The Buddha and Contemporary Buddhism

After Siddhartha’s birth, his mother died on the seventh day. Raised by his aunt, he never healed the wound of the heart. Longing to heal mutual relationships, he found another incarnation of her soul only shortly before his own departure. Rebirthing (regression) and Hellinger family constellations—techniques that allow the processing of similar emotions—emerged only in the twentieth century.

Like the Chinese thinker Confucius, he himself did not speak of God, living gods, or archangels. As the myths recount, when astral gods came to him offering their help, he politely refused. These topics were not expressible at the time, nor could anything be established with certainty. After all, he himself saw the gods, so he could not deny their existence. He may not have had insight into the energetic sphere beyond causality (higher than the astral) and may not have known that one need only ask.

The views of the Buddha were written down three hundred years after his death, and it is no longer possible to establish whether this is an authentic transmission. Although he himself attained enlightenment, he cast his followers into very deep waters. What happened after his parinirvana? The body was burned on a pyre, and the soul departed from the earthly plane and does not incarnate again.

Reader, try to understand this precisely: it is his soul that does not incarnate, not the Buddha who was burned on the pyre. When, in regression therapies, we recall the past incarnations of our soul, we can only feel compassion for Shakyamuni, who did not know the techniques available to us today. He remembered several dozen of his incarnations, yet he attributed them to fleeting consciousness rather than to the soul. According to his conception, enlightenment is the disappearance of the mind. During his lifetime he did not speak of God and also claimed that an immortal human soul does not exist. In Buddhism, God does not exist; therefore, in illness or misfortune one cannot appeal to Him for a change of experience or an improvement of fate. After enlightenment, the mind disappears and the expected emptiness is to appear—in the mind and in life. Such spiritual advice resembles the tales of Baron Munchausen, who, having fallen into a swamp, pulled himself out by his own hair.

I know many people who managed to achieve one or the other, experiencing emptiness in life or in marriage, and sometimes in their own heads. These are the effects of similar expectations from many incarnations ago. These are unhealthy ideas, especially since for seekers of truth, contact with his immortal soul is possible even 2,500 years after its last incarnation. This contradicts the view that this soul dissolved or does not exist as an independent mind (being).

In the early period of Buddhism, the Buddha himself was seen by believers merely as a sage who attained enlightenment, taught how to live in order to reach that state, and then departed into parinirvana. The spread of Buddhism over vast areas of the subcontinent and its strong assimilation with foreign religions and cultures caused it to transform from an original philosophical–mystical doctrine into a full-fledged religion, with a Buddhist pantheon of Buddhas and bodhisattvas, mythology, and its own cult. From the end of the second century, the character of Buddhist worship slowly changed and representations of the Buddha in human form began to be created—sculptures, statues, and images known as buddharupas. Their main purpose is to remind people of enlightenment, which every human being can experience, and to provide encouragement in daily life and motivation for self-work.

In this way Buddhism, its doctrines, and its worshipped deities gradually became one of many Hindu sects, in which religious figures, supported by masses of semi-enslaved farmers, detached themselves from the realities of everyday life.

Buddhism had no established hierarchy, because the Buddha did not appoint any successor. After the Master’s death, the Buddhist community found itself in the hands of monks who, according to his guidance, were to be a light unto themselves and always follow the principles of the Dharma. Later it turned out that this was not enough. This feature also had negative sides, because not everything that Buddhism adopted was valuable. Moreover, the assimilation of foreign ideas, religions, and cultures led to a significant departure from the original teaching of the Buddha. For example, Buddhism assimilated Hindu deities and began to create an elaborate pantheon of Buddhas and bodhisattvas. Over time, Buddhism increasingly merged with the surrounding Hinduism. Most scholars believe that in fact the religion of the Buddha in India did not disappear, but rather was absorbed by Hinduism and ceased to be an independent faith, closing for believers the path to spiritual liberation from the bonds of karma and idolatry. There followed a decline in the purity of the Buddha’s own teaching and a loss of contact between lay believers and monks.

From the sixteenth century onward, Buddhism in India was promoted by missionaries from Sri Lanka and Tibet, and in the nineteenth century by the British. Worldviews and religious systems decay on their own, through centrifugal forces and mutually contradictory vibrations. What is purely luminous—divine—endures. Encountering astral gods, the Buddha excluded the existence of God, and after death he became one of them. Millions of believers pray to him daily, and as a result of the inertia of the system, to an entire pantheon of successors. Meditation (samatha) on the figure of this or that Buddha is idolatry, because the chakra channels of the praying person are closed.

After enlightenment, the Buddha emanated six colors of light:
white,
golden,
blue,
red,
orange,
and the sixth color was invisible—perhaps ultraviolet or infrared.

Thus, of the seven chakras, only the following shone:
the first—red,
the second—orange,
the fourth—blue (throat).

Yellow is the third chakra, but some seers also perceive the color gold as a variation of yellow, in which case this would be the golden heart chakra. The later expansion of Buddhism across Asia would support this thesis. He was born as the son of a king and was therefore wealthy by birth. He renounced money, which could have led to blockages in the third chakra, including the manifestation of white color there. This issue requires further verification, and perhaps someone will one day establish it reliably.

The white color is not an emanation of divine color when it appears in human energies. It merely proves white-astral views, including the lack of faith in the existence of God. Colors should be rainbow-like or golden. It is worth noting the absence of the pink color of love for oneself and others. Indigo light and the violet of the seventh chakra did not appear.

Only the lower chakras shone. Due to the lack of love, he did not love himself, his son, or his wife. He neither received love from others nor gave it to anyone. He spoke much about suffering as a path to salvation, which 2,500 years later a great Pole would repeat, suggesting to the crowds: “Man, suffer, live in suffering and you will make yourself and others happy.” Supposedly, through such messages he spoke much about God and His love for us.

Where there is suffering and calls to suffering, white-astral energies are visible. They can be seen in the aura, in the heart, in the chakras, or in particular spheres of life such as sex or even ways of earning money. I discuss the meaning of the White Astral in this article. Link.

Following white energies brings suffering, and this is the true path of most sects. I myself came to know the taste of pain precisely as a result of the materialization in my life of ancient bodhisattva vows remembered by the soul. As a result of them, it did not experience enlightenment; but after handing them over to the Creator, I gained much inner light.

Looking at the Buddha himself, no one sees his soul, as if it truly dissolved into nothingness. The soul of Jesus, by contrast, is continually encountered by many people. It supports people and souls alike. Thus we are dealing with entirely different consequences of the departure of both souls from the material world. One must also remember that both prepared for departure over many incarnations. Cayce stated that through thirty different earlier incarnations, the soul of Jesus gave up, point by point, all its karmic errors and their effects. I remember a conversation with another earlier incarnation of the Buddha. From the decision made then to depart from Earth, at least a thousand years and an appropriate number of incarnations must have passed.

After dismissing the gods, he also sent away his own armies and the souls of his former soldiers. They were described as an army of demons. He allowed them to depart, taking no interest in their further fate. What is happening to him now? His soul waits in the higher astral for the coming of the foretold Buddha of the Future and for his support. Lack of faith in God always has its price.

He attained enlightenment in a place now called Bodh Gaya. The region consists of fertile agricultural lands, yet 30% of the surrounding population belongs to the poorest social groups, outside the four-caste system. The city is surrounded by 130 villages, of which only a few have running water. Almost 50% of the population has access to electricity. Poverty and deprivation are artificially maintained by the karma of former Buddhist monks. Their souls and personalities, having renounced wealth and a prosperous life, incarnate in this place with the hope that as paupers they will attain enlightenment equal to that of the Buddha himself. On the spot, in suffering, they learn that this is a blind path, and for many a tragic mistake. The only advantage is that when everything else fails, a being trapped in hopelessness finally grasps the Creator as the only path of rescue.

The Buddha feared whether his school, doctrine, and male monastic orders would survive a thousand years. After establishing a female order, he believed that Buddhism would not survive five hundred years. It did not. From about the fourteenth century onward, the place of Gautama’s enlightenment was visited only by foreigners. Ultimately, in India, Buddhist sects—deemed idolatrous—were eliminated by Muslims in the thirteenth century. Today’s Buddhism consists of thousands of sects and sometimes thousands of entirely different doctrines, views, and superstitions. Gurus, figures of the dead, images are worshipped; sometimes demons or beings of darkness are respected. One need only look at the iconography to notice a clear connection with images and sculptures created by the Aztecs or Mayans. In this religion, astral beings are highly respected and sometimes invoked. Many meditation practices are based on the cult of death. A powerful experience is the quartering of a deceased person by their closest Tibetan relative. Some chants tear protective sheaths of the chakras, though they supposedly carry enlightenment.

I used fragments of the book Bodh Gaya by Urszula Brodawa.

s_majda: 27/03/2011 at 14:02

Perhaps this stems from my karmic past as a Buddhist high priest, but I possess different knowledge about the Buddha. What the Buddha knew was written down 300 years after his death and is not necessarily the same. For example, he forbade worship of himself, and the very first thing Buddhists do is worship his figurine. The idea of Buddhism is, in general terms, entirely valid. However, he did not indicate the WAY out—the method of resolution. He showed that it is possible, yet for 2,500 years no one has repeated his achievement. Buddhism is a blind path—especially Tibetan Buddhism, which is based on Hinduism and the local Bon religion.

http://mahajana.net/teksty/nauka_buddy/index.html
From this link about Japanese Buddhism come ready-made quotations encouraging renunciation, even that of the Bodhisattva path:

“…of one’s family, of social life in the world, and of all attachment to wealth. A person who has broken with all this in the name of the Dharma and has no shelter for body or mind has become my follower and belongs to the homeless brothers.

(178) But if his mind does not rid itself of greed, he will be far from me, even if he walks in my footsteps and wears my robe. Even if he dresses like a monk, he will not see me if he does not accept my teaching.

If, however, he has abandoned all greed and his mind is pure and calm, he is very close to me, even if he is thousands of kilometers away. If he accepts the Dharma, he knows me through it.

2. (179) Those of my followers who are homeless brothers must adhere to four rules and make them the basis of their lives.

First, they clothe themselves in garments discarded by others; second, they eat food obtained by begging; third, their home is wherever night finds them—under a tree or on a rock; fourth, they treat themselves only with a special medicine made from the urine of members of the Brotherhood.

Going with a bowl from house to house means a beggar’s life, but no brother is forced to do so; neither circumstances nor temptation compel him. He does so of his own free will, because he understands that devotion to the faith will protect him from the illusions of life, help him avoid suffering, and lead him to Enlightenment.

The life of a homeless brother is not easy, and one should not undertake it if one is unable to protect the mind from greed and anger, or cannot control the mind and the five senses.”

Every day I observe former karmic monks rummaging through nearby trash bins in search of a not-yet-rotten banana or a slice of bread. They thus live in accordance with the principles of the Buddhist school or some forgotten Christian sect. This can be heard, seen, and above all smelled from them.

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Ela Gajewska writes:
27/03/2011 at 14:11

The cause of suffering is simple… karma.

“Atlantis” by Cayce:

For example, a letter written by one woman:

“For most of my life I believed that God’s power kept me alive and functional. Currently I take sulfur baths and massages to feel better… the middle part of my right ear has stopped functioning… my colon functions poorly. I feel constantly tired. My heart slows its rhythm, I am exhausted simply from standing for longer periods… I am nervously exhausted, and my legs hurt constantly…

Why did I appear in this life in such a terrible human body? It seems to me that I am going through hell… yet I often marvel at myself that I try to save this life. I always wanted to serve humanity, not to deal since my youth with my pains, tonsillitis, destructive anemia, etc.…”

The woman initially intended to request a so-called “physical reading” (a diagnosis of her health and suggestions for treatment), but she decided instead on a “life reading.” This reading revealed the cause of her present suffering, which was a direct result of her specific activity in a previous life.

“This entity was an assistant to Nero and an active persecutor of Christians. This is the reason why she has such deformed internal organs.”

(5366–1)

The same reading also listed incarnations in which this person achieved significant spiritual development.

“This entity also deserves distinction, because in her experiences on Earth she made great progress, from a small degree of development to such a large one that no further incarnation on Earth will be required. This does not mean that she has already achieved perfection, but there are other realms where she will be able to perfect her ideals—who can tell a rose how to be beautiful? Who could give brilliance to the morning sun?

Maintain your faith, which has so greatly accelerated your development. Many will benefit from your patience, faithful and brotherly love.”

(5366–1)

This woman found in her life reading an explanation of the reasons for suffering and encouragement to overcome difficulties, and she treated the received information seriously. Many years later, when asked how her life was going, she also recounted that in childhood she had a severely deformed spine, which seemed incurable and could have caused death. At the age of four she also lost part of a finger. She described it as follows:

“I had many accidents in my youth. I lost part of a finger, tore my arm, but now I am healthy… I try to cultivate high ideals and help others to do the same. When we had a servant in the house, she was treated like a member of the family… I always strive for perfection, though it is difficult for me. I sustain myself with the hope that I will not have to live here anymore.

Whether in high school or at university, my parents were never sure I would live; several times a cross was already put over me, but I fought for life by force of will, without complaining, but with constant pain. Medicines always seemed rather to worsen than to improve the situation…”

When asked whether she believed that the reading describing her life in Rome during Nero’s time was as accurate as those describing her incarnations in Persia, Greece, and Eastern India, she replied:

“When I was young, my mother wanted me to take music lessons… but I had no talent. At the end of the school year the music teacher gave up teaching me, because she expected no progress. Interestingly, however, I learned easily and quickly the Ben-Hur Chariot Race, and on many occasions played it so dramatically and confidently that it shocked listeners. When I looked at the cover of the sheet music with racing horses harnessed to chariots, with the Roman arena filled with cheering crowds, it seemed to me that I was amidst that clamor—unaware of what was happening around me until the final note sounded!

Now, at the age of 57, I think I could still play some parts of this piece, although I have not touched a piano for 40 years. In fact, it was the only piece I ever learned to play.”

This woman was able to overcome her physical ailments through willpower, patience, and prayer. Later she wrote:

“Now I am almost a specimen of health and look younger than when I was twenty.”

From her vivid description it is clear that she had to fight dramatically for her health.

A casual reader might interpret this example of bad karma as divine punishment for the sins this woman committed in Rome. Sometimes karma may manifest in physical afflictions or extraordinary physical abilities, but much more often its reflection appears in tendencies, inclinations, and interests.

One can probably rid oneself of desires and lusts in life, but what good is that if someone has a black heart and is followed every day by a thousand people he murdered?

I would also not advise renouncing money and innocent material goods—assuming that we fail to achieve enlightenment in a given incarnation like the Buddha—in the next one we might be, for example, an orphan in Africa—without food, without money… which is surely not what we wanted. Or in Poland, in a pathological, impoverished family.

I give up on the teachings of the Buddha; my previous incarnation is enough for me…

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Ela Gajewska writes:
27/03/2011 at 17:35

We are a tiny fragment of our Soul. I, Marzena, have nothing to do with past actions, previous incarnations. I can be loving, gentle, helpful, pure, innocent.

But—when, for example, I bow in a Hellinger constellation to a Soul that was harmed by another personality—I cry. The feeling comes from nowhere. It is my Soul that cries! It will remember everything you do in this incarnation: pain, sadness, or conversely joy and love.

Without your Soul you would not lift a finger—it is she who draws you to read, she who searches, who wants to know, who writes…

My Soul also drew me here—it was seeking help and saved my life 🙂

What will happen to Ryszarda after death? She will be recorded in the Soul, and your consciousness—the true you—will go on.

An interesting discussion is shaping up 🙂

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s_majda writes:
03/02/2012 at 19:32

You intrigue me: you have Buddhist inclinations, while I am moving away from them. Yet you write with understanding about money. This contradicts itself, because where are renunciation and poverty, and where is building a fat wallet?

Somehow you reconcile this. And without alluding to you personally, this reminds me of Bodh Gaya, where after the Buddha’s departure, within a few centuries the monasteries were dominated by their “presidents.” A split occurred between the people—the faithful—and the priestly caste.

They took care of money, serfdom, and the wealth of the order.

Enlightenment somehow became less important.

Opublikowano: 14/12/2025
Autor: Sławomir Majda
Kateogrie: Buddhism – how to free yourself from it?

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