Sam Webster's Blog

IMHO, all discussion around sex and spirit come down to two fundamental notions that unpack into four.

First, all is dependent on the idea that sex is good. It would not be much of an issue in a culture that was sex-positive and did not view sex as a commodity. This is not to cast aspersions at those who trade in sexual services. The problem here is that sex is used to sell other products while the simple trade in sex is considered foul and degenerate. If sex was viewed as innately good, then its traffic would have no moral or criminal consequence. Thus one of the core purposes of the sex-and-spirit argument is to celebrate sex and sex-play.

Further, since sex is somehow seen as less than good, we also miss out on it as an access to spirituality. Spirituality awakens when we come in contact with the limits of human existence. The main categories of this are Life, Death, Birth, Food, Cosmology, Ethics, and of course, Sex. When we suppress thinking about sex in a positive light we can not enter the spiritual through that door. But if we see sex as one of the entry ways into depth spirituality, we begin to develop images and metaphors of divinity and divine action, of spirituality, that involve paired sexual union. (Generally paired, though the number is not that important, nor are the genders.) Thus the next task of the sex-and-spirit discussion is to enable aspirant to approach the mystery of Sex in life.

Once we are able to approach sex as one of the loci of the sacred, with it all sexual interactions become sanctified. The imagery of sexuality becomes sacred while sacred imagery becomes sexualized. We can find in our sacred sexuality a space of worship. Adoration of our sexual partners as revelers of the sacred is then a natural corollary.

The task is then to teach the invocation of deities and forces. The result is contact with the numinous and the exaltation of spirit and soul. Inspiration and enthusiasm arise.

There remains a problem as yet with the spirituality outlined above. It can be self-serving and self-absorbed. Pleasure and delight can be very distracting, yet they can also be entry ways into deep awareness of suffering and the need for change. They also bring the power to do something about it. This is where a sexual spirituality must aim. For from the state of divine exaltation brought about through invocation and sexual union, it is possible to heal self and others, to envision new possibilities, transform the degenerate, and relieve suffering. Being able, it becomes required.

Any other arguments in this discussion are either cultural and esthetic trappings necessary to enliven our senses and emotions in our practice or are the methods of practice themselves. These four points, on the other hand, are the aim.

In summary:

Sex is good.
Sex is a locus of, or contact point with, the sacred.
Divine presence can be invoked in and by sexual union.
The power raised in inspired sexual union must be placed in the service of liberation from suffering and the attainment of enlightenment.

Theodicy, or the theological study of evil, has long been a stumbling block for religion. People often wonder, “Why do bad things happen to good people?” Some answers include “Because God wills it,” or “Karma,” the result of past actions. However, as a Thelemite, the focus is not on what happened, but rather on what to do to avoid doing evil.

To start, let’s eliminate some outdated ideas about evil, such as “Natural Evil.” In ancient times, disasters and diseases were considered evil manifestations. However, today we understand that these are the result of natural forces that support life. On the other hand, “Moral Evil” has to do with religious practices. For example, for Jews, eating pork is immoral. However, for non-adherents, there is no issue with eating pork. It’s important to separate “morality” from “ethics.” Morality comes from religion or spirituality, while ethics are universal and developed from reason and experience.

But where is evil? Analyzing the system of possibilities present at the moment of choice, we can see that there are only a finite number of actions we can take. Thus, we can state a priori that one of the choices will be the best, one will be the worst, and the rest will be somewhere in between. However, it’s often difficult to pick the best choice for a variety of reasons, including that we cannot always predict all of the consequences of our actions. And while we may appeal to the maxims of religion or philosophy to help us make a choice, ultimately, we are the ones applying them.

The idea of a wholly deterministic world, as Pythagoras and Calvin believed, poses an interesting question about the nature of choice. If everything that is happening now has already happened in the past, then our choices may not be material because we’ve already made them per script. In Calvin’s idea of predetermination: God has already picked the Elect, the rest will go to Hell. Nothing you can do will either save or damn you, but your actions will show if you have been selected and your success will prove you are one of the elect. [Really? ]

However, I propose this is not necessarily the case… but that’s another blog post.

In conclusion, while the question of theodicy remains unanswered, a systems-analysis approach to evil can shed light on how to avoid doing evil. By understanding the limited choices available to us and appealing to reason and experience, we can make better choices to live a more ethical life.

It’s clear the things that people say are just rumbling echoes

So, I don’t let them get in the way of conduct of yogic pursuits

I’ve tossed away all those pretenses of trying to look good

So, reputation, you can go— Ho, Ho —wherever you please

–Sung by Milarepa to Likor Charuwa, when he asked why Milarepa did not conform to prevailing social norms.

At all times, and in all circumstances

May the wish to conform to conventional expectations not arise for even an instant.

If, due to the power of strong habits, such deluded intentions occur

May they not succeed.”– Rigdzin Jigmay Lingpa (1730-1798)

The Pagan religious non-profit organization which I am honored to serve…

The Pantheon Foundation invites you to the upcoming

Pagan Activism Conference Online (PACO)

Nov. 22-23, 2014 

This innovative Conference, in service to the national Pagan community, will take place entirely online, allowing for participants from every region of the US to attend. PACO will provide valuable, insightful information from experienced and innovative Pagan activists and community voices. Our interactive presentations and discussion panels, regarding infrastructures that serve Pagan organizational and individual activism, feature some of the most experienced and accomplished leaders in their respective areas. Check back frequently, as guests are still joining.

The goal of the Conference is to equip Pagan activists from all over the country with the tools necessary to advance the goals and aims of their own activist efforts, and to build bridges between Pagan activists for mutual support. Care to join us? You can come for the whole conference, or else attend single panels, as desired.

See the calendar listing to purchase your tickets

My latest work, on Accountability in Pagan Leadership.

This and more is what you can expect from the Wild Hunt, please contribute to their annual fundraiser.

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Today is the beginning of The Wild Hunt’s 2014 Fall Funding Drive, a fiscally sponsored organization of the Pantheon Foundation.

We’re asking for a base budget of $12,500 dollars to run for another year, and we’re hoping that you will help us not only meet this goal, but surpass it and allow The Wild Hunt to do even more. The more we raise, the more we can do. Want to see more regular columnists? Want to see more staff writers? Then founder Jason Pitzl-Waters would love to see us push well past that base goal in the coming month. There are many thousands of readers out there, and it would only take a fraction donating to not only fund us, but help us greatly expanding the coming year!

Here is the direct link to the Indigogo Campaign.

See more at: http://wildhunt.org/2014/09/the-wild-hunts-2014-fall-funding-drive-begins.html

One of the most useful and powerful Buddhist mantras is the 100 Syllable Mantra of VajraSattva, the Diamond (or Lightning) Being. This is the principal god-form of the Nyngma school of Tibetan Buddhism. Practitioners would recite this manta 100,000 times to prepare and purify themselves for more advanced work. IT is also use much like a banishing ritual in the West to clear and prepare the working space. If you read the text in translation you quickly realize that besides invoking VajraSattva, it (subtly) invokes all the Buddhas to come and help. And we could all use a little help, don’t you think?

Here is the mantra page itself. Enjoy and be benefited!

as translated by John Everard, 1650

My Thoughts being once seriously busied about the things that are, and my Understanding lifted up, all my bodily Senses being exceedingly holden back, as it is with them that are very heavy of sleep, by reason either of fulness of meat, or of bodily labour.

Me thought I saw one of an exceeding great stature, and an infinite greatness call me by my name, and say unto me, “What wouldest thou Hear and See? or what wouldest thou Understand, to Learn, and Know!”

More on the OSOGD site.

by

Geshe Langri Thangpa

By thinking of all sentient beings

As more precious than a wish-fulfilling jewel

For accomplishing the highest aim,

I will always hold them dear.

Whenever I’m in the company of others,

I will regard myself as the lowest among all,

And from the depths of my heart

Cherish others as supreme.

In my every action, I will watch my mind,

And the moment destructive emotions arise,

I will confront them strongly and avert them,

Since they will hurt both me and others.

Whenever I see ill-natured beings,

Or those overwhelmed by heavy misdeeds or suffering,

I will cherish them as something rare,

As though I’d found a priceless treasure.

Whenever someone out of envy

Does me wrong by attacking or belittling me,

I will take defeat upon myself,

And give the victory to others.

Even when someone I have helped,

Or in whom I have placed great hopes

Mistreats me very unjustly,

I will view that person as a true spiritual teacher.

In brief, directly or indirectly,

I will offer help and happiness to all my mothers,

And secretly take upon myself

All their hurt and suffering.

I will learn to keep all these practices

Untainted by thoughts of the eight worldly concerns.

May I recognize all things as like illusions,

And, without attachment, gain freedom from bondage.