"Oh, blessed Mixcoatl, thy name is well deserved to be lauded in chants, and thy fame is well deserved to be alive in the world, and to be mentioned by the mouth of those who dance the Areytos around the suburbs and tambourines of Huexotzinco so that thou may rejoice and appear to thy noble and generous friends, thy relatives!
"Oh, glorious youth worthy of all praise!, Who offered thine heart to the sun, clean as a string of sapphires, again thou shall return to sprout, again thou shall return to flourish in the world, you will come to the Areytos, and among the drums and tambourines of Huexotzinco, you will appear to the noble and courageous men, and thy friends will see thee.” —Sahagun 11, 140
"How many died at war, or at the altar of sacrifice, they departed to the house of the sun. They all were united in an immense prairie. When the sun is going to appear, when the time of it's rising is near, they then start launching cries of war, and make the bells, that they carry in their ankles, to resound while beating their shields.
"If their shield is pierced by two or three arrows, through those openings they can contemplate the sun, but those whose shields do not have any opening cannot look at the sun.
"How many were killed among magueys and cactus, among thorny acacias, and those who have offered sacrifices to the gods, may behold the sun, they can reach it.
"When four years have passed, they turn into beautiful birds, namely, hummingbirds, fly-birds, golden birds with black holes around their eyes or into shining white butterflies, or into fine fur butterflies, or into large and multicolored butterflies, such as the drinking glasses, and sipping they walk there in the place of their rest, and usually come to earth and sip in blood red colored flowers that resemble: the erythrin, the paisentía, the carolinea, the caliandra.” —Nahuatl Epic
"The elders said that the sun itself calls them, so that they may live with him in heaven, so that they may rejoice him and chant to him in his presence and give him pleasure.
"These are in continuous pleasures with the sun, they live in continuous delights, they taste and smell the mist the juice of all tasty and fragrant flowers, they never feel sadness or pain, nor disgust because they live in the house of the sun, where there is a wealth of pleasures.
"And these who die in this manner in wars are honored here in the world, and this manner of death is wished for by many.
"Many are envious of the ones who thus die, and so all wish this death, because those who thus die are highly praised." —Sahagun, 11, 140
Solar enigmatic poems.... transcendental truths, unknown by profane anthropology.
Much has been said about Makara the “scaly,” the famous flying dragon of Medea.
In the British Museum can still be seen an example of the flying and scaly dragon.
The great dragon only respects and reveres the serpents of wisdom. It is unfortunate that Assyriologists truly ignore the condition of the dragon in ancient Chaldea.
The wonderful sign of the dragon certainly has seven esoteric meanings.
It is not irrelevant to emphatically affirm that the highest is identical to the "Self-begotten-one", the, the Hindu Aja.
It is the devil in its most infernal sense, that excellent creature that earlier was called, the maker of light, the morning star, the "brass" of old medieval alchemists.
The dragon was the Son of Man among the Christian Gnostics, who were named Naasenians or worshipers of the serpent. Its seven glorious stars glimmer in the right hand of the Alpha and Omega of the Revelation of Saint John.
It is unfortunate that the Prometheus-of ancient times has been transformed into the devil of Milton ...
When we have eliminated every animal element from our inner nature, Satan will be the free Titan of old.
We need with maximum and unpostponable urgency to whiten the devil, and this is only possible by fighting against ourselves, by dissolving all of that conjunction of psychic aggregates that constitute the, the myself, the self-will.
Only by dying in ourselves is how we can whiten the brass and contemplate the Sun of Midnight, the Father.
Those who die in the war against themselves, those who achieved the annihilation of myself, glimmer resplendently in the infinite space; they penetrate into the various departments of the kingdom (they enter the house of the Sun).
The allegory of the war in heaven has its origin in the temples ofand in archaic crypts.
Michael fights against the red dragon, and Saint George against the black dragon; Apollo and Python, Krishna and Kaliya, Osiris and Typhon, Bel and the Dragon, etc., always engage each other in a fight.
The dragon is always the reflection of our own inner God, the shadow of the divinethat in mystical concealment at the bottom of the ark of science is waiting for the moment to be realized.
To fight the dragon signifies to overcome temptations and to eliminate each and every one of the inhuman elements that we carry within: anger, greed,, envy, pride, laziness, gluttony, etc.
Those who die on the altar of “sacrifice,” that is, the “sacred-office” in the Ninth Sphere, go to the house of the Sun, they are integrated with their God.
In the sacred land of the Vedas, Arjuna trembles and shudders at the battlefield when comprehending that he must kill his own relatives (his multiple “I’s" or psychological defects, the army of the enemy).
For authentic Mexicans, what determines the place where thegoes after death is the specific genre that caused it, plus the type of labor the deceased had in life.
Even the enemy warriors who died in hard battle or who were captured as prisoners, were killed on the Tezcatl, the sacrificial stone, to enter the sublime Kingdom of Golden Light (the solar paradise). These have a special god; I want to address Teoyaomiqui, the “deity of the dead enemies.”
The esoteric aspect of this theme from popular religion is transcendental.
To understand this is urgent. "Christians should also venerate the saints of other faiths, religions and languages."
Women who died in childbirth, who blissfully dwell in the western paradise wisely called Cincalco, the “house of corn,” are also very venerated.
Undoubtedly, before becoming goddesses, the females who died in childbirth enjoy of extraordinary magical powers, according to the assertions of the religion of Anahuac.
It is stated that the woman who died in childbirth has vanquished the enemy. Young warriors covet the right arm and try to grab it because it will make them invincible in battle, this is why such bodies were always properly monitored by clansmen armed to the teeth to prevent mutilation.
It is interesting that such women, before becoming goddesses, come down to earth and turned into terrifying evil-omen ghosts, carrying a skull instead of a head and with hands and feet provided with claws; this is what the mysteries of Anahuac say.
These are extraordinary post-mortem states of those noble women who die in childbirth.
In the three day blackout mentioned by the “Bardo Thodol,” and that always happens after the death of the physical body, those deceased women revive their life that just happened; they then seem like suffering ghosts with an horrifying appearance.
But once the retrospective experiences of the finished existence conclude, the "essence" in the absence of the “I” rises from sphere to sphere until submerging itself into solar joy.
Much later in time, once the good dharma is exhausted, thosemust have to inevitably return into a new womb.
The wise priests of Anahuac always affirmed emphatically that the "Ciuateteo" or "women goddesses" dead from childbirth, live in the western paradise called "Cincalco, “the house of corn.”
Life is born from the seed, from the grain, and they gave their lives precisely for the nascent creature.
Mother Nature always knows the best way to pay the solemn sacrifice of those blessed women.
The happiness of thesein the heaven of the Moon, Mercury, Venus and the Sun is indescribable...
Unfortunately, any reward becomes exhausted, and finally, thosecome back into the “I” for the purpose of entering into a new womb.
Those who drowned among the stormy waters of rivers or seas, or within the waves of profound lakes, or by a lightning bolt, joyfully enter into the paradise of Tlaloc, that is to the south, the region of fertility and abundance where there are all kinds of fruit trees and abundant corn, beans, chia, and many other nourishments
The splendid paintings found in the Temple of Teotihuacan come to demonstrate the firm belief in the Tlalocan, the famous paradise of Tlaloc.
In the higher dimensions of Nature there are many paradises of happiness; it is worthwhile to remember the Kingdom of the Buddha Amitabha located by Tibetan lamas in the west.
In the Bardo Thodol, several of these Edens are cited:
“…The Pre-eminently Happy Realm, or The Thickly-Formed Realm, or The Realm [of Those} of Long Hair, or the Illimitable Vihāra of the Lotus Radiance, in Urgyan's presence…” —The Great Liberation upon Hearing in the Intermediate State
The secret doctrine of Anahuac teaches that there are thirteen heavens, and solemnly affirms that in the highest of these heavens live theof those children who died before having use of reason.
The doctrine of ancient Mexico states that these innocentare waiting for this humanity to be destroyed by the great cataclysm that is approaching in order to reincarnate in the new humanity. In millenarian Tibet, the Bardo Thodol guides the defunct ones who want to free themselves so that they will not return into the bitterness of this world.
In the sacred land of the pharaohs, after having worked in the dissolution of themany managed to escape this samsara sewer.
Terrible tests await the deceased who do not wish to return into this world; when they become victorious they enter into the aforementioned suprasensible realms. In those regions they are instructed and assisted before joyfully submerging as innocent children into the Great Ocean.
Many of thesewill return in the Golden Age, after the great cataclysm, in order to work on the realization of their inner Self.
Unquestionably, it is intelligent to know how to withdraw in time before the conclusion of the cycle of existences.
It is preferable to withdraw from the "school of life" before being expelled; the submerged devolution within the bowels of the earth, in the dark Tartarus, is certainly very painful.
In the sunny country of Kem, in the time of the Pharaoh Kefren, I personally met a certain exemplary case. This was the case of a very religious citizen who never built the “superior existential bodies of.”
That very serious mystic, believing himself incapable of the ordeals of, and knowing the fate that awaits the after each cycle or period of existences, preferred to retire from the cosmic scenario. That devotee never knew the untold mystery of the Great Arcanum, but he had the “I” and knew that he had it, thus he wanted to disintegrate it in order not to return after death to this valley of tears.
It is evident that the, Tonantzin, Isis, always assisted him in the work of the dissolution of those elements that constitute the "myself."
I will never affirm that this religious man achieved then the total elimination of his inhuman elements, however he advanced a lot in his work, thus after the death of his physical body he continued in the beyond with the unbreakable determination of not returning into this world.
Later on, after the aforementioned blackout of three days, thathad to revive in a retrospective manner his finished existence. Once the retrospective process concluded, once the deceased is informed about the result of all of his actions, both good and bad, he continued firm in his resolution of not returning ever again.
The terrifying howl of the wolf of the law that so frightens the defunct ones, the terrible hurricane of objective justice, the sinister storms of the land of the dead, the countless couples who incessantly copulate, the attractions and repulsions, the sympathetic and antipathetic affections, the den like errors, etc., never succeeded making thatdesist from his firm resolution.
The solemn voice of the Egyptian priests who in life had promised him help reached the defunct one, reminding him his purpose.
Keh, his Father who is in secret, and Nut, hisIsis, submitted the son – the defunct one — to the final test, nevertheless the disembodied emerged victorious.
As a sequence of all of these intimate triumphs, that dead man entered a molecular blissful paradise very similar to that of Tlaloc. In that region of unquestionable natural delights, that creature continued very successfully his work upon himself.
Devi, Tonantzin, Isis-Mary, his particular , assisted him in a direct manner by removing from his psyche the inhuman residues that still remained.
As the deceased was recapturing innocence, as more and more as he died in himself more and more he also passed through several metamorphoses. In the beginning he assumed the ineffable figure of a tender maiden, and finally, one of a three year old girl. Then, as a simple “elemental Buddha,” he submerged himself within the ocean of the universal spirit of life, beyond good and evil.
Obviously, that creature was honest with himself. Not feeling capable of reaching adepthood, he preferred to become separated from the scenario of the world, to return to the original point of departure, to continue as a simple elemental.
Thesecan reincarnate in the future Golden Age, if this is what they want, after the great cataclysm that is approaching in order to enter into the mysteries. However, most of those innocent creatures prefer to stay forever on the elemental side.
When we, the initiates of ancient Egypt, gave these teachings to the people, we sat in groups of four before small square tables; with this we were allegorizing the four fundamental states through which everywho wishes to withdraw from the wheel of samsara must pass.
Once the elimination of the inhuman residues in the psyche of the deceased is consummated, he will have to experience in himself the “Illuminating Void”; this is the Dharmakaya.
This void is not of the nature of the void of nothingness, but an intelligent void, it is the state of the spirit in the Sambogokaya.
Inseparable void and clarity, clear void by nature and empty clarity by nature is the Adi-kaya, the illuminated intelligence.
The illuminated intelligence, shining without obstacles in the defunct one who has managed to completely die in himself, will radiate everywhere: this is the Nirmanakaya.
It is only possible to attain total liberation by direct experience within the four kayas.
Very different is the fate that awaits thewho complete any period of manifestation without achieving liberation.
Those who have not been selected by the Sun, or by Tlaloc — say the Aztecs — simply go to Mictlan, and when passing through the infernos there thosesuffer frightful magical tests.
First of all, in order to go to Mictlan they have to go through the muddy river, or Chicnahuapan Acheron, in the boat of Charon, as Dante says in his Divine Comedy. Unquestionably, this is also the first test the "infernal gods" are submitted to.
"Woe to you, wicked! Do not ever expect to see the sky. I come to lead you to the other shore, where eternal darkness reigns, amidst the heat and cold…" — Dante, Divine Comedy: Canto 3
The Mexicans sages continue, saying that thereafter thehas to pass between two mountains that approach each other; thirdly, by a mountain of obsidian; fourth, through the region where a tremendous icy wind howls; then through where the flags float; sixth through where arrows are shot; in the Dante's seventh circle are the beasts that eat hearts; in the eighth, they say is the narrow passage between places and stones; and in the ninth and last circle of Dante within the interior of the Earth, there is Chicnahumictlan, where one undergoes the Second Death so wisely described by the Apocalypse of Saint John.
Afterwards, thoserest by entering into the elemental paradises of nature; then they begin new evolutionary processes that commence in the mineral kingdom, proceed in the vegetable, continue in the animal, and culminate in the humanoid state that was formerly lost.
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