The Three Mountains: The Secret of the Abyss
The Secret of the Abyss
Humbly, without arrogance, and excluding from my mind any possible inanity, frankly and plainly speaking, I confess that after having risen through the five degrees of igneous initiations, the development of the eight degrees of the Venustic Initiations of Light was urgent for me.
If what is truly required is the complete awakening of the First Serpent of Light, then the work in the “flaming forge of Vulcan” (sex) becomes undeferable.
The following is written with words of gold in the book of all splendors: “The Kundalini develops, revolves, and ascends within the marvelous aura of Mahachohan.”
Unquestionably, we first must work with the fire, then after with the light. We must never confuse the Serpents of Fire with the Serpents of Light...
The extraordinary ascension of the first Serpent of Light, inwardly and upwardly along the spinal medullar canal of the physical body, allowed me to know the secret of the abyss.
The foundation of such a secret is found in the law of falling, as formulated by Saint Venoma.
Lo and behold the formulation which the cited master gave to this law that was discovered by him:
Everything existing in the world falls to the bottom. And the bottom of any part of the Universe is its nearest ‘stability,’ and this said ‘stability’ is the place or the point upon which all the lines of force arriving from all directions converge.
The centers of all the suns and of all the planets of our universe are precisely these points of stability. They are the lowest points of those regions of space upon which forces from all directions of the given part of the universe definitely tend and where they are concentrated. In these points there is also concentrated the equilibrium which enables suns and planets to maintain their position.
The “Tiger of Turkestan,” when commenting about this, stated:
In this formulation of his, Saint Venoma said further that everything when dropped into space, wherever it might be, tends to fall on one or another sun or one or another planet, according to which sun or planet the given part of space belongs, where the object is dropped, each sun or planet being for the given sphere the ‘stability’ or bottom.
The previously cited paragraphs clearly allude to two internal and external aspects of the law of gravity.
The exterior is just the projection of the interior. The secret gravitation of the spheres is always repeated in a tridimensional way...
The central nucleus of this planetary mass in which we live is without a doubt the mathematical place or the point upon which all the lines of force (arriving from all directions) converge.
The devolving and evolving forces of nature are found reciprocally equilibrated in the center of any planetary stability.
Surges of Essences initiate their evolution in the mineral kingdom, then proceed with the plant kingdom, the animal kingdom, until finally reaching the level of the intellective humanoid.
Thereafter, the devolutionary surges of life descend, according to the law of falling, in order to revive the animal, plant, and mineral processes towards the center of terrestrial gravity.
The wheel of samsara spins, and Anubis evolutionarily ascends up along the right side, while the devolving Typhon descends down through the left.
To abide within the “intellective humanoid” state is something abundantly relative and circumstantial.
It has been justly stated unto us that any humanoid period always consists of one hundred and eight lives of an evolving and devolving type that are always processed and repeated in higher or lower spirals.
I clarify: to each “rational humanoid” period, one hundred and eight existences are always assigned; this follows a strict mathematical concordance with the number of beads that form the Buddha’s necklace.
The wheel of the Tenth Arcanum of the Tarot inevitably spins after each “humanoid” epoch according to the laws of time, space, and movement. It is then evident and manifest that the surges of devolutionary life descend into the submerged mineral kingdom towards the center of planetary stability in order for them to later evolutionarily re-ascend.
Any new evolving re-ascension from the center of terrestrial gravity always previously demands the disintegration of the “myself.” This is the Second Death.
Since the Essence is bottled up within the ego, the dissolution of the latter becomes indispensable in order for the Essence to be liberated.
The pristine, original purity of any Essence is restored in the center of planetary stability.
The wheel of samsara spins three thousand times. To comprehend this, to capture its deep significance, is indispensable and undeferable if what we really are longing for is the final liberation.
To continue with the present chapter, it is necessary to call for the utmost attention of the reader, with the purpose of asseverating the following: when the three thousand periods of the great wheel are concluded, any type of realization of the Innermost Self becomes impossible.
In other words, it is necessary to affirm the unavoidable fact that three thousand periods are mathematically assigned to any Monad for its inner profound Self-realization. It is indubitable that the doors are closed after the last round of the wheel.
When the last round occurs, then the Monad, the immortal spark, our internal Being, collects its Essence and its principles in order to definitively absorb himself within the bosom of the universal Spirit of Life (the supreme Parabrahatman).
The divine Monads or virginal sparks that really want mastery are very few. This concrete, clear, and definitive fact is written with mysterious characters of fire in the testament of ancient wisdom.
Certainly, when any given Monad is longing for mastery, then it is unquestionable that this Monad achieves it by intensely working upon its own Essence.
In this world of dense forms, it is easy to recognize any Essence which is intimately being worked on from within by its own divine Monad, because the concrete fact of it will be found in any person with great spiritual longings.
Clearly, such a specific type of mystical longing could never exist in people whose Essence has never been worked on from within by its corresponding divine Monad.
Once, while vacationing in the Port of Acapulco, on the coast of the Pacific in Mexico, I had to enter into the yogic state of Nirvi-kalpa-samadhi.
I wanted to know something about those Monads that had already lost every cosmic opportunity after having passed through the three thousand rounds of the wheel of samsara.
What I saw on that occasion, far away from the body, affections and the mind, was really extraordinary...
I entered through the doors of an ineffable temple, while completely submerged within the “current of sound,” within the resplendent and immaculate ocean of the supreme Parabrahatman-Atman...
To interrogate, inquire, and investigate was not necessary. I could vividly experience in the whole presence of my Being the tremendous reality of such sublime Monads. They are beyond good and evil.
They are very little, innocent, tiny creatures, sparks of divinity, yet without Self-realization; happy beings, but without mastery.
Those noble creatures delectably floated within the immaculate whiteness of the Great Ocean. They were either entering into the temple or departing from it. They were praying and prostrating themselves before the Buddhas, before the holy gods, before the mahatmas.
Unquestionably, such divine Monads look at the masters in the same way that ants look at humans.
For these types of Monads without mastery, the Agnishvattas, the Buddhas of Compassion, or the hierophants are like something they cannot understand, like strange beings — enigmatic and terribly divine...
These cited Monads obey the holy gods and serve them with infinite humbleness within the sanctas or churches of life free in its movement (the Absolute).
The joy of these Monads is very well earned, since the Essence of each one of them turned three thousand times in the wheel of samsara and knew the horrors of the abyss.