1. Buddha Shakyamuni
  2. Yanas
  3. Mara
  4. Buddhist Texts
  5. esoteric resume
  6. Mahayana
  7. Trimurti - Trikaya
  8. Dharmapalas
  9. Gurus and deities
  10. Bodhisattva
  11. Nirvana
  12. Literature
The Buddhist

stepped path

Modern buddhism relies on Buddha Shakyamuni(Gotama) who was born 2620 years ago as the son of the king Schudhodhana out of the family of the Schakyas.
The historic Buddha Gautama taught originally only a "fourfold path" which was enhanced by his successors.
In addition also: Dhammapada - scholar speeches of the Buddha and Dharmachakra.
The steps of the buddhist path :

The holy eightfolded path of Theravada consists of:
  1. Wisdom (Sanskrit: prajna, Pali: panna)
  2. Right view
  3. Right intention
  4. Ethical conduct (Sanskrit: sila, Pali: sila)
  5. Right speech
  6. Right action
  7. Right livelihood
  8. Concentration (Pali: samadhi)
  9. Right effort
  10. Right mindfulness
  11. Right concentration
The four noble truths are the fundamentals of the Buddhist doctrine of Buddha Gautama(Shakyamuni), i.e. (Dukkha ,Samudaya,Nirodha,Magga) :

All existence is subjected to uninterrupted suffering
The reason of the suffering is the thirst(tanha) for existence, for enjoyment of the senses
The abolition of the thirst stops the suffering
The method to the abolition of the suffering is the "Noble eightfolded path".

This means: right view, right decision, right speech, right life acquisition, right exertion, right attentiveness, right collection.

A part of the doctrine are theg the eight worldly conditions : Profit and loss, honor and contempt, praise and blame, joy and sorrow against which composure and equanimity are recommended.
Further exist the three Kleshas.
The Buddhist is therefore striven to live "here and now and always conscious"..

---- Modern Dzogchen BonPo sees his teachings as of the tradition of the third buddha Dipankara---.
Buddha Gautama was the fourth buddha of 1000 expexted buddhas and tibetan Buddhism expects the Maitreya-Buddha, after him the Simha-Buddha. Hinduism mentiones him as an avatar of Vishnu.


Trimurti - Trikaya
The conflict between Hinduism and Buddhism is also based on the lack of mutual understanding. Between Trikaya and Trimurti exist quite matches:
Shiva - the pure and untouched resolver - with dynamic Bhairava Vishnu embodiment of mercy and goodness, the self-existent and all-pervading power that creates and maintains the cosmic order (Dharma) and destroys it - and who connects heaven and earth (Ananda Shaktis) Brahma - creator of form-worlds with the 4 element-faces
Big emptyness - mahashunya
Karuna - Prajna
allpervading spirit
- Sambhogakaya
Divine forms -
The three hinduistic creative gods are in the hinduistic Tapa-Loka - in kashmir shaivism in the Ishvara-tattwa.

The dharmakaya(see: Trikaya) is therefore equivalent to the hinduistic paramatma-purusha(satpurush).

The Chi-circulation exercises of the taoistic Qi`gong, as practised by the Shaolin-monks(buddha Vajrapani and the chinese Chan have equivalences in some exercises of the Kalachakra and other tibetan teachings.

In Buddhism is the individual development more psychically explained and diseases are for example treated by meditative cleaning of the "three poisons" and by transmissions, in addition to Tibetan medicine or recently Ayurveda.

An unsolved problem is still the unexplainedness of the last origin of the spirit, and buddhist philosophy has a lack of a system of plains like in Hinduism and Shivaism (and Radhasomi) on which the philosophy can lean.

Nowadays exist many side branches, which represent only views and aspects of the path of the ONE PATH, and only Drikung-Kagyü teaches that the big emptyness(Mahashunya) is penetrated by the spirit and above is the spirit spark. Traditional Buddhism leads only to Mahanirvana, the lower divine spheres (dharmakaya) - just like the development of the Kabbala with the En-Soph(-aur).

Mara - The dark opponent
Buddhism has with Mara a similar representative of the negative forces as the Bible with Lucifer and Satan and Radhasoami with the Kal(and Maya). Besides Mara exist 'angry Buddhas' in tibetan tantric Buddhism partly as a relict of mixtures with tibetan BöN and as protectors and secret Yidams.
'Maya in Buddhism' is also a force and/or the principal deity who creates, perpetuates and governs the phantasmagoria, illusion and dream of duality in the phenomenal Universe, and the small Mahāmāyā-Tantra deals with dreamyoga.

Mahayana counts 'four Maras' as the four hindrances on the path to enlightenment:
1. Devaputra Mara : indulging in comfortable sensations (fastening at the joys of the Deva-areas)
2. Klesha Mara : disturbing feelings of most varied characteristic
3. Skandha Mara : the view of the own person as an actual EGO
4. Mrtyupati Mara : to consider death to be really in the end, and to not to recognize the immortality of the spirit(with spirit is here comparatively the atmic purusha meant)

Additional Literature : "Dalai Lama, introduction into the buddhism" (translated American university lecture), and: "The essence of the meditation"

Buddhist Texts
It should not be overseen that the oldest preserved writings like the Pali canon come of a time of more than 200 years after the death of Buddha Gautama.

Other old texts like the Diamond-Sutra were found in the area of the Magoa-Caves near Danhuang.
In one cave exists a long wallpainting with the steps of the path. On stage 15 rides a monk on the mythical bird Garuda .

The doctrine was expanded during the centuries and complicated, also because of hinduistic influences.

"Three things shine openly and not secret: The sun, the moon and the doctrine of the perfect", is a citation of the Buddha.
Inspite of that evolved a secret doctrine within several centuries :


The résumé of Gautama Buddha - as a parable of the first 20 steps

The résumé of Buddha Gautama can be interpreted as a symbolical description of the Universal Path (until step 20).
(Rudolf Steiner had already attempted to deceipher this in "Christianity as a mystical fact, on page 77, but with several errors.)

Buddha Gotama was born of the fourty-year-old queen MAYA, the main woman of his father Suddhodana(the human Ego), the Raja of the Republic of Sakya, therefore the name Sakyamuni.
During the birth of Gotama (step 2) MAYA ailt already. The influece of Maya over Gautama decreases slowly, therefore his dream of the white Elephant. ("Gau" means in the hinduism "cow", i.e. the cow which Krishna accompanies, the 4th divine element.)

The candidate Gautama has now a development comparably with the YAMA of the Raja yoga, and he strives the coarse bindings on Maya and her world of the deceit and infatuation further off.
(The birth of Christian Rosenkreutz happens similarly in the rosicrucian 'Fama Fraternitatis').
Seven days after the birth (U.-Path step 9) dies MAYA('s influence), and Gotama becomes superior to the Karma and stands above Samsara(see : Tarotcard 10).
After the death of MAYA(on step 9) he is brought to his aunt and stepmother Prajapati , the higher nature above the Samsara of the Maya-forces and "turns the wheel".
He becomes a Siddharta (one, who has fulfilled his wishes) and tames the lion of his sexual forces(step 11, the lion).
Tarotcard 11 shows this aunt Pajapati with the tamed lion.
In Asia, several lions stand at the entrances of many temples. They symbolize that who enters the true inner temple first must have overcome his inner bindings at the matter. He stands in the forecourt of the temple.
First then he can step through the door of the temple with both columns ( U.P. 12). From the buddhist sight he must now develop in himself the forces with the quality of goodness, a requirement of step 13. True charitableness is based therefore upon selflessness.
The lions are therefore a kind of 'guardians of the threshold'.
At the age of 16 he is married with his beautiful cousin Yasodhara (step 12), who bears his son Rahula (Rahula means: 'bonder', i.e. of the 4 elements - in some versions his birth lasts 6 Years - i.e. the trialpath). Rahula is a very special spiritual son [step 14, first initiation: Birth of the "divine child". The two columns of the temple "Siddharta - Yasodhara" have united like "Gabricus et Beya".]
At the age of 30 his bodies are full developed, and he commands his favorite servant Channa to saddle the horse, and they leave the kingdom (and follow the path of the initiations).

After the arrival at the river Anoma he lets everything back and crosses the river (without ground - Saturnus), dh. he goes on the long path and is later tempted by the demon MARA, who tries to 'seduce' him with the vision of beautiful women(Step 15.5 : Venus-Phase).

The "horse" stands here as a symbol for the power (!) of the spiritual All-Love, which should not to be mixed up with egocentric human love feelings, which come out of the desire. This cosmic force leads to a process which initiates the beginning of the "long path". First on the long path the seeker can work with this force, and before this 2.nd initiation he can only ride on aspects of this spiritual force.

His 5 ascetic companions correspond to the 5 elements(or better shells) of Maya which are involved in the "big work". From step 17, the development takes place via the atmic powers of the spirit and higher forces, therefore Gotama leaves them.
He stops the fasting and builds a new spiritualized body ( step17)(Trikaya). Then he goes to Bodhgaya, dh. he reaches the development-step of a developed Bodhisattwa(who is from the second other shore).
After a meditation of six days and six nights, at a morning after full moon in May, he attains the enlightenment. The Tarotcard 18 shows this "full moon".

At the end of step 18 (phase5) he attains the enlightenment. Then he remains for 3 weeks in meditation under the spiritual 'tree of life' (as in Apocalypse 19) in order to conclude the process and he attains the "double enlightenment"(step 19.2), Mahanirvana.

The Sarwa-Buddha-Dakini equates to the causal-body, the higher personality, which is transformed during the fourth initiation and the spirit(ind. Paramatma-Purusha) dominates the double-enlightened Buddha from then on.

At the end of his life, he has converted and spiritualized all "acquaintances and relatives" - i.e. all inner forces. On U.P. 18 he had already slain "Mother" and "Father", - i.e. maintenance drive and self-preservation drive.
He removed his karmic complexities and the nesciene in himself, and so remain no "open questions".
He ends with the sentence: "All things are transitory".
After that he goes over steps of always deeper meditation into the Para-Nirvana(step 20) and attains the divine mastership of the step 20 of the universal doctrine ( Tarotcard 20). (Comparably with this is the 'Ascension of Christ' into heaven.)

This interpretation is rather unknown in the current buddhism and lets some Lamas and priests stand there as not correct initiated into the original tradition. Therefore I do not deepen this.
It does of course not mean that the modern buddhism like Kagyü or Dzogchen cannot lead to the enlightenment or Mahanirvana.
Apart from that the Tibetan tantric buddhism understands himself as a " third rotation of the wheel" which Buddha taught during the last years of his life..


There were good reasons to revive buddhism for the founders of Mahayana and Vajrayana because it lacked at illuminated adepts.

It must be said that alone the traditional "Vipassana meditation" can hardly lead to the enlightenment of Nirvana. It follows out of the understanding of the Universal Doctrine. It is a meditation for beginners without the necessary power of transformation. The progressive technologies were traditionally orally transmitted. Today the Lamas give the knowledge per initiation or transmission.

Therefore i must beg the concerned separatistic buddhists to think more pragmatic.
Nowadays exist several big scools with different practices and adoration of many buddhas :

1. The Hinayana-Buddhism
(Small vehicle, classic Theravada, personal enlightenment)

2. The Mahayana buddhism
Big vehicle; Tantrayāna, Mantrayāna; is primarily concerned with the complete enlightenment of all living beings(incl. Pure Land, Zen, Nichiren, Sutrayana and Vajrayana).
The disciple should have experience of the three principal aspects of the method of Mahayana : Renunciation of samsara, bodhicitta(desire for truth, perfect enlightenment for the sake of others), understanding of the big emptiness( shunyata); Prajna - Paramita - Sutras; six Paramitas(Generosity, ethical acting, patience, persistence, gathering and wisdom), Trikaya.
Mahayana teaches that Buddha Gautama taught his teachings depending upon the state of consciousness of his listeners, and that the buddhist scriptures have a hidden secret meaning.

The Vajrayana-path consists of the 4 preparing practices (ngöndro, refuge to the Lama, bodhicitta), the 5 meditations with Visualisation (sadhana,Ritualtexts, yidam) and the meditations over nature of the spirit (Dzochgen, Mahamudra; emptyness and clarity of the spirit).

3. The tibetan tantric buddhism - which relates on Nagarjuna :

Four big scools(Gelugpa,Kagyü, Nyingma,Sakya); Diamond vehicle, Vajrayana, Indestructable vehical : Is primarily concerned with the individual practioner, dilligently implimenting esoteric methods to gain enlightenment in ONE brief lifetime, motivated by the desire to liberate all living beings from suffering. But the four scools and their branches can be very seperatistic.

All scools of tibetan buddhism teach the path of steps of evolution towards enlightenment instead of a sudden enlightenment, but more as steps of synthesis of forces of specific buddhas and of virtues which correspond with certain forces.

The ascent to the perfection goes in ten steps(bhumi) before itself, that find their expression in the successive mastering of the ten perfections( paramita), in that each step correlates with one of the ten cardinal virtues.

4. Upon China and Japan expatiated the Pure Land Buddhism with the adoration of Buddha Amitabha and Nianfo-Methods.
Therefore i have put an effective meditation on this website.
In asia the Ekayana grew up with the leading position of Buddha Vairocana and of Bodhisattva Samantabhadra as personification of the highest good(Lotus - Sutra, Avatamsaka Sutra), who is comparable with the hinduist Ishvara. The Gandavyuha-Sutra contains a path of 53 steps to the Samyaksambodhi of Mahaparinirvana of step 19 of the universal-path.

Later were gods like Lokeshvara(a form of Ishvara), Saraswati and Shiva, Hajagriva, Ganapati and Mahakala integrated into several directions of tantric buddhism.


Gurus and Deities

One essential point of modern buddhism is the refuge ( Three Jewels ).
The Guru (Lama) plays an important role in these traditions, whereas Gautama was mainly a teacher.

The refuge mantra of the Vajrayna-Scool is well known :

Namo Guru bei
Namo Buddhaya
Namo Dharma
Namo Sanghaya

I pay homage to the guru, i pay homage to the buddha, i pay homage to the dharma, i pay homage to the Sangha.

About the flowery representation of the Karmapa as a largest Siddha with the "BLACK crown out of million of hairs" must be said : "Category: Buddhist fairy tales". Smilar are the stories about the overwhelming lovepower of Maitreya in Tusita heaven - but his tantric initiation awakens the heart.

Black stands for siddhis on basis of the material buddhic aethers, and therewith indirect forces of Maya. Therefore they can hinder the final enlightenment of a Bodhisattwa. It is not good for the reality sense of the disciples if these enthuse over illusionary powers and therewith connected protection of a guru. But the Vajrasattwa-Buddha , on whom is meditated because of karmic hinderances, has a black crown too.
Of course has the actual Karmapa initiations into further buddhas.

Vajrayana knows the other hand further crowns like the red crown with the 3 crosses.

In Vajrayana exist several Dharma-Protectors. Beeings like Mahakala (Sans. bahuvrihi), who is seen in hinduism as the anger of Lord Shiva, and Vajra Yamantaka(Vajra[maha]- bhairava) - the Gelugpas see him as a direct emanation of the big emptiness - in kashmir shaivism is he the dynamic aspect of shiva - show hinduistic influences. Further hinduist gods like Lokeshvara, Saraswati and Brahma became parts of several linages.
But these protectors have another secret meaning as a Yidam.

The tibetan belief in ghosts in stones and in nature comes from a mixture with the old Nature-Bön Religion, because Buddhism had to leave India during the islamic invasion. The goal of Buddhism is not to develop the astral body but the spirit(Trikaya).

Manjushri and Yamantaka
The so called terrible deities of the Tibetan Annutara-Yoga-Tantra have a deeper meaning :
For the initiation in Yamantaka the Manjushri initiation is required. The reason is that the student must first have realized the Manjushri sadhana in himself(or comparable) - the step 11 of the Universal Path. Then will the force of Manjushri be so strong that it sends out the aspect of Yamantaka to conquer Yama in the Underworld (U.P. step 13) and makes him a Dharmapala. Therefore is Yamantaka in art shown as riding on an ox which tramples on Yama. The sadhana of Yamantaka reinforces the protection up to step 15. Yamantaka is also a direct emanation of the Mahashunya. Yamantaka Vajrabhairava unites in Annutara-Yoga-Tantra with Vajravetali etc..

The dominating position of a Boddhisattwa in modern Buddhism is mystified and often misunderstood just as the enlightenment and/or the Nirvana.

A Boddhisattva is a person who is prepared on that to become a Buddha, eventually after 8 steps of development, and he should be from the second other shore.
Figures of Bodhisattvas, which are often used as Yidams, appear usually in company of a sitting or meditating Buddha who also evtl. floats. over them. They can be masculine or feminine. The best known are Avalokiteshvara (referring to hindu.: Maheshvari and to Ishvara), the personification of the empathy, and Manjusri, the Bodhisattva of wisdom.
Avalokiteshvara is the most respected and most popular Bodhisattva.
In China, Avalokiteshvara is generally accepted as being female and she is known for her feminine qualities of mercy and generosity. Normally she is depicted in the company of Amitabha. She may be portrayed with thousands of hands and eyes and many heads and she is said to have 32 avatars. She usually holds a lotus, a vase or a willow branch in hand. Manjusri is usually depicted to the left of Buddha Sakyamuni. He wears a purple and gold gown and his hair is tied in a knot at the top. He normally rides on a lion and holds a green lotus in his left hand while brandishing a sword in his right.
Behind this scenery stands the well know symbolism of "Sushumna and Ida-Pingala" or alchemical "Gabricus-Beya", here in the highest developed form before enlightenment(step 17). Often the Budhha is painted in a position above the two Bodhisattwas and represents the synthetic divine spirit of Amitabha (step 20 - Tarotcard 20).
Both Bodhisattwas represent on these pictures naturally the both well known columns (Ida/pingala) in the highest state of development before the enlightenment - later of paranirvana (step 20).
The current popular buddhism is a mixture with Tantrism, Bön, Lamaism, and doctrines of later Buddhas and Bodhisattwas, Tibetan Siddhas and Chan(Mahyana) and Zen .

The tibetan tantric representation of a Buddha who unites with a smaller partner (Yab-Yum, Sarwa Dakini), is of course not an example of the left path of the Tantra (Maithuna: The game with the transformation of the snake some scools of the left Tantra and sometimes of Taoism) but comparable with the union of Jiva and Paramatma Purusha, i.e. of an aspect of spiritual consciousness and of a spiritual force like a dakini(in a thanka surrounded with various higher and lower personified forces. Yoginis and Dakinis are specific forces in the soul.
For many seekers Buddhism serves as an atheistic enlightenment-religion, similar to Taoism, which avoids a personal god and has a personal Nirvana or the big emptiness as a goal. But modern Budhism leaves some questions open. The origin of the "Big emptiness" and the origion of the Spirit are unexplained, the origin of an Ati-Buddha as well.
The reason is very simple that the spiritual soul cannot reach the hinduistic AGAMA-plane and so buddhism ends in the highest spiritual heavens (big emptiness; ishvara).

First further developements to reach the "ADI-Buddha" with steps like Maha-Para-Nirvana (U.P. step 21 and Parasamvit(U.P. step 22) could lead to a final unity, but they are not accepted in Buddhism (because of the final position of the emptyness) - and not tolerated by the planetary Logos and the White Brothership.
Often the Adi-Buddha is just understood as a primordial buddha behind space and time. Otherwise should Samantabhadri not be mixed up with the hinduistic Adishakti. Only Milarepa speaks about two higher states than the big emptyness.

In the Kabbalah exists a similar emptyness as "Belima"('that-less') or "Reschit".
This emptiness is the border to the hinduistic divine Agama-Plane, to the En-Soph of the Kabbalah, which correspons with the infinite divine light of Amitabha.
Form is a characteristc of the third ray(1.Force;2.Polarity;3.Form), the energy which creates perfect forms(Brahma) and so it brings about limitations as a characteristic of its own creations.
The enlightened Buddhist must answer the question how an enlightened personal consciousnees can be the reference for the final things because his cognition and his consciousness must be limited.


Finally I would like to clean up with a concept which is often misunderstood in the current buddhism, the NIRVANA as the alleged extinction of the Ego and the person, a definition of the Shakyas which the Dalai Lama in the book ' 'Die Weisheit der Leere'contradicted:
"A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this siulence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural beeing, a liberation of it from its turbit contents so that it may be filled with the wine of god; it is the passage not into non-existence but to a greater existence.
Even when the being turns towards cessation, it is a cessation not in non-existence but in some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute."
(Sri Aurobindo, Life Divine II,page 1065)

Nirvana is uninterrupted consciousness in the Trikāya, equivalent to the Nirvikalpa-Samadhi.
Adi Buddha - and Adi-Shakti

H. P. Balvatsky mentioned still higher evolutions like Maha Paranirvana and Parasamvit - steps 21 and 22 of the Universal Doctrine which are unknown in buddhism.

In Tibetan Buddhism, the Adi-Buddha is the "Primordial Buddha." The term refers to a self-emanating buddha who was present before anything else existed (Similar to the kabbalistic En-Soph). Samantabhadra,Samantabhadri and Vajradhara are Adi-Buddhas.
The Dzochgen teaching of ATI-Yoga goes in this direction.
But the Universal Path leads still higher, because the ATI-Buddha is still on the lower 6.th plane.
The future Maitreya Buddha should have a difficult position in the view of the multitude of directions and pathes and linages.

Buddha Gautama knew these higher plains and commented on: "All the big Gods and Gurus only want to use you".( hey let nobody into the higher planes of the 6th plane without overshadowing the master with the control of a logos of the 7th. plane. Therefore the Samtan-path ends on the 6th plane on step 20 - Paranirvana).
'...Of the deep inscrutable turbulence of golden light, in which the victor bathes, the speechless voice of the all nature raises itself in thousand tones and announces: Let peace be with you, its person of Myalba (hell).
A pilgrim returned of the other bank. A new savior was born.
Let peace be with all beings.'

H. P. Blavatsky , the Voice of the Silence
In reference to a prophecy of the Tibetan Nechung-Oracle, buddhism will be the only religion which will survive the next 200 years. Until then, the world will however have changed completely.

'When the iron bird flies and the horse travels on wheels, the Dharma will travel west to the land of the red men. Tibet will be destroyed and Tibetan lamas will be scattered all over the world turning the wheel of the Dharma.'( Prophecy of Padmasambhava)

I see all the different religious traditions as paths for the development of inner peace, which is the true foundation of world peace. These ancient traditions come to us as a gift from our common past. Will we continue to cherish it as a gift and hand it over the the future generations as a legacy of our shared desire for peace? -His Holiness the Dalai Lama ( From "The Pocket Dalai Lama," edited by Mary Craig, 2002. Reprint Shambhala Publications.)





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