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  Join perfectly to his own suffering without resisting him, it is to make possible that it is not unbearable to us. Deep in tearing freely accepted we can find the peace and serenity that surpasses all understanding .

The refusal of what is always represents the attempt of a lie, that of believing oneself more stronger than the truth .

One of the the greatest suffering is to be confronted with the dying close to us. One knows that the other is going to die. We know that this transition is normal and natural .

have like attitude the serene acceptance of the death of the other, not to find scandalous his departure, to help him pass this passage, makes us easy, caring and human in the relationship .

The moment of extreme suffering lived in consciousness is also the possibility offered to overcome our egocentrism, to what blinds us, at this assembly of false protections which is in fact only a pile of projections, permanent introjections and avoidances .

The work in consciousness of decryption, understanding and lucid experimentation of these disturbances, which more or less alleviate the suffering, can lead to the erasure of identification with the ego, and therefore represent the healing of a more or less hallucinated state .

This beyond suffering, while not denying the relative truths which are sources of fear, invites us to consider the absolute truth, that of not being this ego limited but to be “infinite” .

It is possible that we are afraid of what we are attracted to and fascinated by in some way of another, and what we resist. We are captured by this infinity which is in us, by this infinity that we are, this greatness, this immensity, this non-dependence, this freedom .

 The suffering faced in the face and elevated to the status of obligation of conscience is what we are called to join, by approaching infinity in the relationship, the eminently human work of the encounter with one's own infinite.

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Le voyage initiatique vers self-growth ne peut s’effectuer que
par l’expérimentation vigilante et tenace de soi en contact avec les épreuves
de la vie de tous les jours, on our journey of consciousness, vers davantage
d’ouverture à notre ” to be in the world. “

Ce chemin est fait d’allers et retours, d’évolutions et d’involutions où l’entropie le dispute à la néguentropie sur la scène du grand théâtre de la vie, de celui de l’homme debout en marche vers son accomplissement.

Dans cette aventure, la claire vision et la conscience des nécessaires morts et
renaissances au contact des épreuves que nous rencontrons tissent notre posture de sagesse ; posture at the same time made of the fruit of our accumulated experiences, que du vide et de l’impermanente par le lâcher prise que nous devons avoir devant avoir par ces expériences.

life is ahead of us, it declines in consciousness, sans peur et sans reproche dans la pureté du jour à venir, toujours surprenante et joyeuse.

Ce travail d’éveil à ce qui est, carried out in stages, made of advances and falls, entraîne notre état de non conscience vers une existentialité agie de notre ” être au monde.”

And in this existentiality, dans l’esclavage intérieur de l’homme soumis, by introjections and modeling, au mode consumériste ambiant, nous abandonnons trop rapidement notre libre-arbitre pour succomber aux chants des sirènes de notre environnement.

Dans ce combat que nous menons contre nos ombres, tentons de réduire nos prétentions et faux espoirs de chosification de l’homme, pour nous inscrire dans la quête de la dimension ontologique de being a man, afin de ne pas rester au stade de “the individual”, but to become ” a person. “

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  For we, Westerners, the Depression, anxiety, stress are symptoms physical. We talk about fatigue, weight loss or gain, of lack of sleep, irregular heartbeats as if it were physical manifestations of a mental problem. Anchored as we are in the Cartesian tradition we make a clear distinction between the “physique” and the “mental”. In recent years has appeared the term of “psychosomatic”  that we accept with suspicion without really knowing what it covers.

For Tibetans and the Chinese are quite the opposite. : sadness, loss of esteem self, the feeling of guilt, absence of pleasure are the manifestations of a physical problem.

And if it was neither really one or really the other and that there was no difference between the Western vision and this Asian vision, but a voltage of paradoxical complementarity creating a new vision allowing to apprehend health at an offbeat level more apt to solve the pathology based on free paradigms.

Symptoms emotional and physical are simply two aspects of an imbalance in the flow of energy, the “Qi”.

The “Qi” or “Chi” is an underlying regulatory energy that affects the both physical and mental. And there are three ways to influence the “Qi” : the meditation that regenerates it, nutrition and herbs medicinal and, the most direct, l’acupuncture .

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The basic feeling with sensitivity at its center.

The sensibility ; what makes us vibrate deep within us in relation to what moves outside of us and also in us. From me to another and from me to me. This is what alerts us, we sum of being, which excites our curiosity and energizes us to enter into contact with our environment, with the other. She's the hunter's companion that we are and that makes us better discern the prey, the object of our interest, between the jaws of uncertainty and growth.

Love.compassionate love, this veil thrown over the abyss of our incompleteness. incompleteness, this attitude of not seeing or not not want to see chaos and vertigo in the face of the unknown where we are trying to move so as not to be alone, in order to feel despite everything coexist in a world without landmarks. It can be religious love sometimes apt to contemplate without acting. It can be devotional love one way to bigger than yourself. It can also be an altruistic attitude pitied by which to be able to subsist by giving to one's neighbor.

Love has no opposite.love is not passion in love who, elle, has its reverse side in hatred and bitterness. love passion can become attachment and corrupt the free relationship of being to face. It can also be linked to our impulses and our desire for possession. consumerist. He is the hope to hope for ! He is the wrecker of our possibilities to be big and beautiful for the being on the way that we are. By the, we abdicate in front of lower than us. And this is how, too much rapidly, we become humus for future generations without having make enough use of our talents. It is up to us to be strong and responsible for passing the baton in good conditions to our descendants.

True love has no opposite. It is a feeling of radical and stable unity. He calls us to loneliness, that of these infinite spaces where time no longer exists. He us summons to universal reliance, to that which connects all things through the universe in a dynamic way in a perpetual game made of developments and envelopments of its own energy, of sa libido large, of its expansion out of the unspeakable.

Love is permanent construction. Love is permanent destruction. There is personal uniqueness within what moves and does not get lost in conjunctures of forms and figures that constitute the substrate of our existentiality, necessary step to set up our identity allowing the legibility of any commitment.

Love knows no fear, desire, selfishness, jealousy and hatred. He does not attach himself but understands and feel everything. Love goes ahead. He walks on the corpse of illusions. He is amoral and upsets propriety… he who loves can even hunt the merchants of the temple !

It's not just love …, the love of …, love with … There is love without ” a ” private. It remains then to decline the ” death ” at the risk of what happens, the bend path. L’ ” love ” is invisible vowel in grand speech on being. It is the mysterious syntactic articulation that makes the blood bleed. heart of poets. It is the improvised campaign party and yet imperturbably reissued !

Love does not freeze, he is intuitive and orientation towards any collective achievement. It is increasing complexity without it weighing us down. He is the mother of all achievement. He is clean air. It is drunk and eaten at the source, without waiting, and his breath is as light as a firefly under the flame of an eternal birthday ritual where we would all be expected. Love is a social bond. love is young …

The growing love.

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 On the way to the city of the winds
 along this narrow road
 the cross and the banner
 in partial shade
 this little woman courbée 
 ne payant pas de mine
 on the side of the road
 that I welcomed in my car
 a smell like no other
 a semblance of soot
 under the fireplace bushel
 to sort the lens
 to tell each other what we think of each other
 in the light of the kerosene lamp
 this chance to watch over
 what did i not want
 not to go straight up to the room
 to find myself shackled in the meat sack
 that she intended for me
 so as not to kick him
 what she was saying.

 I was driving on the ice
 to find myself in the ditch
 immensely white
 with this stain of blood in the center of the sheet
 it was cold
 the fountain was frozen
 with the pickaxe we broke the ice
 a pheasant passed
 to land on the garden fence
 a king in this desert
 the wind was blowing
 we decided to go back
 my hands there
 in front of my face to imagine the good surprise
 to see this old man again
 Pine cone, the clock repairer
 under the frame of the exposed medals
 the man with the mustache
 guardian ancestor
 proud to have survived the hell of the great war
 for swapped genes
 give birth to me
 in spring
 with between the fingers
 an ash shoot .

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   The Gödel's theorems aim to found logic on an axiomatic basis which is out of reach.

Whatever system of axioms is used to build a theory, there are propositions that we know to be true but whose the truth cannot be demonstrated within the framework of the system.

The axiom in a theory is a basic formula that is considered true without proof.

The inconsistency is to be able to demonstrate one thing and its opposite.

incompleteness characterizes truths mathematics that cannot be proven.

Whatever the richness of a system of axioms this cannot match the capacity of the potential content of thought.

explicit thinking –  result of our reflections based on a finite number of axioms – is simpler thancomplex thinking which in theory cannot realize.

To get out of the dilemma of a true and wrong at the same time, you have to get out of the system itself, get into meta position, an external vision, by adopting a broader system.

Logic has its limits ; in any system there are indemonstrable truths.

Any finite set of sufficiently rich axioms necessarily leads to results that are either undecidable, either contradictory.

Any human logical system is incomplete if it wants consistent. Coherence requires incompleteness.

The condition of incompleteness encountered by the scientist is not a defeat of reason but a chance to progress in introducing him to the confrontation with mystery, to the mystery of knowing.

Einstein's Formula, ” most incomprehensible, is that the world is understandable “, and setting evidence of the ” fertility ” of incompleteness are like two ” signs ” of the mystery of knowing in the modern scientific approach.

The truth cannot be expressed in terms of demonstrability.A provable thing is not necessarily true and a true thing not necessarily provable.

To find truths in a given system it must be able to get out of it and for that have a reason capable of creating a system in which the old indemonstrable truth will become quite demonstrable.

The scope of Gödel's theorems matters considerable for any modern theory of knowledge. First of all he does not only concern the field of arithmetic, but also all mathematics that includes arithmetic. But mathematics, which is the tool of basis of theoretical physics contains, obviously, Arithmetic. That means that any comprehensive search for a physical theory is illusory. If this statement is true for the domains most rigorous study of natural systems, how could we not dream of a complete theory in an infinitely more complex domain – that of social science ?

The Gödelian structure of the set of levels of reality, associated with logic ofthird parties included, implies the possibility of constructing a complete theory for describe the transition from one level to another and, a fortiori, to describe all levels of reality .

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L'homme religieux est un chercheur qui nécessairement rencontre à
un détour de son chemin une autre dimension de conscience que celle habituellement dépêchée dans la vie courante .

First break with the conformist social world,
to be in the return to oneself.

Puis s’extraire ensuite de cette réalité égocentrique pour aborder le”other”, “encompassing it” .

Passer dans cette autre dimension nécessite le lâcher prise, openness to what is, and acceptance of the incomprehensible.

We have two intelligences, une raisonnable et raisonnante, another intuitive.

Il n’est pas possible de parler du religieux avec la seule maîtrise technique .

Or, l’être humain a envie d’aller voir de l’autre côté du décor, and this desire, this proposed change, est nécessaire pour sa propre édification.

It's about what he's on earth for.

Il y va de sa naissance et de sa mort.

The call is compelling, sovereign ; il happe inexorablement celui qui va .

First, don't mix it all up.

Discriminate, activate critical judgment, learn the right definition, fondamentaliser le travail conceptuel.

Have a taste for the right word.

L’expérience de la pensée doit se situer sous l’égide de l’éloignement du jugement dans un premier temps, and interest in wisdom, au savoir et à la paix dans un second temps.

Only one person really “present” peut circonscrire le jugement .

The man is in the world.

Il doit vivre sa part existentielle, and for this it is important that a belief, qu’un quelconque Dieu ne soit pas là.

Il faut tuer les parents pour que les enfants puissent vivre .

La prudence de l’esprit scientifique est requise comme d’ailleurs la philosophie qui structure la pensée en mettant en place une ” static ” qui n’a de sens qu’au service de l’homme de raison et ce pour un problème spécifique .

It is in this context, dans le contact avec l’environnement, that man can develop his ” dynamic “, son aspiration à se dépasser, à percevoir plus finement ce qui émerge à sa rencontre, to experience something other than himself all around him, something transcendent.

C’est là qu’il ressent bien plus que sa part humaine ; he reaches his part beyond himself .

La meilleure manière pour l’homme de se situer à ce niveau d’au-delà de lui-même est de ne pas y être. L’homme est présent car il est invisiblement présent.

There is Mystery .

The man is then touched by grace, par une conviction sensible, par un fait apparemment anodin qui creuse son impact en soi – et que rien n’efface – , by the numinous, by something new, une vision, a night dream, or “the wind that tells you”, the “Souffle”.

He becomes the pneumatic man, alors intimement relié à
l’univers.

It expires, and inspire.

Il est capable d’entrer dans le réel et d’en sortir, he is able to be in reality and to transcend it.

Il est capable d’être le lien d’amour entre la terre et le ciel .

He is capable of being this edifice, ce temple de Salomon, this church, in coherence and compassion with his peers, en ascension et contemplation vers plus grand que lui .

Alors l’homme devient véritablement une continuité de croissance .

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Take a step back from yourself and our packaging .

Freedom is acquired through a process of release from attachments of fears and expectations, and postage alienations and servitudes. It is to free oneself from the judgments that one door to oneself and of one's own alienation with regard to the other. Also is it of good quality to collect in oneself one's deep desire, to know what we aspire to and thus rely on the essential .

Freedom is exercised only in the process of release .

Freedom is exercised in the way of being in front of a event, to choose your life . It is then to take root in a decision, it is say yes to life .

Be free, c’est être ajusté à chaque situation en se respectant soi-même . And that's why, il faut une force intérieure et avoir retrouver le chemin de l’enfance en ayant intégré la spontanéité émerveillée à ce qui est .

The child needs to feel loved, welcomed ; also he will conform to what pleases others, to what does pleasure in the family social environment. If this love does not exist, so he will lose his freedom and will be in exile from himself ; it will enter the folding over him, and his conscious being, his self, will ignore its potentialities and its riches . Ensuite, the child must be stimulated to dissociate from the fusion with the mother and gain sufficient self-confidence, for instinct, continue its march forward and open up to life. We only have illusions to lose .

The breakthrough of being requires coming back to oneself, without denial, without narcissism, without egocentrism .

The quest for freedom gives meaning to the path towards the “I am” ; it is a quest for identity . It involves living intensely the moments of emergence of the numinous, those moments of freedom.

La liberté se tisse quant on émerge des sollicitations de la vie ; alors son positionnement change. Le chemin de la liberté bascule de l’existentiel vers l’essentiel .

It is not the personality that frees itself, it is the consciousness that frees itself from its personality .

Freedom is making things happen come as they come, not as we would like them to arrive .

Freedom is not indifferent, She is grateful and in fairness .

Freedom, it is to free oneself and to deepen .

Alors viendra le temps d’une approche sensible où de tendre la main suffira, where we will stop running away from ourselves to, in trust, adhere to reality .

Was, l’honnêteté personnelle fera le reste et nous serons ” in truth ” in relation to oneself because the Truth is what is.

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The Beates (or ” Biates ” in dialect) were young devout and secular girls with basic reading skills, of writing and calculation which, in the Vellavian countryside from the eighteenth century until the beginning From twentieth century, became socially involved with the villagers. Yes some got married and gave up their jobs, more numerous were those who devoted themselves to it until the end of their days. Is the also called “the little sisters of the countryside. ”  

They had the role of teacher, took care of transmitting the catechism to young people, were nurses, could look after the children when the mothers went to work at the fields, visited the sick, dressed and watched over the dead, preparing for major religious festivals, participated in ” coviges ” – lacemakers meetings – who gathered the women at la Béate or on the place du village in good weather .

Each hamlet could have its Beate .

They lived alone, in a small house called ” Assembly ” that the village made available to them. The lower room served as a meeting place and the upper room as accommodation particular. The bell, of the pinnacle which surmounted the house, rang the angelus, matin, noon and night, as well as the call to the various activities of which they were in charge, like to class, to teach and practice lace or to pray. The reception room, where they received villagers, was lit and magnified by a candle erected, in the middle of four glass globes placed in a square, on a coffee table .

The Béates were dependent on the villagers and subsisted thanks to voluntary donations, to quests and meager royalties. The works that the lacemakers made could bring in an income supplement to members of the peasant community .

Their generosity and dedication of almost social worker gave them authority, respect et affection. They maintained good conduct, the moral, politeness, cleanliness and order. They were the object of the esteem of the villagers without having real powers .

They mainly educated young girls, that they could sometimes refer to religious institutions, and perpetuated a culture of helping people in difficulty and of encouraging during the vigils .

They participated in the maintenance of traditions and living memory in rural areas .

They disappeared before the arrival of the secular public school of the republic, modernity and the loosening of community ties in the countryside .

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  Religions – jewish, christian, muslim, Hindu, Buddhist – await the coming of a new consciousness .

Religions are lived by men, and he belongs to every free and emancipated man to be the witness, the “signe” of a way of life adapted to its also repulsive time well the law of the jungle which is the law of the market, that rules and destroys our lives and the planet, that this partisan religious language which divides more than it gather .

” You don't put new wine in old wineskins. “

The more people there will be to call this change, each in their own way and according to their strengths, and the more it will come .

We must be the living spokespersons of hope in today's world, which must be the world of our rediscovered heart. .

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