On the spiritual path both self power and Divine power are required to achieve liberation / salvation / illumination. Self power means relying on our own power, control, effort etc. Divine power means letting go, and relying on the blessings, grace and transformational properties of the Divine.
Tibetan (Vajrayana) Buddhist teachers tend to be exponents of Divine-power, emphasizing the role of the Divine (conceived as Buddha / Buddhas) in the development of virtue. A typical statement is “without the blessings of the Buddhas, it is impossible for a virtuous mind to arise.” (Geshe Kelsang Gyatso, Understanding The Mind).
Like the other great religious traditions, Buddhism is interesting because within it we can find a wide variety of practices and interpretations. There are exponents of Buddhism who strongly emphasize self power, and there are others such as Japanese Pure Land practitioners who rely completely on Divine power. The main practice of the Pure Land school is nien-fo (Jap. nembutsu), repeatly reciting the name of Buddha Amitābha (Jap. Amida) in order to recollect and call on him for protection. There is a striking similarity here with the Sufi practice of dhikr.
One of the founders of the Pure Land school was Shinran who, according to Paul Williams in Mahayana Buddhism, “felt incapable of attaining enlightenment by his own efforts, so his last resort was faith in Amida” . Shinran developed an extreme Divine power view, believing that “salvation comes from gratefully accepting Amida’s saving grace, not by any good works.” After a single recitation of the nembutsu with faith all other recitations are superfluous, and according to Shinran even faith comes from grace. Shinran closely analysed the nature of self power and Divine power, and came to believe that relying on Divine power is the truly difficult path, because it is too easy to slip into believing that we have the power to rescue ourselves and that our own actions might be sufficient for salvation.
Although it has many good qualities, Pure Land is an extreme interpretation of Buddhism, similar to Calvinism in Christianity. It certainly seems a long way from the Buddhism described in the early scriptures (Pali Canon), although the practice of ‘letting go’ is found there. I think the following paragraph from Lama Yeshe reveals the fine balance between self power and ‘letting go’ in healthy Buddhist meditation:
“Now, you might think that Buddhism emphasizes control too much and feel that the lamas are saying, “Your deluded mind is so full of negativities that you must restrict it tightly.” But this is not what we mean . . . In Tibet we say that directing the mind is “like bridling a fine horse to make him rideable.” A horse is a tremendously powerful animal and if you do not have the means to control him properly he may gallop off wildly, possibly destroying himself and others as well. If you can harness all that energy, however, the horse’s great strength can be used for accomplishing many difficult tasks. The same applies to yourself . . . So the control we are talking about is similar to that of a pilot who does not restrict but rather directs the power [my italics] of his aeroplane.” Wisdom Energy, p125-6
In this analogy, the conscious mind that is capable of control is self power, and the horse is the unconscious power of the mind and the inner energy winds (Skt. prana). Correct practice means finding the balance between self power and letting go, so that the horse is under control, but is still able to express its unbounded energy. Another analogy is sailing, where the wind is outside of our control, and the elements of the boat such as the sail are self power. By correctly orienting those elements which are under control to the wind, the sailor is able to use (or be used) by the other power to good effect.
As well as balanced teachings like these, within Tibetan Buddhism it is easy to find teachings which tend strongly to Divine power. The Dakini can be considered an archetypal manifestation of Divine power. She appears to Naropa as a hag in order to shock him into a new, more honest phase of spiritual practice:
“All that he had neglected and failed to develop was symbolically revealed to him as the vision of an old and ugly woman . . . she is a deity because all that is not incorporated in the conscious mental make-up of the individual and appears other-than and more-than himself is, traditionally, spoken of as the divine.” Herbert Guenther, The Life and Teachings of Naropa.
Also, Judith Simmer-Brown writes:
“the Dakini is the ‘other’. As an outside awakened reality that interrupts the workings of conventional mind, she is often perceived as dangerous because she threatens the ego structure and its conventions and serves as a constant reminder from the lineages of realized teachers. She acts outside the conventional, conceptual mind, and has therefore the haunting quality of a marginal, liminal figure.” (from Dakini’s Warm Breath).
As well as the Dakini, the major source of other-power in Vajrayana Buddhism is the Lama (spiritual guide). In The Single Decisive Path, Gampopa says: “mahamudra [great enlightenment] has no cause; faith and devotion are the cause of mahamudra. Mahamudra has no condition; The holy Lama is the condition for mahamudra.”
Although the great monotheist religions of Judaism, Christianity and Islam emphasize the centrality of faith in God, most denominations assert the importance of self power too: “God helps the man who helps himself” neatly sums up this attitude, or “first tie your camel, then trust God”.