NOTHING

Monk of the event

 

To understand this, it is necessary to already be on a level of fantastic evolution. In the explanation concerning the ferryman, I said that in the end one does not cross from one bank to another bank, from one space to another space. But that one always remains in the same place. It is only the vibratory level which changes and which sees to it that the decoding of Creation is not the same.

 

All that was hidden before is not hidden afterwards any more.

 

There is thus a continuous widening of the space, an increase of the space of circulating. Very curiously, one sees that there is no limit to ones expansion. There is no stop, no finality, no end to this manner of breathing, of continuously enlarging life, perception, the enthusiasm with the activity and with creation. It is unlimited.

When the current vibratory system is already a little modified, one finds this extraordinary. One believes to be in fantastic spaces, but there are still other spaces beyond this. And in each space beyond this, there are still increasingly fine, increasingly acute, increasingly percussion vibratory systems and it is a true miracle to continuously always discover other possibilities of life.

 

But, Who discovers these other possibilities?

 

Who has the capacity to perceive them and to analyze them? It is always the analytical brain, the reasoning brain. It is the spectator of an excursion which it analyzes and formats to explain it.

Without this analytical brain I could not speak to you and you could not understand me. Therefore, it should be understood well that the relative and the absolute are always mixed. Except that the relative, the reasoning brain can only follow to the interior of a precise and low vibratory system, whereas your body has the capacity to go highly beyond. It is the body which enjoys, which feels happiness. This is why I always said that happiness is biological. Happiness is within the interior of the body, happiness is within the interior of each cell of the body. It does not have to be sought elsewhere. Otherwise it is still a fabricated happiness.

 

So, to be the monk of the event, what does this mean?

 

At the start, the most external side, it is when one has succeeded in withdrawing oneself from the basic vibrations of coding of the grid. One is not always out of trouble, but one will cease to regard stereotyped behaviours as right and true because they are recognized by the surrounding system.

One knows that there exists something else, but one does not really know this other thing well. One feels it somewhere and one is welcoming of this novelty. When one starts to be welcoming of this novelty, one has the possibility of returning to the event, of accepting it. Otherwise it is impossible, because one is always in search of a form of safety.

 

Thus the event is more often not looked at as something which will modify the space well, which will make one leave the prison … but on the contrary as something which will become disturbing.

 

In other terms, like I often said, when a novelty comes, the ordinary being says: “My God, what is it with this again?”, while the religious man will say: “Great, here is something new, which will perhaps make my prison explode !”

Knowing that he is in a prison and knowing the system of coding and of alienation in which he is, the religious man is content with any event which occurs. He will welcome it, live it, understand it.

He will live it and understand it with his body, because it cannot be based on his analytical brain, which is entirely trapped and conditioned by the reference marks of the grid! It is from the moment when one has really realized that one cannot use ones reasoning and analytical brain to get out of trouble and that only the body has this capacity, has this intelligence to discover happiness, to feel freedom, that here one will start to ride the event, that one will look at the event for what it is and that one will try to perceive what freedom it is that it brings.

 

Very curiously, when one is looking for what freedom it is that the event brings, one encounters this freedom, even if the event does not bring it in itself, because this can be a constraining experience. But as the relative and the absolute are always mixed, when the relative is there, the absolute is also there. If one pays attention to this, if it is this absolute that one seeks, if it is its love, one will discover this absolute and it will bring us into its vibratory system.

One could say that it will bring us to it into its dimension. But this is not true. The space never changed, as I said previously when I spoke about the ferryman. One does not change; one does not pass from one bank to another bank. The vibrations are changed. That is all. Therefore, the absolute takes us into its vibration and one does not decode life in the same way any more, that is to say, the space in which one is. This was only possible thanks to an event which brought new blood: even if it is a constraining event, which did not have liberating you as a main purpose, but on the contrary to alienate you even more.

 

Be that as it may, the attention to the absolute, to the perfection that there is in this matter will make it possible to induce the entire vibratory system of this perfection to come out.

 

I would say that the monk is whoever has the event as a religion. This is why I say a monk and not only a rider of the event. A rider is too secular. A monk of the event is whoever has made a profession, a religion of the event. A monk is someone who has a uniqueness of intention, someone who is only interested in the coupling with Creation. This is not a layman; this is not one who will pass from one branch to another branch, who will pass from one tree to another tree, who will taste fruits on the right and on the left. He has a uniqueness of intention; he has a uniqueness of life, of breathing. He is the monk of the event, because he knows that only the event has the capacity to bring new blood to make one leave the prison.

In the end, this person does not waste his time with the relative any more, because he wants to breathe the absolute so much that he seeks it like a lover seeks his love. He does not know where she is, but he knows that she is there and he looks everywhere and seeks her everywhere. With this intensity he will discover his love. And as soon as he has touched her he is taken along by the vibration of this love.

 

Monk of the event is to be like this. It is first to be a rider of the event. He will perceive how beautiful this is. And by passing from one event to another, like a rider changes horses, he will perhaps end up loving the horse… Perhaps !!! …

 

… I hope !!!!!

 

I said that the ferryman took the being whom he helps onto his shoulders. But the one who is carried must not move carelessly, because one will pass through dangerous places, bordered with chasms, one will cross over difficult bridges, one will stride over snakes.

It is impossible to take someone on ones shoulders to really bring him into these other vibrations, into these other spaces where there is reliable ground if he has not understood the event, has not understood its importance. This is why it is not so easy.

 

Ultimately the crossing is made by an assembly between two monks.

 

One of them is on the shoulders of the other. If whoever is on the shoulders is not already in this dimension, in this vibration of the monk of the event, the assembly is not given a sense of security, it is not stable and there will be a fall somewhere.

 

It is the couple that is stabilized!

 

It is necessary that “the raised” monk is sufficiently clear and precise in what he really wants. Otherwise he will throw the ferryman off balance. This is what I explain when I say that the last problem of the ferryman, the last danger, is the one whom he is enabling to pass, like a drowning person is dangerous for his rescuer.

Then, this is sad, because the ferryman cannot accept to be drowned, to be destroyed. So, if whoever he has on its shoulders is strangling him, he is obliged to cut him off, to remove all the capacities from him which enabled him to get up on his back. And he falls down.

 

The ferryman does not have the right to let himself be immobilized

by a single being.

 

He does not have the right to accept this. Therefore, it is not at all easy.

 

So, before taking someone on his shoulders, one looks into it 25 times and not only twice. And even after 25 times it is not at all obvious that fear will not seize the one who is carried.

 

When I speak about stability, it is therefore the stability of a couple. It is never the stability of a person. There is no more pretentiousness in saying that one will be stable because one has “finally” discovered something. No.

 

It is necessary to have this very special humility, which is that of the heart, understanding that alone one can nothing!

 

There is no possibility of a security of the couple, of stability of the couple if whoever is on the shoulders has not understood the entire dimension of what the event is and if he does not have the commitment to become, also, a monk of the event.

To “become” is still a difficult word, because as from the moment when he took the commitment, he is a monk of the event. And it is not because his ground of adventure is not yet sufficiently broad that he is not this. He is. It is a question of commitment and this commitment is irreversible, because if one goes backwards, one destroys the assembly.

 

And the assembly, then, is not to be reconstructed. This is what I expressed in a different way by saying that confidence is not to be repurchased.

 

Therefore, when I say that I am a monk of the event, here is all that this covers. If I speak of it, it is not to speak about me, because this is of no interest.

 

It is because whoever becomes a monk of the event will, also,

become a ferryman.

 

So, I am explaining the process so that there is, ultimately, a trace to follow. In all that I can say about myself, I will express it by the trace, only the trace left behind.

 

 

It is like walking on sand, immaculate sand.

The being who did this is no longer there,

 

but the trace is there.

 

If one puts ones steps in these steps there, it is the entire vibratory system of the one who made the trace which will circulate in the body of the one who follows.