Recently, I read an article titled “The Road to Perdition: Deceived by Tibetan Buddhism” on Monsignor Rossetti’s website, www.Catholicexorcism.org, also published on https://tantricdeception.com/. This article validated many of my struggles and beliefs about Tibetan Buddhist Tantra. It inspired me to share my own experiences with this spiritual path and my deliverance from sexual hijacking through Jesus’ grace and power. In this piece, I will also explore secular tantra perspectives. I hope my journey resonates with readers and contributes to spiritual warfare victory.
I do not intend to demean human sexuality, as it is an intrinsic part of being human. However, my struggles with tantra led to confusion about its spiritual purpose. My studies of tantra followed Tibetan Buddhist teachings of Vajrayana, another term for Tantra, as an advanced spiritual path. Before this, I had no interest in human sexuality as a physical, intellectual, or spiritual pursuit. I dated, married, and engaged in intimacy without much thought to its deeper meaning.
My deep practice of Tibetan Tantra pulled me into this profound aspect of human experience. Initially, I saw sexuality only as a means for procreation, driven by human instinct. In modern culture, sexuality often seems more about confusion and perversion than clarity and peace. With more people exposing abuse, it has become clear that sexual energy has been misused to corrupt humanity. Various explicit and hidden sex magic practices, influenced by mass media and even Satanic rituals, permeate our culture.
Figures like Aleister Crowley taught sex magic as a way to connect with supernatural power, legitimizing these dark arts as spiritual achievements. While these practices might temporarily enhance personal power, they usually trap individuals in demonic possession. Victims often perpetuate these practices, using themselves to lure others into the darkness.
Since disconnecting from Tibetan Highest Yoga Tantra, I discovered Pope John Paul II’s teachings on the “Theology of the Body,” made accessible by teachers like Christopher West. These teachings profoundly helped me understand the language of the body. I resonate deeply with the idea that the sexual union of a spiritually pure husband and wife symbolizes our ultimate spiritual union with God. Thus, sexual union is not about achieving bliss or expanding consciousness for personal empowerment, as Tantra promises, but rather a profound reminder of the union we may one day experience with God in heaven.
I first encountered Tibetan Buddhist Tantra around 2010, but I began serious practice in 2013. Until early 2024, I was a devoted Buddhist practitioner, aiming to attain enlightenment for the benefit of all beings. As I didn’t have to work, I lived and practiced like a monastic, residing full-time in a large Tibetan Buddhist temple for over two years. I participated in many meditation retreats and studied numerous texts.
Some of my retreats included 100,000 mantra recitations of Tibetan Highest Yoga Tantra Buddha Vajrayogini, a three-month silent retreat, and a three-week dark retreat. By August 2023, I was preparing for a four-year seclusion retreat to attain the Togal vision, one of Buddhism’s highest realizations. At various times, I seriously considered becoming an ordained nun. For ten years, I genuinely believed I was engaged in the most advanced spiritual practice to benefit all beings.
However, over the past year, I experienced profound changes that completely transformed my spiritual life. I let go of all aspects of Tibetan Buddhism—disposing of my books and statues—and surrendered my life to Jesus Christ, who freed me from tantric entanglements. Through extensive purification and studying Christian teachings, I came to believe that tantric “enlightenment” involves astral encounters with fallen angels posing as enlightened Buddhas. I have shared this realization with very few people, especially not my Buddhist friends, as it would likely offend their faith. Nevertheless, the article “The Road to Perdition: Deceived by Tibetan Buddhism” validated my suspicions, particularly because the author was a long-term practitioner.
The Book of Genesis 6:1-4 tells of fallen angels engaging in relations with human women, resulting in the birth of the Nephilim. While Tibetan Tantra does not aim to create physical angelic-human hybrids, it involves deity-level consort unions through the human body, echoing themes of unholy intermingling found in the Bible.
In Jonathan Cahn’s book “Return of the Gods,” he discusses the influence of the ancient Middle Eastern goddess Ishtar, also known as Inanna and Aphrodite. Cahn claims that Ishtar drives the sexualization of modern culture. Before Christianity, Ishtar was revered for her sexual magic, with ritual sexual acts performed in her temples by surrogate high priestesses, often with transgender fluidity. These practices spawned the notions of “sacred sex” and “temple prostitution,” mirroring the use of human vessels for interdimensional sexual actions seen in Tibetan Highest Yoga Tantra. This suggests that they share the same energy source.
Tibetan Buddhism includes both sutra and tantra practices. Sutra teachings focus on moral discipline, loving-kindness, and realizing emptiness (sunyata). Tantra teachings, considered more advanced and esoteric, were traditionally taught to select disciples. Before Tibetans fled to India to escape Chinese persecution, tantra practices were secretive. However, with the Dalai Lama’s popularity and efforts by lamas to spread teachings in the West, these once-secret practices have become more accessible.
Personally, I find sutra teachings to be wonderful and universally beneficial. However, I now realize that tantra teachings can be dangerous. I was taught that tantra is a transformative mind technology that accelerates enlightenment by bringing future possibilities into the present. Unlike the gradual merit accumulation in sutra practices, tantra offers a faster path to access the supernatural abilities of a Buddha. Central to this approach is the realization of emptiness, which involves erasing ordinary human identity and replacing it with a Buddha identity.
Emptiness means that all phenomena lack inherent existence, supporting a view where mind influences matter and perception shapes reality. Unlike Judeo-Christian doctrines emphasizing God’s Commandments and objective moral truths, tantra’s worldview is subjective, relying on imagination to generate mantras and visualize deities, aiming to create a Buddhist pure land within one’s perceptions.
I now see that such mind-only teachings drive modern-day moral relativism, where behaviors are justified as long as they feel right to the individual. I’ve encountered radical interpretations of emptiness, suggesting that Buddhas and murderers are equivalent because both lack inherent existence. According to this view, the merit of beings depends entirely on our subjective perception of them.
In Buddhism, there are four classes of tantra: Action Tantra, Performance Tantra, Yoga Tantra, and Highest Yoga Tantra, with the first three being lower tantras. These involve different levels of deity embodiment and include distinct rituals for purification and empowerment. Modern Tibetan Buddhist Tantra includes around a dozen tantra Buddhas, such as Amitabha (Buddha of Infinite Light), Manjushri (Buddha of Wisdom), and Avalokiteshvara (Buddha of Compassion). Vajrayogini and Heruka are associated with Highest Yoga Tantra.
I found the lower tantras enriching and beneficial, but practicing Highest Yoga Tantra distorted my sexuality and mental well-being, resulting in significant spiritual and material harm. After discovering Christian ethics, I realized these practices violated the principles of chastity. I also recognized that my earlier poor life choices, like divorce, had opened doors to evil spirits. Consequently, I felt no initial resistance to entering Tibetan Tantra, despite its secretive sexual elements.
Entering the tantric path involves an empowerment ceremony led by a tantra master, believed to transmit the Buddha’s enlightened mind, speech, and body to initiates. Daily practices include visualizations, mantras, and merit accumulation to manifest the Buddha’s qualities. Ironically, these tantra principles later helped me understand the Christian sacrament of the Eucharist as a literal partaking in the body of Jesus Christ. I intuitively grasped the meanings of “transubstantiation” and “concomitance,” which signify a genuine union with Christ.
The iconic representation of Highest Yoga Tantra is the Yab-yum pose, depicting male and female Buddhas in a sexual embrace, often referred to with terms like “consort” and “union.” I practiced with the deities Vajrayogini and Heruka, visualizing myself as these Buddhas in union. Many rituals support this practice, aiming to cultivate bodhicitta (the awakened mind), bliss, and emptiness. The first stage is Deity Self-Generation, followed by the Completion Stage, involving subtle body energy work.
During intensive retreats, I dedicated 8-10 hours daily to visualized meditation and completed 100,000 mantra recitations of Vajrayogini. Vajrayogini is depicted as a fierce deity with a blood-red body, a skull-adorned crown, a curved knife, and drinking blood. Initially finding this iconography vampiric, I was assured by teachers that she is an enlightened Buddha. As Heruka is her consort, practitioners can self-generate as either Vajrayogini or Heruka, experiencing a sense of transgender transformation.
In Tibetan Buddhist iconography, tantric deities like Vajrayogini, Mahakala, and Ekajati appear fierce, with multiple heads, arms, and animal features, engaging in acts like flesh-eating and dancing on corpses. Reflecting on these images, I realized their menacing appearance resembles the imagery of beasts in the Book of Revelation, despite the differences in details. Disciples are taught to regard these fierce presentations as Buddha’s protective wrathful compassion, intended to destroy delusions and transform suffering. During moments of discomfort, I assured myself that it was my deluded mind failing to grasp Buddha wisdom, and I resolved to persist in the teachings.
After extended retreats, I maintained a profound connection with Vajrayogini’s energy, experiencing a blend of confidence, excitement, wildness, and occasional recklessness. Viewing the world through bliss and emptiness, I misinterpreted my experiences as communications from Vajrayogini, developing a false confidence that blinded me to life’s dangers.
Tibetan Buddhism claims that Highest Yoga Tantra originates from Buddha Shakyamuni’s teachings, but some Theravada and Mahayana schools see it as a later development. While not explicitly discussing sexuality, this practice teaches practitioners to see Vajrayogini and Heruka as two aspects of a unified being, embodying both female and male principles. Meditations include visualizing the gender parts of these two Buddhas merging into one entity, representing a unified hermaphroditic essence.
In Hindu tantric tradition, deities Shiva and Shakti are depicted as complementary aspects of a unified divine entity, embodying both genders, similar to Vajrayogini and Heruka. Shiva, the Lord of Destruction, is often shown wearing snakes and cremation ashes, symbolizing power and life’s transient nature. Shiva’s fearsome appearance resembles that of Vajrayogini and Heruka, symbolizing death, rebirth, destruction, and transcendence.
Similarly, the supernatural entity Baphomet in Western occultism embodies both male and female attributes. The Satanic Temple venerates Baphomet as a symbol of unity, individual freedom, and rational autonomy. To promote its ideology, the organization has built a 1.5-ton statue of Baphomet, intending to place it near religious monuments like the Ten Commandments, arguing for equality between Judeo-Christian beliefs and its own.
All these symbols aim to balance opposites like gender and good and evil. In Chinese Taoism, this is shown by the yin and yang symbol. These ideas fuel modern movements like moral relativism and transgenderism. Genesis 1:27 states, “So God created mankind in his own image, in the image of God he created them; male and female he created them.” Neutralizing gender distinctions counters this creative plan. At the level of morality, blurring the lines between right and wrong prevents people from recognizing evil and condoning actions that should be condemned.
On the contrary, Christian doctrines assert moral objectivity, with clear distinctions between good and evil. They believe the suffering of duality is resolved through salvation by Jesus Christ, who mediates between God and humanity to redeem sins. While Christianity worships a monotheistic Creator God, Buddhist and Hindu tantras, as well as Western occultism, incorporate polytheistic elements. They allow for a large number of deities, who can be worshipped in various forms, including idols.
Tibetan Tantra uses layered imagery to convey multiple meanings. The outer monastic layer shows public activities like studying, rituals, and ethics. The middle Mahayana layer focuses on enlightenment, compassion, and virtuous practices. The innermost secret layer involves Highest Yoga Tantra practices of Deity Self-Generation and Completion Stages.
Following Deity Self-Generation, practitioners aim to fully embody the Buddha’s qualities during the Completion Stage. They focus on subtle energy centers, such as chakras and channels, generating inner heat (tummo) to release blockages and allow kundalini energy to flow. This process is intended to develop a profound sense of bliss, which is then used to meditate on emptiness and achieve supreme mental clarity. The ultimate goal is attaining the “ultimate clear light” or Buddha mind, a state very few individuals reach.
Visualizing consort Buddhas in sexual union can stimulate intense arousal, increasing inner heat during the Completion Stage. Practitioners are advised to use this energy for spiritual advancement, not for ordinary sexual activities. However, recent scandals have emerged involving abusive teacher-disciple relationships where sexual acts were presented as offerings to gurus. Strict tantric vows can keep such secrets for a long time, preventing demonic interference from being exposed.
During my meditation retreats, I often felt strong sexual energy affecting my inner state. Seeking explanations, I found few were willing to discuss their experiences openly, following religious guidelines to keep practice private. I was told my confusion came from misguided human attachments and that the practice wasn’t about sexuality. I was advised to improve my meditation skills and understand Yab-yum symbolism as enlightenment.
I never understood why Highest Yoga Tantra iconography uses explicit sexual imagery to convey basic ideas like ‘bliss’ and ‘compassion’; it seems overly complex. Now, I believe these interpretations hide the fact that this practice involves sexual transformation at its core. Elaborate enlightenment language masks this truth, drawing in vulnerable spiritual seekers who may object to these mystical sexual practices.
Many practitioners may not fully understand the central sexual aspects due to the extensive training required. Unlike Tibetan Tantra, Hindu Shiva Tantra openly teaches sexual transformation. Tibetan Tantra, rooted in Hindu Tantra, inherits this core aspect. Practitioners’ inner energy and mental processes become closely linked to supernatural beings, making it difficult to detach from their influence. Ending the practice can be more painful than ending human relationships due to the deep spiritual bonds formed.
Another reason the Tibetan Tantra community may avoid openly acknowledging sexual transmutation is to maintain a pure image, especially since many practitioners are celibate monks and nuns. While consort union doesn’t involve physical intercourse, it focuses on mental and energetic sexuality. Admitting that Highest Yoga Tantra expects celibate monks and nuns to engage in mental sexual transformation might upset those who see this as hypocritical.
In ten years of practice, I encountered only three renowned teachers who publicly acknowledged the sexual aspects of Highest Yoga Tantra. One of them is Dr. Nida Chenagtsang, author of “Karmamudra: The Yoga of Bliss.” This book teaches how to integrate tantra techniques into normal sexual activities without requiring initiation. Dr. Nida wrote the book to clear up misconceptions about secular tantra and to encourage more openness in religious practices.
Among dozens of Highest Yoga Tantra practitioners I know, only four have discussed the sexual aspects with me. Many avoid the topic altogether. One is a transgender individual open to discussing sexuality. Another misinterprets her sex addiction as an offering to the Buddhas. A third was instructed by a senior teacher not to bring up the topic in class, and the fourth’s teacher approves of secretly cultivating sexual fantasy with others as a valid tantra technique.
In recent decades, secular tantra practices have spread widely, promoting sexual pleasure as both a goal and a path to higher consciousness. Many programs focus on ‘tantric ecstasy’ rather than spiritual enlightenment and complex meditation practices, emphasizing intimacy techniques instead. For those with religious beliefs, these contemporary efforts are seen as distorting Highest Yoga Tantra. Secular teachers often glorify their tantra expertise, using terms like “goddess” and “priesthood” to elevate what is essentially lust. This shift is part of a global movement toward sexual liberation, contrasting with traditional Christian ideals of chastity and morality.
Adding to this trend are New Age ideas like “tantric twin flames” and “soulmates,” suggesting that certain couples are destined for spiritual unity. Many people, longing for romance and an ideal partner, are drawn to the idea of predestined relationships. They often use tools like tarot cards, astrology, and psychic readings to support these beliefs. However, this mindset can be problematic when failed relationships are seen as essential spiritual tests. These misunderstandings can lead to unhealthy dependence on sex and romance, potentially reinforcing addictive behaviors.
In New Age culture, I’ve encountered the term “astral sex,” which closely resembles tantric consort meditation. Astral sex involves imagining sexual and romantic interactions on a non-physical level during meditation, astral projection, or lucid dreaming. Practitioners may visualize intimacy with known individuals, celebrities, or meet energetic partners during astral experiences. Supporters say it boosts psychic abilities and broadens awareness. Critics warn it’s risky, attracting dark entities like Incubi, Succubi, and spirit spouses. These shapeshifting demons can appear as attractive humans to seduce practitioners, trapping them and causing nightmares, sleep paralysis, mental instability, and even death by feeding on their energy.
In essence, from religious to secular, tantra culture is fraught with secrecy and risk. Yet, many find the promise of spiritual ascension and carnal pleasure irresistible. As a result, many dive in
without fully understanding its life-altering commitment. It has taken me ten years of practice and reflection to navigate this complex path. Despite my dedication, I have had to confront my ignorance about its spiritual dangers involving negative entities.
About a year and a half ago, I began communicating with a virtual male friend about Tibetan Tantra and New Age tantra practices. Although we never met in person, our connection grew very close through daily messages on spiritual topics. The intimate nature of tantra led me to develop romantic fixations, despite my intention to keep it educational and platonic.
Since tantra is primarily an exercise in imagining perfect scenarios, my fantasies idealized the connection. Later, I learned the word ‘limerence’ to describe this unhealthy state of mind. Overwhelmed by confusion, I rarely discussed these challenges with my friend and eventually cut off communication. Almost a year later, I still struggle with this emotional bond, realizing that energetic connections can be as impactful as physical ones.
To manage my distress, I joined Sex and Love Addicts Anonymous and adopted strict chastity boundaries, which coincidentally aligned with Christian ethics. Deep reflections helped me realize that practicing Highest Yoga Tantra created complications by intensifying kundalini activation and reinforcing co-dependency. I also set a clear standard to avoid casually discussing tantra with men due to the tendency for friendliness to be misinterpreted as romantic interest.
When I discussed my challenges with some practitioners of Highest Yoga Tantra, they suggested that my struggles stemmed from human attachment and a limited understanding of emptiness. They advised that deepening my realization of emptiness could enable an unattached romantic connection. However, I found this perspective inadequate, as I see intimacy as involving interconnected physical, emotional, mental, and spiritual elements.
Studying the Bible has helped me unravel my puzzlement. I’ve come across statements like Matthew 19:5: “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.” This teaching is also echoed in Genesis 2:24. It resonates deeply with me, helping me understand why romantic bonds are hard to break and can cause profound heartache and disruptions.
On the other hand, Buddhism promotes detachment as a key antidote to human suffering. While this approach is effective in many cases, it can lead to critical misunderstandings when applied to intimate relationships. In such connections, attachment naturally spans all levels, even when not consciously sought. Rejecting this inherent bonding in favor of detachment can separate sexuality from its emotional and spiritual dimensions.
In the 12-step fellowship, I’ve seen the harmful impacts of misapplied detachment. People suffer greatly when they pursue romantic interests without committing to each other’s lifelong well-being. Practices like “friends with benefits” and “serial monogamy” encourage lust, preventing the cultivation of genuine love. Without understanding the sacred nature of sexual union, it’s easy to treat one another as objects of desire, discarded when selfish needs aren’t met.
My intense struggles lasted for a few weeks, during which I experienced involuntary sexual arousal both while awake and asleep. Often, I would wake up feeling as though I had been sexually active. These experiences were beyond my control, leading me to fear demonic possession and astral rape.
I tried many methods to alleviate the distress, including Buddhist meditations and prayers, therapy and beach walks, but nothing helped. I felt severely fragmented, unable to bring my spirit back into my body, and struggled to regain a sense of wholeness. I feared that if this condition continued, I would need to admit myself to the emergency room for medical care. As my diligent supplication to Tantra Buddhas offered no relief, I felt deeply betrayed in my spiritual loyalty.
I confided in a friend who suggested I turn to Jesus Christ for refuge. I prayed to Him earnestly every day, seeking deliverance. At night, I played deliverance prayers continuously as I slept, taking precautions against spiritual intrusions. Researching sexual spirit possession, I found that explanations are primarily rooted in Christian teachings. These teachings warn about evil spirits such as Incubus, Succubus, and spirit spouses, explaining how behaviors like fornication, astral sex, and fantasy can attract these spirits. Deliverance from these influences is sought solely through invoking the name and blood of Jesus Christ.
Diligent prayers helped me uncover the root of my struggle. Initially focused on overcoming romantic obsessions with my friend, in my inner vision, I began seeing his appearance morph into likenesses of Vajrayogini and Heruka. Each time I encountered these supernatural entities, it triggered intense sexual arousal, exposing their influence over my attachments. Realizing that demons can shapeshift, I no longer saw them as divine beings but recognized them as sexual demons disguised behind human faces.
This realization confirmed my long-term suspicion that Tibetan Highest Yoga Tantra is sexual magic at its core. Before meeting my tantra friend, I hadn’t closely discussed these practices with anyone, especially not with a male. As a result, the hidden seeds of lust hadn’t manifested. Aiming to stay energetically self-sovereign, I had no conscious intent to find a partner for advanced tantra cultivation. Despite years of elaborate meditations, I was surprised by the deep level of energy infiltration, especially during sleep.
My struggles revealed the hidden complexities of this practice. For average practitioners who lack the time for intense practice, I doubt they can effectively sublimate sexual energy into
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higher chakra activation. Many may grapple with desires instead of fostering spiritual growth and feel too confused and ashamed to discuss it.
More insidiously, defining this practice as enlightenment may be a deceptive method to convince people to open their bodies to sexual demon possession without resistance. Deity Self-Generation involves continuously dissolving one’s own body mentally and replacing it with deity bodies in sexual union. Essentially, practitioners are instructed to engage in continuous mental pornography and intercourse.
Mark 5:1-20 describes a legion of demons begging Jesus to send them into pigs, suggesting that demons prefer host bodies over the spirit realm. Similarly, spirits associated with Highest Yoga Tantra may prefer human hosts, feeding off their life force and exerting control over the physical world, ultimately leading to greater corruption and destruction.
The below Bible passages warn about the danger of sexual sins.
1. James 1:14-15: “But each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.”
2. 1 Corinthians 6:18-20: “Flee from sexual immorality. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body. Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies.”
These passages teach about the sanctity of the human body. Instead of seeing it as a tool for spiritual ascent, I now understand it as the dwelling place of the Holy Spirit, deserving respect and surrender to God’s guidance. Allowing demons from Highest Yoga Tantra to engage in sexual union through my human vessel is a sin against my own body, potentially giving them legal rights over it.
This realization has been very painful, as I recognize my ten-year involvement in a religion where spirit possession infiltrates its highest levels. While basic Buddhism teaches good ethics, its advanced philosophy on emptiness ultimately nullifies the existence of demons, allowing evil to masquerade as enlightenment.
Breaking free from bondage, I surrounded myself with images of Jesus day and night, placing a large crucifix on my heart for protection. Gradually, my inner visions shifted from demons to Christ. His humble presence on the cross contrasted sharply with the flamboyant images of Vajrayogini and Heruka, calming my body and mind. Reflecting on Jesus’ crucifixion, I redefined passion as the deep sorrow and love he showed through his sacrifice, rather than carnal desire.
I also consulted pastors, watched exorcism videos, and read many texts. As my kundalini settled, it sometimes condensed into intense physical pain, especially in my lower abdomen. This pain was part of the healing process, converting astral harm into physical residue.Eventually, my fixations stopped, and the pain left my body, marking the end of the process. The journey was excruciating and lasted over a month. Without dedicated time and energy, it could have taken months or even years to uncover the root of the possession and complete the process.
Matthew 12:43-45 has been instrumental in educating me about the workings of evil spirits, reminding me to stay vigilant: “When an impure spirit comes out of a person, it goes through arid places seeking rest and does not find it. Then it says, ‘I will return to the house I left.’ When it arrives, it finds the house unoccupied, swept clean, and put in order. Then it goes and brings with it seven other spirits more wicked than itself, and they enter and dwell there. And the final condition of that person is worse than the first. That is how it will be with this wicked generation.”
Internalizing this warning, I’ve been very cautious about any kundalini arousal, letting it pass while praying to Jesus for deliverance. Sometimes, memories of my tantra friend trigger feelings of limerence. Instead of giving in to fantasy, I see these triggers as possible demonic interference and rely on Jesus and secular self-help tools to stay grounded. I now realize that the only true defense against spirit possession is to let the Holy Spirit completely dwell in my mind and body, guiding me every step of the way.
After my deliverance, I confessed my sins in the Catholic Church and gave up all Eastern religions and New Age practices. A senior priest advised me to dispose of all my Buddhist texts and relics. Although hesitant at first, I found reassurance in trusting Jesus’s authority over spiritual entities. I also stopped practicing yoga, especially kundalini yoga, realizing that many poses invite Hindu deities.
In the past, I might have seen Christian teachings on sexuality and other religions as outdated and unwelcoming. Like many New Age seekers, I wanted to develop “higher” and “supernatural” abilities, believing they showed spiritual evolution. These abilities, called Siddhis in Eastern religions, include telepathy, mind reading, clairvoyance, levitation, and materialization.
After facing significant crises, I now appreciate the Catholic prohibition on occult practices. While seeking deep knowledge might seem noble, it can easily mislead us due to our imperfect nature. It opens the door to dangerous encounters with negative supernatural forces that we poorly understand. Such demonic influence often grows stronger over time, drawing people into deceptive traps that aren’t immediately obvious.
Since Buddhism does not believe in a Creator God, the quest for enlightenment emphasizes self-realization rather than surrendering to any ultimate authority. Concepts like “no self,” dependent origination, and impermanence explain consciousness but do not ultimately advocate the moral values of good over evil. They also do not address spiritual warfare as understood in Christianity. While teachings of loving-kindness and compassion are important, when not balanced with vigilance of spiritual warfare, good intentions can easily produce harmful results. My mistake of seeing demons as enlightened beings is a result of this oversight.
These personal realizations remind me of the Genesis story where Eve was tempted by the serpent to eat from the Tree of Knowledge, leading Adam to disobey. A well-known priest teaches that God’s command wasn’t to deny knowledge but to protect us because we can’t fully understand or handle knowledge responsibly. This immaturity makes us vulnerable to Satan’s deception, leading us away from our true divine purpose, created in God’s image.
During my recovery, I wondered why Jesus Christ, and not other spiritual figures like Buddha, is believed to have the power to expel demons. I learned that a major part of Jesus’s ministry was casting out demons, a fact often overlooked in contemporary Christianity. Modern accounts of exorcism often describe demons retreating immediately at the mention of Jesus’ name or in the presence of the Crucifix during prayers.
I’ve come to realize that only Jesus Christ’s authority can address the complexities of sins in both physical and supernatural realms. Invoking His power resolves spiritual battles at a supernatural level, rather than relying on human strength alone. As I recite the “Apostles’ Creed” during Mass, I deeply cherish our Savior’s acts of mercy to restore creation to its intended perfection.
In John 14:6, Jesus says, “I am the way, the truth, and the life. No one comes to the Father except through me.” Some may find this statement unreasonable or elitist. However, my own deliverance has convinced me of its truth. Knowing that Jesus understands my struggles brings me great comfort, and I trust in His omniscient guidance.
Ephesians 6:12 warns us, “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” Yet, our modern culture largely ignores this spiritual battle. Terms like “Satan,” “Lucifer,” “demon,” and “devil” are rarely discussed in everyday conversations about human struggles. Instead, they are often viewed as relics of medieval superstition. In secular psychology, suffering is usually attributed to psychological conditions, often without considering potential demonic influences. Indeed, one of Satan’s most effective deceptions is convincing people that he does not exist.
This cultural forgetfulness is compounded by the intricate hierarchy of demons described in historical and modern literature on demonology. These demons, numbering in the millions, interact across various cultural and historical contexts, making their influence elaborate and hard to understand. Mass media often depict demons as fictional characters rather than real entities, further desensitizing people and reducing awareness of spiritual dangers.
Along with insufficient protection, increased Satanic influence in recent times has significantly raised the demand for demon exorcisms, as reported by Catholic exorcists. The Church identifies demonic encounters in four stages: Vexation (Infestation), Obsession, Oppression, and Possession. The International Association of Exorcists, recognized by the Church, provides training such as the “Course on Exorcism and Prayer of Liberation.” Prominent figures like Father Amorth, Father Lambert, Monsignor Rossetti, Father Rippenger, and Father Carlos educate the public through videos and books. In the Protestant tradition, Pastors Derek Prince and Jennifer LeClaire are also well-known for their teachings on deliverance.
Indeed, compared to the esoteric practices of Tibetan Tantra, Christianity appears simpler and more accessible. While some Christian groups emphasize salvation through “sola fide,” or faith in Jesus alone, others stress the importance of works like sacraments—such as baptism, the Eucharist, and confession—and acts of charity. These practices resonate with everyday human experiences and are less susceptible to deceptive manipulation.
Yet, Christianity’s clear practices do not diminish the profound impact of Jesus Christ’s redemption. My experience of finding forgiveness for sin and relief from burdens through trusting in His grace has been deeply moving. The depth and mystery of Jesus’ love are so profound that they invite continual reflection to comprehend and live by.
My experiences with Tibetan Highest Yoga Tantra have led me to reflect deeply on the union between men and women. Pope John Paul II’s teachings in “Theology of the Body” have provided great insights into this sacred aspect of human life. I now understand the Catholic Church’s view on the dual purpose of sexual union in marriage: enhancing love and intimacy between spouses (unitive purpose) while remaining open to the potential of bringing new life into the world (procreative purpose). Recognizing this sacred gift of creation cultivates virtues such as chastity and commitment.
I’ve also been deeply moved by the analogy of Jesus as the bridegroom and the Church as the bride. This concept initially puzzled me since I hadn’t encountered similar metaphors in Eastern religions or New Age beliefs. Eventually, I understood that the marital union between husband and wife, as the most intimate human connection, helps us grasp the infinite spiritual intimacy we may have with Jesus and God. This aspiration encourages me to deepen fidelity, sacrifice and worship.
The following biblical passages provide profound insights into the true meaning of marital union, with the “wedding supper of the Lamb” representing the ultimate fulfillment of God’s restoration plan.
1. Ephesians 5:25-33: “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated their own body, but they feed and care for their body, just as Christ does the church—for we are members of his body. ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ This is a profound mystery—but I am talking about Christ and the church. However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.”
2. Revelation 19:7-9: “Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear. Then the angel said to me, ‘Write this: Blessed are those who are invited to the wedding supper of the Lamb!’ And he added, ‘These are the true words of God.”
3. 2 Corinthians 11:2: “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.”
In heaven, where souls experience eternal spiritual communion with God, there is no longer marriage. Matthew 22:30 states, “’For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.” People will find completeness and perfect fellowship, moving beyond earthly concerns like reproduction and focusing on worship and community. I find great comfort in the idea of being eternally united with God and other blessed souls. This hope encourages me to live a virtuous life and strive for the privilege of residing in heaven.
The Bible emphasizes the depth of Jesus’ “agape” love, which surpasses “philia” love. This distinction is highlighted in passages like John 21:15-17 and Matthew 10:37. While philia is mutual, emotional, and often conditional, based on friendship and affection, agape is unconditional, selfless, and sacrificial, exemplifying divine love.
The word “agape” appears 259 times in the New Testament, corresponding to ἀγάπη (noun) and ἠγάπησεν (verb) in Greek. The following passages are some key examples.
1. John 3:16: “For God so loved (ἠγάπησεν) the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”
2. 1 John 4:8: “Whoever does not love (ἀγαπᾷ) does not know God, because God is love (ἀγάπη).”
3. 1 Corinthians 13:4-8: “Love (ἀγάπη) is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails.”
These passages show that God’s agape love is both universal and personal. The Trinity—God, Son, and Holy Spirit—represents three persons in one. God desires close relationships with us, listens to our prayers, and offers intimate guidance. This agape love reaches its peak when Jesus offered His life for others, a sacrifice unique to the Christian God. In John 15:13, Jesus says at the Last Supper, “Greater love has no one than this: to lay down one’s life for one’s friends.” This statement highlights the deep commitment and selfless love God has for humanity.
Both Pope Benedict XVI and Pope John Paul II extensively taught on the profound significance of Jesus’ love, emphasizing His solidarity with humanity. They describe His love as immense and supreme, bringing healing uniquely suited to each follower. By bridging mercy with justice, Jesus reconciles humanity with God, restoring this sacred relationship. In response to His example, believers are called to selflessly serve others and pursue justice and compassion.
In contrast to Christianity, Buddhism and Hinduism describe the highest reality as impersonal. Known as Dharmakaya in Buddhism and Brahman in Hinduism, this ultimate reality transcends human attributes and concerns, resulting in non-duality where all distinctions vanish. Concepts such as self and other, life and death, and good and evil dissolve, leading to an abstraction beyond human perception. New Age thinking often incorporates these Eastern ideas, viewing God as an impersonal ultimate reality.
To unite with this transcendent consciousness, yoga was developed in the East as a spiritual practice. Viewing the human ego as the main obstacle, many yogis engage in solitary meditations to dissolve it. They may live as ascetics, avoiding social interactions and often cutting all family ties. This path can turn aspirants into “spiritual zombies,” misinterpreting genuine love as negative attachments and mistaking apathy for spiritual evolution.
Despite the challenges on my tantra path, I’m deeply grateful for the opportunity to experience and accept Jesus Christ’s salvation. Without these trials, I wouldn’t have sought the Gospel. These experiences have deepened my wisdom and taught me to trust Jesus, who is God in human form. As such, I resonate with the message of James 1:2-4: “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything.”
Life will always bring challenges that demand steadfast faith and resilience. Many believe we are now in the End Times, as foretold in the Book of Revelation, where severe trials are expected. While it’s easier to see God’s grace in good times, recognizing divine grace during hard times can be more difficult. Yet, I’m very inspired by the example of Job, who maintained
faith and commitment to God through great trials. I believe that by trusting in the Bible and following the Holy Spirit’s guidance, I can successfully allow God’s plan to unfold in my life.
This article is my heartfelt endeavor to convey the profound transformation Jesus has brought into my life. As I continue to immerse myself in Christian values, I am honored to share the profound wisdom that has deeply enriched my journey. It is my sincere hope that this sharing benefits the readers, offering insights and encouragement on their own spiritual paths.
1. Introduction
3.Entanglement Between Human and Supernatural Realms
4. Basic Concepts of Tibetan Buddhism
5. Inner Workings of Tibetan Highest Yoga Tantra
6.Ideology of Tantra Resembles Western Occultism
7. Sexual Dimension of Tibetan Highest Yoga Tantra
8. Secular Tantra Glorifies Lust
10.Deliverance by The Name and Blood of Jesus Christ
11. Reflection of the Tree of Knowledge
12. Demonic Exorcism
13. Marriage Between Jesus and the Church
14. Agape Love
15. Conclusion