Osiris Invocation

mettafou

"I am Osiris Onnophris who is found perfect before the Gods. I hath said: These are the elements of my Body perfected through suffering, glorified through trial. The scent of the dying Rose is as the repressed sigh of my Suffering. And the flame-red Fire as the energy of mine undaunted Will. And the Cup of Wine is the pouring out of the blood of my heart, sacrificed unto Regeneration, unto the newer life. And the bread and salt are as the foundations of my body, which I destroy in order that they may be renewed.

For I am Osiris Triumphant. Even Osiris Onnophris the Justified One. I am He who is clothed with the body of flesh yet in whom flames the spirit of the eternal Gods. I am the Lord of Life. I am triumphant over Death, and whosoever partaketh with me shall with me arise. I am the manifester in Matter of Those whose abode is the Invisible. I am the purified. I stand upon the Universe. I am it's Reconciler with the eternal Gods. I am the Perfector of Matter, and without me the Universe is not." http://www.ausar.org/

http://www.dlshq.org/download/brahmacharya.htm
http://www.accesstoinsight.org/lib/authors/bodhi/wheel277.html

federica

Why have you actually posted this?

Could you clarify your point, please?

mettafou

inspiration...

federica

For what?
What has this to do with Buddhism?
Osiris was an Egyptian Goddess.
Where does the above quotation come from? (link should be provided).
What has it got to do with the other links?

federica

You really can't mix and match different practices if you are considering following a Buddhist path and ordination.
Isn't this what you are intent on doing?
here we have Hinduism and Egyptian folklore....
I really don't comprehend why you think this would be inspirational.

mettafou

inspiration for overcoming kamatanha, for rising up, for altruism, for transcendence.

federica

I think there's probably more than enough instruction and guidance in Buddhist teachings, without searching for other extraneous and frankly superfluous material.

Don't you think there is?

Frankly, there comes a point where such material becomes a hindrance, or is merely entertaining.

Following the Eightfold Path - which has Right Effort, Right Awareness and Right Concentration, would be time better spent.

In my view.

mettafou

Milarepa: The Profound Definitive Meaning

For the mind that masters view the emptiness dawns
In the content seen not even an atom exists
A seer and seen refined until they're gone
This way of realizing view, it works quite well

When meditation is clear light river flow
There is no need to confine it to sessions and breaks
Meditator and object refined until they're gone
This heart bone of meditation, it beats quite well

When you're sure that conducts work is luminous light
And you're sure that interdependence is emptiness
A doer and deed refined until they're gone
This way of working with conduct, it works quite well

When biased thinking has vanished into space
No phony facades, eight dharmas, nor hopes and fears,
A keeper and kept refined until they're gone
This way of keeping samaya, it works quite well

When you've finally discovered your mind is dharmakaya
And you're really doing yourself and others good
A winner and won refined until they're gone
This way of winning results, it works quite well. http://www.facebook.com/notes.php?id=41129209434

http://www.accesstoinsight.org/lib/authors/thanissaro/emptiness.html

Gnosis is Greek for “knowledge.” Gnosis is experiential knowledge, rather than intellectual or conceptual knowledge.

The venerable science of Gnosis is the universal and essential "knowing" that arises from the experience of objective reality, universally experienced by all those who fully awaken and develop their consciousness. The means to arrive at knowing that reality for oneself, in ones own experience, is also called Gnosis, because it leads to the acquisition of one’s own Gnosis of fundamental truth.

Gnosis is, in its essence, the method to escape suffering, because the entrance into objective reality is the escape from the subjective mind, within which we all suffer intensely.

This science is exact and has existed for millennia.

True Gnosis is free of separatism, dogma, politics, fanaticism, and sectarianism.

The hallmarks of true Gnosis are profound compassion, penetrating wisdom, and sparkling intelligence.

Gnosis has been expressed by all the world’s great saints and enlightened souls, each with their own words and voice. http://people.tribe.net/f7a3d649-1972-4af4-bc93-bd89e6c3c77a

federica

In your first quotation, Milarepa speaks of the Eightfold path, by the way, as far as I can tell.
Please give a link as to the source of this quotation.
The English is not perfect, so it's not very clear.

the stories and world-views we fashion to explain who we are and the world we live in. Although these stories and views have their uses, the Buddha found that some of the more abstract questions they raise (. . .) pull attention away from a direct experience of how events influence one another in the immediate present. Thus they get in the way when we try to understand and solve the problem of suffering.

same link

I have no idea what your second quotation has to do with what I have said.
Gnosis of the Eightfold Path and the Buddhist Suttas is sufficient.

The other matters you seem to adhere to, are irrelevant distractions.

mettafou

The other matters you seem to adhere to, are irrelevant distractions.

not at all. just beyond therevada. e.g. http://sacred-sex.org/buddhism/ though not necessarily.

mettafou

if you study the sivananda article it will help tremendously with the third precept, and understanding the power of the sexual energy.
http://www.dlshq.org/download/brahmacharya.htm
the osiris poem is inspirational with an understanding of its symbolism. it has to do with purity, particularly sexual, and also contains vajrayana ideas (e.g. subtle bodies) that may seem irrelevant to foundational understanding. in tibetan tradition most sages and enlighten exist in superior realms, and we can find much guidance through prayer and devotion and meditation, etc. one thing that has become clear is a practicality in considering new approaches and understandings beyond what is literally stated within the pali canon on this. while vinaya holds sexual purity at the forefront of importance, little methodology and discussion is given to reach this achievement. beyond therevada, much of this is very clear, and strategically helpful. going beyond fixed doctrinal views, hermeneutic loop say: ask 4 clarification and give what yr trying to understand the benefit of the doubt. it is easy to get tied down to literality, which isn't initially necessarily unwholesome, but can be an unnecessary bondage. i threw in the access links for this reason, because they are the foundation. one could argue that brahmachariya is likewise foundational to them.

Simonthepilgrim

Fede, dear sister,

You have made it quite clear, time and again, that you favour a form of Buddhism that strips it down to no more 9nor less) than the Four Noble Truths and, in particular, the Fourth, the Noble Eightfold Path. You find in the language of the Path the inspiration and pattern for your life.

In the past, some of us still recall that you took a much gentler line with those of us who discover lights, lesser perhaps than the 4NT, in the words and stories of many other traditions, including other Buddhist traditions. We marvel at the beauty of the spiritualities of great civilisations such as the Greek, the Egyptian, the Babylonian and others which are the progenitors of our western culture. They serve to clarify for us, who do not see the world and its spring-traps as simply as you have come to.

The stories, myths and legends of Buddhism are, themselves, legion. We have, here in this small group of Buddhists and friends of the Buddhisms, followers of many different schools. Some believe in a Pure Land, some may use the mythologies of Tibet or the minimalism of Zen, some are looking for common ground with the great spiritual doctrines such as that which motivated, as in the OP example, a civilisation that lasted millennia and changed the western world.

We have given hospitable welcome to neo-pagans and atheists, even to an occasional Christian or Muslim.

Yet here, in this thread, you appear to have decided that a quotation which one of our number finds inspiring is, somehow, to be dismissed. You may like to note, in passing, that Osiris was a man who became a god, not a goddess. The goddess's name was Isis and her influence has lasted beyond the Roman destruction of Egypt's Ennead. Indeed, she is still worshipped in parts of the world, including in Egypt.

That I find only characteristic Egyptian rhetoric and bombast in the text quoted and recognise it as part of the Golden Dawn ritual cannot, I believe, outweigh the fact that Mettafou finds it inspiring. Is it not worth celebrating that we find anything inspiring?

@ Mettafou: I do agree with Fede that it would be useful if you could share with us where you find common ground between the esotericism of the Order of the Golden Dawn and Buddhist thought.

mettafou

all we can say about the golden dawn positively, if anything, is fettered because of crowley's involvement. my introduction to kamtic/ausarian religion was with metu neter v2 by ra un nefer amen. to explicate this poem parallels analysing rock lyrics; open to personal interpretation and relation of experience. individual=indivisible duality between the higher self and the lower self; conditioned and unconditioned self. lower: personal, transcient, emotional, bound to sankara and asvas, etc. higher=ausar, obtala, shiva, etc (metu neter 2). non identification with lower, and kamatanha, general tanha, etc; and identification with the higher, seems paralleled in ven. thannisaros ideas on anatta. e.g. "you have to have a self to lose a self," http://www.accesstoinsight.org/lib/authors/thanissaro/notself2.html, http://www.accesstoinsight.org/lib/authors/thanissaro/notself.html, etc.
In order to embody the higher self, right sexuality is integral. in this poem ausar seems to be the embodiment of master with perfect sexual sublimation, viriya, etc. in post-theravada traditions the power of sexual energy is the bodhisattva; and in most all mystical traditions this extends into other bodies (physical, astral, mental and causal) which can allow meaning to the line on invisble beings, along with the idea of the bodies of the buddha in vajrayana, etc. in short ausar is a master, and it is useful to pray for the guidance and direction from all masters, without need for fixed views, discursive thot, etc. i see no ultimate antithesis between divinity, and prayer, bodhisattva vows, and so on, and the practice of jhana, or "vipassana," non-becoming, etc. within the suttas. for me that foundation is the essense of practice, and practices and perspectives beyond that should remain absent of superstition or fixed views, but more in line with intuitive awareness, lowering the ego, beginners mind, faith, seeking guidance within, and ascension of consciousness beyond vices, wholesome mental states, etc. etc.
---
http://www.accesstoinsight.org/lib/authors/piyadassi/wheel001.html (viriya)
http://www.accesstoinsight.org/tipitaka/mn/mn.049.than.html (divinity and nibbana)
http://www.accesstoinsight.org/tipitaka/mn/mn.152.than.html (foundations)
http://www.arrowriver.ca/dhamma/divabid.html (metta, divine abidings)
http://wisdom.buddhistdoor.com/huifeng/wp-content/blogs.dir/159/files//2008/12/great-compassion-repentance.pdf (devotion and repentance in chan)
http://www.dlshq.org/religions/buddhism.htm (sivananda on buddhism)
www.sacred-sex.org/buddhism (vajrayana on sex and kama-tanha)
...

upekka

mettafou wrote: »

inspiration for overcoming kamatanha, for rising up, for altruism, for transcendence.

i like this

but

let me correct kamatanha

it should be kamatahan

am i correct?

if not forgive me

with respect
upekka

mettafou

The Cause of Suffering--samudaya

The principle cause of suffering is the attachment to "desire" or "craving", tanha. Both desire to have (wanting) and desire not to have (aversion).
desire for sense-pleasures--kama-tanha,
desire to become--bhava-tanha,
desire to get rid of--vibhava-tanha.
The desire for sense pleasures manifests itself as wanting to have pleasant experiences: the taste of good food, pleasant sexual experiences, delightful music.
The desire to become is the ambition that comes with wanting attaiments or recognition or fame. It is the craving to "be a somebody".

The desire to get rid of the unpleasant experiences in life: unpleasant sensations, anger, fear, jealousy.

The clinging to desire comes from our experience that short-term satisfaction comes from following desire. We ignore the fact that satisfying our desires doesn't bring an end to them.

http://dharma.ncf.ca/introduction/truths/NobleTruth-2.html

upekka

thanks

could you or someone explain these three-tanha?

please use plane, simple english 9english is my second language, it is hard to understand when you, i mean people use sophisycated words}

with respect,
upekka

mettafou

a. Kama-tanha: craving for attractive and appealing sights, sounds, smells, tastes, tactile sensations, and ideas; fastening onto these things, grabbing hold of them as belonging to the self. This is one factor that enables stress to arise. (The mind flashes out.)

b. Bhava-tanha: desire for things to be this way or that at times when they can't be the way we want them; wanting things to be a certain way outside of the proper time or occasion. This is called "being hungry" — like a person who hungers for food but has no food to eat and so acts in a way that shows, "I'm a person who wants to eat." Bhava-tanha is another factor that enables stress to arise. (The mind strays.)

c. Vibhava-tanha: not wanting things to be this way or that, e.g., having been born, not wanting to die; not wanting to be deprived of the worldly things we've acquired: for example, having status and wealth and yet not wanting our status and wealth to leave us. The truth of the matter is that there's no way it can be avoided. As soon as the change comes, we thus feel stress and pain. (The mind flinches.)

http://www.accesstoinsight.org/lib/thai/lee/themes.html

upekka

mettafou,
is this your translation, i mean your own words?

if not

please explain

with respect,
upekka

mettafou

kama tanha -- craving at level of sense consciousness, vedana; for example the orgasm.
bhava tanha -- becoming something we aren't. clinging to something we don't have. spiritual materialism, etc.
Vibhava-tanha -- clinging to what we do have & identify with. life, money, etc.

http://www.accesstoinsight.org/ptf/dhamma/sacca/sacca1/dukkha.html

"All concepts of 'going', 'coming', 'being born', 'growing old' and 'dying' are to be found in the prolific. They simply do not exist in the nonprolific." - Bhikkhu Ñanananda