कल्पान्तरे विश्वासटिप्पन्यः

Source: TW

Siddhis or performing miracles do not amount to Tattvajñāna/Īśvarānugraha.

Performing miracles do not logically necessitate the morality or infallibility of omniscience of a person.

Even something seemingly noble as Ātmadhyāna (meditation on the Self) can have a Tāmasīka & insidious form - Brahmapurāņa

Think about the word “Kuyogī”—bad yogī—if being a Yogī necessarily implies goodness or moral infallibility on the part of a person, there will be NO. basis for the term, ‘Kuyogī’ in Śaivāgama.

Miracles are performed either:

Through mastery of Mantras (which are the ones really doing those adbhutakāryas on your behalf; but as is the case with the legal principle of agency, the Mantras incur no sin on your behalf for conning, defrauding or killing others with mantras—That’s all on you who chose to invoke such mantras)

Or through accessing or mastering higher Tattvas.

But the powers gained from these have no bearing on the question of your goodness or correctness.

Even if you are good, it doesn’t mean you are correct.

“He saved my life with mantras” does NOT lead to “his opinions or interpretations are all correct”.

“He had a vision of the Devata & received messages and blessings” does NOT lead to “He is morally and spiritually infallible”.

Till Mala (the primordial internal impurity) ripens sufficiently through the grace of Śiva, there is no freeing of any Yogī or Siddha from the evils which spring from Mala in its unripe form: Hatred, jealousy, arrogance, etc.

There were some who derided the concept of Malaparipāka (maturation/ripening of Mala) and thought they were the Śiva themselves freeing themselves from all restrictions in their capacity as the Śiva, and then indulged in debaucheries of all kinds. They have attained Adhogati and that will be the end of those who follow in their footsteps.