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Pagan Dharma

Our era of profound spiritual crisis is equally an era of spiritual forment rivaled only by that time two thousand years ago that saw the emergence of Gnosticism, Christianity, and the Hermetic Tradition in the West and Mahayana Buddhism and Vedanta in the East. Today, as then, this transformative crisis is being fueled by the confluence of cultures, none of which will remain the same for that contact. Two such cultures, contemporary Paganism and Tibetan or Vajrayana Buddhism, have the potential to deeply revitalize each other and positively effect our world.

Over the years of practicing Pagan magickal ritual I have noticed a variety of consistent problems with our practice. Many solutions for these have been attempted with varying success. When I was introduced to the Tibetan contemplative tradition, (read Vajrayana) one of the points my teacher made was how the practitioners noted problems with their practices and with insight (and I suspect lots of trial and error and sharing results) they were able to solve them. Indeed, he noted, most books of Tibetan ritual practice were structured with the first chapter or so giving the practice itself and the remaining many chapters delineate all the ways the practice could go wrong and how to fix them. He also shared some of the more general techniques and what they were remedies for. Perhaps because ritual is ritual and it is humans doing it regardless where on the world they are, the same problems he mentioned among the Buddhists I had seen among Pagans. Shamelessly, and in true Hermetic manner, I began applying some of the remedies in my own ritual practice and with my community. Needless to say it helped.

One of these that was very easy to adopt was the dedication of the benefit of the ritual to all beings (this of course includes the ritual practitioners). Either by verbally dedicating the benefit in this manner or by ‘sweeping’ the good that we have done into an energy ball in the center of the ritual space and tossing it up into the sky to rain down on all beings, we were easily able to incorporate this ritual element. However effective as this sharing might be, the most immediate benefit to the group was the complete absence of the post-ritual blues, ungroundedness and general irritability that I and many other practitioners have experienced. Instead a calm sense of satisfaction tends to pervades the space.

Read the original article at: The Village Tribe

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