The occupation of Tibet by China in 1949/50 must be seen as a significant break in the spiritual life of the planet.
The particular path in Buddhism followed in Tibet contained accelerating practices for individual spiritual development (diamond path). The concentrated opportunity for students to learn in monastic seclusion could be optimally achieved in Tibet. However, the Tibetan master gave the hint 80 years ago that the time of monastic seclusion is over for modern aspirants.
The Chinese secular ideology of materialism was directed with full force against the spiritual, which the Chinese regarded as religion, even though it was and is in fact a highly developed philosophy.
Within 20 years, China destroyed the monasteries and the polity associated with them. The flight of the Dalai Lama, the head of a part of the monasteries and a certain orientation of Buddhism, to northern India was the logical consequence of the massive repression and the so-called “re-education”.
After a period of apparent calm in the 1970s, China began renewed repressive measures against the predominantly steadfast indigenous population that remained loyal to Lamaist Buddhism.
The compromises forced by the Chinese rulers in the meantime were settlements under pressure and without value for the population. When Chinese bureaucrats decide who is the reincarnation of a high lama, it is forbidden to speak of compromise or of accommodating the enemy. In the case of the Panchen Lama, China had one of its own appointed and the one it found disappeared.
For the planet, a special place at altitude for the training of soul and spirit has thus been lost. At the physical altitude of about 4000 metres, the effect of the astral (feelings) is significantly reduced.
Whether Tibetan Buddhism with its peculiarities can be a general model for spiritual development remains an open question. Let us take the example of the Dalai Lama, who is so highly revered in the West, to pose this question in concrete terms. In the diaries of Helena Roerich on her conversations with Mahatma M. it is mentioned that Nicolas Roerich was an incarnation of the Dalai Lama in the 18th century. That both are or were incarnated at the same time, i.e. the Dalai Lama and N. Roerich, reinforces the previously mentioned question about the unbroken chain of incarnations of the always same entity.
In The Secret Doctrine, H.P. Blavatsky expressed her astonishment at the West’s so much interest in the Dalai Lama and pointed to the Panchen Lama, who is at least as important. But even this reference has since been put to rest by the Chinese strangulations of the spiritual, since the boy named by China as the reincarnation of the Panchen Lama was a deliberate deception.
If one detaches oneself from the rather romanticising orientation towards the past Tibet, a reorientation of schools for spiritual development is necessary. This also applies to currently existing schools that are waiting for a return (of whatever spiritual entity).
For the students of the teachings of the Tibetan and A. Bailey, it should be mentioned that the announcements concerning the Second Coming of the Christ were written in the main chronologically before the door to evil was opened again in Palestine. There is a previous waymark on this.
The two stages of initiation described in Waymark 9 give clues as to the direction in which it should go. Without active work to try to save this civilisation after all, to increase the spiritual yield through further trained souls of Level 2 and 3, a re-determination of the schools cannot be found. The reader will certainly have noticed that the spiritual yield is not located and recognisable in the outer physical.