Cape 1

 

Cape in four times

 

 

The first of the capes is built with the state of the second bronze man.

 

It is a practice in four times.

You throw the Tan Tien to push on the left part of the sacrum with the exhalation. You will feel a heat, a pressure, a presence. You will make it ascend in your back, with the inhalation. When it arrives at the shoulders, it will descend on the chest and you accompany it with an exhalation. When it is again in the belly, you relax while breathing in.

You start again like that with four times for the following operation. You breathe out, you press the Tan Tien on the left side of the sacrum; you suck this force, this energy in the back; you breathe it out by the front and you relax at the arrival.

Bit by bit, with the succession of the four times, there is an energetic clothing which settles behind and in front.

 

Now, you build the right side in the same manner to constitute the two clothing, the two halves more or less equal.

 

At the end, to harmonize everything, the Tan Tien is pushed, at the same time, on the right side and on the left side. There is, there, a marvel: the Tan Tien has the possibility to be cut into two! It is divided in two. You breathe in in the back the two sides at the same time. You breathe out overall in the front and it is thus that the two sides meet and that one is truly dressed by a coat, a cape.

 

Now, one will cover the head, build the hood. It is simple. When the energy goes up in the back, by the inhalation, instead of making it descend in the front like previously, by your intention you stop it. You prolong the inhalation a little further and make ascend the energy in the nape of the neck and behind the head; then you descend it with the breathing out by the front, on the face. In other words, one needs a longer inhalation and exhalation. So, you must pay attention not to go until the end of your inhalation when you go up in the back. A margin should be kept. The exhalation is done then all alone. You are always with four times and the relax at the end.

 

Now I guide you more precisely.

 

1. For the first cape, I always advise, because it is an innovation for the energetic systems, to use the fourth time to take several usual breathings, time to recover your breath.

 

2. After execution of the left side, observe the enormous difference with the right side. You have a small thin right side, while the other is well dressed, well wrapped, well protected. For the moment you do not know for what that is used but observe only that it is a reality.

 

3. After execution on the two sides, take the time to homogenize the two sides independently. You continue a little on the right side if it is not on the same level as the left side. After, you make the two sides at the same time for joining them together. There is a tranquility which settles naturally in the head. You have drained all your bad thoughts. It is comfortable.

 

4. Then you make the hood. It is the same process of pushed on the two sides of the Tan Tien on the two sides of the sacrum. Breathe out. Breathe in in the back and when that arrives at the shoulders you prolong the inhalation and you make going up on the nape of the neck and behind the head until the fontanelle. You breathe out overall in the front, it goes down on the face, the neck and it is again as it was before at the level of the chest. Overall exhalation at the end.

 

There is a very great tranquillity and the stress disappears. There is a peace, a tranquillity like an absence of cerebral agitation. It is even difficult to think. In fact, you have created a state of internal chemistry, an energetic space inside you and the thought is not part of this space. It is for that it cannot move. It is not its territory. The beauty of the thing is that all is a question of space. We have installed a space, an internal chemistry, in which certain actions known as of the usual life, of the life known as normal, like this cerebral functioning cannot develop. There, you realize that cerebral functioning needs a particular space to act, and that one can also create a space where it does not have its place because it does not even exist inside!

 

5. Now, you cease and stay quiet in this relaxation, which is the primary goal of this cape.

But you perceive that beyond the relaxation there is the creation of a state of being, of an internal chemistry in which the thought does not have any more its place. It is a very important observation. We know that one has thus a very practical means to stop with it when it self-lights and self-enlivens, and stirs itself things up.

 

6. Thus, if you look under the cape, you realize that you have the possibility to feel, even to visualize major organs which are inside your body: the heart, the liver, the spleen, the lungs. You have a very clear perception and an intuitive knowledge. That is part of the perception. And while paying attention to them, you can exactly know, feel, see what their state of functioning is. You perceive it by their system of energetic radiation. You perceive very well those which are weak, almost obscure and those which are very luminous. In fact, I employ words as if you saw but you are not obliged to see: you feel it, you understand it. But the conclusion of perception is the same one. Then, if it is the first time that you make the cape, it is not obvious that you perceive all that, that you feel all that. At the end of 3, 4 times it is very clear.

 

When you have more mastery, you can send energy, by your attention, on the organ which does not work very well. You focus on it and you will observe that it will be transformed.

 

When you are all alone, you take more time. There, I introduce you to a mechanism. When also, you will have taken the habit, you will observe that you have the perception, the same look, for the major organs of your brain. By your attention, you can set up the harmony.

 

7. As for the others practices, you leave quietly this state by small undulations of the body. You never rise brutally as a spring from your cushion or from your chair to immediately run to make another thing. Take a little time, even a few seconds, at the end of each practice, to make a total thanks for the universe, more exactly for all those who have worked since centuries, millenia, on earth to discover which were the practical means to help the human to withdraw from the karmic forest, that he has around him, how he can become a little master of his life. It is a thank you for all those, who make so that you can, now, exist, perceive that and know that. This small thank you it is the least you can do. Beyond the practice, there is the energetic flow which has been constituted by all those who have paid attention, who have made it and used it. You belong to a great movement and you are benefitting from the work of many others, of thousands of others. So spend a little time to say thank you.

 

8. And now, as it is often the evening that you make this practice, you will be able to go to sleep quietly. If you did not put your energetic system in order before falling asleep, it will try to put some during your sleep and you can have a little chaotic, a little difficult rest. Put some order before and you will have a much more resting sleep.

 

Here is this first cape very simple which makes already a very great effect and which increases considerably the decoders, set them up, make them more sensitive etc. I will always draw your attention to the quality and the importance of your decoders because then the life goes so quickly that if you have the pretentiousness to believe that you will be able to perceive all what occurs through your reasoning, your thoughts, your attention, your intelligence, you are not out of trouble. If you have this pretentiousness, you will find yourself wounded on the road much more frequently than you believe it. Then, you need these decoders, which immediately tell you when that goes wrong. The decoders are something of splendid. They do not tell you when everything is well, but they tell you when that goes wrong. And when that goes wrong, immediately you say « Stop, I slow down ». They function more quickly than all what you can consider and control with your reasoned brain and your intelligence.

 

 

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Sight from above from below

 

First approach

 

I will talk to you about what is called the sight from above and the sight from below. It is like a cloud that hides the sun. One can tackle it or dilute it from above or from below.

 

From below means that you will comprehend it through the emotional side, through the “understanding” of what provokes the blockage. You will be like the worker who is hidden from the sun. So, he takes a hammer, a chisel and small tools, and then tries to make holes in the wall to let the sun get through. It is a work that requires effort. It is a method that is built up by the Grid, because the cloud is built up by it. It suggests to you some means to split up the cloud that it has built itself. I remind you that the thought is “brilliant”. It creates problems for you and tells you at the same time that it is the only one capable of solving them. Thus you stay in the same circuit on the grounds of your “liberation”.

 

The sight from above is to no longer want to play this game, this disease of effort, because you feel that you are manipulated in your suffering. It is a matter of going to see from above the cloud. You go there through the opening of your deep memories. You see Heaven as it is, in your original perfection, as well as your reason on Earth. From there, you perceive the entire cloud which masks Heaven when you are on Earth. Through this understanding, you are able to make this force that you are radiate onto this cloud and make it disappear.

That is only possible through the commitment that you have taken on with Heaven, because its Strength then flows into the body. In every event you will put this sight from above into action and thus, you will be attentive to what is beautiful in the event and no longer be attentive to what is not good. Every event contains the worst as well as the best. It is this attention to the best that will make the being, through his attention and through the intelligence which is in every one of his cells, burst what obscures his understanding in the event. The beauty of the event then stands out quite obviously in daily life.

But that can only work through total love. The little or the big cloud is a difficulty for your relationship with yourself, but it also gives advantages. Do you want to abandon its advantages?

 

Who is capable of this?

It is very easy to talk. But I will take a small example. If you are in a situation where there is somebody who is in difficulty, your impulse is to go to help him. But you are, also, in an environment with other people who will perhaps not appreciate the help that you will give, maybe because it will be racism or it is very simply a pretty girl and your wife will be jealous. That which would be right and beautiful to do, do you really do this? Or do you let yourself be caught by the looks around you, by the emotional systems which will be born from your action, by the criticism which will burst out? Are you capable of doing what is right and beautiful without occupying yourself with the peripheral emotional? Do not lie to yourself! Look at this carefully. And stop dreaming.

 

It is quite simply like this. It is just doing like this. Are you capable of doing this?

Often I say: “I do what I have to do and too bad for the peripheral emotional”, because the peripheral emotional is always there. Whether you go to the right or to the left, whether you do or you do not do, the peripheral emotional is there. Well, too bad for it! I know what I have to do. I do it! But are you capable of that? You cannot be capable of it through provocation of your environment. It is through love for the perfection of your gesture that you act and as for the peripheral emotional, you are ready to take it on.

 

The sight from above does not keep anything for itself.

 

I will take an example for you of a mealtime. When you fill the plates, you can share out the whole dish, because the portion is correct like this. But some people, systematically, keep a half portion in the saucepan, while it could have made one more little spoonful for everyone in order to clear everything. Keeping nothing and giving everything.

Look carefully how somebody serves at the table, with always a little something, even insignificant, which remains in the saucepan. Always needing to keep something, so that there is a leftover somewhere. On the level of food this does not justify itself: why not give everything? But on the level of ones relationship with life, with ones entire energetic structure, it is very important: always having something to keep, having something to store, having a little computer file somewhere, which can be taken out again at a given time in order to have a little bit of food again.

 

So, you see, when you are somebody like me, who sees exactly all the energetic systems and the movements which take a hold in everyday life, you cannot tell me tall stories. But I find it a shame to leave three little spoonfuls in the saucepan or in the frying pan. Why not serve everything in one go to release everything. But no, you do not want everything released. You always want something to catch hold of; you always want to store something.

These people will never have the sight from above. This is not how it works.

 

You have given everything and the rest will organize itself around.

It turns out, when everything is given, that the organization of life forms itself well around this perfect gesture. At the time that you make it, you know nothing. You even do not make it, since experience has shown that everything will organize itself afterwards. That is the difference between a being of the first category and a being of the second category.

The one of the first category throws himself completely. The sight from above is for him.

The one of the second category discusses with himself and the advantages of acting like this. The sight from above will remain a dream and a vain hope.

 

 

Have I succeeded in making the sight from above and the sight from below better understood?