Sacrifice is a vital element in growth. If we want to become who we are meant to be then we have to be willing to let go of who we presently are. We must accept losses and learn to see them not actually as losses but a higher type of gain, see them as advancement along "the Path."

Sacrifice almost always includes the notion of comfort. If we are to really and truly evolve we must be willing to sacrifice comfort and embrace struggle. Only through resistance is man able to ascend new heights. Only once we can let go of all that we think we want are we capable of receiving all that we truly need.

"When I let go of what I am, I become what I might be. When I let go of what I have, I receive what I need."

Follow these channels ran by fellow Buddhists 👇

https://t.me/vajrarastra
https://t.me/EgbertMorayFalls
https://t.me/adonisofarkaim
https://t.me/hammerandvajra
https://t.me/selfimmolation
https://t.me/noneorgod
https://t.me/hellene_commune
https://t.me/TheEldersOfTheBlackSun2

There is far too much intellectualism in the spiritual right. There are people who, we guarantee - will spend the next 20 years mentally masturbating but never practicing - and therefore not progressing.

It doesn’t matter if you can philosophically grasp what Karma is - that isn’t the point.

Karma means to watch your body, mouth, and mind. To be constantly aware of the cause and effect, of the interplay which continually creates the world.

To keep these actions as pure as possible, full of Bodhicitta - that is karma.

So many want to be scholars, instead of practitioners. We resolve to be practitioners first and foremost. That we are intelligent and learned, go to aid and support our meditative practice.

"Essential to the Odhinic mystery is his manifold nature. He is the whole made up of many parts. In the mythology this is made clear not only by his tripartite appearances but also by his many "nicknames" (ON heiti)... Perhaps one of the names sums up
this quality — Svipall (the Changeable One), which indicates the ultimate transformational character of the god. This divine case of "multiple personalities" gives an indication as to why Odhinn is often misunderstood. Indeed, those who approach him from a non-Odian viewpoint will he disappointed, confused, or destroyed.

"If the heiti were not enough to confuse the noninitiate, the greater aspects (hypostases) have even confounded many experts. A hypostasis is an aspect of a god that seems to be an independent god-form but on closer investigation is shown to be a particularly well-developed functional aspect of it. Because of his many-sided character, Odhinn is especially subject to this mode of understanding."

— Edred Thorsson, Runelore.

I suspect almost everyone who follows this channel follows the channels I forward posts from so it’s probably a bit redundant lol

In Buddhism, there are two basic paths.

The Path of Renunciation
The Path of Transformation

The Renunciate is he who shaves his head, gives up worldly pleasures, takes up a tattered robe, leaves his family, vows to abstinence, and enters a monastery for practice.

This path is completely legitimate and effective. But it is not the path we follow.

You see, we are in the Kali Yuga - and every single day, the chaotic energy grows - each day we drift deeper, and deeper into the Kali Yuga.

But this doesn’t mean that we drift further and further from “God”. No, the Divine is closer to you than your jugular vein, even in the midst of the darkness of this age.

“But Elders, if the Divine is so close, why do I feel so far away?” - it’s because you’re using the wrong method.

You see, in the Kali Yuga, the old methods of interfacing with the Divine are rendered feckless, like a snake without fangs. The old rites are not just lost, but they are effectively worthless. Even in cultures like in India, where the Brahmins still administer Pujas, it is hollow ritualism. It has been drown in the waves of the Kali Yuga.

So, Lord Buddha presents us with two options.

The first, is as mentioned previously - to be a renunciate. But we’ve found this to be akin to Ernst Jüngers “Forest Dweller”, who escapes to the forest in hopes of fleeing the oppression of the world. But really, as we all know - try as you may to take the Benedict Option, the government will be there to Waco you. As an example, look at contemporary Tibet. Formerly a Feudal society, the Feudal system sustaining the Monastic system. But in the Kali Yuga, this was never going to last long. *Enter the Chinese Communists*. Now “renunciates” have to fund themselves. Think about that - following the Path of Renunciation, but having to pay your way.

To us, this is neither an acceptable state of affairs, nor a practical one.

But most importantly, it does not suit our personal equation & relative dispositional aptitude.

So, we turn from Jüngers Forest Dweller, to his “Anarch” - and we begin to Ride the Tiger.

Now, in Ride the Tiger, Julius Evola makes reference to “turning the Poison into Medicine” - this is essentially the Path of Transformation. From a state of Emptiness, all worldly pleasures (and sufferings) are transformed into a state of bliss. It is this unity of Emptiness & Bliss which defines the Path of Transformation. As the Kali Yuga grows, the fuel which we use to power the inner Spiritual Powerplant, burns hotter and hotter. As in Alchemy, we take the Lead of the Kali Yuga, and we transform it into a Golden Sacred Nectar.

This World is not oner plagued with Sin - this World is not separate from the Holy Pure Lands. No, it is a Pure Land, flowing with the sweetest of nectar. The Heroes & Heroines (Dakas & Dakinis) walk this World *among us*, engaged in a kind of Spiritual Theatre with us. We dance with them, hug them, kiss them, bring them offerings of food & water, and friendship.

We grow our hair, enjoy worldly pleasures, wear beautiful linen, love our family, embrace sexuality, and wander the world - as a free man.

Tantrism is liberating, as it recognizes the world - not as illusion, but as Power, and this Power is the Active Feminine, known in Hinduism as Shakti, or in Buddhism as Vajrayogini.

Vajrayogini is the world in Becoming, in ever-growing flux. Dancing, and full of ecstasy.

For lessor men, perhaps this blissful divine feminine is too much. But not for us.

We are Shiva - or, in Tantrism - Heruka Chakrasamvara - and she is our consort. We embrace one another; and enter into eternal, blissful union.

You cannot practice this without Bodhicitta, the Mind of Awakening, often poorly translated as Compassion.
You also cannot practice this without proper initiation, by a legitimate Spiritual Master.

The lineage has to be transmitted to you, else you are attempting to grow a flower without a seed.

We will have more to say on all of this at a later time. But perhaps this will help you better understand.

“Once you had passions and named them evil. But now you have only your virtues: they grew out of your passions.
You set your highest goal at the heart of these passions, and then they became your virtues and passions of pleasure.
And whether you stemmed from the clan of the irascible or the lasciv- ious or the fanatic or the vengeful:
Ultimately all your passions became virtues and all your devils became angels.
Once you had wild dogs in your cellar, but ultimately they transformed into birds and lovely singers.
Out of your poisons you brewed your balsam; your cow, melancholy, you milked – now you drink the sweet milk of its udder.
And now nothing evil grows anymore out of you, unless it is the evil that grows from the struggle among your virtues.”

Nietzsche

We’re out here doing alchemy and shit

Another buddhist friend’s channel. Check him out, he knows his shit

https://t.me/Advayajnana

"In contemporary Western popular culture, the Buddha is commonly portrayed as an androgynous, asexual character, often in a seated meditation posture and wearing a beatific smile (...) in Indian Buddhist literature, however, a very different version of the Buddha and his monastic followers appears: the Buddha is described as the paragon of masculinity, the “ultimate man” (purusottama), and is referred to by a range of epithets that extol his manly qualities, his extraordinarily beautiful body, his superhuman virility and physical strength, his skill in martial arts, and the effect he has on women who see him. Many Buddhist monks are depicted as young, handsome, and virile, and the greatest challenge to their religious devotion is lustful women propositioning them for sex. This is even true of elderly monks, who also fend off unwanted advances.
(...)
Why, then, have contemporary interpreters of Buddhism generally overlooked these discourses? Why has the supremely masculine Buddha depicted in the Pali canon and other Indic literature been eclipsed by the androgynous figure of modern imagination and the ascetic meditation master and philosopher of scholars? Part of the reason probably lies in the backgrounds of contemporary interpreters of Buddhism and the blind spots that every culture bequeaths to its inhabitants (...) in addition, most modern scholars of Buddhism were born and raised in societies in which Judeo-Christian traditions predominate, and even those who are not overtly religious have been influenced by them.
(...)
Since undertaking this project, I have been struck by the pervasiveness of ultramasculine images in Indian Buddhist texts—texts that in some cases I had read many times without even noticing these tropes. Once I began looking, however, they seemed to leap from the pages and confront me with a completely new version of the Buddha, one who personified the ideals of the Indian warrior class (ksatriya), who caused women to faint because of his physical beauty, and who converted people to his teachings through the perceptual impact of his extraordinary physique.

In the “Discourse to Canki,” for example, the Buddha is described as “handsome, good looking, graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold.” In the “Discourse to Sonadanda,” a group of brahmans comes to visit him. One of them, a young man named Angaka, is described as “handsome, good-looking, pleasant to look at, of supremely fair complexion, in form and complexion like the god Brahma, of excellent appearance,” but the brahman who gives this description hastens to add that the Buddha is even more handsome."

-- John Powers, "A Bull of a Man : Images of Masculinity, Sex, and the Body in Indian Buddhism", pp. 1-3

200 subs, good time to start posting again, don’t you think

We’re so back

Let me tell you about my personal experience with smoking Marlboros... I don't find it particularly detrimental to my health. When I do smoke, I do it. The cigarette ends, I put it down, and watch throughout the process. And you have accomplished another occupation in your life, as much as your toilet flushing down.

Chogyam Trungpa

Eternity is in love with the productions of time

William Blake