of desire, suddenly endorse interactions with terrifying, sexualized female spirits? Could it be that these entities were never enlightened at all, but rather opportunistic spirits hijacking Buddhism for their own ends?
Why Would the Buddha Suddenly Promote Magic?
Sferra’s work highlights that even within Buddhist circles, there was resistance to the Tantras. The Yoginītantras, which emphasize sexuality and violent rituals, were seen as particularly controversial. The historical Buddha spent his life teaching śīla (morality), samadhi (concentration), and prajñā (wisdom). The introduction of abhiseka (initiation rites), visualization of deities, and sexual yoga represents an alien system grafted onto Buddhism rather than an authentic development of his teachings.
Even within later Buddhist traditions, there were attempts to downplay the more disturbing aspects of Tantra. Gray notes that later Tibetan commentators, such as Tsongkhapa, reinterpreted or omitted elements that were too transgressive. If Tantra were truly the highest Buddhist path, why would it require such extensive revision?
Conclusion: A Counterfeit Path?
Tantric Buddhism presents itself as a shortcut to enlightenment, but historical scrutiny reveals it to be a hybrid system, borrowing heavily from non-Buddhist traditions while contradicting the very essence of the Buddha’s teachings. The emphasis on occult powers, erotic mysticism, and deity worship starkly contrasts with the original Buddhist path.
If the Buddha himself never taught Tantra, why should we accept it as a legitimate form of Buddhism? More disturbingly, given its fixation on spirit invocation, possession, and ritual magic, is it possible that Tantra is not just an aberration but an infiltration? Is it a deception designed to mislead practitioners?
The questions remain open, but one thing is clear: Tantra is not Buddhism as the Buddha taught it. Those seeking truth must discern whether they are walking the Buddha’s path or following an elaborate illusion that masquerades as enlightenment.
REFERENCES:
Gray, David B.The Cakrasamvara Tantra: Its History, Interpretation, and Practice in India and Tibet. Religion Compass 1, no. 6 (2007): 695–710. https://doi.org/10.1111/j.1749-8171.2007.00046.x.
Sferra, Francesco. “Some Considerations on the Relationship Between Hindu and Buddhist Tantras.” Journal of the International Association of Buddhist Studies 27, no. 1 (2004): 263–307.
Shape-shifting has long been a recurring theme in mystical traditions across the world, appearing in shamanic practices, tantric rituals, and folklore. In Tibetan Buddhism, the Chakrasamvara Tantra contains instructions for shape-shifting, particularly into animals such as hawks and eagles. The presence of these spells in a sacred text raises an intriguing question: where do these siddhis (spiritual powers) truly originate from? Are they manifestations of enlightenment, or do they come at a cost, placing the practitioner in debt to unseen forces?
Shape-Shifting in the Cakrasamvara Tantra
The Cakrasamvara Tantra is one of the most esoteric and influential texts within the Anuttarayoga (highest yoga) class of Tantric Buddhism. Among its many rituals, it contains precise instructions for practitioners to take on non-human forms, including that of a bird. David Gray, in his translation and commentary on the text, notes that these shape-shifting spells are not mere metaphors but were understood as actual yogic attainments.
The text outlines multiple methods for transformation. One passage describes a ritual in which a practitioner can enchant a cord made from the sinew or hair of an animal and bind it around their neck to assume that animal’s form. This includes birds such as hawks, owls, and vultures, as well as larger quadrupeds (Cakrasamvara Tantra, Chapter XLVII, p. 363). Another section states that by consuming or even touching an enchanted substance, the yogin may take on a divine or animal form (Cakrasamvara Tantra, Chapter XLIX, p. 369). These instructions suggest that shape-shifting was considered a real and attainable siddhi for advanced practitioners.
In Vajrayana, these extraordinary abilities, known as siddhis, are divided into two categories:
Mundane siddhis (laukika siddhis), which include powers such as flight, invisibility, and shape-shifting.
Supreme siddhis (lokottara siddhis), which refer to enlightenment itself.
While the latter is the ultimate goal of practice, the existence of spells for mundane abilities suggests that some practitioners were actively seeking, and attaining, more earthly, supernatural powers.
But why would a Buddhist tantra contain shape-shifting spells? The standard response is that these abilities help advanced practitioners aid sentient beings and overcome obstacles. However, if the goal were purely benevolent, why does the very same tantra contain spells for harming, controlling, and even destroying sentient beings? The presence of violent and coercive rituals alongside shape-shifting practices suggests that acquiring such siddhis was not solely about compassion or enlightenment. Instead, these abilities may have served more ambiguous or self-serving purposes, whether for power, domination, and even destruction. Moreover, history is filled with accounts of people acquiring mystical abilities at a hidden cost, often through pacts with forces beyond their ultimate control or comprehension. If a yogin can assume the form of an animal, what else might they be gaining or losing in the process?
Debt to the Unseen: Shape-Shifting and Supernatural Pacts
The idea that magical transformations require spiritual debt is not unique to Tantra. Across cultures, shape-shifting often comes with hidden agreements between the practitioner and demonic entities.
Shamanism and Possession: In many indigenous traditions, a shaman does not shape-shift alone but must first enter a trance state, often facilitated by spirits or tutelary deities. This raises the question, when a shaman transforms into an animal, are they truly in control, or is something else working through them?
Vampirism and the Undead Pact: The myth of the vampire is closely related to shape-shifting, with folklore describing their ability to turn into bats, wolves, or mist. Yet, vampires are universally depicted as cursed beings who exist by taking the life force of others. Their transformations are not self-generated but come as a consequence of an external force, a dark exchange that binds them to an unnatural state.
Faustian Bargains in Occult Traditions: From medieval grimoires to modern occultism, the idea persists that those who seek supernatural abilities must often enter into a contract with demonic non-human entities. The magician gains knowledge or power but loses something in return, whether it be autonomy or a portion of their soul.
Could the siddhis described in tantric texts function similarly? If shape-shifting is possible, does it occur through the practitioner’s own spiritual mastery, or is it facilitated by a demonic force to which they become indebted?
The Cost of Siddhis: Are They Truly Benevolent?
Tantric Buddhism teaches that mundane siddhis should never be sought for their own sake. In the Hevajra Tantra, a text closely related to Chakrasamvara, the practitioner is warned that seeking supernatural abilities out of attachment can lead to ruin. Some Buddhist teachers even caution that siddhis can become obstacles on the path to liberation, enticing practitioners away from true spiritual realization.
If shape-shifting and similar siddhis are real, should they be seen as gifts of an awakened mind or as evidence of hidden transactions with demonic forces? If the latter, what do these forces ultimately seek in return?
For those who have witnessed such transformations firsthand, the question remains: What is really behind them?
[1] Gray, David B. (2007). The Cakrasamvara Tantra (The Discourse of Śrī Heruka): A Study and Annotated Translation. New York: American Institute of Buddhist Studies at Columbia University. ISBN: 978-0975373460. See Chapter XLVII, p. 363, and Chapter XLIX, p. 369 for descriptions of shape-shifting methods.
Magic has long held a powerful allure in Western culture, woven into childhood stories, entertainment, and even everyday practices. From the entrancing fairy tales of Europe to modern pop culture phenomena like Harry Potter, the fascination with the mystical and supernatural has deeply shaped our collective imagination. Yet, while magic appears enchanting and harmless, Scripture warns us of its true nature and the dangers it poses to our souls.
The Allure of Magic in Childhood and Popular Culture
From an early age, children are introduced to magical themes through classic fairy tales and princess stories. Cinderella has a fairy godmother who transforms her fate with a wave of a wand. Sleeping Beauty and Snow White showcase witches casting spells, while Beauty and the Beast features an enchantress who curses a prince. These tales, though seemingly innocent, normalize the idea that magic is often a force for good.
Modern fantasy literature and films have reinforced this fascination with the supernatural. Harry Potter popularized wizardry and spellcasting, portraying them as exciting and even virtuous. Meanwhile, Ouija boards are marketed as mere games, despite their real connections to spirit communication. The 1973 horror film The Exorcist, based on a true story, illustrates the dangers of such practices. In reality, a young boy became possessed after playing with a Ouija board with his aunt. Though the film dramatized certain elements, the actual events were even more chilling. Additionally, fortune telling, astrology, tarot cards, and horoscopes have become widely accepted as harmless entertainment, masking the serious spiritual risks they pose.
These magical themes desensitize people, especially children, to the reality of occult practices. What begins as entertainment can lead to deeper interest and eventual participation in practices that God expressly forbids.
Biblical Warnings Against Magic and the Occult
The Bible is clear in its condemnation of witchcraft, sorcery, and all forms of divination. These practices are not neutral or harmless but rather open doors to demonic influences. God commands His people to stay away from such things:
Witchcraft is forbidden – “Thou shalt not suffer a witch to live.” (Exodus 22:18)
Divination is detestable – “There shall not be found among you anyone who… uses divination, practices witchcraft, or interprets omens.” (Deuteronomy 18:10-12)
Necromancy is condemned – “Do not turn to mediums or seek out spiritists, for you will be defiled by them.” (Leviticus 19:31)
Magic and sorcery are tied to judgment – “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone.” (Revelation 21:8)
The story of King Saul consulting the witch of Endor (1 Samuel 28:6-7) illustrates the grave consequences of seeking guidance outside of God’s will. Similarly, Acts 19:19 records how new believers burned their books of magic as a sign of their repentance.
The Hidden Dangers of the Occult
Many who delve into magic, Wicca, and New Age practices do so out of curiosity or a desire for control over their lives. However, these practices deceive people into thinking they are gaining wisdom and power when, in reality, they are exposing themselves to spiritual bondage.
The devil masquerades as an angel of light (2 Corinthians 11:14), making magic appear appealing and even beneficial. Yet, as Zechariah 10:2 warns, “The idols speak deceit and diviners see visions that lie.” Engaging in these practices can lead to oppression, deception, and separation from the only true God.
Engaging in witchcraft, even so-called “white magic” spells, places one in deep spiritual debt to demonic forces. Many practitioners believe that white magic is harmless or even benevolent, but Scripture makes no distinction, all forms of witchcraft come from the same dark source. When someone casts a spell, invokes spirits, or seeks supernatural aid outside of God, they are entering into an agreement with demonic entities, whether they realize it or not. Demons do not offer power or knowledge freely; they always demand something in return. At first, their influence may seem subtle and provide results. This can increase fascination with magic, or offer a false sense of control. However, over time, this influence grows, leading the practitioner further into spiritual deception and dependence. This can quickly evolve into obsession, addiction, and ultimately, spiritual enslavement. Isaiah 8:19 warns, “When they say to you, ‘Consult the mediums and the spiritists who whisper and mutter,’ should not a people consult their God? Should they consult the dead on behalf of the living?” Seeking power outside of God’s will always comes at a cost. Those who engage in witchcraft often find themselves plagued with spiritual attacks, demonic oppression or possession, and an increasing inability to break free from their involvement.
Acts 16:16 tells of a slave girl who practiced divination and brought her owners great profit. However, when Paul cast out the spirit that enabled her fortune-telling, she immediately lost her powers, revealing that her abilities had come from demonic oppression, not personal skill. This account underscores the reality that magical practices are not self-generated, but are granted by spirits who expect repayment.
Guarding Ourselves and Our Children
As Christians, we must be vigilant in protecting ourselves and our families from the influence of the occult. Here are some practical ways to guard against the infiltration of magic in our lives:
Teach children biblical truth – Instill in them a love for God’s Word so they can discern between good and evil. (Proverbs 22:6)
Remove occult influences – Get rid of books, movies, games, and objects that promote witchcraft or supernatural themes contrary to Scripture. (Acts 19:19)
Pray for discernment – Ask the Holy Spirit for wisdom in recognizing hidden occult influences. (James 1:5)
Encourage a love for Christ, not magic – Rather than looking for excitement in the supernatural, teach children to find joy in a relationship with Jesus Christ.
Magic is deeply embedded in Western culture, from childhood fairy tales to modern entertainment. While it may seem harmless and fun, the Bible warns us that magic and the occult are gateways to spiritual deception. As believers, we must remain vigilant, guarding our hearts and homes against practices that draw us away from God. Instead, let us cling to the truth of Scripture, teaching our children to trust in the Lord and reject the false allure of magic.
“Have nothing to do with the fruitless deeds of darkness, but rather expose them.” (Ephesians 5:11)
Tibetan Buddhism is often portrayed as a peaceful, meditative tradition centered on compassion and enlightenment. However, this masks a complex esoteric system that includes the worship and manipulation of worldly protectors (Chökyong) and wrathful spirits. While some of these entities are invoked for protection and blessings, they can also be weaponized against perceived enemies. In this article, we explore the darker side of tantric practices involving these beings and how they can be used to harm others.
Worldly Protectors: Not Always Benevolent
Worldly protectors (Tib. Chökyong) are not enlightened beings but rather powerful spirits, often local deities or ancient demons that were subdued and bound by tantric masters into serving the Buddhist dharma. Unlike fully enlightened protectors, who “alledgedly” operate beyond mundane entanglements, worldly protectors still possess emotions, grudges, and the capacity for harm. Their allegiance to particular sects or lineages makes them especially useful for those seeking to gain favor or exert power.
Beyond protectors, Tibetan tantric Buddhism includes rituals explicitly designed to summon harmful spirits to attack enemies. These practices often involve wrathful deities and demons, coercing them into carrying out curses, sickness, or even death.
Gyalpo spirits are mischievous and vengeful entities, often former monks or rulers who became wandering ghosts. These spirits can be bound through ritual to inflict misfortune, financial ruin, or insanity on an intended victim. Their influence is particularly feared in tantric monasteries.
Mamo spirits are wild, untamed female entities that exist in liminal spaces between worlds. These spirits are associated with plagues, natural disasters, and personal calamities. Invoking them requires blood offerings and precise tantric rituals to direct their chaotic energy toward an enemy. (These days the blood offerings have probably been replaced by symbolic blood offerings like red tormas–offering cakes made of barley flour and butter and painted red). The risk, however, is that Mamos are unpredictable and can turn against the summoner if not properly controlled.
Wrathful Drupchods in Tibetan Monasteries
In Tibetan monasteries in India and Nepal, large-scale tantric rituals known as drupchods are performed to invoke wrathful deities such as Vajrakilaya and Mahakala. These elaborate ceremonies involve extensive mantra recitations, fire offerings (homa), and ritual dances aimed at subjugating negative forces. While officially framed as purification rituals, they also contain elements of esoteric warfare.
The practice of using effigies (linga) in Tibetan Buddhist rituals, particularly during drupchods invoking wrathful deities like Vajrakilaya and Mahakala, is well-documented in esoteric Buddhist literature. These effigies are crafted to represent specific enemies, both spiritual and human, and are often imbued with personal or symbolic elements to establish a metaphysical link to the intended target. The ritual destruction, burning, or expulsion of these effigies is believed to direct the wrathful energy of the deity towards those perceived as threats.
Scholarly research highlights the significance of these practices. For instance, Haoran Hou’s study on The Ritual Use of Human Effigies in the Esoteric Buddhist Literature from Karakhoto,discusses how liṅga effigies were utilized for purposes such as inflicting harm, healing, and exorcism. These rituals, originating in India, traversed through Tibet and extended into regions like the Tangut Empire and the Yuan Dynasty. The study provides translations and annotations of ritual texts, illustrating the methods of making and using liṅga effigies for harming humans and other purposes, while exploring their transmission across Eastern Central Asia between the 11th and 14th centuries.
Additionally, contemporary practices continue to reflect these ancient traditions. At the Palpung Sherabling monastery in Baijnath, India, monks perform the cham dance on the eve of the Tibetan New Year, invoking the wrathful deity Mahakala. This ritual involves monks dressed in vibrant robes and menacing masks enacting sacred dances, accompanied by drums, cymbals, and horns. A significant aspect of this ceremony is the creation and subsequent burning of a large mask-like representation of Mahakala, made from barley flour and butter. This act symbolizes purification and the elimination of negative forces, aligning with the traditional use of effigies to target and dispel obstacles or perceived threats.
These sources underscore the ritualistic use of effigies in Tibetan Buddhist ceremonies, highlighting their role in both historical and contemporary contexts to symbolically address and neutralize adversarial forces.
How These Forces Are Used in Power Struggles
While many Tibetan Buddhists are unaware of these esoteric practices, high-ranking lamas and tantric practitioners have long used them to settle disputes, intimidate rivals, punish samaya breakers, and maintain control. Whether through secret rituals, oracles, or direct curses, these entities serve as supernatural enforcers in an unseen war for power within the tradition.
Historically, factions within Tibetan Buddhism have accused each other of using protectors and demons for political advantage. Even the exile of the Dalai Lama from Tibet involved a struggle over a protector propitiation. In modern times, stories persist of lamas employing such methods against those who leave or criticize the lama or the tradition.
Breaking Free from the Grip of These Forces
For those who have problems in Tibetan Buddhism and experience its darker aspects, the lingering influence of these protectors and spirits can be overwhelming. The key to breaking free lies in renouncing, breaking ties, forgiving those who harmed you, and refusing to participate in any aspect of Tibetan Buddhism. If one needs protection it is necessary to embrace a spiritual path that does not require servitude to wrathful entities. I find solace in Christian prayer and deliverance, a system that offers freedom from demons, witchcraft, and pagan practices.
Conclusion
While Tibetan Buddhism outwardly promotes compassion and enlightenment, its esoteric layers reveal a different story, one where worldly protectors and demons can be weaponized against others. These beings, bound by oaths and rituals, operate in a liminal realm and can be used for both defense and destruction. Understanding their dual nature is crucial for anyone seeking to navigate or escape the hidden dangers of tantric practice.
References:
Hou, Haoran.The Ritual Use of Human Effigies in Esoteric Buddhist Literature from Karakhoto. BuddhistRoad Paper Series 2.3. Ruhr-Universität Bochum, 2023.
Cuevas, Bryan J.Illustrations of Human Effigies in Tibetan Ritual Texts: With Remarks on Specific Anatomical Figures and Their Possible Iconographic Source. Journal of the Royal Asiatic Society 21, no. 1 (2011): 73–97.
Dreyfus, Georges.The Shugden Affair: Origins of a Controversy. Journal of the International Association of Buddhist Studies, 1998.
Nebesky-Wojkowitz, René de.Oracles and Demons of Tibet: The Cult and Iconography of the Tibetan Protective Deities. The Hague: Mouton, 1956.
Lopez, Donald S.Prisoners of Shangri-La: Tibetan Buddhism and the West. Chicago: University of Chicago Press, 1998.
“Thus says the Lord God: Woe to the women who sew magic charms on all wrists and make veils for the heads of people of every height to hunt souls! Will you hunt the souls of My people, and keep yourselves alive?” (Ezekiel 13:18, NKJV)
This verse is part of God’s stern rebuke against false prophets in Israel, particularly women who engaged in occult practices designed to ensnare and manipulate people’s souls. The imagery of sewing magic charms and making veils symbolizes rituals and deceptive methods used to spiritually entrap others. But what exactly does it mean to ‘hunt souls,’ and how does this concept apply today?
How Soul Capturing Happens
The Bible makes it clear that spiritual manipulation is not a mere superstition but a real phenomenon. Soul capturing can manifest in several ways:
1. Witchcraft & Occult Practices
The mention of magic charms suggests the use of spells, amulets, and rituals meant to exert control over others. These occult practices, whether ancient or modern, are designed to bind and manipulate individuals spiritually. This could involve curses, hexes, or energy harvesting, all of which aim to enslave souls to dark forces.
2. Deception & False Teachings
False prophets and spiritual leaders can manipulate people’s beliefs, drawing them away from God’s truth. By promoting counterfeit spiritual experiences, they place individuals under demonic influence. Such deception often creates spiritual blindness, preventing people from discerning truth from lies.
3. Demonic Oppression & Possession
Engagement with false spirituality can lead to demonic oppression or even possession. When people willingly or unknowingly invite spirits through practices such as spirit channeling, divination, or tantric rituals, they become susceptible to bondage. The ‘hunting’ of souls in Ezekiel 13:18 alludes to a form of enslavement where individuals are held captive by unseen forces.
4. Spiritual Covenants & Bondage
In many esoteric traditions, initiations and rituals involve making covenants with spiritual entities. Whether through secret societies, New Age practices, or Eastern mystical teachings, these agreements can lead to a loss of spiritual autonomy. Once a person has submitted to such a covenant, breaking free requires deliberate renunciation and deliverance.
5. Astral Manipulation & Soul Ties
Some occult practitioners claim to manipulate souls through astral projection, soul fragmentation, or spiritual contracts. In various traditions, gurus, shamans, and occultists believe they can bind people to themselves through these practices, much like how Ezekiel describes soul-hunting. This is particularly evident in spiritual movements that emphasize surrendering one’s will to a leader or spiritual force.
Modern Parallels to Soul Capturing
Soul capturing is not just an ancient biblical concern—it manifests today in many deceptive forms:
New Age & Eastern Mysticism – Practices like kundalini activation, transcendental meditation, and energy healing can open doors to spiritual bondage.
Guru-Disciple Manipulation – Certain religious teachers manipulate their followers, binding them spiritually through initiations or so-called divine empowerment.
Dream Manipulation & Spirit Marriages – Some report experiencing spiritual entrapment through dreams, demonic visitations, or supernatural covenants formed without their full awareness.
Occult Practices Involving Soul Storage and Fragmentation
In some occult traditions, warlocks, witches, and sorcerers are believed to literally capture and store soul fragments in objects such as jars, mirrors, or enchanted vessels. These soul fragments are thought to grant power to the practitioner, providing them with increased influence, energy, or supernatural abilities. Rituals involving binding spells or soul harvesting are often performed to trap parts of a person’s essence, making them more vulnerable to manipulation or control.
Additionally, esoteric traditions describe cases where a person’s soul or a fragment of it can be lodged in another individual’s body through occult means. This is sometimes done through ritual possession, dark initiations, or astral entanglement. When this occurs, the affected individual may experience personality changes, demonic afflictions, mental instability, and a loss of spiritual autonomy. Deliverance and renunciation of these bonds through Jesus Christ is necessary to restore full spiritual freedom.
Deliverance from Soul Capturing
The Bible offers clear solutions for breaking free from spiritual bondage:
Repentance & Renouncing Occult Practices – Turning away from all involvement in false spirituality is the first step to freedom.
Breaking Unholy Covenants and Removing Legal Rights– Any spiritual ties made knowingly or unknowingly must be renounced in Jesus’ name.
Prayer & Deliverance Ministry – Seeking help from mature believers in deliverance ministry can aid in breaking strongholds.
Renewing the Mind with Scripture – Immersing oneself in God’s Word and rejecting deception replaces lies with biblical truth.
Conclusion
Ezekiel 13:18 reveals a sobering truth: the enemy actively seeks to ensnare souls through deception, witchcraft, and false spirituality. However, God’s power is greater, and through Jesus Christ, deliverance is available to all who seek it. Understanding the reality of soul capturing equips believers to discern deception, resist spiritual manipulation, and walk in true freedom.
As we navigate a world filled with false light and counterfeit spirituality, the call remains the same: hold fast to the truth of God’s Word and remain vigilant against the schemes of the enemy.
When I share my experience with Vajrayāna Buddhism, I encounter two distinct reactions.
Some people, those who don’t practice Tibetan Buddhism but have helped individuals suffering spiritual harassment from the occult, immediately recognize the patterns I describe.
Others, particularly Western Vajrayāna practitioners and scholars, dismiss my testimony outright.
They assume that my experience must be:
A misunderstanding of Vajrayāna teachings.
A psychological disturbance.
The result of improper practice.
A projection of my fears of retribution.
But my experience is not only real but also completely plausible when examined through the lens of history, psychology, and Vajrayāna’s own teachings.
The Problem with Dismissal: A Lack of Critical Engagement
Many Western Vajrayāna practitioners approach the tradition with a romanticized view. They believe they have found an unbroken lineage of wisdom, distinct from Western religion and free from the power dynamics that have corrupted other faiths. They assume they can pick and choose what they accept while ignoring the rest.
But if we apply some intellectual honesty it is clear that:
If someone left a charismatic cult claiming they had been spiritually manipulated and attacked, we wouldn’t immediately dismiss them.
If someone escaped from a Satanic cult and said demons pursued them, we wouldn’t automatically assume they were delusional.
If someone left a New Age movement after a kundalini awakening that triggered possession-like symptoms, we wouldn’t rush to call them crazy. Many Western Buddhists acknowledge that kundalini can cause spiritual emergencies.
If an anthropologist studied indigenous shamanic traditions and found initiates reporting spirit attacks, scholars wouldn’t dismiss their experiences. They’d document how these encounters function in that culture.
Yet when someone shares a disturbing experience from Vajrayāna Buddhism, the immediate response is:
“You misunderstood the teachings.”
“The deities or gurus would never harm anyone.”
“The deities aren’t real; they’re just projections of your own mind.”
“You must have mental health issues.”
This double standard serves as a defense mechanism, not an intellectually rigorous position.
Vajrayāna’s Own Teachings Make My Experience Plausible
Vajrayāna, more than any other Buddhist tradition, teaches that initiation and meditation create real, external effects in the spirit world. If you don’t believe that, then you’re not truly practicing Vajrayāna; you’re engaging with a secularized, sanitized Western reinterpretation.
Consider the following:
Empowerments (abhisheka) explicitly link practitioners to tantric deities, dakinis, and protectors. If you believe these forces are real, why assume they are always benevolent?
Vajrayāna warns against breaking samaya (tantric vows), claiming it angers deities and protectors. Why would angering supernatural beings have consequences if they were just psychological symbols?
Many initiates, particularly in traditional Tibetan settings, report strange and distressing experiences such as dream visitations, intrusive thoughts, even physical ailments. Teachers will say, “This is your karma ripening from breaking samaya,” but isn’t this just another way of saying that ambiguous spiritual forces attached to me through the empowerments and practices?
Vajrayāna itself affirms the reality of what I describe, it just frames it differently, often in ways that maintain control over practitioners while allowing plausible deniability.
The Historical Context of Tantra and Its Parallels to Occultism
Vajrayāna did not develop in a vacuum.
Tantric Buddhism emerged in India in the late first millennium, heavily influenced by esoteric Hindu traditions, Shaiva Tantra, and the Kapalikas, wandering renunciants who engaged in spirit summoning, sex rituals, and corpse meditation.
Chinese Buddhist monks like Hsuan Chao were deeply critical of Vajrayāna because they saw parallels between tantric rituals and the black magic they had encountered in India. Despite these warnings, Tibetan Buddhist traditions absorbed these practices wholesale.
Western scholars readily acknowledge that tantric Hinduism and Shaivism engage with external spiritual forces. Why, then, would Buddhist Tantra, which emerged in the same time and place, not also be interacting with something real?
Psychological Manipulation and Cognitive Entrapment
Even if you reject the idea of spirit harm from gurus and tantric deities, consider the psychological and emotional conditioning at play in Vajrayāna.
Mantra repetition rewires the brain. Studies show that repetitive prayer, chanting, and visualization alter consciousness, reduce critical thinking, and induce dissociation.
Guru devotion fosters dependency. Many ex-practitioners struggle with guilt, fear, and paranoia, symptoms identical to those of cult survivors.
The fear of breaking samaya becomes a mental prison. Some Vajrayāna students dismiss samaya punishments as psychological control, while others live in terror of divine retribution. Either way, the belief system exerts total influence over the mind.
If Vajrayāna were just an innocuous Buddhist tradition, why does the thought of leaving it leave so many people in existential terror?
The “Magical” Elements in Buddhist Sutras: Later Additions?
One common argument is that Vajrayāna is just a natural extension of Mahāyāna Buddhism, thus the spells, deities, and rituals have always been part of Buddhist practice.
That’s only partially true.
While some Mahāyāna sutras contain dhāraṇīs (magical incantations), serious scholars debate whether these were later interpolations, added to appeal to popular religious sensibilities.
The Pali Canon, the earliest Buddhist texts, explicitly warns against summoning spirits and using supernatural powers for personal gain. The Buddha rejected such practices. Vajrayāna, by contrast, embraces them.
If you’re a Western scholar, you might want to ask: How did this shift happen? If you’re a Vajrayāna practitioner, you might ask: Why does this look more like occultism than Buddhism?
Conclusion
If you are a Vajrayāna practitioner or scholar, you might still be skeptical. That’s fine. I only ask that you apply the same intellectual standard to my experience that you would to any other spiritual testimony.
If you believe Vajrayāna empowerments connect practitioners to supernatural forces, consider the possibility that these forces may not always be benevolent.
If you acknowledge the historical connection between Vajrayāna and Hindu Tantra, ask whether something deeper is at play.
If you recognize the psychological power of guru devotion and mantra repetition, be open to the idea that Vajrayāna entraps people in ways they don’t initially see.
I’m not here to tell anyone what to believe. But I am here to challenge you to question what you think you know about Vajrayāna, power, and the unseen realms.
If you think what happened to me could never happen to you, think again.
The emergence of Tantric Buddhism, also known as Vajrayana, represents a radical departure from the original teachings of the Buddha. While early Buddhism focused on ethical conduct, meditation, and wisdom as the path to enlightenment, Tantra introduced esoteric rituals, mantras, and controversial practices that blurred the lines between Buddhism and Hindu Shaivite traditions. The origins of Tantric Buddhism can be traced back to the mid-first millennium CE, gaining prominence between the seventh and tenth centuries. This period saw its infiltration into the great Buddhist monastic institutions of India, including the renowned Nalanda University.
The Rise of Tantric Buddhism
By the seventh century, Buddhist monks and scholars at Nalanda, Vikramashila, and other centers of learning began incorporating Tantric elements into their teachings. The introduction of deities, elaborate rituals, and magical practices marked a significant transformation from the rational and ethical framework established by the Buddha. The Guhyasamāja Tantra (c. 8th century) and other tantras became part of monastic curricula, suggesting that at least some scholars at these institutions were receptive to these esoteric traditions.
However, not all Buddhist monks welcomed these innovations. The Chinese monk Hsuan Chao (Xuanzhao), who traveled to India in the 10th century, was particularly critical of the Tantric Buddhists he encountered. He likened their practices to those of the Kapalikas, a Shaivite sect notorious for engaging in transgressive rituals involving human remains, sexual rites, and magical invocations.
Hsuan Chao’s Observations
Hsuan Chao’s journey to India was part of a larger Chinese monastic tradition of seeking authentic Buddhist teachings from their source. Although there is no definitive evidence that he studied at Nalanda, he likely visited Buddhist centers where Tantra was taught and observed its practitioners firsthand. He was disturbed by their practices, which he viewed as a stark deviation from the ethical and meditative traditions that defined early Buddhism.
His critiques were not merely personal reflections; they were grounded in the belief that Buddhism had been corrupted by external influences. The Buddha’s original teachings, as preserved in the Pali Canon and early Mahayana texts, emphasized renunciation, discipline, and insight. By contrast, Tantric Buddhism introduced complex rituals, deity worship, and doctrines that mirrored Hindu traditions, leading figures like Hsuan Chao to question whether these practices were truly Buddhist at all.
The Heretical Shift
Tantric Buddhism’s divergence from the core principles of Buddhism raises important questions about its legitimacy. The Buddha’s teaching on suffering (dukkha), impermanence (anicca), and non-self (anatta) left no room for the mystical aspirations of Tantra. Yet, by the late first millennium, Tantric texts were becoming influential within Buddhist traditions, particularly through the incorporation of dhāranīs (magical incantations) and mantras into Mahayana and Vajrayana texts. Some Mahayana sutras, such as the Lotus Sutra and Golden Light Sutra, contain elements of magical prayer, leading to scholarly debate over whether these were original to the texts or later interpolations. The presence of spells and protective charms in Buddhist literature suggests that such additions may have been efforts to appeal to popular religious sensibilities rather than direct reflections of the Buddha’s earliest teachings.
It is likely that some of these magical elements were added later, as Buddhism adapted to local traditions and sought to compete with Hindu and indigenous religious movements. In doing so, it absorbed ritualistic elements that were foreign to its original doctrine. The Buddha himself warned against blind faith in supernatural powers, emphasizing instead the development of wisdom and ethical conduct. This makes the inclusion of tantric rituals, many of which involved breaking moral precepts, highly suspect.
Conclusion
The rise of Tantric Buddhism represents a significant and, arguably, heretical transformation of the Buddha’s teachings. While early Buddhism sought liberation through ethical discipline and meditation, Tantra embraced occult rituals and esoteric knowledge as shortcuts to enlightenment. Monks like Hsuan Chao saw this as a dangerous deviation, likening Tantric Buddhists to the Kapalikas, whose extreme practices had long been considered outside the bounds of both Buddhist and Hindu orthodoxy.
The question remains: Was Tantric Buddhism a legitimate evolution of Buddhist thought, or was it a corruption of its foundational principles? Given its reliance on practices that directly contradicted the Buddha’s teachings, the latter seems more likely. As such, the study of Tantric Buddhism should be approached with a critical eye, recognizing its fundamental departure from the wisdom and ethics that once defined the Buddhist path.
Tantric Deception 