“We now see that “four mysteries” of the Buddhist doctrine have been as little understood and appreciated as the “wisdom” hinted at by Paul, and spoken “among them that are perfect”, (initiated), the “mystery wisdom” which “none of the Archons of this world knew.” The fourth degree to the Buddhist Dhyâna, the fruit of Samâdhi, which leads to the utmost perfection, to Viconddham, a term correctly rendered by Burnouf in the verb “perfected”, is wholly misunderstood by others, as well as in himself. Defining the condition of Dhyâna, St. Hilaire argues thus:
“Finally, having attained the fourth degree, the ascetic possesses no more than this feeling of beatitude, however obscure it may be…he has also lost all memory…he has reached impassibility, as near a neighbor of Nirvana as can be. …However, this absolute impassibility does not hinder the ascetic from acquiring, at this very moment, omniscience, and the magical power; a flagrant contradiction, about which the Buddhists no more disturb themselves than about so many others.”
And why should they, when these contradictions are, in fact, no contradiction at all? It ill behooves us to speak of contradictions in other peoples’ religion, when those of our own have bred, besides the three great conflicting bodies of Romanism, Protestantism, and the Eastern Church, a thousand and one most curious smaller sects. However it may be, we have here a term applied to one and the same thing by the Buddhist holy “medicants” and Paul, the Apostle.
When the latter says, “If so be that I might attain the resurrection from among the dead, [Nirvana], not as though I had already attained, or were already perfect”, initiated, he uses an expression common among the initiated Buddhists. When a Buddhist ascetic has reached the “fourth degree”, he is considered a rahat. He produces every kind of phenomena by the sole power of his freed spirit. A Rahat, say the Buddhists, is one who has acquired the power of flying in the air, becoming invisible, commanding the elements, and working all manner of wonders, commonly, and as erroneously, called meipo, (miracles). He is a perfect man, a demi-god. A god he will become when he reaches Nirvana; for, like the initiates of both Testaments, the worshippers of Buddha know that they “are gods.”
“Genuine Buddhism, over leaping the barrier between finite and infinite mind, urges its followers to aspire, by their own efforts, to that divine perfectibility of which it teaches that man is capable, and by attaining which, man becomes a god”, says Brian Hodgson.”
H. P. Blavatsky
The Mark Of God: Understanding Your "I AM Presence" 