Aids to the others
We will approach the aids to the others in direct use of the snakes of the secret Tan-Tien.
I would have never of cease to repeat that all that it is not a play. It is neither a play of a sociological, cultural nature nor of a physical, medicinal or therapeutic nature. It is true that one can use the techniques of the Direct Way to improve his self-knowledge and the knowledge of the world.
But it is not the destination of this Art of the Behaviour and of the action which is the Direct Way. We are not professors, drivers of conscience, therapists even if by the way one can have lights on the conscience, on the intelligence and of the possibilities of intervention on physical as psychological pains.
Finally, it is like the draughts of the car when it passes. The objective is to meet the car, to open the door and to drive it.
It is really not a play but, alas, for nine people out of ten who work in the Direct Way, it is this kind of play which has, like only destination, the improvement of their reptilian systems, to improve the separating space in which they are, and to put a little spirituality in all their materiality of bazaar. One wants to improve his emotional but one does not want to stop with the principle of working of this emotional.
With the techniques developed before for the aids to oneself, one can have fun on the level of the breathing of the heart, on the communication of the throat, on the lucidity of the spirit, on his sexuality.
But when you come in this other dimension to go to help the others, the question arises very clearly. What will one make with them? Which is the destination of the communication, of the meeting?
It is necessary that the things are very clear. It is a meeting with the other, with this dimension of the Dignity of which he is part and who also expresses inside each one of his cells.
There, we will occupy ourselves very simply to know which help one can give to the others. In fact, this help consists in being able to introduce, inside him, one of our snakes left of the secret Tan-Tien so that this snake can intervene on points, zones, structures of the other while at the same time he does not have the capacity to act directly on him.
Either he does not have the capacity of that at all of it because he is too young. The objective of a child is to play, to learn the life while playing. That of a teenager is to learn his relation with the others, his puberty, his sensual, sexual communication with the space. It is not to sit down on a cushion and to learn the techniques from the Direct Way. Perhaps just to teach him some techniques so that he can better controlled his emotional. He should discover the world. And for that, he can need assistance. It is this help which can be brought by these techniques of the Direct Way and the snake. One can communicate his force, his investigation, control, give to him again an enthusiasm which he does not have, when he does not have this possibility of intervention directly on him.
One can also intervene with the snake which one introduces inside the body of the other when he is sick, into a weak state, also relatively old. In fact all situations where he cannot intervene directly himself.
Then the question becomes: what will one give to the other? Which intention will one communicate? It is not only one matter which comes from the secret Tan-Tien; it is an orientation of action, a mobilization of action. What will one put in mobilization? It is essential.
Before intervening on somebody, there is a preparation. It is a great intimacy which will settle between two beings since there is a part of oneself which one transmits to the other, a physical part. It is not only one communication of moving in the space and of meeting of the energetic body of the other. So be very careful. Each one has his little idea of the kind of aid that he can bring to the others but does he ask the question to know which is the aid that the other does really need, of which help is he asking for?
Then, before making the technique of the snake which one introduces into the other, I propose to make twice the technique of the communication of the energetic bubble of the fourth bronze man and to go to see the other. To be quite certain that this «surgical operation» is justified.
The technique is simple.
You have set up the pastille of vitality.
Firstly, the apparent Tan-Tien should be enriched well. You make go out one, two or three snakes from the secret Tan-Tien that you bring by the loop in the apparent Tan-Tien.
You will invite the person to help. There, it is somebody who moves. It is not you. It is the originality of this practice compared to the bronze man number 3&4 where it is your energetic body which moves in the space. There, you have this possibility, by this enrichment of your apparent Tan-Tien, to make come the other, to make him move. It is thus a very great power that you have there.
There, you make the decision, it is you who act. It is you the surgeon because it is an energetic surgery. With the pastille of vitality, you make come a pretty snake, quite fatty and thick from the secret Tan-Tien that you bring by the loop and that you make come into the main axis preferably by the perineum or by the connection with the apparent Tan-Tien. You make it go up in the central channel to the heart, between the two breasts. You do not make it be diffused in your heart.
You firmly hold the head to it to make it cross your sternum. It is easy.
You feel the head of the snake which really goes out of your body. The other person is in front of you, very near. You let go the snake towards him. The majority of the body of the snake remains inside your central axis. The exit is by the energetic point of the heart. The head of the snake will strike the same point at the other, on the sternum. Look at how the head of the snake does. It gives small blows on the sternum: it tries to make a hole in the bone, in the body of the other to be able to be introduced into the energetic center of the heart. It is very precise and deeply intelligent.
If you feel that the snake encounters a difficulty to pierce, you can make come a second snake by the same process to reinforce the power of the first. The two snakes mix. You introduce the upper part of the snake inside the person. You are both connected. All the lower part of the snake remains in you and the upper part enters in the other. This part will work on his system of the heart. With all its enthusiasm with the life, it will try to penetrate, to emerge. It will do in the space of the heart of the other what your snake at you has done on your own heart. Except that the snake was entirely in your body while there, it is half-half. You are connected together. You have both of you a great intimacy. You have a very intimate knowledge of what occurs in him. You perceive his satisfaction and his suffering, you perceive his difficulties. There is a very great emotional and psychological connection between you two. You can make come a third and a fourth snake to reinforce all that. You do a work in order to give again the enthusiasm of life to the other. It is not to teach him from the techniques like a professor, an instructor, it is not to speak to him as if one were a master who makes dream. It is to make that there is this enthusiasm, like a matter, which runs inside him. And if you do that, it is because this enthusiasm does not run well anymore and that he cannot set up himself this movement. Then, you do it for him. You try to free thus the heart, the wheel of the heart.
Later, when the heart is opened, you can continue to go towards the throat, then towards the head. You can also go on his liver and his spleen, you can go on his sexual parts. In fact, you can do on him, with your snake, what you you can do on you. That requires a very great control.
At the end, it is necessary to make return the snake inside you, to make it come in. Your intention is enough so that the snake releases itself from the other person and returns completely on the level of your body to you.
Pay great attention to this operation because it is completely possible that the snake wants to slip completely in the other. If the other is not prepared, it will have big problems because he will have in him an energetic power without his circuits being welcoming to it. Therefore, you take again your snake. When it is in you, you close again the hole of your heart and you bring back the snake in your belly, in your Tan-Tiem by the central axis, according to the process that you already know. Then you make the loop, peaceful.
This peace in you, you can transmit it to the other by your attention, by radiation because he is always in front of you.
When it will be done, since you have asked him to come, you ask him to leave, because it is necessary that he goes in his life to him. You do it gently, nicely.
You separate and you stay quiet. There is a very great peace as after a quite accomplished work. One has done what one has had to do and it is calm, serene.
That is the base of work. But there are other alternatives which you can make, even more thorough.
When the snake binds you both, you can make the loop: you make the loop in your back for you and you go down in the back from the other. The fontanels and perineums are found naturally linked and thus, you put in state his loop and you communicate a power of you to him which is an accompaniment at the presence of this snake which is also you, inside him. Look at what occurs at this time.
Gradually, there is a rapprochement of the bodies. It is as if the other came to sit down on you, as a woman comes to sit down on a man. There is a narrow communication which settles. The loop brings closer the physical bodies and the energetic bodies. It is very beautiful. The two hearts are connected by the snake and the loop connects the energetic bodies, brings them closer, as well as the physical bodies.
Perhaps you start to understand what can be a coupling. What is called tantrism. There is an enormous intimacy. It is not a question to be man or woman: one does not speak about sexuality. It is from being to being and it is very beautiful. You can thus teach him and communicate a lot of things.
To cease, you stop the loop for both. The distance is reinstalled, gradually. There, you understand perhaps physically certain comments that I have given you before when I spoke of the husband and the wife. This constant concern with the other, it is a permanent loop with the other even if he is at hundred kilometers.
The suspension of the loop recreates the distance and you retract your snake when you want. In the same manner as previously.
In complementary alternatives, it is always possible to make enter the totality of your snake in the other, it means that one gives up his snake. But it is really necessary that he is ready for this introduction. One should not forget the destination of this technique which is to help somebody who is in difficulty.
If he does not have these difficulties, you have other means of action and never mind if these other means of action will be sexually less pleasure for you. Do you understand?
The reptilian brain, the grid, cannot accept it because for it, it is necessary that it is always pleasure.
No matter if it is less pleasure for you that this very approach, but it is for the other one than you work, it is for his freedom. It is not for your feeling. It is always necessary to ask the question to know who the recipient is. You can do this practice to the reason that you will help the other, but in reality, what would you like to have? This very pleasure communication, this very pleasure coupling? Into final 9 times up to 10, the final recipient is your pleasure at you and it is where the enormous weakness of the tantric structure is. When I say it works for it to the reason to like and to work for the others. It is necessary to pay great attention to that. To be very rigorous. Without this rigor, there will be a considerable karmic return. In any case, you cannot do harm to the other if you are not rigorous. It is to you that you do harm.
You see, there too, it is not a facility and it is not an encouragement because when you are well implied in the system of the grid, that you are implied in the form of the pleasure, that does not anything to you to create you a more alienating karmic system, to do you harm because what is more justifying, the real engine of your action is your pleasure. Therefore, you enjoy deeply and no matter for the note that you will pay. It is like that that the grid functions. It is in this play that the tantric structure can let be involved very strongly. It is necessary to be really very vigilant.
Do never lose sight the root of a movement, the why one makes start something because after, in the agitation, all appears normal, all goes without saying and one leaves on a soapy slope without being able to retain oneself anymore.
Aid against the Grid.
First approach according to Bam
Which is the aid that one can bring to the other?
The most perfect being, eminently of the Heaven, when he takes a body recovers at the same time the memories of behaviour settled by the Grid.
It is necessary to differentiate the manufacture from the practice.
You can make confidence only in this Presence inside you, this Presence who is another dimension of choice. This Presence which, finally, is the Intelligence of God, of this Source, of the Force of Creation, inside each particle constituting your body, your spirit. You can make confidence only in « that ». All the aid that one can give you is to give you the means to touche the original matter. Then, you follow or you do not follow. It is very clear. The Direct Way is the way of action because you come to act. The way of action is the movement, natural, of this Dignity. I always speak about the Dignity in movement. We are in a movement. But so that it is installed, it will be necessary that there is the perception of this Presence.
Who perceives? It is the heart which perceives. One cannot define as organ, but as a love, an amplitude which understands the world, which has the possibility of recognizing what is right. As long as there is somebody who decides, it is the same spirit that the one who decides to go to the brothel, in religion, in liberation, the one who wants to direct everything. Then, as long as there is a decision-maker you are automatically in the practice of the Grid.
Then, what makes that the decision will be different?
There is a heart, there is a Presence. There is the natural impulse to follow that, to enter in this movement, to live it. It is that quite simply.
Except that it is deeply difficult to enter in this Presence, to accept it, to enter in this heart, to accept it because in the other side there is all another part which is called the decision-maker who analyzes, archives. It cannot enter in the perception of this love or in the perception of this Presence, but it has the possibility of being an observer who sees what occurs. As soon as the contact with this Presence has ceased, this material contact, as a hand which touches an object and that then the hand leaves the object, it intervenes while saying that one could perhaps speak about what you have seen, which proposes to analyze and dissect, to archive…
Therefore, it recovers. It wants to recover all that is installed to increase its system of perception, of archiving. But, you have lost the Presence. You have lost again the physical perception of the matter. And you stay empty hands, only with the articulation of the feeling and the vision.
The one which remains with the reasoned brain, with the decision-maker, remains automatically with the Grid. He can only use the development of certain tools of comprehension resulting from the Direct Way to improve his own performances. But, he does not release his own comprehension, he does not release his own archiving.
It is with this brain, this decision-maker, who organizes its own life that one wants to touch this matter of reality, that one wants to touch God! It is not possible. It is to be satisfied with the draught moved by the car while being made believe that one drives it. Thus there is no durable transformation. There is a feeling when one makes the practices of the Direct Way, it has also a comprehension, but there is not this transformer matter. And this is a very big problem with those which one calls « old hand ». They have a certain number of years of work but they have never engaged themselves. They have always wanted to control. And one realizes that in fact, there is no significant modification. They are always in the argumentation of their own feelings. They do not launch out in water. They are satisfied with the displacement of the air, they are satisfied with the odor of the nourishment.
In France, the « patron saint » of lawyers and of justice is holy Yves. It is somebody who was judge and lawyer a few centuries before. He had a very precise manner to pronounce justice, while going to the basics. For example a baker makes a lawsuit with a beggar because this beggar comes outside his bakery, in the street, beside the open window where the baker prepares the bread. The baker makes a lawsuit to the beggar with the reason that he steals « the odor of his bread » to him and that thus he owes him something. Then, holy Yves takes a coin and throws it on the ground. The coin rebounds on the stones and makes noise. He says: « the sound pays you. ». It is exactly that the Grid: to be made pay by the odor, be made pay by the sound. That can completely suffice to a lot of people. The majority is satisfied with the noise of the coin or with the odor of the bread. Others want the bread, want the coin and they awake their intention, it means the part which is not satisfied with the odor awakes gradually because there is something that bother them in all that. They cannot accept this rule of the game anymore.
The Direct Way is a way of action. It is not of shrink. One should not confuse. The one who wants to approach the Direct Way with the mentality of the psychiatrist, it means to understand that… to perceive that… will not progress because he does not take the matter into his hands he does not dive completely in the swimming pool. There are a lot of them thus who go in the teaching of the Direct Way with this mentality. One helps them because one is full with compassion for them, because they suffer… One perceives well how all the humans are in difficulty since the one which chooses is the same one which decides to go to the brothel, in religion or in liberation. When that is physically perceived, it is an enormous shock because one does not know any more to whom, or to what to make confidence. And, therefore, ALL can be a total handling. Therefore, essentially one can do nothing better than the conscious perception of this Presence, which then will guide the person directly, provide spaces of life, the events, the teaching, the formation and to make her develop this confidence in the Heaven, in fact, this confidence in herself since he has the Heaven, God, in his body.
Then all will change in her relation with her body. The person will start to look after it, to take care of it, to invigorate it instead of continuing her abstinences, instead of continuing her fasts and all these stupid behaviours which are reductions in tonicity by hoping that this weakness will bring her in extra sensory perceptions. It is easy: do not take any more supply in calcium, does not take any more iron, does not sleep any more during four to five days and you will have visions. But, it is like lightning in the mountain, there is nothing of real, you have still built a virtual mechanism on which you will establish, then, a reality of life. You will make, then, your unhappiness. There, one can do nothing. One shows you, one informs you, one nourishes you. And if you want to go by there you must deal with your own karma. And it is that the true compassion:
To let the other deal with his true karma, to cease to carry it for him because each structure is maintained as long as the advantages are higher than the disadvantages.
Then, if one shows the beauty of the life to somebody and that he does not want it, one lets him increase his system of disadvantages and he will change. It is all. That it is a true compassion. But it is not easy to let the other let himself crush by his own load because one does not know if he will still have time and sufficiently of force to react in order to go up to the surface or if he will be asphyxiated deep down in the water.
One has given him bottles of oxygen and he did not want any! One can do nothing anymore!!!!
Afterwards, it is a question of attention in the movement, in the event. I hope that you can have the chance to have, in an occasional way or for a long time, somebody beside you who can draw your attention to all the mechanisms of reaction, of action, of the elements which are there. A Master of the Direct Way is somebody who teaches on a journey, which takes each event of the life and which shows you the development which settles, from where that comes, what that makes, where that goes.
Beyond the external Master, there is the internal Master …
It is this Presence.