Tag: tantric violence

Ritual Violence: the Bairaṇa Rites of Vajrayana Buddhism

mim

In the hidden corners of Vajrayana Buddhism lies a strand of practice that few dare to discuss openly: bairaṇa (Sanskrit: vairana) rituals. These are wrathful rites aimed at the destruction of enemies, both spiritual and human.

Often sanitized or dismissed as purely symbolic by modern interpreters, the historical and textual record suggests something more visceral, more deadly: these rituals were, and in some cases, still are, performed with the explicit intention to eliminate human beings. This underscores the urgent need for transparency in the study and transmission of Vajrayana practices, especially as many naive spiritual seekers are drawn to Tibetan Buddhism by its outward promise of peace, compassion, and enlightenment, often without awareness of its esoteric and potentially violent dimensions.

What Is a Bairaṇa Ritual?

The term bairaṇa appears in the tantric classification of the four karmas: four magical functions that a Vajrayana practitioner may perform:

  • Pacifying (śānti)
  • Enriching (puṣṭi or vaśya)
  • Subjugating (stambhana)
  • Destroying (bairaṇa)

The purpose of the fourth category, “subjugating,” is unambiguous: obliteration. Within Tibetan Buddhist traditions, especially in the rites of wrathful deities such as Vajrakīla, Yamantaka, and Mahākāla, bairaṇa rituals are used to eliminate:

  • Samaya breakers: Those who violate sacred tantric vows
  • Enemies: Individuals perceived to be actively working against the practitioner
  • Obstructive spirits: Demonic forces, ghosts, or elemental energies believed to cause illness, insanity, or misfortune
  • Political enemies: In historical contexts, entire state-level rituals were conducted against rival kings or invading armies

Ritual Actions: Effigy Creation and Destruction

Texts such as The Cult of the Deity Vajrakīla describe in detail the creation of effigies to represent obstructive forces. These are crafted using materials such as cloth taken from the target, filled with charnel substances, and inscribed with mantras.(1) The effigy is then subjected to violent ritual acts such as stabbing with ritual daggers (phurba), binding, burning, or drowning.

Example: Vajrakīla Tantras (summary from Boord, The Cult of the Deity Vajrakīla)

“Fashion a figure of the enemy from black wool… fill it with the five meats and five nectars. Tie it with red thread, place it beneath the kīla (ritual dagger). Stab it while reciting the mantra… Then, place it in the fire, imagining flames consuming the soul of the enemy.”

This is not metaphor. The rite involves constructing a magical double of the target and ritually executing it. The “enemy” may be a real, named person.

Fire Offerings and Mantra Recitation

Often, the effigy is placed in a consecrated fire pit and incinerated while wrathful mantras are recited, invoking deities to consume and destroy the obstacle.

Example: From the Dujum Namchok Putri Ritual

“To receive these five aggregates of the malefactors who are our hostile enemies and obstructing spirits (causing harm)! We now feed them into your (wide open) mouths; may you accept (these morsels and devour them)—Kharam Khahi!”

This passage metaphorically frames the act of feeding the enemy to wrathful deities, representing a kind of karmic annihilation. In tantric contexts, this has often been interpreted as a sanctioned form of ritual killing.

Another Example: From the Rituals of the Secret Assembly Tantra

“Bind the name and essence of the breaker of samaya into the effigy… May his limbs be broken, his breath cease, and his karmic stains be consumed in fire.”

How Were These Used Historically?

Scholars like Ronald Davidson and Martin Boord have documented numerous instances where wrathful rites were used to eliminate perceived threats, including human beings. These were not fringe practices. They were part of the institutionalized ritual life of powerful lamas and state-sponsored religion.

For example:

  • In the 17th century, the Gelugpa used wrathful rites against rival schools.
  • The Fifth Dalai Lama reportedly employed Vajrakīla rituals to eliminate political enemies and to legitimize military campaigns.
  • In the Nyingma tradition, terma (revealed teachings) include instructions for magical actions against sorcerers and heretics.

Ethics of Wrathful Means

Here lies the uncomfortable truth: Vajrayana Buddhism is not a pacifist tradition. It is a path of power, and power is always ambiguous.

Proponents argue that wrathful actions arise from compassion, a fierce compassion that liberates by force when necessary. Critics, both within and outside the tradition, question whether such acts truly serve liberation or whether they reveal the manipulation of tantric power for worldly gain.

Conclusion: A Tradition of Dangerous Possibilities

The bairaṇa rituals of Vajrayana are not relics of a mythic past. They are living technologies, still transmitted under specific conditions to qualified initiates.

Yet when removed from their sacred context, or cloaked in euphemism, they reveal a deeper concern: the boundary between symbolic and literal violence in Tibetan Buddhism has often been porous. The image of Tibetan Buddhism as purely peaceful and benevolent does not survive close scrutiny.

(1) In Tantric practice, particularly within cremation-ground or charnel-ground rituals, practitioners engage directly with “charnel substances.” These substances include human bones (such as skulls and femurs), cremation ashes, decomposed flesh, fat, blood, and bodily fluids, as well as soil and items saturated with the energy of death. Some rituals involve the use of skull cups (kapalas) for offerings, bone ornaments worn on the body, or the smearing of ash.

Sources and Suggested Reading

  • Boord, Martin. The Cult of the Deity Vajrakīla: According to the Texts of the Northern Treasures Tradition of Tibet. Tring: The Institute of Buddhist Studies, 1993.
  • Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. Columbia University Press, 2002.
  • Dalton, Jacob. The Taming of the Demons: Violence and Liberation in Tibetan Buddhism. Yale University Press, 2011.
  • Hirshberg, Daniel. Remembering the Lotus-Born: Padmasambhava in the History of Tibet’s Golden Age. Wisdom Publications, 2016.
  • Samuel, Geoffrey. Civilized Shamans: Buddhism in Tibetan Societies. Smithsonian Institution Press, 1993.
  • Snellgrove, David L. The Hevajra Tantra: A Critical Study. Oxford University Press, 1959.
  • Cantwell, Cathy & Mayer, Rob. Early Tibetan Documents on Phur pa from Dunhuang. Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2008.

The Darker Side of Tormas: Ritual Implements of Subjugation and Harm in Tibetan Tantric Practice

mim

Tormas, those colorful, often conical sculptures made of barley flour, butter, and symbolic color, are widely recognized in Tibetan Buddhism as ritual offerings to deities. They are often seen as objects of devotion, used to accumulate merit and cultivate compassion. But there is another seldom discussed dimension of torma practice: their use in rituals of subjugation. These are aimed at destroying enemies, silencing dissenters, and even killing.

This article isn’t written for shock value or out of cultural disrespect. It comes from a deep need for transparency. I practiced within Tibetan Buddhism for decades, and what I discovered about the weaponization of these ritual objects came not from hearsay or internet rumors, but from firsthand experience, insider teachings, and years of quiet observation that finally crystallized into understanding.

What Are Tormas?

Tormas are empowered physical representations of deities as well as their palaces and mandalas. They also serve as offerings to the deities. Some types of tormas are used for offerings to spirits, and as weapons against obstructive spirits or humans. Other types of tormas known as “effigies” serve as targets. They are not merely symbolic. In Vajrayana practice, the effigies serve as “substitute bodies” for the consciousness of beings, meaning that a torma can become the ritual stand-in for an actual person. When a torma is offered, burned, stabbed, buried, or fed to spirits, it is not just a prop. It is, ritually speaking, a direct vessel for action.

In general, use of tormas can be for peaceful or wrathful purposes.

Categories of Harmful Tormas

While Western practitioners are often taught the “peaceful” or “blissful” uses of tormas (such as offering to bodhisattvas or for pacifying illnesses), most Tibetan tantric lineages include  the “four activities” of pacifying, enriching, magnetizing, and subjugating. These last two, magnetizing and subjugating, can lead to dangerous territory.

Here are some of the more occult, wrathful uses of tormas:

1. Subjugation of Enemies

Tormas are used to summon wrathful deities, who are then directed to “crush” or “bind” an enemy’s consciousness. This includes ritual domination of the enemy’s will, health, and spiritual power.

2. “Black Torma” Killings

Some lineages include advanced practices where a torma is empowered as the life force of a person. The torma is ritually destroyed: stabbed, burned, or fed to spirits. The goal is to destroy the target’s body, mind, or soul. In some cases, the practitioner prays explicitly for the target’s death.

3. “Torma of Speech Destruction”

These are used to silence critics or opposing religious figures. The practitioner invokes wrathful deities to sever the “enemy’s” speech, discredit them, or even cause them to go mad.

4. Sending Spirits via Tormas

Tormas can serve as carriers or offerings to nefarious spirits, binding the target’s consciousness to entities tasked with tormenting them. This can result in psychic invasion, night terrors, loss of mental clarity, or obsession.

Why This Needs to Be Talked About

These rituals are rarely, if ever, disclosed to outsiders. In fact, many lamas downplay them entirely until a student is “ripe” for higher teachings. But many practitioners have felt the effects of these rituals without knowing what they are. Unexplained breakdowns, spiritual confusion, sudden illness, and relational collapse often follow a break with the guru or a breach of samaya. We are told it is just our karma, but sometimes, it’s a ritual backlash.

If this sounds unbelievable, I understand. It sounded unbelievable to me, too, until I experienced it firsthand.

These practices are not just theoretical. They are happening now, in retreat centers and monasteries in India, Nepal and the West, in ritual rooms, behind closed doors. And their effects are very real.

Who Is Most at Risk?

  • Former students who break samaya or speak out
  • Critics of the guru or institution
  • Those perceived as spiritual “competitors”
  • Women who reject inappropriate advances
  • Outsiders who get too close to the truth

Reclaiming Truth

This article is not an indictment of all Tibetan teachers or practitioners. There are sincere people within the tradition who reject the use of harmful rites. But silence around these rituals has enabled a culture of fear, manipulation, and unchecked spiritual abuse.

It’s time to talk about it. The torma is not always what it seems. What looks like a simple offering on the altar may, in some cases, be a vessel of vengeance. We must not look away. If we really care deeply about the benefit of “all sentient beings” we must expose the truth about the dark side of tormas and their harmful uses in tantric Tibetan Buddhism.