Speaking clearly and in plain language, we can and must state that three human forms go to the grave:
a. The physical body
b. The vital body or lingam sharira
c. The personality
Without question, everyone knows that the dense form disintegrates inside the grave in a gradual process.
It is evident that the second vital aspect, or lingam sharira, which like a phosphorescent ghost is at times visible to very psychic people, hovers before the tomb, slowly disintegrating together with the physical body.
The third form I refer to as the energetic personality, and proves interesting for clairvoyants... It would certainly be nonsense to stress the idea of some possible reincarnation for the personality. This last form is the daughter of its time, is born in its time, dies in its time... There is no tomorrow for the personality of the deceased...
In the name of truth, we must state that the personality is formed during the first seven years of childhood and is strengthened with time and experience...
After the death of the carnal body, the personality goes to the grave; however, it usually escapes from the tomb to wander in the cemetery.
We must fully extend our compassion as well to these discarded personalities that have the grave as their abode...
Ancient civilizations were not unaware of this, and for that reason they placed objects and food belonging to their loved ones inside their tombs. This has been verified by many archaeologists who have unearthed ancient burial mounds, cenotaphs, niches, abodes, sarcophagi, etc. The flowers and visits of mourners are very pleasing to discarded personalities.
The disintegration process of these personalities is most often, in reality, amazingly slow.
As I am writing these lines, my companions who fell on the battlefields during the Mexican Revolution come to mind. Undoubtedly, when I visited an old cemetery their sepulchral personalities emerged from their tombs to welcome me. They obviously recognized me, and they questioned me inquisitively about my present existence and way of life.
In every creature, our personal, divine, cosmic, individual mother—Devi Kundalini, the consecrated queen of Shiva—assumes five transcendental mystical aspects that we must enumerate:
1) The unmanifested Prakriti
2) The chaste Diana, Isis, Tonantzin, Maria or better said Ram-Io
3) The terrifying Hecate, Persephone, Coatlicue, queen of the infernos and death, terror of love and law
4) The special, individual Mother Nature, creator and architect of our physical organism
5) The elemental enchantress to whom we owe every vital impulse, every instinct
The blessed mother goddess of death has the power to punish us when we violate the law and has the authority to take our lives away. Undoubtedly, she is only a magnificent facet of our mystic duality, a splendid form of our own Being. Without her consent, no angel of death would dare to break the thread of life, the silver cord, the antakarana.
That which continues beyond the grave is the ego: the self, the me, myself, a certain sum of devil “I’s,” which personify our psychological defects. Normally, these “psychic aggregates” are processed in the mental and astral worlds. Rare are the Essences that achieve emancipation for a period of time from among such subjective elements in order to enjoy a vacation in the causal world before returning to this valley of tears.
In these dark times of Kali Yuga, celestial life between death and rebirth has become increasingly more impossible. The cause of this anomaly lies in the strengthening of the animal ego; everyone’s Essence is completely trapped in the pluralized self.
Normally, the egos are submerged within the mineral kingdom, in the infernal worlds, or immediately return in a new organism.
The ego continues in the seed of our descendants; we return unceasingly to always repeat the same dramas, the same tragedies.
We must make a special point that not all psychic aggregates attain a human return; in reality, many devil “I’s” are lost, because they are either submerged within the mineral kingdom or continue reincorporating in animal organisms, or they cling and adhere to particular places.
This chapter is from The Mystery of the Golden Flower (1971) by Samael Aun Weor. The print and ebook editions by Glorian Publishing (a non-profit organization) include features like illustrations, footnotes, glossary, and index.