Shortly before Buddha began his path of meditation, leaving his father's palace, Indra (Hindu, Michael) begged Vishvakarman (Hindu, Christ) to dress Buddha in his royal-divine best (13). Indra showed the way for Buddha when he left the palace. (Buddha lived on earth during the old Michaelic age which lasted from 601 to 247 B.C.) (14)
Mara, the evil one, came to Buddha when he meditated. Mara and his army battled with Buddha, but their arms were changed into flowers by Buddha's merciful aura. Then Mara told Buddha that he would give sovereignty to him. But Buddha replied him, “You became the ruler of the physical world through your regignation to rising in the hierarchic stages," and rejected Mara's suggestion. Mara's daughters vainly tried to seduce Buddha. Then, Mara's army battled with Buddha again, but their arms were changed into flowers.
William Jones (1746-94), pioneer of Indo-Europian linguistics, considered that Buddha had previously been Wotan.
According to early Buddhist spiritual scientists, there were twenty-seven or twenty-eight heavens: six heavens in kama dhatu, seventeen or eighteen heavens in rupa dhatu and four heavens in arupya (arupa) dhatu. And hat these heavens in turn formed the spheres of a twenty-sevenfold/twenty-eightfold hierarchy of spiritual beings. The nine main ones are: Catummaharajika deva, Tavatimsa, Yama, Tusita, Nirmanarati, Paranimmitavasavatti, Brahmakayika, Abhasvarah and Suddhavasakayika (15).
Avalokiteshvara, Kwan Yin in Chinese, Kannon in Japanese, is one of the most famous Bodhisattvas (beings whose rank is lower than Buddha), and Amitabha is one of the most popular Buddhas in late Buddhism.(16)
Richard Karutz (1867-1945), German ethnologist, wrote, “Avalokiteshvara was filled with Christ when the Christ impulse came to the earth. And the northern Buddhist initiates began to see the brilliant Avalokiteshvara. Avalokiteshvara was always in the spiritual world, but early Buddhists could not perceive Avalokiteshvara." (Mary in far East. The Problem of Kuan Yin, 1925)
Amitabha or Amitayus was also unknown to the early Buddhists. The late Buddhists believed that he was the founder of paradise. They wished to enter his paradise after their death. (Amitabha means boundless light, Amitayus infinite life.) (17)
Beckh wrote about late Buddhism, Mahayana Buddhism: “Mahayana Buddhism arose when Christianity sprang forth. That which united with the Earth since the event on Golgotha worked upon Buddhism. Clairvoyant eyes began to perceive things which they could not see before." (Buddha's Death in From the World of Mysteries)
Rudolf Steiner spoke about twelve Bodhisattvas (18). They are the masters of mankind, and the thirteenth being, who is in the middle of the Bodhisattvas circle, is, in Hinduism Vishvakarman, or in the Persian mysteries, Ahura Mazda, who is the Christ.
The esoteric Buddhists drew a mandala, the hierarchical pantheon (19). There are two kinds of mandalas, mahakaruna garbhodhava mandala (womb world) and vajradhatu mandala (diamond world). The central God of both mandalas is Vairochana. Japanese Buddhist scholars consider, “Vairochana, the central sun God in the mandala, must be Virochana, the king of the good Asuras. The Indian “Asura" is “Ahura" in Persia. Therefore Vairochana must be Ahura Mazda." (20) (Steiner used the word “Asura" for Archai or Spirits of Personality in his lectures in the Theosophical Society. He also referred to bad “Asuras" later.) (21) The Indian good “Deva" became in Persia bad “Daewa" and in turn bad “Asura", good “Ahura" (22). Deva-Daewa was the being which was to be found in the inner world, and Asura-Ahura in the outer world. Asura was bad spirit because the outer world was illusion for the ancient Indian people, but Ahura became good spirit for the Persians who recognized the physical world.
Francisco de Xavier (1506-52), co-founder of the Jesuit order and the first missionary to Japan, once translated the Latin word “Deus" (God) into Japanese Dainichi (Vairochana) (23). He imagined that Vairochana was the Christian God, and that Christianity had already been introduced into Japan (24). Afterwards, he changed his mind and said that Buddhas were devils.
According to the Buddhist tradition, a Buddha appears from time to time throughout history whenever men's knowledge of the true law is lost. In conventional terms, this happens every five thousand years. (Trevor Ling, Buddhism in Man and his Gods - Encyclopedia of the world's religions, 1971) Heimo Rau reports upon the mandala in Tibet (Atlantic-Asian Aspect. Shamanism, Taoism and the Big Vehicle of Buddhism in Das Goetheanum, 1991). Vajradhatu-mandala has five parts; east, south, west, north and center. They say in Tibet that Maitreya Bodhisattva who belongs to the northern part will become Buddha when a five thousand years activity of the western group of the mandala (Gotama Buddha, Avalokiteshvara and Amitabha) has ended. Maitreya Sutra, a Mahayana Buddhist canon, says that Maitreya will come in fifty six billion years (25). Steiner said Maitreya will become Buddha five thousand years after the enlightment of Gotama (Gautama) Buddha (26). It is about the middle of the sixth cultural epoch or the age of Philadelphia. “Maitreya" means friendship or Philadelphia.(27)
Steiner stated that Maitreya was active in the being of Jeshu ben Pandira.(28) Helena P. Blavatsky (1831-1891), founder of the Theosophical Society, summed up the story of Jeshu ben Pandira or ben Panthera in her Isis Unveiled (1877): A virgin named Mariam, betrothed to a young man of the name of Iohanan, was violated by another man named Ben Panther or Joseph Panther. Her betrothed, learning of her misfortune, left her, but at the same time forgiving her. The child born was Jeshu. Adopted by his uncle Rabbi Joshuah, he was initiated into the secret doctrine by Rabbi Elhanan, a Kabbalist, and then by the Egyptian priests, who consecrated him High Pontiff of the Universal Secret Doctrine, on account of his great mystical qualities. Upon his return into Judea, his learning and powers excited the jealousy of the Rabbis, and they publicly reproached him with his origin and insulted his mother. He declared that “My mother has not sinned, she has not lost her innocence; she is immaculate and yet she is mother. As for myself, I have no father in this world, I am the Son of God and of Humanity."
The Buddhist sutras tell us that Maitreya was a son of an Indian minister, and he was a very clever boy. The narrow-minded king thought this boy was dangerous to him. The minister, knowing that the king was going to kill his son (Maitreya), sent Maitreya to a Brahman, brother of his wife. One day Maitreya visited Gotama Buddha and became his disciple. Gotama Buddha spoke about a past life of Maitreya: There were a great king and a king of a small country. The king of a small country who should come to greet the great king did not come to him. The great king inquired as to the cause, and the king of small country answered that he had visited a Buddha. Then the great king visited this Buddha, and this Buddha taught him the meditation on charity. This great king was reborn as Maitreya. -Twelve years after seeing Gotama Buddha, Maitreya was dead and went to Tusita heaven, the fourth heaven of kama dhatu.
The Maitreya Sutras tell us that there are many angelic beings in Tusita heaven. Their crowns become the palaces which are surrounded with the sevenfold walls of seven kinds of jewels. Each jewel radiates fifty billion lights, and there are fifty billion lotuses in each light. There is a palace which is ornamented with forty ninefold jewels and eight lakes. There are four kinds of flowers in the lake, in each lake dwell twenty four heavenly beings.
The earth will become a flat meadow and in the future there will be many beautiful flowers. And there will be a castle which is twelve yojana long and seven yojana wide. The castle will be built of seven kinds of jewels, and the streets will be twelve ri wide. (One yojana is about seven or seven and a half kilometers, one ri is four kilometers.) And one will be able to harvest seven times there, if he once sows the field with seeds.
A Brahman lives there and his child is Maitreya. Many people will reach enlightment by Maitreya's three lectures.
Mara, the evil one, came to Buddha when he meditated. Mara and his army battled with Buddha, but their arms were changed into flowers by Buddha's merciful aura. Then Mara told Buddha that he would give sovereignty to him. But Buddha replied him, “You became the ruler of the physical world through your regignation to rising in the hierarchic stages," and rejected Mara's suggestion. Mara's daughters vainly tried to seduce Buddha. Then, Mara's army battled with Buddha again, but their arms were changed into flowers.
William Jones (1746-94), pioneer of Indo-Europian linguistics, considered that Buddha had previously been Wotan.
According to early Buddhist spiritual scientists, there were twenty-seven or twenty-eight heavens: six heavens in kama dhatu, seventeen or eighteen heavens in rupa dhatu and four heavens in arupya (arupa) dhatu. And hat these heavens in turn formed the spheres of a twenty-sevenfold/twenty-eightfold hierarchy of spiritual beings. The nine main ones are: Catummaharajika deva, Tavatimsa, Yama, Tusita, Nirmanarati, Paranimmitavasavatti, Brahmakayika, Abhasvarah and Suddhavasakayika (15).
Avalokiteshvara, Kwan Yin in Chinese, Kannon in Japanese, is one of the most famous Bodhisattvas (beings whose rank is lower than Buddha), and Amitabha is one of the most popular Buddhas in late Buddhism.(16)
Richard Karutz (1867-1945), German ethnologist, wrote, “Avalokiteshvara was filled with Christ when the Christ impulse came to the earth. And the northern Buddhist initiates began to see the brilliant Avalokiteshvara. Avalokiteshvara was always in the spiritual world, but early Buddhists could not perceive Avalokiteshvara." (Mary in far East. The Problem of Kuan Yin, 1925)
Amitabha or Amitayus was also unknown to the early Buddhists. The late Buddhists believed that he was the founder of paradise. They wished to enter his paradise after their death. (Amitabha means boundless light, Amitayus infinite life.) (17)
Beckh wrote about late Buddhism, Mahayana Buddhism: “Mahayana Buddhism arose when Christianity sprang forth. That which united with the Earth since the event on Golgotha worked upon Buddhism. Clairvoyant eyes began to perceive things which they could not see before." (Buddha's Death in From the World of Mysteries)
Rudolf Steiner spoke about twelve Bodhisattvas (18). They are the masters of mankind, and the thirteenth being, who is in the middle of the Bodhisattvas circle, is, in Hinduism Vishvakarman, or in the Persian mysteries, Ahura Mazda, who is the Christ.
The esoteric Buddhists drew a mandala, the hierarchical pantheon (19). There are two kinds of mandalas, mahakaruna garbhodhava mandala (womb world) and vajradhatu mandala (diamond world). The central God of both mandalas is Vairochana. Japanese Buddhist scholars consider, “Vairochana, the central sun God in the mandala, must be Virochana, the king of the good Asuras. The Indian “Asura" is “Ahura" in Persia. Therefore Vairochana must be Ahura Mazda." (20) (Steiner used the word “Asura" for Archai or Spirits of Personality in his lectures in the Theosophical Society. He also referred to bad “Asuras" later.) (21) The Indian good “Deva" became in Persia bad “Daewa" and in turn bad “Asura", good “Ahura" (22). Deva-Daewa was the being which was to be found in the inner world, and Asura-Ahura in the outer world. Asura was bad spirit because the outer world was illusion for the ancient Indian people, but Ahura became good spirit for the Persians who recognized the physical world.
Francisco de Xavier (1506-52), co-founder of the Jesuit order and the first missionary to Japan, once translated the Latin word “Deus" (God) into Japanese Dainichi (Vairochana) (23). He imagined that Vairochana was the Christian God, and that Christianity had already been introduced into Japan (24). Afterwards, he changed his mind and said that Buddhas were devils.
According to the Buddhist tradition, a Buddha appears from time to time throughout history whenever men's knowledge of the true law is lost. In conventional terms, this happens every five thousand years. (Trevor Ling, Buddhism in Man and his Gods - Encyclopedia of the world's religions, 1971) Heimo Rau reports upon the mandala in Tibet (Atlantic-Asian Aspect. Shamanism, Taoism and the Big Vehicle of Buddhism in Das Goetheanum, 1991). Vajradhatu-mandala has five parts; east, south, west, north and center. They say in Tibet that Maitreya Bodhisattva who belongs to the northern part will become Buddha when a five thousand years activity of the western group of the mandala (Gotama Buddha, Avalokiteshvara and Amitabha) has ended. Maitreya Sutra, a Mahayana Buddhist canon, says that Maitreya will come in fifty six billion years (25). Steiner said Maitreya will become Buddha five thousand years after the enlightment of Gotama (Gautama) Buddha (26). It is about the middle of the sixth cultural epoch or the age of Philadelphia. “Maitreya" means friendship or Philadelphia.(27)
Steiner stated that Maitreya was active in the being of Jeshu ben Pandira.(28) Helena P. Blavatsky (1831-1891), founder of the Theosophical Society, summed up the story of Jeshu ben Pandira or ben Panthera in her Isis Unveiled (1877): A virgin named Mariam, betrothed to a young man of the name of Iohanan, was violated by another man named Ben Panther or Joseph Panther. Her betrothed, learning of her misfortune, left her, but at the same time forgiving her. The child born was Jeshu. Adopted by his uncle Rabbi Joshuah, he was initiated into the secret doctrine by Rabbi Elhanan, a Kabbalist, and then by the Egyptian priests, who consecrated him High Pontiff of the Universal Secret Doctrine, on account of his great mystical qualities. Upon his return into Judea, his learning and powers excited the jealousy of the Rabbis, and they publicly reproached him with his origin and insulted his mother. He declared that “My mother has not sinned, she has not lost her innocence; she is immaculate and yet she is mother. As for myself, I have no father in this world, I am the Son of God and of Humanity."
The Buddhist sutras tell us that Maitreya was a son of an Indian minister, and he was a very clever boy. The narrow-minded king thought this boy was dangerous to him. The minister, knowing that the king was going to kill his son (Maitreya), sent Maitreya to a Brahman, brother of his wife. One day Maitreya visited Gotama Buddha and became his disciple. Gotama Buddha spoke about a past life of Maitreya: There were a great king and a king of a small country. The king of a small country who should come to greet the great king did not come to him. The great king inquired as to the cause, and the king of small country answered that he had visited a Buddha. Then the great king visited this Buddha, and this Buddha taught him the meditation on charity. This great king was reborn as Maitreya. -Twelve years after seeing Gotama Buddha, Maitreya was dead and went to Tusita heaven, the fourth heaven of kama dhatu.
The Maitreya Sutras tell us that there are many angelic beings in Tusita heaven. Their crowns become the palaces which are surrounded with the sevenfold walls of seven kinds of jewels. Each jewel radiates fifty billion lights, and there are fifty billion lotuses in each light. There is a palace which is ornamented with forty ninefold jewels and eight lakes. There are four kinds of flowers in the lake, in each lake dwell twenty four heavenly beings.
The earth will become a flat meadow and in the future there will be many beautiful flowers. And there will be a castle which is twelve yojana long and seven yojana wide. The castle will be built of seven kinds of jewels, and the streets will be twelve ri wide. (One yojana is about seven or seven and a half kilometers, one ri is four kilometers.) And one will be able to harvest seven times there, if he once sows the field with seeds.
A Brahman lives there and his child is Maitreya. Many people will reach enlightment by Maitreya's three lectures.