embryonic state in the human species the foetus passes through every form of organic structure from the amoeba to man, the highest mammal, so in the after-death state, the embryonic state of the psychic world, the Knower or principle of consciousness, anterior to its re-emergence in gross matter, analogously experiences purely psychic conditions. In other words, in both these interdependent embryonic processes—the one physical, the other psychical—the evolutionary and the involutionary attainments, corresponding to the forty-nine stations of existence, are passed through.
Similarly, the forty-nine days of the Bardo may also be symbolical of the Forty and Nine Powers of the Mystery of the Seven Vowels. In Hindu mythology, whence much of the Bardo symbolism originated, these Vowels were the Mystery of the Seven Fires and their forty-nine subdivisional fires or aspects. They are also represented by the Svastika signs upon the crowns of the seven heads of the Serpent of Eternity of the Northern Buddhist Mysteries, originating in ancient India. In Hermetic writings they are the seven zones of after-death, or Bardo, experiences, each symbolizing the eruption in the Intermediate State of a particular seven-fold element of the complex principle of consciousness, thus giving the consciousness-principle forty-nine aspects, or fires, or fields of manifestation[1].
The number seven has long been a sacred number among Aryan and other races. Its use in the Revelation of John illustrates this, as does the conception of the seventh day being regarded as holy. In Nature, the number seven governs the periodicity and phenomena of life, as, for example, in the series of chemical elements, in the physics of sound and colour, and it is upon the number forty-nine, or seven times seven, that the Bardo Thödol is thus scientifically based.
- ↑ As regards the esoteric meaning of the Forty-nine Days of the Bardo, compare H. P. Blavatsky, The Secret Doctrine (London, 1888), i. 238, 411; ii. 617, 627–8. The late Lāma Kazi Dawa-Samdup was of opinion that, despite the adverse criticisms directed against H. P. Blavatsky’s works, there is adequate internal evidence in them of their author’s intimate acquaintance with the higher lāmaistic teachings, into which she claimed to have been initiated.
