Guardian Walls of Protection by the Buddhas of Compassion.

The "Guardian Wall" or the Wall of Protection." It is taught that the accumulated efforts of long generations of Yogis, Saints and Adepts, especially of the Nirmanâkayas - have created, so to say, a wall of protection around mankind, which wall shields mankind invisibly from still worse evils.

This same popular reverence calls “Buddhas of Compassion” those Bodhisattvas who, having reached the rank of an Arhat (i.e., having completed the fourth or seventh Path), refuse to pass into the Nirvânic state or “don the Dharmakâya robe and cross to the other shore,” as it would then become beyond their power to assist men even so little as Karma permits. They prefer to remain invisibly (in Spirit, so to speak) in the world, and contribute toward man’s salvation by influencing them to follow the Good Law, i.e., lead them on the Path of Righteousness. It is part of the exoteric Northern Buddhism to honour all such great characters as Saints, and to offer even prayers to them, as the Greeks and Catholics do to their Saints and Patrons; on the other hand, the esoteric teachings countenance no such thing. There is a great difference between the two teachings. The exoteric layman hardly knows the real meaning of the word Nirmânakâya—hence the confusion and inadequate explanations of the Orientalists. For example Schlagintweit believes that Nirmânakâya-body, means the physical form assumed by the Buddhas when they incarnate on earth—“the least sublime of their earthly encumbrances” (vide “Buddhism in Tibet”) — and he proceeds to give an entirely false view on the subject. The real teaching is, however, this:— The three Buddhic bodies or forms are styled:— 1. Nirmânakâya. 2. Sambhogakâya. 3. Dharmakâya. The first is that ethereal form which one would assume when leaving his physical he would appear in his astral body—having in addition all the knowledge of an Adept. The Bodhisattva develops it in himself as he proceeds on the Path. Having reached the goal and refused its fruition, he remains on Earth, as an Adept; and when he dies, instead of going into Nirvâna, he remains in that glorious body he has woven for himself, invisible to uninitiated mankind, to watch over and protect it. Sambhogakâya is the same, but with the additional lustre of “three perfections,” one of which is entire obliteration of all earthly concerns. The Dharmakâya body is that of a complete Buddha, i.e., no body at all, but an ideal breath: Consciousness merged in the Universal Consciousness, or Soul devoid of every attribute. Once a Dharmakâya, an Adept or  leaves behind every possible relation with, or thought for this earth. Thus, to be enabled to help humanity, an Adept who has won the right to Nirvâna, “renounces the Dharmakâya body” in mystic parlance; keeps, of the Sambhogakâya, only the great and complete knowledge, and remains in his Nirmânakâya body. The esoteric school teaches that Gautama Buddha with several of his Arhats is such a Nirmânakâya, higher than whom, on account of the great renunciation and sacrifice to mankind there is none known.

https://theosociety.org/pasadena/voice/VoiceoftheSilence_eBook.pdf

Nirmanakaya

(Sanskrit) A compound of two words: nirmana, a participle meaning "forming," "creating"; kaya, a word meaning "body," "robe," "vehicle"; thus, nirmanakaya means "formed-body." A nirmanakaya, however, is really a state assumed by or entered into by a bodhisattva — an individual man made semi-divine who, to use popular language, instead of choosing his reward in the nirvana of a less degree, remains on earth out of pity and compassion for inferior beings, clothing himself in a nirmanakayic vesture. When that state is ended the nirmanakaya ends.

A nirmanakaya is a complete man possessing all the principles of his constitution except the linga-sarira and its accompanying physical body. He is one who lives on the plane of being next superior to the physical plane, and his purpose in so doing is to save men from themselves by being with them, and by continuously instilling thoughts of self-sacrifice, of self-forgetfulness, of spiritual and moral beauty, of mutual help, of compassion, and of pity.

Nirmanakaya is the third or lowest, exoterically speaking, of what is called in Sanskrit trikaya or "three bodies." The highest is the dharmakaya, in which state are the nirvanis and full pratyeka buddhas, etc.; the second state is the sambhogakaya, intermediate between the former and, thirdly, the nirmanakaya. The nirmanakaya vesture or condition enables one entering it to live in touch and sympathy with the world of men. The sambhogakaya enables one in that state to be conscious indeed to a certain extent of the world of men and its griefs and sorrows, but with little power or impulse to render aid. The dharmakaya vesture is so pure and holy, and indeed so high, that the one possessing the dharmakaya or who is in it, is virtually out of all touch with anything inferior to himself. It is, therefore, in the nirmanakaya vesture if not in physical form that live and work the Buddhas of Compassion, the greatest sages and seers, and all the superholy men who through striving through ages of evolution bring forth into manifestation and power and function the divinity within. The doctrine of the nirmanakayas is one of the most suggestive, profound, and beautiful teachings of the esoteric philosophy. (See also Dharmakaya, Sambhogakaya)

Bodhisattva

(Sanskrit) A compound word: literally "he whose essence (sattva) has become intelligence (bodhi)." As explained exoterically, a bodhisattva means one who in another incarnation or in a few more incarnations will become a buddha. A bodhisattva from the standpoint of the occult teachings is more than that. When a man, a human being, has reached the state where his ego becomes conscious, fully so, of its inner divinity, becomes clothed with the buddhic ray b where, so to say, the personal man has put on the garments of inner immortality in actuality, on this earth, here and now b that man is a bodhisattva. His higher principles have nearly reached nirvana. When they do so finally, such a man is a buddha, a human buddha, a manushya-buddha. Obviously, if such a bodhisattva were to reincarnate, in the next incarnation or in a very few future incarnations thereafter, he would be a manushya-buddha. A buddha, in the esoteric teaching, is one whose higher principles can learn nothing more. They have reached nirvana and remain there; but the spiritually awakened personal man, the bodhisattva, the person made semi-divine to use popular language, instead of choosing his reward in the nirvana of a less degree, remains on earth out of pity and compassion for inferior beings, and becomes what is called a nirmanakaya. In a very mystical part of the esoteric philosophy, a bodhisattva is the representative on earth of a dhyani-buddha or celestial buddha b in other words, one who has become an incarnation or expression of his own divine monad.

Buddha(s) of Compassion

One who, having won all, gained all b gained the right to kosmic peace and bliss b renounces it so that he may return as a Son of Light in order to help humanity, and indeed all that is.

The Buddhas of Compassion are the noblest flowers of the human race. They are men who have raised themselves from humanity into quasi-divinity; and this is done by letting the light imprisoned within, the light of the inner god, pour forth and manifest itself through the humanity of the man, through the human soul of the man. Through sacrifice and abandoning of all that is mean and wrong, ignoble and paltry and selfish; through opening up the inner nature so that the god within may shine forth; in other words, through self-directed evolution, they have raised themselves from mere manhood into becoming god-men, man-gods b human divinities.

They are called Buddhas of Compassion because they feel their unity with all that is, and therefore feel intimate magnetic sympathy with all that is, and this is more and more the case as they evolve, until finally their consciousness blends with that of the universe and lives eternally and immortally, because it is at one with the universe. "The dewdrop slips into the shining sea" b its origin.

Feeling the urge of almighty love in their hearts, the Buddhas of Compassion advance forever steadily towards still greater heights of spiritual achievement; and the reason is that they have become the vehicles of universal love and universal wisdom. As impersonal love is universal, their whole nature expands consequently with the universal powers that are working through them. The Buddhas of Compassion, existing in their various degrees of evolution, form a sublime hierarchy extending from the Silent Watcher on our planet downwards through these various degrees unto themselves, and even beyond themselves to their chelas or disciples. Spiritually and mystically they contrast strongly with what Asiatic occultism, through the medium of Buddhism, has called the Pratyeka Buddhas.

Source : https://theosociety.org/pasadena/ocglos/og-bc.htm