On the Inner Meaning of the Twin Full Moons of Gautama Buddha (Wesak) and Christ/Bodhisattva Maitreya/Krishna (Goodwill)

 On the Inner Meaning of the Twin Full Moons of Gautama Buddha (Wesak) and Christ/Bodhisattva Maitreya/Krishna (Goodwill) (A MAY 30 2026 Meditation)

(Great Vajra of Compassion (Karuna) and Voidness (Prajna of Sunyata), Ray 2A lower linking - intelligent activity to love, or frictional fire to solar fire, or third aspect to second aspect, Ray 2B upper linking - love to will or solar to electric fire or second to first aspect.)

In the volume Return of the Christ, Alice Bailey and the Tibetan teacher are said to teach that, for the last two thousand years, at the Gemini (June) Full Moon, the Christ has preached the Buddha's final sermon before the assembled Hierarchy.

If we contemplate—according to the final stage of Raja Yoga as taught by Djwal Khul—the profound meaning of the Buddha's exhortation which he gave to his disciples in the last days of his earthly existence as recorded in Mahaparinibbana-Sutta II, Digha-Nikaya Page 16 (and preached by Christ today to Hierarchy) -

‘Be a lamp unto yourself, be a refuge unto yourself, without another refuge, the Dhamma as a lamp, the Dhamma as a refuge, without another refuge. But how, Ananda, is a Bhikkhu a lamp unto himself, a refuge unto himself, without another refuge, the Dhamma as a lamp, the Dhamma as a refuge, without another refuge? There, Ananda, the disciple, as respects body keeps watch upon the body, earnestly, intently, clearly conscious, having put away all worldly cares and desires. As respects sensation, he keeps watch over the sensations, earnestly, intently, clearly conscious, having put away all worldly cares and desires. As respects mind, he keeps watch over the mind, earnestly, intently, clearly conscious, having put away all worldly cares and desires. As respects phenomena, he keeps watch over the phenomena, earnestly, intently, clearly conscious, having put away all worldly cares and desires. Thus, Ananda, remains a Bhikkhu a lamp unto himself, a refuge unto himself, without another refuge, the Dhamma as a lamp, the Dhamma as a refuge without another refuge.’ 

- Quoted from The Psychological Attitude of Early Buddhist Philosophy (Abhidhamma) by Lama Anagarika Govinda.

In other words (quoted from Last Days of the Buddha, The Mahāparinibbāna Sutta, Translated from the Pāli by Sister Vajirā

& Francis Story)

... Then it occurred to the Blessed One: "It would not be fitting if I came to my final passing away without addressing those who attended on me, without taking leave of the community of bhikkhus. Then let me suppress this illness by strength of will, resolve to maintain the life process, and live on."

And the Blessed One suppressed the illness by strength of will, resolved to maintain the life process, and lived on. So it came about that the Blessed One's illness was allayed.

And the Blessed One recovered from that illness; and soon after his recovery he came out from his dwelling place and sat down in the shade of the building, on a seat prepared for him. Then the Venerable Ananda approached the Blessed One, respectfully greeted him, and sitting down at one side, he spoke to the Blessed One, saying: "Fortunate it is for me, O Lord, to see the Blessed One at ease again! Fortunate it is for me, O Lord, to see the Blessed One recovered! For truly, Lord, when I saw the Blessed One's sickness it was as though my own body became weak as a creeper, every thing around became dim to me, and my senses failed me. Yet, Lord, I still had some little comfort in the thought that the Blessed One would not come to his final passing away until he had given some last instructions respecting the community of bhikkhus."

Thus spoke the Venerable Ananda, but the Blessed One answered him, saying: "What more does the community of bhikkhus expect from me, Ananda? I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back. Whosoever may think that it is he who should lead the community of bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions respecting them. But, Ananda, the Tathagata has no such idea as that it is he who should lead the community of bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of bhikkhus?

"Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ananda, is held together with much difficulty, so the body of the Tathagata is kept going only with supports. It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind, that his body is more comfortable.

“Therefore, Ānanda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.

“And how, Ānanda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?

“When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge.

“Those bhikkhus of mine, Ānanda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest, if they have the desire to learn.”

Bailey further writes: "The Christ through Love (his own Compassion Ray 2A of Avalokiteshvara) relates the Hierarchy to Humanity (lower linking - intelligent activity to love, or frictional fire to solar fire, or third aspect to second aspect), While, with the aid of the Buddha, through Wisdom (his own Ray 2B of Manjushri), he relates the Hierarchy to Shamballa (upper linking - love to will or solar to electric fire or second to first aspect). 

Only when Humanity and the Hierarchy are working together in a practical synthesis, can the Shamballa energy be permitted complete inflow through the medium of the two other centres.

To aid in this process of gradual perfecting and an eventual bringing about of a complete alignment (Shamballa-Hierarchy-Humanity), the help of the Buddha must be invoked and accepted. The work of the Christ as God-Saviour can be carried forward by Buddha alone and unaided. The work of the Christ as God the Preserver needs the united work, as yet, of the two highest Representatives of the second divine aspect when present together upon the Earth, as is the case today of both the Buddha and the Christ. This is the first cycle in the history of humanity when this has been the case. One or the other has been present down the ages, but not the two simultaneously. The reason for this is that the time has now been reached when Shamballa can be contacted and its energy evoked. 

Hence we have the activity of the Buddha at the May Full Moon and that of the Christ at the following June (Gemini) Full Moon. Their united activity serves to bring about a much closer approach between the Lord of the World and the Hierarchy, via His four Representatives: the Buddha, the Christ, the Manu, and the Mahachohan—the five points of energy which are creating the five-pointed star of Humanity.

The ancient rule (No 4 for probationers) that describes the urge which prompts the present three-fold activity of Christ (from Rays and Initiations) -

"Let the disciple tend the evocation of the fire, nourish the lesser lives and thus keep the wheel revolving."

If we reflect on these lines and compare them with Vajrayana and Tibetan Buddhist teachings on Tantra, an intuitive insight may arise, allowing us to see that Christ is preaching precisely the 'two-in-one' path of Vajrayana. He is asking us to cultivate and rely on our Bodhicitta as the only guru. It is the union of Upaya and Prajna, culminating in the emptiness of Bodhicitta within the bindu—the summit of realization in a Vajrayana mandala—that transcends the duality of samsara and nirvana.

It is the governing notion of "two-in-one" (Tibetan: zun-hjug) upon which the entire structure of the Tantras is built, and this applies to its philosophy, its theology, and its practice of yoga. If one is therefore prepared to understand it, one must expect to meet with sexual symbolism at every turn, and this can only cease to be burdensome if one is able to see beyond the symbols to the ideas. The power and the profundity of these symbols is very great, for while on the one hand they refer intimately to the realm of sensual experience (samsara), they also indicate the two poles or coefficients of mystical experience (nirvana). In fact these symbols indicate the identity of the one with the other, in a way in which no other symbols can possibly do. Vajra and lotus derive their whole significance from their masculine and feminine connotations. The terms, Wisdom and Compassion, belong to the earlier phase of Buddhism, a fact which tends to obscure the new meanings with which they are endowed; the other terms employed, such as Sun and Moon, ALI (vowel series) and KALI (consonant series) conceal the meaning like a code. 

Just as the vajra and lotus find their consummation in bodhicitta, and consonants and vowels in the syllable (akṣara), so too are Moon (night) and Sun (day) consumed in Fire. This like all the other elements has a general (macrocosmic) and individual (microcosmic) significance. As the former it is the cosmic fire which consumes existence and out of which the new existence arises. For this reason RAM which is the seed-syllable of fire is employed to initiate the whole envisaged process of emanation. For the meditating yogi it signifies the fusing in his own person of the two coefficients represented by the breath which passes up and down the left and right sides of the body, hence the consummation of his existence. As such it is Candali, the goddess of fire, who burns at the navel. As the union of these two coefficients, she embodies both Wisdom (prajñā) and Means (upāya). The yogin as Means (upāya) is absorbed into Wisdom (prajñā), and the Great Bliss (mahasukha) is achieved. The realization of nirvana within samsara.

Images: The Hevajra Tantra Twins and Gemini—Two Brothers Who Live in Light; Crossroads of the Paths of Christ and Buddha by Nicholas Roerich (1925); and Cakrasaṃvara as Ali and Vajrayoginī as Kālī, from Konchog Drakpa.