#dharmic witchcraft

Motivations for Magic

In the Buddhadharma, intention and motivation are said to be *everything* as intention underpins (almost) all action and, therefore, karma.

In Western witchcraft, there are many motivations for practicing magic.

In the Dharma we have a singular, overarching motivation that all other contributing intentions point toward: Buddhahood itself, complete and total enlightenment.

In the Bodhićaryavatara, Nagarjuna writes how when we're on the Bodhisattva path, everything we do becomes part of that path. Even ordinary things like eating, sleeping, and going to the bathroom.

Mingyur Rinpoche compares it to going on a trip: buying plane tickets, booking hotels, buying meals, stopping to see the sites, napping, etc. are all part of the trip.

So if we Dharma People were to engage in the magics of prosperity, protection, purification, love, banishment, etc., could we still be ultimately pointing towards the ultimate goal of final enlightenment? Absolutely.

In fact, I would say having an ultimate and unifying motivation that supports and informs all sub-motivations is a real advantage. It clarifies, stabilizes, and empowers our work cumulatively.

We can work magic for prosperity with the aim of creating stable material conditions that allow for the time and opportunities to find or practice the path leading to spiritual liberation.

We can work magic of protection to keep ourselves and others safe from instabilities and harm that would distract from spiritual work.

We can cast spells of love and community building to support learning, mutual aid, and connection to others.

We can work healing magic and rituals to alleviate the misery of ourselves or others as acts of compassion and friendship.

We can petition spirits and deities to nourish, enrich, and protect natural spaces for the benefit of everyone.

Circles: To Cast or Not?

I am of the opinion that we should not be casting circles to create barriers. My practice works best when connections are made and barriers are dissolved. I do, however, believe in preparing the space for sacred work.

Making offerings to the Triple Jewel and local spirits is entirely appropriate, I think.

In the general Himalayan Buddhist view, our perception of separation from all things is not only a delusion, it's a problem. Thought and energy move better when connections are made and obstacles are dissolved.

What can get in the way of magical workings are our own internal energies and karma, both of which can be purified by making offerings, praying to the Triple Jewel, chanting Vajrasattva's mantra, and engaging in practices such as the Nine Breaths.

@kelledias-garden has brilliantly suggested the practice of tonglen (sending-and-receiving) as a way to dissolve barriers between ourselves and others.

Guru Yoga is another good method for breaking down barriers and obstacles.

To summarize:

Casting circles as barriers: No

Five Spiritual Elements

I connect with five spiritual elements which is pretty standard for witchcraft. I do not use "spirit" however, as I see it as being non-dual with all things and, thus, separating it out as its own element would psychologically and symbolically undermine its very nature.

Instead, I connect with wood as the living element. I have teased apart the usual element of earth into stone & solidity and life & death.

I have also changed around some directional associations with the elements.

Air: Air is in the north. Where I live, the most powerful winds come from the north and bring winter with them. Thus, air's season is winter.

Fire: Remains in the south and in summer.

Water: Remains in the west and in autumn.

Earth: Is in the center. It is the support and foundation of all things, therefore it needs to be in the center. It has no season as it supports all seasons.

Deities & Archetypes

In Western witchcraft, it is common and useful to call upon deities to assist with magic and ritual. In Himalayan Buddhism, we have a colossal assembly of enlightened beings (Buddhas, Bodhisattvas, Dharma Protectors, Dakas, Dakinis, etc).

While Buddhas are often archetypes for practice rather than being external beings, they can (and do) appear as external beings for our benefit. Thus, it may be appropriate and useful to call upon them in similar ways as western witches call upon their deities.

Indeed, a common English translation for the Tibetan word yidam is "deity", even though yidams are categorically distinct from devas ("gods" living in "heavenly realms").

Since all Buddhas are of the same nature and arise from the same Luminous Ground as everything else, we have the option of going to just one or many deities (yidams) as we like for any purpose.

A good "goddess" figure, for example would be Green Tara (although there are over 22 Taras to choose from, including red and white and blue). A good "god" figure to choose might be Guru Rinpoche, the mythic author of the Bardo Thodol ("The Tibetan Book of the Dead") and teacher of the insurpassed atiyoga practice Dzogchen.