It seems to me that you are spending a lot of time trying to project uopn Buddhism what you need, rather than looking at what Buddhism actually is.
That is actually not true. I am looking at concepts like this and trying to make sense of them...
THE TEACHINGS OF SOYEN SHAKU
THE GOD-CONCEPTION OF BUDDHISM 1
AMONG the many critical opinions which are passed upon Buddhism by Christian or Western scholars, there are two which stand out most conspicuously and most persistently. One of them declares that Buddhism is a religion which denies the existence of the soul, and the other that it is atheistic or at best pantheistic, which latter term implies what is practically tantamount to the rejection of a God, that is, a personal God as believed in by the Christians. The object of this discourse is to see to what extent the second criticism is, if at all, justifiable. In other words, I propose here to elucidate the Buddhist conception of God.
At the outset, let me state that Buddhism is not atheistic as the term is ordinarily understood. It has certainly a God, the highest reality and truth, through which and in which this universe exists. However, the followers of Buddhism usually avoid the term God, for it savors so much of Christianity, whose spirit is not always exactly in accord with the Buddhist interpretation of religious experience. Again, Buddhism is not pantheistic in the sense that it identifies the universe with God. On the other hand, the Buddhist God is absolute and transcendent; this world, being merely its manifestation, is necessarily fragmental and imperfect. To define more exactly the Buddhist notion of the highest being, it may be convenient to borrow the term very happily coined by a modern German scholar, "panentheism," according to which God is πᾶν καὶ ἕν (all and one) and more than the totality of existence...
We must not, however, suppose that God is no more than the sum-total of individual existences. God exists even when all creations have been destroyed and reduced to a state of chaotic barrenness. God exists eternally, and he will create another universe out of the ruins of this one. To our limited intelligence there may be a beginning and an end of the worlds, but as God surveys them, being and becoming are one selfsame process. To him nothing changes, or, to state it rather paradoxically, he sees no change whatever in all the changes we have around us; all things are absolutely quiet in their eternal cycle of birth and death, growth and decay, combination and disintegration. This universe cannot exist outside of God, but God is more than the totality of individual existences; God is here as well as there, God is not only this but also that. As far as he is manifested in nature and mind, they glorify him, and we can have a glimpse of his image and feel, however imperfectly, his inner life. But it will be a grievous error, let us repeat, to think that he has exhausted his being in the manifestation of this universe, that he is absolutely identical with his creations, and that with the annihilation of the world he vanishes into eternal emptiness...
When the Dharmakâya is most concretely conceived it becomes the Buddha, or Tathâgata, or Vairochana, or Amitâbha. Buddha means "the enlightened," and this may be understood to correspond to "God is wisdom." Vairochana is "coming from the sun," and Amitâbha, "infinite light," which reminds us of the Christian notion, "God is light..."
Lastly, Paramârtha and Satya are the terms used to designate the epistemological phase of the Dharmakâya. Paramârtha is the first or highest reason, and Satya is truth or that which truly is. And for the psychological aspect of the Dharmakâya, or as it is manifested in the human consciousness, we have Bodhi or Hridaya. Bodhi is the divine wisdom incarnated in our limited intelligence, or the divine love as reflected in our human sympathy and compassion. Hridaya is the inner life of existence which prompts and quickens us to do the will of the Dharmakâya, and which is awakened to its full dignity and glory when intelligence passes over the limits of relativity. The reason why we are able to have an insight into the nature of the ultimate being and to recognize the truth that sameness and difference are co-existent and really identical, is because our Bodhi or Hridaya is essentially one with the Dharmakâya. When the Bodhi comes to know itself, it also knows the inner being of Dharmakâya, however fragmentary the knowledge be, and we lie blissfully at rest in the bosom of eternal motherliness.http://www.sacred-texts.com/bud/zfa/zfa04.htm
In Vajrayana Buddhism, the Adi-Buddha, or Adibuddha (Tibetan: Dang-po'i sangs-rgyas), is the "Primordial Buddha." The term refers to a self-emanating, self-originating Buddha, present before anything else existed. Samantabhadra/Samantabhadri and Vajradhara are the best known names for Adi-Buddha, though there are others. Adi-Buddha is usually depicted as dark blue.
The concept of Adi-Buddha is the closest to monotheism any form of Buddhism comes. Even then, Adi-Buddha is recognized as the center of an extended array of Peaceful and Wrathful Deities, which are considered reflections of it. All famous sages and Bodhisattvas are said to be reflections of Adi-Buddha, and many are identified as the "personality" of it.
Adi-Buddha is better compared to the abstracted forces of Brahman, Ayn Sof or Arche rather than a personal creator God in the mold of Yahweh or Ishvara. Also, Adi-Buddha is not said to be the creator, but the originator of all things. Adi-Buddha is a deity in an Emanationist sense.http://en.wikipedia.org/wiki/Adi-Buddha
In Shin Buddhism, Amida Buddha is viewed as the eternal Buddha who manifested as Shakyamuni in India and who is the personification of Nirvana itself. The Shin Buddhist priest, John Paraskevopoulos, in his monograph on Shin Buddhism, writes:
'In Shin Buddhism, Nirvana or Ultimate Reality (also known as the "Dharma-Body" or Dharmakaya in the original Sanskrit) has assumed a more concrete form as (a) the Buddha of Infinite Light (Amitabha) and Infinite Life (Amitayus)and (b) the "Pure Land" or "Land of Utmost Bliss" (Sukhavati), the realm over which this Buddha is said to preside ... Amida is the Eternal Buddha who is said to have taken form as Shakyamuni and his teachings in order to become known to us in ways we can readily comprehend.'
John Paraskevopoulos elucidates the notion of Nirvana, of which Amida is an embodiment, in the following terms:
... [Nirvana's] more positive connotation is that of a higher state of being, the dispelling of illusion and the corresponding joy of liberation. An early Buddhist scripture describes Nirvana as: ... the far shore, the subtle, the very difficult to see, the undisintegrating, the unmanifest, the peaceful, the deathless, the sublime, the auspicious, the secure, the destruction of craving, the wonderful, the amazing, the unailing, the unafflicted, dispassion, purity, freedom, the island, the shelter, the asylum, the refuge ... (Samyutta Nikaya)
This Nirvana is seen as eternal and of one nature, indeed as the essence of all things. Paraskevopoulos tells of how the Mahaparinirvana Sutra speaks of Nirvana as eternal, pure, blissful and true self:
In Mahayana Buddhism it is taught that there is fundamentally one reality which, in its highest and purest dimension, is experienced as Nirvana. It is also known, as we have seen, as the Dharma-Body (considered as the ultimate form of Being) or "Suchness" (Tathata in Sanskrit) when viewed as the essence of all things ... "The Dharma-Body is eternity, bliss, true self and purity. It is forever free of all birth, ageing, sickness and death" (Nirvana Sutra)
To attain this Self, however, it is needful to transcend the 'small self' and its pettiness with the help of an 'external' agency, Amida Buddha. This is the view promulgated by the Jodo Shinshu founding Buddhist master, Shinran Shonin. John Paraskevopoulos comments on this:
Shinran's great insight was that we cannot conquer the self by the self. Some kind of external agency is required: (a) to help us to shed light on our ego as it really is in all its petty and baneful guises; and (b) to enable us to subdue the small 'self' with a view to realising the Great Self by awakening to Amida's light.
When that Great Self of Amida's light is realised, Shin Buddhism is able to see the Infinite which transcends the care-worn mundane. John Paraskevopoulos concludes his monograph on Shin Buddhism thus:
It is time we discarded the tired view of Buddhism as a dry and forensic rationalism , lacking in warmth and devotion ... By hearing the call of Amida Buddha we become awakened to true reality and its unfathomable working ... to live a life that dances jubilantly in the resplendent light of the Infinite.http://en.wikipedia.org/wiki/God_in_Bud ... n_Buddhism