The Tibetan Book of the Dead states:
“At the moment of death, the four sounds called ‘awe-inspiring sounds’ are heard: from the vital-force of the earth-element, a sound like the crumbling down of a mountain; from the vital-force of the water-element, a sound like the breaking of ocean waves; from the vital force of the fire-element, a sound as of a jungle afire; from the vital-force of the air-element, a sound like a thousand thunders reverberating simultaneously. The place that one getteth into in fleeing from these sounds is the womb.”
The common and ordinary intellectual state of daily life is not everything; the Tibetan Book of the Dead states:
“O nobly-born, listen with full attention, without being distracted: There are six states of Bardo, namely: the natural state of Bardo while in the womb; the Bardo of the dream-state; the Bardo of ecstatic equilibrium, while in deep; the Bardo of the moment of death; the Bardo of equilibrium during the experiencing of Reality; the Bardo of the inverse process of sangsaric existence [retrospective recapitulation of the life that just passed]. These are the six.”
Tibetan initiates intelligently define with the exotic term Bardo six different states ofthat are distinct from the common and ordinary, routine, intellectual state of daily life.
Anyone who dies has to experience three Bardos: the Bardo of the moment of death, the Bardo of the experience of reality, and the Bardo impelling results in rebirth.
There are four states of matter within which all the mysteries of life and death are developed.
There are four circles, four regions, within which are represented all the worlds and times of matter in a mineral [atomic] state, matter in a molecular state, and matter in an electronic state. These are the four ancient worlds: hell, earth, paradise, and heaven.
Every disembodiedmust strive to attain intermediate liberation in the world of free electrons, a similar state to that of a Buddha. It is urgent to know that intermediate liberation is the limitless happiness experienced between death and a new rebirth.
There are many nations or kingdoms of immense happiness in the molecular and electronic regions where, if the law of Karma allows, any disembodiedcan be born internally.
During the interval between their last death and their new birth, those who have plentiful Dharma (addressing those people who have done very good deeds) can give themselves the luxury of some blessed vacations.
So, before their re-incorporation on the Earth, those who have done many good deeds can be born miraculously in the joyful kingdom of the west at the feet of Buddha Amitabha, amidst the lotus flowers or in the kingdom of supreme joyfulness, or in the kingdom of dense concentration, or in the kingdom of those of long hair, or in the kingdom of Maitreya, etc. These different kingdoms from the molecular and electronic regions glow blissfully.
There are many masters who help the defunct ones who deserve it. Those masters have methods and systems that assist the Buddhata, the Essence, the, in the effort to be liberated for some time from the lunar bodies and the , in order to enter into the kingdoms of the molecular and electronic regions.
It is lamentable that the, the Essence, has to return into its lunar bodies, which the inhabits. Such a return is inevitable in order to be reborn in the physical world.
Thethat attain intermediate liberation are very few. (Do not confuse intermediate liberation with final liberation).
After physical death, anycan ascend into the kingdoms of happiness within the molecular and electronic worlds, or descend into the infernal worlds of the mineral kingdom, or immediately or eventually enter into a new physical body in a manner similar to the one he had before. These three roads from the fateful Chinvat Bridge are wisely described and with astonishing clarity in the Zoroastrian legend:
“Everyone whose good works are three grams more than his sin, goes to Heaven; everyone whose sin is more goes to Hell; whereas he in whom both are equal, remains in the Hamistikan till the future body or resurrection.”
The law of the Karma—the wise law that adjusts effects to causes—is in charge of giving everyone after their death that which they deserve. The law is the law, and the law is fulfilled.
Intermediate liberation, the bliss in the kingdoms of the molecular and electronic regions, has an end; thus, once the reward is exhausted, the Essence returns into its lunar bodies where thedwells; thereafter, the return, the re-incorporation, the entrance into a new womb begins. The Tibetan Book of the Dead states:
“Direct thy wish, and enter into the womb. At the same time, emit thy gift-waves (of grace or goodwill) upon the womb which thou art entering, (transforming it thereby) into a celestial mansion.”
In this day and age, thewho after their physical death enter into the different kingdoms from the molecular and electronic regions are very few.
Through time, thehas become exaggeratedly strong, extremely complicated, and therefore, the Essence, the , is strongly imprisoned within the lunar bodies.
In these times of worldly crisis, mostare being born in the infernal worlds (mineral kingdom) to not return, or they are immediately re-incorporated without ascending into the kingdoms of the Gods.
The great law only grants one hundred and eight lives to the human being, and this reminds us of the Buddha’s necklace with one hundred and eight beads.
If the human being does not know how to take advantage of the one hundred and eight beads of the Buddha’s necklace, if the human being does not achieve the inner realization of his Self during these one hundred and eight lives, he is then born within the infernal worlds of nature. Commonly, as their times expire, all human beings descend into the infernal worlds.
Many prophets, avatars, saviors, have come into the world. Comprehending the terrors of the abyss, they have wanted to save us. But humanity does not like the avatars, the saviors. Humanity is not concerned with salvation.
This matter about the inner realization of the Self is only possible based on tremendous super-efforts, yet humanity does not like super-efforts. People only say, “Let us eat and drink, since tomorrow we will die.”
The inner realization of the Self can never be the outcome of any mechanicity, even an evolutionary type of mechanicity. The law of evolution and its twin sister the law of devolution are purely mechanical laws of nature that cannot realize the Self of anybody.
Whosoever wants the inner realization of their Self has to tread the path of the razor’s edge, the difficult path of the revolution of the. This path is more bitter than bile. This path is disliked by everybody.
It is necessary for the secret master to be born within us. It is necessary to die; themust die. It is urgent to sacrifice ourselves for humanity, since that is the law of the Solar ; he is self-sacrificed when crucifying himself in the worlds so that all the beings can have life, and a very abundant life.
To be born is a sexual problem. To die is a matter of dissolving the “I.” To sacrifice oneself on behalf of humanity is love.
This subject matter displeases people, of enduring twenty or thirty years in the ninth sphere in order to have the right to be born in the superior worlds, of psychologically dying—that is, dissolving our beloved “I”—and of sacrificing the self on behalf of humanity.
Humanity is not interested in the inner realization of the Self, thus it is evident that nothing can be given unto the one who does not want it.
To get money, to eat, to drink, to reproduce, to amuse themselves, to have power, prestige, etc.—these are the only things that people are interested in. This explains why few are those who are saved:
“Many are called but few are chosen.” – Matthew 22:14
In this world abound many people who apparently want the realization of their Self in order to have right to enter into the kingdom of esotericism, nevertheless, deep down, what those people want is to amuse themselves with these studies, and that is all. Those people are curious butterflies who flutter today in one school and tomorrow in another; they do not know the path, and if they manage to find it, they get very excited in the beginning, and thereafter, when they see that the work is serious, they flee frightened, looking for refuge in another school.
The line of life is spiral, thus in each reincarnation humanity is descending the spiral staircase until arriving at the infernal worlds of the mineral kingdom.
Time is ten times longer, ten times slower, and terribly boring in the inferno (mineral kingdom); a payment of our Karmic debt is made every one hundred years.
The descent into the infernal worlds is a backward journey, devolving in the time, backing down through the animal, vegetal, and mineral states. When arriving at the fossil state, the egos and its lunar bodies become cosmic dust.
Theis liberated when the and the lunar bodies become dust in the inferno. The returns to the primeval chaos, ready to evolve again, rising over several eternities through the mineral, vegetal, and animal states, until again reaching the human state.
So, thewho do not take advantage of the one hundred and eight lives represented by the one hundred and eight beads of the Buddha’s necklace are born within the infernal worlds located underneath the Earth and waters, which is the Hindu Naraka, the Babylonian Aralu, the Earth of No-return, the region of dense darkness, the house whose inhabitants do not see the light, the region where dust is their bread and their food mud. The inferno is the melting crucible, where the rigid forms, the lunar bodies and the , must be melted, reduced to dust, so that the is liberated.
The time that thehas to live within the infernal worlds depends on its Karma. It is obvious that those terrible black magicians who developed the Kundabuffer organ and of the lower abdomen, the Lucifers, Anagarikas, Ahrimans, etc., live entire eternities, complete Mahamanvantaras, within those infernal regions, before becoming cosmic dust.
Common and ordinary people, the everyday people, those who did not realize their Self because they were not interested in, but who were not decidedly perverse, only last within the infernal worlds about eight hundred to one thousand years.
Severe punishments are given to those who dishonored the Gods, the fallen Bodhisattvas, the Hasnamussen with double center of gravity, and for those parricidal and matricidal ones, and for the assassins and gentlemen of war and masters of black magic. The Tibetan Book of the Dead states:
“Falling therein, thou wilt have to endure unbearable misery, whence there is no certain time of getting out.”
Into the infernal worlds enter not only the decisively perverse, but also those who already lived their one hundred and eight lives and did not attain realization:
“Every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.” – Luke 3:9
Theosophists state that there are three paths of perfection, and Annie Besant wrote about these three paths. The three paths receive the names of Karma Yoga, Jnana Yoga, Bhakti Yoga.
Karma Yoga is the path of upright action.
Jnana Yoga is the path of the mind.
Bhakti Yoga is the path of devotion.
Through Karma Yoga we live uprightly, harvesting plenty of Dharma (reward), but we do not create the solar bodies with it because creation is a sexual problem.
Through Jnana Yoga we become skillful inand yoga, but we do not create the solar bodies because this creative work is made with the sexual hydrogen TI-12.
Through Bhakti Yoga we can tread the devotional path and reach ecstasy, but this does not signify the creation of the solar bodies.
There are schools that affirm there are seven paths, and there are other schools that state that there are twelve paths. Jesus thesaid:
“Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” – Matthew 7:13, 14
Never, ever did the Master of Masters say that there were three gates or three ways. He only spoke of a single door and a single way. So, from where have they taken that there are three paths of liberation? From where have these schools taken that there are seven gates or paths for liberation? From where did these pseudo-occultist and pseudo-esoteric organizations take that there are twelve paths?
Indeed, there is only a single path and a single gate. No human being knows more than, and he never spoke about three, neither of seven, nor of twelve paths.
The path has much of Karma, Jnana and Bhakti Yoga, it has much of the seven Yogas, but there is only one single, narrow, strait, and frightfully difficult path.
The path is different; it is opposed to our everyday, routine life. The path is one hundred percent revolutionary; it is against everything and everybody. The path is more bitter than bile. It is the path of the revolution of thewith its three factors, namely, to be born, to die, and to sacrifice oneself on behalf of humanity. Through this path the wretched intellectual animal must become a different being.
Those who find the path are very rare, and those who do not abandon the path are even rarer. Indeed, not all can be developed as human beings and become different. Even though this seems an injustice, deep down it is not; given that people do not wish, people are not interested in becoming different, and therefore, a thing must not be given unto the one who does not want it, who does not wish it, who is not interested in it.
Why should people be given what they do not want? If the wretched intellectual animals mistakenly called humans were forced to become different beings, when they are satisfied with what they are, then this indeed would be a great injustice.
It is clear that everything in nature is submitted to the law of number, measurement, and weight. All human beings have one hundred and eight lives, and if they do not know how to take advantage of them, the time expires and the entrance into the infernal worlds becomes inevitable.
The realization of the inner Self of the human being can never be the outcome of the mechanical evolution of nature, but the fruit of tremendous super-efforts. Yet, sadly, humanity does not like super-efforts.
This chapter is from Light from Darkness (Christmas Message 1966-1967, named by students "The Buddha's Necklace") by Samael Aun Weor. The print and ebook editions by Glorian Publishing (a non-profit organization) include features like illustrations, a glossary, and index. Buy the book, and you benefit yourself and others, since book purchases help Glorian provide Gnosis to humanity.
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