When looking from the perspective of the necessity of having an authentic and wise knowledge of various doctrines and spiritual teachings,
it seems imperative to reveal, within our Yoga School, the mystery of the serious and obvious limitations (for the wise ones), of the Buddhist doctrine. Given that Buddhism is very fashionable today and tempts many naive human beings who are ignorant and superficial, it becomes necessary to reveal the mystery of the serious limitations that are evident in the Buddhist doctrine and in Buddha’s teachings, some of which are contradictory.
It is necessary to point out here in passing that it is not by accident that when Kalki Avatar appears at the right time on planet Earth, some of his fiercest enemies are said to be the Buddhists. The essential aspect, which also represents a serious and obvious limitation of the Buddhist doctrine, is that Buddha systematically avoided and, to the astonishment of all his disciples, never spoke, without exception, of the existence of God.
That is why even some leading Buddhists, such as the Dalai Lama, have bluntly stated that “Buddhism is a religion without God.”
But this paradoxical statement raises many question marks, for any intelligent and full of common-sense human being naturally asks:
“If Buddhism is a religion, it is urgently necessary to ask what does such a religion ultimately allows us to enter into communion with, since it is, as stated, a religion without God?”
Beyond appearances, a religion that claims to be a religion, but which at the same time states that it is a religion without God, indicates precisely in this way that in reality it does not unite us with God, but unites us with something else, which is not the eternal and obvious Essential Reality that characterises the One God, the Absolute God, the Infinite God, the Eternal God, that is spoken of by the great sages, the great advanced yogis and the great saints who have reached the highest peaks of godliness.
Another astonishing aspect that proves the serious and obvious limitations of Buddha’s teachings,
surprising many sages and initiates, is precisely the fact that both Buddha and the teachings he has offered completely exclude the existence of the Supreme Immortal Self (Atman). The fact that Buddha and the Buddhist doctrine strangely claim, with unwavering conviction, that in the universe of every human being there is no Supreme Immortal Self (Atman) should be some serious food for thought.
Moreover, the careful study of Buddha’s teachings allows us to easily discover that Buddha had absolutely no knowledge
of the essential mystery of consecrating the fruits of one’s actions, totally and unconditionally, to God the Father. For us all, it is obvious that this led to the lamentable failure that Buddha faced at one point, before attaining the state of so-called spiritual enlightenment, which was nothing more than the discovery of the supramental reality or, in other words, the reality of maha vijnanamaya kosha.
Disclosing this mystery of the serious limitations of the Buddhist doctrine helps us to understand that it is worth asking ourselves, with honesty and common-sense, whether Buddha has indeed attained that highest spiritual state which was attained by great sages of India, such as Ramana Maharishi, Shri Ramakrishna or Shankaracharya. In the case of Buddha, the claim that the Supreme Immortal Self (Atman) does not exist can be correlated with the absence of any testimony on the existence of God, which in Buddha’s case is bewildering and even bizarre.
These strange aspects, which are nevertheless obvious to us all, constitute a severe limitation of the Buddhist doctrine
and should be give some serious thought, especially by those human beings who might be tempted to approach with all their heart and soul, indiscriminately, the Buddhist path. This is why, within the traditional technique of Pho-wa (the mysterious transfer of consciousness) that is presented and practiced in our Yoga School, it was imperative to make some essential corrections, which thus allow practitioners to discover God the Father and to even find their ecstatic and definitive refuge in His Being, which is full of Godly Love.
The revelation of the mystery of the serious and obvious limitations (for the wise ones) of the Buddhist doctrine
is meant to warn us that Buddha’s teaching and the path that Buddhism provides are unfortunately partial and incomplete. More precisely, for both the wise ones and the advanced yogis, it is obvious that Buddha’s “supreme” realisation was and remains only the discovery of the supramental reality (vijnanamaya kosha). It is precisely this that caused Buddha to never speak of God’s existence, because in the case of those who discover, during the spiritual path they’re on, the supramental reality (vijnanamaya kosha), such a discovery does not reveal God, because the human being in question is then still separated from the essential secret reality of God by a veil that has not been pierced.
Given these aspects, we can conclude that Buddha’s teaching can be used successfully at most as a step,
but under no circumstances, we underline, under no circumstances can it be used by any sincere spiritual aspirant as a complete spiritual ladder that would lead us to the total, real and profound revelation, both of the Supreme Immortal Self (Atman) and of the essential, mysterious presence of God, precisely because Buddhist teachings lack something essential, namely the true knowledge of God’s existence and the existence – which is evident to the great sages of the East – of the Supreme Immortal Self (Atman).
