Among the angels of death there are distinct degrees of splendor and hierarchy; however, all of them rely upon the supreme commands of the third aspect of Prakriti, mother space, the blessed goddess mother death, Hekate, Proserpina, Coatlicue, Kali, etc.

Despite their spectral, skeletal figure (with a scythe held in the right hand and dressed in funeral attire) these ministers of death indeed have a terribly divine appearance.

According to the law of destiny, the angels of death cut the thread of life on a precise day and hour.

Within the sepulchral tomb, the physical body and the personality come to an end. However, the personality slowly disintegrates and does not always remain within the tomb, since it usually wanders around the cemetery or pantheon.

Pseudo-occultist literature has abundantly spoken about the vital body or Lingam Sarira (which is the foundation of organic life). The existence of the physical body would be impossible without the vital body. However, the vital body is not the personality.

At the rate at which the cadaver disintegrates, so too does the vital body. Yet, the personality ambulates within the pantheon and its disintegration is slower than that of the vital body.

Those who affirm that the personality reincarnates are unfortunately lying, because the personality is a child of its own time. The personality is born in its own time and dies in its own time. There is no tomorrow for the personality of the dead.

That which continues beyond death is the ego (dressed with lunar bodies). That which never dies is the Essence, the buddhata, the soul, that unfortunately is bottled up within the ego.

The retrospective vision (of the life that has just ended) is made with the sole purpose of taking an inventory of that existence. This way, we know what we have and what we lack.

After the inventory is taken (of the existence that has just ended), the judgment before the tribunals of karma is precise.

In ancient times, almost all of the souls were temporarily released from within their ego. In this way, they were able to experience a so-called “vacation” within the molecular and electronic worlds. Nevertheless, after such a vacation they reincorporated themselves within this valley of tears (much like a genie who reenters the same bottle).

In this day and age of anguish and perversity, souls hardly have such vacations within the superior worlds. Now the disincarnated enter into the infernal worlds or return immediately to this valley of tears in order to finish (as quickly as possible) their cycle of successive lives.

The pseudo-occultist literature mistakenly affirms that millions of lives are designated to every human soul until it achieves perfection; however, this concept is false. According to the law of number, measurement, and weight, only a certain number of existences are assigned to every human soul. Indeed, only one hundred and eight lives are assigned to every human soul. These are the one hundred and eight beads of the Buddha’s necklace.

Brahmans symbolize the cycle of successive lives with the ritual of the sacred cow. They perform one hundred and eight liturgical rounds around the cow while holding a collar of one hundred and eight beads, and chant the magical mantra Om Mani Padme Hum.

The souls who conclude their cycle of existences (without having reached the angelic state) enter into the infernal worlds.

In these times (after the Final Judgment of 1950), almost all of the souls have completed their cycle of existences or are very near to completion.

Disincarnated souls are now entering into the infernal worlds in surges because times have come to an end for this Aryan root race.

Pseudo-occultist literature has abundantly written about the law of reincarnation; however, this law is only for sacred individuals.

Reincarnation implies a reincarnating individuality, and if individuality does not exist, then reincarnation is not applied.

Pseudo-occultist literature asserts the concept that the intellectual animal has already achieved individuality; however, this concept is as false as the one that affirms that humans (from this present humanity) already have authentic solar astral, mental, and causal vehicles within their possession.

The ego is a conjunction of different and diverse entities unknown to one another. That is not individuality, therefore it is an absurdity to affirm that those entities reincarnate.

It is better to affirm that the pluralized “I” regresses, reincorporates, or returns to this valley of tears.

The ego continues through our descendants. The agony of a man is identical to the ecstasy of his conception. Death and conception are found intimately joined; they form a unique whole. The path of life is made by the hoof prints of the horse of death.

Death and conception are one. Death and judgment are one. Judgment and conception are one. Death, judgment, and conception are one.

At the moment of conception, the psychological design (of the one who agonizes while dying) enters along with the zoosperm into the egg.

Just as a wave transmitted by a television station carries an invisible image of an actor who acts, likewise the disintegration of the elements (from the old body) originates a vibration that invisibly passes through time and space. Such a vibration carries the design of the man who agonizes while dying. Thus, just as the broadcasted image is recaptured by an appropriate device and becomes visible (many hundreds and thousands of kilometers away from the place where it was actually emitted) likewise, the fecundated egg is the receptive organ for the psychological design of the agonizing man.

After death, the different entities that constitute the ego come and go through the molecular region; however, not all of these entities return into a new human womb. Some of these entities enter into the underworld. Others enter into inferior wombs of the irrational animal kingdom. Others enter into the plant kingdom and some (finally dressed with their lunar bodies) continue on through their descendants.

On a certain occasion, Pythagoras scolded a disciple who wanted to kick a howling dog. He said, “Do not hurt that dog, because in his painful howling I have recognized a friend of mine who died some time ago.” This is the wise law of metempsychosis that is so detested by the fanatics of the dogma of evolution.

Souls also enter into the infernal worlds in fractions. Thus, many people who presently live within the physical world already have parts of themselves within the infernal worlds.

Thus, in the abyss Dante found fractions of souls who were condemned to the Second Death inside sepulchers (the sepulcher is the symbol that corresponds to these souls). Dante asked his master, “May those who lie within these sepulchers be seen? Already all the lids are raised, and none over them keeps watch.”

Virgil the poet from Mantua answered, “They shall be closed all, when they here from Josaphat returned shall come, and bring their bodies, which above they now have left.”

Saint Josaphat is the Buddha, and the valley of Josaphat is this world of samsara.

The Final Judgment has already taken place. The egos in their totality are entering into the infernal worlds. Thus, this is how the symbolic sepulchers of Dante are closed.

The final objective of the infernal worlds is to destroy the ego and the lunar bodies in order for the soul to become liberated through the door of the Second Death. The suffering of the failed souls in the infernal worlds is symbolically written by Dante in his Divine Comedy.

The most perverse black magicians live within the infernal worlds; it will take trillions of years before they can reach the Second Death. Ordinary people can reach the Second Death in 800 to 1000 years, more or less. The souls pay a karmic invoice within the infernal worlds every 100 years. In the infernal worlds, time is extremely long and terribly boring. It is time of millenarian rocks.

The Second Death is necessary so that the failed souls can return into the primeval original chaos. Here, they have to reinitiate their journey, passing through mineral, plant, and animal evolutions until finally reaching the human state anew.

The Narrow Way by Samael Aun Weor

This chapter is from The Narrow Way (1968) by Samael Aun Weor.

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