Decoding can occur without illumination. For example, during the second decorations of Peter narrated in “D’Éleusis à Dendérah, l’Évolution Prohibité”, there was no passage through the skylight to access the upper world. Everything happens in the bedroom. During the illumination and the passage through the skylight, the decorations that follow represent a moment of respite to take up his human spirit and prepare the return into his carnal envelope. This moment can be very brief if people manipulate the body and risk causing it to die. The person must stop taking advantage of these moments of use of the powers of the higher world to come back into his body, pull him from abandonment and manifest his presence to others. This is why spirituality initiates perform these moments in a sacred place, a temple. In the holy of saints, they leave their carnal bodies and no one must enter to disturb the body. After enlightenment, the initiate thus has all the time to learn to use the powers of the higher world to move, to go to the secret meeting of others…
Through this question, you are asking us to take a stand on the book. :: The divine connection, from Dr. Melvin Morse who just appeared. He writes and demonstrates that memories would be stored together outside our bodies, in the universe and in holographic form.
” what physicists and children tell us ( having experienced experiments at the borders of death ( E.F.M. ) is true: there is a timeless space that knows everything and that we all access in order to seek our memories or in our mystical moments. For some mysterious reason, the dying brain connects to this universal memory. People who recover after seeing death up close discover that their usual behavior has totally changed. For example, they want a new job or they want a divorce to create a new family. Their reset button was pressed by the meeting of this universal energy. They have been transformed and imbued with new potential. In absolute terms, they have been totally transformed by this mystical light.”excerpt from the book, page 79.
We won’t go into detail here, but a few remarks to answer your question:
- On the page: After the death of the initiate, Pierre tells Laurie about his second decorations and his first meeting with the envoy of darkness. His body is in syncope, he lies on the ground more than two meters from him and he sees it as he stands in his split body against the outer wall of his room. Pierre says that he continued to think, to talk as if nothing had happened, as if his body and his brain were functioning normally. The only difference is that he could see through the walls the arrival of the presence of the envoy of darkness and that his communication with the one who lives in us was much more direct, as on an equal footing. Whatever happens then, there is continuity of life. The death of the body would have led to the definitive departure of the one who lives in us and if Peter had not managed to leave with him, the envoy of darkness would have taken him with him but Peter had understood that he would then have been condemned to darkness, silence and perdition for a very long time. The carnal body no longer had any kind of importance and was not the center of the matter.
This is consistent with multiple testimonials that our bodies and brains are dying or unconscious, but do not prevent us from communicating, asking questions, understanding what is going on, and receiving knowledge from other invisible presences. On the contrary, in these moments outside our body, we use powers superior to those allowed us by the use of our carnal body. For an insider, our body is small and the question is why we are reduced to this carnal human condition so limited and which makes us blind to the dimensions of the higher and double worlds.
- The fact that those who have experienced an E.F.M. or an E.M.I., an N.D.E., see their behavior completely changed is strictly correct. On this site, we call this change of the word: evolution, as opposed to involution, which relates to the most complete path to initiation possible.
- As for “turning on” our right temporal lobe through prayer, the spiritual quest for moments of divine connection, we agree to some extent. We talk about it on the page “the 4 situations facing the supernatural encounter”. Let any supernatural dialog pass through this brain area be, but crossing the skylight is a very special step! We say that it is possible only if dear presences come to our encounter and give us the confidence, the strength, the speed to enter the zone of the well from which the acceleration will be made by itself, from which we are attracted and saved by the powers of the higher world. We return to the previous question of this FAQ: Decodation and illumination are not linked. In two or three episodes of the novel that we will broadcast In the coming months, Pierre and Laurie will accompany Maud’s death to cross the skylight and to know the transfiguration of their couple ( as Jesus was transfigured or others… )
- The phrase ” for a mysterious reason the dying brain connects to this universal memory ” is totally false. The brain dies and dies, it will rot and destroy itself. We say that our soul will return to his home no matter what. If we have learned to recognize our inner voice, the one who lives in us, the Christ of Christians, and whom Jesus taught us to recognize and live with using the Egyptian tradition, we can attach to our soul “the personality” that we have built during our human condition through our dialog of the soul for the soul and through our spirit with which we have communicated and exchanged with others. We can merge with our soul and gain our abode of eternity. But this is not guaranteed.
Peter, on his third decorations and his first illumination, after the passage of the light well, will wait to return home for good. He understands that the memories of his human existence will arrive shortly, they must leave the earth to arrive where the final judgment will take place, the total fusion with this eternity of which he has known a parenthesis through the human condition. Despite his insistence, the Word will order his return to earth. This passage is recounted in the novel during Laurie and Pierre’s trek over Bourg Saint Maurice and Les Chapieux, towards the Mont-Blanc massif. Our testimony is illuminated through the Egyptian, even Tibetan, tradition of the passage of death. When Peter returns to him in his body covered with blood by the mountain accident, he will get carried away because his comrades carry him badly, no matter how. As soon as he stands, he “yells at them” dryly, for if they had left his body alone, he would have had more time to experience the powers of the higher world which he had been allowed to take away and which he has now lost once again in his carnal body. His comrades apologized and said they were stunned that they thought they were carrying a dead body to the road that no longer needed stretchers or conservative care. Later, Peter’s behavior would make him suspect in the eyes of his comrades as if he had played them while faking death, this would be their only “reasonable” interpretation of this accident. Then, with Pierre’s “miraculous” recovery ( a word used by the chief medical officer of the hospital ), the accident will be minimized and forgotten as if nothing had happened.
In fact everything had taken place outside the body and coming back into a body declared by others as dead, is absolutely no obstacle for the one who animates the higher world. He decides according to his own plan and if he feels that your mission on earth is not complete, you will return to your carnal body no matter what has happened to him and not counting the time that others have declared him dead. When the bond is not broken, when the divine connection still exists with the human body, the Word transmits the order to return to the body, which is done immediately. However, when this connection no longer exists or is disappearing, the Word can no longer act alone. Removal is more complicated and there is use of extraordinary powers because, by the way, the “personality” that rose from the earth after leaving the dead body must also be returned to the body. In the novel, this is what Peter will experience with the use of supernatural powers. Later, with Laurie, he will begin the quest for the transfiguration of their couple and then, at the end of the novel, he will seek to use these supernatural powers to die and resurrect. The novel explains, according to the Egyptian tradition (that of Denderah presumably), how an initiate, at the end of his spiritual path, can be incarnated in these supernatural powers to the point of breaking death and defeating his executioners. Here we touch upon the life of Jesus, of a Jesus who also had, like Moses, Pythagoras, the Pharaohs and the high priests and so many others, the highest initiation of Denderah and who used it to restore a new covenant between God and human beings by enabling us to better live the presence of Christ in us, the one who saves us from the death of the carnal body.
…. as for the brain, like the rest of the body, it will function again… as if nothing had happened. It will have erased the memory of the period of death or cessation of operation, better, it will not even have recorded it… the memories are well stored outside our carnal body. Humanity is a much more complex and mysterious reality than the simple gathering of living beings on earth in a certain carnal envelope awaiting the death of this carnal body…., for the initiate, death is only a passage that can even be made in joy ( as for Maud in the novel ) but it is no longer a mystery. The mystery lies elsewhere…. The rest in the workshop 1.
It is the primary source of personal knowledge: a human being, even if he does not go to school to learn the intellectual knowledge produced by human beings, will learn to live by confronting the mysteries of life. Of course, if he remains alone in the face of these mysteries, he will often know the pedagogy by failure. Elders or others who are introduced to these mysteries of life will be able to advise him, ensure that he does not make the same mistakes they have experienced, and this pedagogy will be more effective and efficient.
These mysteries are well known: the birth in the human condition, the death of the carnal body, love, the perception of life after the earthly existence, the possible encounter with the departed loved ones, the mysteries of the universe, etc.
Initiation is a search for an encounter with what is beyond us in our human condition, recognizing the principle of life around us and discovering who lives in us and will live beyond the death of our human body. After a first encounter, the insider may or may not pursue his quest towards ever deeper encounters, richer with mysteries. However, he will also encounter the transmission of this experience to the relatives who live around him. Keeping these life experiences in him is not possible, he has to talk, create a dialog with someone to share these life experiences. Faced with the unspeakable, he will create language, words, codes to express his interpretation of these encounters. The first language is art, artistic creation, the poetic language that allows words to have a broader meaning that can encompass the unspeakable. Then with those with whom he will share these words, he will live in a community based on a culture conveying these values born of the encounter with the mysteries of life. This is the second contract, the Community contract. The main initiatory path that presents itself in the course of human existence is that based on our sexual dimension. Beyond the fulfillment of “bestial” bodily impulses, progress in the use of this dimension allows us to access loving ecstasy and the establishment of a sacred interpersonal contract with the loved one or with those with whom we share moments based on the beneficial use of our sexuality. This is why sexuality is severely controlled by religions that want to captivate their faithful so that it does not allow them to discover that elsewhere is better! This is also why, on this site, we talk about sexuality and the encounters of couples who use their sexuality in an initiation to a community life richer in pleasure and in sharing immaterial goods.
Initiation leads to micro-cultures of groups of people with a common faith in values. Respecting initiation means accepting these living communities of encounter with mysteries and renouncing a system of civil and religious powers imposing dogmas elaborated by the production of intellectual knowledge seeking to eliminate the source of “rival” knowledge: the initiatory source. The Roman church, at the Council of Nicaea in 320, forbade the first Christian communities practicing initiation, whose faithful, as before Socrates, Plato, Emperor Augustus and other scholars, went to celebrate the mysteries in Eleusis or Denderah. If Rome wanted to preserve its power and the organization of the empire into a political system, there had to be only one teaching, only one body of dogma. Scientific rationalism today pursues this endeavor in the service of systems of power, particularly economic in our liberal or capitalist society. Let us not forget that the initiatory path is not without dangers: danger of becoming a protester for the defenders of the systems of power, of being a dissident subjected to moral harassment ( whistleblowing ), to professional harassment ( mobbing ), danger of not mastering contacts with the afterlife and becoming prey to the powers of the double world that leads you to madness and your human destruction, finally danger of falling under the control of the masters of dogmatic thought and sects that seek to create new systems of civil and religious powers and lead you to fanaticism and terror. But even at the foot of the steepest mountain, after climbing other easier peaks, the hiker knows how to discover the side and the path where the climb will be the easiest among all the access roads, the access routes to the summit and the essential, most often, is to simply get there.
Initiation and euthanasia
In the novel “D’Éleusis à Dendérah, l’evolution ban”, Laurie takes Pierre to Paris to attend the last days of Maud, a close friend of his parents. Pierre will lead the decorations of the three of them and help them cross the skylight. Maud will separate from them to gain the eternal abode of the soul, while Laurie, following Peter, will know their transfiguration (as Jesus and other initiates have known her). This choice of when to leave your body and let it perish has nothing to do with the medical procedures or poisonings practiced to put a peaceful and painless end to your body life. Euthanasia has always existed, of course, but in this materialistic world, it takes forms that can be criticized. Justice has as its symbol the balance and on this site, in our work in favor of a global culture, we develop the use of the method of alliance of opposites. Our position is clear: decriminalizing the act that ends an irretrievably lost carnal life is a worthwhile reform, but we would prefer it to be associated with the abandonment in France of the republican dogma of secularism based only on fiction and the recognition of the need for the development of spiritual practice. The goal is to revive the extra-human or supernatural powers that, for example, the druids or wise men of antiquity possessed. Let us add that many of these medicines came from the use of plants and forces of nature, knowledge eradicated in Europe by the fanaticism of the Church of Rome in its dogmatic aims to assert a temporal power over peoples… and prayer does not replace everything!
In Dr. Morse’s book, The Divine Connection, there is mention of “miraculous” healing in the eyes of modern medicine, as if the human being, through his spiritual research, could ask for and obtain the benefit of recharging himself to a universal energy from which all life comes. The testimonies of Peter, who, thanks to what he lived in a state of decorations, allowed him to resume the normal course of his existence without any sequelae in his flesh, also go in this direction. Legalizing euthanasia remains a partial and dangerous measure until education and spiritual development is undertaken to fill two millennia of obscurantism over this natural dimension of human life. What Panoramix and his colleagues were doing, as well as the care given to the bodies and souls by the Egyptian priests and pharaohs, the spiritual masters of the Middle East, Asia and the Americas, Africa and the Inuit peoples and many others, is not beyond our reach as soon as we abandon the stupid intellectual pretensions of the prevailing rationalism… poet’s word!
Put weapons in the custody of the sacred
Placing weapons in the custody of the sacred represents the essential mission of the initiate in his evolution, his sharing of the unspeakable that results from his encounter with the mysteries of life and more precisely from the encounter between the one who lives in us and is the same in each of us and the one sent from darkness.
During his second decomposition, Pierre is in a state of syncope lying on the floor of his room after falling his back against the heating side of the oil stove. He sees through the wall that the envoy of darkness comes to pick him up and attends his entrance into the room. He has passed the carnal body and stops right in front of him who has retreated and is out of the house, still in his room. He sees the vision of what darkness is and understands what he is losing, the life that awaits him until the end of darkness. He knows that behind him is the one who lives in us and is the same in all of us, the one who took care of his first decorations and with whom he built his dialog of the soul for the soul. After defeating his state of stupor which completely paralyzes him, he will finally ask him to save him and return to his carnal body.
The unspeakable thing that needs to be translated is this staggering fact: He who lives in us, just as Peter came out of his carnal body, saw the envoy of darkness arrive. There was no malice, no sneakiness, no violence. He only brought one message: you can’t stay out of your body for much longer, or your body will die and you’ll have to follow me into the darkness. He did not propose that Peter address himself to the one who lives in him and is the same as in each of us. No, it was up to Peter to dare to ask him to return to his carnal body to put an end to this situation. And if Peter had not managed to address him, he would have said nothing and he would have let the envoy of darkness do it.
We are a long way from a simplistic and incomplete blueprint for the struggle between good and evil. Yet he who lives in us and saved Peter knows perfectly well the envoy of darkness and what happens in darkness. He who at the time of the third deconstruction will give him beyond the well of light, in the land of our home, the gift of absolute love, already had with him this gift of absolute love in the face of the envoy of darkness, and yet he did not intervene to expel the latter and thus protect Peter. It was up to Pierre to dare to ask for his intervention, otherwise he would go straight into the darkness of which he now knew what was happening.
It’s not just a simple extrapolation to understand that evil, the violence that destroys the gift of love and drags us into darkness when our carnal bodies die, is not inevitable and invincible. On the contrary, we must defeat this violence within ourselves and around us, it is our fundamental mission of authority. To defeat means that these means of violence, these weapons, we must put them in the custody of the one who lives in us and is the same in all of us. Just as he was on guard behind Peter and faced the envoy of darkness.
Weapons, the means of destroying life on our planet, must be placed in the custody of the sacred to escape the envoy of darkness who uses them through the ferocity expressed by uneducated human beings to kill each other on Earth, in order to collect human lives unable to dare to ask the intervention of the one who lives in us to save himself from darkness. At this point, the mystery was not addressed by Peter: is the envoy of darkness only a collector of lives in a state of amazement and perdition at the death of their human carnal bodies? Or does it seek to attempt to lose human beings in their human condition so that, at the moment of their carnal death, it only has to come and take them without opposition? He would do this without the one who lives in us opposing him and waging war against him, for it is up to us and only to us in our human condition to learn to recognize the one who lives in us and dare to ask him to escape the envoy of darkness when he seeks to take us with him…
In the case of Peter, this vital victory over himself to dare to ask the one who lives in us to send him back into his carnal body, he understands it as a step certainly trying but indispensable in his journey of initiation because the next time, when his comrades understand that he was killed by a fall of stone and that they transport a dead man to the ambulance to evacuate him, in reality Peter will immediately cross the shaft of light with the aids that he recognizes immediately and in front of the one who lives in us, he will bring this personal victory as a guarantee of his intimate relationship with him and both will resume this dialog of the soul for the soul to undertake this life after human life. There will no longer be any trace or memory of the envoy of darkness as if he could not access this dimension of life, this country of ours.
The initiates who have overcome the power of the envoy of darkness and received the gift of absolute love beyond the shaft of light, in the land of our home, we human beings living on Earth and not elsewhere for the moment, exercise their mission of authority and teach the use of our two sources of knowledge so that every human being can go to meet the mysteries of his life, of Life.
To achieve this, the initiate has received the powers of the higher world with the gift of absolute love but also the power of the double world and its destructive powers. In this double world, Peter had encountered during his second decorations the destructive power of the envoy of darkness. He was alone in the face of this power. After its third decorations, it will have the powers of the higher and the double world. He will understand that only the use of the powers of the higher world can authorize the use of the destructive powers of the double world.
Here, too, the mystery has not been addressed: when an initiate manages to use the destructive powers of the double world, does he become the same as the envoy of darkness who uses them also but then does not have the powers of the higher world and the gift of absolute love? But then how can we explain this face-to-face so peaceful and agreed between the one who lives in us and the envoy of darkness? How can we explain this connivance, this complicity between them in subjecting Peter to this terrifying trial in which human destiny balances between life and death, between life after human life and what remains of a semblance of life in darkness until their disappearance by the powers of the higher world exercised by the one who lives in us, helped by at least one other whom Peter knows since his return to Earth on his third deconstruction?
In the novel “From Eleusis to Denderah, the Forbidden Evolution” Pierre will explain to Laurie what is the initiation to the powers of the double world and then initiate him to their use. They will use the powers of the double world during the fighting to defend their movement.
” In this world there are only two forces, the sword and the spirit. In the long run, the spirit has always defeated the sword “Napoleon Bonaparte.”
Bonaparte was however initiated by Kléber in the great pyramid of Giza during the expedition of Egypt but he remained in mind, to the rationalism of an excellent war mathematician, without using our first source of knowledge, that which guides us in the use of our second source of knowledge, the intellectual and rational source.
In the novel, Pierre and Laurie will use our two sources of knowledge that then allow the use of the powers of the higher and double worlds to defeat the warlords and destroy their weapons in order to bring peace among humanity.
The narrative of the book “From Eleusis to Denderah, the Forbidden Evolution” is described as a realistic narrative. What is the dating club for couples in which the first encounters between the main characters of the book take place?
The German “pärchen club”, used as a meeting place between the characters, is the “Maihof”, near Bad Durckheim, in the Rhinland-Pfalz region, Rhineland-Palatinate. See its website , to see pictures of this club. The description of the place dates back a good twenty years, there were no such clubs then in France, at least that were known and open to the public… Documentation, including in German journals, has long been available with photos, testimonials from participants, etc.
The novel is intended to be as fictitious as possible and uses as many matches as possible with the real world. However, the reader of the novel who appreciates life in the club opened by the characters, should not seek such moments in current clubs. He could only be disappointed. If the description of the places is borrowed from a real place, the behavior of the characters is rather “idealized” compared to what happens in these clubs ( see the forums of these sites to convince themselves that the concerns of the members of these clubs have nothing to do and are a hundred thousand places ( back ) of those of the characters of the novel ). Nevertheless, the novel raises a fundamental question: if sexuality is a gateway to ecstasy and initiation (and this is one of the reasons for its prohibition by religions because it is too easily in competition with them), will a community organization of a sexual practice amplify this initiation to the point of contributing with other sources of initiation to a development of spirituality? Most peoples have or have had rituals, ceremonies based on group sexuality. In the private part of the site, Workshop 2 will work on this issue. It is an opportunity to bring out from the libraries the books of Freud, Malinowski and the indigenous people of the Trobriand Islands, Reich, Marcuse, Mircea Eliade and so many others hidden behind the faggots to dust off all this and to see the impact of sexuality as an approach to the first interpersonal contract and as a means to develop the community contract, knowing that it does not intervene in the society contract… There is something to animate and enthrall this workshop.
Note: This club described in the novel has changed direction and it is no longer the atmosphere of its beginnings. No need to give the address here.
I have read the FAQ’s texts and appreciated the consistency and originality of your positions. However, I did not find, nor in the site’s Charter, a clear explanation of the notion of “non-market economy” that you advocate. Can you enlighten me? Amically! Jotape question
Other developments on French public services and the general European interest exist on the page on the evolution of the state.
The market economy is a group of profit-oriented companies organized in a competitive market. It is the private sector based on freedom of enterprise and the right of individual property, including means of production.
The non-market economy is made up of associations, administrations, groups that do not seek profit or, where there is profit, do so in a community setting: the profits are redistributed in full to the members ( mutual societies, cooperatives ). It’s the public sector or the social sector. In France, the state exercises a monopoly over the public service and thus over the non-market economy. Collective ownership helps people: RMI, CMU and who controls public and social services so as to make them accessible to all citizens ( Social security, unemployment…). Besides this public sector, the state accepts volunteers and associations that encourage or organize them. He who gives, does it for free, without exchange to get an equivalent return. For example, the Red Cross helps the health services, the associations help prisoners who help the Justice. There is, however, the possibility of organizing exchanges without seeking profit, but by obtaining savings and gains that are as many opportunities to preserve a level of wealth without incurring debts.
Example: a group can organize itself to share equipment and work hours to build a home for each member of the group. This case is hardly forbidden and associations of this type exist ( beavers… ). Another example: they come to fix your roof and because you do not have the money, you give them a meal or a few meals, which they agreed to because the primary purpose of the exchange was mutual aid. The agreement of will that seals the contract is no longer acceptable to the state and the leaders of the market economy. The federations of builders, the prosecutor intervened to condemn the local exchange service ( SEL ) of Ariège in a such case in january 1997: their argument was clear: allowing such non-market organizations to develop means the ruin of craftsmen and merchant enterprises.
In the case of the market economy, a person would have to work and save on their wages to pay for an estimated €5,000 roof repair, whereas in the non-market economy they could get the same result for a symbolic consideration of a few meals. Of course, if the people who came to fix the roof also one day have their roof to fix, the first beneficiary will return the same. This is obvious but not necessary and imposed under the SEL. Conclusion: either it becomes useless to work too much in merchant enterprises because by helping one another, the need to have a salary becomes lower and it is better to have a lot of time available for mutual assistance, or it is better to leave the merchant economy and develop as much as possible a network of exchange (organized barter). For the moment, the ban on moonlighting is blocking any development of the non-market economy, but the issue is not only to ban tax evasion or labor-law fraud. When the state is no longer able to satisfy the public services for which it is responsible, is it not time and is there no obligation to allow the non-market economy to develop, which allows the enrichment of those who practice it?
Consider the organization of retirement and end-of-life. Currently, in the market economy, especially the liberal market, there is a growing supply of retirement homes and care. To finance them, the person usually has to sell his house and according to his longevity, all this money disappears in this financing. Often, heirs must contribute out of their own pockets through family duty. The market logic then becomes very simple: a household accumulates wealth so that it can finance its old age, and if it does not pass anything on to its heirs, that is fine because the children must also build up their wealth for the same purpose. On death, it is enough that the household balance is zero and not in deficit. This is what is happening now, and it explains the erosion of the middle classes by the sudden erosion of the family patrimony, the material disinterest of the family and the spread of conflicts between parents and children confronted with this situation. The social myth, utopia, is that children are necessarily richer than their parents and no longer need a family patrimony to accumulate wealth. This fable once again favors the enrichment of a minority at the expense of the majority of people. The logic of the non-market economy is quite different: each household at any given time is part of a network that manages retirement and care, and this participation allows them to benefit from similar services when age comes. Everyone keeps their own house, the state intervenes less and mutual assistance allows the youngest to share their experience in order to better prepare this stage of life that is growing longer and longer. Let us talk about the use of pension funds. One thing is certain: no more intermediaries of the market economy come to get rich comfortably along the way, that’s guaranteed! So it is a choice of society. At the moment, the WTO wants to privatize the public service of the states and Europe is establishing the notion of a common general interest, we are still far from developing a non-market network economy and remain prisoners of power systems contrary to our direct interests.