Gautama Buddha S Successor

The year 2014 has a special significance that is addressed in this book by Robert Powell and Estelle Isaacson. Dr. Robert Powell is a spiritual researcher who in this short work—and in many other books—brings the results of his own research investigations. Estelle Isaacson is a contemporary seer who is gifted with a remarkable ability to perceive new streams of revelation. Both have been blessed in an extraordinary way by virtue of accessing the realm wherein Christ is presently to be found.

Powell makes the critical point that the year 2014 not only denotes the beginning of a new 600-year cultural wave in history but also that there is an ancient prophecy applying to this very same year, 2014, which can be interpreted as pointing to the onset of the twenty-first-century incarnation of the Bodhisattva who will become the future Maitreya Buddha, the successor to Gautama Buddha. Powell also makes the crucial point that the Maitreya Buddha awaited in Buddhism is the same as the Kalki Avatar expected in Hinduism.

Powell’s contribution serves as an introduction to Isaacson’s offering, comprising a series of six visions relating to the future Maitreya Buddha. The visions are highly inspirational, communicating something of the profound spirituality, peace, radiance, and, above all, goodness of this Bodhisattva who is Gautama Buddha’s successor. His title, Maitreya, means “bearer of the good,” and in Isaacson’s visions he emerges as a remarkable force for good in our time.

Also included in this book are two appendices: A Survey of Rudolf Steiner’s Indications Concerning the Maitreya Buddha and the Kalki Avatar and Valentin Tomberg’s Indications Concerning the Coming Buddha-Avatar, Maitreya-Kalki. A third appendix discusses the significance of Rudolf Steiner’s Foundation Stone of Love meditation as a heralding of Christ’s Second Coming.

Gautama’s ideas went against the established beliefs of centuries. His teachings did not rely on the idea of a Supreme God or gods who could rescue humanity from its sorrows; instead he believed that nirvana lay within each person; and could be achieved by following the right path. Even though he was one of the most influential men who ever walked the earth; very little is known about the life of Siddhartha Gautama; the man we call the Buddha. His teachings were followed for 1;500 years in India; and became the guiding principles of life for both rich and poor; high born and lower caste. Today; the religion he founded is followed all over the world. Here is the fascinating story of his life—from his youth as a privileged prince to his renunciation and attainment of nirvana; how his teachings changed all those who came in contact with him; and the story of the tumultuous lives of people and kingdoms in ancient India

Preface...... The story of Lord Buddha is the most read story in the world. This is one story that is beyond the boundaries of religion, culture and society. The story is being told and retold for almost more than two thousand and five hundred years, yet what happened at that time from the birth of prince Siddhartha till he attained his Nirvana is very enigmatic. Not much written evidence is available for that, while lot of literature is available for what happened after Nirvana. This story is just an attempt to tell the world what would have happened at that time, when seen in the logical context of human boundaries. This story is only upto the point when monk Gautam attains Nirvana. Further attempt to tell the story after Nirvana, when Gautam became Buddha, will be made after the outcome of this attempt. We know some stories connected with prince Siddhartha, his life and these stories are scattered here and there in various books. Jatakas contain the previous birth stories of Lord Buddha. But there is no such consolidated book, which can be ascribed to prince Siddhartha’s life. The author has made an attempt to collect all such stories and thread them into a garland. The result is this book. In the attempt, some literary and fictional additions have been done. But in the end, the author is sure that the readers will like the storyline. Kapilvastu was not a huge kingdom. Its name is not included in the sixteen (or twelve) Mahajanpadas. It clearly indicates that Kapilvastu was a small principality within the kingdom of Kosala. The rulers of Kapilvastu were descendants of great Ikshavaku, who was also ancestor of the rulers of Kosala. It clearly means that the rulers of Kapilvastu and Kosala were related by blood. And as per the tradition, the throne was passed to the eldest son of the king and the younger son became vassal ruling small principalities within the kingdom, owing allegiance to the king. This would have happened at that time too, within the kingdom of Kosala. The story has been developed accordingly. Kapilvastu was surrounded by Mahajanpadas, and as such its polity was influenced by the neighboring kingdoms. Many events happened in the neighbouring kingdoms, and that had a bearing in the future of Kapilvastu and hence Siddhartha. These events have also been included in this story to give the story a flow. These incidences and events are of historical significance and happened around the same time, though the interpretation of these events is of author’s own. Some texts point out to the fact that Siddhartha was married to Yashodhara, a princess from the neighbouring kingdom of Koliya. Some texts point out that Siddhartha had three wives, namely, Yashodhara (daughter of Dandapani), Mrigdja (daughter of Kinkinishwar) and Gopa (daughter of Kanika). It is not sure, which one is the right fact. In this book, Siddhartha is shown to be married only to Yashodhara as the Shakyas wanted to preserve their lineage; hence marriage within community was allowed. Also ‘one man- one woman’ formula was propagated. Thus, it would have been not possible for Siddhath to marry three girls. The purity of Shakya race was declared by the Buddha himself in Ambattha Sutta. The predictions of sage Asit were not told to Prince Siddhartha, till this was finally revealed to him. All through his life as a prince, Siddhartha was kept away from four signs sage Asit told- an old decrepit man, a diseased man, a dead man and a monk. In this story, it is emphasized that king Shuddhodan had forbidden presence of anybody who could remind Siddhartha about these signs. Siddhartha virtually grew in controls of the palace. This is author’s idea to develop the story forward. The author is of belief that Buddhism was born after Buddha, i.e., after Siddhartha attained nirvana. Before Buddhism, there was Vedic religion and the Vedic philosophy. The same concept is used in this book to show what Siddhartha was taught by his teachers, Master Arada Kalama and Master Udrak Ramputra. Arada is depicted as an exponent of Raj Yoga techniques whereas Udrak is depicted as master of Hatha Yoga techniques. Siddhartha learnt both these techniques under these masters. This can be seen in the various teachings of Lord Buddha. In the Heart Sutta, Buddha explains about emptiness and form. This is nothing but something that can be explained and attained through combination of Raj yoga, HathaYoga and Laya Yoga. The author would like to mention that the philosophy depicted in the book have been told to him by his guru, Shri Shri Shibendu Lahiri, and sometimes it is verbatim. And what has been given in the book is just a drop in the ocean. There is much more to learn from him. In the book, an attempt is made to describe the psychology of Prince Devdatt, his extreme hatred for Siddhartha and why he hated Siddhartha. Due to this hatred only, Devdatt tried many times to kill Prince Siddhartha, then Lord Buddha after Siddhath attained nirvana. Till Siddhartha was born, Devdatt was heir apparent to the throne of Kapilvastu. He was eldest in the entire family for four brothers- Shuddhodan, Shuklodan, Amritodan and Dronodan. Shuddhodan’s wife, Queen Mayadevi could not conceive for almost twenty years after their marriage. Though there is no concrete evidence to say that, yet it is widely perceived to be like this only. (In some texts, Devdatt is the son of Suprabuddha of Devdaha). In the end of this preface, the entire genealogy of Lord Buddha, whichever the author could gather, is presented for ready reference. And after Siddhartha was born, and he became the heir to the throne of Kapilvastu, being elder son of the king. This incidence and many more such incidences where Siddhartha was given preference over other princes due to the stories associated with his birth, cemented Devdatt’s resolution to get rid of Siddhartha. Readers will not find story of Devdatt out of context in this book. In the concluding part of book, the Maar is shown to take a human form. Though this is not possible for the negativity to take a form, but it was essential to depict the fight monk Gautam had undergone with himself, with his own negativity. Only after defeat of his negativity, he could attain nirvana. Everybody has to fight with his Maar one day or the other, but the fight monk Gautam had with his Maar shows how the negativity sometimes controls the thoughts of even profound persons like monk Gautam. The author is sure that readers would like the depiction of fight between Gautam and his negativity. In order to take the story forward, the protagonist should always have some companion to express his mind. Thus, the protagonist of this story, Siddhartha and later Gautam is shown always in company of somebody, Channa, Yashodhara or Kondinya. Actually, Kondinya may not have met Gautam during his travel to Vaishali, but it is shown just to carry the story forward. The story contains many words which are not from English language, but from Sanskrit or Pali or Hindi. These words are in italics and their meaning is in the other chapter after preface. These words are used as they explain the situation better that any phrase or word in English. In the end, it is hoped that this attempt by the author will be appreciated by the readers. This story should be read as story, and not as an attempt to rewrite history. Many incidences and characters may not fall in line with the thinking of people having knowledge about Buddhism. This is a work of fiction and should be taken likewise. However, author welcomes the comments from the readers.

Gautama’s unintentional mistake of promulgating the dead body of Esoteric Teaching without its vivifying soul, had disastrous effects. But Karma little heeds intentions, whether good or bad, if they remain fruitless. Today, though Gautama is in Nirvana, His subtle body is still present among the Initiates. He will not leave the realm of conscious being, so long as suffering mankind needs His divine help. The middle principles of Gautama Buddha, which did not go to Nirvana, formed the middle principles of Shankara, the earthly Entity. It is therefore nearer the truth to say that the “astral” Gautama, or Nirmanakaya, was the upadhi of Shankara’s spirit and not a reincarnation of Gautama. Shankara was born in 510 BC, 51 years and 2 months after the date of Buddha’s Nirvana. He had nothing to do with Buddhist persecution. Then the “astral” Gautama entered the outward Shankara, whose Atman was, nevertheless, His own divine prototype. Shankara was a Buddha, an enlightened one, but not a typical reincarnation of Gautama Buddha. He was direct incarnation of Logos, one of the Primordial Seven Rays, an Avatara in the full sense of the term. The Nazarene Sage was a Bodhisattva with the spirit of Buddha in Him. Jesus had promised His disciples the power of producing “miracles” far greater than He had ever produced, but died leaving but a few disciples, men only half-way to knowledge. The unequal favour of Karma between Gautama and Jesus can be explained by the necessity of a sacrificial Nirmanakaya, ready to suffer for the misdeeds or mistakes of the new body in its earth-pilgrimage, without any future reward on the plane of progression and rebirth. The Higher Self is not in such a case attached to the lower Ego; its connection is only temporary, and in most cases it acts through decrees of Karma. When the Shruti reached the ear of Gautama, He accepted the revelation while rejecting the later overgrowth of Brahmanical thought and fancy. As in the case of His Western Successor, Gautama was the first of the Eastern Hierarchy of Adepts, who was moved by that generous feeling which locks the whole of mankind within one embrace, with no petty differences of race, birth, or caste. He desired to atone for the sin of His enemies. Then only was He willing to become a full Dharmakaya, a Jivanmukta “without remains.” Shankara, the Great Dravidian Guru, the Adept of adepts, lives to this day in His spiritual entity as a mysterious, unseen, yet overpowering presence among the Brotherhood of Shambhala.

Theology of the Open Table begins with research on the traditional eucharistic understanding in the Presbyterian Church of Korea (PCK) through cultural and social analyses. In developing his argument, Eojin Lee has especially researched the biblical, theological, and early church sources in relation to his subject, the Eucharist and the open table. This book seeks to provide sound theological justification for the open table with an introduction of practices of the open table in the Uniting Church in Australia (UCA).

Combines archeological fact and Buddhist theological legend to recount the life of Gautama Buddha, from the traditional story of his birth, through his quest for wisdom, the years as a sage and teacher, and his death.

“The aim of the present volume is to give a co-ordinated and coherent view of the “forest” rather than to describe in detail each particular “tree.” The student may then, as his leisure permits, and his tastes impel, study for himself the histories of the separate trees, bushes, thickets, and so on, which, collectively, make up the gigantic forest of lives which populate the amazing world, or rather series of worlds, in which we have our being and evolve. “The work is planned in three main sections. First, the field, in which evolution takes place, is described. This involves a study of the various globes, their successive periods of activity and obscuration, the chains, and schemes of evolution. It is the formside of our subject, a description of the places where life evolves. The second section deals with the various streams of life which are poured into the prepared field, and the method by which those streams steadily evolve and pass through the various stages or levels of attainment or growth. These processes are here dealt with in, broad outline only, giving the student a bird’s-eye view of the whole stately march of events. “The third section describes in much more detail the progress of the component parts of certain of the kingdoms of life, more especially the human races and sub-races. In this section, however, as already stated, full elaboration of detail is avoided, the object being, not so much to give the student an encyclopedic mass of information, as to enable him to perceive and understand the principles determining the mighty plan in obedience to which everything is ordered in this superbly ordered universe, in which “not a sparrow falls on the ground” save by the will of the Father of the System to which we have the honour to belong.” (Lieut.-Col. Arthur E. Powell)