Let us have a touch of Tibetan Buddhism in the context of world religions. This will have to be an esoteric discussion meant for the select few who can go into depth.
Vajradhara with crossed arms pose depicts the essence of the historical Buddha’s realization of enlightenment. The poser - why the same cross arms pose with Mou Chi Sun the right hand executor of Lord Bo Tien 武天菩萨? Well, certainly that is an interesting question that may not have an answer.
Vajradhara represents the pure essence that enables fruitful actions to yield enlightenment. It is the implementation of the doctrine that brings about enlightenment. It is the living in doctrine.
That Gautama Buddha is the historical Buddha is not in doubt but the essence of enlightenment has been there since infinite time. It is based on doctrine not just doctrine that is talked about but doctrine that is practiced and practice that brings out the refreshing essence of enlightenment.
It is through historical Gautama that we know the very presence of enlightenment. Gautama Buddha brings out the awareness to humanity. Vajradhara is the embodiment of enlightenment essence that predates Gautama.
The essence of enlightenment or Vajradhara is there in time. It is the Divine essence some refer to as God or primordial Buddha. Some even consider it as a force or energy that manifests and makes known itself to us through prophets. But some do split hairs and differentiate God from Buddha.
In a way, Gautama Buddha is manifestation of enlightenment but enlightenment essence or principle precedes Gautama Buddha. A prophet manifests divinity but is not the original or primordial divine essence in the same way the light of a bulb manifests electric energy. Like there can be different forms and colors of bulbs, there will be different divine portrayals as well.
We can put it simply as this. A man manifests but is no God. Man manifests divinity but yet is not divinity. Whether we refer divinity to Buddha, God or divine essence is immaterial as this is the way it always will be. There will be more than one name or term. It is just like we have religions which though different are one in essence with regards to divinity.
This is the inner truth message of Lord Bo Tien 武天菩萨 that all faiths are one in the same basic doctrine of doing good, avoiding evil and purifying the mind. But some will not see this and that is why his mission is set out in 1969 to convince them.
Lord Bo Tien 武天菩萨 has a way of putting truth simply and in perspective but truth though simple can be so that easily misunderstood or misconceived. It is profound to many as men tend to be complex and to complicate matters. What is perhaps simple is made to be complicated and some like this.
Tibetan religious approach has a magical touch with a way of putting this nicely in concepts that seem double sided and yet insightful. The concept of historical Buddha in Gautama and primordial Buddha essence in Vajradhara is a good example.
It brings distinctiveness of enlightenment from the man who manifests enlightenment. It even makes an individual out of enlightenment and brings enlightenment to life - a reality. That is why it is appealing to many across the globe. It adds that mystical touch while adding to insight.
It brings distinctiveness of enlightenment from the man who manifests enlightenment. It even makes an individual out of enlightenment and brings enlightenment to life - a reality. That is why it is appealing to many across the globe. It adds that mystical touch while adding to insight.
Tibetan way is diplomatic and kind to those who chose to see and be awed by the complexity in life and in spiritual matters. In a way, it goes along with them to win them and then save them in the end - to purify their soul energies to be exact.
But alas what is tasteful and palatable depends on the individual. Beauty is in the eyes of the beholder. Perhaps that is the reason why we need religions not just one but many and in any religion, we need many sects and in any sects, many schools.
Man can manifest divine nature and be in tune with Divinity. But divine essence is there even before man. So in one sense he is divinity and yet in another sense he is not. This way of insight is part of religious thoughts of not just Tibetan culture but also of other religious cultures.
Thus it is often said. The son of God and God is one yet separate. This too has often been referred to by some religious schools.
Let us quote from the Baha'i text on the roles of the prophets of faiths and understand that they are one and same, and yet separate and different. This does mirror the way of the Tibetan religious thinking.
Each religion teaches that a mediator is necessary between man and the Creator — one who receives the full light of the divine splendor and radiates it over the human world, as the earth’s atmosphere receives and diffuses the warmth of the sun’s rays. This mediator between God and humanity has different designations though he always brings the same spiritual command. In one era he is called Abraham, at another time Moses, again he is called Buddha, another time Jesus, and yet another time Mohammad. – Abdu'l- Baha, Divine Philosophy, p. 32.
This duality of thinking about prophet and divinity or man and God also reflects the early Buddhist thinking on identity and non-identity. A thing is yet is not, either is and is not and neither is nor is not. Prophet manifests divinity or enlightenment. He is divinity yet divinity is not him. He merely manifest divinity which at highest level is enlightenment. In a way, he both is and is not divinity. Then it is true that he neither is nor is not.
Unlike Baha'i way of expressing which can raise concerns in some people, Lord Bo Tien 武天菩萨 did not say the prophets are one and same person and in fact he remains silent on this. However, he did say that the teachings share the common basic inner truth. In that sense they are one - albeit in basic doctrine (the inner truth)
Religions are one in diversity. They exist as different entities but speak the same intrinsic basic doctrine of goodness and purity. This commonality is what the good lord wants the world to see and the diversity too is an asset to help reach out to all so as to save more souls.
More must come to know of the same divine inner truth of the need to avoid evil, do good and purify the mind. The best logical way is to have an array of religions, sects and schools.
Thank God and saints that we have many religions and not just one. One would be simply too inadequate. As it is, what we have may not be enough. Worse still, what we have may be diverted in focus on issues other than the common inner truth. The mission of the good lord is to bring out the focus on inner truth behind and common to religions, sects and schools.
Well man can manifest divinity but divinity is not just that man or that other men. In a way, man and divinity are separate but if man can manifest divinity, divinity and man are one. If we choose to go further, we should neither be concerned with whether divinity and man are one or separate.
Is Vajradhara and Gautama two in one or one in two? It depends on the culture and mindset you are in. But all the same, this is yet another esoteric aspect of Tibetan culture meant for the select few.
The majority can contend with the Tibetan style of devotional richness which may appear awesome or wee bit awful depending on how you look at it. Beauty is always in the eyes of the beholder, just like the Tibetan religious art below with many liking it but some don't. That is the reality we should accept.
But alas what is tasteful and palatable depends on the individual. Beauty is in the eyes of the beholder. Perhaps that is the reason why we need religions not just one but many and in any religion, we need many sects and in any sects, many schools.
Man can manifest divine nature and be in tune with Divinity. But divine essence is there even before man. So in one sense he is divinity and yet in another sense he is not. This way of insight is part of religious thoughts of not just Tibetan culture but also of other religious cultures.
Thus it is often said. The son of God and God is one yet separate. This too has often been referred to by some religious schools.
Let us quote from the Baha'i text on the roles of the prophets of faiths and understand that they are one and same, and yet separate and different. This does mirror the way of the Tibetan religious thinking.
Each religion teaches that a mediator is necessary between man and the Creator — one who receives the full light of the divine splendor and radiates it over the human world, as the earth’s atmosphere receives and diffuses the warmth of the sun’s rays. This mediator between God and humanity has different designations though he always brings the same spiritual command. In one era he is called Abraham, at another time Moses, again he is called Buddha, another time Jesus, and yet another time Mohammad. – Abdu'l- Baha, Divine Philosophy, p. 32.
This duality of thinking about prophet and divinity or man and God also reflects the early Buddhist thinking on identity and non-identity. A thing is yet is not, either is and is not and neither is nor is not. Prophet manifests divinity or enlightenment. He is divinity yet divinity is not him. He merely manifest divinity which at highest level is enlightenment. In a way, he both is and is not divinity. Then it is true that he neither is nor is not.
Unlike Baha'i way of expressing which can raise concerns in some people, Lord Bo Tien 武天菩萨 did not say the prophets are one and same person and in fact he remains silent on this. However, he did say that the teachings share the common basic inner truth. In that sense they are one - albeit in basic doctrine (the inner truth)
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| Lord Bo Tien 武天菩萨 |
More must come to know of the same divine inner truth of the need to avoid evil, do good and purify the mind. The best logical way is to have an array of religions, sects and schools.
Thank God and saints that we have many religions and not just one. One would be simply too inadequate. As it is, what we have may not be enough. Worse still, what we have may be diverted in focus on issues other than the common inner truth. The mission of the good lord is to bring out the focus on inner truth behind and common to religions, sects and schools.
Well man can manifest divinity but divinity is not just that man or that other men. In a way, man and divinity are separate but if man can manifest divinity, divinity and man are one. If we choose to go further, we should neither be concerned with whether divinity and man are one or separate.
Is Vajradhara and Gautama two in one or one in two? It depends on the culture and mindset you are in. But all the same, this is yet another esoteric aspect of Tibetan culture meant for the select few.
The majority can contend with the Tibetan style of devotional richness which may appear awesome or wee bit awful depending on how you look at it. Beauty is always in the eyes of the beholder, just like the Tibetan religious art below with many liking it but some don't. That is the reality we should accept.
Now coming back to Mou Chi Sun the right hand executor of Lord Bo Tien 武天菩萨, who is he? Is he related to Vajradhara? Perhaps he is. He is like Lord Bo Tien 武天菩萨 never been born before but a divine spirit from infinity of time past.
That being so, it is plausible that they are manifestations of the primordial pure energy in the infinity of time past - which Tibetans refer fondly to as Vajradhara Buddha. Rather, it may be more apt to say that the latter is a manifestation of the pure energy.
There is a close parallel of the concept of pure energy manifesting as Vajradhara and the Taoist concept of evolution of life. In Tao concept, pure energy from primordial energy manifested as the Three Pure Ones - from one arose two and then three each with his own supra universe and later God Almighty the Jade Emperor was sent down to create and administer the conventional universe we know with the various levels of heaven, earth and hell.
All these are a bit far fetched to many but not so to a handful few who have esoteric insight. Well, well, are we expected to believe all these?
