| Wesak Ritual and Visulaization Any time up to 12 hours prior to, or 12 hours after the full moon, you may want to arrange for either a private or group ritual that will be aligned with and empowered by those spiritual beings around the world participating in the Wesak Festival.
Now take to a moment read aloud the following visualization if in a group setting or to yourself if alone. Place yourself in the valley, feel the coarse grass under your feet, smell the cool mountain air, hear the hum of voices talking low, use all your senses.
The Wesak Legend Visualization There is a green valley, high in the foothills of the Himalayan-Tibet ranges. Towering mountains surround the valley on all sides except towards the northeast, where there is a narrow opening in the mountain ranges. The valley is bottle-shaped with the neck of the bottle to the northeast, and it widens considerably towards the south. Up towards the northern end, close to the neck of the bottle, there a huge flat rock. There are no trees or shrubs in the valley, only a kind of coarse grass. At the time of the full moon of Taurus, pilgrims from the surrounding districts begin to gather. The holy men and the lamas find their way into the valley and fill the southern and the middle parts, leaving the northeastern end relatively free. It is there that a group of great wisdom beings who are the guardians on Earth of God's plan gather together. This group of enlightened ones are the main participants in The Wesak Festival. They arrange themselves in the northeastern end of the valley in concentric circles, and prepare for a great act of service. In front of the rock where a large crystal bowl with water is placed, stands the three great Lords; the Christ, who is centre, with the Lord of living forms, Manu, standing on his right and the Lord of civilization, Mahachohan, who stands to His left. Gathered behind them are the masters and adepts, and other planetary lightworkers. Some are present in their physical bodies while others are in their spirit bodies. As the hour of the full moon approaches, a stillness settles down upon the crowd, and all look towards the northeast. Certain ritualistic movements take place, in which the grouped Masters and their disciples of all ranks take up symbolic positions, and form on the floor of the valley such significant symbols as the five-pointed star, with The Christ standing at the highest point; of a triangle, with The Christ at the apex; or a cross, and other well known formations, all of which have a deep and potent meaning. This is all done to the sound of chanted words and esoteric phrases. The expectancy in the waiting, onlooking crowd becomes very great, and the tension is real and increasing. Through the entire body of people there seems to be felt a stimulation or potent vibration which has the effect of awakening the souls of those present, fusing and blending the group into one united whole, and lifting all into a great act of spiritual demand, readiness, and expectancy. It is the climax of the world's aspiration focussed in this waiting group. These three words — demand, readiness and expectancy — best describe the atmosphere surrounding those present in this secret valley. The chanting and the rhythmic weaving grows stronger, and all the participants and the watching crowd raise their eyes towards the sky in the direction of the narrow part of the valley. Just a few minutes before the exact time of the full moon, in the far distance, a tiny speck can be seen in the sky. It comes nearer and nearer, and grows in clarity and definiteness of outline, until the form of The Buddha can be seen, seated in the cross-legged position, clad in his saffron-colored robe, bathed in light and color, and with his hand extended in blessing. When The Buddha arrives at a point exactly over the great rock, hovering there in the air over the heads of The Three Great Lords, a great mantram, used only once a year, at The Festival, is intoned by The Christ, and the entire group of people in the valley fall upon their faces. This invocation sets up a great vibration or thought current which is of such potency that it reaches up from the group of aspirants, disciples and initiates who employ it, to the Being we know as God. It marks the supreme moment of intensive spiritual effort throughout the entire year, and the spiritual vitalization of humanity and the spiritual effects last throughout the succeeding months. The effect of this great Invocation is universal and serves to link us up with that cosmic center of spiritual force from which all created beings have come. The blessing is poured forth, and The Christ, as the representative of humanity, receives it in trust, for distribution. Thus, so the legend is, The Buddha returns once a year to bless the world, transmitting renewed spiritual life, through The Christ. Slowly then The Buddha recedes into the distance, until again only a faint speck can be seen in the sky, and this eventually disappears. The whole ceremonial blessing, from the time of the first appearance in the distance until the moment The Buddha fades out of view, takes just eight minutes. The Buddha's annual sacrifice for humanity (for He comes back only at great cost) is over, and He returns again to that high place where He works and waits. Year after year He comes back in blessing; year after year, He and His great brother, The Christ, work in the closest cooperation for the spiritual benefit of humanity. In these two great Sons of God have been focussed two aspects of divine life, and They act together as Custodians of the highest type of spiritual force to which our humanity can respond. Through The Buddha, the wisdom of God is poured forth. Through The Christ, the love of God is manifested in humanity, and it is this wisdom and love which pour forth upon humanity each Wesak full moon. When The Buddha has again disappeared, the crowd rise to their feet; the water in the bowl is distributed in tiny portions to the Masters, initiates and disciples, and they then go their way to their place of service. The crowd, who have all brought their little cups and vessels of water, drink of them and share with others. In this beautiful "water ceremony of communion" is portrayed the symbol of the new age which is upon us. In this ceremony is perpetuated for us the story of the universality of God's love, the need for our individual purification, and the opportunity to share with each other that which belongs to all. The water, which has been magnetized by the presence of The Buddha and of The Christ, carries certain properties and virtues of a healing and helpful nature. Thus blessed, the crowd silently disperses. **From "The Wesak Festival" booklet by Alice A. Bailey Who are these great Lives, also called the Great Ones? They are the Beings of Light who include the Masters and Enlightened Ones, as well as those who are even more evolved. Although they never interfere with free will, they can be called upon to assist humanity to evolve, to live as souls, and to assist humanity in lifting some of the conditions present. They cannot help until their help is requested by a group, for the energy they send is so powerful it must be received by a large group of people, who will then be able to make changes in their own lives and become transmitters of this energy to others. The Great Ones work through those who call upon them and can hear and respond to the energies they are transmitting. They respond only to group need and lend their assistance when called upon by enough sincere people. They are in touch with the highest forces of light, and can work from these high levels to help humanity create powerful changes. Join all lightworkers to call upon the Great Ones during this special time of the Wesak Festival of Light |