analysis of Vajrayana Buddhist cosmogony, specifically as presented in the Atiyoga tradition of Indo-Tibetan Buddhism, which presents itself as the culmination of all Buddhist teachings, reveals a theory of a transcendent ground of being and a process of creation that bear remarkable similarities with views presented in Vedanta and Neoplatonic Western Christian theories of creation." He further comments that the three views "have so much in common that they could almost be regarded as varying interpretations of a single theory." Eva K. Dargyay also notes that the Dzogchen tantra called the Kunjed Gyalpo ("All-Creating King") uses symbolic language for the Adi-Buddha Samantabhadra, which is reminiscent of theism. Alexander Studholme also points to how the Kāraṇḍavyūhasūtra presents the great bodhisattva Avalokiteśvara as a kind of supreme lord of the cosmos and as the progenitor of various heavenly bodies and divinities (such as the sun and moon, the deities Shiva and Vishnu, etc.) Avalokiteśvara himself is seen, in the versified version of the sutra, to be an emanation of the first Buddha, the Adi-Buddha, who is called svayambhu (self-existent, not born from anything or anyone) and the "primordial lord" (Adinatha). Adi-Buddha as non-theistic Jim Valby notes that the "All-Creating King" of Dzogchen and its companion deities "are not gods, but are symbols for different aspects of our primordial enlightenment. Kunjed Gyalpo is our timeless Pure Perfect Presence beyond cause and effect. Sattvavajra is our ordinary, analytical, judgmental presence inside time that depends upon cause and effect." The Dzogchen master Namkhai Norbu also argues that this figure is not a creator God but is a symbol for a state of consciousness and a personification of the ground or basis (ghzi) in Dzogchen thought. The 14th Dalai Lama similarly sees this deity (called Samantabhadra) as a symbol for the concept of the "basis". Namkhai Norbu explains that the Dzogchen idea of the Adi-Buddha Samantabhadra "should be mainly understood as a metaphor to enable us to discover our real condition." He further adds that:If we deem Samantabhadra an individual being, we are far from the true meaning. In reality, he denotes our potentiality that, even though at the present moment we are in samsara, has never been conditioned by dualism. From the beginning, the state of the individual has been pure and always remains pure: this is what Samantabhadra represents. But when we fall into conditioning, it is as if we are no longer Samantabhadra