Jeff Lockwood

“There are, on the other hand, very great men, very holy men, very pure men in every way, whose knowledge is wide and vast and deep, whose spiritual stature is great; but when they reach Buddhahood, instead of feeling the call of almighty love to return and help those who have gone less far, they go ahead into the supernal light — pass onwards and enter the unspeakable bliss of nirvana — and leave mankind behind. Such are the Pratyeka Buddhas. Though exalted, nevertheless they do not rank in unutterable sublimity with the Buddhas of Compassion.

The Pratyeka Buddha, he who achieves Buddhahood for himself, does not do it selfishly, however; does not do it merely in order to gratify self, and he does no harm to others; if he did he could never reach even his solitary Buddhahood. But he does it and achieves nirvana automatically, so to speak, following the lofty impulses of his being. Nevertheless he leaves the world behind enslaved in the chains of matter and forgotten by him.

The Pratyeka Buddha concentrates on the one thing — self-advancement for spiritual ends. It is a noble path in a way, but although it is a more rapid path, nevertheless being essentially a selfish path, the karmic records will show deeper lines ultimately to be wiped out than will those of the other striver after the spiritual life who follows the path of complete self-renunciation, and who even gives up all hope of self-advancement. The latter is of course by far the nobler path, but for a time it is very much slower, and much more difficult to follow. The objective, the end, is more difficult to obtain; but when obtained, then the guerdon, the reward, the recompense, are ineffably sublime. For a time it is a slower path, but a perfect path.

It is a wonderful paradox that is found in the case of the Pratyeka Buddha — this name pratyeka means 'each for himself.' But this spirit of 'each for himself' is just the opposite of the spirit governing the Order of the Buddhas of Compassion, because in the Order of Compassion the spirit is: give up thy life for all that lives.

The “Solitary One” knows that he cannot advance to spiritual glory unless he live the spiritual life, unless he cultivates his spiritual nature, but as he does this solely in order to win spiritual rewards, spiritual life, for himself alone, he is a Pratyeka Buddha. He is for himself, in the last analysis. There is a personal eagerness, a personal wish, to forge ahead, to attain at any cost; whereas he who belongs to the Order of the Buddhas of Compassion has his eyes set on the same distant objective, but he trains himself from the very beginning to become utterly self-forgetful. This obviously is an enormously greater labor, and of course the rewards are correspondingly great.

The time comes when the Pratyeka Buddha, holy as he is, noble in effort and in ideal as he is, reaches a state of development where he can go no farther on that path. But, contrariwise, the one who allies himself from the very beginning with all nature, and with nature’s heart, has a constantly expanding field of work, as his consciousness expands and fills that field; and this expanding field is simply illimitable, because it is boundless nature herself. He becomes utterly at one with the spiritual universe; whereas the Pratyeka Buddha becomes at one with only a particular line or stream of evolution in the universe.

The Pratyeka Buddha raises himself to the spiritual realm of his own inner being, enwraps himself therein and, so to speak, goes to sleep. The Buddha of Compassion raises himself, as does the Pratyeka Buddha, to the spiritual realms of his own inner being, but does not stop there, because he expands continuously, becomes one with All, or tries to, and in fact does so in time.”
― G. de Purucker, Golden Precepts of Esotericism 1931