The Oracle: Reflections on Self (2010) is a film documentary by David Cherniak that investigates the use of spirit oracles within Tibetan Buddhism. It records how specially trained monastics regularly perform ceremonies during which they are possessed by spirits from the Tibetan pantheon, who are consulted for political and spiritual advice by the Dalai Lama and other senior figures within the tradition. The film includes footage of a mediums recognised as the State Oracle of Tibet. In 1988, Cherniak was the first person allowed to film the State Oracle during a ceremony. Shortly after the spirit had possessed its host, Cherniak happened to catch the medium’s eye and was thrown off his feet by an inexplicable force. The film is partly an attempt to frame an explanation for this experience.

In passing, the film refers to the current controversy (schism, some might say) within the Tibetan tradition regarding Dorje Shugden. This spirit is regarded as a dharma protector by a sizeable community within the tradition. These are spirits that guard Tibetan Buddhism, its practices and adherents. They are a species of ‘wrathful deities’, entities that take on a fierce and frightening manifestation in order to lead sentient beings to enlightenment. However, although all dharma protectors are wrathful deities, supposedly not all of them are of the same calibre. Some are ‘worldly spirits’ who protect the dharma only in a material sense (by manifesting wealth, for instance), acting because they are bound by an oath, rather than as an expression of their enlightened nature. A sizeable community within the Tibetan tradition regards Dorje Shugden as an enlightened being, whereas the rest – the Dalai Lama amongst them – views him as a ‘worldly spirit’.

The Oracle: Reflections on Self, a film by David Cherniak (2010). Click to view on YouTube (54 mins).

Like many religious disagreements, to an outsider it looks as if it’s really about organisational politics, rather than anything of doctrinal importance. It’s a widely repeated story that the Dalai Lama’s escape from Tibet in 1959 succeeded because of help received from an oracle possessed by Dorje Shugden. Even if this is the case, which seems quite possible, it does not contradict the view that Dorje Shugden is a worldly spirit, protecting the dharma by material means. Cherniak interviews the Dalai Lama in his film concerning the nature of oracles and their supposed accuracy, to which the Dalai Lama gives a strikingly pragmatic and open-minded response.

Intrigued by this, I decided to attempt possession by Dorje Shugden for myself, to see if I could determine one way or the other his nature. It had been quite a while since I had done any possession work, which is perhaps the most daunting tool in the magickian’s kitbag, but I was keen to see if I’d become any better at it.

There was a group of us. We had a photograph of Dorje Shugden, a singing bowl, some Tibetan cymbals, and – although it wasn’t made from a human thigh-bone – a short, didgeridoo-like trumpet, which certainly sounded the part. The company sat in a circle and I took up the centre. I issued them with a vajra, a symbol of spiritual power and enlightenment, which they could use as a blasting-rod if the spirit turned out to be ill-dignified or unruly. We used the classic Tibetan mantra OM HAH HUM to build up a trancey atmosphere.

A vajra. Mine is made of brass. Symbol of enlightenment and spiritual fortitude. The word means 'diamond' and 'thunderbolt' in Sanskrit.

Whilst the mantra and the musical instruments did their thing, I performed breath of fire, flexing my pelvic floor and abdominal muscles to build energy, and draw it up toward the higher chakras. I kept my eyes closed throughout until, suddenly, I felt something sweep up and over me, and I fell backwards. I could feel my spine and limbs going into spasm.

It was not that I became unaware of what was happening. Instead, I felt a definite urge to do certain things, make movements, utter sounds, but I could not identify these as coming clearly from myself. I could hear the questions asked by the group, but no words, symbols or meanings arose in me as a response. There were, however, clear and strong impulses to make twisting, spasmodic movements, grunting sounds and enraged cries. I felt a constant, pronounced sensation of fear. Afterwards, one of the participants remarked that it seemed as if the entity were used to persecution. It had acted fearful and enraged, as if it were expecting ill-treatment.

The results were disappointing in terms of communication, but it was certainly the most powerful possession I’d undergone. Afterwards, unexpectedly, I felt ill and shaken. I was nauseous and light-headed. It was a trial to get through the other rituals we’d planned for the evening. We banished thoroughly, of course, but I still felt fragile, as if whatever had taken control might suddenly decide to come back.

After I arrived home, I spent a disturbed night. The feeling persisted of something encroaching. I dreamt of walking into a dark room, which I had presumed was empty, but then there was a slight movement, and I realised someone was hiding. Terrified, I dashed outside, and then awoke. Towards morning, a bolt of orgasmic energy shot through my body and I cried out, suddenly wide awake.

Thankfully, the feeling of strangeness and vulnerability wore off gradually and by lunchtime the next day it was gone.

Icon of Dorje Shugden. (That little critter in the crook of his left arm is a mongoose, who spouts jewels.)

The mediums in Cherniak’s film uniformly claimed they had no memory whatsoever of their possession by spirits. Certainly, I could remember the gist of what had happened. But the impulses I’d had, I still didn’t recognise as my own. Perhaps when mediums say they have ‘no memory’, they might mean something similar: that what happened can be stated, but can’t be recognised as a part of the time-stream we call ‘ours’. In that sense, indeed I had no memory, because what I did in that time wasn’t ‘mine’, although I recall what those things were.

Other questions remain. Most of the participants concluded that the spirit was not Dorje Shugden but something else, given the lack of communication. Yet our magickal intent was to contact him and no other. Or if it was Dorje Shugden, then perhaps I wasn’t capable of channelling him fully, and what manifested was only an aspect.

At face value, it seems that Dorje Shugden is a wrathful deity, a dharma protector perhaps, but of a primitive type, who seems fearful of persecution and abuse. The problem is, to what extent is this ‘face value’ the whole picture?

Audio

Edited audio excerpts from the ritual. Three minutes of chanting, grunting and screaming. Voices have been distorted to preserve anonymity, although you can probably guess the one possessed.

A Response from Ona Kiser

Oh, Duncan, I’m tickled. A few comments from the perspective of Santeria, where possession is a common part of ritual work.

1) It is common for initial possessions by strong entities in less-experienced mediums (less-experienced with full possession, even if experienced with other forms of mediumship) to be harsh, abrupt, disorganized, etc. As the entity and medium work together over time, the medium is eventually more able to speak, move and engage with the ritual in a smooth way, and the entry and exit of the entity tend to be less agonistic. In fact, in Santeria mounted orishas do not speak until a specific ritual is done during possession. Other kinds of spirits do speak clearly, but rarely on initial visits unless the medium is very experienced with that kind of possession.

2) I have found in several cases of strong (invited) possession and in cases even of heavy trance or altered states, that simply invoking ones own HGA instantly clears everything, returning one to full normal consciousness. Try it next time, to add to the case studies we have on record!

3) Among Santeria/Spiritist mediums I know with years of experience with full possession, full possession can range from this sense of the body/mind being operated by the entity while one retains a faint awareness as if watching from far away but can do nothing… to complete loss of consciousness by the hosting medium. It’s not a better/worse scenario – it may vary due to the experience of the medium, the particular abilities of the medium, or the desires of the entity who is present.

4) I had one experience where in a group scenario we invoked a Pomba Gira, but were not holding a totally traditional ritual. I was intermittently possessed by her and got the distinct impression she was a bit freaked out at first by the strange setting. Like she didn’t quite know what to make of it. After dismissing the possession for a few minutes to regroup (see HGA above) I then sat down at the altar and talked to her, explaining more clearly our purpose and welcome. I then let her return and she was much more comfortable and enjoyed herself. Your mention of the fearful reaction of the spirit you called could include a bit of this disorientation, as it arrived in unfamiliar surroundings without the usual ritual things it was used to expecting.

In any case, wish I’d been there for the chuckle.