Tara was once a princess named Yeshe Dawa who was deeply devoted to the Dharma. After achieving great spiritual insight through meditation, she was encouraged by monks to pray for rebirth as a man, since male incarnation was traditionally seen as more favourable for attaining enlightenment.

But Tara rejected this idea.

She declared:

“There are many who wish to become men, but none who wish to become women. Therefore, until samsara is empty, I shall remain a woman and work for the benefit of all sentient beings.”

Tara chose to embody the feminine principle of compassion and wisdom, proving that enlightenment is not limited by gender.

Using Google Translate so forgive me if it's off at all!

j333k asks: I have a question: do gods exist in Buddhism? I ask because some sources say it is an atheistic religion, while others claim there are gods, though they also follow the cycle of reincarnation. I’ve heard there are different branches of Buddhism; in which ones do gods exist, and in which ones do they not? Is it correct to call these beings "gods"?

Yes! Gods (called devas) exist in Buddhism, but they are not immortal or like, supreme creators. They live long, happy lives in heavenly realms due to good karma, but they are still subject to rebirth and can't grant enlightenment.

All three of the major branches (Theravada, Mahayana, and Vajrayana) recognize the existence of the gods, as they are rooted in the earliest Buddhist texts. But different branches may place differing amounts of emphasis on the devas. I know some branches see them more as elevated divine spirits (similar to Kami in Shinto) rather than actual celestial beings.

Dākini in Sanskrit means “Sky Dancer.” She is the most sacred aspect of the feminine principle in Tantrayana, embodying both humanity and divinity in feminine form. The Dākini guards the most private details of spiritual practice, so that only those with the purest motivation are able to penetrate its essence. She appears when a spiritual practitioner is making the transition from an intellectual to an experiential approach.

She may appear differently in various contexts; when needed, she may appear as fierce and intense or playful and nurturing. At other times she may appear outrageous or repulsive in order to cut through conceptual thinking and mistaken perception. She may appear as a human being, as a goddess, either peaceful or wrathful, or she may be perceived as the general play of energy in the phenomenal world.

Dharmakaya

The Evolution of Buddhist Schools

Buddhism, founded by the Buddha around the 5th century BCE, soon diversified into various schools after his death. Though the Buddha opposed hierarchical leadership, his followers institutionalized his teachings, leading to divisions. The three main branches today are Theravada, Mahayana, and Vajrayana, each claiming to preserve Buddha’s true vision but differing in practice and interpretation.

Key Facts

Buddhism began around 563–483 BCE with Siddhartha Gautama, the Buddha.

After his death, followers split into three main schools:

Theravada ("School of the Elders") claims to maintain Buddha’s original teachings.

Mahayana ("Great Vehicle") emerged as a response, emphasizing a broader path beyond self-liberation.

Vajrayana ("Diamond Path") developed mainly in Tibet, focusing on natural, less rule-bound practice.

All schools embrace the Four Noble Truths and the Eightfold Path but interpret and practice them differently.

Despite differences, they share a common goal of harmony and compassion, known as Ekayana ("One Vehicle").

Historical Context

Buddha instructed no formal leadership after his death, but his disciples quickly organized to preserve his teachings. Early unity gave way to disagreements on doctrine, causing fragmentation into distinct schools. These schools evolved across regions like India, Southeast Asia, and Tibet, adapting to cultural contexts.

Historical Significance

This early division shaped the rich diversity of Buddhism worldwide. Different schools emphasize unique practices but share core philosophies, allowing Buddhism to remain adaptable and influential. Today, their coexistence illustrates Buddhism’s capacity for inclusivity and spiritual harmony, engaging both religious and secular followers.

Buddhism’s history teaches us that even a movement founded on unity can grow diverse yet remain centered on shared values of compassion and enlightenment.

Mahakala is one of the great Dharmapalas (protector deities) of Himalayan Buddhism, a being of such concentrated wrathful energy that he stands at the threshold between terror and liberation.

He is typically depicted as dark blue or black, corpulent and powerful, adorned with skulls, wreathed in flames, holding a curved flaying knife and a skull-cup filled with blood. These images are not meant to shock arbitrarily: the darkness is the nature of open space before form, the skulls are the five poisoned mental states (ignorance, desire, aversion, pride, jealousy) conquered and worn as ornament, and the flames are the fire of awareness that consumes everything false.

Mahakala has roots that predate his Buddhist context, with scholars tracing clear lineage back to Shaivite traditions and the great god Bhairava, a fierce form of Shiva, so he arrives in Himalayan Buddhism already carrying enormous antiquity, already shaped by centuries of devotional heat.

For pagans out there, Mahakala might be most recognizable as a deity who holds the function of radical severance; the one you call not for comfort, but for transformation that cannot be gentle. He shares qualities with figures like the Morrigan, Hekate at the crossroads, or the Norse Odin in his most unsparing aspect: the divine that strips away rather than bestows, whose gift is the removal of what is harming you even when you are clinging to it.