Alice Bailey - Autobiography - Chapter VI
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Autobiography of Alice A. Bailey - Chapter VI
A third unique thing which the Tibetan has accomplished, and
this within the last few months, has been to present the platform and certain indications
as to rituals upon which the new world religion can be founded.The need has long been
apparent for some point of contact between the exoteric religions of the West and the
esoteric faiths of the East. On the levels of the esoteric or spiritual approach to
divinity there has always been uniformity between the East and the West. The techniques
followed by the mystical seeker after God in the Occident are identical with those
followed by the seeker in the Orient. At a certain point on the path of return to God all
ways meet and then the procedure is uniform for all subsequent stages of approach. The
steps in meditation are identical. This will be apparent to anyone who studies the works
of Meister Eckhart and the Yoga Sutras of Patanjali. All of the great expansions of
consciousness as outlined in the Hindu philosophy and the expression of these five great
expansions as portrayed in the five great crises in the life [238] of the Christ, related
in the New Testament, are also the same. When man begins consciously to seek out God and
consciously to take himself in hand for discipline and endurance, he finds himself at one
with seekers in the East and in the West and with those who lived before Christ ever came
and with those who are seeking today.
It was in
an effort to make the relation between the East and the West clear that I wrote the book, The
Light of the Soul. It is a commentary upon the Yoga Sutras of Patanjali, who
lived and taught probably 9000 years before Christ. The Tibetan gave me the paraphrase of
the ancient Sanskrit phrases because I know no Sanskrit but I, myself, wrote the
commentary, as I was anxious to present an interpretation of the Sutras which would be
more adapted to the Western type of mind and consciousness than the usual oriental
presentation. I also wrote From Bethlehem to Calvary in order to trace the
significance of the five major episodes in the life of the Christ - the birth, baptism,
transfiguration, crucifixion and resurrection - and their relationship to the five
initiations as outlined for the Eastern disciple. Both these books have a definite bearing
upon the new world religion.
The time must come when the work of the great Master in the East, the Buddha, Who came
to earth and achieved illumination and became the guide and teacher of millions of
orientals, and the work of the Christ, Who came as the teacher and savior recognized first
by the occident, must achieve fusion. There is no divergence or conflict in Their
teaching. There is no competition between Them. They stand forth as the two greatest world
teachers and saviors. One has guided the Orient and the other has guided the Occident
nearer to God.
It is this theme that the Tibetan elaborates in His pamphlet, The New World
Religion. He indicates that the [239] work of the Buddha prepared people for the Path
of Discipleship, whilst the work of the Christ prepared people for Initiation. He
indicated a ritual in this pamphlet in which the great day of the Buddha, the Wesak
Festival (the Vaisakha Festival at the May full moon), and Easter Sunday, fixed by the
April full moon, stood for the illuminated Buddha and the risen Christ, whilst the full
moon of June was the Festival of Humanity making its major annual approach to God under
the guidance of Christ. The other full moons in each month constitute lesser festivals in
which certain spiritual qualities necessary for the expression of discipleship and
initiation are considered and emphasized.
One other
revolutionary activity brought to the attention of humanity by the Tibetan indicates the
first steps that are being taken by the Hierarchy to approach closer to humanity, to
restore the ancient Mysteries, and to externalize and make possible the manifestation upon
the physical plane of the Masters and Their groups of disciples gathered together in what
are technically called Ashrams.
Implicit in this effort, therefore, lies the significance of the second advent of the
Christ. He will come bringing His disciples with Him. The Masters will again some day be
present upon earth as They were millions of years ago during the infancy of mankind. Then
They left us for a while and disappeared behind the veil which separates the seen from the
unseen. This they did in order to give man time to develop free will, to become an adult
using his mind, making his own decisions, orienting himself finally towards the kingdom of
God and consciously endeavoring to tread the path of return. This has taken place on such
a large scale that it now appears possible that within the coming century the Masters may
emerge from Their silence and again be known among men. To this end the Tibetan has [240]
been working and many of us have been collaborating with Him.
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