As the reader is supposed not to be acquainted with the Dhyâni‐Buddhas, it is as well to say at once that, _according to the Orientalists_, there are five Dhyânis who are the Celestial Buddhas, of whom the Human Buddhas are the manifestations in the world of form and matter. Esoterically, however, the Dhyâni‐Buddhas are seven, of whom five only have hitherto manifested,(197) and two are to come in the Sixth and Seventh Root‐Races. They are, so to speak, the eternal prototypes of the Buddhas who appear on this earth, each of whom has his particular divine prototype. So, for instance, Amitâbha is the Dhyâni‐Buddha of Gautama Shâkyamuni, manifesting through him whenever this great Soul incarnates on earth as He did in Tzonkha‐pa.(198) As the synthesis of the seven Dhyâni‐Buddhas, Avalokiteshvara was the first Buddha (the Logos), and Amitâbha is the inner “God” of Gautama, who, in China, is called Amida (Buddha). They are, as Prof. Rhys Davids correctly states, “the glorious counterparts in the mystic world, free from the debasing conditions of this material life,” of every earthly mortal Buddha—the liberated Mânushi‐Buddhas appointed to govern the Earth in this Round. They are the “Buddhas of Contemplation,” and are all Anupâdaka (parentless), _i.e._, self‐born of the divine essence. The exoteric teaching—which says that every Dhyâni‐Buddha has the faculty of creating from himself an equally celestial son, a Dhyâni‐ Bodhisattva, who, after the decease of the Mânushi‐Buddha, has to carry out the work of the latter—rests on the fact that, owing to the highest Initiation performed by one overshadowed by the “Spirit of Buddha”—who is credited by the Orientalists with having created the five Dhyâni‐ Buddhas!—a candidate becomes virtually a Bodhisattva, created such by the High Initiator.