Maitreya (Sanskrit) or Metteyya (Pali), is a bodhisattva who is regarded as the future Buddhahood of this world in all schools of Buddhism, prophesied to become Maitreya Buddha or Metteyya Buddha.Williams, Paul. Mahayana Buddhism: The Doctrinal Foundations 2nd edition. Routledge, 2009, p. 218. In some Buddhist texts, such as the Amitabha Sutra and the Lotus Sutra, he is also referred to as Ajitā (Invincible, Unconquerable). In Tibetan Buddhism he is known as the "Lord of Love" or the "Noble Loving One" ( Pakpa Jampa). The root of his name is the Sanskrit word maitrī (Pali: metta; meaning friendliness, loving-kindness). The name Maitreya is also related to the Indo-Iranian name Mitra.Jayarava, Visible Mantra: Visualising & Writing Buddhist Mantras, pp. 142-43. 2011 In Hinduism, Maitreya is prophesied to be the king of Shambala, which is also the birthplace of the Kalki Avatar.
In all branches of Buddhism, Maitreya is viewed as the direct successor of Gautama Buddha. As the fifth and final Buddha of the current kalpa (eon), Maitreya's teachings will be focused around re-establishing the Buddha's Dharma on Earth. According to scriptures, Maitreya's teachings will be similar to those of Gautama (Śākyamuni).Horner (1975), The minor anthologies of the Pali canon, p. 97. Regarding Metteyya, Bv XXVII, 19: "I Gautama at the present time am the Self-Awakened One, and there will be Metteyya...." The arrival of Maitreya is prophesied to occur during an era of decline when the teachings of Gautama Buddha have been disregarded or obliviated.
Despite many religious figures and spiritual leaders claiming to be Maitreya throughout history, diverse Buddhist sects insist that these are false claims, while underscoring that Maitreya has yet to appear as a Buddhahood on the grounds that the Buddha's teachings have not been disregarded. Traditional Buddhists believe that Maitreya currently resides in Tushita heaven. However, Maitreya is not inaccessible, and various Buddhists throughout history have also claimed to have been visited by Maitreya, to have had visions of him, and to have received teachings by him. As such, Mahayana Buddhists traditionally consider Maitreya to be the founder of the Yogachara tradition through his revelation of various scriptures like the Mahāyānasūtrālamkārakā, and the Madhyāntavibhāga.Ruegg, D.S. La Theorie du Tathagatagarbha et du Gotra. Paris: Ecole d'Extreme Orient, 1969, p. 35.Brunnholzl, Karl , When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, Shambhala Publications, 2015, p. 81.Ford, James L. (2006). Jokei and Buddhist Devotion in Early Medieval Japan. Oxford University Press, USA. pp. 69-71.
Due to their similar names, some modern scholars like Jean Przyluski, Lamotte and Levi have speculated that inspiration for Maitreya may have come from ancient Indo-Iranian deities like Mithra and the future Zoroastrianism savior figure of the Saoshyant.David Alan Scott (1990). "The Iranian Face of Buddhism. " East and West, 40(1-4), 43–77. doi:10.2307/29756924 However, David Alan Scott points out numerous differences in their artistic portrayals (even in the same geographic region) and discrepancies which make this direct link unlikely. He specifically points out the very ancient Buddhist roots of Maitreya in the earliest Buddhist texts. Scott does point out that both deities are personifications of the virtue of friendship, so they do have that in common ( maitrī).
In the Gandavyuha meanwhile, Maitreya has an entire chapter in which he preaches the Dharma to the pilgrim Sudhana in one hundred and twenty one verses.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 69. Cambridge University Press, 1988. Then Sudhana is allowed to enter Maitreya's palace (Vairocanakutalamkara-garbha), where he has a grand vision of the entirety of Maitreya's bodhisattva career.
In addition, there are also several Mahāyāna sūtras which focus specifically on Maitreya, his teachings and future activity. Some key Maitreya sutras in the Chinese canon are the following:
The Tibetan Buddhist canon meanwhile contains the following Maitreya sutras:
In 4th- to 6th-century China, Buddhist artisans saw Shakyamuni and Maitreya as interchangeable, which indicates that the iconography of the two figures were not fully established at an early date.Angela Falco Howard et al., Chinese Sculpture, Yale University Press, 2006, p. 228
An example is the stone sculpture found in the Qingzhou cache dedicated to Maitreya in 529 CE as recorded in the inscription (currently in the Qingzhou Museum, Shandong). The religious belief of Maitreya apparently developed around the same time as that of Amitābha, as early as the 3rd century CE.
Maitreya is often depicted carrying a vase or bottle ( Kamandalu), an element which goes back to the Gandharan sculptures and which he shares with depictions of the deity Brahma (along with the hair loop).Williams, Paul. Mahayana Buddhism: The Doctrinal Foundations 2nd edition. Routledge, 2009, p. 220. Because of this, some scholars argue that the water bottle and hair loop are symbols of his brahminical origins, and indeed, some stories depict Maitreya as being born to a Human family during his last life. Maitreya is also often shown in a heaven realm, indicating his current location (Tushita).
In Indian symbolism, the kumbha pot symbolizes immortality (amrita), fertility, life and wealth. p.52 p.225 In Buddhism, the similar pūrṇa-kumbha (full bottle) also symbolizes "auspicious abundance", wisdom, health, longevity, wealth, prosperity, and the Buddha's infinite quality of teaching the Dharma. In Tibetan Buddhism, it is termed a bumpa (wisdom urn, ritual vase).
According to Buddhist tradition, each kalpa (a cosmic period lasting millions of years) has several Buddhas. The previous kalpa was the vyuhakalpa (glorious aeon), and the present kalpa is called the bhadrakalpa (auspicious aeon). The Seven Buddhas of Antiquity ( saptatathāgata) are seven Buddhas which bridge the last kalpa and the present kalpa, they begin with Vipassī and end (so far) with Gautama Buddha (Shakyamuni). Maitreya is thus the eighth Buddha in this line.
According to traditional Buddhist sources Maitreya's advent is not imminent and instead will happen millions of years in the future. In spite of this, Buddhist believers can hope to accumulate good karma so that when the time comes, they will be reborn to meet the future Buddha Maitreya and reach enlightenment under him.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 26. Cambridge University Press, 1988. Scriptures which describe the future coming of Maitreya also describe the paradise like conditions of the world during Maitreya's time. His coming is said to usher in a "golden age" of religion and civilization. Buddhist scriptures do not exhort believers to work to bring about this golden age (what Nattier calls "active apocalypticism"). This might be due to the Buddhist view of the cyclical nature of time and history.
The cyclical nature of history is thus part of the Maitreya myth. Buddhists believe that there will come a time of Dharma decline in which social order and morality will decline and the human lifespan will also decline. There will be war, sickness and famine.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 27. Cambridge University Press, 1988. The Buddha's Dharma will then be lost. After some time, the world will begin to improve again, and human lifespans will begin to increase. It is at the peak of this rise in goodness in the far future that Maitreya will arrive. As such, in the traditional Buddhist view, first there will be a period of decline, followed by a period of moral and social betterment. It is only then that Maitreya is expected to come. To be able to take part in this golden age, Buddhist devotees hoped to make enough good merit (through good deeds like giving and compassionate acts) which would condition their future rebirth.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 28. Cambridge University Press, 1988., Tokyo National Museum, Important Cultural Property of Japan]]One mention of the prophecy in the states that gods, men and other beings:
Thus, many Buddhists throughout history have sought to develop the necessary merit to meet Maitreya on Earth during the life of his final Buddhahood.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 17. Cambridge University Press, 1988. This includes many Theravada Buddhists. One famous Theravadin who expressed this wish was the Sinhalese king Dutugamunu.
In Mahayana Buddhism, Buddhas preside over , such as Sukhavati. Once Maitreya becomes a Buddha, he will rule over the Ketumati pure land, an earthly paradise sometimes associated with the city of Varanasi (also known as Benares) in Uttar Pradesh, India, and in other descriptions, the kingdom of Shambhala.
Maitreya will be born to the chief priest of Sankha, Brahmayu, and his wife Brahmavati. In some sources his family name is Maitreya and his first name is Ajita.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 74. Cambridge University Press, 1988. Maitreya will live as a householder, have a son, and then renounce the world and achieve Buddhahood like Shakyamuni. In some accounts, Maitreya will meet Mahakasyapa, who has been in samadhi on top of mount Kukkutapada since the passing of Shakyamuni. According to some accounts, Mahakasyapa will then hand Shayamuni's robe to Maitreya.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. pp. 74-75. Cambridge University Press, 1988.
Buddhist texts from several traditions say that beings in Maitreya's time will be much bigger than during the time of Sakyamuni. To these gigantic beings, Buddha's robe barely covers two fingers and a modern human appears insect sized. Some sources state that Maitreya will be 88 cubits (132 feet, 40 meters) tall and will live for 88,000 years. Like Maṅgala Buddha, his rays will make people hard to distinguish between day and night. His teachings will preserve for the next 180,000 years. According to the commentary of Anāgatavamsa, his teaching will last for 360,000 years.
Maitreya currently resides in a palace at the center of Tushita (Pāli: Tusita). Gautama Buddha also lived here before he was born into the world as all bodhisattvas live in the Heaven before they descend to the human realm to become Buddhas. Though the concept of the bodhisattva is different in Theravada and Mahayana Buddhism, both traditions of Buddhism share a belief in Maitreya bodhisattva as the current regent of the Buddha's Dharma in Tusita.
Many Buddhists throughout history have cultivated merit through good deeds in order to be reborn in Tusita and meet Maitreya bodhisattva there in their next life. This may be combined with the wish to descend back down to earth as part of Maitreya's future entourage. Mahayana Buddhists such as Dao'an, Xuanzang, Yjing, and other masters of East Asian Yogacara, have expressed devotion for Maitreya and have sought to be reborn in his pure land, the palace at the center of Tuṣita.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 11, 29. Cambridge University Press, 1988. One Theravada example is the legend of the monk Malaya-Mahadeva, who is said to have traveled to Tushita and met Maitreya according to the 11th century Rasavāhinī.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 72. Cambridge University Press, 1988.
Modern figures like Xuyun, and Taixu have also expressed the wish to meet Maitreya in Tushita.
The most famous of these revelations in Mahayana Buddhism are five scriptures Maitreya is traditionally said to have revealed to the 4th century Indian Buddhist master Asanga. These texts are important in the Yogacara tradition and are considered to be part of the third turning within the Three Turnings of the Wheel of Dharma. They teach the "consciousness-only" idealist philosophy of Yogacara Buddhism.
Buddhist tradition associates Asanga (c. 4th century), one of the founders of the Yogachara school, with the bodhisattva Maitreya. According to traditional accounts, after twelve years of retreat and meditation, Asanga encountered a dying dog and treated his wounds by removing the maggots from the wounds to a piece of Asanga's own flesh. It was only after his act of love and compassion that Asanga had a vision of Maitreya, who turned out to be that very dying dog. Maitreya then took Asanga to the celestial realm of Tushita and transmitted to him several Buddhist scriptures (the so called "five dharmas of Maitreya").Westerhoff, Jan. The Golden Age of Indian Buddhist Philosophy, Oxford University Press, 2018, pp. 152-153.
The Chinese and Tibetan traditions disagree on which scriptures are included in the "Five Dharmas of Maitreya". In the Tibetan tradition, the five texts are: Mahāyānasūtrālamkārakārikā, ("The Adornment of Mahayana sutras"), Dharmadharmatāvibhāga ("Distinguishing Phenomena and Pure Being"), Madhyāntavibhāgakārikā ("Distinguishing the Middle and the Extremes"), Abhisamayalankara ( "Ornament for clear realization"), and the Ratnagotravibhaga (Exposition of the Jeweled lineage).Hookham, S. K. (1991). The Buddha within: Tathagatagarbha doctrine according to the Shentong interpretation of the Ratnagotravibhaga. SUNY Press. . Source; 3 (accessed: Tuesday May 5, 2009), p.325.
The Chinese tradition meanwhile maintains that the five revealed scriptures are: the Yogācārabhūmi, *Yogavibhāga now , Mahāyānasūtrālamkārakā, Madhyāntavibhāga and the Vajracchedikākāvyākhyā.
His common name mantra (as taught in Shingon Buddhism) is:Hastings, James et al. Encyclopaedia of Religion and Ethics, Volume 4, Scribner, 1912, p. 491.
oṃ maitreya svāhā
Another Maitreya mantra taught in the Tibetan tradition is:Lama Yeshe. Universal Love: The Yoga Method of Buddha Maitreya, p. 108. Lama Yeshe Wisdom Archive. 2008.
oṃ āḥ maitrī sarva siddhi hūṃTwo other mantras from the Chinese canon (in a text translated by Kūkai) include: 呉音から西洋古典語へ : 第1部 印欧語文献とし ての弘法大師請来密教経典, p. 51.
Namaḥ samanta-buddhānāṃ aparājite jayanti svāhā
Namaḥ samanta-buddhānāṃ ajitaṃjaya sarva-sattva-āśaya-anugata svāhā
English translation:Namo ratnatrayāya namo bhagavate śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya.
Tadyathā: oṃ ajite ajite aparājite ajitañjaya hara hara maitri avalokite kara kara mahāsamayasiddhe bhara bhara mahābodhimaṇḍabīje smara smara asmākaṃ samaya bodhi bodhi mahābodhi svāhā
oṃ mohi mohi mahāmohi svāhā
oṃ muni muni smara svāhā
Homage Homage to the Three Jewels. Homage to the Lord Shakyamuni, Tathagata, Arhat, Completely Perfect Buddha.As follows: Root Om Invincible, Invincible, Unconquered Conquer the Unconquered, take, take it, You Who Look Down with Friendliness, act, act, Bring, bring the fulfillment of your great pledge, Shake the seat of great awakening, Remember, remember your pledge for us, Awakening, awakening, great awakening, svaha.
Heart Om fascinating, fascinating, greatly fascinating, svaha.
Close Om sage, sage, remember, svaha.
Another version of the dharani can be found in Toh 890 of the Kangyur alongside the benefits of reciting it:
Homage to the Three Jewels.Homage to Maitreya the Victorious One.
namo ratna trayāya namo bhagavate śākyamunaye tathāgatāya arhate samyaksaṃbuddhāya tadyathā oṃ ajite ajite aparājite ajitaṃ jaya hara hara maitri avalokite kara kara mahāsamayasiddhe bhara bhara mahābodhimaṇḍabīje smara smara asmakaṃ samaya bodhi bodhi mahābodhi svāhā
This was the root mantra.
oṃ mohi mohi mahāmohi svāhā
This was the heart mantra.
oṃ muni muni smara svāhā
This was the auxiliary heart mantra.
“Once I have fully awakened to unsurpassed and perfectly complete enlightenment, I will be certain to search out any being who simply hears, recites, chants, correctly contemplates, or meditates on this dhāraṇī and offer them a prophecy for unsurpassed and perfectly complete enlightenment. Even if this dhāraṇī is recited into the ear of a deer or bird from the animal realm, they will also receive a prophecy for unsurpassed and perfectly complete enlightenment. Whoever merely hears this will never go to the lower realms, nor will they be stained by the dirt of the lower realms. They will not be reborn in a mother’s womb. They will become a universal monarch for a thousand divine eons. They will inhabit the path of the ten virtuous actions. Whichever material enjoyments they wish for and seek will appear for them. I, a blessed one, will never forget that being. Having reached the seat of awakening, I will absolutely provide them, no matter who they are, a prophecy for unsurpassed and perfectly complete enlightenment.”
The Chinese canon contains the following:
namo ratna-trayāya, nama āryāvalokiteśvarāya bodhi-sattvāya mahāsatvāya mahākāruṇikāya tad-yathā, oṃ, maitre maitre maitra-manasi maitra-sambhave maitra-udbhave mahāsamaye svāhā
Devotional practices to Maitreya were an important part of the East Asian Yogacara school. A key element of Maitreya devotion in East Asia is the intention to be reborn in Maitreya's Inner Court of Tushita Heaven (兜率內院). Some Buddhist scriptures have noted that Maitreya is currently teaching at the Inner Court of Tushita, and some East Asian masters who were Maitreya devotees, such as Xuanzang (7th century), Kuiji, Wonhyo, and Yijing, had the intention of being reborn there after their death.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. pp. xi, 11, 94-95. Cambridge University Press, 1988.
Xuanzang was a famous devotee of Maitreya who vowed to be reborn in his Tushita palace so that he could "serve upon the Kind Lord", and to eventually "descend with him to perform the deeds of the Buddhas, until we attain unsurpassed bodhi".Kai Sheng. A History of Chinese Buddhist Faith and Life, p. 249-250. BRILL, 2020. Xuanzang also taught a devotional verse (gatha) and taught everyone to recite it, the gatha is:Kai Sheng. A History of Chinese Buddhist Faith and Life, p. 250. BRILL, 2020.
Namo Maitreya Tathagata, the Perfectly Awakened One! May all living beings swiftly be in the presence of your kind visage. Namo the inner community abiding with Maitreya Tathagata! After I shed this life, may I be reborn among them.The work of the Silla monk Wonhyo (617–686), especially his commentary on the Maitreya sutras, is an important source for East Asian Maitreya devotion.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. pp. 96-97. Cambridge University Press, 1988. According to this work, Maitreya devotion consists of a visualization meditation in which one visualizes the majestic adornments of Tushita heaven and "the superiority of receiving rebirth there as a bodhisattva."Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 98. Cambridge University Press, 1988. According to Spongberg, "this means that one is to visualize oneself, personally present, amidst all of the splendors of Tusita Heaven, splendors that certainly include, but are not limited to, Maitreya."Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 101. Cambridge University Press, 1988. The practice further includes hearing the name of Maitreya (a kind of mindfulness of the Buddha), "respectfully trusting in the virtues manifested by this name", repenting past bad deeds, and other ritual acts like taking care of stupas, offering incense, flowers, etc. According to Wonhyo, this practice results in being reborn in Tushita to personally receive teachings from Maitreya so that one cannot relapse from Buddhahood.
A famous episode during Xuanzang's travels illustrates his devotion to Maitreya. While sailing on the Ganges, he was overtaken by Piracy who were going to sacrifice him to Durga. After asking for a moment of silence to meditate, Xuanzang meditated on Maitreya, praying he would be reborn in Tushita with him and focusing his thoughts on the bodhisattva. Xuanzang then had a vision of Maitreya seated on his glittering throne in Tushita surrounded by many devas. Then a storm came and the pirates, terrified, threw themselves at Xuanzang's feet.Sponberg, Alan; Hardacre, Helen (eds.). Maitreya, the Future Buddha. p. 11. Cambridge University Press, 1988.
Modern Chinese Buddhist monks, such as Xuyun, have also been known to have dreamt of going to the Inner Court of Tushita. The modern Chinese reformer Taixu 太虛 (1890–1947), one of the key founders of Humanistic Buddhism, was also a devotee of Maitreya. He is known to have promoted devotional practices and liturgies focused on Maitreya and was even said to have propagated the "Maitreya School" ( Cizong 慈宗).Ritzinger, Justin. Anarchy in the Pure Land: Reinventing the Cult of Maitreya in Modern Chinese Buddhism, p. 1. Oxford University Press, 2017.
Maitreya devotion is most widely practice in Chinese Buddhism, but it may also be found in other Chinese religions, like Yiguandao.
Maitreya devotion was also popular in Silla and in Japanese Buddhism. Maitreya Devotion (彌勒信仰), Digital Dictionary of Buddhism (Muller et al.)
During the Sui Dynasty, there were three different rebellions led by three separate leaders who claimed to be Maitreya, one in 610 at the capital (Chang'an) and two in 613 (one led by magician named Song Zixian and another by a monk named Xiang Haiming). During the Tang dynasty, another Maitreyan rebellion was led by a certain Wang Huaigu. Notable Maitreyan Rebellions, FYSM068—Collective Violence and Traumatic Memory in Asia. 16 October 2005. Retrieved 29 November 2006. During the Song, Wang Ze led a revolt of Buddhists expecting Maitreya (1047); they took over the city of Beizhou in Hebei before they were crushed. Song Dynasty Renaissance 960–1279 , SAN-BECK. Retrieved 29 November 2006. The Song Dynasty government declared Maitreya Sects to be "heresies and unsanctioned religions". Tens of thousands of Maitreya Sect followers were killed. Is Qigong Political? A new look at Falun Gong QI: The Journal of Traditional Eastern Health & Fitness. Retrieved 29 November 2006.
The Yuan dynasty saw the Red Turban Rebellion (aka The First White Lotus Rebellion c. 1351–1368) led by Han Shantong, leader of the White Lotus Society, and Army Commander Liu Futong rebelled against the Mongols.
A Second White Lotus Rebellion broke out in 1796 among impoverished settlers in the mountainous region that separates Sichuan from Hubei and Shaanxi as a protest against heavy taxes imposed by the Manchu rulers of the Qing Dynasty. White Lotus Rebellion , The Columbia Encyclopedia, Sixth Edition. May 2001. Retrieved 29 November 2006. The White Lotus Society influenced the development of the 19th century "Society of Harmonious Fists" which led the Boxer Rebellion in 1899.
The monk and religious founder of the Shingon sect Kukai is believed by Shingon adherents to currently be in a state of meditation on Mount Koya. He awaits the coming of Maitreya. Following his example, later Shingon meditators attempted to self-mummify (known as Sokushinbutsu) through ascetic practices to also wait for the coming of Maitreya.
In Nichiren Buddhism, Maitreya is seen as a steward and protector of the bodhisattvas who teach the Lotus Sutra, a view promoted by the sutra itself. According to Nichiren, all beings can be "Maitreya", since the true meaning of this name "designates the Votaries of the Lotus Sutra" who compassionately uphold the teaching of this sutra.The Record of Orally Transmitted Teachings p 143.Translated by Burton Watson
One modern example of such a sect is Yiguandao (Eternal Way), a 19th century salvationist religion. In Yiguandao, Maitreya is a key figure, a great savior, patriach and teacher sent by the Eternal Venerable Mother. Yiguandao claims that during the end times, Maitreya will incarnate on Earth to save humanity, known among believers as Mile Zushi (Chinese language: 彌勒祖師; lit. 'Grand Patriach Mile').Lu, Yunfeng (2008), The Transformation of Yiguan Dao in Taiwan Adapting to a Changing Religious Economy, p. 23. Lexington Books, ISBN 9780739117194 Maitreya appears as a similar figure in another popular salvation religion, Xiantiandao (Chinese language: 先天道; pinyin: Xiāntiān Dào; lit. 'Way of Former Heaven').
Maitreya may occasionally incarnate in the world to guide humanity directly. Some Theosophists, like C. W. Leadbeater, held that Maitreya previously reincarnated as Jesus.Leadbeater, C.W. The Inner Life, 1917, pp. 9-10. In the early 20th century, leading Theosophists became convinced that a return of Maitreya as a "World Teacher" was imminent. At this time, a South Indian boy, Jiddu Krishnamurti, was thought to be destined as the "vehicle" for Maitreya; however, in his early 30s, Krishnamurti, himself, declined to serve in this role. Biography of Jiddu Krishnamurti, the presumed "vehicle" of the Maitreya in the 20th century, describes the events in some detail.
The Theosophical Maitreya gave rise to further Western conceptions of Maitreya as a future world teacher who would usher in a new age for humanity's spiritual evolution. The related Ascended Master Teachings also contains teachings about Maitreya. Various views regarding Maitreya can thus be found in contemporary New Age and Esoteric groups.
In the beginning of the 1930s, the Ascended Master Teachings placed Maitreya in the "Office of World Teacher" until 1956, when he was described as moving on to the "Office of Planetary Buddha" and "Cosmic Christ" in their concept of a Spiritual Hierarchy.
In 1911, Rudolf Steiner claimed "Roughly three thousand years after our time the world will experience the Maitreya Buddha incarnation, which will be the last incarnation of Jeshu ben Pandira. This Bodhisattva, who will come as Maitreya Buddha, will also come in a physical body in our century in his reincarnation in the flesh—but not as Buddha—and he will make it his task to give humanity all the true concepts about the Christ Event." Steiner was careful to distinguish Jeshu ben Pandira as somebody entirely distinct from Jesus of Nazareth, as Maitreya was said to be entirely distinct from Jesus (but in moment-to-moment relationship with him the last three years of his life).
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