Gautama Buddha

"Siddhartha" redirects here. For other uses, see Siddhartha (disambiguation).

"Gautama" redirects here. For other uses, see Gautama (disambiguation).

Gautama Buddha was a spiritual teacher in the ancient Indian subcontinent and the historical founder of Buddhism. He is universally recognised by Buddhists as the Supreme Buddha of our age. The time of his birth and death are unclear, but most modern scholars have him living between approximately 563 BCE and 483 BCE.^* By tradition, he was born with the name and, after a quest for the truth behind life and death, underwent a transformative spiritual change that led him to claim the name of Buddha. He is also commonly known as ("sage of the clan") and as the ("thus-come-one" or "thus-gone-one").

Gautama is the key figure in Buddhism, and accounts of his life, discourses, and monastic rules were summarized after his death and memorized by the . Passed down by oral tradition, the , the collection of discourses attributed to Gautama, was committed to writing about 400 years later.

Buddha's life

Few of the details of the Buddha's life can be independently verified, and it is difficult to determine what is history and what is myth. Therefore this article will describe the life of Siddhārtha Gautama as told in the earliest available Buddhist texts.

Conception and birth

According to tradition, Siddhārtha was born more than 200 years before the reign of the Maurya king Aśoka.

His mother dreamt one night that an elephant with six tusks and a head the colour of rubies came down from the highest heaven and entered her womb on the right side. Eight Brahmins told her husband that the child would be holy and achieve perfect wisdom. Later, she entered the garden of Lumbini with her attendants and walked beneath the Sal|Śālā tree, which bent down. The queen took hold of the branch and looked up to the heavens. At that moment, Siddhārtha was born out of her side. He immediately took seven steps towards each quarter of heaven, and at each step a lotus flower sprung up. He then declared he would have no more births, that this was his last body and he would pluck out by the roots sorrow caused by birth and death.

Siddhārtha was born in Lumbini, Nepal, under the full moon of the sixth lunar month, in the spring. His father was Śuddhodana (Pāli Suddhodana), of the Kṣatriya varṇa, was the chief (rājā, or king) of the Śākya nation, one of several ancient tribes on the margins of the growing state of Kośala (Pāli Kosala). His mother was Māyādevī, one of Śuddhodana's wives.

The day of the Buddha's birth is widely celebrated in Buddhist countries as Vesak. Gautama was born a prince, destined to a comfortable, even luxurious life by the standards of the day. All traditions agree that the Buddha's mother died at his birth or a few days later. During the birth celebrations, the seer Asita announced that this baby would either become a great king or a great holy man. His father, King Śuddhodana, wishing for Gautama to be a great king, shielded his son from religious teachings or knowledge of human suffering.

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Solar Dynasty of , many scholars believe that Śuddhodana was the elected chief of a tribal confederacy. Since Siddhārtha belonged to the Śākya clan, he came to be known as Śākyamuni ("sage of the Śākyas").

Headline text

Marriage

When the young Prince Siddhartha Gautama was still a baby, an ascetic named Kaladevala went into the heaven of the Thirty-three gods and predicted that the young prince would become the Buddha. As the boy reached the age of 16, his father arranged his marriage to Yaśodharā (Pāli: Yasodharā), a cousin of the same age. In time, she gave birth to a son, Rahula. Gautama spent 29 years of his life as a prince in Kapilavastu, a place now situated on the Indo-Nepal Border. Although his father ensured that Gautama was provided with everything he could want or need, Gautama was troubled and dissatisfied.

The Great Departure

While venturing outside of his palace, Gautama saw an old crippled man (old age), a diseased man (illness), a decaying corpse (death), and an ascetic. These four scenes are referred to as the four sights, or the four heavenly messengers (Pali: devaduta). Gautama was inspired by these sights -- he sought to overcome old age, illness, and death by living the life of an ascetic. Gautama soon left his home, his possessions, and his entire family at age 29, to take up the lonely life of a wandering monk.

Abandoning his inheritance, he dedicated his life to learning how to overcome suffering. He meditated with two hermits, and, although he achieved high levels of meditative consciousness, he was still not satisfied with his path.

Gautama then chose the robes of a mendicant monk and headed to Magadha in what is today Bihar in India. He began his training in the ascetic life and practicing vigorous techniques of physical and mental austerity. Gautama proved quite adept at these practices, and surpassed even his teachers.

However, he found no answer to his questions. Leaving behind his caring teachers, he and a small group of close companions set out to take their austerities even further. Gautama tried to find enlightenment through complete deprivation of worldly goods, including food, and became a complete ascetic. After nearly starving himself to death (some sources claim that he nearly drowned), Gautama began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's plowing, and he had fallen into a naturally concentrated and focused state that was blissful and refreshing.

After leaving

After discarding asceticism and concentrating on meditation, Gautama discovered what Buddhists call the Middle Way—a path of moderation away from the extremes of self-indulgence and self-mortification. He accepted a little buttermilk from a passing goatherder, Sumedha. Then, sitting under a pipal tree, now known as the Bodhi tree in Bodh Gaya, he vowed never to arise until he had found the Truth. At the age of 35, he attained Enlightenment; according to some traditions, this occurred approximately in May, and according to others in December. Gautama, from then on, was known as "The Perfectly Self-Awakened One", the Samyaksambuddha (Pāli: Sammāsambuddha).

He stated that he had realized complete Awakening and insight into the nature and cause of human suffering, along with steps necessary to eliminate it. These truths were then categorized into the Four Noble Truths; the state of supreme liberation—possible for any being—was called Nirvana.

According to one of the stories in the Āyācana Sutta (Samyutta Nikaya VI.1), a scripture found in the Pāli and other canon, immediately after his Enlightenment, the Buddha was wondering whether or not he should teach the Dharma. He was concerned that, as human beings were overpowered by greed, hatred and delusion, they would not be able to see the true dharma, which was subtle, deep and hard to understand. However, a divine spirit, Brahmā Sahampati, interceded and asked that he teach the dharma to the world, as "there will be those who will understand the Dharma". With his great compassion, the Buddha agreed to become a teacher.

At the Deer Park near Vārāṇasī (Benares) in northern India, he set in motion the Wheel of Dharma by delivering his first sermon to the group of five companions with whom he had previously sought enlightenment. They, together with the Buddha, formed the first , the company of Buddhist monks.

The Buddha emphasized that he was not a god, he was simply enlightened. He stated that there is no intermediary between mankind and the divine; distant gods are subjected to karma themselves in decaying heavens; and the Buddha is solely a guide and teacher for the sentient beings who must tread the path of Nirvāṇa (Pāli: Nibbāna) themselves to attain the spiritual awakening called bodhi and see truth and reality as it is. The Buddhist system of insight, thought, and meditation practice was not revealed divinely, but by the understanding of the true nature of the mind, which could be discovered by anybody.

For the remaining 45 years of his life, the Buddha traveled in the Gangetic Plain of Northeastern India, teaching his doctrine and discipline to an extremely diverse range of people— from nobles to street outcaste sweepers, including many adherents of rival philosophies and religions. The Buddha founded the community of Buddhist monks and nuns (the Sangha) to continue the dispensation after his Parinirvāna (Pāli: Parinibbāna) or "complete Nirvāna", and made thousands of converts. His religion was open to all races and classes and had no caste structure. On the other hand, Buddhist texts record that he was reluctant to ordain women as nuns: he eventually accepted them on the grounds that their capacity for enlightenment was equal to that of men (and the Lotus Sutra, in Chapter 12, contains a description of the dragon king's daughter attaining enlightenment in her present body), but he gave them certain additional rules (Vinaya) to follow.

The Great Passing

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon enter Parinirvana or the final deathless state abandoning the earthly body. After this, the Buddha ate his last meal, which, according to different translations, was either a mushroom delicacy or soft pork, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit.

Ananda protested Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (Pāli: Kusināra) of the Mallas. Buddha, however, reminds Anand how Kushinara was a land once ruled by a righteous king that resounded with joy:

44. ''"Kusavati, Ananda, resounded unceasingly day and night with ten sounds -- the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of 'Eat, drink, and be merry!'

Buddha then asked all the attendant Bhikshus to clarify any doubts or questions they had. They had none. He then finally entered Parinibbana. The Buddha's final words were, "All composite things pass away. Strive for your own salvation with diligence." The Buddha's body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. (For example, "The Temple of the Tooth" or "Dalada Maligawa" in Sri Lanka is the place where the right tooth relic of Buddha is kept at present.)

According to the Pāli historical chronicles of Sri Lanka, the and , the coronation of Aśoka (Pāli: Asoka) is 218 years after the death of Buddha. According to one Mahayana record in Chinese (十八部論 and 部執異論), the coronation of Aśoka is 116 years after the death of Buddha. Therefore, the time of Buddha's passing is either 486 BC according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 543 BC, because the reign of Aśoka was traditionally reckoned to be about 60 years earlier than current estimates (based on Aśoka's own inscriptions, and therefore among the soundest dates in early Indian history).

Personality and character

The Buddha as presented in the Buddhist scriptures is notable for such characteristics as:

A comprehensive education and training in those fields appropriate to a warrior aristocrat, such as martial arts, agricultural management, and literature, and also a deep understanding of the religious and philosophical ideas of his culture.
Athletic and fit throughout his life, competent in martial arts such as chariot combat, wrestling, and archery, and later easily hiking miles each day and camping in the wilderness. Images of a fat "Jolly Buddha" or Laughing Buddha are actually depictions of either Maitreya the future Buddha (Chinese Mile Fo), or a 10th century Chinese monk, Budai Heshang (Japanese Hotei)
A superb teacher, with a fine grasp of the appropriate metaphors, and tailoring his teachings to the audience at hand.
Fearless and unworried at all times, whether dealing with religious debators, royalty, or murderous outlaws. He was never past exasperation when monks of his order misrepresented his teachings.
Temperate in all bodily appetites. He lived a completely celibate life from age 29 until his death. He was indifferent to hunger and environmental conditions.

Physical characteristics

Buddha is perhaps one of the few sages for whom we have mention of his rather impressive physical characteristics. He was at least six feet tall and had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. Although the Buddha was not represented in human form until around the 1st century AD (see Buddhist art), his physical characteristics are described in one of the central texts of the traditional Pali canon, the Digha Nikaya. They help define the global aspect of the historical Buddha, his physical appearance is described by Buddha's wife to his son Rahula upon Buddha's return in the scripture of the "Lion of Men":

"Like the full moon is His face; He is dear to Gods and men; He is like an elephant amongst men; His gait is graceful as that of an elephant of noble breed. That, indeed, is your father, lion of men.

"He is of Aryan (aristocratic nobility) lineage, sprung from the Kshatriya caste; His feet have been honoured by Gods and men; His mind is well established in morality and concentration. That, indeed, is your father, lion of men.

"Long and prominent is His well-formed nose, His eye-lashes are like those of a heifer; His eyes are extremely blue ; like a rainbow are His deep blue eyebrows. (The word used is "adhi nila", meaning "very blue", nila is used for the word blue sapphire.) That, indeed, is your father, lion of men.

"Round and smooth is His well-formed neck; His jaw is like that of a lion; His body is like that of king of beast; His beautiful skin is of bright golden colour. That, indeed is your father, lion of men."

Interpretations may vary, and the reliability of the Sutras may be questioned. The description above is indicative of a typically Indo-Aryan body type. This can also be related to the tradition describing the historic Buddha as a member of the Indian Kshatriya warrior caste.

Teachings

The teachings of the Buddha are covered in the articles on Buddhism and Buddhist philosophy. While there is disagreement amongst various Buddhist sects over more esoteric aspects of Buddha's teachings and over disciplinary rules for monks, there is generally agreement over these points:

The Four Noble Truths: that suffering is an inherent part of existence; that suffering is caused by attachment (craving); that craving can be ceased; and that following the Noble Eightfold Path will lead to the cessation of craving (and suffering).
The Noble Eightfold Path: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
The concept of dependent origination: that any phenomenon 'exists' only because of the ‘existence’ of other phenomena in a complex web of cause and effect covering time past, present and future. Because all things are thus conditioned and transient (anicca), they have no real independent identity (anatta).
Rejection of the infallibility of accepted scripture: Teachings should not be accepted unless they are borne out by our experience and are praised by the wise.
Anicca (Sanskrit: anitya): That all things are impermanent.
Anatta (Sanskrit: anātman): That the perception of a constant "self" is an illusion.
Dukkha (Sanskrit: duḥkha): That all beings suffer from all situations due to unclear mind.

Buddha as viewed by other religions

Hinduism

"The Hindu system of philosophy would have lost much of their depth, interest and value, if they could not assimilate much from Buddhism, and if they were not forced to take an independent stand by its side.''

I yield to none in my profound respect for the great teacher Sankara, but a careful analysis of his writings demonstrate indisputably that he largely borrowed his doctrine, his phraseology, his dialectics and his method of approach from Buddhism. Not only Sankara but many of his followers like Sri Harsha, Ananda Janana and others who have constructed the Vedānta into a rational system of philosophy deliberately followed the footsteps of Nagarjuna and other Buddhist writers."

(Dr. S. N. Dasgupta, Principal, Sanskrit College, Calcutta)

Contrary to most Buddhists, some Hindu denominations on the basis of the s of later Hinduism regard Buddha as the ninth avatar of , and the general decline of Buddhism in India has been attributed to the development of Vedānta philosophy, which began challenging Buddhism's philosophically strong image. There are accounts of the Buddha as an incarnation of that are pro- and anti-Buddhist. That is to say, either that "really meant" what he said while incarnated as Buddha or that he was intentionally tricking those who follow unorthodox doctrines. In some, the Buddha has been described in a manner that many Buddhists find unacceptable, as the texts say that had taken the Buddha incarnation to "mislead" the "demons" from the true Vedic path by deliberately propagating a false religion. The term nirvana was popularized by the Buddha and his followers, as Hindu scriptures generally concentrate instead on the principle of Brahman and Moksha. Hindus claim Parinirvana, in Hinduism is known as Mahasamadhi -- this is incorrect as Vedic Dharma never went past Brahma Viharas of the Buddhists. Buddhism is different from Hinduism, in which the Nirvana is Brahma-Nirvana. The Buddha in some Hindu scriptures is referred to as a "Nastik", since he did not give preeminence to the Vedas. However, it was the most well-known Buddhist scholar Rahula Vipola, who wrote that the Buddha was trying to shed the true meaning of the Vedas. Buddha is said to be a knower of the Veda (vedajña) or of the Vedanta (vedântajña) (Sa.myutta, i. 168); Sutta Nipâta, 463)

Christianity and Judaism

Although the philosophical systems of Buddhism and Christianity have evolved in rather different ways, the moral precepts advocated by Buddhism from the time of Ashoka through his edicts do have some similarities with the Christian moral precepts developed more than two centuries later: respect for life, respect for the weak, rejection of violence, pardon to sinners, tolerance. The administrative structures formed by Buddhists are also very similar: monasticism, early Christian Councils and missions all were predated by Buddhist missions in the Middle East, in the same regions in which Christianity began.

One theory is that these similarities may indicate the propagation of Buddhist ideals into the Western World, with the Greeks acting as intermediaries and religious syncretists.

For example, the "miracle" of walking on water, which is frequently attributed to Jesus in the New Testament, is first found in Buddhist literature in the oldest Pali Canon Digha Nikaya 11, in the Kevatta Sutta. This is not found in any other literature in the world except 500 years later in the Christian New Testament.

"Scholars have often considered the possibility that Buddhism influenced the early development of Christianity. They have drawn attention to many parallels concerning the births, lives, doctrines, and deaths of the Buddha and Jesus" (Bentley, "Old World Encounters").

The story of the birth of the Buddha was well known in the West, and possibly influenced the story of the birth of Jesus: Saint Jerome (4th century CE) mentions the birth of the Buddha, who he says "was born from the side of a virgin". Also a fragment of Archelaos of Carrha (278 CE) mentions the Buddha's virgin-birth.

Early 3rd-4th century Christian writers such as Hippolytus and Epiphanius write about a Scythianus, who visited India around 50 AD from where he brought "the doctrine of the Two Principles". According to these writers, Scythianus' pupil Terebinthus presented himself as a "Buddha" ("he called himself Buddas" Cyril of Jerusalem). Terebinthus went to Palestine and Judaea where he met the Apostles ("becoming known and condemned" Isaia), and ultimately settled in Babylon, where he transmitted his teachings to Mani, thereby creating the foundation of what could be called Persian syncretic Buddhism, Manicheism. One of the greatest thinkers and saints of western Christianity, Augustine of Hippo was originally a Manichean.

In the 2nd century CE, the Christian dogmatist Clement of Alexandria recognized Bactrian Buddhists (Sramanas) and Indian Gymnosophists for their influence on Greek thought:

"Thus philosophy, a thing of the highest utility, flourished in antiquity among the barbarians, shedding its light over the nations. And afterwards it came to Greece. First in its ranks were the prophets of the Egyptians; and the Chaldeans among the Assyrians; and the Druids among the Gauls; and the Sramanas among the Bactrians ("Σαρμαναίοι Βάκτρων"); and the philosophers of the Celts; and the Magi of the Persians, who foretold the Saviour's birth, and came into the land of Judaea guided by a star. The Indian gymnosophists are also in the number, and the other barbarian philosophers. And of these there are two classes, some of them called Sramanas ("Σαρμάναι"), and others Brahmins ("Βραφμαναι")." Clement of Alexandria "The Stromata, or Miscellanies" Book I, Chapter XV^*

The main Greek cities of the Middle-East happen to have played a key role in the development of Christianity, such as Antioch and especially Alexandria, and “it was later in this very place that some of the most active centers of Christianity were established” (Robert Linssen, “Zen living”).

The Greek legend of "Barlaam and Ioasaph", sometimes mistakenly attributed to the 7th century John of Damascus but actually written by the Georgian monk Euthymios in the 11th century, was ultimately derived, through a variety of intermediate versions (Arabic and Georgian) from the life story of the Buddha. The king-turned-monk Ioasaph (Georgian Iodasaph, Arabic Yūdhasaf or Būdhasaf) ultimately derives his name from the Sanskrit Bodhisattva, the name used in Buddhist accounts for Gautama before he became a Buddha. Barlaam and Ioasaph were placed in the Greek calendar of saints on 26 August, and in the West they were canonized (as "Barlaam and Josaphat") in the Roman Martyrology on the date of 27 November. The story was translated into Hebrew in the Middle Ages as "Ben-Hamelekh Vehanazir" ("The Prince and the Nazirite"), and is widely read by Jews to this day.

The Sanskrit word, "bodhisatva" is translated as "nazir" and in Hebrew means: ("One who abstains"); and is generally a word used for monks. Jesus too is referred throughout the Greek New Testament as a Nazarene:

Mark 01:24 ΝΑΖΑΡΗΝΕ Nazarene Jesus Nazarian Mark 10:47 Mark 14:67 Mark 16:06 Luke 04:34 Luke 24:19 Matthew 02:23 Matthew 26:71 Luke 18:37 John 18:05 John 18:07 John 19:19 Acts 02:22 Acts 03:06 Acts 04:10 Acts 06:14 Acts 22:08 Acts 26:09

Buddha exhorts us to study the Dharma (which is translated as the truth, law or way), for those who see the Dharma see the Buddha, in other words, Buddha is the law and the law is the Buddha. We read in the Kindred Sayings (III, Khandhaa-vagga, Middle Fifty, Ch 4, 87, Vakkali) that the Buddha said to Vakkali:

yo kho dhammam passati so mam passati; yo mam passati so dhammam passati) (Cp. Itv. sec. 92)

"He who sees the Dhamma, he sees me; he who sees me, sees the Dhamma."

Similarly, in the New Testament, John 14:6, Christ answers:

Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth and the life: no man cometh to the Father, but by me.

In the Six Characteristics of the Dharma or the "law", the fourth one is "Ehipashyaka" or, "Come and See".

John 1:35-39

"35 Again the next day after John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God! 37 And the two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? 39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour."

Islam

The Indian scholar Maulana Abul Kalam Azad proposed in a commentary on the Qur'an that Siddhartha Gautama is the prophet of Islam Dhū'l-Kifl referred to in Sura 21 and Sura 38 of the Qur'an together with the Biblical characters Ishmael, Idris (Enoch), and Elisha. Azad suggested that the Kifl in Dhū'l-Kifl (Ar: "possessor of a double portion") is an Arabic pronunciation of Kapilavastu, where the Buddha spent his early life ^*. There is no direct evidence to support this speculation. According to other ancient Muslim scholars Dhū'l-Kifl was either a righteous man and not a prophet, or he was the prophet called Ezekiel in the Bible.

The Buddhist monastic class flowed into what came to be called Islamic monasticism, meaning Sufism - which has given many poets and scientists to both Islam and the world. A Muslim mystical movement, the Kalandarriya Sufi Order, which arose in 9th Century as a result of the malamattiya, became established in Khorasan as early in the 11th Century...had many Buddhist monks. (Gabriel Mandel Khan, from Great Biographies, Buddha).

Ascetic practices within the sufi philosophy are associated with Buddhism. The notion of purification (cleaning one' s soul from all evil things and trying to reach Nirvana and to become immortal in Nirvana) plays an important role in Buddhism. The same idea shows itself in the belief of "vuslat" (communion with God) in Sufi philosophy. (Kamuran Godelek, The Neoplatonist Roots of Sufi Philosophy)

“The mission of the Buddha was quite unique in its character, and therefore it stands quite apart from the many other religions of the world. His mission was to bring the birds of idealism flying in the air nearer to the earth, because the food for their bodies belonged to the earth.” Hazrat Inayat Khan, "The Sufi Message"

Thelema

The founder of Thelema, Aleister Crowley, practiced a form of Theravada Buddhism in Ceylon only a few years before the dawn of the Æon of Horus. Thelema incorporates elements of Vajrayana Buddhism's yogic and tantric philosophy and Theravada's empirical approach to enlightenment but shies from the monotheistic undertone of Mahayana. Crowley's move away from Buddhism came with The Book of the Law, Thelema's core text, declaring "Remember all ye that existence is pure joy: that all the sorrows are but as shadows; they pass & are done; but there is that which remains."^* Crowley elaborates in "Little Essays Towards Truth",

"...to the normal or dualistic consciousness it is precisely the shadows `which pass and are done' which constitute perceptibly: what man "sees" is in fact just that which obstructs the rays of light. This is the justification for the Buddha saying: "Everything is Sorrow": in that word "Everything" he is most careful to include specifically all those things which men count joyous. And this is not really a paradox; for to him all reactions which produce consciousness are ultimately sorrowful, as being disturbances of the Perfection of Peace, or (if you prefer it) as obstructions to the free flow of Energy.

"Joy and Sorrow are thus to him relative terms; subdivisions of one great sorrow, which is manifestation. We need not trouble to contest this view; indeed, the `Shadows' of which our book speaks are those interferences with Light caused by the partiality of our apprehension."^*.

Siddhartha is considered to be a magus of the A.'.A.'. due to his introduction of a new Logos. "His Word was ANATTA; for the Root of His whole Doctrine was that there is no Atman, or Soul, as Men ill translate it, meaning a Substance incapable of Change. Thus He, like Lao-tze, based all upon a Movement, instead of a fixed Point." (Cap. 70. Liber 111). The tenet "Existance of Sorrow" is contradictory and complimentary to "Existance is Pure Joy." Siddhartha is a saint recognized in the Collects of The Gnostic Mass of Ecclesia Gnostica Catholica.

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