Is there an essentially immortal God or Self in Buddhism?

In our view, in Buddhism, there is no superpersonal and omnipotent divine entity

similar to the concept of God in other spiritual paths, yogis, and Abrahamic religions.

This leaves a void for the authentic Seeker

which it fills tending to report

to various important figures in Buddhism

as omnipotent, immortal and unamenable beings.

Buddhism focuses more on
individual release from the cycle of suffering
and on understanding the nature of suffering
and the path to liberation.

In Theravada tradition,

which is one of the two great branches of Buddhism
(the other being Mahayana),
there is no centralized concept of a divine creator or God.

Instead, teachings focus on
The Way of the Eight Noble Truths
and the concept of Anatta (or “Anatman” in Sanskrit) – the non-self.

It suggests that none of the elements of the world
or of beings does not have a permanent essence or eternal egoic entity.

Anatta (“nonsine”) here represents the idea

that there is no permanent, individual, immortal “self”

in human beings or in the world.

This contrasts with the concepts of permanent Self or soul
from other spiritual traditions.

In Buddhism, Anatta teachings emphasize

that ALL components of our being—physical, mental, and emotional—are ephemeral and interdependent.
This concept they believe would contribute
to understanding the nature of suffering
and liberation from attachment and self-illusion.

In Mahayana Buddhism

there is the concept of bodhisattva,
enlightened beings who choose to remain in the cycle of rebirths
to help other beings release suffering.
These bodhisattvas, like Avalokiteshvara,
They are often revered and considered models of compassion and wisdom.
However, bodhisattvas are not seen
as supreme divine entities,
but rather as beings who have realized profound wisdom
the nature of suffering and liberation
and who choose to stay
to help others achieve the same liberation.

Could Kalachakra be a concept for God or Ishvara?

Within the Vajrayana tradition, Kalachakra may refer to:

a representation of the cyclical nature

of time and the universe

but also a tantric deity or a yidam,

that is, a form of meditation and devotion in which the practitioner

imagines or identifies with this divine form

to carry out interior transformations.

In this connotation, Kalachakra is perceived as a deity

or a form of divine energy with which practitioners enter into a relationship

to cultivate enlightened qualities

and to unleash their inner potential.

However, in the Vajrayana tradition, these deities are understood

more as symbols of the enlightened aspects of the mind

and not as divine entities in the classical sense of an omnipotent god.

Therefore, Kalachakra can have both a cosmological and philosophical perspective dimension,

as well as a dimension of tantric divinity,

depending on how it is interpreted and practiced in different contexts.

Kalachakra is not an omnipotent god similar to the concept of Ishvara in Vedanta.

Kalachakra is a complex and important teaching within Tibetan Buddhism,

specifically in the Tantric Vajrayana tradition.

It is often associated with Kalachakra Tantra, a text that presents

a vast framework of philosophical, cosmological and spiritual concepts.


Kalachakra tantra contains teachings on meditation, rituals, cosmology and ethics

and is often practiced as a means to achieve enlightenment.

In Vajrayana Buddhism, symbolism and practices can sometimes seem intricate and layered,

but the fundamental principles do not include an omnipotent divine figure like the concept of Isvara in Vedanta.


In contrast, Vajrayana Buddhism focuses

on realizing the intrinsically enlightened nature within ourselves,

using various meditation practices, visualizations, and rituals as means of transformation.


In general, Buddhism focuses
on individual transformation and understanding of reality
As it seems at first glance,

without relying on a divine creator or personal God.


That is why we consider this fascinating tradition here

and with many spiritual results of Vajrayana Buddhism

It reaches its limits, limits that I wholeheartedly wished did not exist.

Why is that? Because it is a wonderful path with magnificent results

What can be, we believe, at some point overshadowed and limited by this perspective.


Acharya Leo Radutz,

founder of the Abheda system,

the initiator of the Good OM Revolution

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