periodic reset of civilizations @periodic_reset_ofcivilizations@gameliberty.club

"Jewish people" is a fiction—religion ≠ ethnicity. The spiritual transcends tribal fetishism. #Evola #Tradition #Metapolitics

https://www.slideserve.com/periodic_reset/there-is-no-jewish-people

The argument that "it's complicated" is absurd. "Never again" was meant universally—Israel does not get to justify its actions based on past suffering.

Me:
The idea of a "Jewish people" is a deception. Judaism is a religion, not an ethnicity.

There is no such thing as an "Abrahamic people"—whether Jewish, Christian, or Muslim. No one speaks of "Buddhist peoples" or "Hindu peoples." A people is never defined by religion; the spiritual individual stands above material identifications.

Metaphysical part:

THE LIMITS OF INITIATIC REGULARITY.

Among the few Western writers who—not through mere scholarship but by virtue of effective knowledge grounded in initiation—have contributed to the clarification of esoteric sciences and traditional spirituality, René Guénon holds a prominent position. Generally, we recommend Guénon’s works to our readers, as they are unparalleled in their kind and value, and they can serve as a complement to much of what we have expounded, at least in terms of essentials.

However, concerning certain particular aspects, we must express reservations, as Guénon’s orientation often reflects a line of thought divergent from the basis of our own formulations. Moreover, Guénon’s approach is essentially theoretical, whereas ours is fundamentally practical. It will therefore be useful to briefly clarify the distinctions in this domain, so that our followers may discern how to properly utilize Guénon’s contributions.

As for doctrinal divergences, we will only allude to them without elaboration. We do not share Guénon’s views on the relationship between royal and sacerdotal initiation, his framework concerning the Lesser and Greater Mysteries, or his restrictive and pejorative use of the term "Magic." These three points are, to some extent, interconnected. But our primary focus here is the general problem of initiation.

### The Guénonian Schema of Initiatic Regularity
In René Guénon’s view, initiation entails transcending the human condition and realizing higher states of being—an impossibility through individual means alone. In the present age, this requires external intervention: the ritual transmission of a "spiritual influence" to the aspirant by a regular initiatic organization. Without this condition, initiation is merely a parody ("pseudo-initiation").

A regular organization must be connected—directly or through intermediaries—to a supreme and unique center, maintaining an unbroken chain (silsila) traceable to the Primordial Tradition. The efficacy of transmission depends solely on the correct performance of rites by a duly authorized representative, regardless of his personal understanding or belief. Even if an organization consists only of "virtual initiates," its regularity—and thus its capacity to confer initiation—remains intact.

The candidate must possess certain qualifications: physical integrity, mental preparation, and a genuine aspiration (or "vocation"). Disharmony or imbalance disqualifies one. Upon receiving the spiritual influence, the aspirant becomes a "virtual initiate," marked by an indelible inner transformation. However, effective initiation demands active, personal labor ("operative" realization) across successive degrees—a process no master can undertake in the aspirant’s stead.

Guénon sharply distinguishes initiation from mysticism: the mystic, lacking connection to a living "center" and "chain," remains passive and isolated. He also rejects any "ideal" (non-ritual) link to tradition, insisting on tangible transmission through authorized living representatives. "Spontaneous initiation" is impossible—analogous to a birth without a progenitor or a plant without a seed.

This is the essence of Guénon’s framework.

### CRITIQUE OF THE GUÉNONIAN SCHEMA
The abstract nature of Guénon’s schema is not inherently objectionable, but it remains purely theoretical for most Western seekers. While one may assent to its principles, Guénon provides no practical guidance on how to attain initiation. He explicitly avoids addressing the crucial question of where to find authentic initiatic organizations, claiming it lies beyond his scope.

For the Western man, this poses a serious dilemma. Guénon speaks of "initiatic organizations" as if they were readily accessible, yet in reality, they are either nonexistent or exist only in degraded forms. Even if one were to seek initiation in the East—within Islamic or Far Eastern traditions—the obstacles would be insurmountable for most. Racial, cultural, and linguistic barriers, along with the necessity of integrating into an entirely foreign spiritual milieu, make such an endeavor impractical.

Turning to the dominant Western tradition—Christianity—offers no solution, as it is a mutilated tradition, devoid of an intact esoteric hierarchy. Catholicism, for instance, permits only mystical (not initiatic) developments, with rare exceptions of individuals attaining metaphysical realization purely through personal effort.

Guénon admits that no legitimate initiatic organizations exist in the modern West. The few he acknowledges—namely, Compagnonnage and Freemasonry—are either insignificant remnants or largely pseudoinitiatic. Compagnonnage is an obscure, corporative organization with limited reach, while Freemasonry, in its current form, is a syncretic and artificial system, often serving as a vehicle for subversive or even dark forces. Guénon’s insistence on the possibility of "virtual initiation" through these corrupted structures is unconvincing.

Evola diverges sharply from Guénon on two key points:
1. Degraded organizations cannot transmit true initiation—When a tradition’s representatives are unworthy or unconscious of its meaning, the spiritual influences withdraw, leaving only a hollow and potentially dangerous psichic residue.
2. The exclusivity of Guénon’s criteria—There is evidence of individuals in the West possessing genuine initiatic knowledge outside of Compagnonnage and Freemasonry, a possibility Guénon dismisses.

Given this bleak assessment, the Western seeker must look beyond Guénon’s rigid framework. Alternative, legitimate paths must be considered—ones that acknowledge the unique challenges of the modern era without clinging to an illusory "regularity."

### INITIATION AND EXCEPTIONAL PATHS

The current state of Western civilization reflects a profound spiritual decline, where traditional initiatory paths have become nearly inaccessible due to the collective degeneration of modern man. While René Guénon rightly emphasizes the necessity of formal initiation through legitimate chains of transmission, his rigid adherence to "regularity" overlooks the possibility of exceptional paths suited to the unique conditions of our age.

In this era of dissolution, where authentic spiritual forces have withdrawn, the individual cannot rely solely on external rites or institutional structures, which have largely lost their efficacy. Instead, exceptional cases must be considered—those in which a qualified individual, through disciplined self-preparation and active will, imposes his own initiation. Symbolic examples, such as Jacob wrestling the angel or Parsifal forcing his way to the Grail, illustrate this principle: initiation is not merely received but can be taken by those capable of spiritual violence.

Guénon acknowledges that spiritual centers may intervene beyond formal transmission, particularly for isolated individuals of exceptional qualification. However, he maintains that even such cases imply a hidden connection to an existing chain. Yet this perspective risks conflating the contingent (external organization) with the essential (the transcendent principle itself). If "spiritual influences" obey their own laws, why should a direct, vertical connection—bypassing degraded horizontal structures—be impossible?

A crucial distinction must be made between mere theoretical adherence to a tradition and the effective magical invocation of its principles. The "actual existence" of a tradition does not depend solely on its visible representatives but on its metaphysical reality, which transcends time and space. A true elite, through correct intention (nyyah) and active discipline, can reawaken dormant influences, even in the absence of formal lineages.

Guénon’s rejection of "astral initiation" is justified when addressing occultist distortions, yet he fails to account for the possibility of active ascent to higher states of consciousness—such as the Islamic shath—where direct contact with transcendent principles (e.g., the enigmatic Khidr) becomes possible. Here, the initiate’s will, properly directed, serves as the catalyst.

Likewise, while the theory of reincarnation is rightly dismissed, the concept of a "transcendental heredity" must not be ignored. Certain individuals carry within them an innate predisposition for awakening, bypassing the need for external seeding. To deny this is to reduce all beings to a uniform mediocrity, contradicting the hierarchical and heroic essence of true initiation.

In summary, the modern initiate must recognize that the "regular" paths are largely defunct. His task is to forge his own way, combining disciplined self-mastery with the will to transcendence—imposing his own election where the structures of tradition have failed.

### Current Conditions for Initiation

We have already outlined the essential elements that must be asserted against the unilateral framework of initiatic "regularity." While we must acknowledge the validity of this framework to some degree, we should not exaggerate its importance or lose sight of the abnormal conditions in which even the best-qualified Western seekers find themselves today.

Who would not eagerly join a properly structured initiatic organization, as René Guénon envisioned it—even one with an almost bureaucratic system of formal "legitimacy"? Who would not seek such an order, submitting willingly to judgment and testing? Yet, this is not the reality. The reader of Guénon is like a man told of a beautiful maiden’s existence but given no means to find her—met only with silence or the dismissive reply, "That is not our concern." As for Guénon’s own indications on surviving Western initiatic organizations, we have already expressed the necessary reservations.

The deeper issue—one we should have addressed from the outset—is that the very concept of ritual initiation, as Guénon presents it, appears severely weakened. A transmission of vaguely defined "spiritual influences," possibly imperceptible, amounting to little more than a "virtual initiation"—one susceptible to every error and deviation—is ultimately insufficient. True initiation, as known from authentic traditions (including the ancient mysteries), resembles a surgical operation, producing an intensely lived experience that leaves, as one text states, "the eternal mark of a fracture."

Finding one capable of conferring initiation in these terms is neither easy nor solely dependent on qualification. Given the current state of the West, even the principle "when the disciple is ready, the Master appears" requires significant qualification. Those capable of such transmission are rare, almost like "detached" military units—encountered by chance, if at all. One cannot expect a formal "school" with systematic safeguards and controls. Any Western group claiming to be such—flaunting "initiates" who advertise their status—is a vulgar fraud. Guénon’s merit lies precisely in his ruthless critique of these deceptions.

As for those who, bound by the karma of the civilization in which they were born yet driven by true vocation, seek to advance alone—relying on direct vertical (metaphysical) contacts rather than horizontal (organizational) ties—they tread a perilous path. It is as if venturing into wild terrain without map or credentials. Yet, just as a nobleman in the profane world risks his life for a worthy cause, so too must the modern seeker, deprived of alternatives, embrace the danger of self-conquest and the rupture of human bonds. Allāhu akbar!—as the Arabs say: God is great. And as Plato declared: All great things are perilous.

There is no jewish people

https://sendvid.com/0qanvb8b

Sound as divine vibration: Mantras awaken the Logos within, bridging subtle & material realms—keys to the 'Names of Power.' #Tradition #Metaphysics #MantraYoga #Evola

https://www.slideserve.com/periodic_reset/the-pope-has-died

The Pope Has Died

The death of Pope Francis, the day after Easter, confirms two key truths:
Christianity is lunar in nature, as Easter—like all Abrahamic festivals—aligns with the lunar cycle, reflecting its passive, devotional character (as opposed to the solar, heroic principle).

It disproves the dualist fallacy of separating spirit and matter, demonstrating instead their intrinsic unity—a rejection of degenerate spiritualism in favor of the traditional, embodied view of existence.

In the Evolian perspective, dualistic conceptions like the Christian opposition between "flesh" and "spirit" are rejected as decadent and degenerate. True Tradition upholds an immanent transcendence, where spirit and matter are not in conflict but integrated within a hierarchical order. Christianity's moralistic division reflects a fall from the primordial, aristocratic worldview, replacing it with a slave morality that denies the sacredness of life and the virile affirmation of the superior man. The Evolian stance affirms the unity of existence under the absolute principle of the Unconditioned, beyond all petty moralisms.

Evola’s perspective emphasizes the regressive, lunar-feminine character of Abrahamic religions, which stand in contrast to the solar-masculine spirituality of traditional, heroic civilizations. The lunar nature of these festivals reflects a passive, cyclical, and devotional orientation, opposed to the active, transcendent, and sovereign spirit of the primordial Tradition.

→Judaism←

Passover
Lunar Timing: Begins at the full moon (the first month of the Jewish religious year).
Key Theme: Freedom (Exodus)

Shavuot
Moon Phase: Near new moon.
Key Theme: Giving of the Torah.

(Jewish New Year)
Moon Phase: New moon.
Key Theme: Divine judgment.

(Day of Atonement)
Moon Phase: Waxing crescent.
Key Theme: Repentance.

Sukkot
Moon Phase: Full moon.
Key Theme: Wilderness wandering.

Shemini Atzeret & Simchat Torah
Moon Phase: Waning gibbous.
Key Theme: Torah celebration.

Purim
Moon Phase: Full moon.
Key Theme: Salvation.

→Islam←

(Month of Fasting)
Moon Phase: Begins/ends with new moon sighting.
Key Theme: Spiritual purification.

(Festival of Breaking the Fast)
Moon Phase: New moon.
Key Theme: Gratitude.

(Festival of Sacrifice)
Moon Phase: Waxing to full moon.
Key Theme: Sacrifice.

Islamic New Year
Moon Phase: New moon.
Key Theme: Hijra (migration) after persecution.

(Day of Atonement)
Moon Phase: Waxing crescent.
Key Theme:
Sunni: Fasting.
Shia: Mourning.

(Prophet’s Birthday)
Moon Phase: Waxing gibbous.
Key Theme: Reverence.

→Christianity←

Easter
Moon Phase: First Sunday after the first full moon following the vernal equinox.
Key Theme: Resurrection.

Good Friday
Moon Phase: Friday before Easter (full moon phase).
Key Theme: Crucifixion.

Pentecost
Moon Phase: 50 days after Easter (near new moon).
Key Theme: Birth of the Church.

Ash Wednesday
Moon Phase: 46 days before Easter (waxing crescent).
Key Theme: Repentance.

Ascension Day
Moon Phase: 40 days after Easter (waning gibbous).
Key Theme: Christ's ascension.

(Nativity)
Moon Phase: Fixed on December 25 (solar calendar; no lunar link).
Key Theme: Incarnation. The celebration of Christmas dates back to the 4th century. First recorded celebration of Christmas on December 25 was in Rome in 336 AD, during the reign of Emperor Constantine, the date to coincide with:
- The Roman festival of Saturnalia (a pagan winter solstice celebration).
- Dies Natalis Solis Invicti ("Birthday of the Unconquered Sun"), a Roman sun god festival on December 25.
- Symbolically linking Jesus as the "Light of the World" with the return of longer days after the solstice.
Official Adoption & Spread: Pope Julius the First (350 AD) formally endorsed December 25 as the date of Christ’s birth.
Adopt a pagan festival, Christians, that does not make you a solar people!

And for those lunar people who still attempt to infiltrate—no, Sunday is not the day of your idol:

The names of the days of the week in many languages, including English, have roots in pagan antiquity, particularly from Roman, Norse, and Germanic traditions. Here's a breakdown of the origins of the English day names:

Sunday: Named after the Sun. In Latin, it was "Dies Solis" (Day of the Sun), reflecting the Roman practice of dedicating days to celestial bodies.
Monday: Named after the Moon. In Latin, it was "Dies Lunae" (Day of the Moon).
Tuesday: Named after the Norse god Tyr (or Tiw in Old English), a god associated with war and combat. In Latin, it was "Dies Martis" (Day of Mars, the Roman god of war).
Wednesday: Named after the Norse god Odin (or Woden in Old English), the chief god in Norse mythology. In Latin, it was "Dies Mercurii" (Day of Mercury, the Roman messenger god).
Thursday: Named after the Norse god Thor, the god of thunder. In Latin, it was "Dies Jovis" (Day of Jupiter, the Roman king of the gods).
Friday: Named after the Norse goddess Frigg (or Freyja in some interpretations), the goddess of love and fertility. In Latin, it was "Dies Veneris" (Day of Venus, the Roman goddess of love).
Saturday: Named after Saturn, the Roman god of agriculture and time. In Latin, it was "Dies Saturni" (Day of Saturn).

These names were adopted and adapted by various cultures over time, blending Roman and Germanic influences. The seven-day week itself has ancient origins, with roots in Babylonian astronomy, where each day was associated with one of the seven classical planets (Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn). This system was later adopted by the Romans and spread throughout Europe.

Metaphysical part:

Title: The Lunar Degeneracy of Abrahamic Cults
Tags: #Abrahamic #Lunar #LunarReligions #AbrahamicCults #Pagan #Paganism

1. Lunar = Feminine, Chaotic – Moon-worship signifies dissolution, materialism, and surrender to fate—antithetical to the Solar-Uranian spirit.
2. Lunar Subversion – Judaism, Islam, and Christianity are rooted in lunar calendar, reflecting their deviation from the pure solar symbolism of higher civilizations.
3. Christianity’s Pagan Veneer – Christmas superficially mimics solar cults but remains hostage to Jewish lunar eschatology (e.g., Passover-derived Easter).
4. Christian Easter’s Lunar Dependency – The resurrection myth tied to the moon.
5. Purim & Carnival – Degenerate lunar festivals of inversion, celebrating chaos over cosmic order.
6. Yom Kippur & Ramadan – Ascetic, guilt-ridden lunar rites, antithetical to the heroic solar ethos.
7. Islam’s Nomadic Lunar Slavery – Ramadan, Eid, and the Islamic calendar enforce lunar fixation, reflecting a desert-bound, anti-transcendent worldview.
8. Lunar Morality – Abrahamic "repentance" and "judgment" reflect slave morality, not the solar warrior’s self-overcoming.
9. Days of the Week: Pagan, Not Abrahamic – Sunday (Sol) and Monday (Luna) prove Europe’s pre-Christian solar roots, later corrupted by Levantine lunar cults.
10. Anti-Solar Essence – These cults reject the sun as a divine masculine symbol, replacing it with lunar passivity and priestly obscurantism.
Conclusion: Only the solar principle embodies transcendence—Abrahamism is lunar decline.

"Where the Moon rules, the Spirit dies."

Nature’s silence speaks the language of the gods—only the awakened hear. Modern man stumbles blind, mistaking shadows for substance, while the elite perceive the invisible order behind the veil. #Tradition #Hyperborea #SpiritualAristocracy

https://sendvid.com/jce92gn1

Title: The Decline of Christian Morality: A Cultural Rebellion Against Divine Order
Tags: #Christianity #slavemorality #Tradition #Evola #RevoltAgainstTheModernWorld

What is unclear, the three Abrahamic religions are aligned with the lunar cycle.

Christianity represents a slave morality, a decadent inversion of true spiritual hierarchy. It glorifies weakness, exalts the humble, and denies the sacred order of domination and transcendence. Its promise of salvation is a consolation for the defeated, a metaphysical rebellion against the aristocratic spirit.

Metaphysical part:

Our civilization suffers from a fundamental dichotomy—the core of its crisis. On one side lies a lifeless culture, an ethics of doubt, a faith alien to our true nature. On the other, an explosive yet barbaric materialism dominates, reducing action to mere mechanistic frenzy. This imbalance stems from the West’s inherent tradition of action—but action now stripped of transcendence, severed from the sacred.

The root of this decay is obscured, though Christianity bears partial blame. A foreign creed, Semitic-Southern in origin, it ruptured rather than enriched our ancient Aryan-Roman legacy. Like a psychological inhibition, its dualistic spirit stifled true sublimation, diverting suppressed energies into materialistic frenzy. By denying the path of absolute spiritual ascent, Christianity forced action into the profane realm, where it degenerated into empty agitation—action for action’s sake, shackled to temporal ends.

From the Reformation onward, this decay became irreversible. Now, at history’s crossroads, the elite must revolt—restoring the sacred deed, the spiritualized act. Only through this return can the Aryan West reclaim its soul, fulfilling its heroic destiny and rising from ruin.

https://www.slideserve.com/periodic_reset/true-day-of-resurrection

Christianity is slave morality, a Semitic inversion of sacred hierarchy—true spirituality demands aristocratic revolt against weakness. #Evola #RevoltAgainstTheModernWorld

Consciousness requires sense of self and sense of community, of peers, subordinates, and superiors. AI has no peers, no community to sense.

Me:
sense of self IS ENOUGH

"No man is an island." No "conscious entity" is an island. Consciousness requires sense of more than sense of "self." Even a dog has more sense than just "sense of self." Even an ant or a bumblebee can distinguish friend and foe, food and danger.

Me:
The Self already representd the sense of "Totality".
The "Self" is a transcendent principle—a spark of the Eternal.
The modern individual, enslaved by the transient, mistakes the persona (mask) for true being.
The authentic "Self" belongs to the higher order—beyond time, beyond democratic dissolution.
Only he who shatters the illusion of the contingent "I" ascends the vertical path.

Metaphysical part:

### On Magic and Its True Nature

The term "magic" must be clarified, as its modern distortions—particularly in Anglo-Saxon circles, where it is reduced to techniques for acquiring "personal magnetism" or "success in life"—have obscured its higher meaning. While traditional magic sometimes involved lower, quasi-technical applications of non-physical forces, it would be a mistake to restrict it to this level. Such a limited view reflects a narrow mentality, unaware of magic’s deeper significance.

The true meaning of magic is rooted in ancient Aryan traditions. The Persian Magi, for example, were not mere practitioners of vulgar magic but initiates connected to the God of Light. The term itself derives from an Indo-European root related to power (mögen in German). Even Christianity, despite its hostility toward magic, retained the term Magi for the three exalted figures who honored Christ’s birth—symbolizing initiatic dignity rather than superstition.

In the Hermetic tradition, magic was synonymous with the restoration of primordial power. Cesare della Riviera, in Il mondo magico de gli eroi, identified magic with the heroic path—a means of reintegrating with the divine center. This aligns with the initiatic goal of reclaiming the original, regal state of being.

Magic, in its highest form, must be distinguished from theurgy, which involves evoking divine apparitions and falls closer to ceremonial magic. True magic is an experimental science of the spirit, distinct from mysticism or mediumistic passivity. It embodies spiritual virility—the dominant superiority of the initiate, reflecting the ancient regal tradition rather than the priestly one.

Historically, two traditions existed: the regal and the priestly. The regal tradition, embodied by divine kingship (as in Egypt, Persia, Rome, and the Far East), was superior, representing direct spiritual authority. The priestly tradition, by contrast, mediated between man and the divine. Catholicism’s appropriation of the pontifex maximus title—originally a regal dignity—was a usurpation. Magic, as an expression of spiritual mastery, aligns with the regal initiatic path, evident in Hermeticism’s "Royal Art" and the Rosicrucian "Imperator."

Hesiod’s myth of the Four Ages reveals that the Heroic Age—granted by Jupiter—allowed reintegration into the primordial state despite the Kali Yuga’s descent. This underscores the connection between magic, heroism, and divine kingship.

The priestly tradition’s emphasis on contemplation and knowledge often leads to hostility toward magic’s active, commanding path. Christianity, the most unilateral priestly tradition, demonized magic, equating it with all esoteric practice. Even some esotericists, prioritizing "knowledge," dismiss magic as mere manipulation of subtle forces. But this bias stems from an incomplete understanding. True magic is the Ars Regia—the initiatic science of the Self.

https://sendvid.com/7apwg0b7

https://www.slideserve.com/periodic_reset/only-the-awakened-know-the-true-self-is-beyond-thought

https://sendvid.com/e9qcb7z0

https://www.slideserve.com/periodic_reset/it-s-the-jeeeeeeeeeeeeeeeews

The defense of the material alone is a surrender to chaos—a denial of the sacred hierarchy where Spirit commands matter. Democracy, the rule of the horizontal, is the triumph of quantity over quality, matter over Form. It is the inversion of the natural order, where the basest elements (the "ghouls") mistake their struggle for material gain as true power, blind to the metaphysical reality that governs all.

Their rebellion is an illusion. Matter without Spirit is entropy, decay, dissolution. The ghouls, fixated on the transient, will be reclaimed by the chthonic forces they ignorantly serve—returned to the blind cycle of birth and death, mere fuel for the Earth’s endless consumption. Only those who recognize the Primordial Battle—the vertical war of Spirit against the weight of the world—escape the wheel. The initiate knows: to rule matter, one must first master the meta-physical. The rest? Food for time.

The battle is vertical—hierarchical. Spirit commands matter; the supra-sensible orders the sensible. As a ghoul, you are the disorder, yet in your wandering, you believe yourself to be the remedy.

Some Ghoul:
Roman Colonialism was ISRAELITE IMPERIALISM

Me:
chtonic cults always existed
the battle is metaphysical/not material

Some Ghoul:
metaphysics manifest in the material

Me:
Metaphysics is meta-physical (beyond the physical).
metaphysics transcends the material plane
The "meta-physical" denotes the supra-sensible, eternal realm—the domain of absolute principles, untouched by modernity’s degeneration. It is the world of Being, opposed to becoming; of Spirit, not matter.
if you work enough on yourself; you can live in the hellish & degenerate place possible

Some Ghoul:
MetaPhysics is the science which Metaphysicians practiced.
Pythagoras and all European Pagans Priesthoods studied this and made "mystery schools" which were eradicated under Abrahamic Conquest.
The Development of Numerology, Astrology and Languages came from Metaphysics.

Me:
MetaPhysics/spirit dominates matter

Metaphysical part:

Perspectives on the Beyond

The Bardo Thödol, known in the West as The Tibetan Book of the Dead, presents a vision of the afterlife that diverges sharply from the static and dogmatic Christian conception. Unlike Christianity, which postulates a uniform immortality for all souls and an automatic transition to paradise, hell, or purgatory based on moral conduct, the Tibetan text—like certain pre-Christian Western traditions—depicts the beyond in dynamic, dramatic terms, with multiple possibilities and destinies not rigidly predetermined.

A key parallel is found in Plutarch’s De facie in orbe lunae, which speaks of two deaths. The first is the physical death, where the body returns to the earth (under Demeter’s reign). The second death occurs beyond the earthly plane, under Proserpina’s domain, where the soul separates from the higher spiritual principle. For those bound to material existence, this second death means dissolution—the soul is reabsorbed into the cosmic flux, leaving no trace of individual consciousness. This aligns with the Hindu doctrine of the "two paths" and the ancient Egyptian notion of the "second death," later echoed in the Old Testament.

However, for those capable of liberation, the second death signifies transcendence. The detachment of the soul from lower psychic elements allows for an immortalizing transfiguration—a "rebirth on high" in union with the spirit. Plutarch calls such individuals "victors," those who attain the "crown of the initiated."

The Bardo Thödol expands these concepts, emphasizing the soul’s ability to navigate post-mortem states consciously. Unlike the Egyptian Book of the Dead, which relies on magical formulae for preservation, the Tibetan text stresses the necessity of recognizing and overcoming illusory projections from the unconscious. The highest possibility is identification with the "pure Light" of transcendence—equivalent to the spirit’s reintegration with its supreme origin.

Modern attempts to apply these teachings—such as the psychedelic experiments of Leary and others—distort their true initiatory significance. While there is an ancient link between death-states and initiation, the use of drugs for forced transcendence is a dangerous deviation, reflecting the decadence of the modern world.

https://sendvid.com/v28mksfr

https://www.slideserve.com/periodic_reset/one-lunar-religion