tantra vs the occult – Tantric Deception

Both Vajrayana and Luciferian rites use geometric portals to invoke spiritual forces and what comes through may not leave easily.

Follow-up to: “The ‘Hidden’ Truth of Vajrayana Empowerment: Does the Lama Implant a Deity into the Disciple’s Mind?”

Following the previous article “The ‘Hidden’ Truth of Vajrayana Empowerment,” which exposed how Tibetan tantric initiation involves the lama implanting a deity into the disciple’s mind-stream, this follow-up explores how that same core process, spiritual implantation, appears in Western occult and Satanic initiation rites. Though culturally and theologically distinct, both systems describe a mystical transformation in which the aspirant is indwelt, overshadowed, or spiritually fused with a nonhuman being. The parallels are striking, and the implications for unsuspecting spiritual seekers are sobering.

Union Through Inhabitation

In Vajrayana Buddhism, the empowerment ritual is designed to activate the disciple’s Buddha-nature by personifying it as a specific deity. This process is not symbolic; it requires the intervention of the guru, who performs a series of initiations (vase, secret, wisdom, and word) that culminate in the wisdom deity entering the disciple’s visualized form. Sam van Schaik and other scholars describe this as a fusion of two minds: the practitioner becomes “in union” with the deity.¹ Light or energy entering the heart symbolizes this transmission, and classical sources like Vilāsavajra² and Jamgön Kongtrul³ confirm that the deity’s presence is meant to take root within the initiate.

This process mirrors what takes place in various forms of Western occult initiation. Whether in ceremonial magic, Luciferian practice, or Thelemic rites, the aspirant invites a spiritual entity, sometimes framed as a “higher self” and other times as a demon or god-form, to inhabit or fuse with their consciousness.⁴ In certain traditions, this is done under the guise of awakening one’s divine essence or ascending the Tree of Life, but the mechanics remain: the person is inviting another spiritual will to merge with their own.

The Role of the Officiant

In Vajrayana, only a qualified guru can perform the empowerment. The lama must have realization of the deity in order to transmit it, effectively serving as a channel through which the deity is implanted into the disciple. The disciple cannot access the highest yoga tantra deity alone; it must come through the guru.⁵

In Western occultism, the structure is more flexible. In ceremonial lodges like the Golden Dawn, initiation is conferred by a hierarchy of initiates. In solitary or Luciferian paths, the practitioner may self-initiate, performing a ritual to invoke and receive a spiritual entity directly.⁶ This difference, hierarchical transmission versus self-directed invocation, changes the form but not the essence of what is happening: a spiritual being is invited in.

Seed and Possession

Both traditions speak of what can be described as a spiritual seed taking root in the initiate. In Vajrayana Buddhism this is the seed of the deity that is implanted through ritual and nurtured by mantra and visualization, growing into full enlightenment.⁷ In occult traditions, similar metaphors abound: the Black Flame (Luciferianism), divine spark (Gnosticism), or magical current (Thelema) all describe a presence awakened or implanted within the practitioner.⁸

Possession or identity fusion is not merely metaphorical in either tradition. In Vajrayana, the practitioner becomes the deity in practice and visualization. In Western occultism, invocation or evocation may result in the spirit speaking through the practitioner, taking partial or full control.⁹ The aspirant may not merely visualize the entity; they may be inhabited by it.

Theological Framing

Here is where the surface similarities give way to deeper concerns. Vajrayana presents this union as sacred and salvific. The deities are said to be manifestations of enlightened mind, and the process is aimed at liberation from suffering.

In contrast, many Western occult traditions embrace the transgressive nature of the ritual. In Luciferian and Satanic paths, the union with a spiritual being is framed as an act of rebellion, empowerment, or divinization.¹⁰ Even in systems that use angelic or archetypal language, the goal is often gnosis independent of God, power over nature, or rejection of traditional morality.

From a Christian theological perspective, both processes, however cloaked in cultural or religious language, involve the opening of the soul to spiritual beings not of God.¹¹ Whether the entity is labeled as a deity, guardian angel, or inner Buddha, the core act is the same: inviting possession or fusion with a nonhuman intelligence. Exorcists describe demons as “persons without bodies.”

Deliberate Secrecy vs. Ritual Transparency

Another key difference lies in disclosure. Vajrayana does not typically explain to new initiates that the lama will implant the deity into their mindstream. This is concealed under layers of euphemisms, talk of “blessings,” “inspiration,” or “awakening Buddha-nature”.¹² Western occultism, by contrast, often acknowledges its aims more directly. A Luciferian magician knows they are invoking Lucifer. A Thelemite understands the goal is Knowledge and Conversation with a higher being.¹³

But the result is no less dangerous. Both systems involve entering into a spiritual relationship that can dominate or override the practitioner’s will. From a Christian point of view, these are not symbolic practices but acts of spiritual surrender and potentially, spiritual bondage.

Conclusion: Two Paths, One Mechanism

While Vajrayana tantra and Western occultism differ in terminology, mythos, and cultural packaging, they share a core mechanism: a ritual invitation for a spiritual being to enter the initiate’s consciousness. Whether masked as deity yoga or celebrated as demonic possession, the outcome is the same: identity fusion with a nonhuman spirit.

The true danger lies not only in the act itself but in the lack of informed consent. Many Vajrayana practitioners never fully understand what they’ve opened themselves to until it’s too late. And many occultists, lured by the promise of empowerment, mistake possession for enlightenment.

As explored on this blog, the deeper deception is the true nature of “possession” rituals versus how they are presented. Spiritual seekers deserve the truth: that these practices, whether called empowerment or initiation, are not harmless techniques for personal growth and transcendence. They are open doors: both Vajrayana and Luciferian rites use geometric portals to invoke spiritual forces and what walks through may not be your friend or leave easily.

Sources

Sam van Schaik, “The Limits of Transgression: The Samaya Vows of Mahāyoga” (2010).
Vilāsavajra, Hevajra Tantra Commentary, excerpts found in Mahāyoga textual studies.
Jamgön Kongtrul, The Treasury of Knowledge, Book Eight, Part Three.
Aleister Crowley, Magick in Theory and Practice; Michael Ford, Luciferian Witchcraft.
Ngawang Phuntsok, On Receiving Wang (Empowerment).
Israel Regardie, The Golden Dawn: A Complete System of Magic.
Dalai Lama, Kalachakra Initiation Teachings; traditional commentaries on empowerment.
Michael W. Ford, Apotheosis: The Ultimate Beginner’s Guide to Luciferianism.
Kenneth Grant, The Magical Revival; practices in chaos and ceremonial magic.
Anton LaVey, The Satanic Bible; Ford, Dragon of the Two Flames.
Catechism of the Catholic Church, paragraphs 2116–2117.
Scott Globus, “Empowerments: Awakening the Buddha Within,” Rubin Museum, 2021.
Aleister Crowley, The Vision and the Voice; Liber Samekh.