GOTAMA SIDDHATTHA CALLED THE BUDDHA AMONG SUCCESSES AND FAILURES

Summary

1. At the beginning Page 1

2. The mental plane, the professional Guide and Satan " 3

3. Of the Ceremony of the Wesak we refer " 7

4. The first success of the Buddha is the most important " 8

5. Nine failures of the Buddha " 10

6. The second success of the Buddha with two merits " 14

7. The illumination of the Buddha was gradual, but it was incomplete " 18

8. The errors of Lucifer and the Creation of the Cosmos with all of its beings, included

the man, that was created for the Salvation of the Demons " 18

9. The meaning of fundamental words to understand the life in the Cosmos " 20

10. The tenth failure of the Buddha: it is the greatest and the most negative " 23

11. The eleventh failure of the Buddha “ 24

12. The Divine Revelations on the Salvation (or Liberation ) " 27

13. Observations on the Hindu and on the Buddhist "Liberation" " 27

13 bis The reincarnation “ 27

14. The Salvation of all men “ 28

15. The theme of the life of Gotama Siddhartha as wandering ascetic " 31

16. Gotama Siddhattha as wandering ascetic said " 32

17. The twelfth failure of the Buddha: where to meditate " 33

18. An error of cosmic dimension of the Buddhismo: the idolatry of the Buddha " 34

19. The Lord Jesus Christ is the Redeemer and Savior of all men " 37

20. Still on the life of Gotama Siddhattha as wandering ascetic " 38

21. The third success of the Buddha " 39

22. The story of the life of Gotama Siddhattha continues as samana (wandering ascetic)" 41

23. We take again the interrupted transcription of the three preceding comments (from

page 22 of the book of Leonardo Vittorio Arena ) " 50

24. Still on the theme of the synthetic explanation of the life of the Buddha " 53

25. What it remains of the original doctrine of the Buddha in the actual Buddhisms " 54

26. The method attributed to the Buddha Gotama Siddhattha " 55

27. The method of the Buddha Gotama Siddhattha confines the Buddhists in the Nirvana" 58

28. The Way of the God of the love and of the Life makes to also stop those exiles

that they are the Skies of the religions included the Nirvana " 61

1. At the beginning: Gotama Siddhattha was born in a city of Nepal or next to wealthy

family Nepal, perhaps noble of the tribe of the Sakyas, the warriors' caste, second in

comparison to that of the priests, which didn't practice the civil and military powers.

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He/she is not known well from the fictionalized biographies - if the young Gotama had

particular religious inclinations up to the moment in which it didn't strike him/it the hardness of the

human life because of the sufferings caused by the birth, from the illness, from the old age and

from the death. This happened in the maturity, when it was about thirty years old, already

bridegroom and father of a child.

He was born around 2500 years ago. Of his/her infancy and childhood there is not anything

sure, as it is normal that being treating far so much once himself/herself/itself of, when the writing

was not known from the people, with exceptions in the cultured classes. The press was

subsequently open, in its East, in the You century d. C. ; therefore on his/her life and on his/her

doctrine they weigh eleven centuries of Oral Tradition and, also, around thousand and four

hundred years of biography, or of not applications praises and legendary news.

By Gotama Siddhattha, the Waked up again one, that is the future Buddha is narrated,

between legend and flashes of history, that in a particular circumstance the young Gotama saw

one after the other one a decrepit old man, a sick and a funeral. After such events he realizes that

despite his affluence, wealth or nobility he would not have been able not to escape even him such

fate, the fate of every man, independently from the class, from the estate and from any other

terrestrial thing. Then Gotama met a wandering ascetic, joyful, that made him to discover another

aspect of the human life of India so spiritually active.

Then the future Buddha, after the essential reflections, it proposed him to discover the

different realities of the human life, its origins, the consequences of the to act well and to act badly

and also what errors were committed by men and religions if everybody they suffered, even though

in so many different ways, a hard fate that concluded itself with the death of every man. On all

men they impended over without remedy the birth, the suffering, the illness, the old age and the

death. On almost all the poverty it impended and on all the illnesses and the misfortune with the

consequent sufferings that marked the life of the man on the Earth.

And which remedies - if they existed - they could be adopted for freeing the man from the

indigence, from the pain, from the illness, from the old age and from the death it ended with asking

himself Gotama Siddhattha?

With almost certainty Gotama also asked himself as he would have been able to undertake

this cognitive and compassionate work staying in his palace.

Nobody knows how much time Siddhartha reflected on the condition of the man, but

everybody knows that suddenly left parents, wife, child and social position to unite himself to the

wandering ascetics, the begging religious, with the purpose to discover the reasons of the birth, of

the life, of the to suffer, of the old age and of the to die of the human kind.

The qualities of the Buddha these can be considered: a perspicacious mind, analytical and

critical at the same time, an enormous will and ability to bear the suffering and therefore an

enormous ability to make sacrifices; in few words Siddhartha was a great thinker with a strong

character, able of brave choices, important searches and autonomous decisions.

2

He was a great ascetic that also had a great trust in himself and in his discoveries;

therefore it didn't make him influence by nothing when he thought to be in the right, but it made

him negatively influence in the mental plane by the Demon (Satan) or by the Demons 1 .

I think that the Buddha is not made not to even influence from his professional Guide 2 , if

the suggestion opposed, for an instance, with the fundamental principle of his method: " you

believe only in what you can personally experiment 3 “ for an instance Siddhattha had not been

able to discover, neither to define the Lord God (the Brahman, that is indefinable for nature 4 ),

neither the Self or Divine Spark in the man (perhaps Siddhattha didn't even have clear ideas on the

inferior self or me human 5 ).

The creed of Siddhattha in the personal experience it was very strong because they were

so many the theories of the Hindu philosophical schools that Gotama Siddhattha didn't share;

As for the errors of the Brahmanism it was indispensable to disengage his disciples of them

and, therefore, also his doctrine from such theories. The Buddha wanted to free his disciples from

the influences of the errors, that he had discovered during the schools of Alàra Kalama and

Uddaka Ramaputta and then subsequently during his long terrestrial mission (for an instance the

subdivision of the Hindu in castes in accordance with their birth)

2. The mental Plane, the professional Guide and Satan:

The professional Guide is given by God to the men when someone has an important

mission to complete (The Buddha had to correct the errors of the Brahmanism 6 .The Guide

professional gives good suggestions and good teaching 7 .

Unfortunately the mental plan 8 is "inhabited" by Satan and by his Demons for which they

transmit from there their wicked thoughts to men for deceiving them, as Our Lady Mary testifies

from Medjugorje:

- << (.) This way you, that say to be mine and you ask My help, give everything of

yourselves; indeed you give your love and the example in your families. You say that Christmas is

the feast of the family, therefore, dear children, put God at the first place in your families, so that he

can donate you the peace and to not only protect you from the war, but also in the peace, from

every satanic assault (.) . 9 >>;

1 Maria di Nazareth, Messaggi da Medjugorje; Examples of Messages: July 11th 1985, July 18th 1985, August 1st 1985, August 8th 1985, January 30th 1986, September 25th 1987, December 25th 1991(Assalti satanici), February 25th 1992 (Attacchi satanici), March 25th 1992 (Satana si prende gioco di voi) and September 25th 2001 (Satana vuole la guerra e l’odio), MIR . You see also our documents on the Demon in the folder of Angels and Demons of this Catechism 2 Cerchio Firenze 77, Maestro perché?, pages 232-233 (Le guide spirituali: quando sono date all’uomo), Mediterranee3 Michael Carrithers, Buddha, pages 42-51 (Il valore dell’esperienza diretta), Einaudi Tascabili4 Cerchio Firenze 77, La Fonte Preziosa, page 266, Mediterranee5 Cerchio Firenze 77, Per un mondo migliore, pages 208-209 (io), Mediterranee6 Cerchio Firenze 77, Per un mondo migliore, pages 90-91 (La religione buddhista), Mediterranee7 Cerchio Firenze 77, Maestro perché?, pages 232-233 (La guida professionale), Mediterranee8 Cerchio Firenze 77, Dizionario del Cerchio, page 221 (Piano mentale), Mediterranee9 Maria of Nazareth, Messages from Medjugorje, Message dated December 25th 1991 (Assalti satanici), MIR

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- << Dear children, I invite today you to approach you even more to God through the

prayer; only so I can help you and to protect you from every satanic attack. I am with you and I

intercede for you with God so that He protects you; however they are necessary for me your

prayers and yours "Yes." You easily lose yourselves in the material and human things and you

forget God that is your greatest friend. Therefore dear sons approached you to God so that He

protects you and he preserves you from every evil. Thank you for having answered to my call 10

>>;

- << Dear children, today how as never before I invite you to live my messages and

to put them into practice in your life. I have come to you to help you and therefore I invite you to

change life, because you have taken a poor walk: the road of the ruin. When I have told you: "

Convert yourselves, pray, fast, reconcile yourselves", you have superficially taken these

messages. You have begun to live then them for then, however, to leave them because it was

difficult. No, dear children! When something is well, it is necessary to persevere in the good and

not to think: " God doesn't see me, he doesn't listen to me, he doesn't help me." This way you have

gotten further from God and from me for yours poor interest. I desired to do of you an oasis of

peace, of love and of goodness. God desired that you with your love and with His help you made

miracles and you gave the example; therefore here, what I tell you: Satan he picks game of your

souls and you and I cannot help you because you are distant from my heart. Therefore pray and

live My messages and so you will see the miracles of the love of God in your daily life. Thank you

for having answered to My call 11 >>.

- Dear children, Satan wants the war and the hatred 12.

How is it that Satan takes game of us? Suggesting us wrong ideas as the following,

doubts and temptations, that, in my opinion, Satan transmitted to the Buddha and to his disciples:

- don't speak of the Brahman because you don't have proof of His existence, or not

to speak of Him until of you won't have defined Him; this suggestions do not allow

the Buddha to have a relationship with God, as really it is happened because the

Lord God is indefinable also ;

- don't speak of the Self or Atman for the same motives; or not to speak of him until

you won't had a proof of his existence ;

- “To know only for itselves instead 13 “ ignoring God and His teachings while God

waits for every man in the depth of his heart 14 .

It also results that the Demons transmit to the men vibrations malevolent from the astral

plane or from the mental plane to make them to make them nervous or to accentuate their defects

10 Maria di Nazareth, Messaggi da Medjugorje, Message dated February 25th 1992 (Attacchi satanici), MIR11 Maria di Nazareth, Messaggi da Medjugorje, Message dated March 25th 1992 (Satana si prende gioco di voi), MIR 12 Maria di Nazareth, Messaggi da Medjugorje, Message dated December, 25th 1991, February 25th 1992, March 25th 1992 and September 25th 2001, MIR13 Michael Carrithers, Buddha, page 43, Einaudi Tascabili14 Eileen Caddy, Le porte interiori, Messages dated January 23rd and 28th , March 28th , April 8th , May 29th , July 17th and 21st , August 30th , September 4th and November 24th , Amrita

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so that to destabilize their personal relationships with other men, included their relatives. An

example? When someone doesn't understand because he get nervous without apparent motive,

having also been calm up to a certain moment it is sign that is under attack (sees you the first and

third message of Our Lady Mary above quoted , that speaks of every assault or satanic attack. Pay

attention because attack and assault are synonymous of aggression, raid, invasion and foray !!! )

It results that the Buddha didn't speak of the existence of God (or of the Brahman) and as it

regards the Atman (the Self or Divine Spark or Spirit) he was mistaken also with the theory of the

Five factors 15 , that is very incomplete because to the man described by the Buddha it misses the

Spirit or Self or Divine Spark; besides to the Buddha God misses also. You could ask me: " But

because God is so important for the man? ". I would answer you this way: " Because God is the

substance that constitutes us and the Spirit that animates us 16 “ (note of mine: concerning the

immortal Self the Buddha could be him confused with the human me or inferior self [that it is

written with the es lower case letter 17 ] that stays in the mental plan to be replaced in the

following incarnation and so on until the man won't be sanctified and therefore he won't embody

more). Regarding our criticism to the theory of the Five factors you see also other documents on

the Buddha in this same Catechism in our site Internet www.ordinegesuredentore.it also.

I make to notice that the Buddha didn't like the theories, but in the case of the absence of

the Self he theorized it himself. Why? For me there are no doubts: he was deceived by Satan that

he makes fun of him.

It cannot easily be experimented neither the Self of the man, virtual fragmentation of the

Spirit of God 18 , neither least of all God although that it be in the depth of our heart 19 , in every

thing and in each one 20 .

The Creator of the life doesn't manifest Him in the material planes of the Cosmos or in the

world of the perception (with planes physical, astral, mental 21 ), even though being anywhere 22 ,

but being inside of us - in the depths of our heart 23 - He is able to make us hear His voice in our

intimate world, as in the known cases of Saint Catherina from Siena, of Eileen Caddy and of

Dorothy Maclean, this last two of the Community of Findhorn in Scotland - if the man creates the

conditions of the hearing of the voice of God with his/her good and devoted behaviours.

God cannot be experimented if before the man doesn't recognize Him 24 and make Him

drawn forth 25 . The Buddha didn't recognize Him and consequently he could not experiment Him;

15 Damien Keown, Buddhismo, pages 49-51, Einaudi Tascabili ; Michael Carrithers, Buddha, pages 44-53, Einaudi Tascabili16 Cerchio Firenze 77, La Fonte Preziosa, page 267, Amrita 17 Sri Aurobindo, Lo Yoga della Bhavagad Gita, Canto VI 4-10, Mediterranee18 Cerchio Firenze 77, Dizionario del Cerchio, page 122 (Frammentazione dell’Uno nei molti), Mediterranee 19 Eileen Caddy, Le porte interiori Message dated September 4th , Amrita20 Eileen Caddy, Le porte interiori, Message dated July 17th , Amrita21 Cerchio Firenze 77, Dizionario del Cerchio, pages 64-65 (Cosmo), Mediterranee22 Eileen Caddy, Le porte interiori, Message dated March 28th , Amrita23 Eileen Caddy, Le porte interiori, Messages dated May 29th and September 4th , Amrita24 Eileen Caddy, Le porte interiori, Message dated May 29th , Amrita25 Eileen Caddy, Le porte interiori, Message dated May 29th , Amrita

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there are at least two conditions that can induce the Lord God to be revealed: that the man

recognizes Him and he makes Him to emerge with his/her love and his/her faith 26 . Siddhartha not

having had any proof of the existence of the Atman and its Cosmic equivalent, the Brahman, that is

God, didn't recognize Him he/she didn't love Him and he/she didn't have faith / trust in Him and

therefore he/she didn't even make Him/ to emerge inside of itself.

It is for such motive that the illumination of the Buddha was scarce and incomplete. Has

God said as a matter of fact: << Do you sometimes wonder why you are where you are, doing

what you are doing? Do you ever have doubts in your mind? Seek deep within your heart and

answer these questions honestly. Then, if you feel you are still one of those Doubting Thomases,

take time to be still, to seek enlightenment from within, and find out where you fit into the whole

vast scheme. I can assure you that it is not by chance that you are where you are. Life can have

been very tough for you. You may have had to go through many tests and trials. You may even

have been plunged into the fiery furnace.

You may be sure there is a reason for all of it: so that all the dross might be burnt away and

nothing but the pure gold – the I AM within – remains, and so that I can work in and through the I

AM to bring about My wonders and glories for all to see 27 >>.

To judge from the books that I have read on him to me it seems that Gotama Siddhattha,

that was a teacher 28, it has been really an incredulous St. Thomas with many doubts, that he didn't

dig in the depth of his heart; meditating outside of himself 29 in the astral and mental worlds he

allowed Satan to deceive by him. The Demon also took advantage of one defect of his: as a matter

of fact the Buddha was proud and stubborn 30 . Siddhartha didn't even dig in the depth of his heart

to the search of the Lord God. I deduce of it that Siddhartha looked for God with the mind only, that

is outside himself. And so it didn't find Him.

I also think that Siddhattha has tried to define God, but he didn't succeed in it, since God is

indefinable 31 and in every case God does not give proofs of His existence He doesn't manifest to

whom doesn't look for Him, to whom doesn't recognize Him, to whom doesn't have faith and trust

in Him and to whom he/she doesn't love Him. Here is what the Buddha missed: the faith and

the trust in God 32 and the love for the other living beings even if he had compassion of the

men; but God has said that the compassion is not enough 33 . In all of this Siddhattha was

certainly helped by the deceptions of Satan-Mara that used of the qualities of philosopher of

Siddhartha and of his strong character and determined to discover the truths of the life

using himself as guinea-pig.

26 Eileen Caddy, Le porte interiori, Message dated May 29th , Amrita27 Eileen Caddy, Le porte interiori, Message dated August 30th , Amrita28 Cerchio Firenze 77, Per un mondo migliore, page 90, Mediterranee29 Eileen Caddy, Le porte interiori, Message dated November 24th , Amrita30 Michael Carrithers, Buddha, page 43, Einaudi Tascabili31 Cerchio Firenze 77, La Fonte Preziosa, page 266, Mediterranee32 Eileen Caddy, Le porte interiori, Message dated July 22nd , Amrita33 Eileen Caddy, La voce di Dio a Findhorn, page 145, Mediterranee

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His discoveries, the compassion (that however it is not enough as it is said above because

the love is needed), the ability to share and the missionary appointment they were his great merits

and it is for this that the Buddha is a creature of light, as it results from the ceremony of the Wesak

in which the superior role of the Christ is clear: such ceremony is for the doubtful ones of various

kinds an annual event that testifies the Divine nature of the Lord Jesus: the Feast of the Wesak

develops itself in a valley of the Himalaya during which the Lord Jesus strengthens the benediction

of the Buddha to the Earth 34 .

3. Of the ceremony of the Wesak we refer:

" The pilgrims of the Himalaya. To the come nearer of the expected date, thousand of

pilgrims makes their way toward this valley. For some the trip will last a lot of weeks, they come

from Ceylon, from Tibet, from Nepal from lost places, attracted by the sacred call. Who are they?

They are spiritual guides, they are disciples and Teachers of every order and degree belonging to

the most varied religious, philosophical or esoteric current. They are Lama, guru, sadhu, holy men

that, with their word they contribute to the spiritual growth of million of men. Reached the place,

they place in the position that is consistent to their degree; everyone exactly knows what it is his

place, without embezzlement, neither discussions. Also belonging to radically different ethnic

groups, to different religions, all the participants are well aware of the importance of the unifying

function of the ceremony, since the root of the knowledge is unique, as only one it is the Divinity.

Here barriers don't exist, neither prejudices of any type, all work devoting the life to a common

objective: the spiritual evolution of the Human Kind. When the moment of the full moon draws

near, on the altar of stone a great cup of crystal full of water is set. The pilgrims sing and they pray

in the wait of the great Event that is about to verify itself.

The Teachers' arrival. When everything is ready, the Great Initiates of the Hierarchy

arrive. They witness to the ceremony in their Body of Light, they are too Perfect Teachers as the

Buddha, they are the Great Beings that in to turn of some centuries they have accompanied the

growth of the human beings and now, concluded the cycle of incarnations on the Earth, they guide

the humanity from the Superior planes of the existence. They take place around the altar of stone,

in the space that they have been reserved and they tune up ritual songs, accompanied by the

crowd of the presents. While the moment draws near, the crowd tunes up the song of the

<<OM>>, the primitive sound through which the Creation happened, the ineffable name of God.

Close to the altar, to the center of the group of the Teachers, it materializes him in his

Body of Light the Christ, come to welcome His Great Brother. It will receive the benediction

of the Buddha and, strengthening it, it will pour again it on the Earth.

The apparition of the Buddha - To the agreed upon moment, on the presents a great

quiet goes down, all look toward the north - east. In the sky a bright point manifests it that slowly

draws near purchasing neatness of contours. Gradually, to its inside it makes him visible the

34 Giuditta Dembech, Conoscere il Wesak, pages 12-18, L’Ariete

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Buddha, resplendent of light, sat in the position of the lotus, wound in the dress colour saffron.

With the hand right raising in sign of benediction, stops him hovered on the sacred rock. The

Teachers tune up a powerful mantra, used for the occasion an only time a year. All the presents

are in knee, the intensity of the moment produces a palpable energy. This vibration establishes a

great tide of thought to which makes answer one as many mighty energy of benediction. From the

crowd they are raised powerful prayers that culminate with the great invocation. The smiling

Buddha listens; its blessing presence is bearer of a mighty energy. During his apparition, along the

valley it races as a quiver that makes to bud the iris violet, flowers of peace and recovery, symbols

of the Wesak. The Buddha is apparent in his body of light for eight minutes, then slowly as he has

come, he disappears. The participants remain still in deep concentration and meditation, slowly

they draw near then to the rock-altar. Here they will receive from the hands of the Teachers a sip of

water drawn by the cup of crystal. The water, that is so clear and pure at those quotas, represents

the continuity of the union among Teachers, disciples and human beings. Strongly magnetized by

the event, it will infuse new energy and determination to everyone (.) 35 ".

4. The first success of the Buddha is the more important because he discovered the

operating of the law of the karma: Gotama Siddhattha showed his strength and his extraordinary

determination in the first part of his life of wandering monk until he realized that the hardest of the

deprivations it didn't bring some advantage to the man, on the contrary great sufferings 36 and

perhaps a premature death .

Death would have involved the failure of the mission that he was proposed to himself: to

make to stop the suffering, but that he could realize only partly: the reduction / suspension of the

human sufferings because he discovered that the Divine law of the karma compensated the ethical

and wise behaviours of the man, above all with his donate himself to his brothers men, but

suffering doesn't stop as they shows the atrocious sufferings of the old age of the Buddha 37 ;

Siddhattha with his method (the Octopath of the Fourth Truth) of renouncement to the pleasures of

the world and of the flesh (and to the attachment for the goods and of the senses) succeeded in

getting and to make to get the reduction or anticipated suspension of the pain from the Divine law

of the karma which compensates the man that behaves well with peace and calm while the same

law Divine corrects the evil done by the man with punishments and anguish 38 . The Buddhists

also must be reincarnated on the Earth - after having been in the Nirvana of the Life after Death

for receiving the lessons of the sufferings of their negative karmas postponed before of their

existence on the Earth as Buddhists. The method of Siddhattha also provided the meditation 39 ,

that the man helps to behave wisely him and morally with the practice of the ethical and wise path35 Giuditta Dembech, Conoscere il Wesak, pages 14 - 18, L’Ariete 36 Michael Carrithers, Buddha, pages 52-5337 Michael Carrithers, Buddha, page 106, Einaudi Tascabili ; Leonardo Vittorio Arena, Buddha, pages 74-76 (La malattia del Buddha), Tascabili economici Newton ; Damien Keown, Buddhismo, pages 28-30 (La morte), Einaudi Tascabili38 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 49 (Mantra del Karma), Mediterranee

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(the Octopath in the case of the Buddhists 40 ); however this method of the Buddha doesn't

conduct to the cessation of the suffering, but to the alone decrease of the sufferings and

sometimes to their suspension always in strength of the Divine Law of the Karma, but limitedly to

the life in which the ethical and wise (Octopath) is practised during which the Buddhist doesn't

accumulate negative karma for the future terrestrial incarnations.

The Law karmica is also valid for the ethical and wise behaviours taught by all the

other religions because the laws of God are equal for all men. But pain doesn't stop, so much

true that Siddhattha suffered from atrocious pains at least in his old age 41 . Sufferings don't stop

despite the Second, Third and Fourth noble truths of the Buddha because Siddhattha didn't have

the strength to modify the laws of God, it doesn't even have the whole humanity.

For such reasons they won't even stop the sufferings provided by the law of the

karma for the negative karmas postponed before the life as Buddhists for reasons for justice,

but for the necessity of the Buddhists to find the conscience that it missed them through the

necessary corrections of the pain according to the project that they will also do for the Buddhists

the Lords or Teachers of the Karma 42 because pain is a balm for the souls of the Buddhists also.

Then for the incapability of the man to understand the teachings / corrections for the Evil that

committed before the incarnation as Buddhists (negative karma postponed as it is said above) the

sufferings are necessary to make to acquire to the Buddhist also the conscience that it missed him;

therefore the Buddhists must also be reincarnated so that also they can profit of the advantages of

the law of the evolution: " Process for which life, through to forms more and more organized, it

always expresses great degrees of Mind and of Spirit " (note of mine: for Spirit you intend

Conscience).

Gotama Siddhattha when he understood how much foolish they were the extreme of the

sensual dissoluteness and the self mortification, it also understood what his way that he called

Middle Course 43 . He also understood that he could find only a relief to the sufferings of the

man, that – as a matter of in fact - he found for merit of the rules of the Divine law of the Karma

and for merit of his intuitions.

On the subject it has been reported: <<(.) Then it comes him to mind when as child he

had sat under to a plant of melarosa (translation: apple rose?) while his father worked in the fields.

In that opportunity he had experimented the first Absorption, "accompanied by an unintentional

and concrete reflection together, from the wellbeing of the body and from the mental satisfaction

that springs from the isolation ". And he recognizes that " this could be very well the way that

conducts to the illumination (M I 246) ". The story indirectly mentions only to the results that the

39 Michael Carrithers, Buddha, pages 35-44 (La meditazione e il Rifiuto della meditazione), and pages 55-57, Einaudi Tascabili40 Michael Carrithers, Buddha, page 78, Einaudi Tascabili ; Damien Keown, Buddhismo, pages 57-58, Einaudi Tascabili41 Michael Carrithers, Buddha, page 106, Einaudi Tascabili , Leonardo Vittorio Arena, Buddha, pages 74-76 (Malattia del Buddha), Tascabili Economici Newton ; Damien Keown, Buddhismo, pages 28-30 (La morte), Einaudi Tascabili42 Cerchio Firenze 77, Dizionario del Cerchio, page 266 (I Signori del Karma), Mediterranee43 Michael Carrithers, Buddha, pages 53-57 (La via di mezzo), Einaudi Tascabili

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Buddha initially gets with the meditation before the illumination takes place. From a side they found

them upon his experimented custom to the meditative pragmatism and on his to concentrate on

what it is able to confirm by itself and inside of itself. From the other side, there is his by now

consolidated vocation to the analysis and the criticism. As a matter of fact having also having

refused the doctrine of the yogins, he keeps on cultivating the awareness of the physical and

mental states awareness that derives from the psychic competence of the yogins. If it is impossible

to track an unchangeable entity, a Self with es capital letters, through and behind these mutable

experiences, he can succeed at least to penetrate to fund the nature of these same ephemeral

psycho-physical processes. They are facts of which is possible to have testimony and direct

knowledge, and it is on such processes that the Buddha concentrates the whole proper interest

and his own insatiable curiosity. If you/he/she cannot find an Self, he can find at least a relief…44 >>.

A relief – this time for the sufferings - the Buddha found it for himself and for his disciples,

but they also find it all the people that in the world they behave well also in strength of the Law of

the Karma 45 ; however the relief - or a decrease of the sufferings or straight the suspension, but

with following resumption of the sufferings themselves - however as far as it be important, it cannot

certainly be confused with the Salvation or the Liberation 46 promised by the Lord God in the Bible,

in the ancient and modern Gospel and in the Revelation of Findhorn through the Redemption of the

Lord Jesus.

The correct Christian Doctrine for the Salvation or Liberation for having done some good to

the brothers men, but without having selfish purposes you/he/she is clearly contained in the

modern Gospels [in the Great Gospel of John, dictated in the XIX century to the Austrian Jakob

Lorber; such Gospel has been reassumed in a book by Josef Mahlberg (The book, Il Signore parla

-The Lord speaks, it has been translated in Italian from Armenia); in the Gospel done to relive to

the Italian Maria Valtorta in the XX century. And in the Revelation of the Teachers disincarnate of

the Cerchio Firenze 77 (Circle Florence 77)].

The Lord Jesus - the Redeemer and Savior of all men, the Divinity in the man 47 - in

the Great Gospel of John explained the reason of the life in the Cosmos and the way for the

Salvation 48 ; such reasons demonstrate that the pains with the struggles and the

temptations are not eliminative from the human life since they are indispensable to the

correction of the Demons by means of the men and for their salvation 49 , when they will turn them

to the Lord Jesus for them free choice.

5. Nine failures of the Buddha: 44 Michael Carrithers, Buddha, page 55, Einaudi Tascabili45 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 49 (Mantra del Karma), Mediterranee46 Cerchio Firenze 77, Dizionario del Cerchio, pages 160-161 (Liberazione), Mediterranee47 Eileen Caddy, La voce di Dio a Findhorn, page 144, Mediterranee48 Jakob Lorber, Il Signore parla, pages 153-167 (La natura di Satana e le conseguenze della sua caduta), Armenia49 Jakob Lorber, Il Signore parla, page 162, Armenia

10

a. The Four noble truths are incomplete o not true to start from the first because the life is

nor made only of sufferings, but of loves, friendships, joys, pleasures in the right measure,

satisfactions, games and similars also. The life is not a tears valley as the Buddha makes it to

appear and the world is a part of the God Everything-One-Absolute 50 . The life conceived and

realized by God is a great gift and it has a noble purpose: to save Satan and the other rebellious

angels by means of the life same and of the men 51 ;

b. Siddhattha said (Second noble truth) that the origin of the suffering depended on the

thirst or greed (tanha) for the enjoyment of the passions for the pleasures of the world and the flesh

, abdicating to which, according to the Buddha, the rebirths would also be stopped; it is not true!

The origin of the suffering depends on the rebellion of Satan and of the other rebellious angels to

God and from the consequent decision of God to save the Demons through the life and of the man.

Who lives for the enjoyment of the passions he/she acts badly toward the others and therefore

he/she creates new negative karma that will give origin to the rebirths; who abdicates the

enjoyment of the passions living as it prescribes the Octopath (Fourth grade noble truth) he/she

doesn't create negative karma, but he/she will be subject to the rebirths after the Buddhist

incarnation for the negative karmas suspended before the Buddhist incarnation;

c. according to Siddhattha who abdicates the eagerness and the attachment (for the

pleasures of the world and the flesh), nirodha, makes to stop the suffering; it is not true because

they won't stop the sufferings related to the negative karmas postponed before the Buddhist

incarnation for which, in his/her same interest, the Buddhist will suffer such sufferings for the

negative karmas postponed because they are necessary to achieve the conscience that he/she

missed him/her in the past. The Buddhist that lives according to the rules of the Octopath path

won't produce other negative karma;

d. according to Siddhattha the way that conducts to the cessation of the suffering is the

noble Octopath path, but this is true limitedly to the life as Buddhists if they live as it is prescribed

by such Octopath; in this life negative karmas are not created, but this is provided by the Divine

law of the karma, for which the Buddha has only the merit to have discovered the operation of such

it Divines law of the karma;

e. Siddhattha. with his method (the Octopath) could not do anything against the pain. -

except for obtaining the reduction or the suspension provided by the Divine Law of the Karma. The

Lord God in the law of the karma provided to compensate with the decrease / suspension of the

sufferings and with peace and serenity who behave well 52 . Siddhattha could not to do nothing

against the birth, the illness, the old age and the death, because in the world they realize the

evolutionary work provided by the Brahman or God, the Absolute One for every Demon through the

50 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 107-109 (Gli errori delle religioni: il mondo non è una valle di lacrime), Mediterranee51 Jakob Lorber, Il Signore parla, pages 157-163 ( La natura di Satana e le conseguenze della sua caduta), Armenia52 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 43-49 (La dinamica del Karma), Mediterranee

11

life and the man. Siddhattha didn't eliminate with his doctrine the sufferings, proof of it be that also

the Buddha, as old man, had atrocious pains 53 .

The Buddhists should recognize: that Gotama Siddhattha, called the Buddha, didn't

succeed in freeing the man from the sufferings, if not partially, as it is already said and not for his

merit but for merit of God. But the Buddha has not certainly freed the man from the birth, from

the illness, from the old age and from the death neither from the postponed negative Karma and

this for reasons for justice and evolutionary growth of the Buddhists. Of it derives that the Buddha

after his death owed reincarnate on the Earth or he must be reincarnated, at least for having

ignored God (the Brahman and the Divine Spark (the Atman).

If the Buddha had had some negative karmas postponed before the existence as Gotama

Siddhattha he should reincarnate on the Earth, but it is possible that he had expiated his negative

karmas postponed with the atrocious pains of his old age for achieved maturity 54 .

If in the Life after Death the Buddha had not followed the suggestions of the Guides

regarding the Doctrine of Jesus Cristo and therefore if he was not changed his mind; I think that

Gotama Siddhattha, called the Buddha, it be still in the mental plane or world (in the Nirvana)

because he has not changed his doctrine and the consequent behaviour of life 55 ;

f. The Buddha could not free the man from the sufferings, since " pain is a balm for the soul

" and they are - at the same time - a mean of evolution with which also the Buddhists acquire the

conscience that it missed them. The pain therefore it is not a curse but an evolutionary tool

invented and realized by the Lord God, the Creator of the Life and the Cosmos for the

expanding the Conscience of the man 56 . Gotama Siddhattha could not free the man from the

pain since the Cosmos and the same Earth are not valleys of tears 57 as the Buddha thought, but

they are places full of spiritual schools studying in which the man can know his/her God, the sole

God, the God-All-One-Absolute one, essential condition to achieve the eternal life. AS a matter of

fact, two thousand years ago the Lord Jesus told in Palestine: " Father, the time has come.

Manifest the glory of the Son, because the Son manifests your glory. You have given him power

above all men, because all those that you have entrusted him receive the eternal life. Eternal life is

this: to know you, the only true God and to know he who you have sent, Jesus Christ 58 . The

eternal life he achieves discovering - recognizing the Father or His Son inside of us and making

53 Leonardo Vittorio Arena, Buddha, page 74-76 (Malattia del Buddha), Tascabili Economici Newton ; Michael Carrithers, Buddha, page 106, Einaudi Tascabili ; Damien Keown, Buddhismo, pages 28-30 (La morte), Einaudi Tascabili54 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 46 (n°6 and 7) and page 158, Mediterranee55 Jakob Lorber, Il Signore parla, page 178, Armenia56 Jakob Lorber, Il Signore parla, page 162, Armenia ; Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione), Mediterranee57 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 107-109 (Gli errori delle religioni: il mondo non è una valle di lacrime), Mediterranee58 Vangelo di Giovanni 17, 1-3

12

them emerge 59 . The surfacing of God and of the Christ, the Divine Presence in the man 60

depends on our ability to love and therefore from our ability to evangelically live.

Reassuming on the cessation of the sufferings assured by the Third and Fourth

noble truth of the Buddha: it can be said that they are errors or compassionate lies to

induce the disciples to behave them well. As a matter of fact the birth, the life, the old age and

the death continued to be in the hands of God as the health during and after the death of

Siddhartha. That God that it holds everything in His hands 61 - also the men's evolution after the

passing - and that He disciplines the life of the man with the law of the karma according to which

case, fortune and adversity don't exist; while they are existing, instead, merits (the Good done to

the others) and demerits (the Evil done to the others) 62 ;

g. the Buddha could not free the man from the struggles, from the temptations, from the

pain 63 , from the birth, from the illness, from the old age and from the death because they are tools

for the spiritual evolution of the man 64, that is for the amplification of his/her knowledge and his/her

Conscience or Body akasico 65 . The Buddhist that practises the Octopath and he/she believes in

the Nirvana doesn't reach the Kingdom of God to his/her death but the Nirvana, that is one of the

Skies of the religions 66 ; done the experience of this sky, the Buddhist on the Earth must be

reincarnated for completing his/her spiritual growth through also the lessons karmiche postponed

at the day of his/her last terrestrial life because he/she has been incapable to understand them in

the preceding lives and therefore to expand his/her conscience with personalities always renewed67 (The Good is compensated with peace and calm and with reduction, suspension of the sufferings

(but not cessation as it is already said) personality, while the Evil is compensated with punishments

and anguish, that is sufferings 68. The karma is Mercy of God because sufferings arrive only in the

incarnation or in the incarnations in which we have become mature to understand them 69 ; then

the karma is always useful to widen our Conscience both it positive or negative and that therefore

bring joy or pain. During the fifty years of ascetic life of the Buddha - and also later - people have

kept on being born, to live and to die as always; who behaved well besides peace and calm he/she

profited of reduction or suspension of the pain but not cessation of the pain in virtue of the divine

law of the karma that rewards who behaves well, as for instance the monks Buddhists, with peace

calm and reduction, suspension of the pain He who writes has eighty three years and of pains he

59 Eileen Caddy, Le porte interiori, Message dated May 29th , Amrita60 Eileen Caddy, La voce di Dio a Findhorn, page 144, Mediterranee61 Eileen Caddy, Le porte interiori, Message dated March 20th , Amrita62 Cerchio Firenze 77, Maestro perché?, pagine 65-66 (Vite di attività, vite di espiazione) ; Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 43-49 (La dinamica del karma), Mediterranee63 Jakob Lorber, Il Signore parla, pagina 162, Armenia64 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione), Mediterranee65 Cerchio Firenze 77, Per un mondo migliore, page 205 (Corpo akasico uguale Coscienza), Mediterranee66 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 175-180 (L’evoluzione dopo il trapasso), Mediterranee67 Cerchio Firenze 77, Maestro perché?, page 53 (Perché deve esistere la morte del corpo fisico, del corpo astrale e del corpo mentale ?), Mediterranee68 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 49 (Mantra del Karma), Mediterranee69 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 46 (n°6 and 7) and page 158, Mediterranee

13

has experience: his pains, of his relatives, of his friends, of the acquaintances, those of the wars

and those that he has seen in the hospital of his town as volunteer of the AVO (Association

Voluntaries of the Hospital). But not only, who writes he has seen during his long life on the

television and in the photos of the newspapers and magazines the great sufferings consequent to

the great calamities of the Earth in his epoch; of it derives of he who writes it is well certain that the

cessation of the sufferings is an error and whoever is objective - and therefore not only me - he/she

can understand that sufferings are one of the motors of its evolution together with the struggles

and to the temptations 70 .

h. Gotama Siddhattha could not help the man to reunite with his/her God, since - at least

to how much it results me he didn't speak of the God absolute, while it was denying the existence

of the Spirit, the Self in the man with the wrong theories of the Not Self or Anatta 71 and of the Five

factors 72 ;

i. The Buddha could not give the eternal life to the man, since only God and His Christ

can give the eternal life 73 ; without knowing God or Jesus Christ, the Divine Presence in the man 74

is not accessed the Kingdom of God or Kingdom of the Skies achieving him/her the state of being

of the saint 75 . And it is not accessed the Kingdom of God or Kingdom of the Skies 76 without the

previous Christic Redemption in strength of which our conscience becomes larger infilling and

infusing us with Conscience of the Christ 77 . Of it derives that the Buddhists which they has not

elected the Lord Jesus to them Redeemer and Savior yet are all confined ones in the sky of the

Seven Buddhists, that is in the Nirvana, as it happens to all the other men to which the correct

Christian doctrine is not taught 78 Who it observes the Gospels it becomes One with God through

Jesus Christ 79 ; to become one with God and with Jesus also means to become one with all the

mineral beings, vegetable, animal sub human and with ours similar because God is also the

Communion with everything it exists 80 . For becoming One with God the Buddhists other times on

the Earth must be reincarnated for their negative karmas postponed to the purpose to acquire the

conscience that it missed them as it is already said.

6. The second success of the Buddha with two merits of his:

Gotama Siddhartha discovered - trying the method on himself - the Middle Course

alternative between the moderate asceticism, and the dissoluteness and the exasperated

70 Jakob Lorber, Il Signore parla, page 162, Armenia71 Alexandra David Néel, Il Buddhismo del Buddha, page 49 and following, Ecig, 16125 Genova, Via Brignole de Ferrari 9, Italy ; Michael Carrithers, Buddha, page 50, Einaudi Tascabili 72 Damien Keown, Buddhismo, pages 49-51, Einaudi Tascabili73 Vangelo di Giovanni 17, 1-574 Eileen Caddy, La voce di Dio a Findhorn, page 144, Mediterranee75 Cerchio Firenze 77, Dizionario del Cerchio, pages 249-250 (Santo), Mediterranee76 Cerchio Firenze 77, Dai mondi invisibili, page 55, Mediterranee77 Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th , Amrita78 Vangeli antichi e moderni ; Jakob Lorber, Il Signore parla, page 178, Armenia79 Vangelo di Giovanni chapter 1780 Cerchio Firenze 77, Dizionario del Cerchio, page 52 (Comunione) and pages 71-72 (Dio), Mediterranee

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asceticism. Siddhartha also discovered the remunerations and the corrections that the Lord God

gives to men that behave well or badly (on the basis of the law Karmica or of cause and of effect81 ).

The Buddha discovered that the thirst or the eagerness (tanha) for the pleasure of the

senses it gives origin to the rebirth in every determined incarnation for an instance as Buddhist, but

it doesn't make to stop the rebirths for being able to receive the teachings / corrections of the

postponed negative karmas; then the Buddha with his Second noble truth of the origin of the

sufferings (samudaya) 82 promises something that he cannot maintain; while the First noble truth is

incomplete; as a matter of fact in the life they are not only there sufferings, but also loves,

friendships, joys, pleasures, satisfactions, games and similars. The Second noble truth was

through is an important discovery of Siddhattha for which the Buddhist that renounces the

enjoying of the passions and of the pleasures of the world and the flesh doesn't accumulate other

negative karma during his/her terrestrial existence, but they have to rebirth for expiating his/her

negative karma postponed.

In the Third noble truth the Buddha made a big error teaching that suffering can stop

through the refusal of the eagerness and the attachment for the pleasure of the world and of the

flesh; instead sufferings cannot stop because together with the struggles and the temptations 83

it is necessary for the amplification of the conscience of men provided by the Divine Law of the

evolution 84 ; the law of the evolution with the reincarnation and the law of the karma have been

conceived and realized by God to make to grow the Demons in knowledge and Conscience

through manifold incarnations of one Divine Spark or Self in different men with personalities always

renewed 85 with a Conscience that it is expanded in each terrestrial incarnation 86 . The reduction of

the pain for the person that behaves well in a determined existence, for an instance as Buddhist,

but it is a God’s merit that has promulgated the Karma law that reduces or suspends sufferings in

a determined incarnation (for an example as Buddhist), but the sufferings of the negative karma

postponed do not cease; as a matter of fact the Buddha also suffered at least in his old age 87 .

Also the Fourth noble truth contains a serious error because sufferings cannot stop not

even observing the ethical and wise path of the Buddha (Octopath) with the meditation and the

moderate asceticism but they can go down fo the person who observes the Octopath same, but

they must be expiated the negative karmas postponed expected also for the following terrestrial

existences of the Buddhist; the Divine Law of the Karma provided - for all those people whom

81 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 49 (Mantra del Karma) ; Dizionario del Cerchio, pages157-159 (Legge di causa e di effetto o legge karmica), Mediterranee82 Damien Keown, Buddismo, pages 51-54, Einaudi Tascabili83 Jakob Lorber, Il Signore parla, page 162, Armenia84 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione), Mediterranee85 Cerchio Firenze 77, Maestro perché?, page 53, Mediterranee86 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione) and page 214 (Reincarnazione), Mediterranee87 Michael Carrithers, Buddha, page 106, Einaudi Tascabili ; Leonardo Vittorio Arena, Buddha, pages 74-76 (La malattia del Buddha), Tascabili Economici Newton ; Damien Keown, Buddhismo, pages 28-30, Einaudi Tascabili

15

behave well 88 - the attenuation, the reduction or the suspension of the pain, but there is not the

cessation of the sufferings for the negative karmas postponed before the incarnation as Buddhists

neither liberation because the good behaviours during the life as Buddhists have selfish purpose:

the "to free from the suffering and to extinguish the signs of the negative karmas postponed and

so on. The sufferings for the negative karmas postponed before the incarnation as Buddhists,

admitted that it be observed the Octopath, ethical and wise path, they cannot stop in the interest of

the man, the Buddhist in this case, because sufferings also donate to the Buddhists also the

conscience that it missed them.

In every case the overall doctrine of the Buddha misses God and the Self or Spirit of

the man, that is the more and the best.

It seems me that can be said that the method of the Buddha - pompously called Law

(Dharma) - substantially consists in the renouncement to the pleasures of the world and the flesh,

in the meditation and in the ethical and wise behaviours. Such method relieved or it reduced of

very the sufferings of Siddhartha, while worries, punishments and anguish disappeared and to their

place serenity took over for the mercy with which God compensates all those people whom behave

well, but said method it doesn't make to stop the sufferings especially for the negative karmas

postponed as it is already said and also the Buddha suffered in his old age as it is already said. .

Gotama Siddhattha had at least two great merits:

- The first merit of the Buddha is constituted by the to have understood that the law karmica

rewarded the good, wise and ethical behaviours that gave the peace and the serenity with the

reduction, suspension of the pain, but the same law didn't give the cessation of the sufferings for

the negative karmas postponed; contrarily the law karmica would have in the future corrected the

malevolent behaviours of the Buddhists with punishments and anguish that is sufferings 89;

- The second one is that to have understood that the enjoyment " … of the passions, that it

always looks for new pleasures anywhere… thirst of senses, of existence and of not existence is

one concomitant cause of the rebirths (Second noble truth, but the rebirths for the negative karmas

postponed will have to happen for donating the Buddhist also the Conscience that missed him/her.

The Buddha discovered - always on himself - that abdicating the struggle, that is the to

prevail on the others, the man became so much strong to know how to withstand the temptations

and the passions. From these behaviours, united to the service, to the ethics, to the wisdom and

the meditation they derived peace and the serenity, that is two great gifts of God done with the Law

of the Karma. As a matter of fact the ability of the Buddha consisted of discovering the effect

action - reaction of the divine law of the karma, in the sense that the man received, for reaction,

the same type of action that had done in the past, good or bad. This is confirmed, as we said

88 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 49 (Mantra del karma), Mediterranee89 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 49 (Mantra del karma), Mediterranee

16

before, by the mantra of the karma that says: " the good is compensated with peace and calm,

with punishments and anguish the evil 90 ".

The Buddhists that observe the Octopath receive the peace, the serenity and the

reduction / suspension of the pain because that is provided by the God's law karmica, but rebirths

and the sufferings for the negative karmas postponed they will not stop because they are very

important for the life of the Buddhists also because they will donate them the understanding of the

errors done in the past (bad behaviours). The method of the Buddha it can be defined the

overcoming of the to act badly; from the to act well it also derives the attenuation of the worries, of

the fears and of the disappearance of the punishments and of the anguish in this also facilitated by

the renouncement to the terrestrial goods. As a matter of fact, such renouncement frees the

Buddhists from the worries of the daily way of living. Which thing - for reasons for justice karmica -

it happens also to the monks of all other religions and the laymen that they satisfy themselves of

the necessary one that is more than the indispensable one and less than the superfluous one.

The rest does it the altruism that the man brings to take care of the others. The

"remuneration" divine - provided by the law of the karma - for the pacific style of life that taught the

Buddha it is the peace and the serenity but a true monk nothing he must desire if not to know and

to improve himself (and these are legitimate desires), as well as to help the others in their spiritual

walk. Instead in the liberation Buddhist there is a strong component selfish such to impede the

liberation of the Buddhists themselves; as a matter of fact the Teachers disincarnate of the Cerchio

Firenze 77 (Circle Florence 77) teach that nobody frees him/her from the cycle of the births and of

the deaths and from the inherent sufferings in the life if he behave well for the selfish aim to free

itself from the pain or for the extinguishing of the signs of the negative karmas postponed in one

determined incarnation 91 (that as Buddhists).

The monks and the laymen of all the other religions that live the doctrine of their Faith to the

best of their possibilities to improve itselves through the self psychoanalysis learn to know itselves92 , that is their vices, defects and poverties; to know itselves is very important, but it doesn't

result me that it belongs to the original doctrine of the Buddha.

The renouncements to the pleasures of the world and the meat are also useful to preserve

a good health of the body and the mind for the benefits of the Divine Law of the Karma; therefore

the man that has learned to dominate himself/herself suffers less than the others to whatever

religion they belong. But the Kingdom of God or the Skies is reserved only to whom loves God

and one’s neighbour in accordance with the Commandments of the love 93 .

90 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 43-49 (La dinamica del karma), Mediterranee91 Cerchio Firenze 77, Dizionario del Cerchio, pages 160-161 (Liberazione), Mediterranee92 Cerchio Firenze 77, Dizionario del Cerchio, pages 37 (Autopsicanalisi) and pages 54-55 (Conoscere se stessi), Mediterranee93 Levitico 19, 17-18 ; Deuteronomio 6, 4-9 ; Vangelo di Matteo 22, 34-40

17

The main successes of the Buddha derive from the having discovered the operating

of the law of the karma so reassumed by one of the Teacher disincarnate of the Cerchio Firenze

77 (Circle Florence 77), the Oriental Teacher in the mantra of the Karma:

<< What you sow you will pick up, not to forget it.

From what it was it comes that it is and that it will be.

The slave can be born prince for the virtues that he had, the ruling one can return in

dresses of ragged person and to err without peace for what he did or he didn't do.

The Absolute One that feels and live in you and through of you, He suffers or it rejoices for

your sins or your merits, but His laws are unchangeable, they remain, they cannot be broken

or defrauded. Good is compensated with peace and calm, with punishments and anguish the evil.

The Lord that is within you does not know neither anger nor pardon, but He is precise in His

measurements. The time for Him doesn't have value; He can judge tomorrow or in many days.

He who have stolen it returns; he who kill he will be killed; he who help he will be helped;

he who understand he will be understood. This is the law of justice of the Absolute One. His aim is

the strengthening.

Have therefore the strength to bear every punishment to pay every your debt; it

compensates with so much good and love the evil that has been done you; be day by day

righteous, merciful and pure, and pain won't follow you anymore.

He/she always remembers that what you will do to you it will be done. The fruits will follow

you in the walk.

Oriental Brother 94 >>.

It follows that not only the Buddhists but all those people that undertake the

renouncement to the pleasures of the world and the flesh with a simple life, also staying in their

families, they enjoy of peace and of calm and of the reduction / suspension of the sufferings in one

determined incarnation, but not for merit of a Buddha, but for merit of God that has promulgated

the law of the karma. To the renouncement to the pleasures of the world and the flesh, that is to the

enjoyment of the passions, it achieves the progressive disappearance of the desires and the

longing and the contemporary amplification of his/her own conscience that, however, it is

completed in Christ after a long asceticism, since the Salvation or Liberation it is above all work of

the Divinity 95 and not of the Saints as the Buddha.

It happens equally - since in God there is no partiality 96 - to those people who follow the

ethical teachings of the Teachers of the other religions, since they are benefits provided for all

those people whom understand that happiness doesn't consist of enjoying of the goods and of the

terrestrial pleasures, neither in the satisfaction of the desires or the longings that they derive of it,

but in to know itselves to improve himself/herself and in to help the others to suffer less.

94 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 49 (Mantra del karma95 Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th , Amrita ; Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 160-161 (“Il ritorno” del Cristo), Mediterranee96 Eileen Caddy, Le porte interiori, Message dated March 16th and May 16th , Amrita

18

The Buddha therefore it didn't discover anything else other than the principles of the Divine

Law of the Karma, but it was a great merit for a man of his time. Nevertheless the Middle

Course of the Buddha 97 doesn't give the divine filiation and it doesn't also free from the chain of

the births and the deaths 98 because it has selfish ends. The divine filiation is gotten through the

Lord Jesus Cristo only 99 , that he is the Way, the Truth and the Life. No one can come to the

Father except through me 100 .

7. The illumination dl Buddha was gradual, but incomplete because the illuminations and

the answers of God missed him that Siddhattha didn't succeed in finding because he didn't

look for the Lord inside himself 101 :

It has been recognized the gradualness of his illumination when Buddha said: <<As softly

the ocean tilts it, softly it slopes down gradually, softly it turns in downward slope, without sudden

starts, so in its doctrine the preparation, the practice and the run have been gradual, without any

sudden perception of the knowledge (A IV 200 – 1 102 ) >>. But Siddhattha didn't know that he

was mentally divided from God 103 with his lack of faith and trust, with his thoughts and with his

pretensions; therefore Siddhattha remained in the Darkness of the distance from God, that was

created by himself, because he didn't know, neither it realized that God also waits us in our heart to

instruct us also without ever dividing Himself from us 104 .

In may opinion the illumination of the Buddha limited itself;

a. to the discovery of the operating of the rules of the Divine law of the Karma;

b. to the discovery that the thirst or eagerness for the enjoyment of the passions and of the

pleasures co-operates with the negative karma postponed to give origin to the rebirths

on the Earth.

8. The errors of Lucifer and the Creation of the Cosmos 105 ; the Creation with all of its

beings, included the man, it was done for the Salvation of the Demons:

97 Michael Carrithers, Buddha, pages 53-57 (La Via di mezzo), Einaudi Tascabili98 Cerchio Firenze 77, Dizionario del Cerchio, pages 160-161 (Liberazione), Mediterranee99 Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th , Amrita ; Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 160-161 (“Il ritorno” del Cristo), Mediterranee100 Vangelo di Giovanni 14, 6-7101 Eileen Caddy, Le porte interiori, Messages dated January 23rd and 28th , March 28th , April 8th , May 29th , July 17th and 21st , August 30th , September 4th and November 24th , Amrita ; La voce di Dio a Findhorn, page 61 (Le risposte interiori), Mediterranee102 Michael Carrithers, Buddha, page 54, Einaudi Tascabili103 Eileen Caddy, Le porte interiori, Message dated May 29th , Amrita104 Eileen Caddy, Le porte interiori, Messages dated January 23rd and 28th , April 8th , July 17th and 21st , August 30th , September 4th and November 24th , Amrita ; Eileen Caddy, La voce di Dio a Findhorn, page 61 ( Le risposte interiori), Mediterranee105 Jakob Lorber, Il Signore parla, pages 157-163 (La natura di Satana e le conseguenze della sua caduta), Armenia ; Cerchio Firenze 77, Dizionario del Cerchio, pages 64-65 (Cosmo), Mediteranee

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The Lord Jesus Christ said: to save Lucifer and the other Angels rebellious God conceived

and it created. << … the material world, the whole universe, the man… 106 >> by means of the

Life and of the man.

The Lord God conceived and realized also the Christic Redemption for donating again to

every rebellious Angel the beatitude of the divine Plane, firm their liberty staying to accept such

Christic Redemption 107 .

We know that the Evil consists in the living selfishly, while the Good is altruism and gift of

itself, as the Lord Jesus teaches us which said: " … Now it will also be clear how why Lucifer

believes to have had to act as he has acted, for the Matter to be created; an error in every case,

because the aim of My creation is not the matter, on the contrary only the free knowledge, the love

and the understanding of the Divinity from the beings gone out of Me: the matter has been only a

mean. Lucifer insisted in this his second error and lost himself in the extreme of his polar qualities,

deceiving himself in the idea to have to preserve the matter. He wanted to reign making himself

prince of the matter, that he considered his ownership and it darkened therefore more and more

the human beings that went forming themselves, since the struggle with God seemed him great,

magnificent and conservative of the life. This also explains the mystery of My incarnation, that had

to break the matter, that otherwise, Lucifer losing more and more himself in the asperities of the

opposite pole, he would be become harder. My incarnation meant therefore a standstill and it

showed as we could free us from the idolatry and from the adoration of the polar qualities; it had

to show (and this was the first aim) as the death that ties the men to the matter and its

pleasures can be overcome and defeated, and also that life doesn't develop itself in the

matter, but in the spirit and that that is only a jail of this.

The fallen spirits that had voluntarily estranged from Me and they had undertaken the

wrong way, were not able and they didn't want to know nothing of progress about improvement;

nevertheless, not to block them completely the road, were put in conditions in which, firm their

personal liberty staying, they can return back when they want.

For this it was now created the material world, the whole universe, the man. In him,

according to the degree of their wickedness, the spirits were dressed again of matter,

exposed to struggles, temptations and pains; in first place to gradually bring them, through

these conditions of life, to the understanding of their errors, and in second place to also

begin in this way their volunteer return: because anywhere for first thing there is the

principle of liberty, and the principle of the improvement comes as second …) .

All the earth and the innumerable other celestial bodies are formed from the great soul of

Satan: the whole visible creation consists only of particles of the great spirit of Lucifer and his

retinue exiled and fallen in the matter. God, that is eternal love and compassion, would have been

106 Jakob Lorber, Il Signore parla -The Lord speaks, page 162, Armenia107 Jakob Lorber, Il Signore parla, page 178, Armenia ; Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th , Amrita

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able never to destroy Lucifer, because what God has called once to the life it is able yes to

change form and to pass from a less noble to a nobler, or vice versa, but it can never be destroyed108 . >>. (note of mine: From such teaching it derives, that every demon or fallen angel, to be

saved, must become incarnate innumerable times in the inferior kingdoms (mineral, vegetable and

animal sub human) and then numerous times in a man 109 on the basis of the law of the evolution110 , that here is defined law of the Salvation (the Liberation, according to the Hindus) .

The aforesaid law of the evolution has been conceived and realized by God; the man,

living, it acquires knowledge, wisdom, altruism, good sense and equilibrium and for the lessons of

the pain that life inflicts him/her understands that the purpose of the same life is that to teach

him/her to love God and the other living beings.

God leaves the free man to choose to obey or less to His laws (Decalogue 111 and

Commandments of the love 112 ); the man that doesn't know such Laws sometimes realizes it for

conscience achieved during the manifold incarnations that he/she has lived, included the last, that

often completes his/her evolution on the Earth in the four Kingdoms of the Nature (mineral,

vegetable, animal and human).

Reaches this point it is opportune to intend ourselves on some fundamental words of the

evolutionary life of the man.

9. The meaning of fundamental words to understand the life in the Cosmos 113 , according to

the disembodied Teachers of the Cerchio Firenze 77 (Circle Florence 77) :

1. Evolution - <<Process for which life, crosses to forms more and more organized, it

always expresses great degrees of Mind and of Spirit 114 >>; (note of mine: for Spirit you intend

the Conscience or Soul of the man 115 , in how much the Spirit is not created and eternal; the Self

or Atman (or Divine Spark) it is One with the Brahman; therefore also the Self is always over the

Matter, because of the transcendence 116 . The Spark or Divine Drop or Self or Spirit 117 it doesn't

belong to the Cosmos and it remains out of it. It <<…. is - if we could define it - identical, in the

nature, in the essence and in the substance, to the Absolute One; and it is therefore identical to

other Drop or Divine Spark. There is no difference. Yet, since to every Drop or Divine Spark refers

to the rest of that that you have gotten used to call "individuality", here is that every Drop or Divine

Spark it is virtually able still to be considered, in this whole, a world to itself. It is a microcosm,

108 Jakob Lorber, Il Signore parla, pages 161-163, Armenia109 Cerchio Firenze 77, Oltre l’illusione, page 185, Mediterranee110 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione) and page 210 (Legge di evoluzione), Mediterranee111 Deuteronomio 5, 6-22112 Levitico 19, 17-18 ; Deuteronomio 6, 4-9 ; Vangelo di Matteo 22, 34-40113 Cerchio Firenze 77, Dizionario del Cerchio, pages 64-65 (Cosmo), Mediterranee114 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione), Mediterranee115 Cerchio Firenze 77, Dizionario del Cerchio, pages 28-29 (Anima), Mediterranee116 Cerchio Firenze 77, Dizionario del Cerchio, page 294 (Trascendenza) , Mediterranee117 Cerchio Firenze 77, Per un mondo migliore, page 207 (Goccia o Scintilla Divina – Spirito – Sé), Mediterranee

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considered with his "to feel 118 " individual refer to it. It is as a sun, this sun is the absolute

understanding the virtual splitting up in so many, endless cells: the Drops, the divine Sparks. It is

as if from this sun they were departed in endless rays the individualities, that have note the

maximum expression of the " to feel" in common, the Drops or divine Sparks; and then the rays,

distinguished instead the one by the others, that are the theories of the launchings to feel

individual. A sun with so many rays. In this sun so many Drops or divine Sparks; to every Drop or

divine Spark refer to a ray, and every ray is a theory of individual "to feel" that goes from a "to feel"

said in power up to a "to feel" defined in action 119 >>.

2. Conscience or Body akasico or Soul 120 of the man that the man himself contributes

to widen during his/her manifold terrestrial existences through also the errors that he/she commits

and that they help him/her, then, to understand 121 . The Conscience or Soul or Body akasico is the

second immortal body of the man; the Conscience with the Spark Divine form the Ego, that is

her <<subject more elevated Part of the individual to evolution. You/he/she has called "Ego" the

whole the Divine Spark and the "individual conscience." The Ego is therefore what remains of

the individual when these has finished the evolution as man ;

3. GOD - Cause of the causes. First cause not created. Beginning and end of the

whole that it didn't have beginning neither it will have end. Origin and finality of every emanation.

One equal Absolute. Being and Unique Existence that includes every being and every existence

being these in Him. Present in every thing, also transcending the totality of the things, He is of

these origin in the Cosmoses for His nature: internal = love, and external = Life. It is " He who He

is 122" ;

4. << BODY AKASICO - (Equal conscience). What receives and it transcribes, making

it become same nature of the individual, the Realities that the same individual, existing, it

discovers and it acquires. It is never abandoned by the individual during the manifold incarnations,

but it is constituted little by little while the individual evolves 123 >>;

5. << ASTRAL BODY - . it is that vehicle that conventionally he distinguishes itself

exactly with this name, which serves to reveal, to give body, to concretize certain vibrations that

the individual perceives in the physical plan, and to transform these vibrations in "sensations", if

the vibrations are of light intensity, or in "emotions" if these vibrations are of superior intensity, or of

great intensity. Besides the astral body is center of the desires, in how much exactly originates

those that the men define "desires", that are listed and recognized of the mind 124 >>

118 Cerchio Firenze 77, Dizionario del Cerchio, pages 257-263 (Sentire), Mediterranee119 Cerchio Firenze 77, Oltre l’illusione, page 209, Mediterranee120 Cerchio Firenze 77, Dizionario del Cerchio, pages 28-29 (Anima), Mediterranee121 Eileen Caddy, Le porte interiori, Message dated August 29th , Amrita122 Cerchio Firenze 77, Per un mondo migliore, pages 205-206 (Dio), Mediterranee123 Cerchio Firenze 77, Per un mondo migliore, page 205 (Corpo akasico uguale Coscienza), Mediterranee124 Cerchio Firenze 77, Per un mondo migliore, page 205 (Corpo astrale), Mediterranee

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6. << PHYSICAL BODY - Vehicle constituted of physical matter that manifests on the

physical plane an individual life. It is " physical vehicle" any organism, simple or complex, classified

by the natural sciences, belonging to the flora or to the fauna of this or other planets 125 >>.

7. << MENTAL BODY - Mental Matter organized in vehicle of the individual

manifestation, able to give to the individual all the faculties proper of the mind 126 >>;

8. << EVOLUTION OF THE SELF-CONSCIENCE - regarding the individuals or

microcosms 127 >>;

9. << EVOLUTION OF THE FORM - Regarding the bodies, the vehicles, of the

individual life(see physical body, astral body, mental body and body akasico or of the conscience)128>>;

10. << EVOLUTION OF THE MATTER -. Regarding the matters of every plane of

existence 129 >> ;

11. << LAW OF EVOLUTION - Law for which every element of the Cosmos develops;

what is "in" it manifests itself; what is "in power" it is translated "in action"; what is in germ it is

born, passing from innumerable intermediary stadiums. The Cosmos evolves in the sense that it

lives, but not in the sense that it becomes perfect, in how much it is - as emanation of God -

already perfect. The cosmic evolution can conventionally divide itself, according to the nature of

the elements that evolve, in: evolution of the matter, evolution of the form, evolution of the self-

conscience (you see aforesaid voices) 130 >>;

12. DROP OR DIVINE SPARK – Spirit - Self. Fulcrum of the individual existence not to

evolution subject. Divine emanation that determines the individuality and the life of the individual or

the microcosm 131 >>;

13. INDIVIDUALITY - it is the first manifestation of God for originating the world of the

microcosms. It is the fulcrum of the individual. It is the "Drop", the "Self", the "Divine Spark",

mantled or not by the conscience 132 >>;

14. << INDIVIDUAL - He who is or it will be a "center of conscience and expression."

Who, undergoing to the law of evolution, he/she will be able to express him/her in terms of

conscience. Individual, for extension of meaning, equal also to "microcosm" 133 >>;

15. << INTELLECT - Principle of the individual that gives the ability to think and to

reason, that is to coordinate the elements of the external, or inside world, according to a logical

succession and the more possible adherent to the Reality. It is, besides, what can abstract the

125 Cerchio Firenze 77, Per un mondo migliore, page 205 (Corpo fisico), Mediterranee126 Cerchio Firenze 77, Per un mondo migliore, page 205 (Corpo mentale), Mediterranee127 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione dell’autocoscienza), Mediterranee128 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione della forma), Mediterranee129 Cerchio Firenze 77, Per un mondo migliore, page 208 (Evoluzione della materia), Mediterranee130 Cerchio Firenze 77, Per un mondo migliore, page 210 (Legge di evoluzione), Mediterranee131 Cerchio Firenze 77, Per un mondo migliore, page 207 (Goccia o Scintilla Divina – Spirito – Sé), Mediterranee132 Cerchio Firenze 77, Per un mondo migliore, page 208 (Individualità), Mediterranee133 Cerchio Firenze 77, Per un mondo migliore, page 208 (Individuo), Mediterranee

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individual from the subjective image of the world that surrounds him/her and to make him/her feel

separate, creating the self (note of mine: the me) 134 >>

16. << ME - Selfish concept of itself created by the individual mind which, distorting the

intimate sense of individuality coming from the tallest nature of the individual, it makes to feel these

separate and distinguished by the Cosmos 135 >>;

17. << INSTINCT - it is what it determines unconscious actions in the individual, or to

this it makes to perform actions without the awareness of the intellect. It is proper of the

mechanism of the actions, in how much it originates the so said ones "reflections 136 ">> ;

18. << INDIVIDUAL MIND - Vehicle of the individual manifestation that gives origin to

more activities of which the individual can be aware or unaware. Conventionally dividing it

according to the performed activities is said: instinctive mind - intellectual mind - mind supernormal137>>;

19. << INTELLECTUAL MIND - Activity of the mind that originates the awareness of the

individual and all the intellectual manifestations…>>;

20. << INSTINCTIVE MIND - Principle of the individual that originates and he/she

presides all the individual instinctive manifestations (you See intellect) 138 >>;

21. << SUPERNORMAL MIND - it is what it gives to the individual the uncontrolled and

exceptional ability to have logical and real solutions to insoluble problems in the aware mental

sphere, or from the intellect 139 >>.

10. The tenth failure of the Buddha is the greatest and the most negative: The Buddha didn't

succeed in finding proofs of the existence of a personal Soul (Atman) or its cosmic equivalent

(Brahman) 140 .

It can practically be said that the Buddha didn't succeed to achieve the big objectives that

were proposed himself before and during his life from samana (wandering ascetic); this because

his method 141 (moderate asceticism, meditation and ethical and wise path 142 ) allows only to

serenely live in the planet Earth, in peace with itselves and the others previous renouncement to

the pleasures and the desires or passions of the world and of the flesh. But the Middle Course -

with the Four noble truths and the other teaching of Siddhattha ( You see the paragraph 25

of this same document) – that is alternative style of life of the Buddha has the very big

134 Cerchio Firenze 77, Per un mondo migliore, page 208 (Intelletto), Mediterranee135 Cerchio Firenze 77, Per un mondo migliore, pages 208-209 (io), Mediterranee136 Cerchio Firenze 77, Per un mondo migliore, page 209 (Istinto), Mediterranee137 Cerchio Firenze 77, Per un mondo migliore, page 212 (Mente individuale), Mediterranee138 Cerchio Firenze 77, Per un mondo migliore, page 212 (Mente istintiva), Mediterranee139 Cerchio Firenze 77, Per un mondo migliore, pages 212-213 (Mente supernormale140 Damien Keown, Buddhismo, pages 49-50, Einaudi Tascabili141 Michael Carrithers, Buddha, pages 53-57 (La via di mezzo), Einaudi Tascabili ; Damien Keown, Buddhismo, pages 46-58 (Le quattro nobili verità), Einaudi Tascabili142 Damien Keown, Buddhismo, pages 101-104 (dharma) and pages 46-58 (Le quattro nobili verità), Einaudi Tascabili ; Michael Carrithers, Buddha, pages 78-81 (Quarta nobile verità), Einaudi Tascabili

24

defect to separate the Buddha and the Buddhists from their God, even if such separation is

not real 143 .

The Buddha felt himself separated by God and he believed only in what he could

experiment in his/her meditation out of himself and therefore only in the worlds astral and mental

(wrong places 144 ); on the subject our document is seen on the Meditation in the folder of Mind and

Thought).

The Buddha didn't meditate in his heart where God would have found, the Brahman, with

His illuminations and answers 145 .

Then the Buddha didn't succeed in having a proof of the existence of the Brahman (the God

Absolute), neither of the Atman, (the Self or Divine Spark or Spirit of the man 146 ) since it looked for

the Lord God and for his Self, the Atman, in the worlds astral and mental instead that in the depth

of his heart.

11. The eleventh failure of the Buddha: According to the Buddha and the Buddhisms the man's

Liberation from the birth, from the illness, from the old age and from the death it would happen for

merit of the buddhica doctrine and therefore it would happen to work of the man, that would be the

author of it. It is not true: the liberation from the birth, from the illnesses and from the old age and

from the death it occurs, instead, for merit of the Christic Redemption, as the Lord God has

confirmed at Findhorn in the XX century 147 . At the most the Buddhist accesses the Nirvana, that is

not the Kingdom of God or the Skies but the Heaven of the Buddhists. Then, to free himself, the

Buddhist must be reincarnated on the Earth one or more times for his negative karmas postponed

for freeing himself from the cycle of the births and the deaths, but in every case he needs the

Redemption of the Christ, at least in Life after Death 148 .

The Lord God, Father and Mother 149 has confirmed to Findhorn, in the XX century, the

necessity of the Christic Redemption for all the men with the following Messages and with such

Redemption has confirmed the biblical History of the Salvation that happens above all for merit of

same God in the person of Jesus Christ:

a. Message dated December 24 th : << …The souls that are aware of the conscience of

Christ they feel them now attracted reciprocally as the iron toward the magnet; it can happen that

they are not aware of it at the moment, but they will be it in the days to come. It is this conscience

that does yes that more and more souls are reciprocally attracted, so that all of you can become of

the internal Christ aware and can eternally make thanks for this awareness 150 >>.

143 Eileen Caddy, Le porte interiori, Message dated May 29th , Amrita144 Eileen Caddy, La voce di Dio a Findhorn, page 61 (Le risposte interiori), Mediterranee145 Eileen Caddy, La voce di Dio a Findhorn, page 61 (Answers within), Mediterranee ; Le porte interiori, Messages dated July 21st , August 30th , September 4th , and November 24th , Amrita146 Cerchio Firenze 77, Per un mondo migliore, page 207 (Goccia o Scintilla Divina – Spirito – Sé), Mediterranee 147 Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th , Amrita148 Jakob Lorber, Il Signore parla, page 178, Armenia149 Eileen Caddy, La voce di Dio a Findhorn, pages 103-104, Mediterranee150 Eileen Caddy, Le porte interiori, Message dated December 24th , Amrita

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b. Message dated December 25 th : << Day after day, you fill yourself and you imbue

yourself of the conscience of the Christ more and more. You are able to walk in the light and to

become everything one with it, as long as in you there will be no more darkness; and when such

process will be established you will succeed in bringing more light in the world. You have to realize

that everything this has beginning in you. It starts to put order in your house, have faith and trust in

your possibilities and then do it. It is how much it is contained in you, that it reflects itself to the

outside: it is not something for which it is necessary to fight, on the contrary of something that

happens as soon as you allow it and you fill your heart and your mind of love and understanding.

This elevated state of conscience is in the air same that you breath. Inhale it deeply and leave that

all of your being imbues of it. It is so great that cannot contain it; therefore expire it and so doing

maintain it in expansion 151 >> .

The Demons in men are embodied for being saved with the life conceived and realized by

the God of the love and of the life; this is the reason for which in men there are darkness 152 : they

have the conscience of the demons and it are therefore that in the first incarnations men are found

immersed in the darkness and it is therefore that they also have scarce conscience because they

have a violent selfishness 153 .

In the first incarnations the darkness in which men live they are dense, but they clear up

little by little that the individuals in which embodies the Atman (the Drop or Divine Spark or Spirit or

Self) they grow in knowledge and altruism (that is conscience is) through the experiences done

during manifold terrestrial incarnations of that they last in all a period over fifty thousands years154 .

L' Atman must be kept well distinguished by the human self or inferior self or small self or

me 155 .

The same Drop or Divine Spark it embodies itself in individuals that progressively acquire a

Conscience or Body akasico ampler of the precedent individual in which they were embodied since

our Conscience grows at every terrestrial incarnation 156 in strength of the law of the evolution 157

and of the divine pardon of the sins 158 ; therefore every individual, at every new incarnation it

always has bodies physical, astral, and mental different, proper for the grown conscience and the

new experiences that he/she must do. Then we are in presence of different men, doing part of the

same Individuality 159 , but with different bodies (physical, astral and mental and always new

personalities 160 that allow to every individual always new experiences; therefore the individuals will

151 Eileen Caddy, Le porte interiori, Message dated December 25th , Amrita152 Jakob Lorber, Il Signore parla, page 162, Armenia153 Cerchio Firenze 77, Dizionario del Cerchio, page 228 (Prime incarnazioni umane), Mediterranee154 Cerchio Firenze 77, Oltre l’illusione, page 185, Mediterranee155 Cerchio Firenze 77, Per un mondo migliore, page 208-209 (io), Mediterranee156 Cerchio Firenze 77, Per un mondo migliore, page 205 (Corpo akasico uguale coscienza), Mediterranee157 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione), Mediterranee158 Jakob Lorber, Il Signore parla, pages 181-184 (Il giorno del giudizio e la resurrezione della carne), Armenia159 Cerchio Firenze 77, Per un mondo migliore, page 208 (Individualità), Mediterranee160 Cerchio Firenze 77, Maestro perché?, page 53, Mediterranee

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have in the different incarnations, Consciences widened with the direction of the Divine Spark,

Spirit or Self. The Divine Spark is not subject to evolution 161 as it is the Conscience or Soul or

Body Akasico of the man.

It is repeated for remembering it that for Ego it is intended << Part more elevated of the

individual subject to evolution. It is called Ego the whole the Divine Spark and the "individual

conscience." The Ego is therefore what remains of the individual when this has finished the

evolution as man 162 >>

We have already seen that the Liberation cannot be achieved with the method of the

Buddha also because it is looked for with selfish purposes, but above all because it is divine work163 ; the benefits of the Buddhic method, we repeat it, they derive from the having discovered the

functionality of the Divine law of the Karma or law of cause and of effect. That's all even if it was

a great discovery, limited however from the selfish aims that the Buddhist proposes him: to

free of the suffering and of the postponed negative karmas, for an instance 164 .

They don't exist as a matter of fact Buddhic laws that cancel the suffering, the birth, the

illness, the old age, not even on the reincarnation and on the death of the man. The Buddha

Siddhattha discovered only a method, the Octopath that attenuates or it reduces or it

suspends the sufferings not for merit of Siddhartha, but for the goodness of God that has

promulgated the law karmica with its rewarding or corrective effects. As a matter of fact

Siddhartha discovered as God it had provided to compensate the good and to correct the evil

educational – corrective purposes, as it teaches the mantra of the karma transcribed in

precedence. The same method buddhico makes to achieve the serenity, because so it prescribes

the divine law of the karma or law cause and of effect 165 , through which the Lord God

compensates the good with peace, calm and the evil with punishments and anguish 166 .

Truly the spiritual laws for the transformation of the man from demon to superman, that is

to saint, through manifold incarnations in men into the whole planet Earth 167 , they are the laws of

the evolution, of the reincarnation and of the karma and other laws 168 which have been

promulgated by the Absolute One the God that is Father and Mother to us 169. The liberation or the

Salvation of the man happens for work of God in the person of Jesus Cristo, as we have already

said .

161 Cerchio Firenze 77, Per un mondo migliore, page 207 (Goccia o Scintilla divina – Spirito – Sé), Mediterranee162 Cerchio Firenze 77, Per un mondo migliore, page 206 (Ego), Mediterranee163 Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th , Amrita ; Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 160-161 (“Il ritorno” del Cristo), Mediterranee164 Cerchio Firenze 77, Dizionario del Cerchio, pages 160-161 (Liberazione), Mediterranee165 Cerchio Firenze 77, Dizionario del Cerchio, pages 157-159 (Legge di causa e di effetto e legge karmica), Mediterranee166 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 43-49 (La dinamica del karma), Mediterranee167 Cerchio Firenze 77, Oltre l’illusione, page 185, Mediterranee168 Cerchio Firenze 77, Dizionario del Cerchio, pages 157-159 (Leggi), Mediterranee169 Eileen Caddy, La voce di Dio a Findhorn, pages 103-104, Mediterranee

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To the Buddhists. and generally to whom doesn't have faith and trust in God - and that

therefore He/she doesn't love Him, neither it recognizes Him - it is bared the Kingdom of God or of

the Skies and the divine filiation that it is gotten with the Christic Redemption.

12. The Divine Revelations on the Salvation (or Liberation): the Old Testament, that deals with

the History of the Salvation as the ancient and modern Gospels, the Revelations of Findhorn, the

Revelation of Maria of Nazareth at Medjugorje and that of the spiritual Teachers of the Cerchio

Firenze 77 (Circle Florence 77) make us know that the man lives in God, the Absolute 170 and will

live forever in Him, One with the Brahman 171 , but he/she must be redeems from the Lord Jesus

Christ, the Divine Presence in the man 172 because it is not enough the life as Buddhist or of other

religions.

Every human being will enjoy the joys of the eternal life for the redemption of the Lord

Jesus Cristo, since they have a God love 173 and a Spirit - the immortal Self, the Spark or Divine

Drop - and a Conscience that it is progressively constituted - living on the Earth and in the other

planes of the Cosmos (astral, mental and Akasico or of the Conscience), between a terrestrial

incarnation and the other - up to he will become a super man or a saint with the help of the

Redeemer and Savior that said: << I am the Way, the Truth and the Life. Nobody comes to the

Father if not through me. If you know me, you will also know the Father: sine now you know him

and you have seen him … 174 >>. (note of mine: the Lord God embodied him in the man Jesus of

Nazareth, the Son 175 ; however we must not thought about the Christ as to another God, but

as a Manifestation of the sole God in the man Jesus as the apparition of God Mather - that it

appeared to two little shepherds, Melania and Massimino, at La Salette in France on September

19th 1846 176>>, - it must not make to think about another God woman, but to the

Manifestation of the sole God in the form of a Woman. And the same we say for the Manifestation

of the Father. These three Divine Beings, through Which the Absolute One makes him visible and

comprehensible to the men 177 , form the Holy Trinity, Father, Son and Spirit Saint 178 ).

13. Observations on the Hindu Liberation and on that Buddhist done by the spiritual

Teachers of the Cerchio Firenze 77 (Circle Florence 77):

The liberation taught from various schools to start from the yoga one (you see) is pointed

out in selfish sense, that is it is said that reaching such liberation frees us from suffering, the signs

of the negative karmas they extinguish, and so on. And this is not that a variation of the heaven

170 Deuteronomio 30, 11-14171 Vangelo di Giovanni 17, 20-26172 Eileen Caddy, La voce di Dio a Findhorn, page 144, Mediterranee173 Eileen Caddy, La voce di Dio a Findhorn, page 42, Mediterranee174 Vangelo di Giovanni , chapter 14175 Maria di Nazareth, Messaggi da Medjugorje, Message dated April 25th 1988, MIR176 Giuseppe Barbero, La Vergine a La Salette, pages 18-27, San Paolo177 Jakob Lorber, Il Signore parla, page 40, Armenia178 Lucia racconta Fatima, page 48, Editrice Queriniana

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(you see) pointed out by the Catholic religion. This is deeply wrong. He who try to reach the

liberation with this aim, it will never reach it. The purpose for which the man must improve himself

is that to establish in his world, and from this to the world of the others, the order, the justice and

the rectitude: this and enough. He must not wait for any form of reward, neither spiritual, neither

material. And he who with will seek the liberation to this aim he/she is certainly helped, 243g.

The to want to change himself must have the sole and only aim - I repeat it once more - to

improve the world through the improvement of itself, without expecting some reward. When the

man meditating on himself, it discovers in itself a series of defects, he/she must not try to do

violence to himself/herself for not defects anymore, but he/she must take note of his/her of his/her

limitations, and, through the mechanism of the to set attention and to understand, to come to

understand and to overcome, 244g 179 >>.

13 bis. The reincarnation

The and of the transmigration of the Individualities or of the Self or of the Divine Sparks in

different individuals 180 it has the purpose to make them to achieve through the expression of

always greater degrees of Mind and of Spirit 181 or rather of Mind and of Conscience. The

Conscience is altruism and then it becomes love for the others when the men meet Christ, to

whatever religion they belong.

Therefore the Buddhists must know that their liberation - kept in mind the observations that

I have done on the subject - it come only from the Christ, the Divine Presence in the man 182 ,

because the redemption is work of God; the Buddha has been only a teacher that has pointed

out a method to improve itselves, but very inadequate for the reasons that I have explained in

precedence and that is: the doctrine of the Buddha ignores God, the Brahman 183 and the Divine

Spark or Self or Atman 184 in how much he didn't have proof neither of the Brahman, neither of the

Self or Divine Spark; besides his doctrine assures things not true as the cessation of the

sufferings and of the rebirths. It seems that the Buddha also ignored the love for the others and

limited himself to the gentleness for the suffering and to the compassion that however it is not

enough because the love is necessary 185 .

14. The Salvation of all men

179 Cerchio Firenze 77, Dizionario del Cerchio, pages 160-161 (Liberazione), Mediterranee180 Cerchio Firenze 77, Per un mondo migliore, page 214 (Reincarnazione), Mediterranee181 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione), Mediterranee182 Eileen Caddy, La voce di Dio a Findhorn, page 144, Mediterranee183 Damien Keown, Buddhismo, page 50, Einaudi Tascabili ; Italia . Missionaria, Le grandi religioni del mondo, a cura di Carlo Ghislandi e Angelo Campagnoli, Buddhismo, page 26, EMI, Bologna (Italy)184 Damien Keown, Buddhismo, page 50, Einaudi Tascabili ; Michael Carrithers, Buddha, pages 44-51 (La conoscenza del Sé), Einaudi Tascabili185 Eileen Caddy, La voce di Dio a Findhorn, page 145, Mediterranee

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The Salvation of all men and therefore of all Demons 186 it is a thing certain, in how much

existing in the not time, or in the eternity, or in the Eternal Present 187 of the Divine Plan, since

eternity doesn't mean time without end, but without time, as infinite it doesn't mean " space without

end, but without space ". You/he/she can be said that in God there is a state to be in which there is

not neither space, neither time, but where everything is present in a same eternal instant.

Therefore the Lord God, the Absolute One, has been able to tell Eileen Caddy: <<(.) I pour

My benedictions on each one of you. Feel that circle of love and peace surround you . Shout "

“Hallelujah and glory be, for all are risen! All are One>>.

Also the Buddhists, for their free choice, one day they will be One with God, when

they will listen to a good suggestion :

<< To those men that in this world they have never had the opportunity to know My

teaching, in the other world they are given some guides that conduct them to the bridge that is

found between this world and that spiritual. If they follow the guides, they can overcome the bridge

and to reach the true life. If however stubbornly they remain in their convictions, they will be always

valued on the basis of their doctrine and to consequent conduct of life and they will not reach the

divine filiation. (note of mine: for an instance the doctrines of the different Buddhisms) . But really

for these souls that are condemned by itself, I have said twice comforting things: that is when I

narrated you the parable of the lost son 188 and when I told you that in the house of My Father

there are a lot of abodes 189 . or to clearly say it very many places of teaching and correction, in

which even the more lost human demons can be instructed and improved. You for ever will always

know new wonder created for you…, and for ever you will never reach the end 190 >>

Directly from the Kingdom of the Skies the Lord Jesus has explained the liberation of the

man from the darkness of the ignorance of the Evangelical Doctrine ( you see in this Catechism the

Elaborate with the title “ Contribute to the knowledge of the origin, of the life, of the nature and of

the destiny of the man”; nevertheless nobody saves him/her without a choice and a personal

appointment 191 , that is without converting him/her 192 and without recognizing in the Lord Jesus

his/her own Redeemer and Savior 193 ; and this is valid also for all the Buddhists, included the

Buddha Gotama Siddhattha.

The Lord God has also confirmed that the Jesus is His son 194 and that He is the God with

us prophesied by Isaiah 195 .

186 Jakob Lorber, Il Signore parla, page 162, Armenia187 Eileen Caddy, La voce di Dio a Findhorn, page 103, Mediterranee ; Cerchio Firenze 77, Dizionario Cerchio, pages 103-104 (Eterno Presente), Mediterranee 188 Vangelo di Luca 15, 11-32189 Vangelo di Giovanni, 14, 1-2190 Jakob Lorber, Il Signore parla, page 178, Armenia191 Eileen Caddy, Le porte interiori, Messages dated May 30th and August 29th , Amrita192 Vangelo di Matteo 4, 17193 Jakob Lorber, Il Signore parla, page 178, Armenia ; Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th , Amrita194 Il Corano, trad. L. Bonelli, sura III 40 e 52-53, Ulrico Hoepli195 Isaia 7, 7-14 and note 7-14

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God said also o Jesus in the XX century:

a. The time is at hand when these words will become reality. The Son of God will

appear in full glory for all to see. Be ready, for no one knows the day nor the hour. Be prepared at

any moment to receive Him. I tell you to be surprised at nothing 196 .

b. " I Am always with you. You become aware of Me in every moment. We are One,

One in the heart, in the mind and in the Spirit. You are perfectly aware of the Divine Presence, the

Christ in you 197 .

The Buddhists should become convinced that nobody can be really separate from

God and this won't even happen if they will keep on not believing in Him, since the Lord

God is the Absolute One and therefore the shattering of the One in the many ones is virtual

only 198 ; therefore the divine Sparks or Self of the Buddhists will never be separated by

God, because if there was also an alone detached by Him He would not be the Absolute

One anymore in how much limited by such Divine Spark. And therefore they would exist:

God with the whole rest from a part and this single Divine Spark from another.

On the subject disembodied Philosophers of the Cerchio Firenze 77 (Circle Florence 77)

have said: <<…Nobody can be disconnected, out of God, otherwise God would not be complete,

as more times we have said. Nevertheless the beings also being in God they cannot have

conscience of it and you well you know it for direct experience. It is a question of, therefore, to

understand if the sense of separation 199 (that evidently illusory is) is destined to remain always, or

not. If it didn't have end it would constitute the true quality and condition of every being, therefore it

would be real and being such would make some beings of the body that would connect them on

the absolute plan detached by God jeopardizing in such way the completeness of God. Besides

eternity would mean time without end (and not instead without time) and the becoming of the

worlds it would be reality. But if so were, since as we have seen God to be complete he must

contain in Itself everything how much it exists, it would come down of it that including in Itself the

worlds in continuous, real to become it would be also a God him also n real to become and

therefore never equal to Itself same.

The only conception that can reconcile the absoluteness of God with the relativity of the

multiplicity of the worlds and of the beings is that that sets the Reality which only everything

inseparable and the true final identity of the beings in an only being that everything contains, but at

the same time everything transcends; conception that makes of the time, of the becoming, of the

multiplicity, an appearance, a state of being relative, illusory, transitory. Such state of being

originates " the conscience to exist ", first which "me" distinct and separate that feels in terms of

subject-object and then, in a progressive to reveal itself and to spread itself of the to feel 200 ,196 Eileen Caddy, La voce di Dio a Findhorn, page 109, Mediterranee197 Eileen Caddy, La voce di Dio a Findhorn, page 144, Mediterranee198 Cerchio Firenze 77, Dizionario del Cerchio, page 122 (Frantumazione dell’Uno nei molti), Mediterranee199 Eileen Caddy, Le porte interiori, Message dated May 29th , Amrita ; Cerchio Firenze 77, Per un mondo migliore, page 215 [Separatività ( senso di separatività ), Mediterranee200 Cerchio Firenze 77, Dizionario del Cerchio, pages 257-263 (Sentire), Mediterranee

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through the overcoming of the relative condition, which supreme condition of existence in which

conscience of the wholeness of the everything is had, that is of the absolute Reality, true identity

of every being 201 >>.

15. The theme of the life of Gotama Siddhattha as wandering ascetic (samana): the Buddha

had a great ability to decide and to plan his future without considering the risks, the deprivations,

the labours and the sufferings that he would have faced, neither of the pains that he would have

caused to parents and wife (considered that his son was a child when he abandoned the family to

become a samana, that is a wandering monk that would have begged the food from the people).

The night time departure: <<Respect to the way with which Siddhattha put his own decision

into effect they exist different versions of the events. In that more legendary, he surrenders the

palace of the ràja in the dead of night together with the faithful Channa since his father would not

have consented to the departure: it furtively gets further in the obscurity, at the end of a party

prepared in his honor. Crossing the saloons, Siddhattha observes the vulgar attitude of the

dormant dancers and prostitutes, residual of a world that at that point it doesn't relish anymore; it is

underlined rather that, for the occasion, the youth has received the impression to cross a cemetery

straight (!). Finally, after a last look to his wife and his child dozing, he goes out of the palace to

launch his horse in an unbridled run in the night. According to another version, probably more

realistic, Siddhattha insists for having from his father and from the putative mother the permission

to embrace the monastic life, but the two don't want to grant it to him. Suddhodana insists for

dissuading him remembering him his duties of warrior and father. The young one, however, is by

now resolute to become a samana. yielding or religious wandering. and, he realizes his intention.

Suddhodana and Mahàpajàpatì, with the death in the heart they see him to depart.

On the basis of the various narrations, the events can be reassumed this way: for

motivations a unclear and prey of a vague existential crisis, the son of the ràja of a small State

abandoned, at a certain point of the life, and of proper, opposed initiative, the fatherly house to

undertake himself in a spiritual search. They are few data "sure" of a rich narration of the idea

imaginary and symbolic: the escape of Siddhattha is thought in the night, a simple metaphor of the

trip from the darkness to the light. Then the youth would have been twenty-nine years old.

Suddhodana made him notice that, he usually, departed very more elderly for trips of the kind 202

>>.

<< Life from samana: The following morning of the tormented departure, Siddhattha

dismissed him from Channa, the faithful squire that had accompanied him in the trip (or in the

escape). He entrusted him his personal objects, begging him to return to the palace and to

reassure his darlings. The young one also separated him from his magnificent horse Kanthaka,

with which the squire would have completed his trip back. Shortly after Siddhattha runs in a hunter,

201 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 189 202 Leonardo Vittorio Arena, Buddha, page 15, Tascabili Economici Newton

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that wore worn-out dresses, of a coarse cloth of a colour yellow-ochre. He proposed him an

barter : his own elegant suits against his; the surprised hunter was well pleased to accept. Then

the youth decided to shave the hair. At that point it seemed really a samana, one of the so many

ascetics that wandered of village in village begging the food. They criticized the Vedic traditional

religion, whose priests, the Brahman, appeared too attached to the wealths and the material

goods, that is to the proceeds of their ritual services. The samana travelled alone, occasionally

suspending the vagabondage to join to some religious school accepting the directives of a teacher.

Also Siddhattha, at that point, looked for one of them, in the conviction that only with a external

support his spiritual search would have achieved authentic progress. According to the

autobiographic account, after the departure from Kapilavatthu the youth would have attended the

school of Alàra Kalama near the city of Vesàli. According to other sources, he would be directed at

first instead toward Ràjagaha the capital of the vast kingdom of the Magadhas. Here the king

Bimbisàra he would have met, that was almost his contemporary. In conformity to the custom, he

would have been the sovereign to look for Siddhattha, attracted by his unusual and noble

behaviour; to the kings the obligation was almost to approach the samana, so that to draw from

them good advices. Bimbisàra asked to Siddhattha from where he originated, to which these it

disclosed him his own origins, declaring to have abandoned the fatherly house to draw the

liberation from the suffering. The king would be cheered up a great deal of the meeting, begging

Siddhattha to return to find him straight, once realized his program. It is probable that the event

has really taken place. Some sources underline however the coldness of the sovereign towards an

interlocutor that, it didn't perhaps fascinate him too much. In every case nothing allows to foresee

from the description of the meeting the immense one, later esteem of Bimbisàra for Siddhattha.

The king, as a matter of fact, would be become one of the greatest supporters of the Community

Buddhist…. 203 >>.

16. Gotama Siddhattha, from wandering ascetic it said:

- << I have realized that the life in the house is circumscribed and insipid,

while the life of the wandering one is dilated; it is difficult to absolutely experiment a perfect and

pure spiritual existence in every aspect of his being confined in the house. (M I 241) 204 >>. Such a

declaration it presupposes spiritual maturity on the base of which Gotama Siddhattha could draw

such conclusion.

- A second source reports: << It is a constraint the life in the house, a state

of impurity; liberty is in the abandonment of the own house; as so he thought, he abandoned his

house 205 >>.

203 Leonardo Vittorio Arena, Buddha, pages 16-17, Tascabili Economici Newton204 Michael Carrithers, Buddha, page 25, Einaudi Tascabili205 Alexandra David-Néel, Il Buddismo del Buddha, page 19, ECIG, Genova, Italy

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This second declaration confirms what it is said in precedence and that is: the Buddha was

spiritually an evolved man, for which the episode or the episodes in which he saw one after the

other one a sick, an old man, a funeral and then a happy ascetic they were not anything else other

than the spark or the sparks that turned on a fire that it brooded under the ash: the priestly

vocation, together with the aspiration to free the man from the suffering from the rebirth and from

the death (but he didn't succeed in it us); therefore it can be said that Gotama Siddhattha has

surely been one of the greatest seekers of truth of the human history, but he committed some

errors among which that fundamental to consider the man able to free itself with the

Dharma – his doctrine and to discover the truths of the life without the help of God 206 ;

speaking of the to know the Buddha it taught: <<You know not for hearing to say, not in base

to the tradition [….] not because you indulge to the speculation […. ] not because you honour [the

world] of an ascetic one; you know instead for yourselves ( A I 189)>>. Also this second teaching is

very wrong because the man cannot do without of the divine teaching if he/she wants expand

his/her conscience. It can be said that all the mistakes of the Buddha depend from this teaching

of the to know for themselves only.

17. The twelfth failure of the Buddha: where to meditate

The command to know for ourselves has been a serious error of the

Buddha 207 because the man has the two opportunities or better two " places " to know or to

understand:

- the first one and more important "place" it is in the zone of the heart -

that it has not been considered by the Buddha considering that it didn't have proofs of the

existence of God and the Divine Spark; in the heart the Divine illumination arrives and always in

the heart He can emerge the Brahman 208 ;

- the second "place" to know and to understand, but it is the worse

one, it is outside of us, in the worlds astral and mental, where they are present Satan and

his Demons which deceive us. That results better from other elaborates regarding the Buddha,

as well as from those regarding Satan and his Demons in the folder dedicated to Angels and

Demons of this Catechism of ours that you will find also in the Internet site of the Ordine Gesù

Redentore Jesus Redeemer Order), www.ordinegesuredentore.it ). This second place - where

God doesn't make him find - it is dangerous for the man, even if the meditating one is careful,

because Satan is astute and intelligent as an archangel; I have stopped meditating in the worlds

206 Eileen Caddy, La voce di Dio a Findhorn, page 61 (Le risposte interiori = The answers within), Mediterranee ; Le porte interiori, Message dated July 17th , Amrita207 You see the error n°3 in the paragraph 21 of the document of this Catechism with the title “The discoveries and the errors of the Buddha Gotama Siddhattha 208 Eileen Caddy, La voce di Dio a Findhorn, page 61 (Le risposte interiori = The answers within), Mediterranee ; EileenCaddy, Le porte interiori, Message dated January 23rd and 28th , March 28th , April 8th , May 29th , July 17th and 21st, August 30th , September 4th and November 24th , Amrita

34

astral and mental since 2005 (we are in the now 2014), after Satan deceived me for the second

time, despite that I was vigilant and careful.

Concerning the intimate or to the heart of the man in the XX century the Lord God has

told Eileen Caddy of the Community of Findhorn in Scotland:

a. << The internal answers: When they are looked for the answers they are found inside of itself.

It is something that must be underlined very often and with much strength. You wastes a lot of time

investigating out the mysteries of the life outside ourselves (note of mine: as the Buddhists in

meditation out of them to try to understand the mystery of the origin and the extinction of the

suffering in the man) when they are instead inside own being. When you will fully realize that I AM

inside of you and that I AM all the whole to know, the whole wisdom, the whole understanding, you

will stop wasting time.

Try to imagine to have a perennial source of foamy water that climbs inside of you. The

whole knowledge, the whole wisdom, the whole understanding, the whole love they are found

really to the source of this spring, waiting for to come out, waiting for to be revealed, when you

recognize them and you accept them.

Don't need no teacher no gurus. Everything that of which you have need is an expansion of

awareness in way to be able to accept these truths. They exist because all can accept them, when

they are ready to do it 209 >>.

b. << Why not to try to listen to that intangible internal sounds that can be hearings in the absolute

calm only, when you are in harmony with the Ways of the Spirit? In this state of perfect peace all

your life changes, while a calm and a serenity internal they radiate it from the depth. You become

everything one with the totality of the life, you feel yourself elevated, inspired and illuminated, since

everything of your being is full of My divine light.

The understanding doesn't come you through the mind, on the contrary through the superior

conscience and the heart. You don't live for yourself anymore. The ego (me) comes completely

forgotten, yours becomes a life of gift of love and service for the neighbour.

Only in the to give you will discover the wonder of the joy and the happiness internal that nothing

and nobody can subtract you. Joy comes with the service, and the service comes with the

devotion: dedicate to Me and My service now, and so doing felt you to grow 210 >>.

c. << Do you sometimes ask yourself because you are here, to do what you are doing? Do the

doubts perhaps attack your mind? It digs in the depth of your heart, and you honestly answer to

these questions. Then, if you feel to be still an incredulous St. Thomas, stop for a while in all calm

to look for the illumination that comes from the inside of you and discover what you fit into the

vast scheme. I can assure you that you are not by chance there. Life can have been very hard with

you, and you has perhaps had to overcome a lot of tests or you have been thrown in an ardent

furnace straight

209 Eileen Caddy, La voce di Dio a Findhorn, page 61 (le risposte interiori=The answers within), Mediterranee210 Eileen Caddy, Le porte interiori, Message dated January 28th , Amrita

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You can be certain that there is a reason for all of this: so that all the dross might be burnt away

and nothing but the pure gold – The I AM within remains, and so that I can work in and through the

I AM to bring about My wonders and glories for all to see 211 >>.

18. An error of cosmic dimension done by the Buddhism, the idolatry of the Buddha:

Gotama Siddhattha, the Buddha, sustained the value of the direct personal experience 212 , while,

instead it is a negative value; this error was a serious error as it is already said also because it

was connected to another error regarding the method of meditation taught by the same Buddha

(only outside of itself in the worlds astral and mental). But the biggest error has been that of

idolizing the Buddha 213 .

From such errors the Buddhism have deduced another serious error of it since they don't teach to

take shelter in God, but in the Buddha, in the Law (The Dharma, that instead is a method), and in

the Community (the Sangha). It has been another big error the teaching of the meditation on the

objects, on the colours, on the breath and on an only fact: "the origin and the extinction of the

suffering in the man 214 ", that is on a mystery of the life that God explains only to whom meditates

in his/her own heart where interferences of anybody there are not, least of all of Satan; it been said

that the introspective meditation is" (.)a deep reflexive analysis of the own mental state… 215 "

As a matter of fact all the new adherent to the Buddhismo they must pronounce this

formula: << I take as my refuge the Buddha, I take as my refuge the Law, I take as my refuge the

Community …. 216 >>. And in such way all the Buddhists they become idolatrous, in how

much they deify the Buddha as they show the innumerable temples that have been erected to him

and his statues inside said temples.

The Lord God told in the XX century to Eileen Caddy:

a. << Lean not on anyone. Don't need some external support neither to be

reassured, because all of this of which you have need is contained inside of you. It is to the

internal peace that every aspire, and it comes any time you stop briefly yourself to look for it. Do

you stop briefly yourself to examine the truth, or do you accept without discernment all of this that

you feel, you see and reads ? When you know something from the of inside, nothing and any from

external it can shake this your knowledge. It becomes for you so real that you would not care even

you if the world owed oppose to it telling you that you are wrong: you could quietly continue your

walk without being leastly of it disturbed or unbalanced. Here is the joy and the strength of the

internal knowledge, and it is how much it can confer you the peace that goes over every

211 Eileen Caddy, Le porte interiori, Message dated August 30th ; Amrita212 Michael Carrithers, Buddha, page 43, Einaudi Tascabili213 Deuteronomio 5, 7-9214 Michael Carrithers, Buddha, pages 35-44, Einaudi Tascabili215 Damien Keown, Buddhismo, page 97, Einaudi Tascabili216 Alexandra David. Néel, The Buddhismo of the Buddha, pages 167 and 236, ECIG, Genoa

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understanding… . Well, when any doubt attacks you, you turn the look inside of you, search the

truth and Me I will reveal it to you; then, you continue in peace and confident for your road 217 >>;

b. << Think in terms of totality, be the Everything and manifest it in your life! To be a

complete person have need to know yourself, to know where you are going and what you are

doing; after that you go on confident and you live a complete life, splendid and full. Never doubt of

you and of your ability to be complete. They are the doubts, the fears and the restlessness that

prevent you of this completeness to make stable; you stop therefore worrying you and you banish

fears and doubts, in the certainty that I AM with you, always, and that with Me everything is

possible. But he/she remembers you always place your faith and your trust in Me, the Lord

your God, the Divinity in you. Walk hand in hand with Me; turn to Me in any moment and it

leaves that it be that I AM Me to drive you and to direct you. I AM inside of you, nothing of

outside can interfere then with our direct contact. What this reassures yourself. If your safety is put

in Me, everything is all right indeed, very well 218 >>.

<< Why not to try to listen to that intangible internal sounds that can be hearings in the absolute

calm only, when you are in harmony with the Ways of the Spirit? In this state of perfect peace all

your life changes, while a calm and a serenity internal they radiate it from the depth. You become

everything one with the totality of the life, you feel yourself elevated, inspired and illuminated, since

everything of your being is full of My divine light.

The understanding doesn't come you through the mind, on the contrary through the superior

conscience and the heart. You don't live for yourself anymore. The ego (me) comes completely

forgotten, yours becomes a life of gift of love and service for the neighbour.

Only in the to give you will discover the wonder of the joy and the happiness internal that nothing

and nobody can subtract you. Joy comes with the service, and the service comes with the

devotion: dedicate to Me and My service now, and so doing felt you to grow 219 >>.

c. Why not to try to listen to that intangible internal sounds that can be only

hearings in the absolute calm, when you six in harmony with the streets of the Spirit? In this state

of perfect peace all your life changes, while a calm and a serenity internal they radiate him from

the depth. You become everything one with the totality of the life, you feel yourself elevated,

inspired and illuminated, since everything of your being is full of My divine light. The understanding

doesn't come you through the mind (.) (note of mine: I allow me to make to notice that in the

telepathy and in the meditation out of us it is inherent a strong margin of danger, since the mental

world. lest of all in the southern zones. it is free. Of it derives that Satan can infiltrate its deceptions

in our mind really by thought. If he is not more careful the deception can also be suffered during

the meditations; it can perhaps be said that the mental world is the Satan favourite for making us

some evil). … on the contrary through the superior conscience and the heart. You don't live

217 Eileen Caddy, Le porte interiori, Message dated April 8th , Amrita218 Eileen Caddy, Le porte interiori, Message dated March 5th , Amrita219 Eileen Caddy, Le porte interiori, Message dated January 28th , Amrita

37

for yourself anymore. The ego comes completely forgotten, yours becomes a life of gift of love and

service for the next one. Only in to give you will discover the wonder of the joy and the happiness

internal that nothing and nobody can subtract you. Joy comes with the service and the service it

comes with the devotion: devoted to Me and My service now, and so doing felt to grow 220>>.

Of it derives of it that also the Buddhists must rely upon God, the Brahman, or upon

the Lord Jesus, the Divine Presence in the man 221 , if they want to free themselves from the

cycle of the births and the deaths.

I already have here noticed what all they know, but that not all say or they don't clearly say:

the Buddha has not eliminated from the Earth the birth, the pain, the illness, the old age and the

death. I invite every Buddhist, for their own good, to meditate on how much I have just transcribed

or said and above all on the following communications done by the Lord God to Eileen Caddy of

the Community of Findhorn in Scotland concerning the Lord Jesus Christ Redeemer and Savior of

the reborn human Kind to God:

a. Message of December 24: <<The rapidity with which the changes can happen will

astonish you. You have been prepared a long time ago to these changes: in every epoch, day after

day, month after month, year after year. I have patiently prepared the scenery in which such

changes will happen: every opportunity has been given you for adjusting you and to prepare you;

you would owe therefore to be able to advance without any difficulty. It is a matter of conscience, it

needs to be able of to raise it and to adjust it to how much it happens. The souls that are aware of

the conscience of Christ they feel him now attracted reciprocally as the iron toward the magnet: it

can happen that them they are not aware of it at the moment, but they will be it in the days to

come. It is this conscience that makes yes that more and more souls are reciprocally attracted, so

that all of you can become of the internal Christ aware and can eternally make thanks for this

awareness 222 >>.

b. Message of December 25: << Day after day you fill yourself and you imbue yourself of

the conscience of the Christ more and more. You are able to walk in the light and to become

everything one with it, as long as in you there won't be more darkness; and when such process will

be established you will succeed in bringing more light in the world. You must realize that

everything this has beginning in you. It starts with to put order in your house, have faith and trust in

your abilities and then do it. It is how much it is contained in you, that it reflects itself to the

outside: it doesn't concern something for which it is necessary to fight, on the contrary of

something that happens as soon as you allow it to happen and you fill your heart and your mind of

love and understanding. This elevated state of conscience is in the air same that you breath.

Inhale it deeply and leave that all of your being imbues of it. It is so great that you cannot contain it;

therefore expire it and so doing maintain it in movement and in expansion 223 .

220 Eileen Caddy, Le porte interiori, Message dated January 28th , Amrita221 Eileen Caddy, La voce di Dio a Findhorn, page 144, Mediterranee222 Eileen Caddy, Le porte interiori, Message dated December 24th , Amrita223 Eileen Caddy, Le porte interiori, Message dated December 25th , Amrita

38

19. The Lord Jesus Cristo is the Redeemer and the Savior of all men: Brothers Buddhists all

you should objectively to agree on how much we affirm and that is that the Lord Jesus Christ is the

Redeemer and Savior of all men, as the spiritual Teachers teach also of the Cerchio Firenze 77

(Circle Florence 77): << Christ will rise in the intimate of every man, belongs to the one or to the

other religion to the one or to the other political faith. The man calls Christian when he loves his

neighbour. To believe to change the man bathing him or circumcising him is equal to believe to be

able to change him the suit. But the work of the Christ is not bankrupt. Christ - the Charity, the

brotherly love - it will rise in the intimate of every man and not already for the recognition of an any

religious organization that was named or not named after him… . 224 .

Having said that we recognizes that what made the teacher Gotama Siddhattha as man is

much: it discovered as the law of the karma of God it calms or it suspends the sufferings of the

men and it gives them peace and serenity with the renouncement to the pleasures of the world and

the flesh, the meditation and the ethical and wise path, but not lovely (it results that the Buddha

had only lovely gentleness united to the and compassion for the sufferings of the others. But not

love 225 ). Buddha conceived besides the Octopath (Fourth noble truth) correct behaviour that is to

say wisdom, morality and meditation 226 ; this truth that founds itself upon the discovery of the rules

of the operation of the divine law of the Karma. Concerning the compassion the Lord God has told

at Findhorn that << The compassion toward yours similars is not enough; the love is necessary.

Where love is there I AM, because I AM love 227 >>.

The meditation taught by the Buddha (only that one outside of itself) doesn't consider or

it doesn't contemplate the meditation most important that we does fixing our own thought in our

same heart, where God is found, with His knowledge, the wisdom, the understanding and the love228 .

Another thing is certain regarding the Buddha: with his doctrine we do not reach the

divine filiation, purpose of the human life on the Earth; the Lord Jesus Christ has affirmed it229; many wise man monks in the East know well the Messiah Jesus; I make reference to those

people that participate in the annual ceremony of the Wesak in the Himalaya since twenty

centuries 230 .

Therefore it can be said that the liberation Buddhist doesn't exist and that therefore

the Buddhist walk must be completed by the redemption of the Lord Jesus Christ, if they

224 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 160, Mediterranee225 Michael Carrithers, Buddha, page 97 Einaudi Tascabili226 Damien Keown, Buddhismo, pages 56-57, Einaudi Tascabili227 Eileen Caddy, La voce di Dio a Findhorn, page 145, Mediterranee228 Eileen Caddy, La voce di Dio a Findhorn, page 61 (Le risposte interiori – answers within), Mediterranee ; Eileen Caddy, Le porte interiori, Messages dated January 23rd and 28th , march 28th , April 8th , May 29th ,July 17th and 21st , August 30th , September 4th and November 24th , Amrita229 Jakob Lorber, Il Signore parla, page 178, Armenia230 Giuditta Dembech, Conoscere il Wesak, page 14-18, L’Ariete

39

will be wanted to enjoy of the joy of the Kingdom of the Skies, that is aware and desired

union with God, the love that is in each one of us 231 .

Brothers Buddhists don't deceive yourself still! Speaking of trust, faith and truth your

best attention on the Messages dated December 24th and 25th of the Lord God to Eileen Caddy of

the Community of Findhorn transcribed in the immediately precedent page , because they are of

fundamental importance for your Redemption and Salvation that neither the Buddha, neither the

Dharma (method buddhico and not law), neither the Sangha they can donate you.

20. Still on the life of Gotama Siddhattha from wandering ascetic: Gotama Siddhattha took a

decision that is revealed historical: he leaved the family, fo becoming an wandering ascetic person

(Samana) and it looked for and it found teachers of life spiritual, or wise wandering monks that he

easily found in his native earth, Northern India in the zone of the Ganges. Siddhartha put on to the

search of the truths of the life, practising the virtue of the renouncement to the pleasures of the

world and the flesh and to the desires or passions that they derive of it.

The young Gotama Siddhattha entered the entourage of the wandering ascetics with a

dreadful weight to bring increased by a dark vision of the human life, but also with the hope to be

able to find a solution to the sufferings that cause the birth, the illness, the old age and the death

that impend over the humanity because of the rebellion of the Demons headed by Satan 232 . To

redeem them and to save them the Lord God conceived and it promulgated the law of the

Evolution, of the Karma, of the reincarnation; the Evolution of the man it realizes itself through

these conditions of life of the man struggles, temptations and pains>>. Of it derives that the pain,

the temptations and the struggles are good things and useful because they allow the

amplification of the Conscience of the man until to when he/she will become saint 233 .

We have already seen in precedence that the method of the Buddha doesn't make to stop

the sufferings since pain is a propeller of the life of the man, but makes to find the peace, the

serenity and a reduction / suspension of the sufferings (but not the their cessation as it is said more

times), since the behaviours suggested by the Buddha are conforming to the dispositions provided

by the divine law of the Karma (or law of cause and of effect) to compensate the good 234 . Then

the merit of the benefits karmic is first of all a merit of God and a little the Buddha.

21. The third success of the Buddha: Siddhattha - having a great compassionate ideal and the

purpose to correct serious or inhuman errors of the Brahmanism, among which that of the

subdivision of the men in castes and that to make to depend the salvation from rites and

231 Eileen Caddy, Le porte interiori, Messages dated July 17th and September 4th , Amrita232 Jakob Lorber, Il Signore parla, pages 157-163 (La natura di Satana e le conseguenze della sua caduta), Armenia233 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione), page 209 (Karma) and page 214 (Reincarnazione); Dizionario del Cerchio, pages 249-250 (Santo), Mediterranee234 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 43-49 (La dinamica del karma), Mediterranee

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formalities ecclesiastical - he received in gift from God the strength and the necessary courage to

bear the deprivations and the sufferings which he submitted himself, as well as the intelligence that

was him necessary.

Before becoming a samana, that is a wandering ascetic, Gotama Siddhattha was a young,

healthy, rich and fortunate man, but proposed himself to understand the reasons of the pain, of the

birth, of the illness, of the old age and of the death to find them a remedy; Siddhattha found only a

relief - that divine of the law of the Karma - with a diminution of the sufferings (but not their

cessation) and also peace and calm, since the Buddha was only a man, but despite he was very

clever he could not change the Divine law of the Karma or other laws of God, but he had the ability

to intuit the benefits of such law.

Some word on the castes, or rather on the subdivision of the society in four states or

classes. To the Buddha they didn't escape the inequities that derived from such subdivision done

by the Brahmanism, in special way for the pariahs that belonged for birth to the class of the fourth

state, that of the servants and of the obligations that these last ones and their children had toward

the people belonging, always for birth, to the castes of the Brahman (the priests), of the warriors, of

the workers and of the farmers.

It has been said: << … That that more it counts, however, it is that this conception of the

states represents a way to look at the human universe deeply rooted and a great deal diffused. It

doesn't concern only a conception of the world that contains different occupations or social status.

It proposes it as a matter of fact to describe the principal characteristics of the individuals that

belong to every state. To define someone Warlike doesn't for instance, mean entirely to affirm that

he/she wears the weapons and manages the power, but also that it is rich, powerful, generous,

brave and of noble line. A Brahman doesn't limit him to be a priest, but it is also gifted intimately of

wisdom, virtue culture, and it is pure as an individual and pure of birth. And when it says that

someone is a Servant it doesn't refer only to his occupation, but also to the fact that is poor, weak,

despicable and of humble origin. All the essential requisites of an individual are revealed by its

state, what that is then the aim, religious, psychological, political, economic or social. The state of

an individual determines the aspect, the mental and physics characteristics of it, the same

essence, some as if the states were separate animal kind. Within this conception human beings

don't exist, but alone Brahman, Warriors, Farmers and Servants, a little as in the theory of the

apartheid they are contemplated solo black, white and half-caste …. (note of mine: the cruelty of

the conception of the states or the castes doesn't need of comments so much it is the injustice

clear of it) …In the texts of the most ancient warlike societies, the Brahman, this order of states is

entirely given for discounted. It derives from the experience of the Indians that they populated the

region of the Ganges at the epoch that preceded the urbanization and it expresses the structure of

their society. If from our point of view this is unfair, injustice was already under many aspects

rooted in their world… . 235 >>. (note of mine: but we know that the law of the evolution - and

235 Michael Carrithers, Buddha, pages 18-19, Einaudi Tascabili

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particularly the laws of the reincarnation and the karma - they discipline the life and therefore - in

the life - there are not injustices also considered the great guilts of the men, especially during the

first terrestrial incarnations when they have a violent egoism 236 ).

Implicitly the Buddha condemned the subdivision of the people in four castes,

classes or states and he admitted the people in the Sangha without considering their

origins 237 .

It has been reported: << … As it can be deduced by the symbolic example of Upàli the

members they were admitted of any caste: warriors… , Brahman …. The third caste included the

dealers (and bankers); the fourth grade, the artisans and all those people who did a dependent

job. The approach of the first Buddhism to the matter of the castes is very complex and articulated

however. Inside the Community, any distinction among the castes was more traced or kept into

consideration; all wore the same suit of colour yellow-ochre, so that to emphasize an atmosphere

of parity and equality. To the outside, however, the distinctions were maintained, as for the

behavioural code that regulated the relationships of the bhikkhus (monks) with the various castes.

Besides, we could also underline that the Buddha didn't strive at all him to suppress the Indian

caste order; although he can easily reply that this was not developed yet, and that only in the

Middle Ages it would have shown its own rigidities and closings. In conclusion an element it is

decidedly undeniable: that the access to the order was not regulated by the birthright it constituted

was much innovative condition for the epoch. From another point of view, it can be underlined that

the Buddha was inclined for a spiritual aristocracy, founded upon the values of the intelligence

( note of mine: it would have had to be founded upon the values of the heart). The fool was

discriminated, that is excluded by the teaching: they departed from the idea that to understand the

spirit of the Doctrine certain qualities it were needed and it seems that they were almost always the

bhikkhus of the class of the outcaste to severely be blamed by the Teacher because of their limited

awareness. Also between the bhikkhus and the laymen a clean borderline was traced: only the first

ones could achieve the condition of arahat; the other ones were considered able to arrive only up

a certain point, not could draw the nibbàna in this world. (note of mine: also this was an error).

Nevertheless, these last ones were not discouraged: punctually conforming themselves to the

Dhamma, the laymen they would have been able to create the favourable conditions to live again

as bhikkhu and to realize their maximum aspirations… 238 >>.

The devotion of the Buddha to the humanity and the missionary life they were worth

him a particular benediction and the help of the Brahman, the God absolute - that also

helping every being He doesn't benefit any of them against another one - because He loves

them all equally 239 . Each one of us is therefore free to play ones card, from a demon to a

saint and from a virus to a man and vice versa.

236 Cerchio Firenze 77, Dizionario del Cerchio, page 228 (Prime incarnazioni umane), Mediterranee237 Leonardo Vittorio Arena, Buddha, pages 41-43 (La questione delle caste), Tascabili Economici Newton238 Leonardo Vittorio Arena, Buddha, page 42, Tascabili Economici Newton239 Eileen Caddy, Le porte interiori, Messages dated March 16th , May 16th and July 17th

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It has been acutely observed, in the introductory note to the novel Siddharta, of Hermann

Hesse that Gotama Siddhattha was one of those people <<… that they are not satisfied with the

surface of the things, but of every aspect of the life they want reasoning to go to the end, and to

realize of themselves, of the world, of the relationships that intervene between the world and they.

That to look for itself that it is already a to find, as it said one of the most illustrious among these

"seekers", and precisely Saint Agostino; that to look for that it is in substance to live in the Spirit…

trouble and needy people of certainty, people that seek for the Absolute One or rather a truth on

which to be founded in the universal relativity of the life and the world, and such Absolute they find

- if they find him - in itselves same… (note of mine: but the Buddha didn't succeed in it ). …

Making use of a title of Pirandello, it could be said that "to be" it is the constant anxiety of these

characters: to reach to that awareness of itself that allows the personality to oneself completely

and to live, then, really those hours, those days, those years that are usually wasted in the daily

banalities of an existence of "ordinary routine …." 240 >> .

Unfortunately the Buddha didn't know and it didn't realize that the Lord God resided in his

intimate, that is in his same heart, but not finding him/ - because he meditated outside of himself.

He founded - perhaps unconsciously - a religion or style of life without God for the joy of Satan.

22. The story of the life of Gotama Siddharta continues from Samana (wandering ascetic):

<<At school of the teachers: At this point, according to various sources Siddhattha should have

meet his first teacher Alàra Kalama. The center of the school was situated to north of Vesàli, the

capital of the republic of the Licchavìs. About this character is known well few, to put aside from

how much it reports the Buddhist Canon. Some historical ones consider him one of the principal

head school of the epoch, but the affirmation is unfounded. Hs doctrine was perhaps inspired to

the Sàmkhya, an important school of the Brahmanism in which the painful nature of the existence

was underlined: a line that we will find again in the doctrine of the Buddha. Alàra preached the

negativeness of the Self (.) 241. (note of mine: for the Self with the es capital letter it is intended the

Divine Spark or Spirit or Sé, that is the Atman – that is One with the Brahman – while for the

inferiori, human or small self with the es small letter or me; you see in the Deepenings of the

religion in the site Internet of the Ordine Gesù Redentore (Jesus Redeemer Order

www.ordinegesuredentore.it ) . Here we limit ourselves to say that the human self or inferior self

is born and it perish in the mental world at every incarnation, but it cannot be said that the

inferior self is negative entirely, since it is one of the motors that the man pushes to act, although

mainly for himself, but since we also learn also from our errors 242 the human self also it has a

very important role during a lot of terrestrial existences of the man in which he/she manifests

the egoism of his/her me or self.

240 Hermann Hesse, Siddharta, page 9, introductory Note of Massimo Mila (drawn by philosopher Martinetti's teaching), Adelphi241 Leonardo Vittorio Arena, Buddha, page 17, Tascabili Economici Newton 242 Eileen Caddy, Le porte interiori, Messages dated August 27th and 29th , Amrita

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Instead, the Divine Spark (the Self or Spirit) is eternal, not created and it belongs to the

Spirit of God as I have said above and it animates the man 243 . However not even the human self,

born in the mind of the man , is negative, in how much it develops a function propulsive in the

human life in every incarnation; this confirms that in the life nothing is casual or it happens in

vain 244 . Also the Bhagavad Gita distinguishes among the two selves, as it results from the Cant

VI, verses 4 -10. In the case in examination it is not clear entirely if Alàra referred to the Self Divine

to the superior Self or to the Divine Spark or to the Atman). If Alàra had referred to the superior

Self or Divine Spark or Soul, then his thesis would be unfounded entirely, because the Divine

Spark is totally positive).

(.) In is opinion (note of mine: that is according to Alàra), it was the conviction to constitute

a separate individuality towards the creatures to determine the suffering of the man… 245 (note of

mine: suffering is daughter of the evil that the men themselves do during their incarnations; the

sufferings it also derives from the apparent separation of the man from all of this that surrounds

him/her ). This also because the man, through God, it is united to the Everything because

everything and all beings they are united by a relationship of love 246 , but here also Alàra seems to

neglect God's existence, the Brahman and that of the Atman or Self or Spirit or Divine Drop or

Spark. God there is, He exists and He is the Father-Mother-God 247 of all the living beings

and Everything He Includes (The Divine Plan 248 and the four floors or worlds of the Cosmos (the

physicist with the Earth, the astral one, the mental one and the akasico or of the conscience one

with all the living beings 249 ); therefore God is absolute and He is without limits 250 . God is the

Everything that Everything includes, also being beyond because of the transcendence; also the

Divine Spark, that is in God, is beyond the Cosmos because of the transcendence. Nothing

therefore it can be outside of God, since otherwise also an almost nothing would limit God, even if

it was the Atman or Divine Spark of a newborn).

…The self was a wrong concept, which nothing of reality didn't correspond to it: it is another

idea to which the Buddha can be inspired himself. [note of mine: From this concept of Alàra it

perhaps derives the theory of the absence of the Self or the Not Self or Anatta, error confirmed by

another wrong theory, that of the Five factors of the individuals (note of mine: not of the

Individualities). The spiritual Teachers of the Cerchio Firenze 77 (Circle Florence 77) teach that

also the worlds of the perception are real, but their reality is relative or partial 251 if compared with

that Absolute and it depends on our possibilities of "perception." If the Atmen, that is the Self or

243 Cerchio Firenze 77, La Fonte Preziosa, page 267, Mediterranee244 Eileen Caddy, Le porte interiori, Messages dated August 27th and 29th , Amrita 245 Leonardo Vittorio Arena, Buddha, page 17, Tascabili Economici Newton 246 Eileen Caddy, Le porte interiori, Message dated September 12th , Amrita247 Eileen Caddy, La voce di Dio a Findhorn, pages 103-104, Mediterranee248 Cerchio Firenze 77, Dizionario del Cerchio, page 220 (Piano Divino), Mediterranee249 Cerchio Firenze 77, Dizionario del Cerchio, pages 64-65 (Cosmo), Mediterranee250 Cerchio Firenze 77, Dizionario del Cerchio, pages 33-34 (Assoluto), pages 71-72 (Dio) and pages 296-207 (Tutto; Tutto è perfetto ; Tutto-Uno-Assoluto), Mediterranee251 Cerchio Firenze 77, La Fonte Preziosa, pages 193-199 (Realtà parziale e Realtà totale), Mediterranee

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Divine Spark didn't exist and therefore didn't they have anything of real 252 as Alàra and Siddhattha

objectively they thought, as could the law of the evolution, the law of the karma and the law of the

reincarnation be applied for the realization of the evolution of the individuals concretely? 253 ].

… Every egoism had to be banished, annulling the distinction between the self and the

others…254 (my note: the concept of the to banish every egoism would have been correct if it had

been reported to the human self or inferior self or me- egoist and egotist - child of the mind. Instead

the Atman or Self, that it is One with God, that is with the Brahman 255 it cannot be felt itself

separated by the others, since it has the sense of the Totality 256 being integral part of God. If

Alàra intended to say that the Atman annulled e/o it fought with the others he mistook. Only the self

with the es small letter, that is the human self or inferiori self or me feels itself separated by the

others and it fights with them. The Atman or Divine Spark or Self, cannot do it, since it feels itself

part of an Everything called God and it knows well that anybody and nothing can be separate from

God, in which the unity of all it is realized 257 ).

… this conception, for great lines, it recalled itself to the Upanishads, the fundamental texts

of the Indian thought. According to Alàra, the wise man finally, had access to the sphere of the "

not existence", where the matter doesn't exist anymore… 258 . (note of mine: for sphere of the Not

existence peraphs the Nothing is intended; you see the document of our Catechism on the

Meditation that you will find in the folder of Mind and Thought of the Deepenings in the site Internet

also of the Order Gesù Redentore, www.ordinegesuredentore.it. In the document that has for

object the Meditation we sustains that the Nothing or the Not existence in the sense of a Hindu

philosophical theory, is a "something", perhaps a zone that would be created by the thought of the

Hindus in the mental world, because substantially the Nothing cannot exist. All the Heavens of the

religions are not places, but are state of being or of the Conscience 259 . The man that has hoped

in a world of peace or serenity with such hopes and thoughts cooperates in to create that world in

the mental plan 260 ; therefore the Nothing, if in the case, is something that can exist in the mental

plane - even if it would not be a place but a state of being or of conscience. that it has been

created only by the wrong thought of the man of the East. However, since God is absolute

252 Cerchio Firenze 77, La Fonte Preziosa, page 267, Mediterranee253 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione), Mediterranee254 Leonardo Vittorio Arena, page 17, Tascabili Economici Newton 255 Sri Aurobindo , Lo Yoga della Bhavagad Gita, pages 378-379, Mediterranee256 Eileen Caddy, Le porte interiori, Message dated March 5th , Amrita257 Eileen Caddy, Le porte interiori, Message dated September 4th , Amrita ; Eileen Caddy, La voce di Dio a Findhorn, page 26 (Accetta la meraviglia di questa verità), Mediterranee258 Leonardo Vittorio Arena Buddha, page 17, Tascabili Economici Newton259 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 175-180 (L’evoluzione dopo il trapasso), Mediterranee260 Eileen Caddy, La voce di Dio a Findhorn, pages 139-141 (Come l’uomo pensa così crea; questa è la Mia Legge = As man thinks so he creates; this is My law), Mediterranee

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everything it exists in Him, that is the Everything 261 , also the Nirvana and the Nada are in God in

the mental world 262 , with good peace of whom doesn't believe in God).

….Siddhattha immediately realized the weak points of the doctrine. In first place it didn't

contemplate the liberation, neither to the absence of the passions, neither to the detachment world

(note of mine: the liberation, that is the end of the lifes on the Earth was instead a dream of the

Buddha ). Besides Alàra, in conformity to the teaching of the Upanishad, recognized the existence

of the attà (sanscrito àtman), the internal self separated by the body… (note of mine: the Self or

the Atman has to be written with es or a capital letters otherwise produces confusion; if he wanted

to intend the Self instead, the Atman, had to written it with the es capital letter to distinguish it

from the small self, the human self or me - that it is written with the es small letter – that it is also

part it of the whole man, in how much the human self is child of his mind at each terrestrial

incarnation 263 ).

…How support of the various reincarnations; then he/she still believed, amiss, in an

individual center of the personality… 264 (note of mine: Alàra was in the truth, in this case the error

committed it the Buddha, to which. probably - the Canto VI 4-10 of the Bhagavad Gita was not

known; it is illogical to believe in the evolution, in the reincarnation and in the law of the karma or

law of cause and of effect without believing in the existence of a Subject that reincarnates itself, the

Self exactly. The spiritual Teachers of the Cerchio Firenze 77 (Circle Florence 77) teach with

regard to the evolution: << Process for which the life, through forms more and more organized, it

always expresses great degrees of Mind and of Spirit 265 >> [ note of mine: For Spirit you intend

Conscience ); the document is also seen on the Truth or Not true of the doctrine Buddhist in this

same folder, as well as on the errors of the Buddha (the Discoveries and the error of the Buddha

Gotama Siddhattha), to which it is mentioned here also ].

… In the autobiographic account Siddhattha added to have drawn to the sphere of the "not

existence", to which the meditative practices of Alàra allowed the access… 266 (note of mine: also

of the Not existence is already signalled the groundlessness, but perhaps also it contribute to form

a part of the mental world, as it is said for the Nothing and the Nirvana ).

… Such result, according to some sources, would be gotten only in three days! At that

point the period of the apprenticeship was concluded; it would be the same Alàra Kàlàma to

recognize it inviting Siddhattha to share with him the direction of the school. "As I am me so you

are; as you are, so I am me. Come on friend; us two will devote us to this Community." But

Siddhattha didn't accept: he felt as a matter of fact that that type of teaching didn't conduct to the

261 Eileen Caddy, La voce di Dio a Findhorn, page 26, Mediterranee ; Cerchio Firenze 77, Dizionario del Cerchio, pages 71-72 (Dio) and pages 296-297 (Tutto ; Tutto è perfetto ; Tutto-Uno-Assoluto), Mediterranee262 Cerchio Firenze 77, Dizionario Cerchio, page 193 (Nirvana) ; Le grandi verità ricercate dall’uomo, pages 175-180 (L’evoluzione dopo il trapasso), Mediterranee263 Cerchio Firenze 77, Per un mondo migliore, pages 208-209 (io) ; page 215 (senso di separatività), Mediterranee264 Leonardo Vittorio Arena page 17, Tascabili Economici Newton 265 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione), Mediterranee266 Leonardo Vittorio Arena, Buddha, page 18, Tascabili Economici Newton

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liberation… (note of mine: The liberation was a dream of Siddhattha as we have already said ). …

Besides, it derived from the personal vision of Alàra: in the effort of transmitting it, he would simply

have gone other people's tracks. That's why, at the end, Siddhattha the teacher abandoned,

rejecting the proposal of him…) 267. … After the experience with Alàra, Siddhattha would finally

have returned in the kingdom of the Magadhas, always to the search of a teacher…268 … In the

kingdom of the Magadhas, Siddhattha met some wandering samana…) 269 … Siddhattha had felt

to speak of a very famous teacher, a some Uddaka Ràmaputta. He decided therefore to frequent

the principal center of the school, situated near Ràjagaha. Nevertheless, the preceding situation

repeated itself: not even this character, as Alàra, the young researcher would have satisfied. Also

in this case the doctrinal news is rather lfull of gaps. We know only that Uddaka had learned the

proper one "vision" from his father, emphasizing the necessity to enter to an intermediary

dimension, sets between the conscience and the not conscience. (note of mine: he was perhaps

wanted to intend awareness ).

…Also in this case, however, the disciple appropriated him shortly time of the doctrine of

the teacher, reaching the same finishing lines. It is said that Siddhattha had access to the so-

called dimension "neither conscience, neither not conscience reputing it however unsatisfactory…270 (note of mine: Also this "dimension" it could be found in the mental world as the Nirvana ).

.. In his opinion similar perspective would not have allowed to definitely overcome the

worldly suffering, to obtain, that is, the liberation. (note of mine: this remained a dream of

Siddhattha). According to the narration, Uddaka appeared even more "generous" of Alàra Kàlàma.

Perceiving the spiritual thickness of Siddhattha, he would have offered him the direction of the

school straight: much more than the mere co-management! But the youth refused: the doctrine

seemed him deficient, and also the person of Uddaka, because of the marked egocentrism, he

was not exempt from criticisms. During his apprenticeship, perhaps lasted few more than six

months, among the disciples of Uddaka Siddhattha would have found again Kondanna, one old

acquaintance of his: he was one of the Brahman that celebrated the rite of imposition of the name

of him. The news, reported in the Jàtakas, it is very debatable however 271 >>.

" asceticism and flagellation: At that point Siddhattha feels dissatisfied of the meditative

techniques and of other people's doctrines: it was time to look for an own way of access to the

paths of the liberation. Since a certain type of knowledge had not disclosed him some perspective,

the youth noticed that he had to have recourse apply to the asceticism. It began so a long period

of physical mortifications, that it would have lasted six years straight. Siddhattha set himself to

have a good command of the desires of the body, which involved even the total inhibition of the

physiological functions. (note of mine: I think that it is one of the usual exaggerations Buddhists).

267 Leonardo Vittorio Arena, Buddha, page 18, Tascabili Economici Newton 268 Leonardo Vittorio Arena, Buddha, page 18, Tascabili Economici Newton 269 Leonardo Vittorio Arena, Buddha, page 18, Tascabili Economici Newton 270 Leonardo Vittorio Arena, Buddha, page 19, Tascabili Economici Newton271 Leonardo Vittorio Arena, Buddha, page 19, Tascabili Economici Newton

47

At the beginning the youth remained sat for a long time, the clenched teeth and the tongue

pressed on the palate. And it held back the breath up to the pang, at the point to perceive

deafening noises in the ears. He was established in the outskirts of Uruvelà (the actual Bodh-

Gayà), a city of the kingdom of the Magadhas, on the shores of the river Neranjarà. For a few

times a grove constituted its abode.

Nevertheless, certain methods didn't give him positive results. Siddhattha then decided to

abandon them addressing to other. It started to beg exclusively accepting offers of vegetable

foods. And it went around naked, just as the Giainas, inflicting himself the most atrocious

macerations and tortures. He finally set aside, although least measure of personal hygiene,

reaching even to feed of the own eces (note of mine: As for the to feed with the own eces more

than an exaggeration I think it is an imbecility). His body, of an impressive thinness, it lose strength

more and more …272

"… Five ascetics of the group of Uddaka, among which Kondanna, had followed his moves

with fervent interest and admiration. They thought that Siddhattha would have drawn well soon the

liberation in virtue of such an austere regime. In the meantime the young samana was absorbed in

deep reflections, and it was about to stamp a conclusive turn to its life. He realized that nothing

was not getting: he had not completed any progress, with that extreme rigorism. He understood

then that the liberation could not derive from the mortification of the body. This way it accepted a

bowl of rice to fortify him a little. The offer would have been brought him by Sujàtà a thirteen years

old girl..

Her, casually come in shore of the river, she had seen him under serious conditions and,

worried, she would have given him a bowl of rice, or of milk according to other versions. At that

point Siddhattha felt him immediately better, and strengths returned him: his search could

continue. But the scene had been observed by the five ascetics that had raised him to the rank of

spiritual guide. They just realized that the youth had interrupted the fast, they accused him of

weakness, thinking that he had failed to his own intents. Deeply disappointed they go away in a

hurry>>.

" The night of the awakening: In the meantime Siddhattha kept on refreshing with various

vegetable foods and rice, thanks to the offers of other complaisant young girl. After that he

bathed himself in the waters of the river, feeling himself completely reinvigorated. At the end it

strolled about for the forest of Uruvelà, while a steady intention was taking shape in his mind: to

find a special place so that to stay there up to the moment of the liberation. To such end it chose a

tree of pippala (religious ficus), under to which established his abode. (note of mine: in my opinion

Siddhattha has not yet obtained his liberation because he is still in the mental plane (Nirvana that it

is not the Reign of God or of the Skies ) .

Nevertheless, it must be specified that the autobiographic account of the experience of the

illumination doesn't make any mention of the tree: certain details have only the function to

272 Leonardo Vittorio Arena, Buddha, pages 19-20, Tascabili Economici Newton

48

embellish the narration. After all the symbolic value of the tree is universal, and not certain limited

to the people of India. The tradition has probably wanted to put Siddhattha in a meaningful context:

the tree constitutes a sort of axis mundi, tense to valorise the same experience. It is in a place

"sublime" that the youth would finally be waked up again.

Also the allusions to a possible meditative technique, practiced under the tree, they must

not be taken to the literally. It presumably concerns back interpolations: of the product of an epoch

in which the Buddhism emphasized the meditation. Still less faith we must believe to the various

references to the "position of the lotus" typical of the Yoga one, that he would have assumed for

the occasion. Since Siddhattha had refused the doctrines of his teachers, it is a little probable that

he had maintained an lively interest for other people's techniques. At that point he was a

researcher that pursued an own path, in base to the walk and the personal movements …273 .

(note: of mine: We know that the to know about the wandering monks was a to know Vedic

and/or of the Brahmanism. The Brahmanism had made ignorant additions to the know about the

Veda. Gotama Siddhattha for an instance discovered that the excessive asceticism and the self

mortification were wrong ascetic methods. The Buddha discovered it on his skin after weary

ascetic tests and meditations. Truth is that Siddhattha was a very particular man, very intelligent

and rational, very curious and proud at the same time and with a scientific mentality, that brought

him to try and to retry every theory on himself. Unfortunately such virtues brought him to commit

serious errors when he tried to demonstrate to himself, - but without succeeding in it as we have

is already said - God's existence, the Absolute One and that of the Divine Spark or Self or Spirit of

the man, the Atman that animates the man but the Absolute One with His Spirit is beyond the

Cosmos (world physical – with the Earth - astral, mental and akasico or of the Conscience worlds274). Of the Brahman and of the Atman, Gotama didn't succeed in showing nothing to himself and

therefore he ignored both the Brahman and the Self or Divine Spark because, the Spirit of God

doesn't perhaps, make Him find by who doubts of His existence. In every case the Spirit of God

can be found only inside of us, in our same heart 275 ).

" … Anyway it be the canonical tradition it attributes him the execution of four exercises of

meditative contemplation (jhana) during the prophetic one "night of the awakening." The first one

would have had for object the acquisition of the unifying thought, that is extremely assembled in an

only direction. The second would have made to stop every reasoning and reflection, therefore the

discursive thought. The third one would have allowed him to become imperturbable, and, at the

same time, to cultivate a notable attention towards the things (.) 276.

(note of mine: the result of the first exercise should be a Buddhist imagination considered

the nature of the human mind because the activity of the mind is characterized by the continuous273 Leonardo Vittorio Arena, Buddha, page 21, Tascabili Economici Newton 274 Cerchio Firenze 77, Dizionario del Cerchio, pages 64-65 (Cosmo), Mediterranee275 Eileen Caddy, Le porte interiori, Message dated January 23rd and 28th, March 28th, April 8th , May 29th , July 17th and 21st , August 30th , September 4th and November 24th , Amrita ; Eileen Caddy, La voce di Dio a Findhorn, page 61(Le risposte interiori = The answers within), Mediterranee276 Leonardo Vittorio Runs aground, Buddha, page 21, Pocket Economic Newton

49

to think and by to change of the thought as they know well those people whom meditate because

it is enough difficult to maintain only the concentration on a sole thought 277 . The second exercise

was not possible because entirely contrary to the nature of the mind, unless the man fixes his/her

mind for brief periods to the listening of the Divine one only 278 , thing that the Buddha didn't

probably do never, because he was obsessed from the to find a remedy to the suffering of the

man. The third exercise attributes a quality that doesn't seem me human to the Buddha and

therefore I think that it be hagiography )

" … The fourth, in the end, would have made him to reach a state of perfect purity and

beatitude .. 279 . (note of mine: the fourth exercise must be counted to the hagiography in how

much the perfect purity and beatitude it belongs only to God and those people that are identified

themselves 280 in Him, but Siddhattha did not find God because he does not look for Him within

itself in his same heart; I think that the Buddha found the peace as all the other men that cultivate

the virtues, because it is a state of being provided by the Law of the Karma ) .

" … according to other versions, the first contemplation would definitely move away the

sensual desires and the negativity… 281 .(note of mine: also in this case it seems me that it is

hagiography ) ;

" … the second, in strength of the concentration and the mental wellbeing, he would have

suppressed the discursive thought…. (note o mine: which is pure imagination, since the discursive

thought belongs to the nature of the mind, because <<…the mental body never has rest 282 >> ).

…The third one, through the total separation from the affections it would have produced a

state of physical wellbeing…. (note of mine: this seems me an incongruous imagination; as a

matter of fact, being God the love 283 , in the man, there is at least the compassion and a gleam or

the seed of the love as long as in him the universal love buds; the total separation from the

affections is totally contrary to the nature of the man and to the purpose of the human life);

…the fourth one, finally, in virtue of a state of purity it would have allowed the total

elimination of the pain and the suffering (.) 284 .(note of mine: this is not true because the same

Siddhattha got sick and grew old with the illnesses of the old age 285 . Also in this case it is

hagiography clearly unfounded. Furthermore Siddhattha didn't maintain himself righteous,

merciful and pure because the Buddha was unfair toward God in how much the Lord ignored 286 .

277 Cerchio Firenze 77, Maestro perché?, page 155 (Come riposano il corpo astrale e mentale), Mediterranee278 Eileen Caddy, La voce di Dio a Findhorn, pages 143-144 (Stai nella quiete e ascolta), Mediterranee279 Leonardo Vittorio Arena, Buddha, page 21, Tascabili Economici Newton 280 Cerchio Firenze 77, Dizionario del Cerchio, pagine 133-134 (Identificazione con l’assoluto), Mediterranee281 Leonardo Vittorio Arena, page 21, Tascabili Economici Newton 282 Cerchio Firenze 77, Maestro perché?, page 155 (Come riposano i corpi astrale e mentale), Mediterranee283 Eileen Caddy, La voce di Dioa Findhorn, page 42, Mediterranee284 Leonardo Vittorio Arena, Buddha, page 22 , Tascabili Economici Newton 285 Michael Carrithers, Buddha, page 106, Einaudi Tascabili ; Leonardo Vittorio Arena, pages 74-76 (Malattia del Buddha), Tascabili Economici Newton ; Damien Keown, Buddhismo, pages 28-30 (La morte), Einaudi Tascabili286 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 49 (Mantra del karma), Mediterranee

50

….In the autobiographic account Siddhattha admits to have known, for the occasion his

own preceding lives. He shows so to adhere the theory of the reincarnation in base to which a

cycle of births and deaths (samsara) exists, that the liberation (nibbàna) has the power to suspend.

…. 287 .( first note of mine: we know that a common man has known about one preceding life of his

and this can be happened for greater reason to the Buddha, but to how much the disembodied

Teachers of the Cerchio Firenze 77 (Circle Florence 77) teach, only in the mental plane and

therefore in the Life after Death the man of a certain evolution - and undoubtedly the Buddha was

one of them - he can know his preceding lives, except exceptions. The Nibbana or Nirvana it exists

only in the mental plane and it is a creation of the thought of the men of the East (included

Buddhists), as we have already said for the Skies of the religions; therefore the Nirvana is not the

destiny of the men. Our destiny is the unity with God in the Kingdom of God. To the Nibbana or

Nirvana it corresponds a state of being of the man (peace). The liberation, from the cycle of the

births and the deaths it is always a divine work 288 , but it also depends on the appointment of the

man, that always has to make his/her part 289 , the Buddha is not the author of the liberation - even

after he passed away to a better life - and least of all of his disciples ).

(Second note of mine: the disembodied Teachers of the Cerchio Firenze 77 (Circle Florence

77) told regarding the liberation: <<You must study yourselves, to know yourselves, as it well

clearly says and has always said Claudio, and to ascertain "up to what point the "me" it pushes

you to act. This continuous to reflect, this continuous to recognize the "me", your limits, will bring to

a liberation, but entirely to be aware of yourselves, 32c, (you See Fatalism) 68c. "The liberation

can also happen in this moment" provided that you want it, provided that you have sincerity with

yourselves, to be able to realize that constant awareness that is liberation 69c. Who believed to be

able to find in the world the happiness (you see) and he/she heard to say, coming from us here,

"this happiness will never be reached in the world", or "this happiness is unattainable because the

cause of the unhappiness is you"; and from these words of ours you stayed disappointed he/she

should not give the guilt of his/her disappointment to our teaching; because it is very more next to

the liberation he who knows, rather of he who doesn't know, 149d. The liberation taught from

various schools to start from the yoga (you see) one, is looked out upon in selfish sense,

that is it is said that reaching such liberation frees him from suffering, the signs of the

negative karmas they extinguish them, and so on. And this is not that a variation of the

heaven (you see) pointed out by the Catholic religion. This is deeply wrong. He who try to

reach the liberation with this goal, it will never reach it. The purpose for which the man must

improve himself is that to establish in his world, and from this to the world of the others, the order,

the justice and the rectitude: this and enough. You must not wait for anybody form of reward,

neither spiritual, neither material. And he who with will seek the liberation to this aim , /he is

287 Leonardo Vittorio Arena, Buddha, page 22, Tascabili Economici Newton 288 Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th, Amrita289 Eileen Caddy, Le porte interiori, Messages dated May 30th and August 29th , Amrita

51

certainly helped, 243g. The to want him to change must have the solo and only purpose. I repeat it

once more to improve the world through the improvement of itselves, without expecting some

reward. When the man meditating on himself, it discovers in itself a series of defects, he must not

try to do violence to himself not to have defects anymore, but he must take note of his limitations,

and, through the mechanism of the to set attention and to understand, to come to understand and

to overcome, 244g>>).

:The Buddhist Heaven of the mental plane, the Nirvana, is one stopping place only, for all

Buddhists, to which in the Life after Death new teachings will be given to them 290 , since God loves

them even if they ignore Him because God is love 291 . All are totally free to accept the teachings of

special Guides to achieve the divine filiation through the Redemption of the Christ 292 . And all can

refuse the teachings of the spiritual Guides of the Life after Death, but in such case they will stay in

the mental world, in the Nirvana in the case of the Buddhists. All men will always be judged in base

to his doctrine and the consequent behaviour of life, and they won't reach the divine filiation if they

won't observe the Doctrine of the Christ. But God, that is eternal love and compassion, doesn't

leave the men in power of itselves and, at a certain point He arouses in them the desire to

be reincarnated 293 , probably in a Christian family).

23. We resume the transcription interrupted by the three comments (from page 22 of the

book of Leonardo Vittorio Arena; Buddha)

…Siddhattha declares to have remembered of his preceding names, as well as of the

families, of the castes, and of the ways of existence according to which he had lived. And the

reminiscence would be moved very back in the time, to the point to cover the arc of well one

hundred thousands (100.000!) births (!)294 (note of mine: it is one of the usual exaggerations

Buddhists).

He would have recovered certain memoirs in the first part of the night. Subsequently as it is

reported in various narrations, he would have drawn the knowledge of the laws kammiche that

determines the life and the death of the sentient ones. These revive in base to the behaviour:

according to the finished actions, they will receive a worse or best fate and the rebirth in the lowest

or elevated worlds.

(note of mine: The Buddha discovered indeed the operation of the law of the karma, while

the rebirth in the lowest worlds is an error of the Hinduism before of the Buddhism because we

never go back; the incarnations happen progressively by degrees in the mineral world, then in the

vegetable world then in the sub animal world and in the end in the men because the Evolution " is

290 Jakob Lorber, Il Signore parla, page 178, Armenia291 Eileen Caddy, La voce di Dio a Findhorn, page 42, Mediterranee292 Eileen Caddy, Le porte interiori, Message dated December 24th and 25th , Amrita ; Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 160-161 (“Il ritorno” del Cristo), Mediterranee293 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 175-180 (L’evoluzione dopo il trapasso), Mediterranee294 Leonardo Vittorio Arena, Buddha, page 22, Tascabili Economici Newton

52

a process for which the life, through forms more and more organized, it always expresses great

degrees of Mind and of Spirit 295 ". For Spirit you intend Conscience because the Spirit is not

created, is perfect and eternal and it is not to evolution subject); the last phase of the incarnations

in the animal world happens in human form, and then anymore in those inferior, since nobody

returns back never in any kingdom of the nature ....296 ).

…With this conception a clean borderline is traced between the good and the evil.297 (note

of mine: the borderline is not enough because who behaves well for a selfish goal as the Buddhists

it won't get the results that they hope; it needs to behave well him because it is righteous to do so

and enough, without hoping to get nothing 298 ).

The knowledge of the law of the kamma (sanscrito: karma; literally: "action") it allows to

direct his/her own behaviour, so that to escape, for how much is possible, to the negative

conditionings of the preceding existences… 299. (note of mine: I don't believe really that can

subtract us to the negative karmas postponed of the preceding existences in every case and not

only for reasons for justice, but also because the teachings / corrections of the law karmica must

be imparted to the man as soon as he/she will be able to understand the lessons of the pain in this

or in a following terrestrial existence with the purpose to widen his/her conscience. Instead it is

true that we can subtract us - in one determined existence, for instance from Buddhists - to direct

our own behaviour to the good with the Octopath, so that not to create for that determined

existence negative karma for the future incarnations).

" Siddhattha sustains that such knowledges have been revealed him in the second part of

the night of the awakening. In reality, the law of the kamma was abundantly known in the Indian

culture, and same Siddhattha must have hears to say of it, from his teachers: almost certainly

from Alàra, and probably from Uddaka.

The last part of the night represents the original contribution of Siddhattha to the Indian

speculation as enough personal fruit of a speculation. It mentions it to the theory of the "Four

noble truths", one of the more important teaching of the Buddhismo. Siddhattha declares to have

"known" these four realities: the pain (dukkha), the origin of the pain (dukkhasamudaya), the

cessation of the pain (dukkhanirodha) and the way that it conducts to the cessation of the pain

(dukkhanirodhagàminipatipadà).(note of mine: the cessation of the pain was an error of Siddhattha:

as matter of fact pain doesn't stop, but it is reduced or suspended on the basis of the rules of the

Divine Law of the Karma to whom behaves well, but until it will behave well 300 ; there was not

even cessation of the pain for the Buddha 301 ).

295 Cerchio Firenze 77, Per un mondo migliore, page 206 (Evoluzione), Mediterranee296 Jakob Lorber, Il Signore parla, pages 184-186 (La reincarnazione), Armenia; Cerchio Firenze 77, Per un mondo migliore, page 214 (Reincarnazione), Mediterranee297 Leonardo Vittorio Runs aground, Buddha, page 22, Pocket Economic Newton298 Cerchio Firenze 77, Dizionario del Cerchio, pages 160-161 (Liberazione), Mediterranee299 Leonardo Vittorio Arena, Buddha, page 22, Tascabili Economici Newton 300 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 49 (Mantra del karma), Mediterranee301 Michael Carrithers, Buddha, page 106, Einaudi Tascabili ; Leonardo Vittorio Arena, pages 74-76 (Malattia del Buddha), Tascabili Economici Newton ; Damien Keown, Buddhismo, pages 28-30 (La morte), Einaudi Tascabili

53

… It is only a sketch of what him same would have exposed later more accomplishedly few

time to his first disciples. Despite the originality of the formulation, it must be observed that the

"four truths" (or "realities") they conform him to the schemes of the Indian medicine of the epoch.

Any symptom went, in first place, individualized; in second place, of it has ascertained the cause;

in third place, the possibility to eradicate it; and, finally the specific way to do it. Diagnosis,

aetiology , prognosis and therapy were the four phases of the clinical intervention, correspondents

to the four truths Buddhists.(note of mine: in the theory Buddhist of the Four noble truths there are

some serious errors as it is already explained in this same document ).

In the end, during his decisive experience of the illumination, the young samana would

have suppressed the four àsavas (sanscrito: asrava). This term, approximately translatable with

"influence", it characterizes the following elements: kàma or the sexual desire, bhava or the desire

to exist, avijja or the ignorance, ditthi or the opinion. (note of mine: Concerning to the sexual desire

it seems me difficult its elimination, as for the desire to exist I believe that it belong to the nature of

the man and therefore I don’t believe that it could be suppressed ; as it regards the ignorance

the Buddha it was ignorant and not only because he didn't believe in the existence of God and

the Divine Spark or Self, but for the mistakes that he did also. If with opinion the Buddhists want to

mean that Siddhattha knew the Truth, I must say that they would be wrong because only God is

Truth and His Christ that said: "I am the way, the truth and the life 302 "). The Buddha preserved the

opinion, even though wrong, as they demonstrate the theories without base of the Not Self or

Anatta and of the Five factors (this last theory is without the Self or Spirit or Divine Spark, but it is

not incomplete for this only because the man has the ethereal body and one psyche also 303). On

the subject you see the paragraphs 15 and 16 of the Document " The Buddha and the Buddhists"

of this same Catechism).

The characteristic of the saint Buddhist, that is of the arahat (sanscrito: arhat), it consists

exactly in the being him completely ridden of the four conditionings 304 >>.

(note of mine: also the suppression of these characteristics from the Buddhist saints

(arahat) is considered laudatory. It results as a matter of fact that the Buddha preserved the desire

to be useful to the others and therefore to exist up to the last day of his life so much so that every

year he returns during the ceremony of the Wesak to bless the Earth, but to do it he need of the

power of the Christ 305 . The Buddha also preserved the ignorance of God and of the Divine Spark

or Self or Spirit of the men so much true that he developed the theory of the absence of the Self or

Anatta 306 and that of the Five factors of the individuality 307 ; also the Buddha was found in the

darkness of the ignorance of whom ignores God and His Spirit that It animates every man 308 and

for other reasons. The overcoming of the opinion doesn't have sense; all men have opinions until302 Vangelo di Giovanni 14, 6-7303 Cerchio Firenze 77, Dizionario del Cerchio, page 230 (Psiche), Mediterranee304 Leonardo Vittorio Arena, Buddha, pages 22-23, Tascabili Economici Newton305 Giuditta Dembech, Conoscere il Wesak, pagine 14-18, L’Ariete306 Michael Carrithers, Buddha, pages 44-51 (La conoscenza del Sé), Einaudi Tascabili307 Damien Keown, Buddhismo, pages 49-51, Einaudi Tascabili

54

they live; also the Buddha preserved the wrong opinions of the Not Self or Anatta and of the Five

factors of the individuality. The Buddha was a holy man, but his disciples have deified him and

therefore they have done an idol of him and of themselves of the idolaters 309 ; the Lord God

doesn't want that men waste time with the idols of whatever kind only not because the idols don't

serve to anything, but above all because God loves men and loving them He desires His love is

returned ).

24. Still on the theme of the synthetic explanation of the life of the Buddha:

Undoubtedly Gotama Siddhartha - at least at the beginning of his ascetic life - it had a

negative opinion of the life on the Earth and the pain y it was become by now for him an

obsessions or something similar (together to the fear of the illness, of the old age and of the

death).

Contrarily the Lord Jesus Christ had a very positive opinion of the life on the Earth in

spite of the sufferings 310 , since He knew well that it has for purpose the gift of the eternal

life to the man, of the harmony with God and of the union with God through himself, the

God's Son 311 .

According to the Lord Jesus Cristo the pain, rather the life on the Earth - exposed to

struggles, temptations and pains - it is tool of redemption of the Demons through the life in the

Cosmos and of the man 312 , while the Messiah is the Redeemer and Savior of every man of

whatever religion included atheists 313 .

For Jesus Christ the life on the Earth other is not that a very good school for men 314 ,

through which - after manifold terrestrial incarnations 315 – every one of them can freely choose the

way of the conversion 316 , paved of charity - love.

Returning to the life of the Buddha: little time after the night of the illumination

Siddhattha began his life of mission starting to make disciples and then to pronounce the

first one of his discourses: the famous discourse of Benares . After that he developed his

doctrine 317 founded on the Four noble truths (that is the existence of the suffering (dukkha) in the

life, of the origin of the suffering (samudaya), the cessation of the suffering (nirodha) of the way of

308 Eileen Caddy, Le porte interiori, Message dated August 30th , Amrita ; Cerchio Firenze 77, La Fonte Preziosa, page 267, Mediterranee 309 Esodo 20. 2-6310 Jakob Lorber, Il Signore parla, pages 133-137 ( Il significato della miseria, della malattia e del dolore), Armenia311 Vangelo di Giovanni, chapter 17312 Jakob Lorber, Il Signore parla, pages 157-163 (La natura di Satana e le conseguenze della sua caduta), Armenia313 Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th , Amrita ; Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 160, Mediterranee314 Jakob Lorber, Il Signore parla, pages 90-92 (La Terra, una scuola per i figli di Dio) ; pages 170-181 (L’anima nell’Aldilà) and page 185, Armenia315 Jakob Lorber, Il Signore parla, pages 184-186 (La reincarnazione), Armenia ; Cerchio Firenze 77, Dizionario del Cerchio, pages 238-240 (Reincarnazione), Mediterranee316 Vangelo di Matteo 4, 17317 Michael Carrithers, Buddha, pages 60-85 (L’illuminazione), Einaudi Tascabili ; Damien Keown, Buddhismo, pages 46-58 (Le quattro nobili verità), pages 87-100 (La meditazione), pages 101-114 (L’etica), Einaudi Tascabili

55

the cessation of the suffering with the moral and ethical behaviour, the meditation and the wisdom).

But Siddhartha was wrong because the cessation of the suffering is impossible since pain

is one of the three motors of the evolution of the man together with the struggles and

temptations 318 . An error of the Buddha that exchanged the divine karmic gift of the suspension of

the pain with the cessation of the pain. As a matter of fact pains return to the Buddha at least in his

old age, as we have already demonstrated in this document. Taken into consideration the

sufferings that Siddhattha suffered in his old age it is probable that at the end of his life Siddhattha

same had expiated his negative karmas postponed and therefore he has obtained the conscience

that lacked him because he understood the mistakes that he made in past 319 .

The Buddha conceived so a method or style of life 320 (however wrong) and he taught it for

over forty years earning a esteem that still today last, despite the errors and the failures of which I

have also spoken to this writing.

25. What does it remain of the original doctrine of the Buddha in the actual Buddhisms?

It seems me to be able to say that the foundations remain, or:

- The laws of evolution and of the reincarnation, the law of cause and to

effect or karmic law and other fundamental teachings of the Brahmanism 321 ;

- The Four noble truths that we have commented in precedence and in

other pieces of writings of ours in this same folder of the Buddha;

- the renouncement to the terrestrial goods, to the thirst and to the

eagerness and to the attachment for the passions and for the pleasures of the world and

the flesh;

- the moderate ascetic life with the ethics, the wisdom and the meditation

(this last outside of the man 322 ; this means that the Buddhist meditation is useless to the

spiritual purposes. God has told at Findhorn that it is a loss of time 323 ); such

meditation is dangerous because it is always excessive and being direct in the

worlds astral and mental it lays itself to the raids of Satan in the mind of the man as we

have already said 324 ). For every meditation they are enough only fifteen minutes, as

our Lady Mary taught, the Mother of the Lord Jesus at Fatima, appearing on

318 Jakob Lorber, Il Signore parla, page 162, Armenia319 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 46 (n°6 and 7) and page 158, Mediterranee320 Michael Carrithers, Buddha, pages 52-57 (Affrancarsi dalla servitù dell’auto mortificazione – La via di Mezzo), Einaudi Tascabili321 Cerchio Firenze 77, Per un mondo migliore, pages 90-91 (Religione Buddhista), Mediterranee322 Michael Carrithers, Buddha, pages 35-44 (La meditazione), Einaudi Tascabili ; Damien Keown, Buddhismo, pages 96-100 (La meditazione introspettiva), Einaudi Tascabili323 Eileen Caddy, La voce di Dio a Findhorn, page 61 (Le risposte interiori =The answers within), Mediterranee324 Alessandro Nangeroni, Dizionario del Corano, page 43 (Esseri satanici), sura VI 112-113 and page 113 (Satana), suraII 169 ( Vostro nemico in modo esplicito), sura CXIV 4-5 (Sussurratore furtivo che sussurra nella mente degli uomini) Xenia Tascabili ; Maria di Nazareth, Messaggi da Medjugorje, Messages dated December 25th 1991 (Assalti satanici) ; Febbraio 25th 1992 (Assalti Satanici) ; March 25th 1992 ( Satana si prende gioco di voi e delle vostre anime e io non posso aiutarvi perché siete lontani dal mio cuore), MIR

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December 10th 1925 to Sister Lucy 325 , but the meditations must have done in the

intimate of the man, that is in his/her same heart 326 on the Mysteries of the Rosary

and of the life;

- the evolution, the reincarnation, the law of cause and of effect or karmic

law and other fundamental teachings of the Brahmanism 327 ;

- The precept not to kill any living being;

- The not violence;

- The to know only for itselves same (fundamental error of the Buddha as it

is already said because it prevents the Buddhists to find God);

- The precepts not to steal, not to lie, not to deceive the neighbour;

- The precept to live chastely;

- The introspective meditation;

- The ethics and the wisdom;

- The compassion toward everybody;

- The equality among men;

- The service to the other brothers men;

- The good of the neighbour.

The spiritual Teachers of the Cerchio Firenze 77 (Circle Florence 77) don't teach to

meditate, but to know itselves 328 through the self knowledge 329 and the self psycho analysis 330 ,

<< …for knowing itselves with a constant awareness of his/her own being….the truth of yourselves

will come to the surface, it will be one conquest of yours. It is in the conquest of this individual truth

- that then it corresponds to the reality of yourselves - you will submit yourselves to a treatment of

psychoanalysis, of psychotherapy. It it is not a question of finding excuses to own way to act, but to

try to understand as really we are 121g 331 >>.

The Buddhist meditations are too many and too much long, but above all they are

lacking of the meditation most important, that in the heart of the man, where the Lord God stay with

His illuminations and answers 332 );

Unfortunately for the Buddhists from the Buddhic teaching has also remained the

absence of the relationship with God and therefore the prayer; nevertheless the Buddhists could

325 Autori Vari, Pregate, Pregate, Pregate, page 248, MIR326 Eileen Caddy, le porte interiori, Messages dated January 23rd , April 8th , May 29th , July 21st , Augusta 30th, September 4th and November 24th , Amrita327 Cerchio Firenze 77, Per un mondo migliore, pages 90-91 (La dottrina Buddhista), Mediterranee328 Cerchio Firenze 77, Dizionario del Cerchio, page 54-55 (Conoscere se stessi), Mediterranee329 Cerchio Firenze 77, Dizionario del Cerchio, pages 35-36 (Autoconoscenza), Mediterranee 330 Cerchio Firenze 77, Dizionario del Cerchio, page 37 (Autopsicanalisi), Mediterranee331 Cerchio Firenze 77, Dizionario del Cerchio, pages 54-55 (Conoscere se stessi), Mediterranee332 Eileen Caddy, La voce di Dio a Findhorn, page 61 (Le risposte interiori = The answers within), Mediterranee ; EileenCaddy, Le porte interiori, Messages dated January 23rd and 28th , March 28th, April 8th , May 29th, July 17th and 21st , August 30th , September 4th , November 24th , Amrita

57

recognize the Lord God in whatever moment 333 , having absolute faith and trust in Him 334 and

meditating in their heart 335 as did St. Francis Di Assisi 336 . The error of the Buddha that ignored

God couple it with the negation of the existence of the Divine Spark or Self or Spirit of the man.

The Buddhists don't know, exceptions excepted, that the Nirvana is not the Kingdom of

God; it is only the Heaven of the Buddhist Sects, that is one stopping place intermediate of the

man's walk toward his/her God which is present in every thing and in each one 337 .

The Buddhists that "…have ever had the opportunity to know the

teaching… " of the Lord Jesus in the other world they will have some Guides; if they won't follow

the indications of them to reach the Divine Filiation they must be reincarnated on the Earth

where they will have a Christian education.

Big part of the actual doctrine of the Buddhist Sects derives from their philosophize more

than of the real teachings of the Buddha; as a matter of fact the disembodied Teachers of the

Cerchio Firenze 77 (Circle Florence 77) they have said that the Buddha brought the truth, but the

men have distorted it 338 .

26. The Method attributed to the Buddha Gotama Siddhattha can be only one stopping place

intermediate for the man since to the Buddha and the Buddhists miss God, the Brahman and the

Self or Spirit or Divine Spark, the Atman. I thin that they also missed the love. Siddhattha didn't

succeed in having a proof of the existence of God and of the Divine Spark or Self or Spirit of the

man 339 because his teachers Alàra Kàlàma and Uddaka Ràmaputta didn't teach him, or at least so

it results, that the Lord God resides in the heart of the man 340 . And the Buddha, despite his to

think, didn't realize it for " …not to have found any proof of the existence of a personal soul, Atman,

or of its cosmic " equivalent 341 , the Brahman.

The Buddha for the other human beings had only compassion, but same God has said that

the compassion is not enough; the Tall One said as a matter of fact: << … the compassion toward

yours fellows is not enough; there must be love. Where there is love, there am I because I AM

love 342 >>.

The missed evidence of God was undoubtedly the greatest failure of the Buddha since

the Absolute One talks to all those people that put on in touch with Him with respect, devotion and

affection filial (and, naturally, without curiosity or requests of proofs of any type) meditating in their

333 Eileen Caddy, Le porte interiori, Message dated January 21st , Amrita334 Eileen Caddy, Le porte interiori, Messages dated July 22nd and August 31st , Amrita335 Eileen Caddy, Le porte interiori, Messages dated September 4th and November 24th , Amrita 336 Samuele Duranti, Preghiere di San Francesco, page 117, Edizioni Porziuncola, Assisi, Italy337 Eileen Caddy, Le porte interiori, Message dated July 17th , Amrita338 Cerchio Firenze 77, Per un mondo migliore, pages 90-91 (La religione Buddhista), Mediterranee339 Damien Keown, Buddhismo, page 50, Einaudi Tascabili ; Michael Carrithers, Buddha, pages 50-51, Einaudi Tascabili340 Eileen Caddy, Le porte interiori, Messages dated January 23rd and 28th , March 28th , April 8th , May 29th , July 17th and 21st , August 30th , September 4th and November 24th , Amrita 341 Damien Keown, Buddhismo, page 50, Einaudi Tascabili342 Eileen Caddy, La voce di Dio a Findhorn, page 145, Mediterranee

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heart. Consequently Siddhartha didn't hear the voice of God as Eileen Caddy and others, since he

didn't look for Him/in his heart with the correct spirit and because he didn't have enough faith and

trust in Him.

Of it derives that the practical and spiritual life of the Buddhists misses the more

and the best. And it is for this that they are in the darkness; these darkness they provoke the

separation that the Buddhist men mentally operates from their Father-Mother-God 343 and from the

other men their brothers, but it would be better to say from all the other living creatures.

The Buddhists after so many centuries should find in their intimate the seed of the

humility to accept the evidence of the existence of God and of the Divine Spark (or Spirit or Self of

the man); it is enough the Beauty, the immensity and the harmony of the only visible Creation to

believe in God if we are humble; humility is also needed for believing in the existence of the Spirit

or Self or Divine Spark in the man, that is the fulcrum of every human being 344 for the connection

among the different incarnations on the Earth, as it is recognized by the Hinduism 345 . Until the

Buddhists won't do it they will live in their illusions, among which that of the Nirvana, since we have

shown, on the base of the Revelations which we make reference:

- that the doctrine of the Buddha doesn't free from the pain neither from the rebirths on

the Earth for expiating the negative karma postponed at the incarnation as Buddhists; it

contribute to attenuate it / to reduce it / to suspend it, but for merit of the dispositions of the Divine

Law of the Karma in base to which, the Lord God compensates the Evil that the man makes with

punishments and anguish and the Good with peace and calm and reduction / suspension of the

sufferings, but only up to that the man will behave well. Of it derives that the two truths of the

cessation of the suffering (the Third and Fourth noble truth) are two serious errors of the Buddha,

because pain is un important part of the life of the man together with the struggles and to the

temptations, as it is already said;

- that the doctrine of the Buddha doesn't free neither from the birth, neither from the

illness, neither from the old age, neither from the death, but makes to profit the disciples of the

peace and the serenity karmiche in this terrestrial life (because the Buddha discovered the norms

in base to which God compensates the Good that the man does existence. We know that peace

and serenity are two fundamental states of being to live well and to widen our conscience, but

only from God the liberation comes from the cycle of the births and the deaths, after He has done

to do the Christic Redemption to all men, to whatever people or religion belong 346 ;

- that the Nirvana has been created by the thought of the man, but that it is not the

maximum state of beatitude that the man can achieve, since it is not the Kingdom of God or the

Skies, on the contrary the Heaven of the Buddhist Sects ;

343 Eileen Caddy, La voce di Dio a Findhorn, pages 103-104, Mediterranee344 Cerchio Firenze 77, Per un mondo migliore, page 208 (Individualità), Mediterranee345 Sri Aurobindo, Lo Yoga della Bhavagad Gita, canto VI 4-10 and pages 378-379, Mediterranee346 Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th , Amrita ; Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 160-161 (“Il ritorno” del Cristo, Mediterranee

59

- that God only redeems and saves in the person of Jesus Christ.

However, for the love that God has for the man the Buddhists also they will be able to

interrupt the series of the terrestrial existences, be them monks or secular, if in the Life after Death

they will apply - for the divine filiation - to the Redemption of the Lord Jesus Christ 347 , since the

Lord God gives some spiritual Guides to all those people in their life they have not known Jesus

Christ ‘s doctrine 348 explained in the Gospels .

The difficult situation in which the Buddhists are found makes sorrow to us because they are

voluntarily - even if apparently - separated them by God 349 . In Asia they are not the only ones,

even if the separation happens only in the mind and at initiative of the man, because God never

separates him from us 350 .

The principal Buddhist Sects are two:

- the Buddhismo Mahayana, that is rooted in Bhutan, China, Korea of the

North, Korea of the South, Japan, Mongolia, Taiwan, Tibet and Vietnam;

- the Buddhismo Theravada, that is rooted in Birmania, Cambodia, Laos,

Thailand and Sri Lanka.

The third one of the principal Sects of the Buddhists is that of the Vajrayana or Vehicle of

the Diamond "…Formed itself in India it spreads in China and, above all, in Tibet and Nepal.

presents strong colorations magic - esoteric and ritualistic with the use of mantra (magic formulas)

and mandala (symbolic representations)”.

We point out to the Buddhists that the magic practices are disliked to the Lord God and

consequently they are appreciated by Satan.

27. The method of the Buddha Gotama Siddhartha confines the Buddhist ones in the

Nirvana: The Nirvana corresponds to the dominion of the eagerness and of thepassions from

which derive peace and calm for the prize that gives the divine law of the Karma and with reduction

/ suspension of the sufferings; of it derives that the Nirvana is a state of being of peace and of

serenity and it can be lived also on the Earth by men of the whole world that maintain them in

theirs own small way, just, merciful and pure 351 , but it is also a merit of the Buddha with his

Octopath. me, a Christian, is an example of it. When the men stop being, in theirs own small way,

just, merciful and pure the pain assail again them e as it happened to the Buddha in his old age352 , because tin may opinion Siddhattha continued to be unfair toward God pretending a proof of

347 Jakob Lorber, Il Signore parla, page 178, Armenia Eileen Caddy, Le porte interiori, Messages dated December 24th and 25th, Amrita ; Eileen Caddy, La voce di Dio a Findhorn, page 109, Mediterranee ; Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 160-161 (“Il ritorno” del Cristo), Mediterranee348 Jakob Lorber, Il Signore parla, page 178, Armenia349 Eileen Caddy, Le porte interiori, Message dated May 29th , Amrita350 Eileen Caddy, Le porte interiori, Message dated May 29th , Amrita351 Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 49 (Mantra del karma), Mediterranee352 Michael Carrithers, Buddha, page 106, Einaudi Tascabili ; Leonardo Vittorio Arena, pages 74-76 (Malattia del Buddha), Tascabili Economici Newton ; Damien Keown, Buddhismo, pages 28-30 (La morte), Einaudi Tascabili

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His existence while he was meditating in the wrong place, that is outside of itself, instead that

inside of itself 353 .

The Nirvana has been defined by mistake as a flame; the term Nirvana or Nibbana it

alludes to the turning off of a flame, but this is not exact because the flame once extinct doesn't

exist anymore, while the peace and the calm conquered with a correct virtuous behaviour they

subsists in the mind and in the heart of the man, unless the man himself restarts to make the evil,

in which case would return to the preceding state of being, that provided punishments and anguish,

among which the sufferings, to corrective ends from the Lord God with the law of the Karma.

The Nirvana is not even inconceivable or ineffable because the man can find the words to

express such state to be; these words are peace and serenity, if indeed the Buddhist tries this state

of being that he has in itself and brings with itself; the man also brings with itself the Nirvana as

the Kingdom of the Sky 354.

In the state of being of peace and of serenity defined Nirvana it doesn't stop the life being a

way to live, that is a state of being of the man; therefore in such state it is not experimented

neither the void, neither the abyss, neither the nothing because there is, rather, a beginning

of plenitude, but certainly a state of peace and serenity. In such state of being the man he/she

has been transformed only not by the law of the karma, but also from his same good behaviour.

It results that the Buddha spoke of the Nirvana to the Third Noble Truth according to which

when it is eliminated "…the eagerness the suffering stops and the Nirvana is realized … 355 "

Buddha told it treating of the cessation of the suffering (nirodha) for the renouncement of the man

to the teagerness (tanha) and the attachment to the pleasures of the world and of the flesh, but is

not true that suffering ceases. However is true that living virtuously the man not creates anymore

negative karmas in the life as Buddhist, but that is true for the Atheistics too.

It results that the " Buddha discouraged any theory speaking of the nature of the Nirvana

and it limited him to attribute great importance to the appointment to reach it. It compared who set

theoretical questions on the Nirvana to whom, struck by a poisoned arrow, instead of extracting it,

he insisted to ask irrelevant information on who has struck it, on the name of his clan, from what

distance has thrown, and so on (M. I. 426). In harmony with the reluctance of the Buddha to

deepen this point, the ancient sources, mostlythey describe the Nirvana resorting to negative

terms as "absence of desire", "the thirst's extinction", "turning off" and "cessation ". A smaller

number of definitions also exists in positive terms, as "propitious", "the good", "purity"," peace" and

"truth" and "the other bank… 356 ". (note of mine: The negative terms are wrong because the

Nirvana is a positive state of being established by the law karmica in which the peace, the serenity

are felt and the wellbeing that we have received as remuneration of our virtuous behaviours).

353 Eileen Caddy, La voce di Dio a Findhorn, page 61 (Le risposte interiori – The answers within), Mediterranee354 Jakob Lorber, Il Signore parla, page 176, Armenia ; Eileen Caddy, Le porte interiori, Message dated June 1st and December 14th , Amrita355 Damien Keown, Buddhismo, page 54, Einaudi Tascabili356 Damien Keown, Buddhismo, pages 55-56, Einaudi Tascabili

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Of the positive terms used by the Buddhists to define the Nirvana the most

appropriate it is peace; I deduce of it that who has said it is the only one that has experimented

the karmic state of being of peace and serenity called Nirvana; all the other Buddhists have

hypothesized misleading definitions because they have not experimented the peace and the

serenity.

However peace is not the tallest finishing line of the life because the man can also

experiment the joy that it derives from his/her altruism that will bring him/her to give everything for

love, even itselves same, but he/she has to find the love in the depth of his/her heart before and to

bring it in surface 357 . This will happen when, covering the path of the love, the Lord God will find

in his/her heart together with the universal love 358 . " The Lord God has also said at Findhorn in the

XX century: << The love is service, the love is action; the love is not one confused, vague

emotion of which to speak. It learns to show it with all of this that you do 359 >>.

The love will give to the man the joy and the plenitude of the Kingdom of the Skies - and

also these will be gifts of God - when the man himself/herself will have believed, looked for and

found inside of itself the Kingdom of the Skies 360 .

The Nirvana is one of the Mental Heavens of the man, that of the Buddhist Sects, that it is

found, as we have already said, in the mental world where the Buddhists continue to ignore God,

the Lord. From there the Buddhists they won't reach the divine Filiation until - following the

suggestions of the spiritual Guides that the Lord God also gives to them in the Life after Death -

they won't have chosen to follow the Lord Jesus Christ that he is also your Redeemer and Savior

with the Spirit Saint of God.

Of it derives of it that the Buddhist path is a path of darkness that prevents the

access to the Kingdom of God. It is in the darkness - that it is distance from God - the Buddhists

will stay 361 until Jesus Christ they won't elect to them Teacher and Lord.

Brothers Buddhists, stay not confined in the Nirvana; beyond the Nirvana there is a

taller plane the Divine Plan 362 ; in us it is contained also the Kingdom of the Skies, but we must

recognize it, we must begin to look for it inside of us, otherwise we won't find it and it will remain

where it is 363 . While it is being there that also you are attended, but it is up to you to complete the

necessary footsteps 364 ; therefore converted you and you evangelically live. But if you won't

do it perhaps will you stay in the Nirvana for ever? No, because the love of God is stronger than

your (or our) stubbornness; which solution can it be for making you to expand your conscience?:

other incarnations on the Earth in a Christian family during which you will achieve a further

357 Eileen Caddy, Le porte interiori, Message dated August 26th , Amrita358 Eileen Caddy, Le porte interiori, Message dated September 4th , Amrita359 Eileen Caddy, La voce di Dio a Findhorn, page 77, Mediterranee360 Eileen Caddy, Le porte interiori, Messages dated June 1st and December 14th , Amrita361 Jakob Lorber, Il Signore parla, page 178, Armenia362 Cerchio Firenze 77, Dizionario del Cerchio, page 220 (Piano Divino), Mediterranee363 Eileen Caddy, Le porte interiori, Message dated June 1st , Amrita364 Eileen Caddy, Le porte interiori, Message dated May 30th and August 29th , Amrita

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amplification of your Consciences because the reincarnation and the karmic teachings / corrections

are the Way that the Lord God chooses for saving or to free who perseveres in the believe to a

wrong doctrine in the Life after Death also.

The explanation of as it can happen it is given by one of the spiritual Teachers of the

Cerchio Firenze 77 (Circle Florence 77) whom answered to this question: << What happens to the

entity in the moment to be reincarnated. Can he/she choose? Does he/she see his/her next

incarnation? >>.

Answer: <<When we are embodied, sometimes life is beautiful and we live gladly, but other

times, when they start to be us of the problems, it is said that we would be preferred to die.

There is also in general an attachment to the physical life, when this life weighs. But to

some it weighs so much that, straight they arrive to kill themselves. Well, later left the physical

body in the new dimension and past the period we say of transition, everything changes

completely. There is immediately a desire to still return on the earth to live, so intense that also the

most attached man to the life, while he lives it, doesn't feel a desire of physical life as it feels it then

when he/she is in the astral plan and over.

There is therefore this difference of perspective from when we are embodied to when we

are disembodied.

As for the to see that that will be the next incarnation, the thing concerns only those people

who are at a certain point of evolution. Because, naturally, those people that are at the beginning

of the evolution in human form don't have this possibility to see. It is given instead to the beings of

average evolution, and from here it derives the error, spread by a certain spiritualism, of the entity

that chooses, makes a program and so on.

It is not that it chooses. To give oneself up that desire to return, he/she sees that that will be

his/her next incarnation: he/she sees it in general line, naturally, not in the details. It is an

automatic thing, I would say.

How does the contact happen with the new incarnation?

From that moment in which he/she has had these visions that concern his/her next

incarnation, and that they serve to tune in him/her with that that will be his/her future condition, in

the being a state of total wellbeing and abandonment it takes over, really an immense beatitude,

because he/she has reached the certainty that he/she will return to live, that that impelling desire

of his/her will be satisfied. And there is therefore a sense of total appeasement, almost just a to fall

asleep, a to cradle him/her in this thought, a total relaxation.

Here it is that the moment in which he/she starts to return. Because the whole job of taking

of contact starts with those that will be the new bodies: the new mental body, the new astral body,

the new physical body 365 >>.

365 Cerchio Firenze 77, Maestro perché?, pages 57-58, Mediterranee

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28. The Way of the God of the love and the Life makes to also stop that exiles that are the

Skies of the religions: God's way to free us from the Skies of the religions and from the cycle of

the births and the deaths with the relative " struggles, temptations and pains " provides our

personal participation to our Salvation or Liberation (Salvation and Liberation have meanings

similar) through new incarnations on the Earth with consequent amplifications of our Conscience

and Knowledge.

Saint Agostino realized it and said: " He who have created you without you, it won't save

you without you ".

Concerning our participation to our Salvation or to our Liberation the Lord God has told to

Eileen Caddy of the Community of Findhorn in Scotland:

1. Message of May 30 th : << It can speaks to you of spiritual truth, but only living them and

putting them into practice in the life and showing them they become for you reality, they live, they

vibrate and they have in you their essence.

You must think with your head, you must live and to find by oneself the solutions to your problems.

You must walk with your legs and to never wait you that someone does it in your place.

You turn the look inside of you, you looks for the answers there and you will find them, even if this

can ask for some time.

You may need to learn to be patient and to serve me, but when your faith will sufficiently be firm,

you will find all you are seeking .

Learn to grow and to expand you.

Learn to draw to the source of all power, all knowledge, all wisdom and all understanding.

Keep turning to Me, the Lord your God, the Divinity within you . (note of mine: the Buddha

never turned him to God because he didn't look for Him where He was: in his heart; if he had

done it the serious errors that he committed would not have committed; the paragraph is

seen 21 of our document on " The discoveries and the errors of the Buddha Gotama Siddhattha” in

this same Catechism and folder ).

I will never abandon you, since by now you know with certainty that I AM with you, always 366 >>

2. Message of August 29 th : << In this spiritual life you must do your own job. I AM here

always for helping the souls that help themselves, but you must do the first footstep… (note of

mine: that evidently the Buddha Gotama Siddhattha on the Earth didn't do because he didn't know

that the Lord God was in his heart 367 )….You will never learn the lesson if others will make the

things for you. You cannot train a child by doing everything for it.. You have to let it do things for

itself. No matter how slow or fumbling its action are to begin with, you have to stand back and be

very patient. Very patiently and very lovingly I have to stand beck and see you do your own work

and make mistakes.

366 Eileen Caddy, Le porte interiori, Message dated May 30th , Amrita 367 Eileen Caddy, Le porte interiori, Message dated January 23rd and 28th , March 28th , April 8th , May 29th , July 17th and 21st , August 30th, September 4th and November 24th , Amrita

64

But always remember that you will benefit by your mistakes; and nothing happens in vain .All the

time you are learning new lessons and advancing along the spiritual path. Every step, no matter

how small, takes you nearer the goal, your realization of oneness with Me; until eventually you

realize there is no separation, and all is One, and you are part of that one glorious life 368 >>.

The Skies or the Heavens of the religions are created by the thought of the man that can

also create in the mental plane from the Earth 369 .

The Teachers disembodied of the Cerchio Firenze 77 (Circle Florence 77) have said of

World of the ideal dreamt by the man: << A mention to that region of the "mental world"

correspondent to the Skies described by the religions:

A creature, which were in these Skies, are not separated from the others if not by a particular

state of conscience.

Everything is around you.

A man that had lived for merit oneself an eternal prize or that he had dedicated his life to an

ideal, after the passing, in the mental plane, for karma, he sees and it experiments the dreamt

ideal.

This state corresponds to a sense of appeasement of beatitude.

Many entities that show themselves in certain mediumistic meetings originate exactly from this

region of the "mental world": that’s why they describe a Life after Death similar to that they

believed it existed while they were being in life, because they are experimenting it and, for them, it

is a real thing not a dream.

Once that the individual not enough evolved has stopped this dream, he/she rests, he/she

sees again with clarity and with calm all the past existences, but he/she is not aware of how much

it happens around him/her because he/she has entered the "plane" following to that mental, he/she

has abandoned his/her mental body and he/she is found on the thresholds of a plane (note of

mine: the plane akasico or of the conscience ) in which he /she will live an immense indescribable

beatitude 370 >>.

After having enjoyed the beatitude of the Life after Death the man it will feel a strong desire to

be reincarnated on the Earth; of one of these beatitudes in the mental world we have just reported.

It is living again in the planet Earth that the Conscience or Soul 371 of the man until it will still

become larger until he/she will become saint..

All roads approach us to God - the Buddhism also - because living on the Earth and in the

other three planes or world of the Cosmos (astral, mental and akasico or of the conscience 372 ) the

Conscience of the man becomes larger always because we also learn from our errors 373 .

368 Eileen Caddy, Le porte interiori, Message dated August 29th , Amrita369 Eileen Caddy, La voce di Dio a Findhorn, page 140 (Come l’uomo pensa così crea; questa è la Mia legge), Mediterranee370 371 Cerchio Firenze, Dizionario del Cerchio pages 28-29 (Anima), Mediterranee372 Cerchio Firenze 77, Dizionario del Cerchio, pages 64-65 (Cosmo), Mediterranee373 Eileen Caddy, Le porte interiori, Message dated August 29th , Amrita

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Also the Buddhists will continue to widen their Conscience embodying themselves on the Earth

in a Christian family, but they can get the Liberation from the births and from the deaths only when,

on the Earth or in the Life after Death, Jesus Christ will have elected as their Teacher and Lord 374 .

Brothers Buddhists, I think that the Nirvana is for you as a jail of which you are imprisoned.

Free you! Do you want to know how? Turn to God that is also in your heart asking Him to guide

you, explanations on the mysteries of the life and teachings 375 . It doesn't matter what you have

done till now, it is important what you will do from now on 376 .

374 Jakob Lorber, Il Signore parla, page 178, Armenia375 La voce di Dio a Findhorn, page 61 (Le risposte interiori = The answers within), Mediterranee ; Eileen Caddy, Le porte interiori, Message dated July 21st , Amrita376 Eileen Caddy, Le porte interiori, Message dated January 21st , Amrita

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