This is an interesting video.
I agree and disagree with the presenter here theologically with my "dharma" as he puts it, and I don't fully agree with his stance against certain forms of transcendence (apotheosis) or that there isn't evil. I think there is evil in the imbalance and there is indeed adharmic forces whose worldview is of imbalancing Chaos in this era / Yuga. However, I 100% agree with his take on Dharmanation, Frank Morales, Frank's views towards Asatrú (trying to underhandedly lower Odin for conversion) and his anti Tantric stances.
Basically if you listen to Frank you are listening to a Christian sermon with Vaishnavism as a front.
Where I will agree with Frank (Acharya) is he positivity of his message, the meditations on "God," having the sacred scriptures, and having a standard of morality.
If it weren't for his and his followers' intentional anti Shaivism / Buddhism approach and attempts to undermine and manipulate Germanic Paganism (and other Western paths) I would have no beef with him.
https://youtu.be/vaSTYwio3aU?si=aPiW01bKxmmVAOgv

I have seen an uptick of right Buddhist groups and adherents who are starkly anti-Pagan, anti-folk faith, and anti-divinity. In turn, this has prompted Pagan groups to make anti-Buddhism statements.

This isn't how Eastern cultures who received Buddhism function.
That isn't to say that there wasn't any strife or disagreements (mostly with governments) but the folk and Lay religion, especially thsoe of Indo-European faiths, were almost always absorbed into the Buddhist cosmology, respected, and allowed to continue within it. Oftentimes, the Priests became representatives of both. Performing rites and teaching the proverbs and morals of both.

We see this in the Bön religion of Tibet and also in Shinto Japan (as well as historical and rural China).

This works even more so in Indo-European faiths and cultures where the Gods are regional interpretations of the same.
This was seen in Bactria, Ghandahar, Kushan Empire, etc. Of course, each local expression should be respected.
When I say syncreitc, I mean IE.

In addition, while Buddhism does have a different cosmological, theological, and metaphysical outlook than Abrahamic faiths and some modern interpretations of Paganism, when analyzed in a historical and cross religious Indo-European, Old European, and older religious world view it doesn't come off as that alien. Instead, they flow very well within it.
Buddhism being seen as escapism isn't any better than Valhalla, Heaven, Zoroastrian ressurerction, etc, being used as escapism.
Living ones life properly, fulfilled, and to the best is what is promoted by Buddhism proper, as well as all other Aryan faiths. Being fully passive, life denying, or nihilistic and escapist isn't Buddhist, isn't Indo-European in nature, and isn't of Arya spirituality.

More aesthetics 🔱 🕉️

Take the Kālachakra pill.

Intro
https://youtu.be/HnV8pgKgu7M?si=rQuuS6wc_x6MNH0U

The Kālacakra tradition is based on Mahayana Buddhist non-dualism, which is strongly influenced by Madhyamaka philosophy, but also draws on a wide range of Buddhist and non-Buddhist (mainly Hindu) traditions (such as Vaibhāṣika, Kashmir Shaivism, Vaishnavism, and Samkhya). The Kālacakra tradition holds that Kālacakra teachings were taught in India by Gautama Buddha himself.[5][6] According to modern Buddhist studies, the original Sanskrit texts of the Kālacakra tradition "originated during the early decades of the 11th century CE, and we know with certainty that the Śrī Kālacakra and the Vimalaprabhā commentary were completed between 1025 and 1040 CE."[7] Kālacakra remains an active tradition of Buddhist tantra in Tibetan Buddhism, and its teachings and initiations have been offered to large public audiences, most famously by the 14th Dalai Lama, Tenzin Gyatso.

Wiki
https://en.m.wikipedia.org/wiki/Kalachakra

Kālacakra cont (wiki)
The tradition contains teachings on cosmology, theology, philosophy, sociology, soteriology, myth, prophecy, medicine and yoga. It depicts a mythic reality whereby cosmic and socio-historical events correspond to processes in the bodies of individuals. These teachings are meant to lead to a transformation of one's body and mind into perfect Buddhahood through various yogic methods.

Kālacakra cont (wiki) Cosmology:
In the Kālacakratantra's cosmology, samsara (cyclic existence) is made up of innumerable Buddha fields and of the five elements or properties (characterized by origination, duration and destruction). The whole cosmos arises due to the collective karma of sentient beings, which produces vital winds (vayu) that mold and dissolve the atomic particles that make up the various inanimate things of the world and the bodies of sentient beings.[19]
A key element of the Kālacakratantra is the correspondence between macrocosmic processes and microcosmic processes. The Kālacakratantra maps the various features and developmental processes of the world system to various features of the human body.[20] The phrase "as it is outside, so it is within the body" (yatha bahye tatha dehe) is often found in the Kālacakratantra to emphasize the similarities and correspondence between human beings (inner Kālacakra) and the cosmos (outer Kālacakra), as well as with the enlightened Kālacakra mandala of deities (alternative Kālacakra). This correspondence comes about because both the cosmos and the bodies of sentient beings come into existence due to the efficacy of the habitual propensities of the minds of beings. In this sense, the cosmos is like a cosmic replica of a sentient being's body. Thus, one can say that the cosmos and the individual are nondual and mutually pervasive, even in terms of their conventional existence. They are interconnected and they influence each other.

You'll notice the similarities between the Kālacakra and the Womb Realm.
https://en.m.wikipedia.org/wiki/Womb_Realm

ॐ
oṃ
(The syllable of the most supreme exclamation of praise.)
vajrasattva-samaya
ma nu pā la ya vajrasattva
tve na u pa ti ṣṭha dṛ ḍho me bha va
su to ṣyo me bhava
su po ṣyo me bhava
a nu rak to me bhava
sarva-si ddhiṃ me pra ya ccha
sarva kar ma su ca me
cittim śre yaḥ ku ru
hūṃ
(Syllable of the heart essence, the seed Vajrasattva.)
ha ha ha ha
(Syllables of the four immeasurables, the four empowerments, four joys, and the four kāyas.)
hoḥ
(Syllable of joyous laughter in them.)
bhagavan sarva-tathāgata
vajra mā me mu ñca
vajribhava
mahāsamaya sattva āḥ.
āḥ.

oṃ
Vajrasattva’s Samaya
O Vajrasattva, protect the samaya.
May you remain firm in me.
Grant me complete satisfaction.
Grow within me (increase the positive within me).
Be loving towards me.
Grant me all the accomplishments,
As well as all the activities.
Make my mind virtuous.
hūṃ,ha ha ha ha, hoḥ
Bhagawan, who embodies all the Vajra Tathāgatas,
Do not abandon me.
Grant me realization of the vajra nature.
O great Samayasattva
Make me one with you

Bodhidharma according to Bing AI

Bing AI "Bodhidharma"
Has a rather Persian look.
Seems ready to meditate in the mountains and teach some martial arts.
I dig it.

I thought I should write something on the subject of animal sacrifice and Buddhism.

I personally don’t have an issue with animal sacrifice, in the sense that you dedicate the life of the animal to something greater. It is more ethical and inclined towards Dharma unlike the modern meat and diary industry.

I think the issue lies in the theology of the one conducting the animal sacrifice, if you believe that the deity would need the blood from countless lives to be satisfied then you’re worshiping demons. No deity will need offerings to sustain themselves, only demons and spirits would demand sacrifices to be made for them.

Although the consumption of meat and animal products is not forbidden, it is suggested that we should refrain from killing. It is a virtuous aspiration to eat that which doesn’t demand the killing of another sentient being, but meat consumption is still widespread in countries where Buddhism is prevalent or is the dominant religion.

Indra / Thor

Baldr’s brother [Thor] did not spare there the greedy enemy of men [Hrungnir], Mountains shook and rocks smashed; heaven above burned. I have heard that the watcher [Hrungnir] of the dark bone [rock] of the land [sea] of Haki’s carriages [ships] moved violently in opposition when he saw his warlike slayer.

Swiftly flew the pale ring-ice [shield] beneath the soles of the rock-guarder [giant]. The bonds [gods] caused this, the ladies of the fray [valkyries] wished it. The rock-gentleman [giant] did not have to wait long after that for a swift blow from the tough multitude-smashing friend [Thor] of hammer-face-troll [Miollnir].

— Þjóðólfr of Hvinir, Haustlöng, 16–17 [Skáld 17], trans. A. Faulkes, 1987.

Indra / Thor
Rig Veda (Ralph T.H. Griffith 1896)
HYMN XXXII. Indra.
1 I WILL declare the manly deeds of Indra, the first that he achieved, the Thunder-wielder.
He slew the Dragon, then disclosed the waters, and cleft the channels of the mountain torrents.
2 He slew the Dragon lying on the mountain: his heavenly bolt of thunder Tvaṣṭar fashioned.
Like lowing kine in rapid flow descending the waters glided downward to the ocean.
3 Impetuous as a bull, he chose the Soma and in three sacred beakers drank the juices.
Maghavan grasped the thunder for his weapon, and smote to death this firstborn of the dragons.
4 When, Indra, thou hadst slain the dragon's firstborn, and overcome the charms of the enchanters,
Then, giving life to Sun and Dawn and Heaven, thou foundest not one foe to stand against thee.
5 Indra with his own great and deadly thunder smote into pieces Vṛtra, worst of Vṛtras.
As trunks of trees, what time the axe hath felled them, low on the earth so lies the prostrate Dragon.

6 He, like a mad weak warrior, challenged Indra, the great impetuous many-slaying Hero.
He, brooking not the clashing of the weapons, crushed—Indra's foe—the shattered forts in falling.
7 Footless and handless still he challenged Indra, who smote him with his bolt between the shoulders.
Emasculate yet claiming manly vigour, thus Vṛtra lay with scattered limbs dissevered.
8 There as he lies like a bank-bursting river, the waters taking courage flow above him.
The Dragon lies beneath the feet of torrents which Vṛtra with his greatness had encompassed.
9 Then humbled was the strength of Vṛtra's mother: Indra hath cast his deadly bolt against her.
The mother was above, the son was under and like a cow beside her calf lay Danu.
10 Rolled in the midst of never-ceasing currents flowing without a rest for ever onward.
The waters bear off Vṛtra's nameless body: the foe of Indra sank to during darkness.