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The Buddha posited no creator God; no Jehovah, Jesus or Allah. His Truths are so distinct from the primary concerns of other faiths that some Western observers see Buddhism as a philosophy or even a psychology. By the same logic, employed optimistically by Jewish, Protestant and Catholic Buddhists of the late 20th century, Buddhist practice can be maintained without leaving one's faith of birth.
Eradicated from India through the efforts of successive invaders by the 13th century, Buddhism--or, as its practitioners knew it, the dharma--had already expanded outward in three main variations. Theravada, which came to dominate Southeast Asia, was probably closest to the original, concentrating on meditation-aided awareness. Its monastic practitioners regarded the Buddha as a great sage but no deity.
Mahayana Buddhism, which caught on in China, Japan and Korea, sustained the Four Noble Truths and the practice of meditation. But Mahayanans saw the Buddha as a divinity to whom prayers could be addressed. They also revered--and hoped to become--bodhisattvas, fully enlightened, Buddha-like beings who had won the right to enter Nirvana but chose to be reborn on earth to enlighten others. A cornucopia of Mahayana offshoots sprang up over the centuries. Zen, which was adopted by the Japanese samurai class, combined chanting and teacher-student dialogue with an extremely strict sitting meditation practice, often enforced with whacks from a ceremonial wand. As a tool toward faster enlightenment, Zen's Rinzai school had its students wrestle conundrums, or koans, such as the famous query "What is the sound of one hand clapping?" The late-blooming Soka Gakkai practice, favored by Tina Turner, is also nominally a Japanese Mahayana offshoot, although rather atypical in its teaching that the repetition of a four-word phrase, translatable as "Devotion to the mystic law of the Lotus Sutra [scripture]," can gain adherents happiness and material amenities in this world.
By far the most colorful of the three major Buddhist branches, however, was Vajrayana, the "Diamond Vehicle" adopted in Tibet in the 7th century. Instead of attaining complete enlightenment gradually, Tibetan monks claimed to do so in a single lifetime, an approach compared by Rick Fields, author of the American Buddhist history How the Swans Came to the Lake, to climbing the sheerest face of a Himalayan cliff: demanding and perilous. Unwilling to limit themselves to the standard tools--chanting and meditative breath-control techniques--the Vajrayana Buddhists employ an eclectic mix that includes religious visualizations, philosophical debate, ritual, yoga and the energies of tantric sex. Buddhism typically took on some of the color of local faiths, but Vajrayana's incorporation of Tibet's gods and demons was especially dramatic, resulting in what Fields describes as "a baroque exuberance [of] priestcraft, rituals, mantras, magic, monasteries, mystics and hermits." Another singularity was the succession process for a ranking monk: upon his death, associates used dreams and portents to locate the child deemed his next incarnation, whom they then groomed to "resume" his "old" duties. The search took on political ramifications in Tibet, where the Dalai Lama, the head of the largest Vajrayana lineage, was also head of state.