TEACHING FOUNDATIONS

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This educational foundation results from a long journey in the spiritual domain, and it can only generate success. You will appreciate it, though you will face within it a singular refrain. Does the Big Bang not also stem from an anomaly?
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It falls to us to select our actions with discernment; this particularity of the human being leads us to observe that life guides the discerning consumer toward the product of superior quality.
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In the divine or inner palace, there exists no commercial transaction, neither purchases nor sales. A single search and a single teaching unite the devotee and the master. They converge toward the same target, the same goal, or the same ideal; the seeker in their quest for knowledge and the master in their vocation to teach... The possibility of separating the two does not exist.
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Before proceeding to list the main themes of the teaching, it would be wise to take an overview of the human condition.
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The bridge of continents.

The Middle East was the setting for the recognition of its first divine manifestation with the advent of John the Baptist and Jesus Christ. The Americas have not yet designated a spiritual director and are currently striving to establish one. The East continues to undergo the many manifestations of its Trinity, made up of Brahma, Vishnu, and Shiva.
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Divine energy is intrinsically present within the human being, thereby transcending all borders. Whoever seeks or actively engages on the spiritual plane devotes themselves to its gradual realization.
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The teaching about to be presented has drawn its arc from the East, aiming toward the West. It can therefore be categorized neither as Eastern nor as Western.
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Here now are the nine subjects of the divine shelter.

1- Inner Permission
2- Understanding the Divine Vehicle.
3- The Symbolism of Respect.
4- Allowing Your Fulfillment.
5- Removing the Barriers of the Ego.
6- Loving the Eternal.
7- The Practice of Contemplation.
8- Ahimsa.
9- Opening the Doors of Paradise.
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This book is designed to accompany you in exploring and learning the method of auditory contemplation, 'Shabda,' as well as the method of visual contemplation, 'Téjas.' Of course, these two methods are not understood — they are lived.
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The notions of 'Shabda,' which designates auditory contemplation, and 'Téjas,' representing visual contemplation, will be frequently mentioned throughout this work. 'Shabda,' as the SUC or the word, represents the fruit of auditory contemplation, while 'Téjas' constitutes the product of visual contemplation. They can be understood as the action as well as the result of that action.
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Inner Permission

In order to carry out this teaching harmoniously, we invite you to explore the theme or the myth of religion. A question of great importance arises. Should a spiritual teaching be considered a religion?
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The answer unfolds along two lines. Let us begin with a positive affirmation by considering that spiritual teaching flows from divine union. The goal is to foster the transition from information to knowledge, or, if you prefer, from theory to practice… It should be noted, however, that this is a rarity, since a traditional teaching is upheld by deities. We will address this subject later. It is also another goal of this volume, to reach divinity collectively. However, note that in this volume, you are immersed in the ideal form, namely the one that combines practice with knowledge. Thus, it is likely that most of you will choose to follow the norms already established.
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When spiritual teaching is built around money, which is frequently observed, this generates a negative value. It should be emphasized that we are still, to this day, accompanied by the golden calf and its worship. One could reflect deeply on this subject; nevertheless, the prevailing conviction to adopt remains that of sound judgment.
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In short, when you perceive that the weight of material things exceeds the value of fulfillment, this indicates that there is a profit, which consequently entails a personal loss for the user. God remains in a state of gratuitousness.
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We will not dwell on exploring examples, because the financial theme could extend indefinitely or require separate treatment. The veil lies over more than 99% of beings in the making, matter being considered in its monetary aspect.
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For you, the preceding paragraphs evoke a connotation of duplicity, both regarding time and understanding. You would like to open the door of the present in order to access a more promising future. Here is an unprecedented theme, interrelation, that moment our destiny selects to establish contact with the Immutable, the Divine, or the Eternal.
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It should be emphasized right away that interrelation does not constitute a moral relationship with the divine. It is closer to a temporal fact, a stage we must transcend in order to unite with Infinity. We will return to this subject later.
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How should we perceive interrelation,
as a new path or as an eternal path?

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In keeping with its texture, the Subtle established no link between the three fundamental relations, namely the body, the ego, and the soul. It made of them a complete whole. The body cannot become aware of the ego, and the ego has never truly grasped the soul, which is clearly outside its role. On the other hand, it is quite likely that the reverse occurs. The soul perceives and selects the manifestations of the ego residing in our physical body. This point, upheld by balance, lays the foundations of interrelation.
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SYMBOL OF INTERRELATION [ 1991 ]

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Physical birth gives rise to the dynamic of growth: a body, an ego, and a soul. Interrelation thus establishes a balance within this structure through a schematization: a soul, an ego, and a body. Please note that, within this work, the terms 'body,' 'brain,' and 'intelligence' are used interchangeably.
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Interrelation resembles the sacrament of baptism in that it offers the possibility of freeing oneself from conflicts of a temporal order. It should nevertheless be emphasized that interrelation was established in the past, when it was encouraged by John the Baptist in the form of baptism. Because of irresponsibility and selfishness, several cults, associations, and sects resort to divergent or unauthorized practices of baptism. We must conclude that no one was appointed by John the Baptist to administer the sacrament. Consequently, no baptism can be validated.
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Baptism could be considered a first meaning, or an attempt aimed at facilitating the transition from interrelation to divine bliss.
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Let us look at the limitations of interrelation.

The extent of interrelation can range from a fleeting instant to a more extended duration, aiming at success. At odds with its destiny, it will be perceived as a failure, interrelation then turning into an attraction, thus becoming an antirelation.
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During this period, the individuals concerned long for their union through various draws such as books, lectures, media, and masters. Because of this, many people find themselves caught in magnetisms.
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It should be understood that interrelation does not constitute a relationship with the Divine, but rather a period that fluctuates depending on the individual, one we must transcend in order to reach the goal of relationship, or to experience divine bliss. The shorter this period is, or the more quickly it is discovered, the more the individual is able to develop solid values. Note that those who manage to reach the divine state are always found within the lower dominant group.
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We will state that, regarding a statistic without a model, the proportion of individuals who detach from interrelation in order to access divine bliss would be under one percent. Deep engagement through the use of auditory and visual contemplation, designated by the terms 'Shabda' and 'Téjas,' fosters the elimination of fragmentation. In reality, once you begin applying the methods, you gradually begin to move away from interrelation.
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The following example offers an alternative perspective for understanding interrelation. Hundreds of individuals will devote themselves to building a structure that will remain on this site for several centuries. The interrelation inherent to this principle remains anchored in the invisible root, for it constitutes the very foundation of the whole project, encompassing the idea of the foundation or the creative thought, which will extend over a defined period.
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Let us keep this moment in mind, for interrelation constitutes the first spark the soul absorbs. Let us consider interrelation as a process of transition: the goal of this work is to facilitate this evolution.
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The human being engages in their process of fulfillment by becoming aware of the events that will contribute to their liberation. Through interrelation, they will unite with the Divine.
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The wheel of failure, titled 'the antirelation (2015),' places individuals in a situation of insecurity. This is why some individuals find satisfaction in non-evolutionary activities, such as sects or various forms of attraction, whether spiritual or material.
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Let us pick up the pace.

The individual who has crossed through interrelation via an initiation will have chosen a teaching as well as a teacher. Thus begins their first year in the presence of the Eternal. They become aware of the duality of their soul, manifesting through two elements, namely sound, designated by the term 'shabda,' and light, called 'téjas,' for the first time.
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Here a decisive moment begins in the life of an apprentice, for they aspire to lift the sun, bend the clouds, and root the earth. At this point, a hand is about to take hold of them, a presence that will calm the moment or the obstacles they encounter. They still need to benefit from guidance. If they continue to engage in this surge of freedom and in their new contemplative approach, drawing on the strength granted by 'Shabda' and 'Téjas,' and thanks to this process of refinement, they will attain devotion.
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Novices must not conclude too quickly.
There are always plenty of reefs at the surface of the water.

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The devotee engages in their fulfillment and observes that form imposes a liberation that must precede an action. In keeping with a principle at once logical and physical, we must have prior momentum in order to be able to rise. Note that many people adopt the reverse process, placing action first, before liberation. In this context, we will observe a limited number of successes. Certain promises of liberation made by chosen ones or their followers push the individual to sink ever deeper into their ego. Governments, financial entities, and certain sects feed these deceptive promises.
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The illustration of fledglings pushed out of the nest by their parents aptly illustrates the principle of freedom in transformation. Nature thus sets its limits, and the fledgling would take time to gain its independence if it were not steered toward its freedom by its parents. The human being is different from a fledgling. They frequently show a tendency to move either at an excessive speed or at an insufficient pace, which can bring them close to the rocks and cause them to run aground. This reef, set at the heart of the ocean, comes together with a lack of experience, which manifests here as a form of anxiety. One should not rush to proclaim our success.
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Auditory contemplation, designated by the term 'Shabda,' as well as visual contemplation, known as 'Téjas,' foster balance after a minimum period of 2000 minutes of practice. Beforehand, the subject runs the risk of shipwreck, the ego still prevailing over effectiveness. This is why you are entitled to a contribution through videoconference. This will be at your own expense, for a duration of one hour of work, in keeping with your income. The link is included in the first cycle, designated by the name P1.
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When inner vision has affirmed its existence, it begins by removing the tensions generated by anxiety, stress, or desire, in order to allow the emergence of love, serenity, and happiness. The depth of these states of soul is defined according to the intensity of the practice. The human being seeks to fully realize their spiritual dimension, which is, of course, obvious to you. They will reach their goal consciously and patiently, sustained by the practice of auditory contemplation, 'Shabda,' as well as that of visual contemplation, 'Téjas.' One should not think of this union as miraculous; its foundation lies in divine bliss. The results are personal in nature and belong to a contemplative framework.
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Inner vision is characterized by a communion with divine vibrations and phosphorescences, designated by the terms 'Shabda' and 'Téjas.' This gradual evolution will not manifest before a certain delay and will be subject to variation depending on the individual; perseverance is therefore the key to success.
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Let us ask ourselves about the nature of the experience being proposed: is it a spiritual approach or a selfish quest?
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To answer this question, we should refer to attractions. The Divine, or the Form, being immutable by nature, will be able neither to act nor to react, although it is intrinsically tied to the human being as a residence. Consequently, a multitude of theories presents itself: remarkable theories, acceptable theories, and disastrous theories.
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The game of attractions is closely tied to personality. Even today, it should be compared to the golden calves that pair selfish behaviors with intellectual and financially motivated conclusions.
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Please keep in mind that access to the divine is obtained through the methods of auditory and visual contemplation, known by the terms 'Shabda' and 'Téjas.' Without this condition, the human being remains a prisoner of interrelation for many years, which can lead to lethargy or a worsening of selfishness.
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Antirelation, which manifests through remaining stuck in interrelation, confronts a selfish structure, a source of misfortune, and will then be perceived as a spiritual accomplishment. Attractions steer the human being within a multitude of theories.
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When the user distinguishes themselves, this can give rise to a transcendent experience. When it appears relatively acceptable, it will not be able to contribute to clearing the labyrinths, for it further hinders the mind or the ego. When it is catastrophic, it barely tolerates hardships while driving the ego to its extremes.
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Without the support of an ancestral method of contemplation,
the experience can only be psychic.

Without the protection of a master, the experience risks failing.

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Others will maintain that, in the absence of the pride of a master, the experience runs the risk of not succeeding. In 1978, under the name Master Ji, in a tower located in New Delhi, India, the brilliance of the teaching was made manifest. Over time, this clarity grows stronger through the mastery of inner perceptions. The word 'Ji' translates from Hindi as the word 'respect.' The name 'Master Ji' is a form of greeting.
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The underlying principle of a 'master looming over a devotee,' although this notion carries a sense of grandeur, undergoes a transformation in its pairing, for the Master relinquishes his status of superiority in order to draw closer to his disciple. The fairness thus achieved elevates the disciple and contributes to improving the experience.
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In this new understanding, the individual who manages to master their senses attains mastery. The experience of mastery thus enriches their makeup. The devotee also acquires the status of master, because of their ability to master themselves.
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The master and the devotee occupy an equivalent position and share an identical status.

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Since 1997, the pseudonym 'Master Ji,' which was used for about ten years, has been replaced by 'Curseur.' This name is no longer granted, but chosen.
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It should be emphasized that the name 'Curseur' (Cursor) refers to a consciousness tied to the concept of 'Précurseur' (Forerunner) associated with John the Baptist. This last statement falls within the conditions relating to pseudonyms. This undeniably causes some confusion; it is up to you to grasp the meaning being expressed.
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It is important to point out that during the winter of 1986-1987, during a trip to India, the techniques of auditory and visual contemplation, designated by the terms 'Shabda' and 'Téjas,' were transmitted by a French-speaking Westerner to Hindu priests at the Babulnath temple. As a result, the methods of contemplation set out in this work were acknowledged.
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Please note that we are all masters of our senses through the support offered by auditory contemplation, 'Shabda,' and visual contemplation, 'Téjas.'
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Without the protection of mastery, the experience risks failing.

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Now consider mastery as an optimal contact. On the other hand, mastery comes up against a formidable adversary, namely material success. I have financial resources and I possess a great many things. I represent material success — in other words, I am the ego.
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So be it! Say you have money! Say you can travel. Say you can buy cars and houses. But have you really succeeded?
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Let us not presume here that we will make a wish for poverty. Indeed, within material density, union can develop; however, we must remain vigilant against antirelation and its powerful amplifier, the ego.
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Do not grant legitimacy to financial success, for it is only an illusion.

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The advisor or guide, whose existence spans several millennia, initiates the devotee into a dance of vibrations and lights. The teacher and the devotee develop and flourish over the years, even over millennia.
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Understanding oneself as devoted master.

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Toward mastery.

We define mastery as the ability to exercise control over the senses. These fitting moments of inner contemplation, both on the auditory plane, 'Shabda,' and the visual plane, 'Téjas,' are threatened by desire. This immense affliction manages to disturb our inner vibrations. Note that without the support of the methods of contemplation, the vibrations and the phosphorescences, the sarcasm of the ego will quickly reappear.
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The ego, although it does not represent a flaw in itself, requires a stabilizing energy to regulate its excesses of desire.
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One who exercises control over their spiritual life is no longer subject to a moderator, and their actions prove to be of a heavenly nature. A third conflict then arises, that relating to attachment to action.
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When the senses are mastered, and this,
in the absence of material attachment, we attain excellence in Form.

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Nevertheless, detachment does not require the individual to give up their personal belongings. Generally speaking, the most convincing results manifest in a state of stillness, in the presence of 'Shabda' and 'Téjas.'

How can I determine whether I have attained the divine light?

Following a session in the state of visual contemplation called 'Téjas,' lasting about 5 to 10 minutes, in the moments following the opening of the eyes, matter reappears in a fluid manner. When this occurs, it will mean that you have witnessed the divine light.

The most effective means of achieving lasting detachment rests on the practice of contemplation. It is not essential to give up one's home in order to reach a state of detachment. Auditory contemplation as well as visual contemplation are particularly suitable methods.
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Contemplation is the means, while the reward lies in divine bliss.

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Let us end this chapter by emphasizing that inner vision is developed enough to overcome these few obstacles. Desires and attachments find their sole foundation in the ego. Nevertheless, it appears to us as difficult to perceive…
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The illustration of the ant carrying a grain of sand, thereby fulfilling the goal of its mission, symbolizes the human being. The grain of sand, akin to our ego, which it must move or transcend in order to reach its awakening, its ideal, its channel, or its God, represents our inner struggle.
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Understanding the divine vehicle.

This pedagogical foundation, or teaching foundation, rests on the notion of a single creative Being found within us. Jesus, John the Baptist, Krishna, Ganesha, and Buddha are emblematic figures.
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We are familiar with the ratio H2O. There is no denying that we take full advantage of water's properties. We will also address the mechanism involving spermatozoa and the egg, as well as the relationships that follow from it. Universal and individual relationships establish a link with fullness or emptiness. We then discern that the Supreme Being allows its secrets and mysteries to emerge for the sake of evolution. The Immutable transforms itself according to our will…
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Among all divine phenomena, incarnation stands out for its exceptional character. Producing tangible proof still remains in the realm of the impossible. We are aware that at the moment of our death, we separate from our body. Is this an ending, or do we enter into a mystical principle?
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Acquiring a body and recovering a body represent a rational solution. However, the mechanism of incarnation obeys specific laws. Incarnation requires several bodies. Suppose we were granted the experience of reincarnation, but only once; this incarnation would then be subject to circumstances devoid of logic. We prefer the use of the term 'incarnation' rather than 'reincarnation.' There is either incarnation or death.
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Finally, we bring up incarnation to make it easier to understand this path that allows one to remain within the spiritual dimension. The perspective of this work rests on lived experience rather than on beliefs. Striving to prove the existence of a creative being within us, along with the fact that we have no other option than incarnation to safeguard these gains, proves futile. It has never been shown that this creator does not exist. Is considering a divine being as the ideal solution not, in itself, a relevant approach, as long as the absence of proof does not constitute proof in itself? However, you are now able to move beyond both of these conditions through practice.
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Residing in the company of a divine being is the ideal solution.

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I am That, "So Ham"

[ Translated from Sanskrit ]

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Cycle

The creative Being has established His home within us. Although He chose all human beings in this respect, it is worth reassessing the reality that each individual is able to admit Him, understand Him, respect Him, or embody Him. This is the reason interrelation regulates the initial action. The being who strives to reach fulfillment frees themselves from the cycle of reincarnations to rise toward divine existence, while the being who does not reach this fulfillment remains in a state of antirelation.
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It is only after interrelation has run its course that our existence, as a consequence, takes the path of an Inner Being.

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This is a chapter opening, that of complete fulfillment. A relationship marked by freedom, deep love, and contemplation begins. The individual governs their two components, the ego and the body, in order to allow for a greater expression of their soul in harmony with the Whole.
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On the other hand, the divine Being, who remains immutable, stands out through the fact that He manifests neither through action nor through reaction. How can this immutability be integrated within a physical, moving body? Through contemplation, quite simply. This absence of action and this absence of reaction are not influenced by the behaviors of human beings and generate no conclusions from them. Because of this, the Creator preserves a certain complexity in how He is perceived. We will examine the theme of immutability, which you may refer to in more depth in the 'Treatise on Immutability.'
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Let us nevertheless pay particular attention to the notion of immutability.

We, as human beings, maintain relationships of dependence, independence, or fairness. In the presence of the immutable Being, these relationships vanish. How is it conceivable that immutability could give rise to connections?
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The serene artist shares our existence, and it falls to us to acknowledge Him, since He cannot do so Himself due to His immutable nature.
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He moves in keeping with our approach, thinks according to our thoughts, and acts according to our actions. It is impossible for Him to answer the many letters or requests He receives, for He remains, quite evidently, immutable. So yes, in this sense, we have created Him.
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Actions are set in motion according to our pure
or impure understanding of the Divine — this is karma.

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A question may arise within our own identity. Could we suggest that we have constructed a divine concept? Although humanity, over the millennia, has built narratives on this subject. We can answer affirmatively in part and, delicately, give a negative answer. Indeed, this is explained by the fact that we devised the laws, a theme covered in the chapter devoted to the laws. No, because He constitutes the foundation of every form of life, thereby encompassing purity and omnipresence, since He shaped us in His image.

Thanks be to His form of immutability.

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Since God is immutable and pure, how could He have designed a universe? This beauty — we did not create it out of nothing!
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What we have understood or perceived manifests in cerebral forms of the Divine. Accepting that He brought forth a universe, which nonetheless remains in reality immutable through it, gives rise to a somewhat asymmetrical condition. A flaw in His immutability leads to the emergence of the creation or creations — who could attest to that? We will return to this subject later. It should be noted that, in order to grasp the concept of immutability, it is preferable to draw on the experience of divine bliss through contemplation. Moreover, what is granted to us upon coming into the world is the possibility of benefiting from divine purity.
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The human being holds a soul as well as an ego, which they express through a body. The brain, which helps us move, also has other functions. It also contributes to a refinement that develops in practitioners of auditory contemplation, 'Shabda,' and visual contemplation, 'Téjas,' who are contemplative users par excellence. SUC
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Conclusion

In the human being, conditions of freedom, seeking, success, and failure sit side by side in a turbulent way. The purification of actions gives rise to inner well-being. Seeking multiplies the odds of success, while the divine fluid allows its brilliance to be revealed.
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Through the experience of contemplation, the duo of 'disciples and teachers' sets out on the path to divinity, while purification and seeking recede, giving way to divine bliss.
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Toward the inner cosmos.

Although the creator chose the human being as His dwelling, He nevertheless remains apart from destruction caused unconsciously or selfishly. The suffering caused will not affect Him.
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We once again find ourselves facing the following dilemma: does God really exist?
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It would now be worthwhile for you to examine the formula. Invariant Law P = E∞ < p> Let us try to imagine ourselves as atheists. Afterward, we will return to a truer and more positive form. < p/>
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Let us try to imagine ourselves as atheists. Afterward, we will return to a truer and more positive form.
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It is possible to distinguish different categories of atheism. First, we should mention atheism in its purest form. Furthermore, atheists who subscribe to the idea of a God they themselves have conceived, as well as all the agnostics who hold no defined viewpoint.
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Atheism, through its rejection of belief, constitutes the most convincing proof of the existence of a principle. Since no one has, to this day, managed to prove His non-existence. However, it would hardly be appropriate to reproach an atheist for not believing in what they have never had the chance to observe. Does this show a sign of intelligence, or is it rather logic that reveals a flaw?
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When the atheist finds themselves faced with power, they will likely choose to distance themselves from it, their lack of logic bearing witness to their lack of awareness. This can be seen as a manifestation of fear or persistent negativity, rather than as a simple expression of atheism. As a general rule, atheism lies in the deceptions tied to powerlessness, but also in a quest for meaning and a form of vulnerability.
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The agnostic seeks to establish a link with the atheist through questioning; however, note that there is a subtle nuance: the latter does not show himself convinced.
The third formula, though gentler, encompasses a significant category. For these individuals, there is a God, but He must meet their criteria, whether Christian, Islamic, or of other faiths. They feel no vibrations, yet they have faith. They are then placed under the influence of the draws of a guide. Two thousand years ago, we already had a reference point with the golden calf; nowadays, only the appearance of the statues has changed, these having been replaced by statues of Jesus. Do you think the message has been understood? Thus, it should be noted that one person in two moves within the spheres of atheism, deception, or duplicity.

Conclusion on atheism.

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It is now worth considering the possibility of three categories of atheism. A first one, difficult to grasp, accompanied by intelligence but lacking in logic. A second that could be interpreted as a certain disinterest. The last, but not the least, which brings about a transformation of the soul under the influence of dogmas.
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God does not exist.

The choice to live. God exists.

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I am alone in the presence of a void.

I am in the presence of the Supreme Being.

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There is too much suffering for Him to exist.

He is not informed of the suffering.

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I believe only in myself.

(So Ham) I am God.

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I am inert.

I am fulfilling myself.

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I am not searching enough.

I search, I am active.

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I am in disagreement with myself.

I am in relationship with the Divine.

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I am too distant to draw closer.

I contemplate.

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The symbolism of respect

The various relationships between the human being and the Divine give rise, depending on each individual, to either anxiety or bliss, which they will express as disapproval or feel as a sense of harmony toward them.
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When an individual has faith and finds themselves unable to flourish or connect, they remain anchored in interrelation. There is therefore no cause for concern, since almost everyone remains antirelational, given that divine bliss is accessible through auditory and visual contemplation, designated by the terms 'Shabda' and 'Téjas.'
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Through its outer form, respect encompasses a moral dimension. It is fitting to interact with one's loved ones, friends, and oneself from a respectful perspective. Naturally, acting negatively toward one's loved ones, friends, and oneself fosters hatred.
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To grasp the symbolic dimension of respect, one should turn to Hinduism as well as Islam.

THE SYMBOL OF RESPECT

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Respect constitutes a form of liberation for the ego. In symbolic form, it resides beyond ethical principles. To grasp the symbolic dimension of respect, engaging in a process of initiation is required, without which this notion will only be perceived superficially and not with the required subtlety.
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When uncertainties and obstacles arise during a spiritual elevation or a divine purification, respect helps raise the degree of fulfillment. Bliss resounds eternally in our ears, for it is honored through respect.
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When the weight of desires bears down on inner functioning, the symbolic manifestation of respect fosters ease. Respect, as a symbolic form, allows extremes to heal and constitutes an essential link with the Creator. Respect, considered a supreme secret, favors union with the Divine, embodies the law of acceptance, represents a divine refinement, and contributes to amplifying inner energy.
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Establishing contact with the Divine through contemplation is the sole spiritual approach. Afterward, a rational individual makes the decision as well as the arrangements needed to remain in communion with the Divine.
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The emotions felt within the framework of respect, symbolically, can be reaffirmed at the close of each contemplation session. Of course, within the confines of one's own home, and not under outside pressure, this represents an optimal value.
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Complete your contemplative session with a position of respect.

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Allowing your fulfillment.

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It is necessary to distinguish two categories of success: one material, the other spiritual.
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Success is often mistakenly regarded as the outcome of material actions.

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Success lies in union with the presence of the Absolute. It is indeed necessary to ask about the nature of the relationships between material success and spiritual success, in order to determine whether they constitute parallels or oppositions. Is it conceivable to achieve both?
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Open-mindedness, as well as spiritual seeking, manifests in the human being, yet these qualities nevertheless seem to be the preserve of an elite. To clarify, let us designate these two modes of thought as fulfillment and materialization.
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Along our path, we will cross paths with individuals in the process of fulfillment (interrelationists) as well as others seeking material goods (antirelationists) or materialists.

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It is important to point out that 45% of those surveyed express satisfaction regarding alteration or interrelation, considered the first moments of contact, but which can also give rise to a stagnant context.
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Four percent of the human population resides in the subtle realm. These individuals distinguish themselves collectively in the field of paranormal phenomena, healing, divinatory arts, as well as in certain supposedly meditative associations…
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Coexistence is achieved on a fundamental level. Only 1% of humanity resides in this environment — this is the ultimate goal toward which you aspire, thanks to reading this work, as a Supreme User Consciousness. (SUC)
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Finally, the human being evolving without the experience of the divine dimension will encounter the superficial aspects of existence. In summary, 5% of humanity will be able to free itself from attraction, which constitutes a form of materialization.
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These four stages can be altered as a group, since they follow a logic that is at once subtle and rigorous. The scales can fluctuate within the four cycles. It should be emphasized that a person's kindness does not necessarily flow from their faith, recognizing thereby that an atheist or an agnostic can perform a more virtuous action than a believer.
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One of the goals of this teaching is to shift the scales.

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A 3% increase relative to 1% in the absolute would cause a shift of mass to 2% in the subtle. Let us say this represents a 1% impact on morality, though this should likely not affect the swarm. Despite these results, one should not expect to make major strides on the spiritual plane. Nevertheless, a slight increase can bring about substantial changes. Note that at the dawn of humanity, we were all at the same level, equivalent to 100. We consider ourselves to be in full evolution… In short, let us avoid being too rigid and acknowledge that we will be led to evolve.
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The whole of any spiritual performance rests on a literary triptych made up of will, knowledge, and actions.
The term 'will' inherently evokes the starting point as well as interrelation, in a more rudimentary way, or even the split second that accompanies the first divine contact.
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Unlike interrelation, will in principle persists throughout existence. Will, however, raises a dilemma. It must be directed toward the appropriate action, for malicious intentions also exist, of course.
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Within the inner path, that is, united in the divine experience through auditory contemplation, 'Shabda,' and visual contemplation, 'Téjas,' we find ourselves far removed from the notions of good and evil.

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Let us adopt, for a moment, a pessimistic perspective and acknowledge that the ego could become predominant. It would compromise, by its state, the balance of the world. This manifests through the term 'pralaya,' which translates as destruction by fire. This reflects the reality we are currently experiencing at the dawn of the 21st century.
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The prevalence of the reprehensible act over the virtuous act gives rise to total darkness. Evil aspires to a power that is built within illusion. The representatives of evil are doomed to failure, their foundations or their achievements anchored in the temporal root. The representatives of evil position themselves as adversaries of the light.
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Auditory contemplation and visual contemplation, designated respectively by the terms 'Shabda' and 'Téjas,' aim to intensify the manifestation of divine form and reasoning within us. The representatives of good favor knowledge as their foundation. They understand matter as a form of art in service of others.
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The goal of the human being is to reach the Absolute, while evil manifests as a limitation or a source of intimidation.

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We identify two categories of power: governmental power and an omnipotent capability. Governmental privilege proves illusory, as we can observe, since it frequently passes from one entity to another. Nevertheless, we cannot take such a definitive stance. Illusion does not manifest exclusively within governments.
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On a governmental scale, illusion shapes our perception, but it also manifests within matter. Matter appears and disappears instantly in many cases. Let us consider the illustration of the soap bubble that rises only to vanish before our eyes. In reality, everything constitutes an illusion, insofar as everything is subject to an end, including the universe, with the sole exception of the absolute soul. You will be able to draw conclusions from this statement within the framework of kalpa theory.
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In our actions, the only relevant constants are the divine vibrations and phosphorescences, which can be grasped with the help of auditory and visual contemplation, designated by the terms 'Shabda' and 'Téjas.'
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It is only by considering the importance of their divine residence that the human being forms a bond and, consequently, fosters their spiritual evolution.

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The soul, the ego, and the physical

The absolute soul reveals itself through individual souls. In keeping with the principle of universality, it is subdivided into two compartments: the auditory soul and the visual soul. It should be emphasized that the ego crowns the soul, whether of a positive or negative nature. The latter must be cleansed daily to ensure optimal functioning.
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The ego that surrounds the soul belongs to the realm of matter; however, we are currently unable to affirm this with certainty. Will it be considered a dogma? We regard it as the very foundation of the organization of the initial cell division.
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The physical envelope protects the soul and serves as its antenna. Its fragility is often called into question because of unhealthy diets, intoxications, microbes, viruses, bacteria, etc., but its vital strength can also be noted.
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Does personality, which acts as an intermediary between the brain and the ego, reside in the genes or in the DNA sequence? Let us search...
We will study the following subjects according to the three aspects, the soul, the ego, and the physical.

Sorrow
Pain
Weakness
Error
Knowledge
Joy
Life
Consciousness
Service
Strength
Growth
Inertia
Success
Balance
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One should not understand sorrow solely through a negative and physical lens, and it is essential to avoid limiting it exclusively to that category. There is also a positive sorrow that arises around feelings of affection: 'crying tears of joy.'

We also encounter another sorrow brought on by the discovery or the divine sensation within us.

All of these sufferings leave a deep imprint on our ego. On the physical plane, we experience pain through a feeling of tightness in the throat or through tears that affect our inner being because of our selfish nature.

Without the ego, suffering would never be permitted in the human being.

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There are physical, selfish, or spiritual pains. Physical suffering and moral pain result from tearing or from intoxications.

Spiritual pain, much less apparent and considerably more complex, proves difficult to locate. It feeds on mistaken conceptions of spirituality. Sharing examples risks unsettling several people; however, atheism is a certain manifestation of unconscious suffering.

Consciousness is the answer to suffering.

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Let us set aside physical and selfish weaknesses. They are the subject of thorough study by doctors, psychiatrists, and psychologists. Let us attempt to analyze spiritual frailty.

Spiritual weakness manifests as a prevailing ill. Might creation not have occurred at a moment of cosmic deficiency? Could a flaw before the Big Bang have created the universe?

Weakness reveals a significant disorder. Spiritual weakness, like physical weakness, is quantified according to the quality of the food consumed. A spiritual diet of low intensity undoubtedly leads to an inner deficiency. Certainly, we must address weakness by integrating its opposite, namely strength. A firmness that must be wisely measured, for the risk of setbacks prevails.

Weakness is correlated with the quality of one's diet. The spiritual dimension is equivalent, and is sustained by the practice of contemplation, 'Shabda' and 'Téjas.'

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Unconsciousness gradually fades away. Will it be able to withstand this dire era? It would be wiser to instead offer a comment on semi-consciousness.

Semi-consciousness is defined as the acceptance of spiritual values or conceptions, while not having the appropriate means to access consciousness, which represents a higher level.

Semi-consciousness, as a relationship with one's surroundings, constitutes a relationship of the ego. The semi-conscious person has difficulty grasping the function of their ego, due to their ignorance of the methods that allow one to do so, namely auditory contemplation, 'Shabda,' and visual contemplation, 'Téjas.'

Semi-consciousness constitutes the state preceding our inner accomplishment. We are all in a state of semi-consciousness before reaching our fulfillment, which constitutes the process of interrelation.

Interrelation and semi-consciousness are therefore synonyms.

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The misunderstanding of our ego, along with the distortion of truth, represents the foundations of error. They occur across all three dimensions, whether physical, moral, or spiritual. An unbalanced diet manifests through negative repercussions on the physical plane. Cruelty, jealousy, and many other emotions influence error on the level of the ego. While inertia and unconsciousness give rise to losses within our inner structure, they also affect our evolution and our inner struggle.
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Could we draw on different sources of happiness? The satisfactions provided by a medal, a trophy, or a concert are considered manifestations of joy. Nevertheless, the satisfaction that comes from approaching the Immutable should not be overlooked. We distinguish two types of structures: the divine order and selfish consumption. A smile, as an illustration, could be considered a manifestation of our ego. Life constitutes a fundamental principle of relationships, pleasure, and joy.

Never underestimate divine joy.

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Success flows from our actions grounded in our intelligence.

Achieving success through harmful practices places the learned individual at the heart of transient states and, in doing so, fosters a considerable expansion of the ego. It is reasonable to conclude that success cannot be limited to material aspects.

Material success thus prevails in every action. Nevertheless, it falls to you to achieve true success, namely accessibility to, or union with, the divine.

Spiritual success, nourished within a human temple that is both healthy and sacred, takes hold of fragments of the divine.

True success is to join the divine presence.

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Balance reveals itself within our inner environment, and whoever manages to attain it will grasp its meaning. Their journey will have been so intimate that they will find it difficult to describe without running the risk of losing it.

Balance within the human being constitutes a precarious state; we can experience harmony over many long days, and in a split second we can be deprived of it because of a force of attraction, of draw, or of suffering.

Balance is reached in the stillness of auditory and visual contemplation, 'Shabda' and 'Téjas.'

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The world is marked by various influences, ranging from Christian influences to Buddhist influences, not to mention material influences. By consulting this volume, you benefit from the beneficial influence of its teaching. Influences operate intrinsically, much like a spiral. When these influences lead to a divine realization, they impart wisdom. When these influences translate into material relationships, they alter the human condition, positively or negatively.

Like an eraser or a computer cursor removing inappropriate words, sound advice softens the influence of negative thoughts on behavior.

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Removing the barriers of the ego.

Human beings are confronted with the reflection of their ego from a very young age. This legitimate concern gives rise to endless dislocations and transformations.
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The goal of this teaching, however, is not to eliminate the ego. Rather, it is important that we fully grasp what is at stake. Because this greedy being resonates dangerously for the soul. This brings about, in the short or medium term, disturbances. As an example, one should consider that suicide, though it may appear to be a solution, does not in any way constitute an appropriate option, since every individual is bound to face the consequences of their actions as well as the cycle of incarnations.
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Over the millennia, the ego has managed to build barriers of perversions, influence, and imperfections, but also pieces of advice, fleeting successes, and, in many respects, remarkable achievements.
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The ego represents the cornerstone of the food chain, insofar as its function is to attract others or to satisfy our needs. It is essential to feed oneself in order to ensure our survival; such is the role of the ego. For the human being, who develops differently from other animal species, this link takes on the form of desire.
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Desire manifests in the form of direct thoughts, described as 'idealistic,' as well as indirect thoughts, called 'materialistic.'
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Indirect thoughts as well as material desires prove more insidious, insofar as they compromise the integrity of the inner form. It frequently happens that aspirations imbued with cerebral energy come true. However, in the opposite case, this clearly forms the basis of much suffering.

Material aspirations provide a form of relaxation as well as a certain progress; nevertheless, note that this quest can never be fully satisfied because of the ego's escalation. The more we have, the more we want.

Controlling desire is an eminent secret.

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Desire sometimes manages to seize the light of contemplative individuals. It is unfortunate that this seduction leads to a diminishing of inner vibrations and lights.
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The more refined the ego, the more the light manages to pierce through the veils concealing the soul, thereby allowing desire to transform into an ideal.
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Desire impoverishes action.

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The constant presence of vibrations and lights regulates desire through the experience of divine bliss, which manifests as an illustration of the fulfillment of human existence.

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The ego's tendency to generate desires places it at the summit of fulfillment. With the achievement of satisfying results within this way of life, can this be considered a form of success?
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We systematically receive a response proportional to our efforts, although this response does not necessarily manifest in the expected form. So then, what reason is there to bring desire and suffering into our actions?
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The human being is limited in the face of universality.
They gain the freedom to reach the creative Energy,
once they have understood the barriers of the ego and eased the weight of desires.

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Should the quest for the divine be considered a desire?
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Yes, though it would be more fitting to describe it at that point as an ideal. Because of the constraints imposed by the ego and by desire, the human being exposes themselves to harm as well as to suffering. Divine bliss frees the human being from their selfishness and their arrogance.
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Divine contact, or auditory contemplation, 'Shabda,'
and visual contemplation, 'Téjas,' cleanse and calm the ego.

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Since every accomplishment flows from an action, and every action constitutes an impulse generated by desire and the ego. Let us favor the form of contemplative or visual circles in order to distance ourselves from convulsions, sufferings, and afflictions. Love for the divine is advised. A difficult task, is it not? Have no worry, we will address this subject again. For now, let us engage with the domain of action.
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Action is divided into three;
outer action, auxiliary action, and inner action.

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Outer actions align with the transient nature of things. The consumption of alcohol as well as the use of psychoactive substances compromise the state of consciousness. Murders cause trauma and stir deep emotion within the community. These behaviors, marked by a deplorable ego, encompass manifest actions.
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Auxiliary actions are not limited to pointing only to reprehensible behaviors. As well as appropriate actions, which we will designate as core actions. Let us take as an example organizations that raise funds for charitable causes or for activism. These actions present an undeniable advantage: it is likely they are not systematically carried out in the presence of the Divine.

Action that is not oriented toward the light tends to be utopian in many cases and is often fueled by the ego.

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Inner action is the one set in motion
in the presence of, or according to, the Eternal.

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This does not mean that we are unable to undertake actions. Since this one is shaped in keeping with the divine form, it will carry a superior flavor.
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Actions are joined together and tied to destiny.

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Let us consider action as the fruit of reflection. Does it move from the left hemisphere to the right hemisphere of the brain, or the reverse? Would it be perceived by the cortex? One observation remains: thoughts move outward through the intermediary of the senses. The bordering brain feeds on matter. Consequently, all of our actions are shaped by the regulation of our thoughts.
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Let us recap and clarify the preceding paragraphs. The brain administers matter through the process of thought, while the ego appropriates personal identity, and the soul regulates the energies.
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There are two ways of discovering oneself. To perceive oneself as ego, or as soul. The law of salvation, commonly designated by the term 'good omen' or Svastika, supports this claim. To consider the notion of soul, one must first situate oneself in the role of ego. This is a matter of logic, insofar as the ego, considered the barrier of the soul, must be purified before it can grasp its essence. Recognizing oneself as soul is an obligation. However, positioning oneself as ego first is entirely logical.
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Our body requires both adequate nourishment and sufficient mobility, thus forming the essential combination of the ego. The Creator, devoid of ego, has no option but to embody His immutability within our mobility, which He has achieved with us.
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The ego is an obstacle for us when it is not understood. It plunges the human being into conflicts, fleeting joys, perversions, as well as into actions both beneficial and harmful. When the ego is grasped through contemplation, it then turns suddenly toward healthier goals.
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People who do not strive to seek perfection in the presence of the divine fix their attention on their material surroundings, thereby leading a superficial existence, and in the most extreme cases, one comparable to that of animals. As a result, when confronted with the cycle of rebirths, known by the term 'samsara,' they will not have the opportunity to be reborn in another body. They will struggle to connect the changes from one body to another.
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We will return to the subject of 'samsara,' or the cycle of rebirths.
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Auditory contemplation, designated by the term 'Shabda,' as well as visual contemplation, called 'Téjas,' not only give us the opportunity to make our soul immortal, but also provide us with substantial motivation to undertake this journey.
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The ego, like a mirror, reflects back the image of the individual's personality and suggests that of a cage or a labyrinth. The human being holds a single key, namely the appropriate way to stimulate the ego, similar to the equivalence offered in auditory contemplation, 'Shabda,' and visual contemplation, 'Téjas.' A single path leading to liberation.
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The ego has limitations and we cannot climb over this fence,
since we cannot go beyond ourselves.

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To address these limitations, methods aimed at cleansing the ego emerge, among which 'Shabda' and 'Téjas' stand out as particularly effective. It is essential to know how to identify methods worthy of respect, since other available techniques can have harmful effects on the individual, plunging them into a mental representation or, more seriously, into an exacerbated selfishness.
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The completion of our learning encourages us to look toward our future with optimism. For one who possesses a sharp awareness, their destiny then turns toward introspection. For the unconscious individual, their future is thus projected outward.
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The ego acts as an amplifier; however, this should not necessarily be interpreted as an unfavorable sign. It intercepts action or thoughts and explores them in depth; nevertheless, note that reason is closely tied to intelligence. When the reasoner perceives the action positively, reflection is improved, while when the cores perceive the action negatively, it becomes unbalanced.
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Matter behaves like a sleeping pill for our soul, compromising the foundations of our identities and quickly turning into the very essence of our reason for being.
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Human creativity, when devoid of control or direction, tends to stray toward fleeting desires and pleasures. Human beings then enter into an illusion, convinced that life is built on the satisfaction of physical pleasures and material desires. This is a perpetual race, which we are obligated to win.
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Loving the eternal

Love and affection intertwine within two distinct dimensions, and these two feelings differ in how they are expressed.
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Love must be directed toward the Immutable in its entirety.

This is why we affirm that love is a singular feeling.

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Affection and tenderness are then perceived as psychic emotions, which will not manifest in an exclusive way. The affective bonds between spouses, the attachment between parents and children, as well as friendship between siblings, constitute forms of reciprocal or two-way love.
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After two decades of marriage and the birth of several children, we nevertheless remain in a state of celibacy. A singular feeling, for we become aware of our attachment to our family and our love for our Creator.
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Two concepts as parallel as they are paradoxical, namely love and the ego, develop and become refined through auditory and visual contemplation, designated by the terms 'Shabda' and 'Téjas.' They thus stand in parallel, for their success rests on a synergy resulting from a shared practice. We call this devotion, the moment when an individual knows how to take stock between their love and their ego.
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Love, as a singular feeling, fosters the flourishing of freedom. Loving the Eternal is the solution, while cherishing one's loved ones constitutes the human motivation for it. Surely you will be able to express your appreciation to your loved ones, all while taking care to keep an approach that is your own.
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Understanding celibacy as a simple extension of a singular feeling.

Through a practice of contemplation, we lift the veils, thereby allowing love to reveal itself. The singular feeling tends to express itself more readily outward. Although it is truly an inner emotion. Please, however, show subtlety in the way you express it.
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The singular feeling is the first sensation to appear through the methods of contemplation, 'Shabda' and 'Téjas.'

This love, or this singular feeling, is intrinsically tied to immutability.
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For love to be truly perceived as a singular feeling, it must be placed under the auspices of the divine Presence, without demanding reciprocity, of course. This is why love, or the feeling of oneness, acquires true authenticity when it manifests through contemplation of the Creator.
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The other pleasures will be intercepted by the ego. Parents, by kissing their children in order to please themselves, use affection to convey this message.
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The ego, won over within divine manifestation, grows.

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When the fitting moment arrives, and our individualistic essence resonates with immutability, everything fades away. What reasons are there to feel love for the Eternal? For the One who, by deduction, shows neither action nor reaction? Can this love be directed toward the immutable?
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Because of contemplation, or the symbol of respect, love, as a singular feeling, presents itself as the third means of connecting us to Energy.
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How can a singular feeling be tied to an immutability?

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Through the individual, the singular feeling manifests and achieves an unshakable stability. What phenomenon lies at the origin of the memory of love? Who could make such a declaration? Throughout the day, this love manifests through moments of joy and embraces. The treatise on immutability will examine in depth the links between the singular feeling and immutability.
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For its part, the ego, being by nature an amplifier, will strive to seek profit. Whether through a conciliatory approach or through an authoritative stance, it will manage to achieve its goal. The one who, consciously, embraces their spiritual reality, enriched by the divine presence, will commit to seeking another benefit, namely divine bliss. We may consider this the fundamental goal of this work, as well as of existence itself.
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The person seeking spiritual evolution does not strive to exploit this power, this force, or this phenomenon for selfish or financial ends.
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Since our love is meant to flourish under the kindness of the divine presence! As the master and the devotee unite in a singular feeling! Since love seems to have constituted, for millennia, an answer to human suffering, what conduct should we adopt within this relationship?
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The means adopted for this is auditory
contemplation, 'Shabda,' and visual contemplation, 'Téjas.'

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Love, as a third gaze upon vibrations and phosphorescences, frees itself from the ego through the power of contemplation.

Uniting with the divine after crossing the stage of interrelation, through auditory contemplation, 'Shabda,' and visual contemplation, 'Téjas,' constitutes the path to reaching a conclusion imbued with love.

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The practice of contemplation

Regarding the human being, it has been indicated,
for millennia, that they must join with the Divine.

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In the human being, this union develops in a triangular way. At the Institute of the Trinity, techniques such as the repetition of words, breathing exercises, as well as contemplative practices are put forward.
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Although these methods remain constant, it should be implied that erosion over time brings about changes. It should be specified that there are many imitations that provide only second-rate results, which anchor themselves in mental imagery.
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Within the framework of triangulation, or the trinity, these methods nevertheless reach a degree of perfection. It will be difficult to refine their presentation further. For an ancestral technique to evolve, it has no alternative but individualization, that is, putting it into practice. Throughout our journey along the spiritual path, everything presents itself as innovative. Knowledge will be acquired through an initiation.
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Knowledge and learning differ from one another.

Knowledge encompasses method, practice, as well as meditation or contemplation, which are clearly preceded by an initiation.

It is now understandable to differentiate learning from knowledge, as theory and practice, but also as the seeking of the source and its revelation.

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Learning and knowledge converge and mutually validate one another. Thus, a return to the source occurs by putting 'knowledge' into practice, followed by the acquisition of theory, or 'learning.'

It should be specified that the return to the source is not justified by theory alone. Theory, or learning, can give rise to a certain form of filtering or potential misinformation depending on the individual, but does not allow one to reach fulfillment. In other words, what you read will never come true for you. What you put into action will provide you with the answer.

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On the other hand, all forms of learning, knowledge, or initiation must be subjected to the scrutiny of will. The direction of this process must be part of a process of purification.

Will, which one might describe as faith, constitutes the initial quality. Practice as a whole favors the first choice. The human being, who establishes a link with the divine vision, is able to grasp its substance.

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In their spiritual approach as well as in their outward perception, the human being is considerably exploited. A contemplative path can grant them serenity through the third eye or the cloud of virtues.
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Human beings possess a soul, which you readily recognize, and they also have an ego, which you grasp. When the seat, or the soul, cannot be purified through contemplation, the individual develops a mental approach in order to coexist with the divine.

So what should we contemplate? A mental representation, or exact divine forms?

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Vibrations, as well as divine symphonies, designated by the term 'Shabda,' are also divided into two categories. The first is designated by the term the word, and it evokes the sound produced by seashells. Whereas the SUC presents itself as a constant that is both sharp and clear. The celestial sounds are found concentrated at the back of the skull. You will agree that it is nevertheless fairly difficult to form a mental representation of a vibration. This is why you will not be able to reach it without resorting to the clear method of auditory contemplation.
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The essence of contemplation fosters the harmonizing of our existence with divine energy. It is therefore superfluous to strive to understand its meaning, for the cloud of virtues manifests in lived experience and not in the ego.
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Knowledge is subject to the commitments of initiation.

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Through self-knowledge, the human being can reach the conclusion that the Creator designated the human being as His residence. Given that His nature is immutable, the Creator shows us His trust. We ask ourselves this question from several angles: is He right?
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Through union with the Divine, we find our refinement.

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Ignorance and knowledge, darkness and light, as well as unconsciousness and consciousness, all reveal an equation of transition, a trial from which it is hard to escape.

We are all born into semi-consciousness, 'interrelation,' and risk one day reaching divine bliss.

Individuals seeking evolution distinguish themselves through their ability to rise through the logic of knowledge, thereby surpassing the ignorant in terms of quality. Indeed, ignorance feeds mainly on selfishness and draws benefit from the support of the majority.

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The one in love with knowledge, the 'devotee,' organizes themselves within evolution. Note that the unconscious being remains longer within individualism, or involution.

Knowledge leads the human being toward an inner dimension of transcendent pleasures. Thus, this person strives to bring their ego into harmony with the divine source. They make more fitting use of their existence.

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How can we distinguish one who holds learning from one who possesses knowledge?

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Knowledge and learning resonate with the awakening of the divine Presence within us. Because of its insufficiency, learning cannot reach the divine Substance, for it is only the introduction, thereby limiting itself to instruction.

The more an individual speaks, the further they move away from understanding. The solution lies in the stillness brought about by 'Shabda' and 'Téjas.'

Ahimsa

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It should be considered that, to attain freedom, it is necessary to distance oneself from harmful influences, insofar as freedom and purity are perceived as equivalent.

For anyone aspiring to succeed in their spiritual mission, the concept of 'Ahimsa' must impose itself upon their awareness.

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Respect for what is living, 'vegetarianism'

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There are three types of diet: the 'sattvic' diet, the 'rajasic' diet, and the 'tamasic' diet. The sattvic diet, distinguished by its sublime nature, is to be favored from a plant-based perspective. The 'rajasic' diet is characterized by its harshness, associated with an animal-like slowing down. The 'tamasic' diet causes organs to break down until they fail because of an intoxication similar to that induced by alcohol.
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It is not insignificant to point out that understanding these states grants each of us a dimension of fullness or emptiness. We can communicate with the Divine, since we are all subject to the law of semi-consciousness or interconnection. Nevertheless, note that the Divine embodies purity alone. This is what a vegetarian diet provides..
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To draw closer to our Creator
or to divine energy, we must purify ourselves.

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No tangible proof currently demonstrates that vegetarianism is superior or promotes a longer lifespan, although a certain opinion tends to support this hypothesis.
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Opening the doors of paradise.

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Immortality, as the supreme state of grace, establishes itself within our inner consumption.

The universe presents itself as a manifestation of the flaw in divine purity, within which we are able to grasp beginning and end at the same time.

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What is the reason human beings were placed within the universe?

What are the reasons purity, or energy, are associated with the human being? By the term 'purity,' we refer to our Creator.

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Why would He have chosen the human being as His place of residence? All the more so given that this purity appears characterized by immutability… It is more complex to answer this question than to grasp the reasons why the purity of our Creator could have suffered a flaw by giving rise to universes. Consequently, let us grant Him a few secrets.
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Could it be conceivable that a human being, through an equivalent force, might reach a degree of purity comparable to that of transcendent energy? If so, the possibility of generating other universes would become manifest, relative to this one. Consequently, let us grant them their abilities.
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Interrelation and fulfillment as spiritual adjustment?

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In this universe, which we now know in greater depth, made up of gases, planets, and, more recently, the scientific theory of parallel worlds. Could we suggest that humanity is progressing toward an understanding of the fundamental principle of union with the Divine?
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In a context distinct from the others, it is worth highlighting this theory according to which it would be virtuous to give up earthly existence in order to access a paradise. This relationship, paired with a flawed mindset, causes significant harm. It is fitting to conclude that the concepts of paradise and fulfillment are equivalent. Consequently, paradise should be lived on earth rather than being seen as something to await after death.
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Heaven makes its way into the foundation of divine consumption, through the power of contemplation, 'Shabda' and 'Téjas.' Take advantage of it right now.
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Conclusion

It is now clear that there exists a phase of 'interrelation' that we must overcome in order to reach the summit of human experience. Based on two approaches to contemplation, namely 'Shabda' and 'Téjas,' which manifest respectively in auditory and visual forms.

The goal is to draw closer to divine purity, or immutability, which would expand the radius of the universal belt, 'Maya.'

You will have understood that the ego is a hindrance to this drawing-closer; nevertheless, you can preserve your existence thanks to this structure of the cycle of rebirths. A percentage of the population resides within the Absolute.

ACADEMY of AUDITORY
and VISUAL CONTEMPLATION
ACAV
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This academy is defined by the length of time, measured in minutes, that you will devote to the divine experience through the method of auditory and visual contemplation.

You benefit from a trial period of 2000 minutes. During this period, it will be necessary to submit the mandatory adjustment card. Indeed, you may encounter difficulties in harmonizing yourself with the divine tuning fork, the word, the SUC, or shabda.

Continue your path in the Treatise on Immutability.

Included in this chapter
The teaching foundation of the L2 path, tied to Ω progress: the Shabda (auditory) and Téjas (visual) contemplation methods, their practice supported by an index, the Academy of Auditory and Visual Contemplation (ACAV), and its 2000-minute trial period, with an adjustment card in case of difficulty.
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Message Initial - Teaching Foundations